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LINGUOCULTURAL ASPECT OF PHRASEOLOGICAL UNITS OF THE UZBEK
LANGUAGE
ATADJANOVA ANNA SHAMURATOVNA
Senior teacher of the Uzbek Language and Literature,
Languages Department, Urgench Branch of the
Tashkent Medical Academy
Annotation:
This article deals with the linguocultural aspect of phraseological units of the Uzbek
language. Linguocultural approach to the study of linguistic phenomena as units reflecting the
national specificity of the people is relevant at this stage of development of linguistics.
Key words:
linguoculturology, worldview, worldview, connotation, phraseological units, national-
cultural specificity, archetype, mythology.
Аннотация:
В данной статье рассматривается лингвокультурологический аспект
фразеологических единиц узбекского языка. Лингвокультурологический подход к изучению
языковых явлений как единиц, отражающих национальную специфику народа, является
актуальным на данном этапе развития языкознания.
Ключевые слова:
лингвокультурология, миропонимание, миросозерцание, мировидение,
коннотация, фразеологические единицы, национально-культурная специфика, архетип,
мифология.
Introduction.
The linguocultural approach to the study of linguistic phenomena as units reflecting
the national specificity of the people is relevant at this stage of linguistics development. Research in
this field is very relevant in our time, and within its framework various aspects of the national-
cultural specificity of language considered both in general theoretical terms and in specific studies
devoted to the study of national-cultural features in the field of lexicon and idiomatic, as well as key
concepts of different languages and cultures. Recently, a lot written about linguoculturology, despite
its “youth”. That is probably why there is no universally accepted definition, no single opinion on
the status, subject and methods of linguoculturology. The theoretical and methodological basis of
this discipline is currently at the stage of formation. The generally accepted definition of
linguocultural study as the study of language in inseparable connection with culture. In general, it
defined as follows: Linguoculturology is a science that “emerged at the intersection of linguistics
and cultural studies and investigates the manifestations of people's culture that are reflected and
fixed in language” The manifestations of culture are most fully reflected and fixed in phraseological
units of language. Phraseological units “show” the history of culture, its modern manifestations. The
cultural component of phraseological units related to pragmatics. The attribution of the cultural
component to pragmatics determined first by the fact that the subject of speech and its addressee are
always subjects of culture. One of the basic concepts of linguoculturology is the cultural connotation
of linguistic units. “Cultural connotation is, in the most general form, the interpretation of denotative
or figurative motivated, quasi-denotative, and aspects of meaning in the categories of culture.
Applied to the units of the phraseological composition of the language as signs of secondary
nomination, the characteristic feature of which is image-situational motivation, which is directly
related to the worldview of the people - the native speaker of the language, the mediastinum of
cultural connotation, and its main nerve is this figurative basis”.
The internal form of phraseological units, which is the carrier of motivation, often contains elements
of the national-cultural plan, as phraseological units arise based on “an imaginative representation of
reality, reflecting mainly everyday-empirical, historical and spiritual experience of the language
collective, associated with its cultural traditions”. Each nation has special, inherent only to it ways
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of world perception, worldview and worldview, which create the basis of national assessment of the
realities of the surrounding reality. Phraseology is one of the ways of linguistic worldview, which
gives grounds to speak about the existence of a phraseological picture of the world in each language.
The means of emdiving the cultural-national specificity of phraseological units is the figurative
basis, the internal form of the phraseological unit. The way of indicating cultural-national specificity
is “interpretation of the figurative basis in the sign cultural-national ‘space’ of the given linguistic
community”. It noted that there is no direct correlation between culture and language: a
presupposition (previously acquired knowledge) can be “placed” between them as a key to
interpretation. It is impossible to interpret the content of the cultural connotation contained in a
phraseology without a presupposition. This is a very important methodological position. For
example, to understand the meaning of the phraseology alifni kaltak deyolmaslik (literally, not to
distinguish alif from stick) - about an illiterate, ignorant person - one should know the Arabic
alphabet, which was used for a long time by the peoples of Central Asia among others. Alif is the
first letter of this alphabet, which resembles a stick in shape. This turn is an indicator of the epoch
when the entire literate population of Movarennahr used the Arabic alphabet. To understand the
meaning of the phraseologism ammamning buzog’i (dek) (lit. “like aunt's calf”), it is necessary to
know, at least in general terms, the national-cultural uniqueness of the peoples of Central Asia, in
which, in particular, in Uzbeks, the use of this phraseologism is associated with a negative
qualitative characteristic of a person (not very clever, does not think straight away. Cf. with the
Russian turn of phrase “like a goat, as in a poster. A number of phraseological expressions of the
Uzbek language, like other languages, contain a national-cultural component in their semantics.
Here, using the terminology of Felitsina and Mokienko, we note their threefold country-specific
value: first, they reflect the national culture in an undivided, complex way, with all its elements
taken together, i.e. their idiomatic meanings.
At the same time, the prototypes of phraseological expressions tell about traditional literacy about
children's folk games, about the monetary system, about crafts, about traditional healing, about
hunting and fishing, flora and fauna, human appearance, about his clothes and shoes, about the
peculiarities of everyday life and much more. The real codes of culture are the meanings of myths
(mythologemes), legends, ritual forms of culture, customs, beliefs, symbols, stereotypes, standards,
rituals and so on. Bibliographic description: The article presents the characteristic of phraseological
units of the Uzbek language from the linguocultural point of view. Key words: linguoculturology,
world understanding, worldview, worldview, connotation, phraseological units, national-cultural
specificity, archetype, mythology Linguocultural approach to the study of linguistic phenomena as
units reflecting the national specificity of the people is relevant at this stage of development of
linguistics. Research in this field is very relevant in our time, and within its framework various
aspects of national-cultural specificity of language considered both in general theoretical terms and
in specific studies devoted to the study of national-cultural features in the field of lexicon and
idiomatics, as well as key concepts of different languages and cultures. Recently, a lot has written
about linguoculturology, despite its “youth”. That is probably why there is no universally accepted
definition, no single opinion on the status, subject and methods of linguoculturology. The theoretical
and methodological basis of this discipline is currently at the stage of formation. The generally
accepted definition of linguocultural research is as the study of language. Let us give examples of
phraseological expressions related to the everyday-empirical experience of the people. Otning
kallasiday - big in size, and about a strong, brave person - Otning kallasiday yuraging bor ekan;
otdek pishkirmok - to roar like a horse; otning bulib ketmok - to recover, to get rid of a disease;
otning kashkasidai (literally, like a horse with a white spot on the forehead) - to be very famous. -
Uning bu ҳolati ҳam ҳammaga otning qashqasiday ma'lum (Chulpon. Kecha va kunduz). Hamir
uchidan patir - a particle from the big one. Yuzini yerga qaratmoq - “to disgrace oneself, to show
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oneself from the negative side, to let down”. This is a proper Uzbek expression. We believe that it
etymologically goes back to the wrestlers' competitions, in which it happened that a weak opponent
thrown down to the ground. Yulduzni benarvon urmoq (lit.: to get a star without a ladder) - to do
any work sporadically (neg.) In the Uzbek language there are phraseological expressions (their
overwhelming majority), the plan of expression of which does not reveal any national features.
From the intuitive point of view, it is not quite clear why we should see some national or cultural
specificity in such idioms as devorga chikib, osmonga kutarib, kuzi turt boldi, khamirdan kil
sugurganday. However, such phraseological expressions, formed as a rule on the figurative and
metaphorical basis, somehow participate in the formation of the linguistic picture of the world and
thus are in fact the basis of national cultures.
Conclusion.
This “broad” understanding of culture, when applied to the description of the cultural
content of phraseological phrases, allows linguistic researchers to include a large number of
phraseological units in the circle of description and to explore their cultural connotation more deeply.
Of course, the cultural content of phraseological units represented in different ways depending on
whether we connect it with the meaning of the so-called reality words or whether we “see” how
phraseological units participate in the formation of the linguistic picture of the world. Being in fact
the basis of national cultures, or whether we try to explicate the cultural and national significance of
phraseological units based on registering the reflexive-unconscious or conscious correlation of the
living image (internal form) of a phraseological unit with those “codes” of the phraseological unit.
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