CC BY
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Section 13. Philology and linguistics
3. Краско Т. И. Психология рекламы. - Харьков: Студцентр, 2002.
4. Кутуза Н. В. Асощативне поле комерцшних слогашв: експериментальне дослiдження//Записки з укра!нського мовознавства. - Одеса: Астропринт, 2009. - Вип. 18. - С. 110-118.
5. Кутуза Н. В. Асощативш ефекти сощально! реклами//Дiалог: Мед^студи. - Одеса: Астропринт, 2009. -Вип. 9. - С. 145-154.
6. Кутуза Н. В. Роль асощативного експерименту в досл!дженш полггичних слогашв//Культура народов Причерноморья. - Симферополь: Крым, 2008. - № 137, Т. 1. - С. 347-350.
7. Кутуза Н. В., Ковалевська Т. Ю. Короткий асощативний словник рекламних слоганiв. - Одеса: Астропринт, 2011.
8. Мартшек С. Украшський асоцiативний словник: у 2 т. - Т. 1: Вщ стимулу до реакцй. - Л^в: Видавничий центр ЛНУ iменi 1вана Франка, 2007.
9. Слобин Д. Психолингвистика//Д. Слобин, Дж. Грин. Психолингвистика. - М.: Прогресс, 1976.- С. 19-220.
10. Федотова Л. Н. Социология рекламной деятельности. - М.: Оникс, 2007.
11. Фрумкина Р. Устами младенцев... [Электронный ресурс]/Р. Фрумкина. - Режим доступа: http://www. archive.1september.ru/rus/1997
12. Шарков Ф. И., Родионов А. А. Реклама и связи с общественностью: коммуникативная и интегративная сущность кампанш. - М.: Академический Проект; Екатеринбург: Деловая книга, 2007.
Masharipova Nargiza Otaxonovna, Urgench State University, master student, the Faculty of Foreign Languages
E-mail: narziss_0787@mail.ru Yuldasheva Zaynab Komilovna Urgench State University, master student, the Faculty of Foreign Languages
E-mail: zaynab.yuldasheva.87@mail.ru
Proverbs and sayings as reflection of people’s perception of the world
Abstract: The article is devoted to the significance of proverbs and sayings in people's life and also the analysis of Uzbek proverbs and sayings with the English proverbs and their equivalents with other languages. There are given some Uzbek proverbs and sayings which are common use in people's speech and their comparison with the English language.
Keywords: specific features, culture's perception, own identity signs, comparison of proverbs, social history, unrelated languages
Proverbs and sayings of different cultures have a lot in common, but besides there are specific features, characterizing the color of some original national culture, its centuries-old history. Proverbs and sayings contain deep sense and national wisdom, which have roots far in the past. They reflect people’s way of thinking and perception of the world. They are considered to be “codes” of culture, its specific laconic and witty language. Combined with other sources, they could show us unknown side of the ‘story’, how different aspects of life were and are reflected in people’s mind, what is “considered important in a culture’s perception of its micro world and thus remembered and transmitted, how are the ‘others’ perceived, how is the ‘anger’ and fear of the difficult times articulated and, as psychologists would say, compensated through that articulation. As Dr. PanosKaragiorgos says, “Proverbs contain
keen observations of everyday life, constitute popular philosophy of life, and provide an insight into human behavior and character. They survived thanks to their brevity, their rhyme and rhythm which delighted the ear and helped the memory”.
We can see culture, traditions and history of the nation, to learn what is kind and evil and feel what a nice means for developing of man’s moral values and cultural level can proverbs and sayings be.
In this article the most attention is paid to the translation of Uzbek proverbs and sayings into the English language, mainly the proverbs and sayings from the great dictionary “Devoni lug'otit turk” by Mahmud al-Kashgari have been analysed. Here are given some examples:
Uzbek form: “ Qush qanoti bilan, er oti bilan”. English form: “The bird (reaches its goal) by wing (and similarly) the man (reaches his goal) by horse”. [2,87-88]
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Uzbek form: "Im bilsa, er o'lmas”. English form: ”If a man knows the signal he won't be killed”-by mistake at the hand of one who will recognize it. Im "Password” amara which the king designates among his troops; it is the name of a bird or a weapon, or some other word used as a challenge when two groups meet, so that each party may know their own men in order not to attack one another by mistake. When two men meet at night one asks the other the signal and if he answers with the right password, he lets him pass since he is of the same party; but if the one challenged mentions a signal which is different from the password of the challenger, he attacks him. 3. Uzbek form: “Botir dushman bilan to'qnashganda, olishganda, yuvosh-tirishishda sinaladi" The warrior (batal) (is tested only) when he confronts the enemy (just as the forbearance of) the gentle (is tried) in a dispute.
Uzbek form: “Yalqovga eshik ostonasi ham tog' tepasidek ko'rinadi". English form: “For the lazy man a threshold becomes a mountain pass".
Uzbek form: “O't degan bilan og'iz kuymas". English form: “If one says “Fire" his mouth doesn't catch fire". This is coined about someone who apologizes for something he said.
Uzbek form: “Zamon o'tar, kishi to'ymas, inson bolasi mangu qolmas". English form: “Time (zaman) passes and man does not perceive it, the sons of Adam do not live forever".
Uzbek form: "Igir bo'lsa odam o'lmaydi". English form: "If a man has galingale he won't die" from stomach ache, since he can take it and find relief. Galingale which is used as a medicine for stomach ache. This proverb is used as advice to prepare for something before the need for it arises.
Uzbek form: "Tulki o'z uyasiga qarab irillasa (ulasa, hursa) qo'tir bo'ladi". [3,88]English form: “When a fox yelps at its own den he becomes mangy". This is coined about someone who blames his own tribe or clan or city, to rebuke him and his fault-finding.
Uzbek form: "Og'iz yesa, ko'z uyalur". English form: “When the mouth eats the eye is ashamed". This is coined about someone who has “eaten" another person's gift and then is ashamed for failing to do what he should in return. [2,101]
Having written about this theme I realized that, the role of proverbs and sayings in our life can hardly be overestimated. Nowadays there are a lot of ways to keep and transfer information: with the help of audio, visual carriers, and also in electronic version. But a lot of years ago, when writing even wasn’t developed, the only way to gain the experience was our language. Even now we have
our ancestors’ messages in the form ofsongs, fairy-tales, and ceremonies. But the most brief, informative and perhaps the most frequently used messages are proverbs and sayings.
Proverbs and sayings are an integral part of the process of mastering a foreign language. Language training should take place in the conditions of the real using of the language or should imitate these conditions as precisely as possible. Proverbs and sayings have been using in the educational process for a long time. They help to express the same thought by different words; they are irreplaceable in the mastering dialogical and monological speech, making it alive, colorful and acute.
Also there are a lot of proverbs which are common for the most people in the world. Because proverbs are usually spoken and not written, they relate to everyday wisdom people want to convey in speech. As a result, they relate matters or everyday interest, such as the weather: March comes in like a lion and goes out like a lamb, folk medicine or observations about health: An apple a day keeps the doctor away and Early to bed, early to rise, religion: Man proposes, God disposes, family: Spare the rod and spoil the child, the law: A man’s house is his castle, and superstitions: Marry in March, repent always.
Proverbs are usually illustrated with homely imagery using household objects, farm animals, pets, and events of daily life. Many proverbs are based on customs that are obsolete. For example, in English, the proverb If the cap fits, wear it refers to the medieval fool’s cap used in parts of Europe. Quite frequently, a proverb’s origin is unknown. The same proverb can be found in the same language in several forms. For example, in English, the proverb “Money is the root of all evil" is also used as “The love of money is the root of all evil". [1,34-35]
As it is said in Encyclopedia Britannica that comparison of proverbs found in various parts of the world have shown that basic human behaviors and observations about various aspects of life are similar across languages, cultures and continents. For example, the biblical saying “An eye for an eye, a tooth for a tooth" has an equivalent among the Nandi speakers East Africa: “A goat’s hide buys a goat’s hide, and a gourd, a gourd". And also its equivalent form in the Uzbek language as follows: “ Qonga qon, jonga jon". Often, the same proverb can be found in many variants in languages and cultures related by linguistic or social history, and even in unrelated languages. In Europe, a large number of proverbs have variants in most major languages. For example, the proverb known in English as “A bird in the hand is worth two in the bush" originated in Medieval Latin, and variants of it are found in Romanian, Italian,
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Portuguese, Spanish, German and Icelandic. Its Latin form is “Plus valet in manibusavisunicafrondeduabus”. Its Uzbek form is “O'zga yurtning gulidan o'z yurtingning tikani afzal”. In India, many proverbs are found in most Indo-European languages of North In dia in various incarnations, quite often with similar wordings.
As a conclusion to the above mentioned opinions we can say that we have two types ofproverbs: those with a common, universal morality, guide for the practice of virtue, similar in all countries, if not in the form, at least in the message; and those which are particular, born from a historical fact, a local custom or a specific event. They have their own identity signs which characterize the place or time of origin.
References:
1. “The proverbs of a culture reflect much of its attitudes” by Julie Lovell — 2001
2. Robert Dankoff & James Kelly. “Compendium of the Turkic dialects (Diwan Lug'at at-Turk)”. Part 1. Harvard Uni.Print. 1982.
3. Mutallibov S. M. "Turkiy so'zlar devoni (Devoni lug'otit turk)”.1-tom.-Tashkent. 1960.
Tikhomirova Anastasiya Vladimirovna, Tver state university, PhD student, Department of theology Bogatyrev Andrey Anatolievich, Tver state university professor, higher doctorate in linguistics, Pedagogical faculty
E-mail: bogatyria@land.ru
Expert’s report versus meaningless bureaucratic evasion elicited in the light of critical expertizing and evaluation
Abstract: A case study was conducted and thereby instances of bad faith expert’s reports rhetoric tactics have been elicited, exposed, analyzed and listed for the purpose of specifying and redefining the principles of proper expertizing practices and foregrounding and constructing the basics of critical expertizing the expertise. Such textual rhetoric phenomena as mala fides rhetoric techniques, opaqueness, evasiveness and rhetoric retouching in expert’s report are given scrupulous attention and proper evaluation in the study. The authors believe in power of philology and critical reflection as humane and reliable sources of developing guidelines and standards of good faith expertize in academic community in Russia.
Keywords: decomposition and hermeneutics of mala fides expert’s report.
Тихомирова Анастасия Владимировна, Тверской государственный университет, аспирант кафедры теологии Богатырёв Андрей Анатольевич, Тверской государственный университет, профессор кафедры теологии, педагогический факультет
E-mail: bogatyria@land.ru
Экспертное заключение versus бессодержательная бюрократическая отписка в свете критической экспертологии
Аннотация: В статье кратко формулируются основы критической экспертологии как дисциплины, в задачи которой входит оценка качества экспертной деятельности, экспертных заключений, меры соответствия работы эксперта действующим стандартам и этическим нормам; в разборе кейса представлены образцы интерпретации экспертного заключения с точки зрения критического филологического анализа в контексте критической рефлексии и оценки качества экспертизы. Особое внимание уделяется выявлению, описанию и критическому анализу текстовых маркеров недобросовестности и неприемлемых риторических тактик в тексте экспертного заключения (на основе подхода к тексту как опредмеченной риторико-герменевтической программе понимания и воздействия).
Ключевые слова: критическая экспертология; герменевтика, декомпозиция, оценка качества экспертного заключения.
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