Conceptual analesis of respect in english and uzbek

CONCEPTUAL ANALESIS OF RESPECT IN ENGLISH AND UZBEK

Xayitboyeva Durdona

4th year student of the Faculty of Foreign Philology of the National University of Uzbekistan

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ABSTRACT: Today, proverbs are the subject of intense research at the same time, the study of all aspects of proverbs in the field of paremiology is one of the main functions. While studying the comparative aspects of proverbs we cannot help but dwell on their linguocultural aspects. Research through this the similarities and differences between the proverbs in our languages, that is the unique culture and mentality of the people who speak the language we will try to show.

KEYWORDS: Nida explains, Nida explains, Telia calls it, He's talking about it in his work one says, Let's look at, The word "church" was not used in the version.

In this chapter, the lingvoculturology of Uzbek and English proverbs describe the relationship between language and culture in the analysis of aspects, The articles in Uzbek and English are similar in subject matter to consider the aspects and mentality and national character in them we try to take a deeper approach to issues such as expression.

Language reflects the culture, values, and beliefs of each nation in general is the most important factor in expressing the uniqueness of a nation. Linguist one of the scholars is Nida to study the language of a people and its culture says it is important. He emphasizes that language and culture are interrelated is a similar system that has evolved. He explains it as follows:

“Cultural factors are deeply interwoven with the language, and thus are morphologically and structurally reflected in the forms of the language. ”

Well-known linguist Sapir emphasizes the richness of language formed through the physical and social atmosphere of humanity. And this based on theory we can cite language as part of culture.

In the example of cultural factors in general, the linguist Telia is known to the people and knowledge of its history, traditions and values, daily habits, and so on

cultural indicators of the fundamental foundations of humanity and the world through them explains Also, in his opinion, every culture the underlying language can never be studied in isolation from culture and humanity uses language to express every aspect of culture.

V. Telia as a linguist and folklorist scholar with the language of culture emphasizes the role of the field of paremiology in the relationship. His he says that since language expresses an entire culture, it is undoubtedly paremiology the field is also very beautiful and deep in the culture of the people who speak the language

Such a situation is a mixture of language and culture that is, linguoculturology. Telia calls it: “If language contributes to the formation of a collective cultural identity, also paremiology, due to its wide spectrum of different forms of usage and due to the fact that it often includes elements which have a strong relationship with the culture of a specific country (part of the body, animals, and colors), can be considered as a domain of linguistics which seems to adequately illustrate the correlation between culture and language. This suggests a new direction of research for proverb studies, called “linguo-cultural investigation”, or the analysis of proverbs for cultural data as represented in linguistic meanings So, proverbs are one of the most active tools in showing people's culture as the process of linguoculturological research in linguistics today is becoming one of the important topics. The main object of many studies is used as.

Telia calls proverbs “direct cultural signs” and by that she means proverbs believes that they are factors that reflect the culture of the people as a whole. Everyone the proverb, in his view, is a short and succinct summary of the way of life of the people is a mirror that can be fully expressed.

He's talking about it in his work one says:

“After having described the interaction between language, culture and proverbs, it seems also important to mention the ways in which culture is implemented through language. Each culture has a set of proverbs that could be defined as basic, when they enter the lexicon and the language, it is possible they act as “direct cultural signs”. On the other hand, when linguistic symbols interpret these cultural patterns, then these symbols transform themselves into bodies of those cultural patterns; in this case, language units acquire the status of standard. ”

This means that every word that exists in the language of the people is expressed in the language, the proverbs of a certain people are from the words of that people in that language by the representatives of this nation, with the peculiarities of the way in which it is made is represented by Many scholars include Henl P. (1958), Sepir E. (1958), G.G. Morian (1986), Kramsh C. (1993) focuses on issues such as the interdependence of culture and language from the scholars, focusing on the linguocultural qualities of proverbs.

Nida explains: “One of the most challenging aspects of investigating proverbs of a l anguage is the fact that, being considered as one of the best examples of cultural-linguistic interaction, its categories and identified units are continuously changing, so as culture and language are. This is due to the fact that, contrary to fol or intuitive conceptions, language does not lie in dictionaries nor in grammars, but it only exists in the people’s minds.

In the study of proverbs, Nida is directly concerned with the language and culture of the people considers it natural to study. That's the lexeme in the language it is directly derived from the way of life of the people, that is, from the language of the people participates in proverbs and reflects the culture of the people through proverbs.

In fact, one of the main parts of our research is English and Uzbek considering the lingvoculturological features of their articles and their similarities and exploring the different aspects is one of the important steps in our work. That's it for a number of reasons based on the theories of the above scientists an in-depth analysis of Uzbek and English proverbs we will try to prove. What is the standard of living of the people in them to give examples and to be available in two languages similarities and differences through comparative analysis of articles we will try to show. For example: English: “The nearer the Church, the farther from God” If we translate the proverb into Uzbek, it is from God as we get closer to the church means to move away. It is in Uzbek: “He does not leave the five daily prayers, It doesn't matter if it's dirty or not. "

The word "Church" in the English proverb translates to "church" in Uzbek will give. The word "church" is not an Uzbek word, but it is different in Uzbek available as a term learned from languages. The church is Christian a place where people perform rituals specific to that religion is calculated. In Uzbek, the word "mosque" is equivalent to this word we can quote. If we come from the religion of two peoples, it is Uzbek the majority of the people converted to Islam, and the English people almost to Christianity worships. In Christianity, the church is considered the holiest place for Christians and as mentioned above, these are the customs and traditions of Christianity Islamic rituals for Muslims in Islam We can't tell the church to hold it. Because Muslims are Islam such as a mosque, a madrasa, and so on, in order to perform religious rites visit the holy shrines. The words "church" and "mosque" are different although the two languages ​​have words that perform the same function for the people, they are has unique usage functions. The people here are unique and appropriate uses the term That is why the proverb is in Uzbek

The word "church" was not used in the version.

So, it exists in the life of a nation and is actively used in everyday life lexemes create their image in language and the national mentality of peoples The meaning of the articles in the religion of the English people, the church is for them how sacred it is can be deduced from the meaning expressed in the article.

They believe that a person who goes to church regularly is always a god will not remain. It masked religion through proverbs, in fact no religion uneducated people are represented. The church is so much for them a holy place that does not want to be glorified by false people expressed in the language of an entire nation. If you are considering the Uzbek version In Uzbek it is as follows: He does not leave the five daily prayers, It doesn't matter if it's dirty or not.

Words such as "five times prayer" and "haram-kharish" are used in Uzbek is one of the common words. The Uzbek people are predominantly Muslim is that for them Islam is a great and one of the most important duties in Islam Uzbek folk proverbs say that one of them is praying five times a day. Five times Praying is one of the most important duties for Muslims in Islam.

Basically, for Muslims and the Uzbek people, praying five times a day is theirs is a part of daily life.That’s why people live by these words processes, and this is reflected in Uzbek folk proverbs.

In addition, words such as "haram-kharish" are used in Islam and here in Uzbek

is one of the most used words by the people. From our ancestors to us If we listen to the teachings that have come down to us, then there is always black and white

issues such as the separation of the familiar and the halal-haram were taken very seriously.

In this case, both versions of the proverb have the same meaning.

This means that the majority of the Uzbek people are Muslims and pray five times a day reads that most of the English people are Christians and for them the church is the most sacred dargohdir. As you can see, people exist in a way of life d things or daily chores were expressed through proverbs. If you see similar aspects

as it turns out, both nations are religious and have their own, based on their religion there are sacred places and sacred customs for religion. But it is in two languages although the meaning of the expressed proverb is the same, it is used in them some words are lexemes of that language only, and of both peoples only represents their own habits. If we talk about religion in general, what kind of religion is it?

like heaven, hell, the devil, the angel in everything concepts are available. In Islam, words like satan or hell are negative are dyed words and are also negatively perceived by the people are the words used. So how is it perceived by the British people and are these aspects embedded in the articles? In order to get answers to these questions Below are a number of proverbs that use words like hell, satan, uzbek and similarities and differences by analyzing English language variants.

Let's look at:

№ English translation of Uzbek proverb Uzbek version

1. Hell has no fury like a woman scorned.

Equivalent to an abandoned woman incoming ajina [revenge about] in hell too no.

The wife was awake, el aljiydi.

2. When Hell freezes. When hell freezes. The camel's tail is on the ground when touched.

3. Better the Devil you know than the devil you don't know.

Familiar from the unknown devil the devil is good. To the tested savage war good

4. The Na Devil can cite Scripture for his purpose The devil for his own purposes Even on the Bible swears Satan's the deceiver is his own.

5. The Devil finds work for the idle hands to do.

Satan finds a job in vain will give. Lazy head eat, lllat's grief eat

6. The Devil is good to his own.

Satan loves his own. The dog's tail printable.

7. Ne must have a long spoon that sups with the Devil.

Eating with the devil If you sit, take a longer spoon.

A bad coatIf you wear it, at the wedding "Give me a break," he says.

8. Ne must go whom the Devil drives.

To walk when the devil leads you have to.

It came out of me baloga, Where to go treatment.

9. The Devil knows many things because he is old.

Satan knows a lot, because he lived long.

The old man knew bilmas.

As you can see from the table, words like hell and devil are English people the presence in his articles shows that the English people have these notions in religion believes in existence and all in terms of the meaning of the proverbs used in a negative sense. If the articles on this topic are in both languages these words are involved when it comes to places of use and meaning proverbs embody negative images in both languages. But most The latest quote is “The Devil knows many things because he is old”

It is expressed in Uzbek by the proverb "The old man does not know what he knows". Of the proverb The Uzbek version has a positive meaning. With the Uzbek version in comparison, in the Uzbek language it shows these positive qualities. That is Uzbek The people appreciate the life experience of the enlightened, long-lived elderly and equates them even to a pair. Here the proverb is very different in two languages indicates that it will be used. In that case, English is different from Uzbek for this article there is a need to search for options. Or by the authors of the English article it is concluded that the wrong option has been set. Because the Uzbek people the image of the devil has never been positively evaluated by.

So, the words satan and hell were used in Uzbek and English proverbs often have a negative connotation, and in this respect are Uzbek and some concepts in the religious views of the English people are in the same position in language understood and used.

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