Xorijiy lingvistika va lingvodidaktika
–
Зарубежная
лингвистика
и
лингводидактика
–
Foreign
Linguistics and Linguodidactics
Journal home page:
https://inscience.uz/index.php/foreign-linguistics
Preserving socio-cultural identity through the translation
of human-centered phrases
Maktuba KHONSAIDOVA
1
Chirchik Pedagogical University
ARTICLE INFO
ABSTRACT
Article history:
Received February 2025
Received in revised form
10
March 2025
Accepted 25 March 2025
Available online
25 April 2025
This article examines the preserving socio-cultural identity
through the translation of human-centered phrases. The
expansion and complication of social reality gives rise to new
types of identity. The diversity of organizations and work groups
in which people are included implies a special type of social
identity, which can be designated as professional, organizational
or managerial. The study of social identity processes by
translation of human-oriented phrases is a new interdisciplinary
field, especially widely represented in European social
psychology, the result of its theoretical understanding was the
theory of social identity.
2181-3701
/©
2024 in Science LLC.
DOI:
https://doi.org/10.47689/2181-3701-vol3-iss4
/S
-pp217-221
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:
identity,
organizational identification,
translation,
human-oriented phrases,
goal setting.
Inson markazli iboralarni tarjima orqali ijtimoiy-madaniy
o'zlikni asrash
ANNOTATSIYA
Kalit so‘zlar
:
o'ziga xoslik,
tashkiliy identifikatsiya,
tarjima,
insonga yo'naltirilgan
iboralar,
maqsadni belgilash.
Ushbu maqola insonga qaratilgan iboralarni tarjima qilish
orqali ijtimoiy-
madaniy o‘ziga xoslikni saqlab qolishni ko‘rib
chiqadi. Ijtimoiy voqelikning kengayishi va murakkablashishi
o‘ziga xoslikning yangi turlarini keltirib chiqaradi. Odamlarni o‘z
ichiga olgan tashkilotlar va ishchi guruhlarning xilma-xilligi
ijtimoi
y o‘ziga xoslikning maxsus turini nazarda tutadi, ular
kasbiy, tashkiliy yoki boshqaruvchi sifatida belgilanishi mumkin.
Insonga yo‘naltirilgan iboralarni tarjima qilish orqali ijtimoiy
o‘ziga xoslik jarayonlarini o‘rganish yangi fanlararo soha bo‘lib,
ayn
iqsa Yevropa ijtimoiy psixologiyasida keng namoyon bo‘ladi,
uning nazariy tushunish natijasi ijtimoiy o‘ziga xoslik nazariyasi
edi.
1
Teacher, Chirchik Pedagogical University.
E-mail: szakirovmaktuba@gmail.com
Xorijiy lingvistika va lingvodidaktika
–
Зарубежная лингвистика
и лингводидактика
–
Foreign Linguistics and Linguodidactics
Special Issue
–
4 (2025) / ISSN 2181-3701
218
Сохранение социокультурной идентичности путем
перевода человечески
-
ориентированных фраз
АННОТАЦИЯ
Ключевые слова:
идентичность,
организационная
идентификация,
перевод,
человечески
-
ориентированные фразы,
целеполагание
.
В данной статье рассмотрено сохранение социокультурной
идентичности
путем
перевода
человечески
-
ориентированных
фраз.
Расширение
и
усложнение
социальной реальности порождает появление новых видов
идентичности. Разнообразие организаций и рабочих групп, в
которые включены люди, подразумевает особый вид
социальной идентичности, которая может быть обозначена
как профессиональная, организационная или управленческая.
Исследование процессов социальной идентичности путем
перевода человечески
-
ориентированных фраз –
новая
междисциплинарная
область,
особенно
широко
представленная в европейской социальной психологии,
результатом ее теоретического осмысления стала теория
социальной идентичности.
At the beginning of the XXI century, humanity found itself drawn into a new
“integration round” that exceeded
all previous ones in its intensity. E. Toffler calls it
the “third wave” of human history –
“globalization”, which transfers humanity to a
fundamentally new stage of development and consists in the intensification of
political, economic, cultural, social and other interactions and interdependence,
thanks to which people are incorporated into a single world society [3].
Globalization inherited from the previous era the unevenness of socio-economic
development and the asymmetry of interdependence. The dominant feature of world
development is the Western-centric model of the world, when Western values,
philosophy of life, and the consuming type of society are predominant. As a result, the
overwhelming majority of countries and peoples objectively found themselves in the
position of outsiders and objects of globalization, which actualizes the problem of
preserving national and cultural identity. In this regard, Yu.V. Yakovets, speaking
about the tendency of the modern model of globalization, particularly emphasizes the
unification of socio-cultural, "the most dangerous for the fate of civilizations, because
the socio-cultural core determines their genotype, their essence and characteristics.
And the loss of civilizational and national socio-cultural diversity would sharply
reduce the viability of all humanity" [4].
The problem of national-cultural identity in the context of globalization
processes requires an answer to the question of the correlation of globalization,
focused on the values of unity, the whole and the general, with the dominance of
differentiation on cultural grounds and the desire to preserve one's identity. Friedman
says that identity is drawn by a person together with language, childhood, tradition,
does not disappear, but lies in deeper and more secret layers of people's
consciousness. People forced to "live globally" often sacralize their experience,
according to R.G. Abdulatipov, "through generations and transitions, resettlement and
assimilation, integration in human memory can be, revive, awareness of one's
Xorijiy lingvistika va lingvodidaktika
–
Зарубежная лингвистика
и лингводидактика
–
Foreign Linguistics and Linguodidactics
Special Issue
–
4 (2025) / ISSN 2181-3701
219
ancestral, ethno-national, domestic-civic community" [1]. Transformations in
economic and political relations, the widespread introduction of information
technologies have entailed a change in the social structure, sharply raising the
question of the value system, the level of marginality and cohesion in society.
If, in the interests of realizing the set task, we try to identify the “points of
contact” of different disciplines and research traditions of a cultural nature when
defining the essence of human identity (i.e., to identify the conceptual framework of
the problem of interest to us), then it is legitimate to emphasize the following points:
1) identity in the cultural disciplinary context can be understood as a unique
internal foundation for human adaptation to the external social world (regardless of
the appearance and “degree of aggressiveness” of the surrounding culture); the most
important goal of the manifestation of identity here is the preservation of the “self”
and uniqueness of the individual (overcoming alienation and self-alienation);
2) the main mechanism for implementing the adaptive function of identity is
symbolic production (becoming increasingly conscious and, accordingly, artificial),
aimed at constructing an appropriat
e, protective “picture of the world”. This latter
-
being "related" to the historically conditioned individual worldview of individual
people - is intended to promote the formation in the majority of them of comparable
ideas about their world and their place in it, harmonizing the model of human
perception of the invariably contradictory system "I am my World";
3) the criterion for the effectiveness of adaptive culturally formative procedures
is the growing priority of such forms of activity and interaction of people that
minimize the damage caused to the social consolidation of human communities by the
"destructive games" of human identities (i.e., according to the level of individual
conformism - social holism, characterizing a given culture).
4) at the same time, the production, reproduction and expansion of cultural
standards aimed at overcoming the conflictual diversity of interhuman
communications (i.e. at constructing often repressive frameworks that limit the “riot”
of human identities in their interaction) should not lead to the leveling of the
differences in the landscape of human identities, which alone are capable of giving
culture a resource for competition and survival in modern conditions [2].
According to the author, cultural studies and the disciplines directly associated
with it are not only an indirect product of the implemented methodology of
interdisciplinarity, but also a direct result of the full-scale implementation of total
universalizing discourses, the beginning of which was laid by the philosophical system
of G. Hegel. The installation on the implementation of a holistic reflection on the
"continent of culture as such" was legitimized by the comprehensive globality of
Hegel's worldview, during the creation of which (among other things) the problem of
"alienation - self-alienation" was first put on the agenda, that is, when the Age of
Enlightenment was first "seized by thought". In the course of further reflexive
understanding of the cultural perspective of examining the problem of man and his
identity, it is also advisable to designate the following “framework assumptions”:
a) as a certain “social ideal” that serves as a measure of the adequacy of the
vector of formation of human identity to the external conditions available to it, it is
legitimate to assume a society within the boundaries of which the actualization and
Xorijiy lingvistika va lingvodidaktika
–
Зарубежная лингвистика
и лингводидактика
–
Foreign Linguistics and Linguodidactics
Special Issue
–
4 (2025) / ISSN 2181-3701
220
self-actualization of the individual are maximally possible, and also, accordingly, the
“free development of man as a condition for the free development of all” is feasi
ble;
b) identity is thus interpreted as directly given and self-evident for the
consciousness cognizing it (provided that for the cognizing subject the world cognized
by him is as transparent as this subject himself is transparent to himself);
c) the emergence of the "stretch" of "alienation - self-alienation" of man, subject
to special reflection, was initiated by Hegel's idea of the "objectivity" of the formation
of the comprehending subject itself - albeit self-identical in its own initial
predeterminedness by the logic of the unfolding and development of the Absolute
Idea;
d) in this context, the core idea, the "supporting structure", by the degree of
elaboration of which it is permissible to judge the cultural understanding of the
problem of human identity in its historical development, must be considered precisely
the question of "alienation and self-alienation of man" in its historically replacing each
other versions [5].
Thereby, the limits are established, by transgressing which the researcher,
reconstructing the problem of man and his identity, goes beyond the boundaries of
the field of the interdisciplinary approach of cultural studies and cultural
anthropology proper. In this case, further development of this complex of issues is
quite possible, but already through expansion into the subject areas of other spheres
of social and humanitarian knowledge (in its extremely broad sense). Thus, for
example, reflection on the prospect of a person overcoming the state of his own self-
alienation” (through his various independent transgressions) is transferred to the
sphere of traditionally pathos-pluralistic social philosophy, in this case
–
postmodernist.
At the same time, it is necessary to outline here another
–
rather value-based
–
framework for a possible procedure for understanding this problem: an adequate
comprehension of human identity is possible through its direct “linking” with the
issue of human freedom. The human righ
t to preserve one’s own, authentic identity is
directly associated with freedom as such: “We consider the democratic structure of
life today as the best of those possible not only because in such conditions a person
has the right to freedom, but also because here a person has the same right to choose
unfreedom. Taking away a person’s right to unfreedom is even more cruel than taking
away his right to freedom. The problems of preserving human (self) identity and the
issues of human (self) alienation acquire a fundamentally related character in the case
of a fundamental coincidence of the models of the nature and essence of a person used
in the interpretations of certain social and humanitarian schools. In cases where these
models are characterized by integrity (holism), evolution, totality, social conditioning,
perspectivism and specific naturalism, we have the right to speak about maintaining
the cultural framework of interdisciplinary studies and interpretations of human
identity. In turn, all three initial social discourses of identity in retrospect can be
considered as complementary to each other in the description of identification
mechanisms formed at different structural levels of the personality (identity
formation - classical and Neo-Freudian psychoanalysis, its confirmation - within the
framework of symbolic interactionism, its presentation - within the boundaries of
status-role concepts inherent in cultural anthropology).
Xorijiy lingvistika va lingvodidaktika
–
Зарубежная лингвистика
и лингводидактика
–
Foreign Linguistics and Linguodidactics
Special Issue
–
4 (2025) / ISSN 2181-3701
221
Reflecting spontaneity as a significant factor in the evolution of civilization to
this day (along with the natural desire of society to master the pace and direction of
social change), the concepts of alienation and self-alienation of people, as well as
various schools of (self) identity, act as a unique indicator, a philosophical
"thermometer" of the controllability and humanity of human development and its
history, a measure of the preservation of its own identity. The scale of this problem is,
of course, planetary, because it has no partial solutions.
Uzbek society, from the point of view of cultural traditions and cultural
potential, is still very strong and the national-cultural identity of Uzbekistan is
systemically different from the national-cultural identity of other countries. According
to Abdulatipov R.G., "Uzbekistan is a living spiritual system with its historical gifts and
tasks. We have our own paths and tasks" [1]. This excludes the assimilation option, i.e.
the possibility of "dissolution" of Uzbekistan in global culture and confirms the
ideologeme of the "special path" of development of our country with a clearly
expressed system of national interests.
REFERENCES:
1.
Abdulatipov R.G. Modern nation (ethnonational and civil identity in modern
conditions). Publ. 2. Moscow: LUCHT, 2024.
2.
Minenkova A.Ya. Cultural Studies // The Newest Philosophical Dictionary.
Minsk, 2023. Pp.48-51.
3.
Toffler E. The Third Wave. N.Y. Bantam Books 2023. P. 71.
4.
Yakovets Yu.V. Globalization and Interaction of Civilizations//Bulletin of
Science and Education, No. 1, 2024. P. 112-119.
5.
Van Knippenberg D.; van Schie, Els C. M. Foci and correlates of organizational
identification// Journal of Occupational & Organizational Psychology, Jun 2024, Vol.3 Issue
2. Р.
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