216
more even pace, while others, German and English, have more variable syllable timing. In the context
of translation, isochrony creates a problem as translating dialogue from a language with a different
rhythmic pattern can ruin the natural flow and timing of speech. Translators should carefully consider
the rhythm and pacing of original dialogue and find ways to maintain these elements in the translated
version.
Lip synchronicity refers to the alignment of spoken dialogue with the characters’ lips in
animation or film. In cartoons and animated movies, characters’ lip movements are carefully
synchronized with the dialogue to create a sense of realism and immersion. When translating
dialogues for cartoons, maintaining lip synchronicity is vital to ensure that translated texts suit the
movements of the characters’ lips. This could be particularly difficult when translating into languages
with different sentence structures or word length, as the timing and and pacing of the dialogue need
to be aligned with the lip movements.
Onomatopoeic words can also result in difficulties for translators as they mimic the sounds of
the things they represent. They are vital in comics and cartoons because they combine both visual and
verbal elements. There is no universal list of onomatopoeias. They differ across cultures and
countries. For instance, English speakers might say “tick tock” for a clock’s sound, while Koreans
might use “chik-chik,pok-pok” for a train. These words can vary greatly, even for the same sound.
Animals and machines are common sources of onomatopoeias. Examples include “oink” or “beep-
beep” for the vehicle horns. “Vroom” or “Brum” represent engine sounds. Translating onomatopoeias
poses challenges for both linguists and technical teams. Since they are often part of the drawings,
translating them means altering the artwork, not just the context. This is more complicated than
translating text in speech bubbles.
To conclude, the translations of children’s cartoon can be appealing to many young translators
who need to use their creativity and break out literary translation, with colorful illustrations and perky
characters. [2;97].The translation of children’s cartoons presents a host of technical challenges that
require careful consideration and creative problem-solving. From overcoming linguistic nuances and
cultural references to solving the issues of lip synchronicity and audiovisual integration, translators
must make use of a range of skills and techniques to ensure that the translated content maintain its
integrity and appeal across different languages and cultures. Despite these challenges, translators play
an integral part in making cartoons accessible to young audiences worldwide, fostering cross-cultural
understanding and appreciation. By employing innovation, collaboration and having a deep
understanding of both source and target languages, translators can navigate technical barriers and
deliver high-quality translations that can captivate and inspire young viewers.
REFERENCES
1.
Clara Tinland, October 16, Translation&Localization.https://mastertcloc /translating-
cartoons-children/2017.
2.
KhushnudaSamigova, AnorkhonAkhmedova, Translation of special texts, 2023, 97 page
3.
KhushnudaSamigova, AnorkhonAkhmedova, Translation of special texts, 2023, 99 page
4.
Борисова Л.И. перевод неологизмов с английского языка на русский в научно-
технических текстах./ Борисова Л.И.-M: ВЦП, 2011
TRANSLATION OF ENGLISH PROVERBS WITH UZBEK PROVERBS
Jalgasov Nurjan – PhD., Nukus State Pedagogical Institute, Nukus, Uzbekistan
Tnibaeva Gulmira – teacher of Nukus Specialized Art School, Nukus, Uzbekistan
English proverbs and sayings can be translated into Uzbek by several methods: one of these
methods is translation through phraseological equivalents.
Proverbs and sayings of different peoples are compatible with each other both materially and
stylistically in a number of cases. Such cross-linguistically similar linguistic means are called
phraseological equivalents in scientific literature. This reciprocity is mostly explained by the
commonality of people's living conditions, customs and logical observations. After all, proverbs , like
217
other linguistic tools of the language, are created on the basis of various universal standards and life
observations.
Being a creation of the people, but fixed in system of language, proverbs reflect national identity
or, to put it another way, national spirit language [1; 55].
Most of the phraseological equivalents of these two languages, which are similar in fashion, are
compatible with each other in terms of meaning and stylistic task in most cases, because in such cases,
the units are based on concepts based on the same life experience. Such phraseological units can
easily replace each other in translation.
For example, English stable units such as "Cold war", "An open hand", "To suck somediv's
blood" are absolute equivalents of Uzbek phraseology «
Sovuq urush
», «
Ochiq qo’l
», «
Birovning
qonini ichmoq
», and one of them easily can replaces the other during the translation process.
Some two-language phraseological equivalents are not interchangeable in some contexts.
Bilingual phraseological units with multiple meanings have similar meanings and stylistic functions,
but some differ.
For example, the English
"The dogs bark but caravan goes on"
and the Uzbek proverbs
«It
hurar, karvon esa o’tar»
in its dictionary, which are similar to each other in terms of material,
meaning and methodical task, can always be used to express the same meaning and methodical task.
However, having an international character, the proverb
"Strike while the iron is hot"
found in most
languages of the world does not correspond to its English equivalent
"Strike while the iron is hot"
in
all contexts. If the Uzbek singular is used for the figurative expression of the concept of
"doing the
work on time",
the English singular is also used for the expression of the concept of
"taking advantage
of the most convenient opportunity"
in addition to this concept. In this case, it is necessary to find
another proverb in the Uzbek language [2; 159].
The English proverbs
"As cold as ice", "Play with fire", "No smoke without fire"
, which have
similar material and stylistic functions, are given in the dictionary as follows: “
Muzdek sovuq”, “Olov
bilan o’ynashmoq”, “Olovsiz tutun bo’lmas”
[2;155]
.
The names of some objects in the content of some proverbs, which are compatible with each
other in terms of both material, meaning and stylistic tasks, differ from each other in terms of number
forms, and this difference sometimes confuses translators and leads them to bias. For example, words
such as
“etik”, “eng”, “qo’l”, “oyoq”, “ko’z”, “quloq”
, which consist of two equal independent
parts and represent a single concept in the Uzbek language, even if both parts of the objects are meant.
in accordance with the language tradition, they are found in the singular form in English and Russian
(boots-сапаги, sleeves-рукава, hands-руки, feet-ноги, eyes-глаза, ears-уши.
are used in the form of
a plural.
Only the use of any linguistic tools in the traditional grammatical form in the translation creates
the expression of the expressed idea within the framework of speech culture. Uzbek proverbs such
as
“Devorni qulog’i bor”, “Ko;rpaga qarap oyoq uzatmoq”, “Qo’lni cho’ntakka solib yurmoq”
are
translated into English
“Walls have ears”, “To stretch one’s legs according to the coverlet”, “to keep
hands in pocets”
to the proverbs in terms of numerical form, leads to the violation of Uzbek norms,
and consequently, the failure of figurative generalizations that proverbs express by nature[2;158].
If the Uzbek phrase
“Qorni ochning qulog’i yo’q”
is adapted to the English proverb
"Hungry
bellies have no ears"
in terms of number form in the dictionary, then the Uzbek language violates the
norm.
In the dictionary, the proverb
"There is no rose without a thorn"
and its Uzbek proverb
“Tikansiz gul bo’lmas”
, the phrase "thorn" is given in the singular form, and in Russian it is reflected
in the plural form:
“Нет розы без шипов”.
In the dictionary еthe proverb
"Agree like cats and dogs"
, the expressions "cat" and "dog" are
given in the plural form, and in Russian and Uzbek, these expressions are given in the singular form
and fully reflect the norms of their language:
“It bilan mushukday yashamoq”
and
“Жить как кошки
с собакой”.
218
Similarly, in the English proverbs
"Crows do not pick crow's eyes"
and the Uzbek proverb
“Qarg’a qarg’aning ko’zini cho’qimaydi”
given in the dictionary, the expressions "crow" and "eye"
have been changed from the plural form to the singular form.
In the English proverb
“Barking dogs seldom bite”
the phrase "dog" is used in the plural form,
and the Uzbek translation in the dictionary is in the singular form:
“Qopadigan it tishini
ko’rsatmas”
[3;28].
The phrase "Bird" appears in the English proverb
"Old birds are not to be caught with chaff"
in the plural form, and in the Uzbek dictionary it appears in the singular form:
“Qari qushni tuzoq
bilan aldab bo’lmas”
.
A number of proverbs that are compatible with each other in terms of meaning and stylistic task
differ in terms of one or two lexical components. This is mainly related to the fact that representatives
of different peoples approach life events in a unique way, think within their imagination, and many
things and events acquire different meaning and symbolic meaning in their words. In addition, if one
nation uses one of a number of meaningful words that express a certain concept in the proverbs and
words used by it, the other may use another, so that as a result, one of the components of the two
language proverbs that serve to express a similar meaning and methodological task will be different.
For example, if Uzbeks use an exaggeration based on the necessity of seven measurements of the
material and then cutting, to express the concept of this
“Yetti o’lchab bir kes”
, the number used in
proverb is "seven" in Uzbek, but the English "three".
"Measure thrice and cut once". "To work like a
horse"
in the imagination of the English and "donkey" (eshak) in the imagination of the Uzbeks,
performs the hardest work
“Eshshakday ishlamoq”
. English people compare the red face of a
charming girl to "cherry" like
“As red as a cherry”
, Uzbeks compare it to "apple".
“Olmaday qizil”
(
Red like an apple).
The lightest thing in the imagination of the English is "feather",
"Light as a feather"
, and in the
imagination of Uzbeks "bird" (qush) is
“Qushday engil”
(
Light as a bird)
. In the English proverb
"One swallow does not make a summer"
is given in the means of "summer" and "spring" is reflected
in the dictionary with the proverb
“Bitta Qaldirg’och bahor keltirmas”
(One swallow does not bring
spring) in Uzbek.
In the dictionary, doing two things at once is given by the word
"bird"
in English.
"Kill two
birds with one stone"
.
And in Uzbeks it is given by the word "quyon" (rabbit), it is given by the
proverb
“Bir tosh bilan ikki quyonni o’ldirmoq”
.
In English
"Come between the bark and the tree"
is translated as
“Er – xotin o’rtasiga tushmoq”
in the Uzbek dictionary.
In Uzbeks they say
“Egovni egov yeydi”
, and in English it is expressed by the word "diamond"
“Diamond cut down diamond”
. And in Russians it is given by the proverb
“Клин клином
вышивают”
.
The bad influence of one bad person on all other people around him is compared to
"the rotten
apple"
in English,
"The rotten apple injures its neighbors"
, and in Uzbeks it is given to "tirraki buzoq"
with the proverb
“Тirraki buzoq podani buzadi”
in the dictionary [2; 163].
REFERENCES:
1.
Жалгасов Н. Семантика пословиц в свете антропоцентрической парадигмы
//Иностранная филология: язык, литература, образование. – 2019. – №. 2 (71). – С. 55-59.
2.
Мусаев Қ. Бадиий таржима ва нутқ маданияти. Тошкент, “Уқитувчи”, 1996-159 бет.
3.
Мусаев К. English stylistics. Тошкент, “Adolat”, 2003-312 бет.
4.
Насруллаева Н.З. Англо-русско-узбекский словарь гендерно маркированных
фразеологических единиц (Инглиз-рус-ўзбек гендер белгили фразеологик луғати). – Тошкент:
Наврўз, 2018. – 112 б.
