Volume 04 Issue 11-2024
65
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
04
ISSUE
11
P
AGES
:
65-69
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
This article discusses the importance of constructing an anthropocentric dictionary of Uzbek language metaphors and
the principles behind creating such a dictionary.
KEYWORDS
Anthropocentric dictionary, lexicographic interpretation of metaphor, conceptual metaphor, metaphorical model,
linguistic-cultural unit, pragmalinguistics, cognitive linguistics, linguocultural studies.
INTRODUCTION
Metaphors, which are a result of human creative
thinking, are not only ornamental elements of speech
but also a mental process intrinsic to human figurative
thinking [1], as recognized in general linguistics.
Metaphors are also units that reflect the national
thinking and axiological perspectives of language
speakers. Additionally, the word, which has acquired a
new meaning based on metaphorical shift, can reflect
the sender's emotional-subjective attitude, while also
influencing the listener's emotions and creating
specific associations. Thus, metaphors also manifest
pragmatic and psychological characteristics. The
cognitive, psychological, associative, linguocultural,
and pragmatic features of metaphors indicate their
anthropocentric nature.
It is worth noting that there is a large div of
theoretical and analytical work dedicated to
metaphors in world linguistics [See: 2]. In most of these
studies, metaphors are approached from semantic,
stylistic, pragmatic, linguocultural, and cognitive
perspectives. In recent years, it should be emphasized
that metaphors have also been studied in greater detail
in Uzbek linguistics [See: 2]. Specifically, the study of
this phenomenon from a cognitive approach [2] has
played an important role in illuminating the
Research Article
ANALYSIS OF THE UZBEK LANGUAGE METAPHOR DICTIONARY
Submission Date:
November 19, 2024,
Accepted Date:
November 24, 2024,
Published Date:
November 29, 2024
Crossref doi:
https://doi.org/10.37547/ijll/Volume04Issue11-14
Durdona Khudoyberganova
Doctor of Philology, Professor, Institute of Uzbek Language, Literature and Folklore, Academy of Sciences of
the Republic of Uzbekistan, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ijll
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 04 Issue 11-2024
66
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
04
ISSUE
11
P
AGES
:
65-69
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
anthropocentric nature of these units, which reflect
the expressiveness of the Uzbek language.
One of the current pressing issues in our national
linguistics is the creation of an anthropocentric
dictionary of metaphors. The significance of creating
such a dictionary lies in the fact that, firstly, the lexicon
of the dictionary will serve to consolidate the stable
metaphors of the Uzbek language in one place. The
anthropocentric description of metaphors allows for
drawing specific conclusions about the way Uzbek
speakers perceive reality
–
their cognitive activities,
axiological attitudes, and the ways in which these
attitudes are expressed in linguistic forms, that is, the
methods of constructing the linguistic representation
of the world. To this end, scholars from the Institute of
Uzbek Language, Literature, and Folklore at the
Academy of Sciences of Uzbekistan have begun work
on compiling the "Anthropocentric Dictionary of
Uzbek Language Metaphors." This article aims to
provide information about the principles behind the
creation of this dictionary.
The vocabulary of the dictionary consists of words and
combinations used in a metaphorical sense, the
meaning of which has stabilized, and is collected from
the 6-volume Uzbek Spelling Dictionary (USD) [4] and
from literary works and press publications. The
vocabulary is divided into 3 groups:
1. Metaphors about a person. This group includes
metaphors about a person and his signs and actions.
For example, words such as bo‘ri, lochin, gul, oy, asal,
sayramoq, uchmoq are used figuratively.
2. Metaphors about nature. This group includes
metaphors about natural phenomena, natural
processes, and natural objects. For example, figurative
words such as gilam, injiq, yig‘lamoq, o‘kirmoq,
shivirlamoq.
3. Metaphors related to social relationships. This group
includes metaphors about social phenomena and
concepts. For example, words such as ildiz, gavhar,
ostona, kitob, kurash, falaj qilmoq used in a figurative
sense.
4. Metaphors about objects. For example, figurative
expressions such as samo lochini, po‘lat ot, zangori
olov.
The dictionary entries are planned to be structured as
follows:
1. The explanatory word. 2. The explanation of its
metaphorical meaning. 3.An illustrative example that
explains this meaning. 4.The anthropocentric
interpretation of the metaphorical meaning.
The structure of sections 1-3 is similar to the structure
of traditional explanatory dictionaries, with the only
difference being that the explanation of the word will
focus on its figurative meaning. Section 4, however,
includes the anthropocentric interpretation, and in this
part, we believe it is appropriate to base the
explanation on the following principles and
approaches.
As mentioned above, a metaphor is primarily a unit of
thought and a means of understanding the world.
According to theories in cognitive linguistics, the
intersection of two conceptual domains results in the
formation of a third new domain
–
the conceptual
metaphor. This mental formation then transfers to
language as a linguistic metaphor. The process of the
formation of linguistic metaphors is often described by
linguists using the concept of a cognitive iceberg. In
Volume 04 Issue 11-2024
67
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
04
ISSUE
11
P
AGES
:
65-69
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
this analogy, the visible part of the iceberg represents
the linguistic metaphor, while its hidden portion
corresponds to the mental processes in the mind
–
the
mechanisms behind the emergence of cognitive and
conceptual
metaphors.
Therefore,
in
the
anthropocentric explanation, the metaphorical model
of the figurative word should primarily be
demonstrated. A metaphorical model is a schematic
representation of the relationship between the
conceptual domains that exist or are formed in the
minds of language users, and it can be expressed with
a specific formula: ”X –Y”.[3] Metaforik modellar til
sohiblari kogni
tiv faoliyatining o‘ziga xosligini
ko‘rsatuvchi omildir. Metaphorical models are a factor
that indicates the uniqueness of the cognitive activity
of language speakers. For example, the word
akillamoq, which is used figuratively to refer to a
person who speaks nonsense, is a metaphor in the
"Man-Animal" model. The use of the word akillamoq
(dog-like movement) in relation to human speech
movement was based on a conceptual metaphor like
"Adam is a dog," meaning that in the speaker's
thinking process, human movement was compared to
the movement of a dog.
The predicate akillamoq serves as the representative of
this comparison. Therefore, the cognitive approach is
of particular importance in the interpretation of
metaphors.
In the anthropocentric interpretation of metaphors,
the linguocultural approach undoubtedly plays an
important role. It is well known that the metaphorical
meaning of words always contains ethnocultural
components. This calls for describing these units from
a linguocultural perspective. In our linguocultural
description, we plan to highlight the role of the
linguistic unit within the conceptual sphere of Uzbek
speakers, its function as a linguocultural concept, its
axiological aspects, that is, its relationship with values.
Additionally, we consider it essential to include
linguistic evidence in the dictionary, such as the stable
expressions involving the word or phrase being
described.
Metaphors create fixed images in the minds of
language speakers. For example, the word akillamoq
above, which is attributed to a person, reminds the
listener of the word dog (it). The word it (dog)
connects the imagination of the Uzbek language
speakers with both positive (It-vafo, xotin-jafo, itday
sodiq) and negative (itning keyingi oyog‘i, it emgan)
stable ideas (stereotypes). In this metaphor, the
negative axiological attitude of the language speakers
is actualized. Such an attitude is also reflected in such
linguistic and cultural units in the Uzbek language as
Bo‘ynidan bog‘langan it ovga yaramas, itday
quturmoq, itday qopmoq, it yotish, mirza turish.
Therefore, the interpretation of metaphors should also
apply a psychological and associative approach.
The formation of any metaphor is linked to a specific
pragmatic purpose. Metaphors not only reflect
subjective attitudes but also exhibit emotional-
expressiveness in their semantics. This is particularly
evident in figurative metaphors. At the same time, it is
characteristic of metaphors to be associated with
functional styles. (For example, the metaphor of
akillamoq is used mainly in colloquial language and
serves the pragmatic purpose of expressing the
speaker's negative subjective attitude.) Accordingly, it
was found necessary to explain the pragmatic stylistic
characteristics of metaphors in the dictionary.
Volume 04 Issue 11-2024
68
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
04
ISSUE
11
P
AGES
:
65-69
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
Biz quyida yuqoridagi tamoyillar asosida izohlangan
ayrim metaforalarining izohini e‘tiboringizga havola
qilamiz.
ILDIZ (Root),
Basis, foundation, source. Tariximizning
buyukligidan
–
ma‘naviyatimiz ildizi baquvvat
ekanligidan darak beruvchi moddiy va nomoddiy
yodgorliklarimizni yo‘q qilishga tushdilar. From the
newspaper. Xalqimiz ma‘naviyatining tarixiy ildizlari
zaminimizda
yaratilgan
qadimgi
tosh
bitiklar,
rivoyatlar, afsonalar, hikoyatlar va dostonlarga, ya‘ni
xalq og‘zaki ijodiga borib taqaladi. “Oyina.uz.”
A metaphor related to social relations, resulting from
comparing the concept of "the basis, foundation of a
certain socio-spiritual phenomenon" with the concept
of "tree roots." The conceptual metaphor ma‘naviyat
bu ¬
–
daraxt, formed in the cognitive activity of
language speakers, served as a cognitive basis for
comparing two concepts that are far from each other.
The expression of the concept of "spiritual
foundation" (“Ma‘naviyat negizi”) through the word
ildiz was based on life experience and knowledge
about the great importance of a tree's roots in its
vigorous growth (Daraxtning ildizi qancha chuqur va
baquvvat bo‘lsa, u shunchalik gurkurab o‘sadi). As a
result of this mental process, a new meaning of the
word ildiz was formed, representi
ng “basis, basis,
source”. The ildiz metaphor is a phytomorphic
linguistic and cultural code. The connection of this
word with the concepts of basis and basis in the Uzbek
linguistic and cultural culture is also reflected in the
expressions ildiz otmoq, ildizi baquvvat, ildiziga bolta
urmoq, ildizini quritmoq. The ildiz metaphor is mainly
used in journalistic texts to create imagery.
IT (dog)
A bad, wicked person. Xalq tovushi tinimsiz
guvullaydi: Bu yoqqa chiq, itlar! Oybek, Qutlug‘ qon.
The dog (it) metaphor creates both negative and
positive ethnocultural stereotypes in the imagination
of Uzbek speakers. On the one hand, a dog is a
companion of a person, a loyal guardian of his home.
On the other hand, a dog is an animal that, when the
time comes, does not even recognize its owner and
does not know good. The formation of the it metaphor
was based on this second idea - the metaphorical
model “odam bu –
it” ("man is a dog"). This metaphor
belongs to the nominative field of the concept of odam
and is its evaluative component. In Uzbek linguistic
culture, in stable units that describe a dog in a negative
way, the word it is used figuratively, referring to a
person with a certain negative quality: It itligini
etar,To‘n etagini yirtar;It oyga qarab hurar; It otas
ini
tanimas; It og‘zidan suyak olib bo‘lmas; It sarqitini
yo‘lbars yemas; It hurar, karvon o‘tar: Itning irrilagani –
salomlashgani; Itdan yorug‘lik chiqmas, Bitdan –
chorig‘lik etc. Itday qopmoq, itday sanqimoq, itdek xor
bo‘lmoq, itday quturmoq metaphors
are also applied
to humans, and their content implies a negative
attitude. It
–
vafo, xotin
–
jafo, itday sodiq stable units
express the positive side of the dog, namely that it is a
loyal animal. The it metaphor serves to express the
negative attitude of speakers in artistic and colloquial
styles.
SHOM (evening)
The last period of a person's life, old
age. U kimnidir ermak qildimi
–
demak, u bechoraning
umr shomi yaqinlashibdi. T. Malik, Ov. Ketguvchi
chog‘imizda, kim kuyar dog‘imizda. Umr shomi
ko‘rinmay
, tugab borayotirmiz. From the newspaper.
In the Uzbek linguistic culture, positive things and
events, as in many peoples, are associated with light,
and negative things and events with darkness, gloom.
For example, the period of youth, full of strength, is a
bright day for a person, while the period of old age
Volume 04 Issue 11-2024
69
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
04
ISSUE
11
P
AGES
:
65-69
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
without medicine is a twilight time of the day
approaching darkness - the end of life, that is, dusk. As
is known, after dusk, evening begins - darkness covers
everything around. This comparison has created a
conceptual metaphor in the minds of Uzbek speakers
that old age is a time of darkness (approaching
darkness) keksalik bu
–
nimqorong‘i (qorong‘ilikka
yaqinlashayotgan vaqt). The word shom is used as a
verbal expression of this metaphor. The word shom is
considered a linguistic and cultural code for time, and
it is impossible to understand the meaning of this
metaphor without knowing the symbolic meaning of
the words yorug‘lik and zulmat. The following folk
proverbs also depict youth and old age as light and
darkness:
Yigitlik
–
bir guliston, Qarilik
–
bir zimiston; Qarilik davri
qishday
–
Yoshlik davri
–
yozday. The metaphor of
shom, as a connected metaphor, always requires the
juxtaposition of the words umr, hayot and is used
mainly in an artistic style, creating imagery.
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Чудинов А.П. Политическая лингвистика. –
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