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M.U.Khakimova, Samarkand State University
ETHNO CULTURAL NORMS OF SPEECH BEHAVIOR IN ENGLISH AND UZBEK
LINGUISTIC CULTURES
M.Khakimova
Abstract: The language offerings of service-oriented English culture
scenarios include a relatively low frequency of strict rules and prohibitions,
a high frequency of texts that include a service offer, and extensive etiquette.
The rules are described in customer service formulas. higher career than his
colleagues.The article considers that the linguistic aspect is one of the
leading areas of modern linguistic research when considering many
phenomena of language and speech. Language is closely related to culture.
Keywords: Realia, paremiologically unit, phrase, do all, factotum, utility
man, handyman,
The practice of verbal communication and the comprehension of it by
the people leads to cognitive fixation of the emerging, functioning norms of
speech activity. In turn, the people's communicative experience is reflected
in proverbs and sayings reproducing the ethno cultural categorization of the
world, in particular, the world of speech behavior. Along with language, one
of the most important signs of an ethnos is the community of cultural values
and traditions.
For example: Jack-Of-All-Trades – Har sohadan bir shingil
Analysis: In the English language, we can observe the gender (Jack -
male), in Uzbek option it is given in general way without subject
Do all (master, tailor, cobbler and etc)
Qo’li gul (usta, chevar, etikdo’z va hakazo)
Handyman (master, tailor, cobbler and etc)
Qo’li gul (usta, chevar, etikdo’z va hakazo)
Factotum (master, tailor, cobbler and etc)
Qo’li gul (usta, chevar, etikdo’z va hakazo)
Utility man (master, tailor, cobbler and etc)
Qo’li gul (usta, chevar, etikdo’z va hakazo)
Do all, Factotum, Utility man, Handyman - Qo’li gul
When comparing the quantitative ratio of implicit and explicit norms of
speech behavior in the paremiological units of English and Uzbek linguistic
cultures, we note a difference in trends: in the predominantly explicit
representation of the norms of speech behavior in Uzbek paremia and in the
predominantly implicit representation of the norms of speech behavior in
English paremia.
In the Uzbek linguistic culture, the linguistic picture of the world is
directly opposite to the English in this respect: we observe an increased
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percentage of units of figurative meaning, which suggests that the leading
role belongs to the tendency toward relative diffusion of the norms of speech
behavior in the linguistic consciousness and the linguistic picture of the
world of the corresponding ethno linguoculture.
English and Uzbek linguocultures contain an increased percentage of
units of the nuclear type of the structure of meaning compared to the
scenario type, which allows us to formulate an assumption about the general
tendency of the corresponding ethno linguistic cultures towards
discreteness and compactness of the norms of speech behavior in the
linguistic consciousness and linguistic picture of the world.
For Uzbek linguistic culture, more than for English, the speaker's
implementation of the speech strategy of insisting, imposing his opinion is
characteristic, while in English linguistic culture the norm is more
represented, according to which the speaker shows more tolerance for the
opinion of the interlocutor, shows the ability to take into account
interlocutor's opinion.
An analysis of the English and Uzbek communicative paremia allows us
to establish a tendency to present the norms of speech behavior as rules that
rise above the role positions of participants in speech communication as a
kind of objective reality. The indicated tendency is approximately equally
characteristic of English and Uzbek linguistic cultures.
A paremiological unit, or paremia, is a multifunctional utterance that has
a complexly organized semantic structure. These statements are extremely
informative in relation to the objective world surrounding a person, and
abstract essences that are important for the cultural environment that gave
rise to these paremia.
Paremia is a cultural text, a reflected traditional style and a mental
orientation of folk thinking.
Holis xizmat - gratuitous help (in Uzbek version we can follow mental
orientation and traditional style)
The paremiological foundation of any language is a valuable object for
research, since paremia, as a multifunctional sign is capable of implementing
functions of both language and culture. A comparative analysis of paremia
as culturally significant units can show the significant role of proverbs and
sayings in the formation of various national language pictures of the world,
since paremia are the most complete representatives of the national
conceptual sphere.[1-225]
Description and comparison of one of the basic concepts - the concept
of “norms of speech behavior” in two cultures allows us to establish mental
stereotypes of these peoples expressed in paremia limited by this concept.
In our opinion, paremia perfectly convey the way of life and the way of
thinking of a separate linguistic community. They are valuable material
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based on which linguoculture can be studied and understood. To understand
linguistic culture that is different from our own, it is necessary to study the
conceptual sphere of different ethnic groups and cultures. The study of
paremia containing norms of verbal behavior allows us to conclude that
English and Uzbek linguistic cultures reveal much in themselves and at the
same time, they are multifaceted and diverse. In the light of these ideas, a
comparative study of the paremiological fund of English and Uzbek
linguocultures to clarify identical and individual ethno cultural norms,
including norms of verbal behavior, is productive.The picture of the world
is formed as a global image of the world, which is refracted by the spiritual
activity of man and represents all the plans of human life, including the
norms of speech behavior. In human consciousness, the objective world is
refracted, turning into the form of a special world.[3-232] This secondary
world reflected in the language is a linguistic picture of the world. A
linguistic picture of the world should be understood as an integrated
national-cultural image of reality, a set of representations and knowledge of
a person who is a carrier of a language, imprinted both in his mind and in
the language.
The norms of speech behavior, reflected in culture, make up the
substantial and significant part of the linguistic picture of the world.
For example: the phrase “any discount?” or “will you discount?” sounds
in Uzbek in colloquial way, in Uzbek example we observe the linguocultural
element.
At the market Uzbek people use the following word and phrases instead
of above mentioned phrase. “Tushasizmi?”, “O’tib berasizmi?”, “Bozorku….”,
“Kelishsa savob bo’ladi”
These phrases are peculiar to Uzbek language; they combine both
culture and traditions in sale and purchase at the market, which is
considered to be the place of service in Eastern countries.
Linguistic consciousness, apparently, represents that particular sphere
of the spiritual and intellectual life of the individual in which the results of
people's cognitive activities related to the language and its use in
communicative acts are recorded in the form of semantic images. It can be
assumed that it is in the sphere of linguistic consciousness that the norms of
verbal behavior contained and function in paremiological units of a certain
type are contained and functioning. Linguistic consciousness as a whole has
ethno cultural certainty. The images of consciousness, which reflect the
norms of speech behavior represented by paremiological units, are also
marked by the same kind of certainty.
The ability to establish contact and organize cooperation between
communicants in the era of expanding language contacts comes to the fore
in intercultural and interpersonal communication. Any verbal contact
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begins precisely with the appeal, which is one of the main contact-setting
means and methods of regulating social interactions.
Intercultural communication is an attribute of social and cultural life of
the society in which social space there is an interaction with subsystems of
culture (within separate culture), between different cultures, in space and
time measurements, as well as between the subjects-carriers at the level of
a separate culture and intercultural communication. Intercultural
communication develops based on the dialogue of cultures. Thus, it should
be noted that the term "intercultural communication" in to a certain extent
correlates with the concept of "dialogue of cultures"[2]
References:
1.
Guirdham M. Communicating across cultures. London: T.J.
International Ltd., 1999. – P. 225
2.
Библер B. C. Культура. Диалог культур (опыт определения) //
Вопросы философии. – 1989. – № 6.
3.
Neubert A. Pragmatic aspects of translation. Problems of translation
theory in foreign linguistics. - Moscow: International Relations, 1998.-P.232
4.
www.merriam-webster.com/dictionary
5.
Sojida Najiyeva, Samarkand State Institute of Foreign Languages
CONCEPT OF PEDAGOGICAL TECHNOLOGY, ITS DEFINITIONS AND THE
DIFFERENCE BETWEEN THE METHODOLOGY
S. Najiyeva
Abstract: The role of new pedagogical technologies in the education of
the individual and advantages. The difference between pedagogical
technology and methodology.
Keywords: The concept of educational technology. Definitions of
educational technology. Methodology. The difference between pedagogical
technology and methodology.
Pedagogical technology is a specific pedagogical system that is
implemented in practice, this is a project that many are very interested in.
Teacher’s pedagogical skills, communication culture, correct speech, the
impact of communication skills on students, the variety of pedagogical
speech techniques the level, in turn, is based on new communication
technologies increased. This process occurs through various aspects of the
