Linguoculturological features of phraseological units of the english and uzbek language

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Мухташамова, П. (2022). Linguoculturological features of phraseological units of the english and uzbek language. Переводоведение: проблемы, решения и перспективы, (1), 351–353. извлечено от https://inlibrary.uz/index.php/translation_studies/article/view/6120
Парвина Мухташамова, Uzbekistan State World Languages University

Teacher of the department of Theoretical aspects of English language № 3

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Аннотация

Nowadays, if you are fluent in a foreign language, does not mean that you know the culture of a particular people. During communication, a person should be able to interpret the behavior of the interlocutor not from the point of view of his own national worldview, but from the point of view of his culture. The main mistake that is made when communicating with interlocutors of other nationalities is an incorrect interpretation of the interlocutor's behavior in relation to culture. The reason for studying the culture of another people and the behavior of its representatives is the understanding and understanding of the worldview of representatives of another language and culture, which serves to form a certain type of communication.


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LINGUOCULTUROLOGICAL FEATURES

OF PHRASEOLOGICAL UNITS OF THE ENGLISH AND

UZBEK LANGUAGE

Muhtashamova Parvina Zahitovna

Teacher of the department of “Theoretical aspects of English language № 3”

Uzbekistan State World Languages University


Nowadays, if you are fluent in a foreign language, does not mean that you

know the culture of a particular people. During communication, a person should be
able to interpret the behavior of the interlocutor not from the point of view of his own
national worldview, but from the point of view of his culture. The main mistake that is
made when communicating with interlocutors of other nationalities is an incorrect
interpretation of the interlocutor's behavior in relation to culture. The reason for
studying the culture of another people and the behavior of its representatives is the
understanding and understanding of the worldview of representatives of another
language and culture, which serves to form a certain type of communication.

The language of any nation is like a living div, an organism closely connected

with its history, culture and social life. In fact, language is a chronicle of the life and
multifaceted activities of people living in certain historical conditions. It is these two
conditions and features of folk culture that allow us to understand and study not only
the language, but also its culture.

Even if we identify common features in life experience, the figurative thinking

of people turns out to be especially independent and unique, it becomes
phraseological units. Consequently, phraseology is a phenomenon that reflects the
national character of each nation. Phraseological units are a set of phrases that
figuratively and wisely express ideas drawn from the experience gained by each
nation in its life. However, each language has its own forms of expression. For
example, a frog meat dish is the most delicious French dish.

So, in French, phraseological units with the “frog” component have a positive

connotation. A similar situation can be seen in the example of other peoples. The
Chinese attribute this quality to snake meat. This means that the Chinese perceive
phraseologi

cal units with the “snake” component in a positive sense. The Russian

people did not eat horse meat before, and Muslims do not eat pork. Beef is eaten by
all the peoples of the world, except by the peoples in India, because in their
imagination cows are considered sacred animals.

Both in English and in Uzbek, many phraseological units express the way of

life, traditions, customs, national characteristics of the people.

For example, in English Get a look at the elephant in uzbek “ҳаётий тажрибага

эга бўлиш”. In Uzbek language Той қоқилиб от бўлар, от бўлгунча лат еяр; Қари
билганни пари билмас; Кўп юргандан сўрама, кўп кўргандан сўра. In English
language to throw up one’s cap translated into Uzbek as дўпписини осмонга отмоқ,
here the words “cap” and “duppi” reflect national specifics. For the English, the word
duppi is considered unfamiliar.


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Since the phraseology in all languages is developed according to uniform laws

and rules, the conclusions of the scientist can be used when comparing the Uzbek
and English languages.

According to V. Maslova, his speech reflects the national and cultural

characteristics of a foreign language. The analysis of A. Reichstein’s research makes
it possible to emphasize the specifics of national specifics, as a rule, to individual
components of phraseology or a completely changing phrase underlying it. Given this
information, we have grouped phraseological units into the following groups.

Geographical names: to carry coals to Newcastle, to carry owls to Athens -

daryo bo‘yida quduq qazimoq; Rome was not built in a day – Musulmonchilik -
Astachilik; build castle in Spain

– suvga suyanmoq; soyaga qarab bo‘y o‘lchamoq;

from Dan to Beerseba

– shaharning u boshidan bu boshigacha; when Ethiopian

changes his skin

– Tuyaning Dumi yerga tekkanda.

Animal names: tread on a warm and it will turn

– bossang baqa ham “vaq” etadi;

as strong as a horse

– fildek baquvvat; don't make a mountain of a molehill – pashshadan

fil yasamo

қ; old cat – qari tulki; like a cat on hot breaks – oyogi kuigan tovudai pitirlaidi;

cat and dog life

– it-mushuk bo‘lib yashash; it is ill to waken sleeping dogs.

do not spur a willing horse

– yakhshi otga – bir kamchi, yomon otga – ming

kamchi; he who would catch the fish must not mind getting wet

– zhon kuydirmasang,

jonona kaida, toka chimasang, dulana kaida; curses like chickens come home to
roast

– birovga choh қazima, ўzing unga tusharsan; when pigs fly – tuyaning dumi

erga tekkanda; as light as a feather

– kushdek engil; honey is sweet, but the bee

stings

– ari zahrini chekmagan bol kadrini bilmas; every bird likes its own nest best –

baqa botqog‘in qo‘msar, baliq – ko‘lini.

In the translation of phraseological units, the national and cultural features of

the English and Uzbek languages are also traced.

For example, the English idiom when pigs fly is translated into Uzbek qachon

cho‘chqalar uchganda, but this unit is translated as tuyaning dumi yerga tekkanda is
called a non-equivalent translation. When analyzing the translation of these
phraseological units, it is clear that they are structurally and stylistically incompatible.

So, to correctly translate the English unit, you need to know the geographical

environment of those people, as well as the animal world.

Because, the pig is suitable for the environment of England, the tuya (camel)

is suitable for the environment of Uzbekistan. This explains the extralinguistic
features. The unit in English as red as a cherry is translated literally into the Uzbek
language gilosdek qizil, in the Uzbek language olmaday qizil or shirmoydek qizil

If you translate the English unit as strong as a horse into Uzbek otdek

baquvvat, it will be wrong, this unit is translated into Uzbek sherdek kuchli, in Uzbek
it means strong like lion sher (lion), fil (elephant). In English, the symbol of strength
means horse.

In English, the horse is understood by animals as a symbol of strength and power.
To conclude, from the point of view of the linguacultural approach, the national

and cultural specificity of expressions includes a set of simple ideas that speak of
stereotypes, patterns in a particular national culture. The selection of phraseological
units that reflect the national and cultural characteristics of both peoples, in turn, is
determined by the specifics of their idiomatic and semantic features, which makes it
possible to determine the difficulties in translating them.


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REFERENCES:

1. Musayev Q. Tarjima nazariyasi asoslari. Darslik

– Toshkent: Fan, 2005 –

P. 352.

2. Mamontov A.S. language and culture: a comparative aspect of the study.
3. Stepanov V.N. Provocative discourse of social and cultural communication.

Saint Petersburg: Rose of the World, 2003.

– P. 263.

Библиографические ссылки

Musayev Q. Tarjima nazariyasi asoslari. Darslik - Toshkent: Fan, 2005 -P. 352.

Mamontov A.S. language and culture: a comparative aspect of the study.

Stepanov V.N. Provocative discourse of social and cultural communication. Saint Petersburg: Rose of the World, 2003. - P. 263.

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