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259DEVELOPMENT OF LINGUOCULTUROLOGY AND INTERPRETATION OF LANGUAGE AND CULTURE IN MODERN LINGUISTICS
Malika Jamoldin kizi Bekiyeva
independent researcher, Andijan State University malikaxonjamoldinovna@gmail.com
ABSTRACT
This article deals with the development of the complex of scientific knowledge resulting from the interdependence and influence of language and culture - the direction of linguoculturology and the interpretation of language and culture in modern linguistics. At the same time, the development of linguoculturology The views of linguists who have made a number of successful attempts to explain the nature and existence of a culturally important feature in the form of linguistic symbols from the point of view of linguistics, which focuses on linguoculturology, have been studied in detail.
Keywords: language, culture, linguistics, worldview, information, semantics, communication, linguoculturology, thinking.
INTRODUCTION
Linguoculturology is a complex set of scientific knowledge that has emerged as a result of the interdependence and influence of language and culture - is currently undergoing development. This is explained by a number of reasons.
1. The rapid globalization of world problems, the need to anticipate situations that may lead to intercultural misunderstandings, the cultural values underlying communicative activities, taking into account the common and specific aspects of the behavior and dialogue of different peoples in solving various problems. the need to identify and understand their exact nature.
2. Assimilation by linguists of the results studied by the representatives of the objective integrative tendency of the development of social sciences, the direction of the intersection of sciences (psychology, sociology, ethnography, culturology, political science, etc.).
3. The practical side of linguistic knowledge, tools aimed at understanding the experience of the community, encoded in all the rich meanings of words, phraseological units, mass texts, official etiquette situations, and so on.
LITERATURE REVIEW
According to V.LKarasik, the emergence of linguistics in linguoculturology is explained by the inevitable problem of what language is an integral part of. [4] As a multifaceted natural product, language is the most common phenomenon of existence. Language is an important means of communication, it is an component of communicative activity: an important component of the creation of the world, the analysis of information as a means of influencing the way of providing information and managing interpersonal relationships, directing people to this or that action, the recording of social relations, language as an important custodian of the community experience is a key component of culture.
Linguoculturology is essentially related to knowledge of culture and or knowledge of language, but according to V.I.Karasik, it is correct to consider this field of knowledge, which is interrelated in relation to language and culture, as a complex of two categories of sciences. It is not valid. [4,p.350]
From the point of view of linguistics, focused on linguoculturology, a number of successful attempts have been made to explain the culturally important nature and nature of existence in the form of linguistic signs. In this sense, V.I. Karasik pays special attention to the study of linguistics, in which he primarily refers to the famous work of E.M.Vereshagin and V.G. Kostomarov ("("Язык и культура" M., 1973). When studying language as an organic part of human existence in the social and natural environment, linguists rely on the thesis that the linguistic-cultural interpretation of language is the study of that language by comparing it with the mother tongue or another foreign language. Therefore, as a unit of research, the lacunae, that is, the "minus-facts" of reality that have no meaning, belong objectively only to a particular ethnocultural community (names of clothing, appliances, food, customs, etc.). it turns out that they are comparable to another language in the lexical system of one language, and, of course, require an adequate understanding of additional information about a particular folk culture.
The development of linguoculturology, according to V.T. Klokov, is based on the desire to understand the phenomenon of culture as a specific form of human and social existence. At the same time, the author emphasizes the need to think scientifically about the facts that have hitherto acquired a philosophical character. The scientific approach is reflected in the understanding of culture as a semiotic system, which, on the one hand, contains a certain amount of information useful to society, on the other hand - as a means of finding information and meeting society's needs for it.
The directions of linguocultural research in the context of the relationship between the described language and culture are as follows.
The author connects the first direction with the study of socially useful information, which is recorded in the language as a semiotic code. It is reflected in research on linguistic semantics and aims to identify linguistic methods developed by man to understand the world. This course studies the meanings of lexical symbols, grammatical categories, lexical and grammatical structures. Linguoculturologically, it is becoming more and more interesting to study the signifiable meanings of the elements of conceptual structures that classify the objects of the world in relation to the ideas that have emerged in a particular culture, as well as the grammatical essence of the most general categories of concepts understood in different cultures. .
The second direction is related to the nomination of language, that is, the ability of language to record a person's knowledge of the world using language symbols. These symbols are used specifically to denote objects and concepts developed by society related to those objects. This area is related, in particular, to the study of world knowledge and the use of new methods of other linguistic features (proof of linguistic signs, derivation, word structure, word acquisition, etc.). These are questions of the internal form of the word. Linguoculturologically, the study of associations and analogies underlying the formation of language signs in metaphorical and other ways is noteworthy.
The third area is the study of how cultural information is collected and transmitted using language, that is, semiotic code. Here it is important to determine how the main linguistic paradigms, i.e., lexical-semantic (in the field of lexical forms) and functional-semantic (in the field of grammatical categories) structures, are constructed.
The fourth direction is closely related to the structure and functioning of the speech system. Additional information about the objects of reality of language speakers in the field of linguoculturology. great attention is paid to background knowledge consisting of information. This information indicates a certain level of cultural potential of the speakers. Recently, such lexical units associated with certain cultural characteristics have become more important. It is also interesting to study the words that are becoming a cultural symbol in speech. In other words, it is about the study of language symbols, reinforced by another semiotic system - a system of cultural symbols created by culture as an auxiliary means of collecting, recording and conveying socially useful information.
The fifth direction is related to the study of the features of recording socially useful information in the speech system. According to V.T.Klokov, for modern
linguoculturology, the problems of speech genres are to record the laws of construction of speech works and to fill it with certain material based on the theme and conditions of expression. Here the issues of speech behavior of the participants of the dialogue, the recording by the participants of the dialogue of the part of the cultural information related to their behavior, knowledge and rules of intensity play an important role. In other words, in this area, lingvoculturology studies the creation of text, the behavior of text creators and consumers.
The sixth direction is related to the delivery of cultural information in society. Lingvoculturology is especially interested in the traditional methods of conveying cultural information. The etiquette of oral and written traditions conveys a huge amount of cultural information related to the construction of society and the rules of social life. Here, the speech standards of conversation (introduction, support and termination of conversation), address, encouragement, prohibition, ephemerality and other forms are separate forms of transmission of cultural information. Modern linguoculturology pays special attention to the peculiarities of modern communication: film and television, press, advertising, computer technology, graffiti.
The seventh direction concerns the volume of cultural information embodied in the language as an idiom. This implies that culturally separate social structures become ethnoses. Within them, a unique national landscape of the world is formed, the language of this nation gathers information about this landscape, that is, reflects and strengthens information, abstract concepts, etc., reinforced by the historical experience of the people. This experience stems from the specific living conditions of this society, its way of life, work, worldview, social relations. This organizational ability of language is largely reflected in the specific ethno-national semantics. In this case, lingvoculturology is of great interest in the content of the so-called ethno-edema, that is, the characters that are emotionally rich and have the characteristics of emotional customs. Among them are the forms of speech etiquette, special national color appeals, names of colors, and so on.
The eighth direction is related to the recording of cultural information in ethnic languages. This implies that such information is reinforced not in the language as a whole, but in the minor languages within it. So, we are talking about the structure of the ethnic language, which reflects the cultural structure of the nation. It is noted that each individual social group seeks to distinguish and oppose itself to other groups in this society. Linguoculturological research in this area includes professional jargon, dialects and national variants of language, the formation and functioning of dialects, as well as the creation of a national language, its international-conversational and literary form.
The ninth direction concerns the issues of storage and transmission of cultural information through idioms. This is especially true of the validity of the idiom. According to the author, in a given society, the simultaneous storage and transmission of cultural information through several languages and several languages is of particular importance. This implies that society exists within a communicative environment consisting of a system of different social groups and idioms. The general interconnectedness of these idioms creates a unique linguocultural situation in which cultural information is ultimately stored and transmitted.
RESEARCH METHODOLOGY
This study is a qualitative research which is based on the synthetic and analytic analysis. There are some methods of investigation used in this article such as linguistic description, sociolinguistic analysis, classification theory.
The methodology presented by V.T.Klokov is based on a semiotic approach to understanding the essence of language and culture. The relationship between language and culture is a very complex issue that requires some detailed consideration.
ANALYSIS AND RESULTS
This study analyzes different perspectives on the interpretation of language and culture in modern linguistics. When talking about the relationship between language and culture, it is necessary to dwell on the concept of "culture". There are many attempts to interpret this concept.The interpretation of language and culture in modern linguistics is different.
For example, G.V.Yelizarova includes the concept of "culture" in the list of axiomatic concepts that seem intuitively transparent. However, it is very difficult to define such a complex concept. There are also definitions of culture that seek to cover all aspects of this concept without dwelling on one aspect, such as "Culture is how we live here" [13,p.451]. The initial approach to the definition of culture is based on the idea that culture is a homogeneous state inherent in all societies. Differences in society are interpreted not as differences in their essence and content, but as differences in the level of cultural development. Progress from savagery to civilization has served as a measure. It is believed that the more features of a society under its control, the more culturally developed it is. We find in the works of E. Taylor the clearest expression of such an approach to the understanding of culture. Its most common definition of culture describes culture as a holistic phenomenon that includes knowledge, beliefs, art, ethics, laws, customs, and any other traits and habits
that a person acquires as a member of society. . But it is difficult to agree with such a view: civilization and culture are very different concepts. It is not possible to evaluate one situation by another, because both of these concepts apply to cases with different meanings.
At the end of the XIX century, with the beginning of F. Boas' anthropological research, the term "culture" began to be applied to different societies. Such a modification of attitudes toward culture is very important in terms of how important language becomes. From then on, language and culture are considered inextricably linked.
A. Vezhbitskaya gives a particularly effective definition of culture proposed by Clifford Gerts. It says that culture is a historically formed model of the essences embodied in symbols. It is a system of inherited perceptions through which people communicate with each other, and their knowledge of life and the rules of life are recorded and developed on the basis of these perceptions. [2,p.380]
E. Sepir described culture as something that is the basis for the functioning and thinking of this society. [10,p.400]
The content and structure of culture are interpreted differently depending on the components involved, the objectives of the study, and the schools to which researchers in different fields of science and culture belong.
The social approach to the definition of culture is based on the fact that this situation is viewed in a completely different way from the biological and physiological aspects of nature, not limited to the individual, but specific to a group of people with whom he communicates.
The cognitive approach to the definition of culture is that culture can be considered in terms of intellectual realities, structures, and processes as it is mastered by the individual. Such an approach to the concept of culture pays special attention to culture as a process of knowledge and cognition and is called cognitive (V.Gudenaf).
The semiotic approach is based on the understanding of culture, first of all, as a system of signs that can be used as a means of communication of world perception (K. Levi-Strauss). However, none of these definitions can be considered complete, as they reveal only one aspect of the multifaceted aspects of culture, which are limited to an "approach" to culture and do not consider it as a whole. M.K.Mamardashvili and A.M.Pyatigorsky note that "culture is a phenomenon that introduces the automation of objectively oriented thinking." All cultural researchers recognize the special role of language in this complex situation structure, regardless of which specific scientific school it belongs to. E. Sepir writes: "There is no doubt that language plays an important role in the accumulation of culture and its historical
heritage. [10] This applies equally to the highest levels of culture and its simplest forms. In the simplest society, a large part of the cultural fund is preserved in the form of a more or less precisely defined language. The use of the term "simplest culture" may be questionable. In our opinion, there are different cultures, but there are no "simplest" or "developed" cultures. According to Z.K.Tarlanov, "language is not a simple form and a simple means of communication, it is a completely independent world, and although its laws and rules are inherently expressed through language, the social psychology of language owners and their It is inextricably linked with the type and composition of the culture it creates. Ethnoculture does not exist without an ethnic language, or even if it exists, it is unreliable, because the ethnos manifests itself in a complete and wide-ranging, unique way only through its own language. On the other hand, a language detached from the experience of ethnic culture, ethnic worldview and cognitive activity loses its deep essence and thus becomes one of the ordinary means of communication.
We have found it necessary to emphasize the following by summarizing the views, views and opinions expressed above.
1. While acknowledging the inevitable connection between language and culture in the broadest sense, the causal nature of such communication is denied.
2. This relationship is classified as a cause-and-effect relationship, but offers different, often conflicting solutions:
a) culture, its type, and even even lifestyle is determined by language, its grammar and semantic structure (E.Sepir, B.Worf);
b) language cannot determine the type of culture, language and culture cannot be compared (E.Sepir);
c) language is a "guide" to a limited degree of knowledge of reality (O.S.Ahmanova);
g) language itself is determined by the type of culture and depends on it (K. Fossler, V.Schmidt, N.Y.Marr);
d) language, like culture, is determined by the ethnic "worldview", the spirit of the people and its national character.
Interpreting the relationship between language and culture is extremely complex. Language, thinking, culture - these are events that are always in motion, in change. It is necessary to stop them in order to study them, but it will no longer be the same "language", "thinking", "culture", or rather, they will not be: they o It remains motionless, separated from each other.
It is impossible to determine which thing is primary, but it is true that there is no ethnos without language, and the death of language still destroys both ethnos and culture.
The collapse of any culture always takes place in the same way - the isolation of the elements of culture, that is, when symbolism leaves life as a result of changes in living conditions, language as a separate element of culture also dies.
Thus, language, thought, and culture are so closely intertwined that in practice they form a whole of three components, none of which can function (and therefore function) without the other two. Together, they interact with the world around them, reflect it and shape it at the same time. In doing so, they create phenomena called worldviews.
In current research, the two terms "worldview" and "world model", which are used interchangeably, are used in parallel. However, in our opinion, there is a significant difference in their meaning. The word "model" seems to be a logically organized, planned thing, and the concept of "landscape" has a slightly different feature, which reflects the elements of creativity. That is why we will use the term "worldview" more hereafter.
According to G.V.Kolshansky, "worldview" [6,p.200] is a basic concept that reflects the peculiarities of man and his life, his relationship with the environment, as well as the conditions of his life in this world. "The worldview is the main global image of the world, which is the basis of human perception of the world, which reflects the essential features of the world in the minds of linguists and is the result of all human spiritual activity." The author emphasizes that this is always a subjective image of objective reality, because the worldview is not a mirror image of events in reality, but only an interpretation. The "worldview" is characterized by change, so it is dynamic and focused on the process of cognition. It arises in the process of human interaction with the universe, in which the experience and forms of communication are characterized by great diversity.
O.N. Yermolayeva writes about the need to clearly stratify the two foundations of the study of the linguistic landscape of the world:
1) a linguistic reflection of the worldview, which operates outside of us, independent of us at all, with special relations and connections between its subjects;
2) the acquisition from the language of a worldview that operates independently of us, outside of us, where there are special relationships and connections between the subjects.
CONCLUSION
As a result of our investigation, the following inferences and suggestions can be drawn.
Even when different languages are siblings, differences in how the world is perceived and conceptualized through language can be significant. In other words, worldviews in different languages may have their own characteristics.
In the linguistic landscape of the world, the ethnic mentality is relevant in the "basic" cultural concepts verbalized in symbolic images that reflect the mental perception of the speakers of the language about the world around them.
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