Muloqot jarayonida lisoniy mansublik tavsifi va turlari

The incompatibility of the category of affiliation of the husband and wife had led to a family crisis, and to the unhappiness of both members of the small group. Sorakhan's understanding of the meaning of the word “I am tired”, "to be physically tired", and the second meaning of "to be mentally tired", which is not at the level of understanding that mental fatigue cannot be eliminated by lying down or stretching, indicates the depth of the inconsistency between them.
So, not knowing the difference between lexemes and not being able to use them in their place can be one of the means of indicating incompatibility of belonging. It can be seen that for the formation of interpersonal compatibility within the framework of affiliation, the level of understanding of the world linguistic landscape of the communicants is required to be the same.
In long-term crises in society, individuals and social groups who hope to change negative elements into positive ones can lose. Negative energy leaders who use this find a way to support the crowd, the social basis for the existence of such forces is precisely negative affiliation. Social crisis is characterized by the loosening of the old system of values. In the process of realizing national identity, the influence of "significant others" increases.
A sense of belonging can be strengthened or lost if certain characteristics of "friends" do not match newly formed ideas and their behavior no longer conforms to expectations based on previous experience. In such "transition" situations, many individuals in a social group may experience a crisis of belonging²⁶.
– Even if you are a Muslim, we need peace. On one of the two days, you will come and quarrel with your father and Olim-u Elbek. At this point, I'm exhausted," Halima cried. – After all, you started praying when you were forty. They will also understand slowly.
– Until I was thirty-five years old, it was the time of the Russians. We did not know what the Qur'an was. Now every house has a Koran, but the person who reads it is the seed of anko!
– What's wrong with you, my son, – brother Adil did not know that he had joined him again. – They hang each sheep by its own foot. In that world, he will reward me according to my deeds, just as you are rewarded for your merits and sins...
– Why do I care now? You are not strangers to me, I do not see hell for you!
– From what hell are these wars and quarrels of yours? Halima raised her head and looked at her eldest son. – Go home! (U. Hamdam. "Balance").
Amir, who has lost his social affiliation like many others, cannot adapt to the new views, he forgets the social norm due to the freedom of religious affiliation after the colonial regime, as a result of which his crisis of affiliation intensifies and he can no longer direct it in a positive direction. This situation has a negative effect on his communication behavior.
In society, people differ from each other in terms of age, nationality, profession, level of education, education, etc. in terms of belonging to a certain social group.
Some of these characteristics are present in a person from birth and it is very difficult or impossible to change them during life. For example, gender and racial external characteristics – skin color, body and facial structure, hair, etc. are immutable. The second group of signs, which are formed on the basis of socio-economic conditions and personal choices during life, such as education, place of residence and work, citizenship, family status, profession, interests, have a changing character and show what group a person belongs to. It is interesting that it is precisely these signs of differentiation that distinguish people from each other or can be the basis for gathering them into one social group.
Linguistic affiliation is the basis of any affiliation circle, that is, the speaker shows the specific aspects of the social stratum to which he belongs through his speech. In this sense, the concepts of "rich" and "poor" also appear as terms representing layers that are important in the phenomenon of social belonging.
Rich 1. Has a lot of wealth, state, wealth; wealthy, statesman.
2. Economically strong, lacking in anything, not in need; rich, wealthy.
7. When addressing the rich or talking about them, their name is used instead of or added to their name²⁷.
Poor [poor] 1. A person who lives in need, who does not have enough things for living; poor²⁸.
The concept of affiliation is dynamic in nature and depends on the priority of one or another structural element.
For example, in the following passage taken from Abdulla Qadiri's novel "The past days" Otabek is a child of a rich family and has high household opportunities. If you see a crimson carpet, gray blankets in the uttas, silk and adras blankets in this room, a black lamp in the others, a candle is burning in this room, in other rooms there is a light nature, and when there are smart people, the owner of this room is of a different creation. (A. Kadiri "The past days")
Family relations are the core of every society. The family environment, as a kind of fortress of full and satisfying relationships, provides a safe and stable environment for each person to live, form, grow and develop as a person from birth to the end of life. Naturally, families are different and are influenced by cultural, traditional and religious factors.
The concept of poverty refers to the lack of basic opportunities for full participation in society. This is manifested in situations such as feeding and clothing the family, going to school or hospital, food shortages, poor living conditions or lack of work to make a living. This situation destroys human dignity, causes self-doubt, depression. This is definitely reflected in their speech.
– After all, you should be at home! – Pomegranate, pomegranate... If only there was money for a pack of pomegranates! I earn eighteen coins in a month by carrying water, chopping firewood, and burning grass from early morning. If I don't have my brother, if I don't have my brother...
The couple was left alone. The wife finished eating the corn, put it in the bowl and grumbled:
– You say passion eats pomegranates...
– I know... But what can I do? Shall I kill my master and take his money, shall I pledge myself to the Indian? Are you weird?
The wife wanted to eat, her husband's words "be quiet, stay at home" hurt her, she felt humiliated, her lungs were full. The food is cooked. Even the curd could not add color to the pot, which was blackened by the rust of the cauldron. Turobjon drank two cups, and his wife could not even half a cup. Seeing her slowness, Turobjon saw a lame cat in his eyes. The cat remembered the torn blanket, his voice broke. (A. Kahhor "Pomegranate").
We can see that the helplessness of the social situation has had an effect on the imbalance in family relations, and even on the discursive situation, which has caused awkward discomfort between parents and children.
Brother Adil is always in his place, not lying on his side as before, but with his knees bent and his legs as close to him as possible was pulling. It was as if he was sitting in front of a very dear guest, not his own child, and he was embarrassed that he could not welcome him as he wished.
– You know the city, but it is more difficult in the village, – Halima said as if commenting on her husband's awkwardness and trying to get him out of his embarrassment.
– Don't be embarrassed. If we are not strangers... – Yusuf spoke more nervously, trying to put an end to the awkwardness that was spreading even to himself...
He had a long quarrel with his father. In the meantime, the food was ready. Aya Halima cleared the middle of the table from the bread and brought out a hot pilaf with potatoes instead of meat.
Yusuf regretted that he could not get a kilo of meat from the road, but he was crushed inside, remembering that otherwise he would have trouble finding a way to go back... (U. Hamdam, "Balance").
A child is tormented by the fact that he does not even have the opportunity to bring meat to destroy his parents, and the parents are embarrassed that they cannot welcome their son who came from afar.
Sometimes, being ashamed of belonging to a poor class, avoiding it, and feeling hurt about one's self-esteem leads a person to hide the signs of affiliation, to behave as if he belongs to another social class.
In addition, although the words rich and poor are not used in the composition, there are many paremiological units that express the reality specific to these concepts through migration.