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to these people in the culture of Uzbek and East people. Moreover, it is considered
like thedistinctive side of this nation.
Possessiveness can also be used in expressing irony in the Uzbek
culture. Furthermore, in such phrases as
“тақдиримиз шу экан”, “ҳа, энди
дилимиздаги кўриниб турибди”
first person singular is expressed with the form
of first person plural. Changing the places of affixes of plurality and singularity
also can be observed in the languages as Uzbek.
The differences of linguaculturological features of the category of
possessiveness between English and Uzbek can be illustrated essentially in Uzbek
culture. In such situations like governing in the family relations, in therelationship
of family members and while speaking about them or in the process of addressing
to them the power of possessing above family members shows the culture of
Uzbek people. Because such kind of relationship in British family and in their
culture cannot be characterized.
In linguaculturology, it is requested to investigate cultural picture of the
world together with complex mores in the language. There is a list of
circumstances in investigating the cultural picture of the world, which is
introduced by a number of specialists (such as N. Terebixin, V. Toporova, G.
Gachev):
1)
Cultural world picture includes all humankind and their distinctive
features in the language.
2)
In the cultural world picture, cultural notions, which are used and kept in
the language, cultural-traditional dominants, concepts that create certain types of
culture, can be observed.
3)
Cultural world picture cannot express universal understanding in the
frame of one language culture. Because various nations can have various mores.
4)
Cultural world picture exists not only in the individual cognizance but
also in social cognizance. [Karasik, 1996, 5].
Linguaculturology shows the separation of cultural world picture from the
universal picture of theworld from the linguistic point of view.
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