American Journal Of Philological Sciences
119
https://theusajournals.com/index.php/ajps
VOLUME
Vol.05 Issue07 2025
PAGE NO.
119-126
10.37547/ajps/Volume05Issue07-31
Linguo-Culturological And Ethnolinguistic Analysis of
Ethnic-Kinship Names in The Work "Boburnoma"
Axtamova Nigora Baxtiyor qizi
Bukhara State University, Faculty of Philology, Department of Uzbek Linguistics and Journalism, Lecturer, Second-cycle doctoral
student at Bukhara State University, Uzbekistan
Received:
31 May 2025;
Accepted:
29 June 2025;
Published:
31 July 2025
Abstract:
This article examines the nomenclature of family groups in the text of “Boburnoma” through linguo
-
cultural and ethnolinguistic frameworks. We examine how concepts of kinship emerged, what role they play in
culture and history, and how language and intelligence are connected. The terminology of family groups used in
the text shows what the social and cultural structure, practices, and values were like during the time of Babur.
Keywords
:
Baburnoma, tribal kinship, linguo-culturology, ethnolinguistics, historical lexicon, Uzbek linguistics,
national thought
.
Introduction:
Kinship relations are an important aspect
of the social structure of any nation. Language is how
these relations are manifested, and if we look at them
from a linguo-cultural and ethnolinguistic point of view,
we can learn about the way of thinking, values, and
history of the nation. “Boburnoma” is an important
source in this. The terminology of kinship described in
the text allows us to determine the social relations,
family ties, and hierarchical framework of the Babur
era. This article aims to study the nomenclature of
family ties in “Boburnoma” through linguo
-cultural and
ethnolinguistic foundations.
Literature review. In Uzbek linguistics, kinship terms
have given rise to many scientific studies. In particular,
the works of N. Mahmudov and S. Mukhammadjonov
are a valuable source in illuminating the relationship
between language and cognition. Ethnolinguistic
studies by M. Juraev and D. Juraev show the close
connection between the national mentality and the
national vocabulary. In addition, for the contextual
analysis of the terms in the “Boburnoma”, the studies
of R.S. Ganiev and A. Yusupov on the historical and
dynamic creation of kinship terms in the Uzbek
language are one of the main sources. A. Khayitmetov’s
works on the linguistic analysis of literary and historical
works help to create the basis of the methods used in
the study of lexical units in the “Boburnoma”.
METHODS
Linguo-culturological analysis of kinship terms found in
the work “Boburnoma” is one of the most interesting
and important topics. In this work, along with kinship
terms, military terms used at that time, words related
to state administration, and words denoting various
social positions are also found. These words are not
only of historical importance, but are also considered a
valuable source for linguistic and cultural research.
First, we will pay attention to the explanations given to
the term linguo-culturological. By the beginning of the
21st century, this field had become one of the leading
directions in world linguistics. Linguoculturology is a
science that studies language from a cultural
perspective, and its subject is language and culture in
their interaction. In particular, V.V. Vorobyev wrote:
“Linguoculturology is a complex field of science of a
synthesizing type, which studies the interactions and
influences between culture and language.
Linguoculturology is a science that studies the
interrelationships of language and culture, in which the
worldview, values, and traditions of the people are
analyzed through linguistic units. This approach sees
language not only as a means of communication, but
also as an important mirror of national consciousness.
Each word, especially kinship terms, carries a great
cultural burden.
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• “Boburnoma” is a masterpiece of Uzbek literature
and is also an invaluable work for Uzbek linguistics as a
source of historical memory and cultural heritage.
Through its linguistic units, including kinship names, it
is possible to analyze the social structure, kinship
system, values, and ethnic consciousness of the 15th-
16th centuries. The purpose of this article is to analyze
the kinship terms in “Boburnoma” f
rom a
linguoculturological perspective. It is to explain the
social, cultural and value system expressed through
them.
It is to analyze their cultural semantic aspect through
the linguoculturological analysis of kinship terms in the
“Boburnoma”. Kinship te
rms are language units that
play an important role in the ethnic, social and cultural
life of each nation. They reflect the family structure,
kinship relations, gender roles, social and historical
traditions in society. These names are studied within
the
framework
of
linguoculturology
and
ethnolinguistics as an expression of the worldview and
mentality of the people.
Linguoculturological approach
• The science of linguoculturology studies cultural
values, traditions and national consciousness reflected
in the language.
• The cultural worldview and values of the people are
reflected through kinship names.
For example, in the Uzbek language, names based on
the principle of “elder
-
younger” (aka
-uka, opa-singil)
reflect the tradition of respect and honor in society,
Kinship terms can reflect not only the social relations of
their time, but also the linguistic reflection of the
people's thinking, value system and personal
relationships. From the point of view of linguistics,
these terms deserve a deep analysis in semantic,
stylistic and ethnographic terms. Kinship relations
expressed in the work through language are one of the
signs of the specific social structure and national
identity of the society of the Babur period. The
language of each people is considered a mirror of its
historical development, social relations and national
consciousness. In particular, the cultural memory,
values and social life of the people are firmly reflected
in the language. One of the most obvious
manifestations of this process is are the names of
people and kinship in our language. Through the terms
of kinship, the people's family life, relations between
generations, concepts of respect in society, as well as
their attitude to genealogy are also discussed.
The article considers the works of M. S. Andreyev and
H. A. Muhammadiy “Boburnoma” as a primary source.
Kinship names were categorized using lexical-semantic,
contextual
and
linguo-culturological
analytical
methodologies. The researchers examined what
functional load they have in the environment, what
social status they indicate, and what role they play in
creating cultural representations. The historical origin
of these terms, their significance in the worldview of
the people, and their connection with folk traditions
were studied using the ethnolinguistic method.
National-kinship names constitute an important
component of the lexical-semantic framework of any
language, reflecting the historical foundations,
worldview, social structure, traditions and values of the
people. The kinship structure of the Uzbek people is
also complex, and this layer includes biological, social,
religious, and cultural components. These elements are
clearly reflected in historical texts, in particular in the
"Boburnoma". The kinship terms presented in this
study, their context of use, semantic scope, cultural
influence, and linguistic dimensions are an important
source for linguo-cultural and ethnolinguistic analysis.
In the work "Boburnoma", kinship terms express not
only biological kinship, but also the system of values of
the people, the criteria of respect and honor in
interpersonal relationships. In his work, Babur
expresses such values through language as respect for
parents, loyalty to brothers, and care for the offspring.
In his work, Babur mentions many of his relatives,
openly expressing his political or emotional
relationship with each of them. In particular, through
terms such as brother, uncle, nephew:
• political alliances,
• rivalry,
• friendly or hostile relations are also evident.
For example,
“I was not afraid of a clash with my uncle
Husayn Bayqaro...” —
this phrase refers to political
decisions that take precedence over kinship.
“Boburnoma” is considered important not only as a
historical, but also as a linguo-culturological source.
Through the analysis of kinship terms in it, it is possible
to take a deeper look at the roots of the Uzbek
language and culture, as well as its historical
consciousness. Therefore, the names of people and
kinship played an important role in the work
“Boburnoma”. Babur’s father Umarshaykh Mirzo, his
mother Kutlug’ Nigorkhanim and his sister Khonzoda
Begim were the main figures in his life. Umarshaikh
Mirza influenced Babur's political and military
activities, while Qutlug Nigorkhanim was his spiritual
support. Khanzoda Begim played an important role in
Babur's life not only as a relative but also as an advisor.
Through the work "Baburnama", it is possible to
observe that family members played an important role
in Babur's life, in shaping his personal experiences and
political decisions. Babur often referred to his lineage,
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in particular, that he was a descendant of Timur on his
father's side and Genghis Khan on his mother's side. His
father, Umarshaikh Mirza, and his mother, Qutlug
Nigorkhanim, were central figures in his upbringing,
values, and leadership style.
Babur emphasizes the support and rivalry within his
family as he discusses his relationships with his siblings.
Babur's paternalistic comments about his children,
particularly Humayun, serve to illuminate his concerns
about succession and state governance. In his work
Baburnama, Babur described the social life and culture
of his time in a very comprehensive way. In his
language, kinship terms also play an important role,
because these words reflect not only mutual relations,
but also the social structure of that time. In his work,
Babur honestly and simply describes his personal
feelings, closeness or conflicts with his relatives.
Linguistic-cultural analyses show that the kinship terms
used in “Baburnama” are
not just lexical units, but are
an important source with a certain historical,
traditional and ethnolinguistic context. “Baburnama”
adequately reflects the personality of the writer, his
biography, character, interests, views on his attitude
towards people. From the pages of the work, we get
acquainted with the manifestations of honesty,
courage, justice, kindness, severity, sensitivity in the
personality of Babur. The work also provides
information about Babur's ancestors, family, and
descendants. Also, political and social ties between
representatives of the Timurid dynasty, family
relations, and kinship relations play an important role
in Babur's political activities. As a representative of the
Timurid dynasty, he entered into political alliances with
his relatives. The conflict between the kinsmen and the
kinswomen, sometimes even between the kinsmen,
did not fail to affect his rule. Therefore, we considered
it justified to analyze the "Boburnoma" as a linguo-
cultural source. We will pay attention to the terms of
kinship that appear in the work.
Ethnolinguistic analysis
The use of kinship names reflects not only the
grammatical function, but also the mentality of the
people, historical values, and social role:
Term Meaning Cultural-functional role
Father Sanctity, respect Pillar of the generation,
expression of heritage
Uncle Political influence Head of the tribe, advisor
Sister Family closeness Educator, household participant
Aunt Substitute Mother's substitute, Bonding
Relationship with anthropological values
Through the Boburnoma, kinship names reflect ethnic
identity, value system, and order within society.
Through these names, Babur not only expresses his
personal relationships, but also provides information
about the structure of historical society.
The kinship names used in the "Boburnoma"
demonstrate the lexical and cultural richness of the
Uzbek language. The ethnolinguistic approach reveals
the expression of the social structure, value system,
and cultural thinking of the people through these
terms. This analysis makes scientific contributions to
Uzbek linguistics, especially to the areas of
ethnolinguistics and linguoculturology.
One of the great figures of the Timurid era, Zahiriddin
Muhammad Babur, was not only a formidable
commander and statesman, but also a sensitive poet
and a deep thinker. His work "Baburnama" is
considered a unique historical-biographical monument
that illuminates the political, social, cultural and
spiritual landscape of his time. In this work, along with
the description of direct events, the social structure of
that time, family relations and personal ties are
described with high artistic value through various
kinship terms, that is, kinship terms. Key kinship terms
found in the work
Paternity and grandfather
Babur often mentions his father Umarshaykh Mirzo as
"my father". This expression indicates not only simple
kinship, but also deep respect and reverence. Amir
Temur is also addressed as "grandfather", which shows
genealogical pride.
Maternal and maternal kinship
Babur remembers his mother Kutlug Nigorkhan as "my
mother". The work reflects the expression of maternal
love and affection, the position of women in a very
sincere way. At the same time, maternal aunts (for
example, "auntie" or "mother's sister") are also
mentioned, which shows a complex network of family
ties.
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Let us dwell on the linguo-cultural analysis of the
kinship term "father" in the work "Boburnoma". The
word "father" is defined as follows in the "Explanatory
Dictionary of the Uzbek Language": A man with
parents, children and grandchildren (in relation to his
own children).
Babur's
father,
Umarshaikh
Mirzo,
was
a
representative of the Temurid dynasty and ruled the
Fergana Valley, where Babur was born and grew up. He
died when Babur was 11 years old (in 1494), and Babur
was forced to ascend the throne at a young age.
In the work "Boburnoma", Babur respectfully
remembers his father, Umarshaikh Mirzo, and writes
about him:
“Ota janoblari g‘oyat fazilatli, jasur va saxiy zot edilar.”
This passage also shows that Babur describes his father
not only as a political leader, but also as a person with
high human qualities.
Although
the
cultural
relationship
between
Muhammad Babur and his father Umarshaikh Mirza is
not directly mentioned in the work "Boburnoma", it is
felt through intellectual and cultural continuity,
influence, and upbringing between them.
When we study the terms of kinship in the
"Boburnoma", they are divided, first of all, into two
groups: the first consists of word combinations formed
from biological kinship, and the second includes terms
derived from social, customary, and marital relations.
In addition, some expressions are used in symbolic,
figurative, or metaphorical contexts, which indicates
qiz
o'g'lon
o'g'lon-
ushoq
urug'-
qayosh
ona
ulug'
ona
nabira
egachi
vo
lid
a
ayoli
ota
ota-
obog'a
og'a
o'g'ul
xotun
xavotin va
sarori
amaki
amma
xola
xon
doda
ota-
otasi
ini
hohar
zoda
singil
opa
tag'oyi
kuyov
yanga
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the complex semantic structure of language units. The
work contains several names that indicate direct
biological relationships, such as father, mother,
brother, sister, son, daughter, uncle, aunt, and nephew.
These words not only talk about family ties, but also
show how the author treats them, whether they are
warm or critical. When Babur speaks of his father
Umarshaykh Mirza, he says “Father is a tyrant,” that is,
“I respect and am proud of him.” This expression shows
not only the father’s love for his child, but also his social
status, how great a person he sees himself as, where he
fits into the family-patriarchal system. His words about
his mother Kutlug Nigorkhanim also indicate how much
he cares for her, how close he is spiritually. In this
situation, the word “lady” itself is a unit indicating the
status of a high-ranking woman. This shows how
women were treated in the feudal era. The text also
uses words such as “aunt”, “auntie”, “niece”. Babur
tells these words about his relatives, whether they
were loyal or traitors, how they were involved in state
affairs. The word “aunt” is used affectionately and
lovingly in the work. In Uzbek culture, an aunt is a very
important person who can be a mother to children. The
work also shows this way of thinking about culture.
Babur’s expressions such as “aunt’s love”, “aunt’s
upbringing” give us an idea of the history of his home
and school. This example shows what an aunt meant to
an Uzbek household from a linguistic and cultural
perspective. During Babur’s time, uncles, especially the
father’s brother or younge
r brother, were very
prominent in politics and military affairs. So, the word
“uncle” was used in a broader sense than just family; it
was also used in the sense of political alliance, influence
and trust. Since uncles are sometimes depicted in the
work as enemies of Babur, this expression is also used
in negative situations. Babur’s life is greatly influenced
by his relationships with his siblings. Words like "Akam
Khisravshah", "ukam Jahongir Mirzo" indicate not only
family ties, but also things like family hierarchy,
seniority, and inheritance rights. The use of these
words shows how complex the relationship between
siblings was in the Babur family, full of political rivals
and internal problems. The word "Aka" usually means
respect, mentorship, or an older, more experienced
person. However, in "Boburnoma" it can also mean a
political opponent. Words indicating social affiliation
include bride, groom, mother-in-law, father-in-law, and
godmother. For example, Babur speaks of the duties of
brides and grooms in the family and their involvement
in political alliances, showing respect for them. In such
a situation, the words "bride" and "bridegroom" are
used to indicate socio-political unity. The marital
relationships that Babur had with his family members
were particularly important in maintaining the balance
of political power in his life. The “Boburnoma” uses
such respectful terms as “mother
-in-
law” and “father
-
in-
law.” This shows how much care and respect Uzbek
families show for older relatives, especially the parents
of the bride on the husband’s side. In the patriarchal
Uzbek society, these kinship titles are closely
associated with strong moral norms.
Khavotin -
in the broad sense of “ladies”, is usually used
respectfully, in a formal or religious context. This
concept gives an idea of the status of women, their
rights and roles.
The word “sarori” here may more likely mean women
in the palace hierarchy or internal practitioners - they
are not only women, but also associated with the
internal environment and social governance.
Using these terms, Babur recognizes not only the
individual, but also gender roles and norms in society.
It creates a historical portrait of the role and status of
women - what tasks are assigned to women in society,
their respect and constructive function are revealed.
In Babur's text, we see that through the phrase "fathers
and brothers", he conducts an open and honest
analysis of the traditions, values, and negative and
positive behaviors inherited from his ancestors. He is
active in relation to his own past He has a critical
perspective - that is, he describes the actions, good and
bad aspects, inherited from his ancestors. He
specifically stated that he sought to honestly express
historical truth through this:
“O’qug’uchi ma’zur tutsun… ota og’adin har yaxshiliq va
yomonlig’kim sho‘e edi… qarindosh va begonadin har
ayb va hurarkim bayoni voqe edi…”
The phrase “Khan doda” is a unique term found in the
Baburnama, which consists of two parts:
• “Khan” —
here it refers to a person with a political or
social position (usually a ruler or official),
• “Doda” —
this word is a form of respect, compliment,
and address used in historical Turkic and Persian texts
to an older person or mentor. It is used in the meanings
of “educator”, “mentor”, “teacher”.
• In Babur’s work, the phrase “Khan doda” was a way
of addressing or remembering a certain older,
respected person, often a relative (for example, an
uncle or a paternal uncle).
• Example:
•
“…Xon doda Ismoil Mirzoga xat yuburdim…”
Here, “Khan doda” –
a person named Ismail Mirza
–
indicates that he was a descendant of Babur’s father or
a respected uncle.
• In Turkic peoples, the word “doda” was used to refer
to people in the place of fathers, guardians, educators,
great uncles, or close friends of the father.
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• “Khan doda” simultaneously serves as an expression
of political respect and family closeness.
“Khan doda” is a form of address addressed to a close
relative of Babur or a respected person (usually an
elderly man with a political position), creating a unique
linguistic and cultural image through the combination
of the words “khan” and “doda”.
The fact that Babur heard the phrase “my descendants”
in his family records or letters indicates his attention to
the value of heraldry and social heritage. “Hohar” could
be a term referring to a high rank, a respected person
in medieval Turkic-court culture.
“
-
zoda” (Persian suffix) means “offspring”, “child”,
“origin”.
Taken together, “hoharzoda” m
eans a descendant of a
respected person (maybe a nobleman or a courtier), his
descendant or heir.
The function of the word “hoharzoda”:
Here, the title “hoharzoda” denotes lineage, political
status and social position. It does not indicate the
personal status of Shah Beg, but rather the influence of
his origin, the political power of his grandfather or
father.
🔸
Cultural significance:
In the Timurid dynasty, kinship and lineage were among
the most important social criteria. A person's political
status was determined not only by his own, but also by
his mother (parent). In this sentence, Babur refers to
Shohbeg as a representative of a famous lineage, not
just an ordinary mother.
🔸
Status of a woman:
The expression "Hoharzoda" is used for women, which
gives the image of a woman with a rare but high social
status. A woman is not only a biological mother, but
also a claimant to political inheritance.
Chun Khan's father's mother was Shohbeg's hoharzoda.
Tag'oyi - this word means mother's brother, that is,
uncle.
According to the explanatory dictionary of the Uzbek
language:
Taga'oyi - mother's brother or younger brother; uncle.
Linguistic-cultural analysis
🔸
Role in the kinship system
• In the social system of the Turkic
peoples, the uncle
(taqa) was considered a very important person.
• He was recognized as a substitute for the father or as
an advisor, protector, and sometimes a political
mediator. In the context of the Baburnama
The word tagoyi appears several times in important
contexts in Babur's work "Baburnama". For example:
“Tagʻoyi Muhammad Husan Mirzo Buxoroda edi...”
In this sentence, Babur is referring to his uncle, that is,
his mother's brother or elder brother. • When Babur
calls him “Uncle Muhammad Husan Mirzo”, he
simultaneously expresses his political position and
family importance as a relative. This means highlighting
the family hierarchy and social status with strong
symbols in poetic or historical writing.
• The work “Boburnoma” written by Zahiriddin
Muhammad Babur, along with its linguistic richness
and historical events, is also an invaluable source for
studying the ethnological, social and cultural life of the
Turkic peoples. The phrase “urug‘
-
kayosh” found in the
work reflects the ideas of the ancient kinship and social
structure of the Uzbek people. This article analyzes the
combination “urug‘
-
kayosh” from an ethnolinguistic
perspective.
• “Urug‘” was used in the meanings of lineage,
generation, tribe in ancient Turkic languages. This word
refers to the biological lineage, the ancestral system.
• “Kayosh” (or “kayish”, “kayin”) —
relatives connected
by marriage, that is, persons entering into the bonds of
kinship. This word may come from the ancient Turkic
roots “kay” (close) and “ush” (connection).
• Thus, “urug’
-
kayosh” —
is a broad concept that
includes not only biological kinship, but also social,
marital and kinship relations. “Urug’” —
was used in the
ancient Turkic languages in the meanings of lineage,
generation, tribe. This word refers to the biological
lineage, the ancestral system.
• “Kayosh” (or “kayish”, “kayin”) —
relatives connected
by marriage, that is, persons entering into the bonds of
kinship. This word may come from the ancient Turkic
roots "kay" (close) and "ush" (connection).
Thus, "kinship" is a broad concept that includes not
only biological kinship, but also social, marital, and god-
parent relationships. The term “Urug
-
kayosh” is
directly related to the values of the Uzbek people such
as “choosing a generation”, “preserving a lineage”, and
“not mixing blood”. The purity of the seed and the
reputation of the kayosh determined the social status
of the family. Therefore, these words were one of the
main means of determining social status among the
people.
The expression “Urug
-kayosh
” is used in “Boburnoma”
as a multi-layered concept denoting not only kinship,
but also social status, political ties and cultural values.
Its ethnolinguistic analysis reveals the ancient social
structure of the Uzbek people, the system of kinship
and kinship, as well as the specific aspects of their
personal and collective thinking.
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It should be noted that some kinship names in
“Boburnoma” are used in a symbolic or synonymous
sense. For example, “aka” can in some places mean
“teacher” or “leader”, and “jiyan” can mean “loyal
young generation”. This shows that these expressions
refer not only to biological relationships, but also to
socio-moral associations. In some cases, step-kinship
ties are invoked, which serve as an important linguistic
tool in describing family conflicts and issues of mutual
trust. Kinship terms also affect the sincerity of the style
of speech in “Boburnoma”. For example, when the
author speaks about his mother or aunt, he does so in
honest, passionate words. But when he speaks about
his uncle or nephew, who is a political enemy, he is
more critical and cautious. These stylistic changes are
ethnolinguistically related to the author’s personal
thoughts and experiences. The fact that each of the
various ethnic and family names in the “Boburnoma”
has its own meaning depending on the context
indicates that this lexical layer is based on deep
semantic and cultural foundations. Each term is not
only associated with the personality of an individual,
but also serves as a basis for analyzing the social,
political and moral relations of this person. From a
linguocultural point of view, the kinship expressions in
the “Boburnoma” emdiv the family values of the
Uzbek people, emphasizing lineage, mutual respect,
loyalty, selflessness, and loyalty to hierarchical
relationships. These units are examined as a verbal
manifestation of folk perception. Words such as
“tong'ich”, “kenja” and “buvri” are very important for
indicating the place of an individual in the family tree
and in society. Ethnolinguistic examination shows how
these words originated, their use in folk folklore, and
their connection with faith. In particular, when
“Boburnoma” talks about visiting sacred places by
relatives, these events are described as rituals related
to both religious and generational values. This shows
that family ties are seen as sacred and valuable ties in
the collective consciousness of the Uzbek people. In
linguistics, the morphological structure of these word
combinations and the development of meaning
through affixes, as exemplified by complex expressions
such as “amakivaccha”, “opamyn oʻgʻli”, show the
adaptation and consistency of the language. In these
examples, a number of family ties are expressed
through combinations, which confirms the semantic
richness of the Uzbek language. Kinship expressions in
“Boburnoma” are a complex and deep part of Uzbek
culture, history, family values, and social life,
manifested through language.
RESULTS
There are two main groups of kinship terms in the
“Baburnoma”: Terms based on bio
logical relationships
include father, mother, brother, sister, son, daughter,
uncle, aunt, etc. These words indicate direct
relationships between family members. Terms based
on socio-legal relationships include daughter-in-law,
son-in-law,
daughter,
nephew,
granddaughter,
younger, older, stepdaughter, father-in-law, mother-
in-law, etc. These names indicate who is where in the
family and what their function is. Babur’s use of these
words in context shows not only what they mean, but
also what they mean cultu
rally and ethnically. Babur’s
work provides a lot of information about his family,
including his father Umarshaikh Mirza, his mother
Kutlug Nigorkhanim, uncles, aunts, and other relatives.
This shows how the families of the sultans were
structured at that time. For example, words like "elder"
or "younger" help us understand the succession of
generations and the sequence of social roles. The use
of kinship terms in the "Baburnoma" shows how people
lived, what they believed in, and what they did at that
time. For example, the affectionate use of the words
"mother-in-law" and "father-in-law" shows how strong
family relationships were, how a system of values
based on family loyalty was formed. Kinship names are
sometimes used to mean something else or to denote
something else. The word "niece" is more than a
biological relationship means something more; it also
means loyalty, closeness, and loyalty. People often use
the word "brother" to refer to respect, advisor, or
leadership.
DISCUSSION
During Babur's time, society was built on a strict
hierarchy, and everyone knew their place in the family
and tribe. The "Baburnama" clearly shows how this
social system was manifested through language.
Babur's judicious use of kinship terms also shows his
attitude towards his family. He speaks to his parents
respectfully, but sometimes with a critical tone. This
gives them a clear, realistic image. Studying kinship
terms from the perspective of language and culture
shows that these words are not just ways of talking to
each other; they are also lexical units that indicate the
moral, historical, and cultural ideas of society. The
location, style, and position of each term in the context
of speech are very helpful in understanding its
meaning.
CONCLUSION
From a linguocultural and ethnolinguistic perspective,
personal names and their relationships in the
“Boburnoma” are a rich expression of the national
mentality, historical lifestyle, and social structure of
society. Through these expressions, Babur accurately
describes the family, ethnic, and political dynamics of
his time. These expressions also show that the language
American Journal Of Philological Sciences
126
https://theusajournals.com/index.php/ajps
American Journal Of Philological Sciences (ISSN
–
2771-2273)
contains meanings related not only to communication,
but also to culture, law, and history. This article
provides new insights into the national identity, social
values, and spirituality of the Uzbek people by
examining this lexical layer.
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