International Journal Of Literature And Languages
32
https://theusajournals.com/index.php/ijll
VOLUME
Vol.05 Issue01 2025
PAGE NO.
32-35
10.37547/ijll/Volume05Issue01-08
The antroponyms in karakalpak folk aitys
Nasirova Ayzada Pishenbayevna
Teacher of school No. 6, Kegeili region, Republic of Karakalpakstan, Doctor of Philosophy (PhD) in Philological Sciences, Uzbekistan
Received:
26 October 2024;
Accepted:
28 December 2024;
Published:
25 January 2025
Abstract:
The article analyzes the anthroponyms used in the Karakalpak folk aitys. Features of their use are studied
with the help of examples. The linguo-poetic nature of anthroponyms is described on the example of the
Karakalpak folk aitys.
Keywords:
Karakalpak folk aitys, linguopoetics, onomastics, anthroponyms, use of anthroponyms, allusion,
allusive names, intertextuality.
Introduction:
The largest group of onomastics consists
of anthroponyms. They are valuable lexical units that
reflect the history, spirit, and culture of the people. In
Karakalpak folk aitys, anthroponyms, along with their
meaning, are used to a certain extent to express poetic
goals and to increase the level of artistry in accordance
with the theme of the aitys.
Meniń atım Minayxan,
My name is Minaykhan.
Gáp aytaman dásme-dás, I'll tell you a story,
Sizler biyik, bizler pás, You are high, we are
low,
Sóylep otır, zamanlas! (4, 273) Let’s talk, my fellow!
Men ózim óleń aytıp harımadım, I wasn’t tired singing
song,
Elińe, bir ármanım, darımadım, I couldn’t stay in
nyour country, my dream,
Qazaqta Meńesh te kóp, Dámesh te kóp, There are
many Menesh and Damesh in Kazakh,
Burınnan kórmegen soń, tanımadım. (4, 331) I didn't
recognize as I didn't see before.
During the analysis of anthroponyms in the lingupoetic
aspect, it was determined that they are used in the
literary text for the following purposes: 1) as an allusive
anthroponym, to form the text and provide
intertextuality; 2) expressive expressing the positive or
negative value; 3) expressing a strong emotion; 4)
clarify the description in the composition of the
rhetorical question; 5) to express communication forms
of various meanings.
1. Provision the textualization and intertextuality as
allusive anthroponym
. When anthroponyms become
an allusion, the writer's artistic goal is clearly expressed
to a certain extent. "The allusion should be known to
the bookworm, if the given allusion is unknown to the
bookworm, the expected effect may not be achieved,
and the idea to be expressed may lose its influence"
[12, 51].
An anomastic unit given as an allusion must be familiar
and understandable to the majority.
Beyish deseń erte turıp Alla de, If you say heaven,
get up early, pray for God,
Dozaq deseń, baǵqa kirip alma je, If you
say hell, enter
the garden,
Hawa eneni shaytan kelip azǵırǵan, Eve was tempted
by Satan,
Adam ata kúnin basqa salma de. (4, 311) Not to
continue Adam's day.
Bir bismillá degende bir bismillá, One bismillah means
one bismillah,
Bir bismillá mórlengen jeti tilde, One bismillah is
sealed in seven languages,
Bir-
eki awız toylarda aytqanım joq, I didn't say a word
or two at weddings.
Qol bergen Qıdır ata, óziń qolla. (4, 278) Signed by
Grandfather Kydyr, sign yourself.
Janlıq piri –
Shopan ata, The owner of animal is old
Shepherd man,
Maldıń piri –
Záńgi baba, The owner of cattle is Zangi
baba,
International Journal Of Literature And Languages
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International Journal Of Literature And Languages (ISSN: 2771-2834)
Jılqı piri –
Jılqıshı ata, The owner of horse is old
Horseman,
Olardı hám bilermiseń? (4, 316) Do you know them
too?
In the examples, we have a certain understanding
about the names of Mother Eve, Father Adam, Kydyr
ata, old Shepherd man, Zangi baba and old Horseman.
Anthroponyms familiar to many are appropriately used
in the lines of aitys. This, in its own way, also created
intertextuality, that is, the content of legends about
Adam and Eve, Kydyr ata, old Shepherd man, Zangi
baba, and old Horseman is revived in our memory. This
makes a great contribution to conveying the ideas to
the listeners in an artistic way, with a wide range of
concepts.
2. Give the positive and negative value
. Anthroponyms
are also used in literary texts for the purpose of
expressively expressing negative or positive value.
Aq Meńesh, tolǵatqanıń egiz bolsın, Ak Menesh, let
your pregnancy be twins,
Birisi ul, jáne biri qızıń bolsın. (4, 339) Let one be son
and one daughter.
Men keldim, aǵayindi, xalqım kórip, I have come, seen
relatives, my people,
Atam menen anama sálem berip, Saying hello to my
father and mother,
Qılarıńdı óziń bil, arıw Meńesh, You know what to
do, dear Menesh.
Qolıńa bir aq suńqar qondı kelip. (4, 331) A white falcon
landed on your hand.
These lines are quoted from the aitys between the poet
Ajiniyaz and Kyz Menesh. Here, anthroponym is used in
a positive sense. Along with the name Menesh the
combination of the words "ak (white)" and "dear"
greatly increased the artistic character of the
anthroponym and served to give a clear meaning. The
word "ak" is used in literary texts in several meanings.
In the example given above, the word "ak" means
"beautiful, cure" [10, 5]. And the word "dear" means
"beautiful, graceful, special, goodly, white wrist, white
div" [5, 105]. Therefore, they contribute to the
positive value of the anthroponym.
Bir qudayǵa men jılayman, I cry to a God,
Bizge burın qısım qılǵan, He who oppressed us,
Patshanıń atı Sulayman. The king's name is
Sulaiman. (4, 315)
Dáne, Dáne degenge, When saying corn, corn,
Dánemeken dep edim, I thought that it was corn,
Dáni ketip, tek ǵana, The grain is gone, only,
Qawıǵı qalǵan eken ǵoy! (4, 325) There is still a husk
left!
-
Turım júzbası,
- Turum the centurion,
Asıq jilikti qonaǵıńa berip, Gives his guest marrow,
Toqpaq jilikti óziń uslap, You took marrow,
Úyińe qonaq qonıppedi, Didn't You have a guest at
your house,
Burın júz bası?! (4, 299) Before, the centurion?!
In this case, the negative meaning is being explained
through the content of the aitys lines.
3. Expressing strong emotions
.
Sampıldama Tájet, kettiń qattıǵa, Don't talk too much
Tajet, you've gone too far,
Tiymegeni bir jerińe battı ma? (4, 301) Was it hurtful
not taking it?
Here, the anthroponym Tajet is used to explain a strong
emotion. A strong emotion is hidden in this name.
Pronouncement of human names with such strong
emotions affects the listener and even the people
around to a certain extent. And it realizes all the
feelings of the speaker.
4. Clarifying the thought coming in the composition of
a rhetorical question
. Anthroponyms appear in
rhetorical questions in artistic language and can serve
as a tool to clarify thoughts or shape the text. For
example:
Atım –
Ótesh, ba
bam atı –
Jiyendi, My name is Utesh,
my grandfather's name is Jiyendi,
Xalıqqa sózi úlgi bolǵan emes pe? (4, 359) Wasn't his
word an example for the people?
Kóp sálem Úmbetalı aǵamızǵa, Greetings to our
brother Umbetali,
Izlesek Sizdey
aǵa tabamızǵa? (4, 366) If we search,
can we find a brother like you?
Aspanıw
-
zámiyinniń astı qapılıp, The heavens are
covered,
Máten jırtıq shayır bolǵan emes pe? (4, 368) Wasn't
Máten jırtıq the poet?
5. Express communication forms of different meaning
.
Anthropoetonyms in the literary text also express
communication forms of various meanings. In this case,
there may be phonetic and morphological changes in
the construction of human names. It appears according
to the degree of subjective relationship between
addressee and addresser. The degree of relationship
also determines the expression form of the
anthroponym. Such anthroponyms are often used in
everyday life, especially in informal environment. Most
of the time, among the friend-fellows the proper nouns
are met in a various forms, in reduced form.
International Journal Of Literature And Languages
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International Journal Of Literature And Languages (ISSN: 2771-2834)
Xat ettiń, Ábiwbákirjan, shıraǵım, You wrote a letter,
Abiubakirjan, my dear,
Tuwısqan túbimiz bir, shamshıraǵım. (4, 353) We are
same related, my dear.
Ábiwjan, xosh, aman bol kórgenimshe, Abiujan, good
bye, be safe until I see you,
Duwadan siz de bizdi taslamańız. (4, 353) Do not miss
us from prayer.
Hawada sharshı dodalanǵa
n, A kerchief in the air is
discussed,
Bul ne bolar, Xojamjan? What could this be,
Khojamjan?
Jerdiń júzin suw alǵan, The face of the earth is
covered with water,
Bul ne bolar, Xojamjan? (4, 310) What could this be,
Khojamjan?
Quleke, bes
jıl boldı, xatıń keldi, Kuleke, it's been five
years, your letter arrived,
Qulımbet shayır degen atıń keldi. (4, 353) You got the
name Kulymbet shayir.
The
anthropoethonyms
Abiubakirjan,
Abiujan,
Khojamjan, Kuleke, Kulymbet in these lines of aitys
have explained the meaning of subjective relationship
like mutual respect.
Sizge dos qaraqalpaq ta az emes ǵoy, The Karakalpak
your friend aren’t few,
Jetkereyin Tórexan jorańızǵa, Let me tell to your friend
Torekhan,
Jabılıp bir basqılap alaǵoysa,
If he comes and attacks,
Ókpelemeń bizlerdey balańızǵa. (4, 366) Don't be
upset with your child like us.
These rows are given from the aitys between the
karakalpak poet T. Jumamuratov and the Kazakh poet
Umbetali. Since the Kazakh and Karakalpak peoples
have been neighbors for a long time, they have been in
friendly relations with each other. Therefore, it is
considered
a
long-standing
tradition
that
representatives of the two peoples' artistic literature
joke. We can see that the anthroponym Torekhan is
used for poetic purposes in the above mentioned aitys
lines. Here, the poet T. Jumamuratov also described the
feelings of protest, which arose from the general
content of the aitys through the using of the name of
the person both knew.
In Karakalpak folk aitys, the names of historical figures
and representatives of classical literature are often
mentioned. This makes a special contribution to the
increase of the artistic value of the artistic text, to the
provision of all kinds of aesthetic appeal. For example:
Toqtamıstan arraǵıraq, Far from Toktamis,
Shıńǵısxandı bilermiseń? (4, 316) Do you know
Genghis Khan?
Shıńǵısxannan berregirek, Nearer than Genghis Khan,
Mádeminnen arraǵıraq, Farther than Medemin,
Kiyip ótken zerbaraq, Wore gold leaf,
Mádireyim xandı bilermiseń? (4, 316) Do you know
Madireim Khan?
Aqılıń Áplatunday zor bolsa da, Even if your mind is
as great as Plato's,
Sorlanıp óz elińde qorlana ber. (4, 352) Be humiliated
in your own country.
Maqt
ımqulıday aldıń bolja, Predict like
Maktumkuli.
Áwere bolǵan Kúnxoja. (4, 317) Kunkhoja, who was
busy.
Molla Hajıniyaz yahud Kúnxoja, Molla Hajiniyaz or
Kunkhoja,
Shóylá dep eshitip áfkar áyledim. (4, 362) I was shocked
when I heard to say.
Thus, all human names used in the language are
grouped under the term anthroponym. However,
human names used for a special purpose in literary
texts are called anthropoethonyms. Anthropoethonym
is common term for a person's name, surname, father’s
name, nickname, etc., which has a lingopoetic
character in the literary text. Such names play certain
functions from the linguopoetic point of view. Also,
anthropoethonyms have semantic and aesthetic
differences.
Anthropoethonyms
are
especially
saturated with meaning. That is, the hero's name will
contain information related to his actions and behavior.
Also, depending on the pronunciation of a person's
name, the subjective relationship related to that
person is also expressed.
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International Journal Of Literature And Languages (ISSN: 2771-2834)
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