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LINGUOCULTUROLOGICAL RESEARCH OF PHRASEOLOGICAL UNITS WITH
SEVERAL SOMATIC COMPONENTS IN ENGLISH AND UZBEK LANGUAGES
Kurbonova Marguba Sotvoldiyevna
Andijan State Institute of Foreign Languages
Annotation:
This article discusses linguocultural studies of phraseological units with several
somatic components in the Uzbek and English languages. A phraseological unit or phrase,
although the phrase is very ancient in origin, the history of the science of phraseology goes
back several hundred years. Phraseologisms are the wealth of a nation, and their sources are
closely related to nature, economic structure, history, culture, way of life, oral literature, fiction,
art, science, and customs of the place where a particular people lives.
Key words:
Somatism, somatic phrase, phraseology, phraseology, somatic phraseology, lexeme,
linguoculturological, phrase, component, phrase with two somatic components…
Annotatsiya:
Ushbu maqolada o’zbek va ingliz tilllaridagi bir necha somatik komponentli
frazeologik birliklarning lingvokulturologik tadqiqi haqida baxs yuritadi. Frazeologik birlik
yoki frazema, ibora kelib chiqish jihatidan juda qadimiy bo‘lsa-da, frazeologiya fani tarixi bir
necha yuz yilni o‘z ichiga oladi.Frazeologizmlar xalq boyligi bo‘lganligi sababli ham uning
manbalari u yoki bu xalq yashayotgan joyining tabiati, iqtisodiy tuzumi, tarixi, madaniyati,
hayot tarzi, og‘zaki ijodiyoti, badiiy adabiyoti, san’ati, fani, urf-odati kabilar bilan chambarchas
bog‘lanadi.
Kalit so’zlar:
frazeologizmlar, frazeologiya, linguolulturologiya, leksema,somatizm atamasi,
somatik ibora, frazeologik birlik,ekvivalent, idioma, komponent …
Аннатация:
В данной статье рассматриваются лингвокультурологические исследования
фразеологизмов с несколькими соматическими компонентами в узбекском и английском
языках. Фразеологизм или словосочетание, хотя словосочетание и очень древнее по
происхождению, история науки фразеологии насчитывает несколько сотен лет.
Фразеологизмы являются богатством нации, а их источники тесно связаны с природой,
хозяйственным укладом, историей, культурой, образом жизни, устным творчеством,
художественной литературой, искусством, наукой, обычаями того места, где проживает
тот или иной народ.
Ключевые слово
:Соматизм, соматическая фраза, фразеологизм, фразеология,
соматическая фразеология, лексема, лингвокультурологическая, словосочетание,
компонент, словосочетание с двумя соматическими компонентами….
INTRODUCTION
The language of each nation is perfected over time as linguistics develops. His
grammatical and phonetic norms are stabilized, and his vocabulary is enriched. As a result, the
language has the ability to express the most complex thoughts in a beautiful and diverse way. In
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the process of language development, the system of idioms is formed and enriched, the imagery
and emotionality of speech increases [4,135].
Phraseologisms do not only perform the function of naming something - an event, but
clarifying this object or event, evaluating them in an emotional and figurative way. In this
respect, they are important for the science of linguistics and culture. Phraseological expressions
are based on the idea of a certain image, concrete event, object. Such imagery increases the
stylistic possibilities of phraseologisms, making them one of the powerful expressive means of
the language. Although the phraseological unit, phraseme or phrase is very ancient in terms of
origin, the history of the science of phraseology includes several hundred years.
Since phraseological units are the wealth of the nation, its sources are closely related to
the nature of the place where a particular nation lives, economic system, history, culture, way of
life, oral creativity, fiction, art, science, tradition. Almost all phrasemes in the lexicon of the
Uzbek language have a linguistic and cultural character. Because, for example, the phrase
"Qo‘li ochiq/open-handed" is a phrase meaning a sign used in a generous sense, and it is used in
relation to the representatives of our kind and hospitable people.
“
Ko’z-quloq
: -koʼz-quloq boʼlib turmoq; this phrase used to denote “watching,
observing” [9,446]. For example: –Oʼrmonjon toʼsatdan kelib qoldi. Uning kelganini na Qurbon
ota payqadi, na
koʼz- quloq
boʼlib turgan Sidiqjon. А.Qahhor, Qoʼshchinor chiroqlari. –Аkam
Qobil “darvozaga koʼz-quloq boʼlib turing” deb eshikka chiqarib yubordi. H.Gʼulom, Mashʼal.
The connotative meaning of
Ko’z-quloq,
corresponding to the verb “
to guard, to watch
”, is a
two-component somatic phraseologic unit. This two-component somatic phraseological unit
also has linguistic and cultural significance. Both in form and content, there are signs
characteristic of the culture and spirituality of our people. In the way of life of our people,
taking care of someone and keeping in touch with them is one of the main tasks. The fact that
this two-component somatic phraseological unit is given precisely through "ko'z/eye" and
"quloq/ear" somatism depends on this factor. Here are somatisms in linguistic and cultural
studies, in general, they serve purposes such as: - Identifying national realities specific to the
nature of a particular language (bosh-oyoq sarpo, to have eyes in the back of my head); -
Imagery expression of opinion (koʼngliga (yoki yuragiga, koʼksiga, qoʼltigʼiga, qoʼyniga) qo’l
solib koʼrmoq); - Showing the worldview of the speaker, of the person (besh qo’lday, besh
panjaday, qo’li egri, yuzi shuvut...); - A reference to territorial, cultural, social, religious
specific events and persons characteristic of a certain mentality-nation (aka-singillar huddi qo’l
oyoqdek yaqin); - creating a lively communication environment. Based on the above, we can
conclude that the use of somatisms can be called true ethnocultural units. Studying such ethno-
cultural units and, on this basis, becoming aware of a certain national culture and mentality is
one of our main goals arising from the study of phraseological somatisms in linguistic culture.
Especially, on the basis of the study of somatic phraseological units in a comparative aspect, it
is easy to determine the peculiarities or, on the contrary, commonalities between peoples and
mentalities. Today, there is a large amount of work on this aspect in linguistic and cultural
studies. In general, the study of multi-component somatic phraseological units opens up new
opportunities in Uzbek linguistics and the linguistics of other nations in front of the science of
linguo-cultural science, and causes the expansion of the language vocabulary.
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LITERATURE REVIEW:
According to the Russian linguist S. Florin [10,179], he gives the following definition:
in every nation there are clothes, household items of national color related to the traditions of
this nation, such as subject names (realias) cannot be replaced by analogues in another language.
Language units that are difficult to translate are phraseological units, linguists recommend to
study and divide phraseological units into the following three groups:
1. Full compliance.
2. Partial compliance.
3. Lack of compliance (or incompliance)
The provision of phraseological units in translation, especially somatic phraseological
units, is mainly characteristic of the first type of equivalence, that is, the main goal in this
translation is to fully preserve the communication goal in the translation. The following
methods are used when translating phraseological units:
Literal/word-for-word translation
;
Analogic translation
;
Interpretive translation
;
1.
Full compliance
- the existence of the second type of equivalence of phraseological
combinations in one language.
For example:
1. To have
eyes at (in) the back of one’s head
/phraseme/- hamma narsani ko’rib turmoq,
hamma narsani payqamoq;
2. To wait on smb.
hand and foot
/idiom/ kimgadir yahshi hizmat ko’rsatish
3. To lose one’s head/idiom/ boshini yo’qotmoq
4. From head to foot/idioma/ boshida oyog’igacha
Consequences of this type of compliance:
1. Compliance of lexico-semantic, morphological and syntactic structure
2. Maintaining the purpose of communication;
3. Uniformity of information description method.
2. Partial compliance -
the absence of a full alternative version of phraseological units
in one language in another language or the presence of a partial alternative version of a
phraseological unit in translation.
For example,
to keep one’s head
/idioma/-o’zini yo’qotmaslik
Sometimes a phraseological combination in language A can be partially compliant with
the one in language B and fully compliant with the one in language C. For example, the phrase
from head to foot
is translated into Russian as с ног до головы. It is clear from this that a
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phraseological combination that is partially compliant when translating from English into
Russian can be fully compliant when translating from English into Uzbek.
3.
Lack of compliance
– The phraseological units in the source language do not have
their equivalents in the translation at all, and the occurrence of realities belonging to the original
language (non-equivalent lexical combinations) in these units. Such a phraseological unit can
be translated using the methods of providing an equivalent lexicon: literal translation,
analogical translation, interpretive translation.
A. Literal translation.
In this method, the phraseological unit is translated word for
word and does not use national color words in the target language during the translation process.
The idiom
be on one's hands and knees
-
qo’l oyog’i bilan tirmashmoq
2. The arms race/phraseme/ qurollanish poygasi
3. Black heart/idiom/ sovuq urush.
Specific features of this type of compliance;
1. Preservation of lexical-syntactic morphological content in translation.
2. Preservation of the purpose of communication in translation
3. Preservation of image method in translation.
B.
Analogic translation.
When a phraseological unit contains words of national character or
pictorial expressions characteristic of a nation, a phraseological unit is selected as an analogue
from the target language and given in the translation. For example, when describing an event
that cannot happen, for example, the phrase "when the moon turns green cheese", “qachonki,
oy yashil pishloqqa aylansa” is chosen as an analog. In Uzbek language, this expression can
be replaced with "tuyaning dumi yerga tekkanda". [9].
It is appropriate and desirable to translate the idiom “Boshi oqqan tomonga ketmoq”
into Russian with “идти куда глаза глядят”, into German with “der nase nach reiten”.
Although the bases of these idioms are different (head, eye, nose), their meanings are
close.
Sh.Sirojitdinov [9] cites the following points about phraseological units: when one
phraseological phrase is replaced by another, it is necessary not only to search for a suitable
alternative, but also to replace the image given in the idiom with the identity of the national
language. It is better not to resort to narrow phraseology with bright colors and national identity.
It is not always possible to replace proverbs, sayings and idioms with alternatives and
analogues. In the process of translating phraseological expressions with a national color, the
national color may be damaged. This is especially noticeable when translating proverbs and
sayings. In order to preserve the national color, the figurative structure can be translated
literally and the physical meaning of the component can be preserved. K. Chukovsky in his
book "Высокое искусство" says that "as far as possible, it is better to translate foreign
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proverbs and sayings literally without replacing them with analogs (parallels) in other
languages." A. V. Fyoderov also supports this point of view. "Advice backed up with examples
seems right. Indeed, for a number of cases".
When translating idioms and proverbs, the existence of an equivalent in the language,
the translator always finds an adequate translation, in many cases it is more convenient and
important to preserve the figurative component of the text than to search for an honest (normal)
alternative in the language. knows well that In this relationship, the question of in which cases
literal translation is allowed, that is, in which cases the text is understandable to the reader, and
in which cases it may be incomprehensible, is a transverse question. If the translator does not
take into account the lack of cognitive parallels between the source language and the target
language, the reader may have serious problems in understanding the text.
METHODOLOGY OF THE RESEARCH.
Comparative analysis, differential-semantic and component analysis, as well as
distributive methods are used to clarify the research topic.
ANALYSES AND RESULTS.
One of our Uzbek national and cultural works, Abdulla Qadiri's novel "Bygone Days",
which has an invaluable place from the beginnings of our glorious past to the present day, is an
incomparable work of linguistic and cultural importance that is currently being studied. Abdulla
Qadiri perfectly approached Kumush's speech not only through ethnographic features, but also
culturally. That is probably why, through the image of Kumush, a number of features such as
shyness, modesty, morals, education, belief, faith, which have been an example to us until now,
serve as a beautiful image of the foundation for generations.
Let's pay attention to the words of Yusufbek Haji, the father-in-law of Zainab and
Kumush, when they met for the first time in Tashkent:
Men sizlarni ko`rishib
turg`anlaringizni ko`rib juda quvondim,
- dedi. – Mundan so`ng ham shu yo`sunda bir –
birlaringizga egachi – singildek bo`lmoqlaringizni tilayman, - dedi va O`zbek oyimg`a: Qani
mehmonlarni ichkariga olinglar, - deb o`zi tashqarig`a burildi [2,302].
The translation of the work was made by the English translator Mark Reese, and let's
pay attention to the translation of the above text: "It
gladdened my heart to see you
both in
greeting," he said. "I wish you two to be like sisters as well." And then to Uzbek Oyim: "Well,
take the guests inside." And at that he turned to leave [1,375]. The translator translated the
original text Men sizlarni ko`rishib turg`anlaringizni ko`rib juda quvondim, - dedi as "It
gladdened my heart to see you both in greeting," he said. If we pay attention, the sentence
Men
sizlarni ko`rishib turg`anlaringizni ko`rib juda quvondim,
is translated as
"It gladdened
my heart to see you both in greeting
, the translator used transliteration method to translate the
sentence. The main reason for this is that, due to the non-existence of the nationally specific
linguistic tools used in the original text in the translated language, the translator considered that
he should not allow situations such as replacing the national characteristic of the original with a
characteristic characteristic of the owners of the translation language or depriving the
translation of such a characteristic altogether [6] and although the somatic unit is not given in
Uzbek, he gave the translation with the text
It gladdened my heart to see you both in
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greeting
. He translated it in the meaning of
Ikkovingizni salomlashishingiz ko'rib yuragimni
quvontirdi
. If we pay attention to the translation, we can see that the lexeme "heart" is used.
The translator may have used the translation in order to increase the imagery even more when
the reader is reading. In our opinion, this is the right way.
Let’s pay attention to the next sentence: The original text is as follows
Hasanali
boshdan-oyoq
bekni kuzatdi [2,55]. The translator gave the translation by means of Hasan Ali
scrutinized Otabek's appearance
from head to toe
[1,127]. We think that the translator used the
word-for-word method and the translation was successful. According to linguoculturologic
feature, the two-component somatic phraseologic unit
boshdan-oyoq
corresponds to the phrase
from head to toe
. The translation could have used the somatic phraseologic unit
from head to
foot
, however, Mark Reese, having lived in Uzbekistan for many years, studied our national
and cultural traditions, and was able to find and use this somatic phraseological unit.
Now let’s pay attention to the next original text: To`ybeka sovuq suv keltirib
Kumushning
manglay
va
ko`ksiga
sepgan edi, seskanib o`ziga keldi[1,163]. The translation is
as follows: She brought a basin of cold water and sprayed Kumush’s
forehead and chest
with
it, shocking her[1,210]. If we carefully pay attention to the translation of the sentence To`ybeka
sovuq suv keltirib
, he used the sentence She brought
a basin of cold water
. In our opinion, the
translator used a creative translation method here, for the phrase
sovuq suv
he used
a basin of
cold water
, because in this type of translation, the textual meanings and stylistic functions of
the original linguistic means are recreated in harmony with the Grammatical rules of the
international language. The national-historical, social and figurative-emotional features of
linguistic means are interpreted in a way that is specific to the original. We believe that all this
made it possible for the translator to reach the author's goal to the reader. Let’s pay attention to
the definition of the word
manglay,
given in the explanatory dictionary of Uzbek, in the
original text: manglay [10,535]- mo’g. magnay- forehead; oldingi. 1. forehead. Uning [G’ani
otaning] qoshlari chimirilib, serajin manglayi tag’in ham tirishdi. G.Gulom, Mashal. 2. He
appeased himself: “Har kim manglayga yozilganini ko’radi”. K.Yashin, Hamza. We think that
it is admirable that the translator was able to find the synonym of the word "
peshona
", which is
"
manglay
" in Uzbek and use the word "
forehead
" in the translation.
Let’s pay attention to the next original text: Borib ayvonning oldig`a o`tirdi va
boshini
qo`llari
orasig`a oldi[2,163]. The translation of the text is as follows: In a daze, he lumbered
over to the veranda, slumping down and placing his
head in his hands [1,307]
. The two-
component somatic phraseologic unit
boshini qo`llari orasig`a olmoq
in the original text is
translated by the translator into English with
placing one’shead in his hands
. Here, the
translator was able to correctly use the method of adequate translation - translation that is
suitable in all respects, exactly equal, in accordance with the content and form of the original
copy [7,40] while preserving the nationality.
Now let’s pay attention to the next original text: R-rahmat, H-homid aka, siz j-jonni
ayamasangiz, m-men ham yo`lingizga
boshimni tikdim
, Jamshidning arvoyi[2,230]! The
translation of the text is as follows: "Th-th-thank you, H-Hamid-a-aka. If you sacrifice your life
for me, I will give
my head to save you
, I swear by Jamshed the Bold!"[1,404]. The translator
used the
to save one’s head
for the translation of the somatic phraseologic unit
boshni tikmoq
.
We think the translation was done successfully.
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Anavi Muhammadqul bo`lmasa, boshqa Alimqulning bosh ko`tarishi ani, - dedi
qushbegi va dasturxondan cho`qinib davom etdi.[2,264]
If it were not Musulmanqul, then some Alimqul would no doubt
put the yoke on our
heads
,” said Qushbegi, pausing to eat a handful of raisins from the tablecloth before again
continuing[1,328].
O`zbek oyim boshini tervatib so`zini eshitib kelar edi. Bu keyingi so`zni eshitkandan
keyin
boshini ko`ksigacha yetkizib
, “barakalla, rahmat” degandek qilib qo`ydi. In the given
example, the meaning understood from the phrase "
boshini ko`ksigacha yetkizib
" is clearly
related to religious and cultural value. This figurative motivation of the somatic phraseological
unit (to respect) (especially its full form –
to have a good head on her shoulders
is mainly
based on knowledge of certain English customs and gives the meaning
elkasiga boshini
qo’ymoq
. We think this translation was performed successfully.
Let’s pay attention tot he next original text: Zaynab siz o`ylag`an kelinlardan emas, dedi
O`zbegk oyim, - xudog`a shukr,
aql – hushi boshida[2,296]
. The text translated into English
by the translator is as follows: "Zainab is not what you would call a wife one should be careful
of or afraid of," said Uzbek Oyim. "Thank God she
has a good head on her
shoulders[1,367]
.” The translator used the two-component somatic phraseologic unit
to have a
good head on her shoulders
for the translation of the somatic phraseologic unit
aql – hushi
boshida
. The translator translated the translation using the
method of equivalent translation
[6,98], in which the similarity of somatic phraseological units to each other in all respects is
explained by the commonality of people's living conditions, customs and logical observations.
Let’s review another original sentence given in Uzbek: Tashlandiq bu qizingiz,
qo`lma
– qo`l
yurg`uchi bu o`yinchoq qizingiz kimu, sizdek bir mehribon onani qon yig`latish
kim?[2,204] The translator performed the translation using the the following sentence: Who is
she, your discarded daughter—a toy, passing
fromhand to hand
—to make her loving mother
cry? She is not worth one drop of your tears.[1,364] We give the definition of the two-
component somatic phraseological unit
qo'lma-qo'l
in the explanatory dictionary of the Uzbek
language [10,406]: bir odam qo’lidan boshqasi qo’liga/from someone’s hands to the other’
hands. Yuzlab kishilar
qo’lma-qo’l
chelak uzatib, maydon o’rtasidagi hovuzdan olingan suv
bilan kitobhonasiga tushgan o’tni o’chirishga urinar edilar. M.Osim, Ajdodlarimiz qissasi. The
translation of the two-component somatic phraseologic unit
Qo’lma-qo’l
is translated into
English with
from hand to hand
. In our opinion, the translator was able to give the equivalent
correctly.
Let’s look through the following original text: Tabib ketdi. Otabek telbalarcha yugurib,
Kumushning
boshg`a
keldi,
yuzini
ochib manglayini bosdi va o`pdi…Kumush
ko`zini ochib
kuch bilan o’ng qo`lini erining
yelkasiga
tashladi…. Here is the English translation of the text:
The doctor hurried out while Otabek rushed about like a lunatic, finally settling at Kumush's
head. He
held her face in his hands
, passed
his hands along her forehead
, and kissed her...
Kumush opened her eyes and through an act of will
placed her left hand on her husbands
shoulder
… [1,448]. The sentence order given in the original text is given through separate
sentences, and in English, we can see that the text is translated into one sentence, but the
translation is successful and understandable to the reader.
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Original text: Zaynab chetlanib uydan chiqdi… Hoji Kumushning boshig`a kelib
o`lturdi. Otabek va onasi oyog` ustida edilar, Kumushning ko`zi yumiq, sochlari yuzi ustida
parishon edi. Hoji o`z qo`li bilan sochlarni tuzatib Kumushning ko`kimtir tovlang`an yuzini
ko`rdi va manglayini bosdi…[2,364]. Translation: Zainab stepped back farther out of the
room .. . Hajji sat near
Kumush’s head
. Otabek and his mother were
at her feet
. Kumush
s
eyes were closed
, her
hair matted over her face
. With
his own hand
Hajji arranged
her hair
,
and
seeing Kumush’s pale, drawn face, pressed his hand on her forehead[1,609].
We can
see that the text translated into English is performed through very clear literal and attractive
words. The translation of the somatic phraseological units is given in its place.
Original text: Bu keying baytga quloq solguvchi qolmadi. Chunki yonidagi qizg`a osilib
yig`lay boshlag`an Kumushbibig`a har kim taajjubda, har kimning
ko`z, qulog`i
shunda
edi[2,53]. Translation into English: Nodiv listened to the last verse because Kumush was
crying, leaning on the girl next to her. Everyone
grew alarmed and their eyes and ears were
fixed
on her[1,79]. In the text translated from the original text into English, the translator has
translated it in such a way that the reader may think that the translation is performed by the
translator belonging to the Uzbek people, because each given somatic phraseological unit is not
an Uzbek national somatic phraseological unit, but also makes one think that the
linguocultology of the English people, that is, the national culture, is the same as ours.
Now let’s analyse the next original text: Kumushbibi o`z ustiga duv yig`ilg`an qizlarga
ko`zini ochib qaradi
-da, hushyor tortqanlardek bir harakat qilib qo`ydi va tez- tez
cho`ntagidan ro`molini olib
ko`z yoshini
quritdi. The translation given by the translation is as
follows: Kumush opened her eyes
, lifting her head off the shoulder of her friend
, and looked
around at everyone, her eyes moist with tears. Gaining her wits again, she quickly took a
handkerchief from her pocket and i dried her tears[1,79]. The translation of the two-component
somatic phraseologic unit is peformed by means of the phrase
lifting someone’s head off the
shoulder of one’s friend
, and the original text in Uzbek is as follows: o`z ustiga duv yig`ilg`an
qizlarga
ko`zini ochib qaradi
. In our opinion, we think that the translator used the translation
method of imagery or idiomization, because in this type of translation, the linguistic tools that
create an image in the style of the author's individual work are translated by replacing them
with unreasonable figurative expressions, words that express feelings, and idiosyncratic
combinations [6 ,98], and we think that this is because the translator wants to convey the
meaning of the translated work more effectively to the reader.
Let’s focus our attention on the next original text: Albatta yaxshi bilasda. Ammo sen
ahmoqsan,
ko`rpangga qarab oyoq uzatish
ni,
qars ikki qo`ldan chiqish
ini bilmaysan[2,352]!
The text translated into English is as follows: Of course you do. Don't you know,
deep in your
heart
, letting go of all illusions, that he would easily part ways with you? But you are stupid.
You do not know which end
to lay your feet on in bed or how to clap with both
hands
![1,435]".
Ko`rpangga qarab oyoq uzat
is one of the Uzbek national somatic
phraseologic units, and we think there is probably no corresponding somatic phraseological unit
to such a phraseological unit, because the word "ko'rpa" is also used in the given phraseological
unit, and this stuff is a kind of national blanket that is sewn and made by handwork only by
women of the Uzbek nation. As for the somatic phraseologic unit
Ko’rpaga qarab oyoq
uzatmoq [10,471]
, we give the explanation given in the explanatory dictionary of the Uzbek
language: to act according to one's ability, taking into account one's ability. Siz uchun hijolat
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chekishni istamayman. Hammamiz ham ko’rpaga qarab oyoq uzatganimiz yahshi. S.Abdulla,
Soyalar. For the translation of this somatic phraseologic unit the translator used the phrase
to
lay your feet on in bed
, however, during our research, we could not find such a somatic
phraseological unit in dictionaries of English phraseological units. We observed that the
expression
"how to clap with both hands - it takes two hands to clap"
which is synonymous
with the somatic phraseological unit
"qars ikki qo`ldan chiqmoq"
does not match exactly, but
it is semantically compatible. It is clear from this that each nation has its own linguocultural
phraseological units of words and expressions, and when the time comes, it will be impossible
to find an alternative to that particular phraseological unit. Due to the fact that somatic
phraseological units, like lexical units, are multi-meaningful and multi-tasking, content-
matching units of two languages do not always replace each other in translation. Knowing that
somatic phraseological equivalents or alternatives that can replace each other in a certain
textual situation may differ from each other in terms of semantic signs or stylistic functions in
another textual situation [6,98], we think that it would be better if the translator could do it
based on the aspects of content and style.
The sentence in the original text Kumush Otabekning
yelkasiga qo`lini yubor
di
[2,302]is translated into English with the sentence Kumush rested
her head on Otabek's
shoulder[1,398]
using the word-for-word method and it is clear and understandable to the
reader who is reading the translation. National and cultural identity is preserved.
Now let’s pay attention to the next original text: Zaynab kulimsiragan holda Kumushga
yaqinlashib keldi… Ikki kundash “esonmisiz, omonmisiz. Eson - omon yuribsizmi..”so`zlari
bilan ozorsiz qilib bir – birining
yelkasiga va qo`ltiq ostig`a qo`l
yuborishdilar[1,302]. The
translator did the translation in the following way: Zainab reciprocated the greeting while
moving to Kumush, a smile beaming from her face ... The two kundosh exchanged the
obligatory "Are you in good health?" and "How are things?"
Gentle hands laced, arms
akimbo onto each other’s shoulders
in an embrace, offering each other a warm
welcome[1,374]. The translation of the three-component somatic phraseologic unit Y
elkasiga
va qo`ltiq ostig`a qo`l
yubormoq is performed with the sentence
Gentle hands laced, arms
akimbo onto each other’s shoulders (
Yumshoq qo'llar bog'langan, qo'llar bir-birining
yelkasida). Here, the transformation of somatic phraseological units, the imagery of which is
clearly visible, with the help of alternative linguistic means, ensures the reproduction of the
original textual and stylistic features in the translation, but sometimes the figurativeness is
created not by means of linguistic means, which have the same characteristics as
phraseologisms, which are somewhat distorted, but by means of vivid and stable compounds,
full of imagery, or, on the contrary, we witness the adequate interpretation of this feature of
somatic phraseologisms, whose imagery is clearly visible, through linguistic means that have
faded, in such cases, pragmatic compatibility between two language units is a way of adding
adaptive means. [6,184]. Tarjimon ham milliy madaniy udumlarimizdan kelib chiqib, mutoala
qilayotgan kitobhonga obrazlilikni oshirish maqsadida jozibador so’zlarni qo’shib tarjima
qilgan ko’rinadi.Bu ham albatta, quvonarli hol deb o’ylaymiz.
Next, one of the most culminating pages of the work... we will describe the part of the
letter to Kumush, who is quarreling with Otabek: Kumushbibi uyalib – netib turmadi va kimdan,
deb takalluflanib so`rab ham o`lturmadi, darrov toqchada yonib turg`an sham yonig`a borib
xatni ocha boshladi. Sham qarshisida
qizarg`an ohu ko`zlari, yosh bilan sing`an jingalak
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420
kipriklari
,
chimirilg`an to`sdek qora qoshlari
uni allaqanday bir holga qo`yg`on edilar
[2,254]. The translation into English is as follows: Putting aside all shyness and not asking who
it was from, Kumush Bibi neared the candle and at once started to open the letter. Her alluring
tearstained eyes
illuminated by the candlelight,
her eyelashes soaked with tears
,
her arched
dark eyebrows
, and
her tousled hair
all gave her a timeless beauty as she read the
letter[1,315](
uning ko‘z yoshlariga ho‘l bo‘lgan kipriklari, kamaygan qora qoshlari va
to‘zg‘igan sochlari xatni o‘qiyotganda unga abadiy go‘zallik baxsh etdi). It can be seen from
the translation of the translator that the translator used the method of translation by means of
equivalents. Because the similarity of the somatic phraseological units of different nations to
each other in most cases is explained by the commonality of living conditions, customs and
logical observations of the nations.
[6,188]. It is known that somatic phraseological units
usually appear on the basis of life observations. The similarity is evident in people's
imagination of the material world. But in the language of any nation, phraseological units
cannot objectively cover all aspects of existence. Judging from the above translation, a
phraseological unit of a language that expresses a specific concept figuratively or emotionally
may not have its corresponding equivalent or alternative option in the system of phraseology of
another language.
Now let's turn to the original text: Qarichg`a keladirgan uzun
soqollar
,
boshdag`i
xun olud
siyrak
sochlar
, bo`zarg`an
yuzlar
, qong`a belanib, yarim ochiq holda qorachiq o`rnini
qo`rqunch bir oqliq bosqan
ko`zlar
dunyoga va shu hayotga la`nat o`qug`andek
qaraydirlar[2,76]. The English translation is as follows: There are
beards of a pious hand’s
length
, their
thin hair mingled with blood
, and pale,
waxen faces
with, instead of black pupils,
milky-white eye sockets dotted with blood
, half open as if damning the world of the living
[1,155].
Let's compare the translation of somatic phraseological units translated into the original
text in Uzbek: the somatic phraseologic unit qarichg`a keladirgan uzun
soqollar
is translated
into English by the translator with
beards of a pious hand’s length
. In order to translate it the
translator used
taqvodor qo'l uzunligidagi soqollar
. In fact, the translator studied our culture,
religion and language so well that he says that he knows from hadiths that in Islam a man
should keep a beard at arm's length and we can see that he originates from our
linguoculturology when translating the following somatic phraseologic units, for example:
boshdag`i
xun olud siyrak
sochlar-hin hair mingled with blood (
sochlari qonga aralashdi)
,
bo`zarg`an
yuzlar- waxen faces
with (
mumlangan yuzlar)
, yarim ochiq holda qorachiq o`rnini
qo`rqunch bir oqliq bosqan
ko`zlar- milky-white eye sockets dotted with blood (
sut-oq ko'z
bo'shlig'i qon bilan qoplangan).
Let's give examples of interesting parts of the work for the reader: Kumush ko`tarilib ketti:
Ikki yuzlamag
`aligingiz va
til tegida til
saqlag`aningiz ham arzimaydimi[2,332]? Let’s pay
attention to the English translation: Kumush grew irritated. "Is your
two-sided face and forked
tongue
also for nothing?"[1,411]. We pay attention to the translation of somatic phraseological
units of the sentence given above: for
ikki yuzlamachilik
he gave
two-sided face
. When we
considered the explanation of this somatic phraseological unit in English, we witnessed that it
has the following meanings: not sincere, saying unpleasant things about you to other people
while seeming to be pleasant when they are with you. We observed that it exactly corresponds
to our Uzbek
ikkiyuzlamachilar.
The presence of such somatic phraseological units in English
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confirms that there are such evil people in all nations. The phrase
til tegida til
is translated with
forked tongue
, and we checked its definition in English, which means to speak in a dishonest
way that is meant to deceive people
. The presence of this somatic phraseological unit in both
Uzbek and English shows that the languages have similarities from the linguistic and cultural
point of view.
CONCLUSION
In conclusion, it can be said that the linguocultural aspects of multi-component somatic
phraseological units are similar to the Uzbek language in terms of semantic, lexical, and
structural aspects. It is no secret to anyone that every language has its own culture and national
language, regardless of the nation, and that among these peoples there is a linguo-culturalism of
the people with a thousand-year history. We believe that conducting such linguistic and cultural
research through translation will be a great foundation for learning the language and customs of
the nation of the language being studied.
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Toshkent, 1994-yil, -B.76
3. Karimov Sh.Q. Tarjima nazariyasi va amaliyoti. –T. – 2010.-B.51
4. Kononov A. N.. Grammatika sovremennogo tureykogo literaturnogo yazıka.M. 1956, 78-
97-betlar. N.A. Baskakov. Karakalpakskiy yazık, 1 chast 1 izd-vo AN Moskva, 1956 196-197
betlar.
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i soobsheniya AN. 1. 1956, 135- bet
5. Manerko L. From human div parts to the embodiment of spatial conceptualization in
English idioms. The 4 th UK Cognitive Linguistics Conference.2014 , P. 195-213.
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8. Papi M.B. Idiomatic and figurative uses of "hand"in English and "muno" in Italian:
embodiment and cultural filters.Main Session Talks. Pisa, 2013.
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10. O`zbek tilining izohli lug`ati. K – harfi. B446,471,406,446 M – harfi. B 535
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12. Source:
https://proverbicals.com/proverbs
13. Source:
https://proverbicals.com/head-proverbs
14. https://idioms.thefreedictionary.com/beam
