187
13.
Pungki & Suwartono, 2019).Pungki, Diana & Suwartono, Tono. (2019). Teacher strategies
in a large EFL classroom. 13.
PROVERB AS A GENRE OF FOLK ART
Erdonova Mokhlaroyim Akmal kizi,
Master’s student at Uzbekistan State World Languages University Tashken
Scientific advisor Professor, f.f.n Israil.M.I
Annotation.
This article is devoted to learn proverbs from various angels. Proverbs are succinct,
often metaphorical expressions of wisdom and morality, handed down through generations. They
encapsulate cultural values, social norms, and collective experiences, making them an integral
part of folk art. As a genre, proverbs serve multiple purposes: Cultural reflection, educational
tool, oral tradition and communicative function. As a folk art form, proverbs are dynamic,
adapting to changing contexts while retaining their core wisdom. Their universal appeal lies in
their ability to condense life's complexities into relatable, timeless expressions.
Key words:
wisdom, morality, cultural values, social norms, folk art, oral tradition.
Introduction
: Proverbs have been considered as a form of the most concise folklore form
but not the possibly straightforward among other verbal genres (legends, jokes, fairy tales, riddles
and tall tales) for thousand years. A proverb, derived from the Latin term "proverbium," is a widely
recognized and frequently repeated saying that conveys a complete thought. Proverbs articulate
truths rooted in common sense or the practical experiences of individuals. They have played the
primary guidance for people in terms of sharing experience, morality,wisdom in social interactions
for centuries around the whole world. One of the vital roles of proverbs is to contain everyday
observations and common experiences in formulaic form which can let them be rhetoric in both
oral and verbal language or because of their rhetorical form it is super easy to remember them in
conversations immediately. Moreover, they are the most effective form to use in daily interactions
due to their figurative style. This case has happened since preliterate times, and obviously, our
modern technological society cannot deny it either. Without any doubt, analyzing proverbs` origin
is difficult as we have no information who transformed this first and how general public used it.
Another fact why we are not apparently aware of their origin is that they were used in oral speech
first and it appears difficulty to find its source. However, according to the content, analyzing their
language and specific object, it might be possible to assume when these proverbs originated
(Hrisztova-Gotthardt & Varga, 2015, 32). Various origins of proverbs in European languages,
including English, have been found. Among the ancient classical writers, Aristotle was the pioneer
in studying proverbs. Additional references to proverbs are identified in the works of Homer, Plato,
Aristophanes, and others. Latin proverbs played a significant role in educational settings,
particularly in school translation exercises, which facilitated their dissemination into other
languages (Mieder, 2014, 13). During the Renaissance, Erasmus of Rotterdam greatly devoted to
the proliferation and study of proverbs through his work "Adagia," a collection of proverbs
accompanied by explanations and commentary. In Germany, Martin Luther's efforts were
instrumental in the spread of proverbs. He translated traditional proverbs and created a lot of
original German ancient proverbs, thereby enriching the vernacular wisdom literature.
188
Literature review:
As Mieder claims that scholars have discussed the definition of
proverbs from different angels during the centuries. These actions have been taken place from
Aristotle to the modern time (Russo 1983, Kindstrand 1978), varying philosophical concerns to
contemporary lexicographical considerations. Bartlett Jere Whiting (1904–1995) summarizes in
his findings about the definition of proverbs and he affirms that,, A proverb is a saying that
originates from the people and reflects its roots in its wording and structure. It conveys a basic
truth, often presented in simple language that may include alliteration or rhyme. Proverbs are
typically short, though they do not have to be, and while they are usually true, this is not always
the case. Some proverbs can be understood both literally and figuratively, but many have only one
clear meaning. A proverb should have an air of age and authenticity; it must show signs of being
old, and ideally, it should be found in various places and times. However, we may overlook this
requirement when examining very early texts, as our available material may be limited”. His friend
Archer Taylor has a profound impact on the work of modern paremiologists who learn proverbs
and their issues in linguistics extensively. His classical work deals with the issues of proverb
definition, its types, metaphorical proverbs, proverbs in different fields: folk literature and
narratives, origin of proverbs: biblical or classical, loan translations. Not only he learns how
superstations impact on proverbs, but also he analyzes style and content of various proverb`s
themes: medical, political and weather. There is no doubt that Taylor`s book about proverbs is
considered the most effective and unique volume among other scholars who work on folk wisdom
and still keeps its popularity among paremiologists. Another scholar mentions that proverbs cover
a variety of experience, truth, wisdom, common sense and using these people take ready-made
traditional techniques in verbal and non-verbal conversations from academic literature to social
media (Hasan-Rokem 1990) . However, for other scholars it is not precise to define proverbs.
Stuart A. Gallacher states that proverbs are general truth as a form of a brief statement that has,
had or will have been used by a lot of people. After all, Mieder summarizes all scholars` attempt
to figure out the definition of proverbs and realizes that proverbs are concise form of general truth,
wisdom, traditional views, morals in memorizable, stable and figurative way which transform
generation to generation to capture this or that nation`s tradition, cultural heritages and uniqueness.
Data analysis:
Proverbs in the English language are categorized differently by different
academics. The following categories can be used to group the proverbs based on their degree of
distribution: Universal proverbs: When comparing proverbs from culturally disparate regions of
the world, one discovers that many of them share not only the same fundamental idea but also the
same or extremely similar wording. These are essentially straightforward statements of basic
observations that have been turned into proverbs in all languages. Regional proverbs: In culturally
similar areas, a lot of loan-proverbs can be found in addition to the native ones. A significant
portion of them can be linked to the region's classical literature, which includes the Greco-Roman
classics in Europe and the Sanskrit and Korean classics in the Far East. Local Proverbs: Within a
cultural area, internal variances are common, and classic sources of proverbs, such as the Bible or
the Confucian Analects, are not equally valued in all languages. Another collection of widely used
local proverbs is likewise influenced by geographic proximity. Several European and Far Eastern
languages, including English and Korean, provide examples of these factors.
In Kipury's view (1983), proverbs are typically articulated as maxims, epigrams,
aphorisms, or sometimes as poetic expressions. She explains that the distinguishing factor between
proverbs and other oral literature forms is their usage: while riddles can be presented sequentially
189
in specific contexts, and songs are performed at events, proverbs do not follow this pattern. Kipury
highlights that the skillful use of an appropriate aphorism in speech signifies a refined eloquence.
She also categorizes proverbs into different forms, with the first being those commonly derived
from everyday experiences. Examples in English: Don't bite the hand that feeds you ( Bir kun tuz
ichgan joyingga qirq kun salom ber) or Better late than never ( hechdan ko`ra kech). Second one
is to inform mere statement in proverbs: Two wrongs do not make a right (yomonlikni yomonlik
bilan qaytarma). Third type of proverbs metaphor used situations: A rolling stone gathers no moss
(ko`chgan toshni mox bosmaydi). Forth is a type of proverbs that take its form from alread y
existing folk tales and they are called quotation proverbs. For example, Actions speak louder than
words (natijalar gapirsin).
They have their own characteristics to suit in the current situation, hence we can use them
in a range of manners and they are listed below:
1.
Proverbs are usually accepted and perceived as general truth;
2.
They are often used in personal contexts;
3.
Nearly most of them are context-dependent, except from biblical proverbs that have didactic
features;
4.
Norms and acceptable codes are the centre of proverbs;
5.
They are based on the facts from people`s experience, human relationship with nature, daily
speech;
6.
They are based on the wisdom;
7.
They reflect people`s social values;
8.
They fulfill socially desired goals;
9.
They are figurative and marked by a concise brief context;
10.
They express true experience.
Conclusion:
To conclude, proverbs, as a genre of folk art, encapsulate the collective
wisdom, cultural values, and social norms of various communities. Their role in preserving and
transmitting cultural heritage through generations cannot be understated. Proverbs provide insight
into the everyday lives, beliefs, and moral principles of a society, offering a window into the past
while remaining relevant in contemporary discourse. The analysis of proverbs reveals their
multidimensional nature, where linguistic simplicity coexists with profound metaphorical
meanings. This duality allows proverbs to convey complex ideas succinctly, making them
powerful tools for communication and education. Through imagery and metaphor, proverbs create
vivid mental pictures that resonate with individuals, fostering a deeper understanding of cultural
nuances.
The study of proverbs as a genre of folk art underscores their significance in oral tradition
and their contribution to the richness of cultural heritage. As society evolves, proverbs continue to
adapt, remaining an integral part of language and communication. Future research should explore
underrepresented cultural contexts and further investigate the interplay between proverbs and other
forms of folk art.
By understanding and appreciating proverbs, we not only honor the wisdom of our
ancestors but also enrich our own lives with timeless lessons and insights.
190
References
1. Norrick, N. R. (1985). How Proverbs Mean: Semantic Studies in English Proverbs. Mouton
Publishers.
2. Dundes, A. (1975). On the Structure of the Proverb. The Wisdom of Many: Essays on the
Proverb.
3. Mieder, W. (2004). Proverbs: A Handbook. Greenwood Press.
4. Taylor, A. (1931). The Proverb. Harvard University Press.
5. Arora, S. K. (1984). Proverbs as Linguistic Expressions of Worldview. The Journal of American
Folklore, 97(384), 371-388.
6. Milner, G. B. (1969). Quadripartite Structures in Proverbs. The Journal of American Folklore,
82(326), 379-391.
7. Norrick, N. R. (1987). Proverbial Wisdom and Popular Errors: Proverbs in a Speech
Community. University of Kentucky Press.
8. Honeck, R. P. (1997). A Proverb in Mind: The Cognitive Science of Proverbial Wit and
Wisdom. Lawrence Erlbaum Associates.
9. Dundes, A. (1999). International Folkloristics: Classic Contributions by the Founders of
Folklore. Rowman & Littlefield Publishers.
10. Mieder, W. (2008). Proverbs Speak Louder Than Words: Folk Wisdom in Art, Culture,
Folklore, History, Literature and Mass Media. Peter Lang Publishing.
RUS PAREMIOLOGIYALÍQ IZERTLEWLERI HAQQÍNDA QÍSQASHA
Esemuratova Nargiza,
Ózbekstan Ilimler Akademiyası Qaraqalpaqstan bólimi
Qaraqalpaq gumanitar ilimler ilim izertlew institutı tayanısh doktorantı
Paremiyalogiya ‒ tildiń óz aldına bir tarawı bolıp, onda naqıl-maqallar arnawlı túrde
úyreniledi. Rus til biliminde paremiologiyalıq izertlewler dúnyanıń basqa tillerine salıstırmalı
túrde ádewir tereń izertlengen. Biz bul maqalamızda olardıń ayırımlarına toqtalıp ótemiz.
Rus til bilimindegi paremiologiyalıq izertlewler haqqında sóz barǵanda birinshilerden
bolıp Permyakovtıń atın tilge alıw orınlı. Grigoriy Permyakov ‒ belgili rus alımı, paremiolog,
folklorshı, semiolog. Kóplegen dúnya xalıqları naqıl-maqalları toplamları tayarlanıwında úles
qosqan ilimpaz. Onıń redaktorlıǵı astında “Shıǵıs xalıqlarınıń naqıl hám maqalları” miyneti baspa
júzin kórgen. Permyakov “Paremiologiyalıq toplam”, “Paremiologiyalıq izertlewler” sıyaqlı
birqatar kollektivlik monografiyalardıń dúziwshisi boldı. Sonday-aq, ilimpaz “Strukturalıq
paremiologiya tiykarları”, “Naqıldan ertekke shekem” sıyaqlı miynetlerin dóretti. Alımnıń
miynetleri paremiologiyada salmaqlı orınǵa iye bolıp, olardıń basım kópshiligi shet tillerge
awdarmalanǵan. Permyakov turaqlı túrde Xelsinkide basılıp shıǵatuǵın “Proverbium” xalıqaralıq
paremiologiyalıq jurnalında óziniń izlenisleriniń nátiyjelerin, alǵan ilimiy juwmaqların járiyalap
turǵan. Bul jurnaldıń 1981-jılǵı 2-sanı Permyakovtıń húrmetine baǵıshlanǵan. Bulardan kórinip
turǵanınday, ilimpaz paremiologiyada iz qaldırǵan, óz ornına, pikirine iye, salmaqlı miynetlerdiń
avtorı sıpatında tariyxta qaldı. Sol sebepten rus paremiologiyalıq izertlewleri haqqında sóz
barǵanda onıń miynetlerine ayrıqsha toqtalıp ótiw zárúr. Ilimpazdıń “Strukturalıq paremiologiya
tiykarları” kitabı Moskvada, 1988-jılı basıladı [4]. Kitapta naqıllardıń logikalıq
