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CULTURAL MEANING IN OPPOSITE WORDS: A LINGUOCULTURAL STUDY OF
UZBEK ANTONYMS IN SPEECH AND PROVERBS
Ergasheva Mashxura
2nd year student of the Faculty of History and Philology Tashkent
University of Applied Sciences, Gavhar Str. 1, Tashkent 100149, Uzbekistan
https://doi.org/10.5281/zenodo.15717918
Abstract
This article explores the cultural dimension of antonymy in the Uzbek language by
analyzing how commonly used oppositional word pairs reflect national values, social attitudes,
and moral judgments. Moving beyond a purely semantic interpretation, the study adopts a
linguocultural approach to show how antonyms in Uzbek—particularly as found in proverbs,
idioms, and everyday speech—encode binary models of thought that are central to the
community’s worldview. Pairs such as
halol–harom
,
oq–qora
,
kattalik–kichiklik
, and
sabr–
g‘azab
do more than express contrast; they also carry symbolic, ethical, and emotional
meanings shaped by tradition and cultural context. The paper also examines how these
oppositions differ from their English or Russian equivalents, highlighting the importance of
culture in shaping semantic asymmetry and the use of contrastive language.
Keywords:
Uzbek language; antonymy; linguocultural meaning; binary opposition;
proverbs and idioms; moral evaluation; semantic asymmetry.
1. Introduction
In every culture, contrast is a fundamental tool for thinking and speaking. People use
opposites to categorize experiences, set boundaries, and express moral or emotional
judgments. In language, antonyms are the most direct expression of this binary thinking. Yet
while antonyms are often treated as simple pairs of contrasting meanings, they are deeply tied
to cultural values, worldviews, and shared systems of knowledge. In the Uzbek language, this
relationship is especially evident in the way antonymic pairs appear in proverbs, idioms, and
culturally loaded expressions.
This article examines how oppositional word pairs in Uzbek reflect cultural meaning and
moral evaluation, and how these contrasts function within a broader linguocultural system. It
asks: how do antonyms go beyond logic and reflect the way Uzbek speakers interpret life? What
kinds of values are encoded in pairs like
halol–harom
or
sabr–g‘azab
? And how does this differ
from other languages?
2. Linguocultural Background of Antonymy
Linguocultural studies emphasize that words are not neutral—they are embedded in
cultural knowledge and worldview. As V.N. Telia (1986) and V.A. Maslova (2001) argue, cultural
semantics focuses on how meaning is shaped by national mentality, values, and traditional
experience. In this view, antonyms serve not only as structural elements of language but also
as carriers of cultural polarities: good vs. bad, pure vs. impure, respectable vs. shameful.
In Uzbek, these contrasts are often emotionally and ethically loaded. Words are chosen
not simply for accuracy, but to signal alignment with collective values. Proverbs and idiomatic
expressions serve as condensed cultural texts, where antonymic pairs dramatize life’s moral
choices.
3. Value-Laden Opposites in Uzbek: Case Examples
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In the Uzbek language, many antonymic pairs go beyond expressing simple contrast and
instead reflect deeply embedded cultural, ethical, and emotional meanings. One of the most
significant pairs is
halol–harom
, which symbolizes far more than just legality.
Halol mehnat
(honest work) is viewed not only as lawful but as morally praiseworthy, whereas
harom luqma
(an illegitimate bite of food) carries strong spiritual condemnation and social disapproval.
These terms are rooted in Islamic ethics, yet their frequent use in everyday conversation
reflects how fully they have become integrated into the cultural consciousness. Similarly, the
pair
oq–qora
(white–black) is frequently used metaphorically to distinguish good from bad or
pure from impure. Expressions like
oq niyat
(pure intention) and
oq yo‘l
(honorable path) evoke
moral clarity and well-being, while
qora kunlar
(dark days) conveys hardship or misfortune.
Notably,
oq
carries both physical and moral associations with cleanliness, showing how color
terms extend into symbolic domains.
Another instructive pair is
katta–kichik
(big–small), which is not just about size but also
marks social status and interpersonal relationships. The word
katta
, in phrases such as
katta
odam
(a respected person), often implies authority, wisdom, or maturity, while
kichik
may
indicate modesty, youthfulness, or deference. This suggests that spatial metaphors of size are
closely linked to hierarchical and age-based values in Uzbek society. The emotional opposition
sabr–g‘azab
(patience–anger) further demonstrates the culture’s moral orientation.
Sabr
is
widely admired and associated with strength, control, and religious virtue, while
g‘azab
is
considered destructive, dangerous, and socially discouraged. Proverbs such as
sabr qilsa, yetar
(“with patience, one reaches”) and
g‘azab ustida so‘z aytilmas
(“don’t speak in anger”) reflect a
communal ethic that values emotional restraint and peaceful communication. These examples
make it clear that antonymy in Uzbek functions not only as a linguistic device, but as a mirror
of cultural norms, moral judgments, and conceptual values.
4. Proverbs as Carriers of Cultural Opposition
Uzbek proverbs frequently encode binary contrasts using antonymic pairs. These short
sayings serve as moral instructions, framing opposites in memorable, rhythmic form. Consider
the following examples:
Yaxshi gap jon ozig‘i, yomon gap yurak ezgisi.
(“Kind words feed the soul, harsh words
crush the heart.”)
→
Yaxshi–yomon
as value-laden contrast, mapped onto emotional effect.
Ko‘p yur – oz gapir.
(“Walk a lot, speak little.”)
→
Ko‘p–oz
reflects cultural appreciation for modest behavior.
Oq yo‘l tilayman – qora kunlar bosmasin.
(“I wish you a bright path – may dark days not
weigh on you.”)
→
Oq–qora
used metaphorically to bless and protect.
These examples show that antonymy in Uzbek is not limited to logical contrast but plays
a key role in cultural instruction and collective identity formation.
5. Cultural Asymmetry and Cross-Language Differences
Unlike in English, where antonyms like “hot–cold” or “up–down” are often treated as
symmetrical pairs, Uzbek antonyms are frequently asymmetrical in both use and value. For
instance,
halol
is more often used and praised than
harom
, which is invoked cautiously.
Likewise,
sabr
is elevated as a virtue, while
g‘azab
is warned against. This asymmetry reflects
cultural priorities.
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Moreover, some oppositions do not translate cleanly. For example,
or
(a complex term for
moral shame/honor) has no direct equivalent in English. Its antonym might be
beor
(shameless), but this does not capture the full moral depth. Such terms reflect culturally unique
categories that resist binary translation.
6. Conclusion
Antonyms in the Uzbek language are deeply tied to the cultural and moral worldview of
its speakers. Through proverbs, idioms, and ordinary speech, oppositional pairs do more than
contrast—they convey values, structure emotional life, and reinforce social norms. A
linguocultural approach helps reveal the richness behind these pairs, showing that opposites
in meaning are also opposites in belief, behavior, and social identity. Understanding antonymy
through culture provides valuable insight not only into language, but into the heart of Uzbek
society itself.
References:
Используемая литература:
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