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REFERENCES:
1. Ayimbetov Q. The version of Ogiz Jiraw «Alpamys». Syrdarya. 1934. pp. 46-51, 68-87, 123-125.
2. Bahadirova S. The versions of the Karakalpak national epic «Alpamys». Nukus. «Independent
Karakalpakstan» ( Erkin Qaraqalpaqstan). 1998. pp. 3-6.
3. Hall J.L. Beowulf. Epic poetry, English (Old), Monsters, Dragons. Boston, D.C. Heath & Co. 1892.
148 p.
4. Heaney S. «Beowulf» a new translation. New York W. Norton & Co.1999. pp. 118-119.
Internet recourses:
1.
https://www.ancient-literature.com/other_beowulf.html
https://www.bl.uk/сollection-items/beowulf
COMMUNICATION CULTURE AND SPEECH ETIQUETTE
Uteshova Z.Kh.
PhD, Head of English Language and Literature Department
KarSU named after Berdakh, Nukus, Uzbekistan
A person's worldview, his personal characteristics are formed precisely in society, in the place
where he (the person) coexists. In the anthropological understanding, people are not born with a certain
culture, but acquire it in the course of communication, on the basis of social activity, in particular, speech.
The subject acquires a language that is a component of culture, and through its use gains access to its
components. Therefore, the socialization of the personality takes place, during which the child's thinking
and models of his behavior are formed, therefore the social function of the language as a means of
communication, along with other factors, comes to the fore [2, 15-16]. The famous psychologist Luria
argued that speech and its traces, which form the basis of the second signal system, allow one to distract
and generalize the signals of reality, formulate intentions, and create the basis for ―forecasting‖ the future
[4]. This means that speech also allows you to create long-term structures of excitation and creation of a
program aimed at a known goal of human behavior. In turn, Yakubinsky noted human speech activity as a
diverse phenomenon, determined by all the complex variety of factors and functions [8, 17-58].
Thus, language and speech are a means of contact, and an instrument of an intellectual operation,
complex mental activity. According to Panfilov, language has two functions: communicative function and
cognitive function of culture.
1. The communicative function is the process of exchanging information between people using signs and
sign systems.
2. The cognitive function of culture is any culture that creates its own picture of the world, learns by
exploring the human soul, society and the world [5].
It should be noted that the author does not take into account other functions of the language, in
particular, the language also performs etiquette, cumulative and other functions that are associated with
the culture and social norms of a certain society.
With regard to language learning, the most significant is the understanding of culture as the
totality of the results of the activities of human society in industrial, social and spiritual life. Culture as a
social phenomenon also represents the values of the accumulated and accumulated definitions of a
community of people, has a historical genesis, and plays a certain role in the formation of a separate
human personality [1]. Culture is a model for interpreting what people say and do, a model for social
structures and processes [7].
As you know, modern culture presupposes coexistence in a common world, i.e. to be able to build
a mutually beneficial dialogue with all subjects of this common living space, to be able to build
humanitarian intercultural bridges between representatives of cultures and countries. In this, an important
role is played by the language, which acts as a tool, with the help of which the construction of bridges of
mutual understanding and interaction between representatives of different societies becomes a reality.
Therefore, in the process of studying a foreign language, a student must master not only a new language
code, but also the way of life, customs, and cultural achievements characteristic of its carriers. In other
words, the student must learn the generalized cultural experience of previous generations who spoke this
language. With an emphasis on the formation of a person's ability to intercultural communication, it is
important that the student acquires a foreign language (development of speech experience) and the
development of his cultural experience, in which it is possible to isolate the attitude of the individual to
himself and to the world [3]. But culture cannot be understood without its correlation with society as a
whole. Culture and society are with each other in relation not to an abstract, but to a concrete identity,
which presupposes not only a coincidence, but also a difference. The relationship between society and
39
culture can be interpreted in different ways, but we understand culture as a product of society's activity,
society as the subject of this activity and ―personality is a product of culture‖ [9].
This leads to the conclusion that it is impossible to understand the genesis, the formation of the
individual, in isolation from the culture of the social community (small social group and, ultimately, the
nation).
Culture is the way people act. And public relations are the springboard, the basis for this activity.
Such an understanding helps us to understand exactly how society (social relations) and culture (way of
activity) are connected. Society creates a field for human action, its present appearance determines their
boundaries and to a certain extent determines the nature and methods of action. Culture, according to E.
Sapir, ―is what a given society does and thinks, and the language thinks…‖, while ―language does not
exist outside of culture, i.e. extrasocially inherited set of practical skills and ideas that characterize our
way of life‖ [6]. In order to coexist in society, a person must think, act like other members of society and
use the language that the people speak and interpret it accordingly.
Thus, language and culture interact closely in the process of communication, which leads to the
concept of co-study of language and culture. In the course of studying a foreign language, a student not
only masters a new language code, but also the way of life, customs, cultural achievements, spiritual
culture inherent in its speakers, therefore culture is also an object of learning, along with language, speech
and speech activity.
REFERENCES:
1. Vereshchagin E.M., Kostomarov V.G. Language and culture. Linguistic and regional studies in
teaching Russian as a foreign language. 4
th
ed. Moscow: Russian language, 1990. 246 p.
2. Elizarova G.V. Culture and teaching foreign languages. St. Petersburg: Karo, 2005. 352 p.
3. Kostomarov V.G., Leontiev A.A., Schwarzkopf B.S. Theory of speech activity and culture of speech /
In the book: Fundamentals of the theory of speech activity. Ed. A.A. Leontiev. Moscow: Nauka, 1974,
pp. 300-311.
4. Luria A.R. General psychology. Moscow: Pedagogy, 1978. 259 p.
5. Panfilov V.Z. General linguistics. Forms of existence, functions, history of language. Moscow: Nauka,
1970. pp. 383-385.
6. Sapir E. The position of linguistics as a science / In the book: Zvegintsev.V.A. History of linguistics of
the XIX-XX centuries in essays and sayings. Part 2. Moscow: Nauka, 1993. pp. 177-185.
7. Schweitzer A. Modern sociolinguistics. Theory, problems, methods. Moscow: Nauka, 1977. 176 p.
8. Yakubinsky L.P. Selected works: Language and its functioning. Moscow: Dep. lang. and literature,
1986. 205 p.
9. Ananiev B.G. Soviet Encyclopedic Dictionary. Moscow: Soviet Encyclopedia, 1984. pp. 54.
ЗНАЧЕНИЕ ПРОИЗВЕДЕНИЙ КУНХОЖИ В ИЗУЧЕНИИ ИСТОРИИ
КАРАКАЛПАКСКОГО НАРОДА XIX ВЕКА
Есназарова З.Б.
к.и.н., НГПИ им. Ажинияза, Нукус, Узбекистан
e-mail:
тел.: +998933629503
Исторические события после переселения каракалпаков в Хорезм хивинскими ханами
связаны с социально-экономическим положением каракалпакского народа при Хивинском
ханстве. Кунходжа жил в 1799 - 1880 гг. Места, где проживал Кунходжа, назывались: Тербенбес,
Кок-Озек, Айырша, Жалайыр, находились они на северно-западной стороне нынешнего
Тахтакупырского района, между Тахтакупырским и Караузякским районами, в колхозе Казахдарья
Муйнакского района, вблизи Аральского моря [Исмаилов, 1961: 77]. Названные места
упоминаются в произведениях Кунходжи и в других произведениях каракалпакских поэтов XIX
века. Стоит отметить, что эти места, где поселились каракалпаки сразу после переселения из
Туркестана.
Согласно историческим данным, А.В.Каульбарс, проводивший научные исследования
мест, где каракалпаки жили в 1873 году, упомянул об этих местах в своей книге «Низовья
Амударьи». В этой работе рассказывается о ловле рыб каракалпаками в вышеупомянутых местах.
Весной и летом они ловили рыбу ночью при свечах. Высвечивали рыбу и кололи острогой на
лодке. Об этом способе ловли рыбы написал А.В. Каульбарс [Каульбарс, 1881:
