Конференсияи илмии байналмилалй
“Муаммоҳои илму фан дар шароити ҷаҳонишавӣ”
“Globallashuv sharoitida ilm-fan muammolari” mavzusidagi xalqaro ilmiy konferensiya
~ 566 ~
DIALECTISMS RELATED TO FOOD NAMES IN THE LANGUAGE OF
KAZAKHS IN KARAKALPAKSTAN
Adilova Gulshat Agitayevna
PhD, Associate Professor Head of the Department of Kazakh Language and
Literature, Karakalpak State University
Yerezhepov Haitmurat Zhumamuratovich
2nd-year master's student in Linguistics (Kazakh language),
Karakalpak State University
Abstract:
The article examines dialectisms related to food names in the
vocabulary of Kazakhs living in Karakalpakstan. An analysis is carried out on
ethnodialectisms formed under the influence of local Karakalpak and Uzbek
languages.
Keywords
: food names, dialectisms, buzhy, patir nan, komesh, kespas, karma,
mayek, etc.
Food and meals constitute an essential component of ethnic culture, as these
concepts reflect the entire economic activity of an ethnic group, based on the
development of production and productive forces shaped by natural and geographical
conditions. Compared to other categories of material and spiritual culture, the
concepts of food and meals are more stable in preserving ethnic and cultural domestic
characteristics. Usually, the lexical norm of the literary language relies on vocabulary
actively used in the daily life of the majority of people. Additionally, literary
language also draws resources from dialects. This is because certain dialectisms can
more accurately denote particular concepts or notions compared to their equivalents
in the literary language.
In the language of Kazakhs in Karakalpakstan, the concepts related to food and
meals are expressed through the lexemes
aukhat
(ауқат) and
kursak
(құрсақ), from
which action-oriented expressions such as aukhattanu, kursaktanu, aukhat alu, and
Конференсияи илмии байналмилалй
“Муаммоҳои илму фан дар шароити ҷаҳонишавӣ”
“Globallashuv sharoitida ilm-fan muammolari” mavzusidagi xalqaro ilmiy konferensiya
~ 567 ~
aukhat etu
are derived. The lexeme aukhat
originates from Arabic, meaning: 1) food
supplies; 2) meal, food, nourishment; 3) feed; 4) family or lineage [1, p.53]. This
lexeme retains the same semantic range in the Karakalpak, Uzbek, and Kyrgyz
languages and is notably preserved within the dialects of the Kazakh language that
have close geographical and cultural interactions with Karakalpak, Uzbek, and
Kyrgyz peoples. Examples include: Aukhat pisti, baldardy shakyr (“The food is ready,
call the children”–Karakalpakstan); Aukhat istep úide otyrmyz (“We are at home
cooking food”–Shymkent, Maktaaral); Aukhatty tezdet, joldan keldik qoı (“Prepare
the meal quickly, we've just arrived from a journey”–Almaty, Kegen). In the districts
of Moynaq, Kongyrat, and Takhtakopir of the Republic of Karakalpakstan,
aukhat
refers specifically to food, meal, or dishes, whereas in Kegen and
Narynkol districts of Almaty region, it can denote work or tasks. Additionally,
in these districts as well as in Kordai, it signifies livelihood or subsistence. The
meanings “work,” “task,” and “economic activity” also exist in Kyrgyz and Uyghur
languages.
Buzhy
is a dish prepared by Kazakhs in Karakalpakstan by stuffing freshly
butchered mutton into the intestine (büyen). A local proverb states: “If sausage
(shuzhyk) does not satisfy you, buzhy surely will”. The terms buzhy and buzhban
in
the local dialect derive from the same root buzh, an imitative and expressive stem
conveying the meanings of repetition, abundance, or largeness. In colloquial speech,
phrases such as bozh kara, buzh kara, and bozhban kara
denote intense darkness,
equating to “utterly black” or “cast-iron black,” emphasizing the darkness of a
person's skin color and simultaneously depicting their physique and appearance.
Thus, a thin individual cannot be described as bozhban kara
or buzh-buzh kara; these
expressions necessarily imply a large, robust build, underscoring physical stature as
well as color intensity. Consequently, the food name (buzhy) originates from popular
concepts of abundance, size, or thickness. For local Kazakhs, buzhy/buzhban
is
considered nutritious and appetizing food.
Patir
is bread baked from unleavened dough. In Uzbek, patir refers to bread
kneaded with milk, enriched with butter, and baked without fermentation. This
Конференсияи илмии байналмилалй
“Муаммоҳои илму фан дар шароити ҷаҳонишавӣ”
“Globallashuv sharoitida ilm-fan muammolari” mavzusidagi xalqaro ilmiy konferensiya
~ 568 ~
meaning is also actively used in the Karakalpak language: patir nan denotes a quickly
baked bread typically consumed while still warm [2, p.121].
Dialectism
Komesh
refers to different regional varieties of bread based on the
cooking method: (1) flatbread baked on a pan; (2) bread baked in an oven. The
secondary meaning of komesh, as documented by M. Kashgari, is bread baked under
hot embers [3, p.417]. The root of this term derives from the verb kóm (“bury”),
originally denoting the method of baking bread buried under embers or ashes. This
semantic usage persists today in expressions for baking bread, such as komu/nan
komu (“burying/burying bread”). The archiseme “bury” (komu) has expanded in
bakeries to various forms of baked products, preserving not only the meaning of
“burying” but also incorporating the meaning of “fire.” O. Dospanov considers the
use of the term komesh for bread baked in embers, as recorded in the northern dialect
of Karakalpak, to be close to the ancient Turkic sources [4, p.150]. This form relates
historically to the ancient Turkic kömäch [5, p.314].
The lexeme
kulshe
also has several meanings in dialects: it refers primarily to
round, relatively small, thick bread (usually baked in the heat of an open fire or
tandyr). A similar bread type is sometimes known as
tokash
. The ancient form of
tokash is tokush, explained by M. Kashgari through the root tok, meaning “full” or
“satiated,” as in the expression tok er, meaning a satisfied or full man [3, p.415].
Kulshe
also denotes bread specifically added to meat dishes and includes
shelpek
(fried bread, ritual bread known as “zheti nan”). The term kulshe can further
mean a measured portion of dough (“One portion–kulshe–of dough will be enough”).
In this particular meaning, it corresponds dialectically with the term
zuala
(“Just roll
the zuala flat; it's not raw dough, it's already prepared dough”).
Jaima
is a type of bread fried in oil. In the Kanlykul and Shomanay dialects of
Karakalpak, it is known as jaiman/sozban, indicating thin bread fried in oil [6, p.20],
whereas the name
shelpek
is used in districts such as Shymbay, Karaozek,
Takhtakopir, etc. In the southern dialect, this bread type is called
iys nan
(“fragrant
bread”) [7, p.138].
Конференсияи илмии байналмилалй
“Муаммоҳои илму фан дар шароити ҷаҳонишавӣ”
“Globallashuv sharoitida ilm-fan muammolari” mavzusidagi xalqaro ilmiy konferensiya
~ 569 ~
Kaiys kurtik
is a meatless, fatty dish: “Kaiys kurtik can also be eaten mixed
with yogurt (katyk) or fermented milk (airan)” (Takhtakopir, Karaozek districts).
Among Karakalpaks from Kenimekh, the meatless version of kurtik is called kaiysh,
and depending on the toppings added, it acquires further specifications: sarymai
kaiysh
(with butter), pomidor kaiysh
(with tomato), shakkili kaiysh
(with cottage
cheese), or katykty kaiysh
(with yogurt) [8, p.12].
Maiyek
is a dialectal equivalent of the Kazakh literary term zhumyrtka (“egg”)
used by local Kazakhs. A. Nurmagambetov considers that the words maya/maiyek
originated from common Arabic and Persian roots, as the dictionary of ancient Turkic
monuments indicates the Persian borrowing maye, meaning “essence” or
“fundamental beginning” [5, p.335]. N. Ondasinov explains maye as having
meanings of “essence, basis, ferment, yeast, capital”[1,p.200]. The meanings in
Arabic and Persian are essentially identical: mayeğ refers to (1) any fluid or flowing
substance; (2) liquid. Based on this evidence, A. Nurmagambetov suggests that the
meanings of maiyek
found in Turkic languages are secondary and figurative, whereas
its primary meaning in Arabic and Persian is “water, liquid.” Additionally, the Arabic
word muyye signifies “water,” suggesting the original root of mayeğ might be related
to the meaning “water,” as water is arguably the earliest fluid substance [9,p.296]. In
the Kazakh language, the word maiyek also signifies “a coagulating substance used to
make cheese,” obtained from the stomach of young animals, and thus also connotes
the concept of “colostrum” (uiz).
Karma
is a dish made by boiling fish similar to meat and cooking it with dough.
Among local populations, a proverb illustrates this dish: “If you visit a fisherman's
home, you'll eat karma; if you visit a farmer’s home, you'll eat zharma.” In the Aral
region, karma
refers to two distinct types of dishes: (1) fish fried together with bread;
(2) partially cooked fish, deboned and combined with bread in its broth. The root of
the word karma
is kary (karu), meaning "to fry or roast in a pot without oil," with the
suffix
-
ma, a word- forming morpheme.
According to the collected materials, the concept of food demonstrates
considerable stability among Kazakhs in Karakalpakstan in terms of preserving
Конференсияи илмии байналмилалй
“Муаммоҳои илму фан дар шароити ҷаҳонишавӣ”
“Globallashuv sharoitida ilm-fan muammolari” mavzusidagi xalqaro ilmiy konferensiya
~ 570 ~
ethnic and cultural-domestic characteristics. While the staple foods of the Kazakh
ethnic group traditionally include meat, especially horse meat, and various flour-
based dishes, it is evident that the language of Kazakhs in Karakalpakstan also
frequently incorporates food-related lexical items formed under the influence of local
Karakalpak and Uzbek languages. The dietary system of Kazakhs has been subject to
changes driven by socio-economic factors and neighboring ethnic influences, which
is reflected notably in the increased presence of vegetables, fruits, and flour-based
foods.
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