Jizzakh State Pedagogical University “Department of English<\/p>\n
Language Practical Course”<\/p>\n
intern teacher Turdimurodova Umida Dilshod qizi<\/p>\n
1st year student of the Faculty of Foreign Languages<\/p>\n
Ilyosov Umidjon Ilyos o\u2019g\u2019li<\/p>\n
<\/p>\n
Summary:<\/strong> 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\u00a0\u00a0 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<\/p>\n analysis, finishing with the presentation of factual material in the form of tables, which contain the final data expressed by percentage and numerical quantity.<\/p>\n <\/p>\n Key words:<\/strong> phraseology, phraseological units, somatic elements, somatism, comparison, productive.<\/p>\n <\/p>\n \u0414\u0436\u0438\u0437\u0430\u043a\u0441\u043a\u0438\u0439 \u0413\u043e\u0441\u0443\u0434\u0430\u0440\u0441\u0442\u0432\u0435\u043d\u043d\u044b\u0439 \u041f\u0435\u0434\u0430\u0433\u043e\u0433\u0438\u0447\u0435\u0441\u043a\u0438\u0439 \u0423\u043d\u0438\u0432\u0435\u0440\u0441\u0438\u0442\u0435\u0442 “\u0424\u0430\u043a\u0443\u043b\u044c\u0442\u0435\u0442 \u0430\u043d\u0433\u043b\u0438\u0439\u0441\u043a\u043e\u0433\u043e \u044f\u0437\u044b\u043a\u0430<\/p>\n \u042f\u0437\u044b\u043a\u043e\u0432\u043e\u0439 \u043f\u0440\u0430\u043a\u0442\u0438\u0447\u0435\u0441\u043a\u0438\u0439 \u043a\u0443\u0440\u0441”<\/p>\n \u043f\u0440\u0435\u043f\u043e\u0434\u0430\u0432\u0430\u0442\u0435\u043b\u044c-\u0441\u0442\u0430\u0436\u0435\u0440 \u0422\u0443\u0440\u0434\u0438\u043c\u0443\u0440\u043e\u0434\u043e\u0432\u0430 \u0423\u043c\u0438\u0434\u0430 \u0414\u0438\u043b\u0448\u043e\u0434 \u043a\u044b\u0437\u044b<\/p>\n \u0441\u0442\u0443\u0434\u0435\u043d\u0442\u043a\u0430 1 \u043a\u0443\u0440\u0441\u0430 \u0444\u0430\u043a\u0443\u043b\u044c\u0442\u0435\u0442\u0430 \u0438\u043d\u043e\u0441\u0442\u0440\u0430\u043d\u043d\u044b\u0445 \u044f\u0437\u044b\u043a\u043e\u0432<\/p>\n \u0418\u043b\u0451\u0441\u043e\u0432 \u0423\u043c\u0438\u0434\u0436\u043e\u043d \u0438\u043b\u0451\u0441 \u0443\u0493\u043b\u0438<\/p>\n <\/p>\n \u0420\u0435\u0444\u0435\u0440\u0430\u0442:<\/strong> \u0414\u0430\u043d\u043d\u0430\u044f \u0441\u0442\u0430\u0442\u044c\u044f \u043f\u043e\u0441\u0432\u044f\u0449\u0435\u043d\u0430 \u0430\u043d\u0430\u043b\u0438\u0437\u0443 \u0444\u0440\u0430\u0437\u0435\u043e\u043b\u043e\u0433\u0438\u0437\u043c\u043e\u0432, \u0432\u043a\u043b\u044e\u0447\u0430\u044e\u0449\u0438\u0445 \u0432 \u0441\u0432\u043e\u0439 \u0441\u043e\u0441\u0442\u0430\u0432 \u0441\u043e\u043c\u0430\u0442\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u044d\u043b\u0435\u043c\u0435\u043d\u0442\u044b \u00ab\u0440\u0443\u043a\u0430\u00bb, \u00ab\u0441\u0435\u0440\u0434\u0446\u0435\u00bb, \u00ab\u0433\u043e\u043b\u043e\u0432\u0430\u00bb \u0432 \u0430\u043d\u0433\u043b\u0438\u0439\u0441\u043a\u043e\u043c \u0438 \u0440\u0443\u0441\u0441\u043a\u043e\u043c \u044f\u0437\u044b\u043a\u0430\u0445. \u041f\u0435\u0440\u0432\u043e\u043d\u0430\u0447\u0430\u043b\u044c\u043d\u043e \u043e\u0441\u043d\u043e\u0432\u043d\u043e\u0435 \u0432\u043d\u0438\u043c\u0430\u043d\u0438\u0435 \u0443\u0434\u0435\u043b\u044f\u0435\u0442\u0441\u044f \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u044e \u0441\u043e\u0441\u0442\u0430\u0432\u043d\u044b\u0445 \u044d\u043b\u0435\u043c\u0435\u043d\u0442\u043e\u0432 \u0432\u044b\u0434\u0435\u043b\u0435\u043d\u043d\u043e\u0439 \u0441\u043e\u043c\u0430\u0442\u0438\u0447\u0435\u0441\u043a\u043e\u0439 \u0444\u0440\u0430\u0437\u0435\u043e\u043b\u043e\u0433\u0438\u0438, \u0447\u0442\u043e \u043f\u043e\u0437\u0432\u043e\u043b\u0438\u043b\u043e \u043d\u0430\u043c \u0441\u0434\u0435\u043b\u0430\u0442\u044c \u0432\u044b\u0432\u043e\u0434 \u043e \u0442\u043e\u043c, \u0447\u0442\u043e \u0437\u043d\u0430\u0447\u0438\u0442\u0435\u043b\u044c\u043d\u0430\u044f \u0438\u0445 \u0447\u0430\u0441\u0442\u044c \u0441\u043e\u0434\u0435\u0440\u0436\u0438\u0442\u0441\u044f \u0432 \u0441\u0442\u0440\u0443\u043a\u0442\u0443\u0440\u0435 \u0444\u0440\u0430\u0437\u0435\u043e\u043b\u043e\u0433\u0438\u0437\u043c\u043e\u0432 \u0430\u043d\u0433\u043b\u0438\u0439\u0441\u043a\u043e\u0433\u043e \u0438 \u0440\u0443\u0441\u0441\u043a\u043e\u0433\u043e \u044f\u0437\u044b\u043a\u043e\u0432 \u043f\u0440\u0438\u043c\u0435\u0440\u043d\u043e \u0432 \u0440\u0430\u0432\u043d\u043e\u0439 \u043f\u0440\u043e\u043f\u043e\u0440\u0446\u0438\u0438. \u041f\u0440\u0438 \u044d\u0442\u043e\u043c \u0432 \u0441\u0442\u0430\u0442\u044c\u0435 \u043e\u043f\u0438\u0441\u044b\u0432\u0430\u044e\u0442\u0441\u044f \u043f\u0440\u0438\u0447\u0438\u043d\u044b \u0438 \u0432\u043e\u0437\u043c\u043e\u0436\u043d\u044b\u0435 \u043f\u0440\u0438\u0447\u0438\u043d\u044b \u043f\u043e\u043b\u0443\u0447\u0435\u043d\u043d\u044b\u0445 \u0440\u0435\u0437\u0443\u043b\u044c\u0442\u0430\u0442\u043e\u0432 \u043e\u0442\u043d\u043e\u0441\u0438\u0442\u0435\u043b\u044c\u043d\u043e \u043d\u0430\u0438\u0431\u043e\u043b\u0435\u0435 \u043f\u0440\u043e\u0434\u0443\u043a\u0442\u0438\u0432\u043d\u044b\u0445 \u0441\u043e\u043c\u0430\u0442\u0438\u0437\u043c\u043e\u0432 \u0438\u0437 \u0438\u0437\u043d\u0430\u0447\u0430\u043b\u044c\u043d\u043e \u043e\u0442\u043e\u0431\u0440\u0430\u043d\u043d\u044b\u0445 \u0434\u043b\u044f<\/p>\n \u0430\u043d\u0430\u043b\u0438\u0437, \u0437\u0430\u043a\u0430\u043d\u0447\u0438\u0432\u0430\u044e\u0449\u0438\u0439\u0441\u044f \u043f\u0440\u0435\u0434\u0441\u0442\u0430\u0432\u043b\u0435\u043d\u0438\u0435\u043c \u0444\u0430\u043a\u0442\u0438\u0447\u0435\u0441\u043a\u043e\u0433\u043e \u043c\u0430\u0442\u0435\u0440\u0438\u0430\u043b\u0430 \u0432 \u0432\u0438\u0434\u0435 \u0442\u0430\u0431\u043b\u0438\u0446, \u0441\u043e\u0434\u0435\u0440\u0436\u0430\u0449\u0438\u0445 \u0438\u0442\u043e\u0433\u043e\u0432\u044b\u0435 \u0434\u0430\u043d\u043d\u044b\u0435, \u0432\u044b\u0440\u0430\u0436\u0435\u043d\u043d\u044b\u0435 \u0432 \u043f\u0440\u043e\u0446\u0435\u043d\u0442\u0430\u0445 \u0438 \u200b\u200b\u0447\u0438\u0441\u043b\u043e\u0432\u044b\u0445 \u0432\u0435\u043b\u0438\u0447\u0438\u043d\u0430\u0445.<\/p>\n <\/p>\n \u041a\u043b\u044e\u0447\u0435\u0432\u044b\u0435 \u0441\u043b\u043e\u0432\u0430:<\/strong> \u0444\u0440\u0430\u0437\u0435\u043e\u043b\u043e\u0433\u0438\u044f, \u0444\u0440\u0430\u0437\u0435\u043e\u043b\u043e\u0433\u0438\u0437\u043c\u044b, \u0441\u043e\u043c\u0430\u0442\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u044d\u043b\u0435\u043c\u0435\u043d\u0442\u044b, \u0441\u043e\u043c\u0430\u0442\u0438\u0437\u043c, \u0441\u0440\u0430\u0432\u043d\u0435\u043d\u0438\u0435, \u043f\u0440\u043e\u0434\u0443\u043a\u0442\u0438\u0432\u043d\u043e\u0441\u0442\u044c.<\/p>\n <\/p>\n 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\u2019s history. G. B. Antrushina describes phraseology as \u201can amusing picture gallery in which are collected vivid and amusing sketches of the nation\u2019s customs, traditions and prejudices, recollections of its past history, scraps of folk songs and fairy-tales\u201d. 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\u2019s 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\u2019s 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<\/p>\n groups of languages. English belongs to the Germanic group, and Russian – to the<\/p>\n 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, <\/em>and hand <\/em>in the English and Russian languages.The somatism heart <\/em>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 <\/em>(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 <\/em>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 <\/em>and hand <\/em>from the existing phraseological dictionaries in these two languages. The English factological material has been selected from the English-Russian Phraseological<\/em><\/p>\n Dictionary <\/em>by professor A.V. Kunin and the Russian somatic phraseologisms<\/p>\n have been selected from the Translators\u2019 Russian<\/em>-English Phraseological<\/em><\/p>\n Dictionary <\/em>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, <\/em>for example: to give a helping hand, one hand washes another, an open hand<\/em>; 59 (34,70%) phraseological units include the somatism heart, <\/em>e.g. to break somebody\u2019s heart, to take something <\/em>to heart, a heart of gold<\/em>; 48 (28,25%) phraseological units have in their structure the somatic element head, <\/em>for example: to have a head on one\u2019s shoulders<\/em>, come <\/em>into one\u2019s head, to have a clear <\/em>head.<\/em><\/p>\n The number of the selected Russian somatic phraseologisms is also 170, out of which 66 (38,82%) contain the somatism hand, <\/em>for example: \u0437\u043e\u043b\u043e\u0442\u044b\u0435<\/em> \u0440\u0443\u043a\u0438<\/em>, <\/em>\u0441\u0438\u0434\u0435\u0442\u044c<\/em> \u0441\u043b\u043e\u0436\u0430<\/em> \u0440\u0443\u043a\u0438<\/em>, <\/em>\u0431\u044b\u0442\u044c<\/em> \u043f\u0440\u0430\u0432\u043e\u0439<\/em> \u0440\u0443\u043a\u043e\u0439<\/em>; 58 (34,11%) phraseological units include the somatism heart, <\/em>examples of which can serve such phraseological units as: \u0441\u0435\u0440\u0434\u0446\u0443<\/em> \u043d\u0435<\/em> \u043f\u0440\u0438\u043a\u0430\u0436\u0435\u0448\u044c<\/em>, <\/em>\u043f\u0440\u0438\u043d\u044f\u0442\u044c<\/em> \u0447\u0442\u043e<\/em>–<\/em>\u043b\u0438\u0431\u043e<\/em> \u0431\u043b\u0438\u0437\u043a\u043e<\/em> \u043a<\/em> \u0441\u0435\u0440\u0434\u0446\u0443<\/em>, <\/em>\u0441<\/em> \u043b\u0435\u0433\u043a\u0438\u043c<\/em> \u0441\u0435\u0440\u0434\u0446\u0435\u043c<\/em>; and 46 (27,07%) phraseological units have the somatism head <\/em>in their structure, for example: \u043e\u043a\u0443\u043d\u0443\u0442\u044c\u0441\u044f<\/em> \u0441<\/em> \u0433\u043e\u043b\u043e\u0432\u043e\u0439<\/em>, <\/em>\u0432\u0441\u043a\u0440\u0443\u0436\u0438\u0442\u044c<\/em> \u0433\u043e\u043b\u043e\u0432\u0443<\/em>, <\/em>\u0441\u043b\u043e\u043c\u044f<\/em> \u0433\u043e\u043b\u043e\u0432\u0443<\/em>.<\/p>\n 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 <\/em>and heart. <\/em>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 <\/em>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 <\/em>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<\/em>.At the same time, this number is also relatively big. The head is not a less important organ in the human\u2019s 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 \u201chard drive\u201d and the \u201cprocessor\u201d. It is where everything is stored – \u201call programs, files and memory\u201d. But it is also the \u201cdevice\u201d 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, <\/em>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\u2019 tool confectioning, eating habits, survival activities, which had a great impact in the process of the evolution of people\u2019s thinking and language development.<\/p>\n 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<\/p>\n 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\u00a0 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<\/p>\n 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\u00a0 other extralyinguistic contexts.<\/p>\n 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\u00a0 mutual influences of language and culture, language and popular mentality. It relates to both the science of\u00a0 culture and to the science of language.<\/p>\n Linguculturology studies national-cultural semantics of linguistic units in order to understand them in its\u00a0 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<\/p>\n 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\u00a0 language. Each language describes the circle of the people to whom it belongs, the circle, where does the\u00a0 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\u00a0 of the text as the expression of the cultural phenomenon.<\/p>\n 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\u00a0 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\u00a0 out to be a cultural form of knowledge. As a consequence, we can conclude that the phraseological units are\u00a0 a very valuable source of knowledge about the culture of the people and are a direct etymological reflection\u00a0 of the national-cultural specifics of the language community and that is, at this time, phraseological units are\u00a0 the brightest language unit of expression. The ability of the language metaphor to express worldview and, accordingly, its cultural labeling is based on\u00a0 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\u00a0 stable phrase. So, in each language there is a set of expressive metaphors characterizing a person through an allyls to\u00a0 animals, and the content of the images in different national languages and cultural ranges is significantly\u00a0 different, although it can sometimes be partially coincided.Thus, the phraseological units is the most studied cultural unit of the language, because Phraseological units<\/p>\n reflect the national-cultural specificity of the language, its originality. In the phraseology, the rich historical\u00a0 experience of the people is captured, it reflects the ideas related to the work, life and culture of people. The\u00a0 study of phraseology is the necessary link in the assimilation of the language, in increasing the culture of<\/p>\n 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\u00a0 view of their national-cultural specificity. As the analysis of our material showed, special interest for\u00a0 linguacultural studies is also presented, phraseological units of component somatic. This group, phraseological\u00a0 units is a visual example of not only linguistic, but also extralinguistic factors in the language. The study of somatic phraseological takes into account\u00a0 both their various and general universal properties in the\u00a0 structure and semantics, nationally peculiar signs that give\u00a0 the phraseology of the language originality and uniqueness. Widespread use of somatisms in the composition of\u00a0 phraseological units is largely due to by what somatisms are one of the oldest layers in the vocabulary of personal\u00a0 languages and are included in the core of the main the composition of the vocabulary fund of the language. Somatic\u00a0 phraseological units contribute to the relevance of the content, a vivid image, nationality, uncomplicated technical\u00a0 design and stylistic manifold.<\/p>\n A characteristic feature of somatic phraseology is the presence in the language of many numerical analogs very\u00a0 close in volume different directions of word combinations.\u00a0 This feature sharply distinguishes somatic phraseological\u00a0 units from other thematic groups of phraseological units. The anthropocentric component of phraseological series\u00a0 is widely represented by units that characterize a person, his\u00a0 physiological, mental and emotional-sensory sphere. Active\u00a0 in phrase formation are somatisms associated with perception\u00a0 of the world, its knowledge and change, evoking associations with life, feelings, physical and mental labor, human character. Somatic phraseology is formed by phraseological<\/p>\n 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\u00a0 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\u00a0 again and others.Formation of somatic phraseological units based on\u00a0 metaphorical or methonimic transfer is the most effective for<\/p>\n their appearance. As part of the study, we turn to “Bodily” interpretation of<\/p>\n aspects that characterize that stimulate human mental activity. First of all, the mental activity of human is\u00a0 associated with the head, since it is associated with the idea\u00a0 of the head the brain, one of the main functions of which is the function of thinking. This conditional has the lexical and\u00a0 semantic potential of this word as a supporting component of\u00a0 somatic phraseology. Semantic structure of the head lexeme includes the\u00a0 following values:<\/p>\n 1) top part of a body that has your brain, eyes, mouth etc. in<\/p>\n it;<\/p>\n 2) your mind and thoughts;<\/p>\n 3) leader of a group;<\/p>\n 4) top \/ front part of something, etc..<\/p>\n As you can see from the above definitions, the main\u00a0 meaning of head somatism is the upper part of the body. The\u00a0 meaning of “mind, mental activity” is figurative. This value\u00a0 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\u00a0 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\u00a0 characterizes the mental activity of a person: an old head on\u00a0 young shoulders, a wise head on young shoulders – a child or young person who thinks and talks like an older person who\u00a0 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\u2019s head \u2013 to become\u00a0 confused or crazy; can\u2019t 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\u00a0 container. Leaving this container is a sign insanity or temporary insanity: be off your head – to be crazy; be out of\u00a0 your head \u2013 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.\u00a0 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\u00a0 substance, find in bad shape: not be right in the head – to be<\/p>\n mentally ill; something unusual strange: odd \/ queer in the\u00a0 head – mad, not sensible; soft, flabby: soft in the head \u2013 stupid or crazy; weak: weak in the head – to be mentally ill.\u00a0 Imbalance in the structure of the brain,which consists of a\u00a0 hard and soft compound solid tissue, that is, the presence of only hard or only a soft, flabby substance, or replacement\u00a0 with something incomprehensible, leads to its disfunctions.<\/p>\n The culture includes the phraseological units of the language as we can\u2019t imagine any language\u00a0 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\u2019growing interest in somatic phraseology stems from the fact that, in terms of the plan of \u00a0expression 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\u00a0 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 \u2018soma\u2019 comes from Greek meaning \u2018body\u2019. Estonian\u00a0 scholar F. Vack was the first who introduced the term \u201csomatic\u201d to linguistics. Researchers frequently make use of this term when they want to talk about body-part term idioms. Among\u00a0 such reseachers we can mention F. Cerm\u00e1k (1998: 109-119) with his article \u201cSomatic Idioms\u00a0 Revisited\u201d, Sabina HALUPKA-RE\u0160ETAR, Edit ANDRI\u0106 with their article \u201cSomatisms with the Lexeme L\u00e1b in Hungarian, Noga in Serbian and Leg\/ Foot in English\u201d (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).\u00a0 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.\u00a0 Native speakers resort to words that call their organs to describe a wide variety of areas of<\/p>\n 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\u2019s finger tips \u2013 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\u00a0 nose. In this, on the contrary, the stomach, shoulders and legs are not involved.\u00a0 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 \u2013 yelkasida boshi bolmoq. The<\/p>\n meaning of the ability to concentrate, will is reflected in such phraseological units: to lose one’s head \u2013boshini yoqotib qoymoq; to keep one’s head – boshini yoqotmaslik; to bury\u00a0 one\u2019s head in the sand \u2013boshini qumga bulamoq. Often the \u201chead\u201d takes the meaning of \u201clife\u201d,\u00a0 because it is a vital organ: javobgarlikni boyniga olmoq, to carry one\u2019s head high – boshini\u00a0 baland qilib yurmoq (ozini loyiq deb topmoq); to wash one\u2019s head – biror bir kishini\u00a0 xorlamoq. Hair- soch. One’s hair stood on end – teppa sochi tikka bolmoq (asabiylashmoq) to tear one\u2019s<\/p>\n hair out – sochini yulmoq. Separate semantics have one hair, or a hair: it matters something\u00a0 small, sometimes it doesn\u2019t 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\u2019s 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 \u2013koz qirini tashlamoq; envy and ill-will: the envy eye \/ green eyes – hasad va yomon niyat bilan qarash. It\u00a0 should be noted that in English and Uzbek phraseology, there are a large number of\u00a0 phraseological units of \u201ceye\u201d component with meaning death: close eyes forever – hayotdan\u00a0 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\u00a0 example, not to see beyond the end of one\u2019s nose – burnidan narini kormaslik; to stole\u00a0 something under one\u2019s nose \u2013burninig tagidan olib ketmoq. The second symbolism of the nose\u00a0 is an unhealthy curiosity, vices: to stick \/ poke one\u2019s nose into other people\u2019s affairs – hamma\u00a0 joyga burnini tiqmoq. It should be also noted the following meanings: to look down one\u2019s nose at somebody \/ with one\u2019s nose in the air – burni kotarilmoq, burnini xoroz qilmoq.<\/p>\n By means of mouth – ogiz speech is made. This is its symbolic meaning in matching\u00a0 anguages: to keep one\u2019s mouth shut – ogzini yopmoq; to keep one\u2019s mouth shut – ogziga suv olmoq. Teeth – tishlar is the oldest emblem of aggressive and defensive power. For example: to show one\u2019s 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\u00a0 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<\/p>\n at one ear and out at the other – bir quloqdan kirib, ikkinchisidan chiqib ketmoq. It is interesting\u00a0 that ears are associated with mystery, with the desire to find out: to pick up somebody\u2019s 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\u00a0 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\u00a0 symbolic meaning, for example: to have lost one\u2019s tongue – tilini tiymoq; the word is on the tip of my tongue – til uchida turmoq. Often in phraseological units, the meaning of the body\u00a0 guilty of excessive talkativeness is important. In this case, it has negative meanings (the second symbolic meaning): wag one\u2019s tongue – bemani gaplarni gapirmoq; to hold one\u2019s tongue – tilini tiymoq; a clever tongue will take you anywhere – aqlli til seni hamma joyga olib boradi;\u00a0 a fool\u2019s tongue runs before his wit – mening tilim mening dushmanim; to lose one\u2019s tongue – tiliga erk bermoq. Heart – yurak – an organ with the symbolism of feelings, emotions, moods. For example,sincerity: from the bottom of one\u2019s heart – chin kongildan (dildan); with all one\u2019s heart – chin<\/p>\n dildan; pain: heart is bleeding – yuragi qonga bulanmoq; to eat one\u2019s heart out – yuragi\u00a0 ogrimoq; good luck: to win one\u2019s heart – birovning yuragidan joy olmoq; worrying: to take\u00a0 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 \u2013 mehribon qalbli bolmoq. More often the use of the word “heart” speaks about the\u00a0 positive qualities of a person. Quite often, the heart is associated with the concept of love: to\u00a0 open one\u2019s heart to – birovga yuragini ochmoq; sevmoq; to break one\u2019s heart – yuragini vayron\u00a0 qilmoq. Hand- qo\u2019l: 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<\/p>\n olmoq; hands off! – qollaringni ol; to fall \/ get into somebody\u2019s hands – qolga tushmoq. Hands\u00a0 indicate the material embodiment of intentions: to seek somebody\u2019s hand in marriage – qolini\u00a0 soramoq; to wash one\u2019s hands of – qo`lini yuvmoq. Leg \u2013 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\u00a0 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\u00a0 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\u2019s feet – oyoqqa turmoq; to cut the ground from\u00a0 under one\u2019s feet \/ to pull the rug from under one\u2019s feet – oyogini tagini kovlamoq; to be with one foot in the grave – bir oyogi gorda bolmoq.<\/p>\n 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\u00a0 in English have the same meaning in Uzbek. And each language comprises a great amount of somatisms in the structure of phraseological units.<\/p>\n <\/p>\n References:<\/strong><\/p>\n Moscow: Higher School Publishing House, 1979. 269 p.<\/p>\n Units, <\/em>Chi\u0219inau: Digital Hardware SRL, 2010. <\/em>101 p. ISBN 978-9975-4022-4-8<\/p>\n Moscow: Flinta. Nauka, 2001. 776 p. ISBN 5-02-022565-7<\/p>","protected":false},"excerpt":{"rendered":" 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\u2019g\u2019li<\/p>\n","protected":false},"author":11,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[145],"tags":[],"sdg_goal":[],"class_list":["post-35672","post","type-post","status-publish","format-standard","hentry","category-ommaviy_maqolalar"],"acf":[],"views":1572,"_links":{"self":[{"href":"https:\/\/jdpu.uz\/en\/wp-json\/wp\/v2\/posts\/35672","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/jdpu.uz\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/jdpu.uz\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/jdpu.uz\/en\/wp-json\/wp\/v2\/users\/11"}],"replies":[{"embeddable":true,"href":"https:\/\/jdpu.uz\/en\/wp-json\/wp\/v2\/comments?post=35672"}],"version-history":[{"count":1,"href":"https:\/\/jdpu.uz\/en\/wp-json\/wp\/v2\/posts\/35672\/revisions"}],"predecessor-version":[{"id":35673,"href":"https:\/\/jdpu.uz\/en\/wp-json\/wp\/v2\/posts\/35672\/revisions\/35673"}],"wp:attachment":[{"href":"https:\/\/jdpu.uz\/en\/wp-json\/wp\/v2\/media?parent=35672"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/jdpu.uz\/en\/wp-json\/wp\/v2\/categories?post=35672"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/jdpu.uz\/en\/wp-json\/wp\/v2\/tags?post=35672"},{"taxonomy":"sdg_goal","embeddable":true,"href":"https:\/\/jdpu.uz\/en\/wp-json\/wp\/v2\/sdg_goal?post=35672"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\n
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