CC BY
3GENDER ASPECT OF EUPHEMIZATION IN THE UZBEK TRADITION Ibragimova So'g'diyona Ikrom qizi
Termez State Pedagogical Institute, ibragimovasugdiyona3@gmail.com https://doi.org/10.5281/zenodo.1082052 7
Annotatsiya. Ushbu maqolada o'zbek tilidagi evfemizmlarning olimlar tomonidan o'rganilishi, evfemizmlarning o'ziga xosligi va milliyligi, shuningdek badiiy adabiyotda qo'llanilish xususiyatlari haqida fikr yuritiladi. Asosan, maqola gender xususiyatli evfemizmlarning o'zbek tilidagi ifodasini yoritib berishga qaratilgan. Gender xususiyatli evfemizmlarning o'zbek adabiyotida va maishiy hayotda qo'llanilishi misollar orqali tushuntirib beriladi. Maqolada o'zbek adiblarining durdona asarlarida keltirilgan evfemizmlardan namunalar keltiriladi. Evfemizmlarni milliylik nuqtayi nazaridan gender xususiyatlarini tadqiq etishning ahamiyati nechog'li muhim ekanligi haqida so'z boradi.
Kalit so'zlar: evfemizm, lingvistik ifoda, stilistika, frazeologiya, lingvistik tushuncha, metaforik xususiyat
Аннотация. В данной статье рассматривается изучение эвфемизмов в узбекском языке учеными, уникальность и народность эвфемизмов, а также особенности их использования в художественной литературе. Основная цель статьи - уточнить выражение гендерных эвфемизмов в узбекском языке. На примерах поясняется использование гендерных эвфемизмов в узбекской литературе и повседневной жизни. В статье представлены примеры эвфемизмов в произведениях узбекских писателей. Обсуждаются эвфемизмы о важности исследования гендерных характеристик с точки зрения национальности.
Ключевые слова: эвфемизм, языковое выражение, стилистика, фразеология, языковой концепт, метафорический признак
Abstract. This article discusses the study of euphemisms in the Uzbek language by scientists, the uniqueness and nationality of euphemisms, as well as the features of their use in fiction. Basically, the article aims to clarify the expression of gender-specific euphemisms in the Uzbek language. The use of gender-specific euphemisms in Uzbek literature and everyday life is explained through examples. The article presents examples of euphemisms in the masterpieces of Uzbek writers. Euphemisms are discussed about the importance of researching gender characteristics from the point of view of nationality.
Keywords: euphemism, linguistic expression, stylistics, phraseology, linguistic concept, metaphorical feature
The expression of the concept of gender in the Uzbek language goes back to the distant past. This can be seen in the example of Old Turkic, Old Turkic language materials. Not only in the Uzbek language, but in all languages of the world, the concept of gender is expressed linguistically. There are only differences in the ways of their expression and the extent to which these ways are reflected in one or another language.
In the scientific works of N. Ismatullayev and A. Omonturdiyev in Uzbek linguistics, the phenomenon of euphemism, their stylistic features, the linguistic peculiarities of euphemisms used in the speech of the herdsman were specially studied. A. Omonturdiyev studied euphemism as a research object of stylistics in a wide scope, in his monographs "Euphemisms of Uzbek speech", "Professional speech euphemism", "Bir soz lugMati", "The art of using words", "Brief euphemistic
dictionary of the Uzbek language" researches the euphemistic foundations of Uzbek speech. In the scientific works of A. Mamatov, Z. Kholmanova, H. Kadirova and D. Rustamova, the influence of euphemistic and dysphemic units on the formation of phraseology, euphemisms used in "Boburnoma", author's euphemisms and metaphorical features of euphemisms are analyzed.
Gender specificity of Uzbek language euphemisms is a unique phenomenon. In our language, euphemisms appear mainly based on the principle of politeness. Euphemisms are a diverse and widespread phenomenon, they are used not only to replace taboo words, but also to soften the meaning of units that are inconvenient to say. Now we will analyze the issue of the role of gender euphemisms in the literary text on the example of the works of writer Togay Murad. Togay Murad, the famous master of words, who continues the traditions of Uzbek novels and short stories, uses the linguistic possibilities of our language productively and effectively, and creates immortal works. The longevity of his works is, firstly, the truthful reflection of reality in artistic methods, and secondly, the fact that he was able to use his mother tongue reserve with high skill, he was able to achieve harmony of words and thoughts, and he was able to demonstrate the aesthetic power of words. Writer's ability to use words is incomparably high, and in this respect he is among the great word artists. The scientific study of the writer's ability to use linguistic expressions is combined with the issues of opening and interpreting the possibilities of the Uzbek language [4].
The talented writer Togay Murad is remarkable for his sharp speech, skillfully describing the rich possibilities of our language and the gender characteristics of our people's language. Emphasizing that there are few studies aimed at studying gender characteristics based on literary texts, this article tried to shed light on this issue.
It is known that in an Uzbek family, a woman usually addresses her husband by his name very rarely. The reason is that a woman's infinite respect and appreciation for her husband, at the same time, is the predominance of feelings such as concern, embarrassment, or shame for not only her husband, but also for other family members, which is characteristic only of Eastern women. For this reason, a wife uses forms of address such as man, this person, brother, lady, my dear, my dear. If he uses lexical references such as Adam, this person, brother, usually in the circle of interlocutors, he uses address forms such as begim, janim, dearizim in mutual conversation, only between a couple.
Unfortunately, we do not know deeply about our rich customs and traditions. In an Uzbek family, a woman does not like to call her partner, her partner, her husband. The work of art makes a great contribution to educating the reader in the national spirit. Here we will focus on the following example. A farmer's wife is tired of the pains of life. As far as the eye can see - a field and a house. In the end, he sets himself on fire to escape such suffering. They take him to the hospital:
... Whispering began in the lobby. - It's a man, the soup is a man. "Hey, poor thing, poor thing." - I'm sorry, there were four such visits in one month in the district?
Here we pay attention to another example. This sentence reiterates the above example:
- I want to tell you about my pain, he turns to his side and lies down... - Tell me what's wrong with you. - Oh, the women are going to see Khojai Obigarm. - Yes. - Bari is going with her husband. - Yes. - Khojanov is dating the teacher's wife. - Yes. - He has been lying down for a week. "A week?" What happens to cotton? Our woman cried after saying: - I knew that he would say that [3: 71].
In an Uzbek family, a woman calls her husband "my master". This term is used to refer to a man. We hear it in everyday speech in the following forms: my boss works in a government organization, my boss said, my boss let them come, my boss knows, my boss allows. So, this lexeme serves to express gender euphemistically. We see that the writer brought this term into the literary text in the same sense:
I told my pain from the hole. The white-robed man nodded. "I know, he brought it, I know," he said. "I'll go inside," I said. - No, it is impossible. "I... I will be your master." "Regardless, the patient is now receiving emergency care [3].
Also, it is appropriate to use phrases such as single in Uzbek to express a man's loneliness and unmarried status, and to express a woman's unmarried status, it is appropriate to use expressions such as "uylanmagan" and "erga tegmagan". Regarding the use of the word "bo'ydoq" only for a man, it is appropriate to cite the following comment of linguist I. Ismailov: "In Turkish, there are words such as young man, old man, which indicate and emphasize the characteristics and status of a male person. Among these words there is also the word single. Its lexical meaning is a word applied to an unmarried or separated male person in most Turkic languages".
In the explanatory dictionary of the Uzbek language, published in 1981, this word is given the following definition: "uylanmagan, turmush qurmagan, erga tegmagan". In Uzbek, the word "single" is used only for men according to the tradition formed in the language: Brother, take the bride downstairs, she seems to be getting restless. Since I was single, this statement sounded both strange and pleasant to my ears (S.Ahmad). But in other Turkic languages, in particular, in Kyrgyz and Bashkir languages, the word single is also used for a single woman. Substance. Jalgyz bash, ayaly jok, kueesi jok. Boydoq yigit; tul xotun". In another Turkish language, the use of this word for both sexes can be explained by the etymological meaning of the word single: the word single consists of two words, i.e. boy and taq (single) and means a single person. In the Uzbek language, a phenomenon of narrowing of the meaning has occurred, moving away from this etymological meaning. In the Kyrgyz and Bashkir languages, the original meanings of this word have been preserved. In "Oydinda yurgan odamlar", Ziyodulla says to a young man from Odina who is still in his thirties: "There is a limit to walking single".
In the Uzbek language, valence is also important in expressing gender. There are lexemes that are used only for men. For example, let's take the lexeme "uylanmoq". The lexical meaning of this lexeme includes the term "man". Therefore, the verb "uylanmoq" can be combined only with lexemes that represent the male sema. In the "Annotated Dictionary of the Uzbek Language", the verb "uylanmoq" is explained as follows: To marry a girl or woman, to build a family (in the case of a man). The young man suddenly hesitated to get married, and within a week, there was a wedding.
In my opinion, it is reasonable to connect the use of this word only to men with the tradition formed in the language. After all, in other Turkic languages, the same word is used for representatives of both sexes. For example, in Turkish, the word awlandi (married) is used for both men and women. According to our tradition, the verb to marry can be combined only with words expressing a masculine meaning. Here we turn to the following passage:
Shall I sing the old rider? He hit thirty, he still doesn't get married.
The Uzbek people have an expression related to marriage "to make two heads". Let's not read any of the works of the writer, we will witness his effective use of the elements of the living
folk language. We see that the writer artistically brought this phrase into the text and used it at the level of a folk proverb:
The riders knew where this was going. The owner recognized himself. Looking at the table, he nodded and laughed. I just said my words without exaggeration: - Odina, I say, a rider, until a young man has two heads, his wealth will not be two. Get married, now, brother...
This thought crossed our uncle's (Koplon's) mind. Sitting down, he boldly spoke:
- That's enough, now I have a new livelihood
Units such as hojam, hojasi, belong to the masculine gender only and acquire gender. Such an address is a tradition for Uzbek families, and its historical roots go back a long way. The works of Togay Murad, which reflect such traditions, are also very precious and valuable with these aspects.
The phenomenon of euphemism is explained in the sections on lexicology and methodology of linguistics textbooks and manuals published after 1980s. Some general information about euphemism and cocophemism (dysphemism) was given in the textbook "Basics of Speech Culture and Methodology" and in the textbook "Uzbek Language Stylistics" published in 1983. However, in Uzbek linguistics, the taboo and euphemistic possibilities of traditional lexemes have not been specially studied as a research object in which the linguistic, cultural, and linguistic aspects have hardly been studied. In Muslims' religion speaking bad words, even making someone sad by telling straightforward words is considered a sin. One Muslim must respect and speak to someone with beautiful, kind, pleasant words. As a result many ill-mannered, unpleasant words are changed with better ones so that to avoid misunderstanding between speaker and listener. It is also noticeable between parents and children, wife and husband, older people and youngsters [7]. In family relationship, male members of the family are strictly respected by female members and called with certain words. For example: it is shame to call husband with his name in front of others, so that instead of it "dadajonisi" (father of my children), with the name of the eldest child, "turmush o'rtoq" (companion during my life), "jufti halolim" (my wife). Wives also have several euphemistic words as: "onasi" (mother of my children), "rafiqam" (my beloved), "bollarim" (my family ), "turmush o'rtoq" (companion during my life), "jufti halolim" (my halal pair). English males call their wives as "my sweetest" or "my sweetie". Mother in-law is called as: "oyijon", "ayajon" (my dear mum). Father in-law is called as: "dadajon", "adajon" (my dear father). However English speakers call their husband's side just with their name like Mr. John, Mrs. Jane. Even the connotation "bride" is understood differently in both languages. "Bride" has much more responsibility in husband's family in Uzbek culture. She should take into account every single thing as preparing meals, doing housework, looking after her children, taking care family members, household items and being always in good mood. For that reason, bride is euphemized as "kelinposhsha" (queen bride), "kelinchak" (dear bride). However, English brides do not care such responsibilities in husband's family. They follow democratic idea in the family relationship. When the bride become pregnant it is too shameful to tall directly about pregnancy news that's why there are certain euphemisms that describe that condition: "bosh qorong'u" (darkness in the head ), "homilador" (pregnant), "og'ir oyoq" (heavy leg). "To be in a family way", "Bun in the oven", "Knocked up", "Baby bump", "In a family way", "Gestating", "With child", "Baby mama", "Eating for two", "On the nest", "Preggers" are accepted euphemism among English speakers for pregnancy. When the time comes to delivering the baby, Uzbek people say "ko'zi yorimoq" (having broken an eye), "qutulib olmoq" (to finish) instead of "tug'moq" (to bear). If the
conversation is about the size of cloth English speakers prefer using churbette for girls' size, husky for boys' size, portly for men's size, women's sizes for women. Women's little size is euphemized as misses, junior [8].
As the speech culture and competence of the members of the society increases, the existing euphemisms are unable to fulfill the euphemistic task, rudeness, rudeness or shyness in the concept appear and are called by other euphemisms. For example, in the Uzbek language, when the word strait does not meet the requirements of cultural communication, this concept is expressed by the double word. Over time, in the Uzbek language and culture, it was accepted that there is rudeness and shame in the double word. Then the word "pregnant" was used instead. Nowadays, the initial sign hidden in this word is beginning to appear, therefore, the word heavy legs is used in order to further veil the concept of pregnancy, to smooth the expression.
REFERENCES
1. Gulyamova Sh.K. Gender characteristics of Uzbek language euphemisms. Doctor of Philosophy (PhD) Dissertation in Philological Sciences. - Bukhara, 2020.
2. Ismailov I. Ethnic-kinship terms in Turkic languages. - Toshkent. 1966 - B.24.
3. Tog'ay Murod. Otamdan qolgan dalalar. - Toshkent: Sharq yulduzi, 2020 - B.71.
4. Tog'ay Murad. Don't be elected. Volume I. -Tashkent, 2019.
5. Tog'ay Murod Oydinda yurgan odamlar. - Toshkent, 1980. - B.58.
6. Qahhor A. Xotinlar. - Toshkent, 1987. - B.3.
7. №матуллаев Н. Эвфемизмы в coBpeMeHHoM узбе^^м языке: автореф. дите. ...канд. филoл.; наук. - Ташкент, 1963. - 19 c.
8. Oмoнтypдиeв А. Узбек тилининг кдокача эвфемик лугати. - ^шкет: Хал; мepocи, 2006. - 134 6.
9. Хoжиeв А. Лингвистик терминлар roox^H лугати. - ^шкет: Укитувчи, 1974. - Б. 56.
