This article focuses on the study of a unique collection of Prince Bahman-Mirza Qajar (1225/1810–1301/1884), which is kept at the Institute of Manuscripts named after Muhammad Fuzuli of Azerbaijan National Academy of Sciences. This is the first attempt to describe the entire collection in details, although fragmented descriptions of the collection can be found both in works of Azerbaijani researchers and in some catalogues published by the Institute of Manuscripts.
Linguocultural studies, a new branch of modern linguistics, studies a language not only as a means of knowing, but also as the cultural code of a nation. The idea that scientists which is seeing the world differently through the prism of the mother tongue is attracting a lot of new research among researchers. In linguistics, when cultural information is studied through language that carry information, such language units are grouped under the term linguocultural units. For example, realia, concept, lacunas, stereotypes, speech labels are all linguocultural units. The main tasks of linguocultural studies are to describe the linguistic picture of the world, the conceptosphere, which is a set of basic concepts of culture, the linguistic consciousness and linguistic units that reflect the national-cultural mentality of language owners, national socio-cultural stereotypes specific to speech. An analysis from the point of view of linguocultural studies in the study of cultural transfer in the translated text helps to study the language of the people's thinking in the study, its specific aspects of perception of the world. When a work of art is translated, the ideas in it, the factors that reflect the worldview of the nation, are also receptive to the text of the translation. Just as each language reflects the culture of that nation, so while the translated reader reads the work in his own language, some phrases encourage the reader to understand and imagine the work in terms of their own culture. That is, a single text can be understood and interpreted differently from the point of view of different peoples, nations. Because factors such as the nature, culture, customs, and religion in which a person lives influence his world of thoughts, concepts, and imaginations. The use of culturally colored words that are not found in the original text in the translated text is a factor in the fact that the translated text is a cultural transfer. While this may be the method the translator consciously uses to convey the idea of the sentence in the original text, it may also be the method chosen to ensure that the translated work is understandable to the reader. In either case, the most important factor in both methods is culture, which reflects the transfer of culture in the translated text.
The article considers the need to understand the significance of the communicative behavior of the Japanese, the dominant features of communication and the characteristics of the Japanese business discourse to achieve successful communication with the Japanese. The characteristic specific phenomena of Japanese internal corporate communications are defined in the context of national culture in the field of Japanese business, namely, the Japanese communicative behavior is analyzed, which is regulated by various norms, the ritual nature of business communication through the dichotomies “uchi-soto” (own group or alien group ) and “amae” and “ nemawashi. " Based on the conversation analysis grammatical aspects are revealed that are interconnected with extra-linguistic factors, such as social (status) and situational factors that influence the choice of language means, speech organization and communication approach in Japanese business discourse. It is concluded that in the Japanese business discourse an important place is occupied by a multifaceted space taking into account: norms and rules of communication, social status, age, belonging to one's or another group (uti-soto dichotomy), sustainable constructions and forms of courtesy-taigu hyogen. In which the communicant completely changes its style of discourse, grammatical structure and forms of courtesy, taigu hyogen in business discourse. In addition, the specificity of courtesy-taigu is defined as a means of communication and a form of reflection of respect, which include emphasizing the officiality and formality of business relationships and communication situations.
Бугунги кунда юртимизда медия ва медикоммуникациялар соҳасини янада ривожланти риш, уларни фуқароларнинг ижтимоий фаоллигига таъсирини янада оширишга оид чора- тадбирлар тизимли равишда амалга оширилмоқда. Айниқса, Узбекистон Республикаси Президента Ш.Мирзиёевнинг “2017-2021 йилларга мўлжалланган Узбекистонни янада ривожлантириш бўйича Ҳаракатлар стратетияси” тўғрисидаги Фармонида белгиланганидек, ижтимоий соҳани ривожлантиришда медиакоммуникация воситалари муҳим аҳамият касб этади.
Мулоқот бу ҳам эҳтиёж, ҳам заруриятдир, одамнинг шахс сифатида нормал ривожланиши ўзига хос гарови ва шароитидир. Муваффақият ёки муваффақиятсизлик бошқа одамлар билан мулоқотга боғлиқ бўлиб, ижтимоий касб эгалари учун асосий касб қуроли, воситасидир. Шу боис, мазкур мавзуни турли жиҳатдан ўрганиш ўз долзарблиги билан алоҳида аҳамият касб этади.
Компетентлик тушунчаси психологик нуқтаи назардан ноанъанавий вазиятлар, кутилмаган ҳолларда мутахассиснинг ўзини қандай тутиши, мулоқотга киришиши, рақиблар билан ўзаро муносабатларда янги йўл тутиши, ноаниқ вазифаларни бажаришда, зиддиятларга тўла маълумотлардан фойдаланишда ҳаракат режасига эгалик сифатида тавсифланади.
Мақолада бўлажак мутахассислар ўзининг ижтимоий барқарорлигини, ҳаракатчанлигини кафолатлаш ва ўз тақдирини ўзи белгилашни ҳамда кейинги ривожланиши учун аралаш таълим муҳитида бўлажак мутахассислар касбий компетентлигини шакллантириш масалалари ёритиб берилган.