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New generation learning English as a foreign language is tech and social media lovers;
however, the notions of interaction, literature, language, and culture are often perceived differently.
Although they adore technology and social media, they frequently have distinct perspectives on
discourse, literary studies, language, and societal values. Virtual reality and social media space usage
consume the maximum time students across institutions spend daily interacting with their friends,
teachers, and families and revealing parts of their identities. The researcher argues that literary texts
and lexical usage in virtual worlds can transform learners' societal awareness and individuality,
depending on their needs.
As Nurjan Jalgasov mentioned proverbial constructions can be expressed by the structure of
simple or compound sentences. It should be noted, that the majority of proverbs are simple and laconic
sentences which have deep meaning. Long proverbs are difficult to remember in memory, that’s why
they fall out of everyday use. As for short proverbs, they are very popular and are widely used in
speech and texts [3].
Using technical knowledge in combination with literary concepts and ideas can be helpful in
transforming their perceptions, behavior and language skills to create a new cultural space. In
addition, the document emphasizes and envisages that students will use literary knowledge on social
media to develop intercultural communication. Language teachers who wish to adopt a novel
approach in virtual and real classroom settings may adopt the new curriculum. The study shows that
while some views encourage teachers to reflect on and objectify their current understandings of good
teaching practice. Others views enable teachers to scaffold literary texts based on virtual and digital
space learning and thus bridging the long-standing gap between the theory and practice in gaining
intercultural knowledge that teachers and learners have long grappled with. The study concludes that
in light of cutting-edge educational philosophies and approaches for teaching foreign languages, the
pedagogical opportunities in the utilization of literary texts in the digital environment allow for
encouraging cross-cultural discourse. To promote more international communication, tolerance, and
acceptance, the study suggests academia embrace an innovative and advantageous perspective.
REFERENCES
1.
Bredella, L., Delanoy, W. Challenges of Literary Texts in the Foreign Language
Classroom, Tübingen, Gunter Narr, 1996.
2.
Duff, A., & Maley, A. Literature. Oxford: Oxford University Press. 2007
3.
Maratovich J. N. Journal Homepage:-www. journalijar. com.
4.
Neuliep, J. W. Intercultural Communication, A contextual Approach. Seventh Edition,
Sage Publications, Inc., USA. 2018
NAQIL MAQALLARDA QIRQ NUMERATIV BIRLIGINIŃ QOLLANILIWI
A.Aimuxammetova
Nókis mámleketlik pedagogikalıq institutınıń 1-kurs tayanısh doktarantı
Til millettin’ o’zine say o’zgesheliklerin ha’m ma’deniyatin sa’wlelendiredi, a’sirese naqil
maqallardin’ sol milletin’ milliy ha’m ma’deniy o’zgesheliklerin sa’wlelendiriwde orni u’lken. Naqil
maqallarda tek g’ana xalqtin’ u’rp-a’detleri ha’m milliy tu’siniklerin g’ana emes, ba’lki ta’riyxiy
orinlar, belgili insanlar ha’m belgili personajlarda o’z ta’riypin tapg’an.
San naqil maqallar quraminda kelip o’zinin’ matematikaliq ma’nisin g’ana emes, belgili
birzattin’, qubilislardin’ tu’siningiretinde ha’mde simvolliq ma’nide qollaniladi. Naqil maqallar
quraminda bir, jeti, tog’iz, qirq ha’m min’ sanlari qollaniliwi tilimizde ko’p gezlesedi. Ha’mmesi
xaliqtin’ a’yyemgi waqitlardag’ı isenimlerinen, tu’siniklerinen kelip shiqqan.
Qirq sani ko’pshilik tu’rkiy tillered ha’m esteliklerde usi formada ushrasadi. V.A. Gordlevskiy
qirqtin’ bir waqitlari diniy so’z bolg’anin ha’m “ko’p” degen ma’ni an’latqanin ko’rsetedi. L.Jala
yha’m N. Borxanova 40 tin’ tu’biri qir (поле) bolg’an dep, oni qiriy yag’niy qiyir (крайний) so’zleri
menen baylanistiradi ha’m “qirq” so’zi ju’da’ ko’plikti, sansizliqti bildiredi. [1;19] Bul san ko’pshilik
tu’rkiy tillerdegi siyaqli, qaraqalpaq tilinin’ naqil maqallarinda ko’plep ushrasip, belgisiz bir
75
ko’pliktin’ shegin bildirip ha’r tu’rli sacramental ma’nide qollaniladi. O. Dospanov “Qirq sani
etimologiyaliq jag’inan en’ a’yyemgi waqitlarda ko’plik, molshiliq, sansiz sheksizlikti bildirip, waqit
o’tiwi menen ma’nisi bir qansha da’rejede tarayip, ha’zirgi ku’nlerdegi semantikasin an’latiw menen
g’ana sheklenip qalg’an”,- dep pikir aytadi [2;132].
U’yde bir ku’n uris bolsa,
Qirq ku’n iris keter.
Bir ret duzin ishkenge,
Qirq ku’n sa’lem ber.
Qirq jil bayliq joq,
Qirq jil jarliliq joq.
Bir qatinnin’ ma’kkari,
Qirq eshekke ju’k boladi.
Tilimizde qirq saninin’ naqil maqallar quraminda ko’p gezlesiwi misallar tiykarinda ko’rsetildi.
Qirq sani tek g’ana naqil maqallar quraminda emes ertekler ha’m da’stanlarda da ko’plep
ushrasadi. Missal retinde aytatin bolsaq, “Pisirip otirsa, boyi bi rqaris, saqali qirq qaris bir kisi keledi
(N.A. Baskakov). Aradan qirq ku’n o’tkende Qoblan qiyal etti (Qoblan). Qirq ku’nshilik jollardan
men de keldim jan balam (“Sha’ryar”). Da’stanlardag’ı jigitlerdin’, qizlardin’ sani qansha ko’p bolsa
da qirq dep aytila beredi. [1;44]
Qirq sani ha’r qiyli qa’de ha’m irim larda da belgili bir shekti an’latadi. Misali, balanin’ qirqina
shig’iwi, siniqti qirq ku’nge shekem tan’ip qoyiw, qazannin’ qirq qulag’in tislew ha’m t.b.
Bul san basqa tu’rkiy tillerde de sakramentalliq ma’nige iye. Misali, Tu’rkiyada tuwg’an
hayaldi qirqinin’ ishinde deydi, sondayaq qaraqalpaq tilinde de.
Qirq saninin’ u’lken mug’dardi, yag’niy belgisiz ko’plikti bildiriwi adamlardin’ og’an ayriqsha
bir ku’shli ma’ni bildiriwine alip kelgen. Sanawg’a qiyin predmetlerdi, a’sirese diniy tu’siniklerdi
qirq sani menen baylanistiramiz. Qirq qalender qasimda(“Alpamis”). Jalg’iz edim, ja’rdem etkil
bizlerge, G’ayip Eren qirq shilter pirlerim(“Alpamis”).
Bul san tek g’ana da’stanlar, ertekler ha’m naqil maqallar quraminda kelip ma’ni an’latip
qalmay, 7,100 sanlari menen Qatar o’lini eske alip beriletug’in sadaqa ma’nisin de an’latadi. “Qaran’a
qos o’giz, jetin’e jeti o’giz, qirqin’a g’unan, o’giz ju’zin’e, jilin’a jaqsi, ju’da’ semiz eki o’giz
soyaman (“Qaraqalpaq xaliq ertekleri”). [1;45]
Qirq saninin’ kiyeli ha’m qa’siyetli sanaliwi balanin’ ana qursag’inda qirq ha’mte boliwina da
baylanisli do’regen. Tuwilg’an jas na’restenin’ basina qirq qasiq yamasa qirq sho’mish suwquyip,
qirq ku’nnen son’ qon’silardi shaqirip qirq shelpek pisirip, shay berip, qirqinan shig’ariw xalqimizda
bar da’stu’r.
Balani ko’ztiyedi dep qirq ku’nge shekem ko’rsetpeytug’in bolg’an. Adamnin’ du’nyag’a
kelgen qirq ku’ni qiyin waqit bolip, du’nyadan o’tkendegi qirq ku’ni de awir mezgil bolip
esaplang’an.
Juwmaqlap aytqanda, qirq sani – turaqli so’z dizbeklerinde, naqil-maqallar, jumbaqlar,
frazeologizmlerde ko’p ushrasatug’in sanlardin’ biri. Qirq sani, birinshiden “ko’plik, sheksiz” degen
tu’sinikti ekinshiden orta a’sir magiyasi sebebinen a’yyemgi da’wir mifologiyasinin’ ta’sirinde
jumbaqqa aylang’an, u’shinshiden bul sannin’ kiyeli, qa’siyetli sanaliwi, balanin’ ana qursag’inda
jetiliw waqtina baylanisli.
PAYDALANÍlǴÁN ÁDEBIYATLAR
1.
Bekbergenov. A “Qaraqalpaq tilinde sanliqlar”. No’kis 1976
2.
Frazeologizmlerde qirq sanlig’inin’ qollaniliwi. Qudiyarova Sh.T.
3.
Qaraqalpaq folklorı No’kis “Ilim” 2015
