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–
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–
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Journal home page:
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English and Uzbek phraseological expressions conveying
the emotional state of a person
Madinabonu JURABEKOVA
Termez State Pedagogical Institute
ARTICLE INFO
ABSTRACT
Article history:
Received January 2024
Received in revised form
10 January 2024
Accepted 25 February 2024
Available online
25 May 2024
This article analyzes English and Uzbek phraseological units
that describe various human emotions, such as joy, anger,
excitement, fear, etc. The author divides examples of
phraseological units into positive and negative emotions,
described in their semantics. The theoretical part of the article
is supported by numerous examples. Examples are taken from
the English-Russian phraseological dictionary by A.V. Kunin and
the Uzbek-Russian phraseological dictionary of M. Sadikova, as
well as from Russian works of fiction.
2181-3663
/©
2024 in Science LLC.
https://doi.org/10.47689/2181-3701-vol2-iss2-pp145-150
This is an open-access article under the Attribution 4.0 International
(CC BY 4.0) license (
https://creativecommons.org/licenses/by/4.0/deed.ru
Keywords:
phraseology
(phraseological unit),
anthropocentric paradigm,
positive emotions,
negative emotions,
human,
psycho-emotional state.
Insonning hissiy holatini etkazadigan ingliz va o
‘
zbek
frazeologik iboralari
ANNOTATSIYA
Kalit so‘zlar
:
frazeologik birlik
(frazeologik birlik),
antropotsentrik paradigma,
ijobiy his-tuyg
‘
ular,
salbiy his-tuyg
‘
ular,
odam,
psixo-emotsional holat.
Ushbu maqolada insonning turli xil his-
tuyg‘ularini,
masalan,
quvonch, g‘azab, hayajon, qo‘rquv va boshqalarni tasvirlaydigan
ingliz va o‘zbek frazeologik birliklari tahlil qilinadi. Muallif
frazeologik birliklarning misollarini ularning semantikasida
tasvirlangan ijobiy va salbiy his-tuyg
‘
ularga ajratadi.
Maqolaning nazariy qismi ko
‘
plab misollar bilan qo
‘
llab-
quvvatlanadi. Misollar A.V. Kuninning ingliz-rus frazeologik
lug
‘
ati va M. Sodiqovaning o
‘
zbek-rus frazeologik lug
‘
atidan,
shuningdek, rus badiiy asarlaridan olingan.
1
Termez State Pedagogical Institute
Xorijiy lingvistika va lingvodidaktika
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Зарубежная лингвистика
и лингводидактика
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Английские
и
узбекские
фразеологические
выражения, передающие эмоциональное состояние
человека
АННОТАЦИЯ
Ключевые слова:
фразеологизм
(фразеологическая
единица),
антропоцентрическая
парадигма,
положительные эмоции,
отрицательные эмоции,
человек,
психоэмоциональное
состояние.
В данной статье анализируются английские и узбекские
фразеологические единицы, описывающие различные
эмоции человека, такие как радость, гнев, волнение, страх и
т.д. Автор делит примеры фразеологических единиц на
положительные и отрицательные эмоции, описываемые в
их семантике. Теоретическая часть статьи подкрепляется
многочисленными примерами. Примеры взяты из англо
-
русского фразеологического словаря А.В.
Кунина и узбекско
-
русского фразеологического словаря М.
Садиковой, а также
из русских произведений художественной литературы.
Today, the anthropocentric trend in language and literature occupies a leading
place in modern linguistic research. Let us agree with E.S. Kubryakova's statement about
the anthropocentric "tendency to put the human being at the centre of all theoretical
assumptions", for it is the human being who determines "the prospects of this analysis
and its ultimate goals" [E.S. Kubryakova, 1995, p. 212]. The growing importance of the so-
called "human factor" is now felt in all areas of scientific cognition. Anthropological
problematics is spreading in linguistic science quite intensively. The return of such a
humanitarian science as linguistics, its main object
–
a human being, considered as a
subject of speech activity, and, thus, overcoming one of the "stagnant" areas of theoretical
linguistics is favoured, of course, by the climate of greater pragmatism of recent decades,
when language is considered not just as a system acting "by itself", but in interrelation
with other aspects of human life activity [Sh.S. Safarov, 2018, p. 3].
The transition from the system-structural paradigm to the anthropocentric
paradigm, which aims to study "language in man and man in language" and assumes the
view of language as the most important repository of cultural information and knowledge
about the world, reflected and recorded in language, has led to the relevance of research
in the field of psycholinguistics, ethnolinguistics, cognitive linguistics, gender linguistics,
linguocultural linguistics, pragmalinguistics, and others. [M. Galieva, 2017, p. 57]. The
concept of "anthropocentric paradigm" is inextricably linked with cultural anthropology
[KuhnTomas, 2012, p. 164]. Cultural anthropology draws attention to the relationship
between language and culture, highlighting language as the main communication
between representatives of different linguistic cultures [V.V. Vorobyev, 2008, p. 125]. The
anthropocentric paradigm focuses its attention on the language user, his language
competence, knowledge structures reflected and fixed in language" [D.U. Ashurova, 2008,
p. 125]. [D.U. Ashurova, M.R. Galieva, 2018, p. 12]. The present article is written in the
framework of anthropocentrism and aims to study English and phraseological units that
convey the psycho-emotional state of a person, as well as their use in the text. In a work
of fiction a person is the centre of attention of both the writer and the reader
[M.M. Bakhtin, 1986, p. 23]. Let us turn to T.K. Vinokur's interpretation of a fiction text,
according to which there are at least three people in it: the author, the narrator and the
character [T.K. Vinokur, 1993, p. 35].
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Fear occupies a special place among human emotions, and in both analysed
languages a sufficient number of expressions denoting fear have been found. Thus, the
English phraseological expression frighten (or scare) somediv out of his senses means
"to frighten someone out of his senses" [A.V. Kunin, 1967, p.806]. Fear can have different
degrees. For example, in the following expression, fear acquires the highest point of
intensity: (as) scared as a rabbit
–
scared out of his senses [A.V. Kunin, 1967, p. 794].
Uzbek phraseology also reveals examples conveying different degrees of human
fear: zir titramoq
–
to be very afraid (of sb.); to tremble (before sb.) like an aspen leaf
[M. Sadykova, 1989, p.114]. This example does not contain the component denoting fear.
However, with the help of the verb
“
titramoq
”
(to tremble) fear is conveyed in all its force
based on the association with a person trembling with fear. Another example of a Uzbek
phraseological expression denoting fear is PU zaxrasi uchdi
–
he was greatly frightened;
he became angry, he became furious [M. Sadykova, 1989, p.114]. A strong degree of fear
is traced in the Uzbek PU joni (or jon-poni) chiqib ketdi (or jon-poni qolmadi)
–
he was
frightened; there was no face on him; his soul went into heels [M. Sadykova, 1989, p.109]:
-Tuf-e, qurib ketsin, jonim chiqib ketdi- (A. Kodiriy). Other examples of reflecting the
highest degree of rage in Uzbek phraseology are the expressions: jini qo
‘
zidi (or qo
‘
zg
‘
adi
// tutdi)
–
he became furious; he became enraged [M. Sadikova, 1989, p.106]: Qalandarov
maktab direktorini ko'rib badtar jini qo'zg'adi (
А
. Q
а
xx
о
r). The English expression in
one's sober senses
–
calm, impassioned, sensible [A.V. Kunin, 1967, p.806] refers to
neutral emotions that acquire an approving evaluation. Uzbek phraseology also reveals
units expressing neutralisation of human emotions: ko
‘
ngli taskin topdi
–
he calmed
down; satisfied; he was comforted [M. Sadikova, 1989, p.159]; kungli tinchidi
–
he calmed
down; he was relieved from his heart; he felt relieved [M. Sadikova, 1989, p.159]; joni
orom oldi
–
he calmed down, freed from torment; he felt relieved [M. Sadikova, 1989,
p.109]. Thus, in the Uzbek language, as well as in English, such an emotional state when a
person calms down acquires an approving evaluation: jaxlidan tushmoq = achchigidan
tushmoq
–
to come to oneself, to calm down [M. Sadikova, 1989, p.104]: Tez olovlanib, tez
sovuydigan ochil esa allaqachon jaxlidan tushgan edi (P. Kodirov). The phraseological
expressions denoting a neutral emotional state include PU dami pasaydi
–
1) he calmed
down, humbled himself; he became modest, brief; humbled [M. Sadikova, 1989, p.78].
This example acquires a positive evaluation, in contrast to the following phraseological
phraseology, in which the unpleasant state of silence is felt: dardi ichida
–
he bit his
tongue; he cannot express his secret [M. Sadikova, 1989, p.82]; dardini ichida yutmoq (or
solmoq)
–
to hide his grief, to keep silent about his grief [M. Sadikova, 1989, p.82].
The phraseological expressions nominating emotionally restrained people who do
not react to external influence have an interesting semantics: Boqi beg’am
–
careless; a
troublemaker; everything is rubbish to him [M. Sadikova, 1989, p. 59]. Rage and anger
are considered the strongest negative emotions in both languages. Often rage and anger
are vividly depicted with the help of red colour, which is associated with the reddening of
the face and eyes of an angry person: ko’ziga qon to’ldi
–
he is extremely irritated; he is
furious; he does not own himself; he does not listen to anyone and does not take anything
into account, goes straight ahead [M.
Sadikova, 1989, p.151]: Ko’ziga qon to’lgan qorajon
nikoxsiz, xatto ota-onalarning ruhsatsiz, shu juvon bilan birga yashay boshladi
(Mirmuxsin). In this example, the red colour, which is a symbol of rage, is conveyed by
the component
“
qon
”
(blood). This expression actualises its meaning based on
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metaphorical reinterpretation, when associations of red colour arise in human
perception. Such association of blood with red colour is found in Uzbek, while in English,
rage and anger are not conveyed by the lexeme "blood". Anger and rage can also be
conveyed using the symbolism of yellow, the colour of bile. However, this applies only to
the Uzbek language: zardasi qaynadi
–
he is angry; he has come to an extremely irritated
state [M. Sadikova, 1989, p.114]:
Qodir otaning zardasi qaynab, hotinini jerkib tashladi (A. Muhiddin). The highest
degree of rage is traced in the English expression in which this emotion is accompanied
by actions: rip and tear
–
to tear and throw, to rage [A.V. Kunin, 1967, p.765]: We just sat
there and watched him rip and tear around till he drowned [M. Twain, "Huckleberry
Finn", ch. X]. In Uzbek, rage is often conveyed in collocations with the component
“
jon
”
(soul): jon achchigida (or jon
ҳ
alokatida)
–
unaccountably; in an extremely agitated state;
burning; in a strong mental excitement in agony [M. Sadikova, 1989, p. 106]; jon-poni
chiqib ketdi = joni chiqib ketdi
–
he became angry, angered [M. Sadikova, 1989, p.111]:
"Ovozingni chiqarsang erringni quloq qilaman",
–
deb pichoq kursatdi. Jon-ponim chiqib
ketdi (S.A
ҳ
mad). The most common way of conveying a person's rage and anger is the
lexeme "jaxl" in a number of expressions: jaxl ustida
–
in anger [M. Sadikova, 1989, p.104
ustida turadi
–
irritable, irritable, nervous, angry person [M. Sadikova, 1989, p.104]:
Buning ustiga A'zamning jaxli burnining ustida turadi. (Shu
ҳ
rat). The word-combinations
nominate an irascible person: ja
ҳ
li tez
–
irascible person [M. Sadikova, 1989, p.104]; ja
ҳ
li
chiqdi
–
he got angry: Ja
ҳ
lingiz chiqmasin, Muyassarxon, chin yurakdan bu. U shunday
dedi-da, otiga kamchi urib, kirga urlab ketdi (O.Yokubov). In Uzbek phraseology, an
irritable and irritable person is also nominated by the following expressions: achchigi
burnini ustida turadi
–
irritable, angry, nervous (person); achchigi tez
–
irritable, angry,
nervous person [M. Sadikova, 1989, p.23]; burnidan ortiq gapirib bulmaydi
–
it is
impossible to say a word to him; he is nervous, irritable [M. Sadikova, 1989, p.61]:
Shakar Erka mijoz bo’lib, burnidan ortiq gapni kutara olmasdi (H.
Nazir). A person
unstable in emotional state is nominated by the expression go
ҳ
ҳ
ud, go
ҳ
be
ҳ
ud
–
better
or worse; in mood or not [M. Sadikova, 1989, p.78]. The Uzbek language has a number of
phraseological expressions with the key component "asab" (nerves), which denote
negative emotions such as nervousness and irritability: asabi buzildi
–
he became
nervous; he is in an irritated state; he became angry, enraged, lost his temper; asabiga (or
jig’iga, jiniga, g'ashiga) tegmoq
–
to act on nerves; to play on nerves; to irritate, infuriate,
anger; to vex someone l. ; pester, annoy sb.; cause inconvenience, embarrass, anger, spoil
the mood; asabini qaqshatmok
–
to torment, to bring into a twisted state, to piss off, to
irritate [M. Sadikova, 1989, p. 21]. Often rage is accompanied by humiliation and offence
of an innocent person, when an angry person "spills out" his anger on innocent people:
zaxrini sochmoq
–
angrily fall on someone; pour out anger; spite; vent anger
[M. Sadikova, 1989, p.114]: U Nazar otaning qidirib, idoradan topmagach, uyga borib,
xotiniga zaxrini sochdi (S.A
ҳ
mad). Rage is associated with the colour red: turn purple
with rage
–
turn purple from rage, from frenzy [A.V. Kunin, 1967, p.739]; be on the
rampage
–
be in an extremely excited state, rage, rage [A.V. Kunin, 1967, p.741].
Anger also refers to negative emotions, because of which one can "snap" at an
innocent person and offend him/her: alamini olmoq
–
to take out one's frustration (on
someone, something, etc.); to take revenge; Alining alamini Validan olmoq (or Isoning
alamini Musodan olmoq)
–
getting angry at Ali; getting angry with Ali; getting angry at
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Vali; getting angry at Ali (or Isoning alamini Musodan olmoq). ); to take revenge; Alining
alamini Validan olmoq (or Isoning alamini Musodan olmoq)
–
to take out one's anger on
Vali; to take out one's anger for Isa on Musa; to take out one's anger (or annoyance) on an
innocent person; do not beat Foma Yereminu guilt [M. Sadikova, 1989, p.17 ]. Love, which
is considered the highest human feeling and a divine gift, is recorded in a large number of
lexical, phraseological and paremiological units. Love can be mutual and one-sided.
It should be noted that in both languages the majority of linguistic units denote one-sided
love, for example: kungil bermok
–
to fall in love; to love with all one's heart; to love with
all one's soul; to give oneself up, to be carried away, to devote oneself with all one's soul
[M.
Sadikova, 1989, p.155]: Qo’chqor shu maҳalgacha birorta qizga ko’ngil bergan emas,
umuman
“
sevgi
”
ni tan olmas (O. Yokubov).
Often one-sided love is conveyed with the help of hyperbole and metaphorisation,
as in the following expression: ishq o’tida kuymoq (or yonmoq)
–
to burn in the flames of
love; to suffer in separation [M. Sadikova, 1989, p.129]. Despite the frequent unrequited
love, this feeling acquires a positive evaluation: jon-dildan sevmoq (or jon dildan yahshi
ko'rmoq)
–
to love fervently, to love wholeheartedly [M. Sadikova, 1989, p.108];
jonimdek ko'rmoq
–
to love strongly [M. Sadikova, 1989, p.111]. Happiness is the most
positive and beautiful emotional state of a person. Every person born on the planet Earth
strives for happiness. In all languages of the world, including the English and Uzbek
languages we studied, there are expressions denoting this divine gift. Thus, in Uzbek, the
PU bahtga botmoq means "to immerse in happiness; to enjoy happiness" [M. Sadikova,
1989, 1989]. Positive emotions include high spirits, joy and fun: ko
‘
ngil yozmoq
–
to have
fun; to amuse oneself [M. Sadikova, 1989, p.156]: Ashulachi, o
‘
yinchi o
‘
rtoqlarim bor
sha
ҳ
arda. Kelishsa, bir o
‘
tirishib, ko
‘
ngil yozishardik degan edim (S. Zununova). Here are
other Uzbek examples denoting cheerfulness: ko
‘
ngli ochildi
–
he has cheered up; he is in
a good mood; he has dispelled mental boredom; he is glad [M. Sadykova, 1989, p.159]:
Nima bilan bo
‘
lsa ham o
‘
zini ovutmoqchi bo
‘di. Baribir ko’ngli ochilmadi (Oydin). The
following Uzbek phraseological expression has national-cultural specificity: do
‘
ppini
osmonga otmoq
–
to rejoice immensely; to be over the moon with joy [M. Sadikova, 1989,
p.91]. The component that brings "national zest" is the lexeme
“
do
‘
ppi
”
.
Let's consider English expressions denoting joy and cheerfulness: be on the high
ropes
–
to be in a high mood; to hold oneself haughtily, to look down on; to pick one's
nose [A.V. Kunin, 1967, p.773]. If we consider this expression from the point of view of
the semantics of its components, the meaning of the elevated expression is conveyed with
the help of the component "high": Yes, I went there the night before last, but she was
quite on the high ropes about something and was so grand and mysterious that I couldn't
make anything of her [Ch. Dickens, "Nicholas Nickleby", ch.XXXI). The elevated mood is
conveyed in Uzbek phraseology by the following units: vaqti (or dimog
‘
i) chog
‘ –
he is in a
cheerful mood; he is in spirit [M. Sadikova, 1989, p.67]; dimog
‘
i chog
‘
= kayfi chog
‘ –
he is
in an elevated mood [M. Sadikova, 1989, p.85]: Xayriyat,
–
dedi mulla, endi dimog
‘
i bir oz
chog
‘
bo
‘
lgan edi (S. Anorboyev). Delight belongs to positive emotions: go into raptures
–
to come into rapture [A.V. Kunin, 1967, p.743]. Sometimes a person's emotional state
becomes stereotypical: vaqtichog
‘
lik qilmoq
–
to have fun (with friends); to feast
[M. Sadikova, 1989, p.67].
Xorijiy lingvistika va lingvodidaktika
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