Jizzakh State Pedagogical University “Department of English
Language Practical Course”
intern teacher Turdimurodova Umida Dilshod qizi
1st year student of the Faculty of Foreign Languages
Ilyosov Umidjon Ilyos o’g’li
Summary: The given article focuses on the analysis of phraseological units that include inits composition the somatic elements “hand”, “heart”, “head” in the English and Russian languages. Initially, the focus is on researching the component elements of somatic phraseology selected, which led us to conclude that a considerable part of they are contained in the structure of the phraseological units of the English and Russian languages approximately in equal proportion. At the same time, the article describes the reasons and possible causes of the results obtained regarding the most productive somatisms from those initially selected for
analysis, finishing with the presentation of factual material in the form of tables, which contain the final data expressed by percentage and numerical quantity.
Key words: phraseology, phraseological units, somatic elements, somatism, comparison, productive.
Джизакский Государственный Педагогический Университет “Факультет английского языка
Языковой практический курс”
преподаватель-стажер Турдимуродова Умида Дилшод кызы
студентка 1 курса факультета иностранных языков
Илёсов Умиджон илёс уғли
Реферат: Данная статья посвящена анализу фразеологизмов, включающих в свой состав соматические элементы «рука», «сердце», «голова» в английском и русском языках. Первоначально основное внимание уделяется исследованию составных элементов выделенной соматической фразеологии, что позволило нам сделать вывод о том, что значительная их часть содержится в структуре фразеологизмов английского и русского языков примерно в равной пропорции. При этом в статье описываются причины и возможные причины полученных результатов относительно наиболее продуктивных соматизмов из изначально отобранных для
анализ, заканчивающийся представлением фактического материала в виде таблиц, содержащих итоговые данные, выраженные в процентах и числовых величинах.
Ключевые слова: фразеология, фразеологизмы, соматические элементы, соматизм, сравнение, продуктивность.
Phraseology is a constantly developing science of a great interest from many points of view. It is one of the most essential sides of the language and may be one of the key factors of enriching the vocabulary of a language. Phraseological units are a vivid expression of numerous traditions, customs, and people’s history. G. B. Antrushina describes phraseology as “an amusing picture gallery in which are collected vivid and amusing sketches of the nation’s customs, traditions and prejudices, recollections of its past history, scraps of folk songs and fairy-tales”. Namely this reason motivated the choice of this topic for the present research. Besides, phraseological units play an important role in human communication. They produce a considerable expressive effect, except conveying information. They appeal to the reader’s emotions, to his aesthetic perception and to his literary and cultural associations. That is why it seems interesting to study these lexical units. Further, somatic phraseology presents a considerable part of phraseological units. Phraseological units with somatic elements reflect the human’s understanding of the world by medium of the body. Also, there are reflected the centuries-old observations of a person over the appearance and structure of the body, and the perception of the person of different parts of the body. Perceiving himself the man started to describe the world transferring the knowledge about him onto the surrounding reality. That is why very often while describing different emotions or states of the mind or of the body the speakers of different languages use various expressions that include parts of the body. My studies at the Medical College had a significant impact on my choice of the research topic as well. There I studied in detail the structure of the human body and it seemed appealing to relate the medical and linguistic studies concerning the parts of the body. Besides, somatic phraseological units present a research interest namely from a comparative point of view, as this could permit to reveal some similarities and differences between the phraseological units of different languages. So, we intended to compare a number of somatic phraseological units in the English and Russian languages. These two languages have different structures and belong to different
groups of languages. English belongs to the Germanic group, and Russian – to the
Slavonic group of languages. At the same time, they both belong to one and the same family of languages – Indo-European. While carrying out this research we would like to see if there exist some similar somatic phraseological units in these languages and if there exist specific somatic phraseological units characteristic of one language separately. The evolution of these two languages, having common ancestors, makes us suppose that there may be both similarities and differences between the phraseological units of these two languages. Thus, the aim of the present research is to analyze the correspondences between some somatic phraseological units including the words
heart, head, and
hand in the English and Russian languages.The somatism
heart is one of the most active in both languages. It enters the phraseological units expressing most various shades of feelings of grief, sorrow,joy, love, etc. At the same time, the heart is one of the vital organs of the human body and its emotional coloring is approximately the same in both languages. The intellectual activity is expressed on the whole by the somatism
head (where the brain is placed). Head is the organ of abstraction and deductions which contributes not only to the development of the speech, but to the functioning of the human organism as well. It may be regarded as a synonym of the notion of spirit, intellect,reason, intelligence, thought and wit both in English and Russian. It must be natural for this somatic element to form a considerable number of phraseological units in these languages. And, as it is known, the most different actions are performed with the help of the hand. So, the somatic element
hand must be one of the most productive in the phraseology of all languages, too. Thus, to reach the objectives of the research we have selected a number of English and Russian somatic phraseological units containing the words
heart, head and
hand from the existing phraseological dictionaries in these two languages. The English factological material has been selected from the
English-Russian Phraseological
Dictionary by professor A.V. Kunin and the Russian somatic phraseologisms
have been selected from the
Translators’ Russian-English Phraseological
Dictionary by professor S. S. Kuzmin. The total number of the English selected somatic phraseological units is 170, out of which 63 (37,05%) include the somatism
hand, for example:
to give a helping hand, one hand washes another, an open hand; 59 (34,70%) phraseological units include the somatism
heart, e.g.
to break somebody’s heart, to take something to heart, a heart of gold; 48 (28,25%) phraseological units have in their structure the somatic element
head, for example:
to have a head on one’s shoulders,
come into one’s head, to have a clear head.
The number of the selected Russian somatic phraseologisms is also 170, out of which 66 (38,82%) contain the somatism
hand, for example:
золотые руки, сидеть сложа руки, быть правой рукой; 58 (34,11%) phraseological units include the somatism
heart, examples of which can serve such phraseological units as:
сердцу не прикажешь, принять что–либо близко к сердцу, с легким сердцем; and 46 (27,07%) phraseological units have the somatism
head in their structure, for example:
окунуться с головой, вскружить голову, сломя голову.
The above results are presented in the following tables, where the investigated somatic elements present in the phraseological units of these two languages are arranged according to their frequency of usage. Analyzing the above results we can observe that the most productive of the three somatic elements in both English and Russian are the somatisms
hand and
heart. This proceeds from the general functions of these parts of the body and the physical processes characteristic for the people of the whole world. The somatism
hand is one of the most productive in the phraseology of these both languages. Hands are very important and practical parts of the body. It was the hands that helped the man to comprehend this world by touch. As well, the hands are involved most often in the work processes of a person and it is natural that there exist quite a big number of phraseological units that will contain this element in their structures.
Heart is the second most productive somatism in the phraseology of the English and Russian languages. The heart is the locus of the physical and spiritual being, and represents the center of feelings. This organ of the body is so important to human life that for much of recorded history it has served as a symbol of not only life but also love, compassion and emotion.A somewhat less number of phraseological units include the somatism
head.At the same time, this number is also relatively big. The head is not a less important organ in the human’s body in comparison with the heart and the hand. It is the sphere of human mental activity. Another way of looking at this question is to think of the head as a computer. The brain is both the “hard drive” and the “processor”. It is where everything is stored – “all programs, files and memory”. But it is also the “device” that executes these actions, sending them through the rest of the system. Namely these facts justify the existence of various phraseological units with the somatism
head, expressing different attitudes and the mental activity of a person. So, as we see, the number of the investigated somatic phraseological units in both the English and Russian situations is approximately the same. This is a proof that the considerable number of somatic phraseologisms in these languages is determined by the functions of the body parts, as well as by the emotional experiences and human feelings that are similar among all people. It can be assumed that this assertion is typical for every language. Although all humans come in many shapes and sizes, genetically they are alike, they have the same body structure, perform similar activities in similar situations, express their judgments and feelings in the same way. The reason of the presence of nearly the same percentage of the selected somatic phraseological units in both English and Russian may not only be the same structure of the body, but also our ancestors’ tool confectioning, eating habits, survival activities, which had a great impact in the process of the evolution of people’s thinking and language development.
In the recent decades, the process of anthropology of knowledge has become dominated by the process of anthropology, which raised almost all areas of scientific knowledge and expressed in the desire to comprehend them through the prism of human worldview. In our rapid time, people are more frequent and more often go into the world, there are intercultural contacts.People began to own other languages for communication, so they need to know the cultural component of the
language. In this regard, the study of the language in terms of its interaction with culture has recently become extremely relevant, and therefore a new special direction called linguocultureology has appeared.The composition of phraseologies and today is the subject of the discussion of researchers. Based on the stability of phraseological units, the equivalence of their word, some scientists, such as L. P. Smith [11], V. P. Zhukov [7], V. N. Telia [13], H. M. Shansky [16], A. Makkai [23], U. Weinreich [25] introduced a wide range of phrases: proverbs, sayings, aphorisms, winged words; Others refer to the main streamology of phraseology (V. V. Vinogradov [6], H. H. Amos [1], A. M. Babkin [3], A. I. Smirnitsky [10]). This implies the diversity of existing classifications of phraseological units , but none of them is optimal.Somatic (from Greek. Soda – body) phraseology form each, which includes the name of the body of a person or an animal. A person has to emphasize with his animals, plants, environmental objects, as well as inanimate
objects, which leads to the language anthropomorphism [5, C. 146]. In addition, somatic vocabulary is combined with numerous sustainable associations associated with religious, mythological, philosophical and other extralyinguistic contexts.
Somatic phraseology is characterized by the presence in the languages of numerous analogues, which is explained not only by borrowing, but also by general patterns, which lead to the emergence of similar in the meaning of phraseological units, “demonstrating the universal nature of the transfer of somatic lexemes, their functional and semantic dynamics in the composition of phraseological units” [9 , 52]. Somatic phraseologisms, in the main mass, are metaphorical or metonymic speech speeds based on human or animal behavior observations: Step On Smb ‘S Toes – hurry. Feelings [20, C. 73]. or many years, the study of foreign languages in our country remained the case of narrow-professional, but in our age of globalization,not only the possibilities arose, but also the urgent need to study foreign languages with broad layers of the population. However, this process is complicated by the presence of such a language phenomenon as phraseological circulation. Nevertheless, phraseologists enrich speech, make it shaped, lively and multifaceted. They reflect the original culture of the people, the features of his thinking and worldview, as well as its history . Linguculturology, the development of which began in the early 1990s today is one of the most relevant directions of modern linguistics, the tasks of which include learning and description of the relationship and mutual influences of language and culture, language and popular mentality. It relates to both the science of culture and to the science of language.
Linguculturology studies national-cultural semantics of linguistic units in order to understand them in its entirety content and shades, to the extent as close as possible to their perception by the speakers of this language and this culture. In short, this is an aspect of linguistics, which studies the problem of reflection of
national culture in the language. The most complete ratio of “Language – Culture” is reflected in the writings V. von Humboldt, who wrote: “A person is predominantly: living with objects as they pretends to him language. Each language describes the circle of the people to whom it belongs, the circle, where does the person come from Only inside, because it enters into a circle of another language. ” The Structure is more complex than that of language units: it includes both a linguistic representation (“form of thought”) and an out-of-voice environment (situation, realize). So any word in a person who knows the language is accompanied by a “cultural halo”, in the absence of which it is impossible to penetrate the meaning of the text as the expression of the cultural phenomenon.
The process of “oculting” of language units leads to the knowledge and inclusion of a sign-object into a network of cultural associations, characteristic of a particular nation. One of the language units, an important component of which is cultural information is a phraseological unit. The cultural components of the phraseological value focuses the value-semantic relations established in this ethnocultural community, turn out to be a cultural form of knowledge. As a consequence, we can conclude that the phraseological units are a very valuable source of knowledge about the culture of the people and are a direct etymological reflection of the national-cultural specifics of the language community and that is, at this time, phraseological units are the brightest language unit of expression. The ability of the language metaphor to express worldview and, accordingly, its cultural labeling is based on the connection of its shaped foundation with categories of culture – symbols, stereotypes, references, mythologies and prototypical situations. The metaphor turns out to be loaded by cultural connotations and in cases where it functions in the language as an independent unit, and when it acts as a knitted component of stable phrase. So, in each language there is a set of expressive metaphors characterizing a person through an allyls to animals, and the content of the images in different national languages and cultural ranges is significantly different, although it can sometimes be partially coincided.Thus, the phraseological units is the most studied cultural unit of the language, because Phraseological units
reflect the national-cultural specificity of the language, its originality. In the phraseology, the rich historical experience of the people is captured, it reflects the ideas related to the work, life and culture of people. The study of phraseology is the necessary link in the assimilation of the language, in increasing the culture of
speech. The correct and appropriate use of phraseologies gives a speech unique originality, special expressiveness, accuracy, imagery. That is why, the task of our study includes analysis, phraseological units from the point of view of their national-cultural specificity. As the analysis of our material showed, special interest for linguacultural studies is also presented, phraseological units of component somatic. This group, phraseological units is a visual example of not only linguistic, but also extralinguistic factors in the language. The study of somatic phraseological takes into account both their various and general universal properties in the structure and semantics, nationally peculiar signs that give the phraseology of the language originality and uniqueness. Widespread use of somatisms in the composition of phraseological units is largely due to by what somatisms are one of the oldest layers in the vocabulary of personal languages and are included in the core of the main the composition of the vocabulary fund of the language. Somatic phraseological units contribute to the relevance of the content, a vivid image, nationality, uncomplicated technical design and stylistic manifold.
A characteristic feature of somatic phraseology is the presence in the language of many numerical analogs very close in volume different directions of word combinations. This feature sharply distinguishes somatic phraseological units from other thematic groups of phraseological units. The anthropocentric component of phraseological series is widely represented by units that characterize a person, his physiological, mental and emotional-sensory sphere. Active in phrase formation are somatisms associated with perception of the world, its knowledge and change, evoking associations with life, feelings, physical and mental labor, human character. Somatic phraseology is formed by phraseological
units, one of the components which is the name of a part of the human body. For example: head and shoulders above (the others / the rest) – much better than other similar people or things; burn your fingers, have / get your fingers burned /burnt – to suffer unpleasant results of an action, especially loss of money, so you are not keen to try the same thing again and others.Formation of somatic phraseological units based on metaphorical or methonimic transfer is the most effective for
their appearance. As part of the study, we turn to “Bodily” interpretation of
aspects that characterize that stimulate human mental activity. First of all, the mental activity of human is associated with the head, since it is associated with the idea of the head the brain, one of the main functions of which is the function of thinking. This conditional has the lexical and semantic potential of this word as a supporting component of somatic phraseology. Semantic structure of the head lexeme includes the following values:
1) top part of a body that has your brain, eyes, mouth etc. in
it;
2) your mind and thoughts;
3) leader of a group;
4) top / front part of something, etc..
As you can see from the above definitions, the main meaning of head somatism is the upper part of the body. The meaning of “mind, mental activity” is figurative. This value and updated in the phraseological units of the investigated the field. Thus, in the phraseological units studied by us the metaphorical model “mental activity – head” is realized. Having a head is a sign of positive mental characteristics:have a good head on your shoulders – to be clever; to be a head taller than someone – to be far superior to someone (mentally or morally). The head has different characteristics,it can be “Good”, “wise”, “smart”, which also positively characterizes the mental activity of a person: an old head on young shoulders, a wise head on young shoulders – a child or young person who thinks and talks like an older person who has more experience in life; a clear head -the ability to think quickly and calmly in a difficult situation. The absence of a head, on the contrary, gives a negative assessment of mental abilities human: have no head for something – to not be able to understand something; lose one’s head – to become confused or crazy; can’t make head nor / or tail – to not be able to understand something at all.It was discovered that phraseological units in whose head is presented as a container. Leaving this container is a sign insanity or temporary insanity: be off your head – to be crazy; be out of your head – to be unable to think clearly, especially because of having taken drugs or drunk too much alcohol. It is known, the brain consists of a cortex and pain their hemispheres connected to each other nerve fibers. Substance brain replacement unable to exercise mental activity, leads to its functional violations. The brain is replaced with such a foreign substance like stones: have rocks in one’s head- to be silly or crazy, as well as a substance, find in bad shape: not be right in the head – to be
mentally ill; something unusual strange: odd / queer in the head – mad, not sensible; soft, flabby: soft in the head – stupid or crazy; weak: weak in the head – to be mentally ill. Imbalance in the structure of the brain,which consists of a hard and soft compound solid tissue, that is, the presence of only hard or only a soft, flabby substance, or replacement with something incomprehensible, leads to its disfunctions.
The culture includes the phraseological units of the language as we can’t imagine any language without one of the parts of phraseological units-somatic words. And every country has its own somatic components of phraseological units. Our research is based on the comparison of English and Uzbek somatic words according to their cross-cultural aspects. Somatic phraseological units, known as somatisms, consist of a simple word composition that has multiple meanings and form the most ancient lexical layer of the language. Researchers’growing interest in somatic phraseology stems from the fact that, in terms of the plan of expression and the plan of content, we think that somatic phraseology has two opposite polarities. In other words, the components of the phraseological units as well as their combined whole are, in one way or another, aimed at describing and characterising humans and their activities.Somatic phraseologies play a special role in the expressiveness of the language and in its emotionality, with one of their main features being the fact that they are figurative, emotional,and expressive. In fact, somatic phraseologies are the most effective and figurative way to reflect concepts than any other phraseological combinations. First, we would like to say that the word ‘soma’ comes from Greek meaning ‘body’. Estonian scholar F. Vack was the first who introduced the term “somatic” to linguistics. Researchers frequently make use of this term when they want to talk about body-part term idioms. Among such reseachers we can mention F. Cermák (1998: 109-119) with his article “Somatic Idioms Revisited”, Sabina HALUPKA-REŠETAR, Edit ANDRIĆ with their article “Somatisms with the Lexeme Láb in Hungarian, Noga in Serbian and Leg/ Foot in English” (2016: 21-34), etc. The framework upon which the analysis of the somatic idioms in these two languages rests has been developed by George Lakoff and Mark Johnson in their groundbreaking study Metaphors We Live By (George Lakoff and Mark Johnson 1980). The most common use of somatizms is hand. Further in frequency follow head, eye, face, foot,nose, finger, heart. The remaining somatizms (leg, arm, back, bone, brain, ear, tooth, skin,shoulder, neck, tongue) are less used, but their phrase-forming activity is quite large.According to Pekler M.A. and Rakhshtein A.D., among the 17 most frequent nouns in the Russian phraseological units, 8 lexical somatizms are detected, and among the corresponding 17 English nouns there are 11. This is, accordingly, in order: eye, hand, head, leg, tongue, nose,near, heart, blood, shoulder – eye, hand, head, foot, tongue, nose, ear, heart, blood, shoulder. Native speakers resort to words that call their organs to describe a wide variety of areas of
reality, including emotions. Own body is the closest for a person, they compare with him when they talk about something as familiar as possible. The expression – to have something at one’s finger tips – besh qoldek bilmoq speaks for itself. The organs of the human body can be classified in different ways and distinguished into groups according to various criteria: for example, there are organs that receive information from the outside – these are eyes, ears, and nose. In this, on the contrary, the stomach, shoulders and legs are not involved. The head-bosh controls thinking and reason, for example: to have a good head for something – boshi ishlamoq, or to have a good head on one’s shoulders – yelkasida boshi bolmoq. The
meaning of the ability to concentrate, will is reflected in such phraseological units: to lose one’s head –boshini yoqotib qoymoq; to keep one’s head – boshini yoqotmaslik; to bury one’s head in the sand –boshini qumga bulamoq. Often the “head” takes the meaning of “life”, because it is a vital organ: javobgarlikni boyniga olmoq, to carry one’s head high – boshini baland qilib yurmoq (ozini loyiq deb topmoq); to wash one’s head – biror bir kishini xorlamoq. Hair- soch. One’s hair stood on end – teppa sochi tikka bolmoq (asabiylashmoq) to tear one’s
hair out – sochini yulmoq. Separate semantics have one hair, or a hair: it matters something small, sometimes it doesn’t matter: to split hairs – mayda-chuyda narsalardan ayb topmoq; by a hair – yoqasida. Eyes – koz and their openness symbolizes the receipt of information and its reliability: sharp eye- otkir koz; to be all eyes – etiborli bolish, hushyorlik, etibor bilan qarash; to open somebody’s eyes to something – biror bir narsaga etiborli bolmoq. Eyes are also important spokesmen of emotions and feelings, therefore, a large number of phraseological units with this component, reflecting a change in the emotional state of a person. For example, surprise: an eye-opener – hayron bolib qarash; wish: with an eye to doing something –koz qirini tashlamoq; envy and ill-will: the envy eye / green eyes – hasad va yomon niyat bilan qarash. It should be noted that in English and Uzbek phraseology, there are a large number of phraseological units of “eye” component with meaning death: close eyes forever – hayotdan koz yummoq.The nose – burun is a relatively small organ and the only one that protrudes on the face. Its first meaning is the designation of proximity, often associated with obtaining information. For example, not to see beyond the end of one’s nose – burnidan narini kormaslik; to stole something under one’s nose –burninig tagidan olib ketmoq. The second symbolism of the nose is an unhealthy curiosity, vices: to stick / poke one’s nose into other people’s affairs – hamma joyga burnini tiqmoq. It should be also noted the following meanings: to look down one’s nose at somebody / with one’s nose in the air – burni kotarilmoq, burnini xoroz qilmoq.
By means of mouth – ogiz speech is made. This is its symbolic meaning in matching anguages: to keep one’s mouth shut – ogzini yopmoq; to keep one’s mouth shut – ogziga suv olmoq. Teeth – tishlar is the oldest emblem of aggressive and defensive power. For example: to show one’s teeth – tishini qayirmoq; an eye for an eye, armed to the teeth – tishigacha qurollangan. Ear – quloq, like the eye, is an organ that perceives information from the outside (only not visual). Therefore, mainly phraseological units associated with this body are used to denote the ability to recognize and listen to: to be all ears – hamma qulogi bilan eshitmoq; it went in
at one ear and out at the other – bir quloqdan kirib, ikkinchisidan chiqib ketmoq. It is interesting that ears are associated with mystery, with the desire to find out: to pick up somebody’s ears – qulogiga quymoq. Ears are also a symbol of something extreme (apparently, this is due to their marked location both on the head and in the vertical relation: this part of the body is located above almost all others): to be over head and ears in love – butun vujudi bilan sevmoq; to be up to the ear in work – ishga botmoq.Tongue -til symbolizes communication, the transmission of information – this is its first symbolic meaning, for example: to have lost one’s tongue – tilini tiymoq; the word is on the tip of my tongue – til uchida turmoq. Often in phraseological units, the meaning of the body guilty of excessive talkativeness is important. In this case, it has negative meanings (the second symbolic meaning): wag one’s tongue – bemani gaplarni gapirmoq; to hold one’s tongue – tilini tiymoq; a clever tongue will take you anywhere – aqlli til seni hamma joyga olib boradi; a fool’s tongue runs before his wit – mening tilim mening dushmanim; to lose one’s tongue – tiliga erk bermoq. Heart – yurak – an organ with the symbolism of feelings, emotions, moods. For example,sincerity: from the bottom of one’s heart – chin kongildan (dildan); with all one’s heart – chin
dildan; pain: heart is bleeding – yuragi qonga bulanmoq; to eat one’s heart out – yuragi ogrimoq; good luck: to win one’s heart – birovning yuragidan joy olmoq; worrying: to take something to heart – yuragiga olmoq, tashvishlanmoq. Somatizms is often used to describe the character of people: to have heart of gold / big / soft / kind heart – mehribon qalbli bolmoq. More often the use of the word “heart” speaks about the positive qualities of a person. Quite often, the heart is associated with the concept of love: to open one’s heart to – birovga yuragini ochmoq; sevmoq; to break one’s heart – yuragini vayron qilmoq. Hand- qo’l: to take something in hand / lay hands on – boshqarmoq, qolga olmoq; to hold well in hand – qolida ushlab turmoq, boshqarmoq; to take oneself in hand – ozini qolga
olmoq; hands off! – qollaringni ol; to fall / get into somebody’s hands – qolga tushmoq. Hands indicate the material embodiment of intentions: to seek somebody’s hand in marriage – qolini soramoq; to wash one’s hands of – qo`lini yuvmoq. Leg – oyoq: in the Uzbek language is the main word for the entire limb, and in English the lower limb is divided into two zones and two words are used to designate them: leg / (upper part) and foot / (lower part, foot). The foot symbolizes movement, speed. In established expressions, the legs are often opposed to the head and the mental principle associated with it in a person, as the acting and mechanical organ to the rational: little wit in the head makes much work for the feet – boshi ishlamaydiganni oyogi tinmaydi. Somatizms reflect the meaning of stability or instability (both in the direct meaning and figuratively) and selfconfidence: to stand on one’s own two feet – yerda ikki oyoqlab turmoq; to feel/find one’s feet – oyogini qattiq bosmoq; to get back on one’s feet – oyoqqa turmoq; to cut the ground from under one’s feet / to pull the rug from under one’s feet – oyogini tagini kovlamoq; to be with one foot in the grave – bir oyogi gorda bolmoq.
In conclusion, it can be said that phraseological units with a somatic component make any language beautiful, rich, expressive and authentically native. Examples show that somatisms in English have the same meaning in Uzbek. And each language comprises a great amount of somatisms in the structure of phraseological units.
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