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UZBEK NATIONAL VALUES AND THEIR EXPRESSION IN ENGLISH
TRANSLATION
Raimjonov Sherbek Abdumuminovich
UBS Master's student
Abstract:
This article researches the challenges and importance of translating Uzbek national
values and cultural elements into English. It examines the intricate relationship between
language, culture, and translation, highlighting how cultural differences can pose substantial
challenges to the translation process.
Abstrakt:
Ushbu maqolada o'zbek milliy qadriyatlari va madaniy elementlarini ingliz tiliga
tarjima qilishning qiyinchiliklari va ahamiyati o'rganiladi. U til, madaniyat va tarjima
oʻrtasidagi murakkab munosabatlarni oʻrganib, madaniy tafovutlar tarjima jarayonida qanday
muhim toʻsiqlar yaratishi mumkinligini taʼkidlaydi.
Two languages that reflect the same social reality differ from each other. People living
in different societies see the world in their own way, - said Edward Sapir. This idea of
Sapir was later confirmed by Benjamin Lee Whorf. They considered literature and art in
general as a 2-system, that is, they arose from the 1-forming system of language, and as Sapir or
Whorf said, language cannot be without culture. If language is the heart, then culture creates the
continuity of the div and their interaction creates the life energy. That is, a surgeon operating
on the heart cannot do without taking into account the div that surrounds it.
Linguist Roman Jacobson in his article identifies three types of translation:
1. Translation or renaming within a language (interpretation of verbal signs in one
language through other signs);
2. Interlingual translation or translation (expression of verbal signs in another language);
3. Inter-sense translation.
The thesaurus gives a complete synonym or a synonym that is used depending on the
situation, but in both cases it cannot be an absolute synonym. Because a complete equivalent
cannot be included in any category. According to Jacobson, not all poetic translations are
complete translations.
The word “culture” was first used in the book “Primitive Culture” by the English
scientist Edward B. Tylo, published in 1871. According to Tylo, culture includes knowledge,
beliefs, laws, traditions and various customs adopted by different members of society.
Translation is not just an equivalent of a text, it is a difficult and complex process, like
rewriting the original. It is the influence of one culture on another. To understand the activity of
translation, we need to clarify the concepts of culture and language, and to pay attention to the
relationship between language and culture. Linguist Gary Witherspoon has expressed his
opinion on these relationships, writing: “If we look at culture from the perspective of linguistics,
we have a one-sided understanding of culture. If we look at language from the perspective of
culture, we have a one-sided understanding of language.”
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The process of transferring elements of culture to another language environment through
translation is a complex matter. Culture is a complex set of everyday life experiences, which
includes history, social systems, religion, everyday customs and traditions.
Social relationships are also an element of culture. In some cultures, people are
accustomed to living in large families, and this creates the need to address each family member
in everyday communication. Each person is called by his name. Since living in large families is
not so common in Western countries, the English language is somewhat lacking in the ability to
describe words that express address. In some cultures, people address their elders with a certain
degree of respect, such as uncle or aunt. In English, this is not without certain difficulties.
Expressing some formalities is also very complicated, for example, the word "thank you" is
translated differently depending on the situation (for a gift, for a service, for some reason).
Clothing, jewelry, and food items also pose problems in translation. For example, it is
useless to translate the taste of food or its properties to someone who has never tasted it.
Traditions and customs are also part of culture. Whether it's a wedding, a funeral, or a
festival, the history, significance, and underlying symbolism behind it all pose challenges for
the translator. Beliefs and emotions change from culture to culture. In some cultures, white can
symbolize purity, while black can symbolize evil. This means that culture does not only include
concrete things like cities, organizations, schools, but also abstract things like ideas, customs,
family patterns, and languages. In a word, culture means the way of life, the way of life of a
society. It can change and disappear easily. Because it exists only in our minds. Our written
language, the state, buildings, and other human-made things are products of culture. Translation,
of course, is a rewriting of the original text. Rewriting can reflect new ideas, new inventions,
new genres, and the history of translation is the history of literary innovation or the introduction
of the merits of one culture to another. Translation as an activity or as a result of an activity is
an inseparable concept from the concept of culture. There are two examples in history of this,
introducing one culture to another. One is the translation of the sacred book of Buddha, written
in various Indian languages, into Chinese, and the other is the translation of the books of Greek
(Greek) scientists and philosophers from Greek and Syriac into Arabic in order to introduce
them to the Islamic world. The art of translation has played and continues to play an important
role in the development of world culture. Translation is an intellectual creative activity that is
constantly growing, transferring the charm of one language to another and aiming to gain the
respect of readers. The concept of culture is aimed at three types of human activity: personal,
because we think and act individually; collective, because we act as a group; expressive,
because society reflects itself. Language is social, and without it there is no social activity. In
the process of translation, we encounter a foreign culture. For this reason, our success in
translation depends on how well we understand the foreign culture, because translation is an
intercultural phenomenon. Every communication or original message has a practical value. The
translator must know whether the message is a statement of fact, a suggestion, a command or a
joke. For example, “Men bilmayman” (hold) is not only translated as a statement, but can also
mean hesitation (“Ko‘ramiz”) “What gives”
- In American dialect, it gives the meaning of the question “How are things?” This
translation problem is a process of transferring information across linguistic and cultural
barriers. Culture is a way of life and its appearance is unusual for the masses, who use a specific
language to express themselves. We must distinguish the term “cultural” from general and
personal language. Concepts such as “0 ‘lmoq”, “yashamoq”, “yulduz”, “stol”, “oyna” are
general and there is no problem in translating them. But concepts such as “steppe”, “dacha”,
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and “chalets” are specific to a particular culture and create problems in translation. We must
pay attention to the similarity between the purpose and source of the language. Language
consists of various cultural results in grammar (the names of inanimate objects), and forms of
address (sir, janob, xonim ). The more a language becomes a special phenomenon (flora and
fauna), the more cultural features it acquires, and the more it creates problems for translation.
Many cultural customs are described in ordinary language. Edward Sapir calls language a guide
to social reality. Human experience is largely determined by the linguistic norms of a society,
and each system describes a different reality. No two languages that reflect the realities of
the same society are alike. The words used in different societies are also different. For this
reason, language is the heart of culture.
Culture is reflected in language. For example, the Japanese generally do not use the
word “no.” They use other words or phrases to avoid saying “no.” If a Japanese person replies
to your offer with the words, “I need to talk to my wife about this,” this is a rejection. If you
call a Japanese person and ask them to meet at 6 o’clock and they reply, “Yes, at six o’clock?”,
understand that they do not agree to your offer. National customs are things and phenomena
that are unique to them, they cannot be translated, for example, sari, kimono, mahsi, kavish, etc.
These are explained to the reader as if they were cultural terms. If a specific word is not
important, it is simply replaced by another word. When it comes to social culture, it is
important to consider the problems of semantics and the inherent meaning of translation.
The political and social life of the country is reflected in it. For example, the names of
the head of state (president, prime minister) or parliament (national assembly, senate) are very
simple, that is, they consist of international or easily translated words. The names of national
parliaments are not translated: for example, Bundestag (Germany), Storting (Norway), Riksdag
(Sweden), Eduskunta (Finland), Knesset (Israel), Duma (Russia), Oliy Majlis (0 ‘Uzbekistan).
These names are written literally for administrative documents. The names of ministries are
translated literally, depending on their correct description. For this reason, “Treasury” is the
Ministry of Finance; “Home Office” is the Ministry of Internal Affairs; “Guardian of Justice” or
“Ministry of Defense”, “Ministry of National Security”, etc.
Thus, one of the most difficult problems that translation faces is finding the lexical
equivalent of objects or events. The translator compares not only two languages, but also two
cultures. Due to cultural differences, concepts in the target language may not have lexical
equivalents in the target language. This may be due to differences in geography, customs,
beliefs, worldviews, and so on. The translator must find new ways and methods in the target
language to express concepts.
The biggest challenge in translation is distinguishing between cultures. People from a
particular culture view things from their own worldview. Words that seem equivalent to each
other may not actually be equivalent. For example, the word “чо‘чка” has a somewhat negative
connotation in Uzbek. However, “pig” is used in a neutral sense in America. Different cultures
have different orientations. For example, in Uzbek culture, gardening, farming, livestock, and
household scenes play a large role, while in America, there is a strong focus on work, earning
money, sports, and making a profit. Some societies are more focused on technology, some are
less. This difference is reflected in the number of dictionaries that can be used when talking
about a particular topic. Depending on your own preferences, you can use both technical and
non-technical dictionaries when talking. If a text in the source language comes from a highly
technical society, it will not be difficult to translate it into a non-technical society in another
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ISSN: 2692-5206, Impact Factor: 12,23
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Journal:
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page 1940
language. If someone is translating a book about social science related to African culture, in
most cases it will not be difficult to find an equivalent.
It is difficult to translate documents from the Arabic language of the ancient Eskimos, a
desert language that has never seen snow. Since cultures are different, it is often difficult to find
an equivalent. Culture is reflected in the use of words. For example, in America, the word
"sheep" is used to refer to people who act without thinking, are quiet, and are quiet. In
Uzbekistan, the word "paxta" is often used, but this word is not used in Great Britain because
cotton is not grown there.
Translation of fiction is a complex and multifaceted process, which requires taking into
account the differences between languages and cultures, re-creating it using other language
means while preserving the spirit, stylistic and artistic features of theoriginal text. This is
especially evident when translating works from distant cultures.The translation of Uzbek
literature into English is not without such difficulties. On the one hand, there are big
differences between the grammatical structure, lexical composition, and stylistic possibilities
of the Uzbek language and the English language. On the other hand, the lifestyle, values , and
outlook of the Uzbek people are very different from the culture of English speakers. All this has
an impact on the translation process. Therefore, researching English translations of Uzbek
works, evaluating their quality on a scientific basis, and looking for ways to eliminate
shortcomings are of urgent by the authors. Submitted for open access publication under the
terms and conditions of the Creative Commons Attribution importance. The study of Uzbek
novels, which have a strong spirit of nationalism, plays an important role in this regard. After
all, the reflection of national characteristics, realities, and examples of folklore and lifestyle
in prose works has a wider scope than poetry. Gafur Ghulam’s creative work, including his
short story “Shum Bola” (“Naughty Boy”), is one of the bright examples of Uzbek national
literature. This work is based on the writer’s childhood memories and skillfully describes
Uzbek neighborhoods, children’s lives, lifestyle, and psychology of Uzbek families in the 20s
and 30s of the previous century. Therefore, by studying the issues of translation of “Shum
Bola” (“Naughty Boy”) into English, it is possible to shed light on the problems of conveying
the Uzbek national color to foreign readers.
National values play a crucial role in shaping cultural identity, influencing various
aspects of society and individual behavior. Research has shown that a shared national identity is
essential for motivating citizens in democratic societies to pursue social justice goals (Miller &
Ali, 2013). This identity is multifaceted, encompassing national attachment, pride, patriotism,
and civic or cultural conceptions of identity.
Interestingly, the relationship between national identity and social justice varies between
societies, with the key factor being an appropriate balance between the strength of such
identities and their inclusiveness (Miller & Ali, 2013). This balance is particularly important in
diverse societies, where cultural heritage, family values, education, and socioeconomic factors
contribute to complex identities, as seen in the case of Hispanic leaders in higher education and
engineering (Prabhuswamy et al., 2024).
Therefore, national values and cultural identity are deeply intertwined, influencing
everything from social cohesion to economic development. The preservation of cultural
heritage, both tangible and intangible, plays a vital role in fostering identity formation and
societal resilience (Hurova et al., 2024). Moreover, cultural factors significantly impact
consumer behavior in e-commerce, highlighting the importance of understanding and adapting
to diverse cultural contexts in business strategies (Zimu, 2023). As societies continue to evolve,
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maintaining a balance between strong national identities and inclusiveness remains crucial for
social harmony and progress. Cultural heritage and family values play a significant role in
shaping national identity through various mechanisms:
Cultural heritage, including tangible and intangible elements, contributes to a sense of
shared history and collective memory that forms the foundation of national identity. Heritage
sites, traditional practices, and local customs serve as physical and symbolic representations of
a nation's past, fostering a sense of continuity and belonging among its citizens (Spennemann,
2022). The preservation and promotion of cultural heritage, particularly through education and
tourism, can strengthen cultural confidence and national self-confidence (Feng et al., 2023).
Family values, often intertwined with cultural traditions, play a crucial role in
transmitting cultural knowledge and identity across generations. For instance, in immigrant
communities, family milieu has been found to have a significant impact on cross-cultural
adaptation and the maintenance of heritage language and cultural identity (Maloof et al., 2006).
This intergenerational transmission of values and practices contributes to the persistence of
cultural elements that define national identity. Interestingly, the process of shaping national
identity through cultural heritage is not solely top-down but involves active participation from
local communities. Local preservation efforts, often driven by voluntary workers, contribute to
maintaining social institutions vital to local identity, which in turn feeds into the broader
national identity (Mydland & Grahn, 2012). This grassroots approach to heritage preservation
highlights the importance of community engagement in shaping and sustaining national identity.
Moreover, the integration of cultural heritage into creative industries and tourism can
reinforce national identity while also contributing to economic development. The use of
traditional cultural elements in product design and tourism experiences can enhance emotional
connections to local culture and strengthen cultural identity (Feng et al., 2023; Yang et al.,
2022). This economic dimension adds another layer to the role of cultural heritage in shaping
national identity, as it creates tangible benefits associated with cultural preservation and
promotion.
In conclusion, cultural heritage and family values are fundamental in shaping national
identity by providing a shared historical narrative, fostering a sense of belonging, and
facilitating the transmission of cultural knowledge across generations. The interplay between
official heritage management and local community initiatives further enriches this process,
ensuring that national identity remains dynamic and relevant to its citizens. Uzbekistan's
cultural heritage, particularly in the historic cities of Samarqand and Bukhara, plays a
significant role in shaping national values and identity. These World Heritage Sites along the
ancient Silk Road have been strongly influenced by the recent growth of tourism, highlighting
the interplay between cultural preservation and economic development (Allaberganov &
Catterall, 2023).
A key aspect of Uzbek cultural identity is the concept of hospitality, an intangible
cultural heritage shared by both residents and tourists. This shared perception of hospitality
encourages local support for tourism development, demonstrating how cultural values can
positively impact economic growth while maintaining cultural authenticity (Allaberganov &
Catterall, 2023). This aligns with broader research on cultural ecosystem services, which
emphasizes the importance of sense of place and cultural heritage in rural development and
tourism (Csurgó & Smith, 2022).
The preservation and promotion of Uzbek cultural heritage through tourism present both
opportunities and challenges. While it can strengthen cultural identity and social cohesion, there
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is a need to balance economic benefits with the protection of authentic local traditions and
values (Allaberganov & Catterall, 2023; Csurgó & Smith, 2022). As seen in other contexts, the
sustainable management of cultural heritage requires active participation from local
communities and government support to ensure that cultural values are not compromised in the
pursuit of tourism development (Yan & Li, 2023). Overall, Uzbekistan's approach to leveraging
its cultural heritage for tourism demonstrates the complex relationship between national values,
cultural significance, and economic progress in the modern global context.
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