Muloqot jarayonida lisoniy mansublik tavsifi va turlari

As Ummatali washed from the ditch and wiped his belt, he started talking to his wife, who was staring at the street door.
– Don't look too much. Your tent will not come. It will not come for five to ten days, remember that it will be a jam. His wife glared.
– Wow, if I don't die, did Police fall? Were you just watching?
"No, no," said Ummatali calmly. - Nothing happened. Your son is healthy. Busy with menial work. He took away Akbarali’s sister with her wedding dress.
– What a shame, what a shame!
Ummatali came to comfort his wife who was suffering by slapping both of her knees. (Said Ahmed "Horizon").
Usually, restraint, calm acceptance of reality is characteristic of men. The allusion to his lying down and speaking calmly served to express the restrained nature of an older man who has seen a lot. Women are relatively emotional and tend not to hide their emotional feelings. The use of emotional exclamations such as "woe, if I don't die", "woe is a shame" in women's speech, and the state of "slapping and hitting both knees" reflect the gender nature of an older ordinary village woman.
Most of the young women who stay at home have the defect of "not being able to hold the tongue". Dissatisfaction with the social environment and negative attitude are often expressed in the speech of such women. It is natural that this leads to various unpleasant situations. Such a situation is characterized by the lack of free time, not engaging in activities that are interesting to him.
– Everyone is living a war-free day! Why can't you sit still?
– Oh, I'm going to sit quietly and watch if he fights our child?
– Do you have one child?
– What should I do if adults beat me too?
– Who? My parents? They say it's good. Don't beat yourself up...
– Be on their side too. Everyone is good, only I am bad! There is no day for me here! Always who is bad – I am bad! (from the Internet).
The sociolinguistic analysis of the influence of the affiliation category on the speech activity and the communication system is based on the observation of the movement of institutional affiliations in society such as household life, education, medicine, judicial system, political activity, trade, sports. Religious affiliation is also important in this category.
Analyzing the issue of religious affiliation allows us to reveal the deep features of both language and religion, to study its influence on speech activity.
Proverbs and sayings concisely and vividly express the specific aspects of our people, and directly reflect the lifestyle, profession, tradition, spiritual culture, including religious and educational features of the ethnic group. As a direct expression of the people's way of life, the Uzbek language has many proverbs that glorify honesty, goodness, purity, and refrain from crookedness, impurity, oppression, and evil. In such units, the Islamic concepts of the religious affiliation of the people are clearly manifested.
Do good, put it in the water - the fish knows,
If the fish does not know, Khaliq knows.
The guest who came by himself is God.
One can find Makkah by asking.
What God has created, his servant cannot despise.
The place of the oppressor is hell.
With rain, the earth turns green, and with prayers, hands turn blue.
The scourge of sin is repentance¹⁸.
Phraseologisms are actively used in our speech as language units that figuratively express the linguistic image of the world. Naturally, some phraseology is formed on the basis of different religious beliefs, concepts, and narratives: My eyes touched his husband. (I. Rahim) ¹⁹
The expression "to touch the eye" is used in the sense of being hurt or harmed by someone's gaze.
A number of expressions based on religious concepts such as "He died, the butterfly flew, he became a mullah", Solomon died, the giants got rid of him, the devil beat him out of the way, he relied on his repentance, God struck him, God praised him, God gave him his name, express the psychological states of the people's psyche.
The third chapter of the work is called "Linguostylistic features of text and discourse specific to affiliation" and consists of the following parts: "Discursive frameworks of affiliation", "Obstacles related to social affiliation".
The level of mutual understanding of the participants in the communication process does not depend only on subjective factors. Communicative barriers are various subjective factors such as nationality, character, aspirations, worldview, gender characteristics, level of education, moral standards, ability to think and understand, dominant traditions in communication, and belonging to a social group, and non-subjective factors such as actual affiliation, influence of the external environment.