Хорижий филология.
№1, 2018 йил
90
THE DESCRIPTION OF PROPER NAMES AND PHRASEOLOGICAL
UNITS IN UZBEK FOLKLORE
Rakhimova Shakhnoza,
Master Student of SamSIFL
Key words
: folklore, proper names, common nouns, toponyms, phraseology, phraseological
units, dialectal phrazalogical units.
The folklore is the oldest form of
literary literature. It expresses the social life,
history and struggle of the people. Although
there are features distinguishing between
writing literature and folklore. They are both
artistic word. Before the writing of the
literature, folklore was known as the word art.
When literary literature began to form,
folklore influenced its form and expression
tools and artistic features. Therefore, M.
Gorky says, "The beginning of the art is
folklore." [1, p. 265]
Folklore is closely related to music,
dance, in the early years had a cynical nature,
and it plays a great deal of performance,
music, and art.
When we read some examples of
folklore it is common to come across some
proper names. For example, the names of the
legendary mountains, giants like Qorakhan,
Boybo`ri, Dogiston, Oqtosh, Anqo and others,
which are used repeatedly in various poems.
The researchers D. Abdurakhmanov and H.
Bektemirov called them as ―returning names‘
[2, р. 181].
Well, what are proper names and why
do not they represent a concept like common
nouns? It is clear that in linguistics, common
nouns are detailed and thoroughly studied
than proper names. Here some reasons toward
proper names why they have not been learnt
deeply:
a) Proper names do not have linguistic
meaning, as common names, they do not
represent a concept, and a proper name is not
a
complete
word,
but
symbolic
and
conditional.
b) It`s difficult to adequately evaluate
the role of a proper name as a language unit,
its functional character in speech;
c)
All of the type of proper nouns
had not been learnt in the language;
d) The complexity of the research of
proper names, its connection with a number
of subjects (such as history, geography,
ethnography, archeology);
e) Theoretical bases for researching
weeds are not adequately defined in science.
They may be some of the reasons why
common nouns are frequently used in our
work. And in many fairy tales, common
nouns are used for describing the character,
appearance or habit of the heroes; people use
common nouns and they write them with
capital letter. For instance in ―Pancake rain
day‖ (Chalpak yog`gan kun) we may read
about brothers Anvar and Tambal.(3,173) The
name of Tambal is described the hero is so
lazy. Here we may see the structure
COMMON
NAME
PROPER NAME
―tambal-lazy-ленивый, and it is used
like proper names and it was written with
capital latter.
It is clear that the Uzbek people have
great written and spoken literature. Most of
the research has been done about proper
names, but we can‘t say that they are enough.
Now we decided to analyze some proper
names in the rich Uzbek folklore. Especially
some proper names in the heroism epic poems
―Alpomish‖.
The proper names in the epic poem
―Alpomish‖ can be found in two different
ways:
1. Names with full of meaning. Here,
we may definitely understand the full
meaning of the names. For instance: ―Burungi
o'tgan zamonda, o'n olti urug'
Qo'ng'irot
elida
Dobonbiy
degan o'tdi.
Dobonbiydan Alpinbiy
degan o'g'il farzand paydo bo'ldi. Alpinbiydan
tag'i ikki o'g'il paydo bo‘ldi: kattakonining
otini
Boybo'ri
qo'ydi, kichkinasining otini
Boysari
qo'ydi. Boybo'ri bilan Boysari —
Хорижий филология.
№1, 2018 йил
91
ikkovi katta bo'ldi. Boysari boy edi, Boybo'ri
esa shoy edi, bul ikkovi ham farzandsiz
bo'ldi.‖ (Alpomish, 15-bet).
Qo'ng'irot,
Dobonbiy, Alpinbiy, Boybo'ri, Boysari-
these
names are understandable till nowadays for
us.
2. Names which are not used nowadays,
and their meaning are not clear for us. It
means that such kind of names is not used and
their meaning is not accessible. For instance:
Qalmoqshohning
Tovka
degan qizi bor edi.
(254-bet). Alpomish aytdi: — o'g'rining piri
hazrati
Joltong
deguchi edi, hazrati Joltonga
sirina qolgin (264-bet).
Tovka, Joltong
are not used, even, the
meaning of them is not illustrious.
It should be admitted that the name of
women are widely used in this poem.
Barchinoy, Qaldirg`och, Tovka, Suqsuroy,
Surxayl and etc. Most of the names of the
women transfer their quality and beauty.
Toponymes (the name of places), are
used frequently in our legendary poem:
Angliya,
Astrobot,
Belgiya,
Bongola,
Guruziya, Qo`ng`irot, Akdashman, Arab,
Arabxona,
Bo`ka,
Do`rmon,
Kenagas,
Ko`rkat, Naymancha, Neko`z, Sarmug`ul,
Saroy, Xo`ja Tohir, Shakar ovul, Qalmoq eli,
Qatag`on, Qiyot, Qovunchi etc.
Azamat bosh berar dinning yo'liga,
Turarim yo'q
Boysun-Qo'ng'irot
eliga
(23-bet).
Among proper nouns, we can encounter
lots of names associated with the animals‘
names (zoonyms) such as the names of birds,
horses, snakes and others. For example,
Boychibor (a horse), Semurg (a bird), Musna
(a snake), ajdar (dragon) are used in our saga.
The folk epics of Uzbekistan are
reflected in centuries-old living conditions of
the Uzbek people and original phraseological
units. Speaking of the legendary folk
musicians, who have been inherited from
generation to generation, have been decorated
with their decent work, and with the help of
their talent, the talent of the audience, they
sang. It helped to smooth and poetize the
poet's language. Observations show that every
principal school had a method of singing. In
particular, Ergash Jumanbulbul ugli has a
great literary heritage as a great representative
and
literary
poet
of
the
school
of
Kurgangscha. We have written about this in
our work pointing that "Kuntugmish",
"Alpomish", "Holdorkhon" are used in the
language of poems. We have made some
comments on the phraseological units,
because poets Ergash and Fazil are different
from others by the number and scale of their
creative
repertoire,
artistic
elasticity,
originality of style.
As you know, any phrase varies from
one language into another, with a number of
specific features. Hence, the specific features
of the words are inherent to the phrases, and
to the nature of all types of phraseological
units. That is why they are the language and
speech phenomena. Studying such features
also has its own history in Uzbek
phraseology. The investigations of Uzbek
scholars
such
as
Sh.Rahmatullaev,
A.Mamatov, B. Yuldoshov, and Uzbek
literary critics play an important role in Uzbek
linguistics (4,101).
A number of significant works have
been done in the field of Uzbek phraseology.
Nevertheless, it is desirable to include the
dialectal phraseological units used in the
Uzbek folk epics as well. The collection and
characterization of phraseological units in the
artistic language of Uzbek people will have a
profound impact on the enrichment of
lexicology and phraseology of the Uzbek
language, with great scientific and practical
skills. This is because of the history and
traditions of Uzbek people, their lifestyle, and
their mother tongue. Of course, poems are
formed as a result of verbal art, and they are
influenced by certain dialects because they
have been created by a group of people from
that area. The folk epics of Uzbek, which we
have learned as the object of our analysis, and
they have been written by representatives of
the Kipchak language. However, as a result of
this or that epic for centuries, from one region
to another for various reasons, the plots and
expressions became not typical to the
Kipchak dialect in the depiction of events.
In the folklore of Uzbek people, which
we have analyzed, the color of dialectal
phrazalogical units is structurally different.
Хорижий филология.
№1, 2018 йил
92
1.
Dialectal
phraseological
unit
associated with national traditions.
“Bular shirxo„ra
bo„lib, nikoh
yurmaydigan bo„lib qoldi”
(Kuntug‗mush,
p.133). In this sentence there are two dialectal
phraseological units. The idiom
“Shirxo„ra
bo„lmoq”, “Emishganlar”, ”Bir onani
emgan”-
Children are who are fed by one
mother‘s milk, are like blood brother, they
cannot get married, so it is being used in
dialect
“Nikoh yurmaydigan”. Ana shunda
Hakimbekga
Oybarchindi
atashtirib,
beshkirti qip…
(
Alpomish, 8-b). Here the
idiom ―Beshkerti qilmoq‖ was used, it
depends on Kipchak dialect. ―Beshkirti
qilmoq// beshikka kiritmoq /solmoq‖, that is,
the goal of putting another child to the cradle
is to express the hope that their future lives
together. The real meaning the idiom is
“Beshikka
kiritmoq”.
“Boshi
bo„sh:
Qozonda qaynagan shirboz go„shmidi, Shu
qizingdi agar boshi bo„shmidi? Kelin qip
biror o„rama o„rayin”
(37). In these lines,
Bakhshi has used two dialectal phraseological
units, that is,
“Boshi bo„sh”, ”O„rama
o„ramoq”, “Boshi bo„sh”,
the another form
of these idiom is ―Boshi ochiq‖, and this form
is also used in the speech, which describes the
meaning of the unmarried girl or woman.
”O„rama o„ramoq”
and the combinations in
the dialects of Kipchak are used in the
meanings of the bride and to engage.
2.
The
frazeological
units
associated with different aspects of human
life.
“Ta‟til qilmoq:-bu alplar…har kuniga
to„qson shirbozning etini ta‟til qi(l)g„on”
(Alpomish, 31). The term "to have breakfast"
refers to the meaning of this expression.
“Shabgir tortmoq: Mo„ng„ayib so„z aytar
menday xizmatkor, Kecha-kunduz shabgir
torting yoronlar.”
(Alpomish, 62). The word
"shabgir tortmoq" in this sentence serves to
express its meanings to walk all day long
without stopping.
“Naza
qilmoq:
Men
bilaman
Boysarining
qizisan?
Qimiz
bermay
ko„nglim naza qilasan”(
Alpomish, 47) The
phrase "naza qilmoq" refers to frazeological
units, such as disfiguring or dissatisfied in our
everyday speech.
“Ko„z yoshing oqar Jayxun: Sen
bunga bo„lib purxun, ko„z yoshing oqar
Jayxun,
Yo Laylimisan-Majnun, qaydin kelasan
ayg„il”
(Kuntug‗mish, 207). In these verces,
the phrase " Ko‗z yoshing oqar Jayxun "
means to cry, to tear, to spit. Similarly, a
combination of meaningful expression, "
ko‗zning yoshiga yuvar yuzini," was also used
(189 bet). Likewise, we see the use of options
like ―
Bandi bo„g„nin bo„shladi” “Humor
ko„zni yoshladi
‖, which is exactly the same as
the phraseological unit in the language of
"Kuntugmish"(199-bet).
3. The phrazalogical unit related to the
different nature and behavior of animals:
“Tulkini
ingratgan
toziday:
Boybichchalarga shunda to„lg„oq vaqti joqin
jetti,
ne
kampirlar
kelib
boybichani
aylanib, tulkini ingratgan toziday bo„p,
angib, o„rtaga ob turubdi.”
(Alpomish 7 bet).
These
phraseological
units
include
phrazeological units such as ―seldang otmoq‖
(terlamoq, to sweat) ―bo‗ynin uzatmoq‖, (to
walk without stopping ) ―nar-moda‖ (hezalak,
), ―toy-talash‖ (xotin talash).
4. Phraseological units associated with
various natural phenomena.
“Kunning
burniminan”
-quyosh
chiqish vaqtidagi payt-
the time of the sunrise
―
Kunning burniminan to„kirlini tuman
tutdi-atrofni
chang”-
(Ravshan)
In
conclusion, the phraseological units of the
Uzbek folklore were used for various
purposes, such as description of national color
or concrete place, as well as the above
mentioned linguistic and extruding facts, they
have been gradually introduced directly and
indirectly by repertoire of various singers at
different
times. During the
years of
independence our government has been
paying attention to the education so, we
should admit that learning and analyzing
proper nouns in folklore makes a great
contribution to the progress of the Uzbek
linguis
Хорижий филология.
№1, 2018 йил
93
References
1.
А..М..Горький. Адабиѐт хазинаси. Тошкент,1962 й. 265-бет.
2.
Abdurahmonov D., Bektemirov H. ―The onomastics of Uzbek folklore poems‖. —
Tashkent: Fan, 1967.
3.
Bobodjonov H. Bayandurova E. Basic English (for intermediate learners) –Toshkent
―Sharq‖, 2013.-173.
4.
Алпомиш. – Тошкент: Шарқ, 1998. -400 бет.
5.
Yo‘ldoshev B. O‘zbek frazeologiyasi va frazeografiyasining shakllanishi hamda
taraqqiyoti. Monografiya. - Samarqand: SamDU nashri, 2007. – B. 101-103.
6.
Alpomish (doston). Aytuvchi Fozil Yo‘ldosh o‘g‘li. – Toshkent: «Sharq» nashriyoti-
matbaa konserni bosh tahririyati., 1998.
7.
Ravshan (doston). Aytuvchi Ergash Jumanbulbul o‘g‘li. - -Toshkent: O‘zR FA
nashriyoti,1954.
8.
Kuntug‘mish (doston), Aytuvchi Ergash Jumanbulbul o‘g‘li.-Toskent: O‘zR FA
nashriyoti, 1954.
9.
O‘rinboyeva D. Dostonlar tilida frazeologik birliklar // O‘zbek tili va adabiyoti. 2007. N
6.- B. 87-90.
10.
Rahmatullayev Sh. O‘zbek tilining izohli frazeologik lug‘ati. – Toshkent: O‘qituvchi,
1978. – 408 b
Рахимова Ш. Описание собственных имен и фразеологических единиц в узбекском
фольклоре.
В статье дается описание и анализ собственных имен и фразеологических
единиц в узбекском фольклоре.
Raximova Sh. O‟zbek xalq og‟zaki ijodida atoqli otlar va frazeologik birliklarning
tasvirlanishi.
Bu maqolada o‟zbek xalq ogaki ijodida qo‟llanilgan atoqli otlar va frazeologik
birliklar tasvirlangan.
