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EURASIAN JOURNAL OF TECHN01:0GY AND INNOVATION
LINGUOCULTUROLOGY OF COMPARATIVE RELATION IN UZBEK AND HINDI LANGUAGES SH.SH.Dadabayeva
(PhD, Senior teacher) Fergana State University
ARTICLE INFO
ABSTRACT
Received: 11th July 2024 Accepted: 16th July 2024 Online: 17th July 2024 KEY WORDS
Linguoculturology, linguocultureme, paremiological units, Individual (free)
comparison, fixed
comparison, proverbs.
The article presents a linguistic and cultural analysis of comparison in Uzbek and Hindi languages. It explores two types of comparisons: free and fixed, as exemplified in these languages. The study utilizes comparison as a method to understand the interplay of language and culture, focusing on linguoculturology, a field that examines language as a cultural process. Central to this field is the concept of the "linguocultureme," which encompasses both linguistic and non-linguistic elements specific to a culture.
"Linguoculturology is one of the modern directions in linguistics that emerged as a result of studies on the impact of humans on language, the interconnection of language and culture, and the representation of culture through language in the 90s of the 20th century.
In a nutshell, linguoculturology is a field of study that explores language as a cultural process and addresses the following issues:
- Ways and means of culture manifestation in language;
- Mentalities of people and their characteristics manifesting in language;
- The impact of linguistic units' semantics on cultural semantics1.
The main unit of linguoculturology is linguocultureme, which embodies language units reflecting specific things or phenomena, along with non-linguistic dynamic factors, national-cultural characteristics like realities, paremiological units, and lacunae. "A linguocultureme is a unit that encompasses both linguistic and non-linguistic factors specific to a certain people, expressing the interconnection of language and culture, and can be manifested through all means of language. In short, a linguocultureme is a language and speech unit representing culture, such as words, phrases, expressions, sentences, texts, paremiological units, etc." 2
Additionally, linguoculturology research is divided into three types according to its direction:
1. General Linguoculturology.
2. Special (Particular) Linguoculturology.
3. Comparative Linguoculturology.
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General Linguoculturology deals with general issues, the particular one studies the expression of a certain people's culture through language, and Comparative Linguoculturology interprets the linguocultural characteristics of two or more peoples.
Linguoculturology consists of layers composed of the following linguocultural units:
1. Literary language.
2. Popular language.
3. Dialects and sayings.
4. Slangs.
The linguocultural aspect of comparative relations implies comparing objects of existence according to national worldviews and perceptions. For instance:
Yuz yil qul bo'lib yashagandan,
Bir kun hur bo'lib yashagan yaxshi.( "It's better to live one day as a free man than a hundred years as a slave.") (Proverb)
This proverb clearly shows that our people regard freedom as the highest blessing, comparing one day of freedom (liberation) - Comparee, to a hundred years of slavery - the standard of comparison, thereby illustrating the superiority of freedom according to the people's wishes.
Comparison as a logical method in human cognition identifies the similarities and differences between two or more objects and is visible in almost all areas of human activity3. Its unique feature is also that it enhances the imagery and impact of speech as a product of thought. There are two forms of comparison - analogical comparison and pure comparison, with analogical comparison being extensively studied in the field of linguoculturology, and classified into individual and stable forms based on its linguocultural characteristics4. Therefore, it is appropriate to divide pure comparison into individual and fixed comparisons in this study.
Individual (free) comparison depends on the author's skill and is found in various literary works and quotations. For example,
"Kulguki, o'z hadidin o'ldiyiroq,
Yig'lamoq andin ko'p eruryaxshiroq".("A laughter far from the truth is worse than crying. Better to cry than fake laughter.") (Alisher Navoi)
Navoi, while choosing laughter that hides a person's true pain as the standard of comparison, elevates its opposite, crying - the subject of comparison, as a force that lightens a person and reveals inner pain, skillfully demonstrating this.
"Yaxshiroq nodon xalq toj etganidin boshig'a,
Ahli donishning ayog'i ostida majaqlanmoq".
("Better to be crushed under the wise's feet than crowned by the ignorant." ) (Ogahi)
Ogahi very succinctly and meaningfully illuminated this example, written under the banner of enlightenment, through the method of comparison. He elevates the wise as the subj ect of comparison over the ignorant - the standard of comparison, expressing the difference
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between the two by contrasting being trampled under the wise to being crowned by the ignorant.
One of the most renowned poets of India, Rabindranath Tagore, often used free comparisons in his poetry. Here's an excerpt from his famous poem "Where The Mind Is Without Fear"5:
Where The Mind Is Without Fear
"Where the mind is without fear and the head is held high, where knowledge is free.
Where the world has not been broken up into fragments
by narrow domestic walls.
Where words come out from the depth of truth,
where tireless striving stretches its arms towards perfection.
Where the clear stream of reason has not lost its way
into the dreary desert sand of dead habit.
Where the mind is led forward by thee
into ever-widening thought and action.
In that heaven of freedom, my Father, let my country awake."_
In this poem, Tagore compares the ideal state of a nation to a place of freedom, truth, and reason. He contrasts this with a world fragmented by narrow-mindedness and burdened by tradition ("the dreary desert sand of dead habit"). The poem beautifully uses comparison to convey a vision of a world where people live in freedom, wisdom, and truth, and it's one of his most celebrated works, reflecting his hope and vision for India and the world.
In the second fixed form of comparison, actions firmly accepted by the people and stabilized in the people's language are intended for comparison, mainly appearing in folk oral creativity. Here, the subject of comparison depicts positively accepted actions by the people, while the standard of comparison represents actions condemned by nations, comparing them against each other6.
This scientific research aims to study the linguocultural characteristics of comparison in various language systems through linguoculturemes - linguistic-cultural units (proverbs, wise sayings, quotations, literary works, fairy tales, etc.) in folk oral creativity, focusing on syntactic units, mainly compound sentences.
One of the most important units of linguoculturology is the proverb. "It's a cultural signifier and part of the oral tradition of a people, expressing the traditions, history, worldview, and famous characters of a particular nation." Proverb scholar V. Mieder describes a proverb as "a short statement passed down from generation to generation, characterized by metaphor, definiteness, and memorability, comprising traditional views on manners, generosity, etc.". Some linguists distinguish proverbs from "phrase combinations and stable expressions, considering them equivalent to a sentence, and emphasizing their phraseological unity." 7 Proverbs fall into the third layer of linguoculturology - dialects and wise sayings.
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The Uzbek and Indian language is one of the long-established languages, and the primary sources of proverbs in these language are historical sources and translations from other languages (into Uzbek from Arabic, Tajik, Persian, Russian, etc.).
Gap bilguncha - ish bil.(Doing is better than saying) (Proverb) This proverb contains the essence of pure comparison, where compare is work, is compared to the standardof comparison, talking, highlighting our mentality's preference for knowing work over mere talk.
An equivalent in Hindi would be: 'fi-'fi ^ ^fa ^M" (Karat-Karat
Abhyas Se Jadmatti Hot Sujaan). Translation of this proverb is with persistent practice, even the dull-witted can become wise. This Hindi proverb emphasizes the importance of action and practice over just talking about it. It suggests that consistent effort and practical engagement in a task lead to skill and wisdom, much like the Uzbek proverb underlines the value of doing over merely speaking.While the literal translation might not match exactly, the underlying message of prioritizing action over words is very similar between these two proverbs8.
Taxting kulguncha, baxting kulsin.(Better be born lucky than rich ) (Proverb) This proverb also has a pure comparison meaning. It emphasizes the superiority of luck, the subject of comparison, over wealth - the throne, the standard of comparison.
This proverb has a counterpart in Hindi:
^H^lldl ^T WH tfi^ ^^ 11" (Bhagyashaali Hona Dhanwan Hone Se Behtar Hai.). The translation of this article is being fortunate is better than being wealthy. This Hindi proverb conveys a similar idea that having good fortune or luck is more advantageous or desirable than merely possessing wealth. Fortunate is compare, wealthy is standart of comparison. It suggests that luck plays a more significant role in life's success and happiness than just material wealth, echoing the sentiment of the Uzbek proverb.
Yuz hunarni chala bilgandan, bir hunarni to'la bil. This example compares quantities. In society, advice from elders often favors fully knowing one thing over half-knowing many, and this proverb is used in such advice.
The Uzbek proverb "Yuz hunarni chala bilgandan, bir hunarni to'la bil" finds a similar expression in Hindi:"""' 3 ^T, # 3 ^^T ^ft^ ^^ 11" (Ek Mein Mahir Hona, Sau Mein Adhoora Hone Se Behtar Hai.) It's better to be skilled in one than to be half-skilled in a hundred. This Hindi proverb echoes the same sentiment as the Uzbek one, emphasizing the value of mastering a single skill or trade rather than having superficial knowledge of many. It highlights the importance of depth over breadth in skills or knowledge acquisition9.
In studying the linguocultural aspects of these proverbs, it is appropriate to rely on the lexemes participating in their composition, reflecting the people's culture and way of life, sometimes the history of the proverb's creation, or reasons for its use in everyday life. For example:
"The Uzbek proverb "Yuz hunarni chala bilgandan, bir hunarni to'la bil .Its linguocultural characteristic is expressed through hunar (the craft) lexeme in the compound sentence. Uzbek
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craftsmanship, one of the elements introducing Uzbek culture to the world, is significant in the everyday life of the Uzbek people. Encouraging and inviting craftsmanship has always been present in national sources, particularly in folk oral creativity. Ek Mein Mahir Hona, Sau Mein Adhoora Hone Se Behtar Hai reflects a significant cultural feature in India, which emphasizes the value of specialization and mastery. he proverb reinforces the idea that excelling and achieving mastery in one area is more respectable and beneficial than having a superficial understanding of many. In this, the cultural lexeme or the key element that conveys a significant aspect of Indian culture is (Mahir), meaning "expert" or "skilled".
"Yer bo'lib yashagandan, sher bo'lib o'lgan yaxshi" In Uzbek, living as a coward means living in fear, and the word lion, like in other languages, signifies bravery, strength. Thus, the idea is understood as - better to die bravely than live in fear."
The Uzbek proverb "Yer bo'lib yashagandan, sher bo'lib o'lgan yaxshi" (It's better to die as a lion than to live as a sheep) has an equivalent in
W ^t fcfi ^ fl" (Sher Ki Ek Din Ki Zindagi, Geedad Ki Sau Saal Ki Zindagi Se Behtar Hai.). The meaning is one day of life as a lion is better than a hundred years of life as a jackal. This Hindi proverb similarly emphasizes the value of living a life of courage and honor, symbolized by the lion, over a long life of cowardice and dishonor, symbolized by the jackal. The lion, as in many cultures, represents bravery, strength, and nobility in Indian culture, while the jackal is often seen as a symbol of trickery and cowardice. The proverb conveys the idea that a short but noble life is preferable to a long life lived in a manner that lacks dignity and valor. This reflects a common theme in many cultures, valuing the quality and integrity of one's life over the mere duration of it10.
In conclusion, this article provides a comprehensive analysis of the linguistic and cultural aspects of comparison in Uzbek and Hindi languages, emphasizing the field of linguoculturology. It highlights how language serves not just as a means of communication but as a profound medium for expressing and understanding cultural values and worldviews. Proverbs, as crucial elements of linguoculturology, encapsulate the traditions, history, worldview, and cultural peculiarities of their respective societies. Examples from both Uzbek and Hindi proverbs illustrate the shared human experiences, such as the value of action over words, the importance of courage and honor, and the preference for depth of knowledge over breadth. This comparative study not only sheds light on the specific cultural lexemes of the two languages but also contributes to a broader understanding of how language reflects and shapes human thought and societal values. The analysis of linguoculturemes in this context reveals the profound influence of cultural factors on language and communication, demonstrating the significance of linguoculturology in the modern study of linguistics.
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