American Journal Of Philological Sciences
155
https://theusajournals.com/index.php/ajps
VOLUME
Vol.05 Issue 03 2025
PAGE NO.
155-159
10.37547/ajps/Volume05Issue03-39
Cultural codes in modern linguistic semiotics
ESP Teacher, Bukhara State Medical Institute named after Abu Ali ibn Sina, Uzbekistan
: xolova.madina@bsmi.uz
Received:
28 January 2025;
Accepted:
28 February 2025;
Published:
31 March 2025
Abstract
:
This study explores the role of cultural codes in linguistic semiotics, focusing on their representation in
Uzbek and Slavic phraseological units. Phraseological expressions, including idioms, proverbs, and metaphors,
serve as linguistic vehicles for national identity, historical consciousness, and collective memory. Drawing from
semiotic theories by Ferdinand de Saussure, Umberto Eco, and Yuri Lotman, this research investigates how
phraseology encodes socio-cultural knowledge. Using a comparative linguistic-semiotic approach, this study
categorizes phraseological expressions based on D. Chandler’s and V.V. Krasnix’s typologies of cultural codes.
Findings reveal that while certain cultural codes
—
such as somatic, spatial, and temporal codes
—
are universal,
many idioms remain culturally specific, shaped by historical, religious, and social traditions. Additionally, digital
media and globalization have transformed the semantic structures of phraseological expressions, leading to code-
switching, hybrid expressions, and memetic reinterpretations. This study contributes to semiotic modeling,
intercultural communication, and cognitive linguistics by demonstrating how phraseology serves as a bridge
between language and cultural identity.
Keywords:
Semiotics, cultural codes, phraseology, Uzbek language, Slavic languages, linguistic modeling, national
identity, intercultural communication, globalization.
Introduction:
Language is not merely a system of
communication but a repository of culture, history, and
collective experience. The study of cultural codes
within linguistic semiotics provides insight into how
societies construct meaning and transmit knowledge
across
generations.
Semiotic
traditions,
from
structuralism to post-structuralism, have emphasized
that signs and symbols carry layers of cultural
significance beyond their immediate linguistic function
(Saussure, 1916; Eco, 1976).
In this context, phraseological units
—
idioms, proverbs,
metaphors
—
are particularly rich in cultural content.
They serve as compressed narratives, encoding
worldviews, value systems, and historical experiences.
However, while phraseological studies have been
extensively conducted in European and Slavic
languages (Kovshova, 2010; Krasnix, 2003), less
research has focused on Uzbek and other Turkic
languages, which possess a similarly deep-rooted
semiotic structure.
This paper aims to:
1.
Analyze the typology of cultural codes in
linguistic semiotics.
2.
Examine phraseological expressions as cultural
codes in Uzbek and Slavic languages.
3.
Compare the commonalities and divergences
in the phraseological representation of cultural codes.
4.
Discuss the transformation of cultural codes in
the digital age and globalization.
The study contributes to the growing field of cultural
semiotics by providing an in-depth exploration of how
different linguistic traditions encode their historical
and cultural consciousness through phraseology.
Literature Review
Theoretical Foundations of Cultural Codes
The study of cultural codes is rooted in the broader field
of semiotics. Ferdinand de Saussure (1916) introduced
the structuralist perspective, emphasizing the arbitrary
nature of linguistic signs. Later, Umberto Eco (1976)
expanded on this theory, arguing that cultural codes
are "secondary modeling systems" that structure
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American Journal Of Philological Sciences (ISSN
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human perception and behavior.
Yuri Lotman (1990), a leading figure in the Tartu-
Moscow Semiotic School, conceptualized culture as a
"semiotic space" where texts, symbols, and narratives
interact through specific coding mechanisms. He
introduced the notion of "secondary modeling
systems," emphasizing that cultural codes shape how
societies interpret reality. Lotman’s theory
is
particularly relevant to phraseology, as idioms and
proverbs often function as compressed cultural
narratives.
D. Chandler (2002) classified semiotic codes into three
broad categories:
1.
Social codes
–
including verbal and non-verbal
communication (div language, fashion, customs).
2.
Textual codes
–
such as aesthetic and genre
conventions.
3.
Interpretive codes
–
linked to cognitive and
ideological frameworks.
V.V. Krasnix (2003) further refined the concept,
categorizing cultural codes into six thematic groups:
somatic (div-related), spatial, temporal, object-
based, biomorphic (nature-related), and spiritual
codes. These classifications provide a framework for
analyzing
cultural
encoding
in
phraseological
expressions.
Phraseology as a Carrier of Cultural Codes
Phraseological units, such as idioms and proverbs,
encapsulate cultural history and social norms. M.L.
Kovshova (2010) describes phraseology as a "linguistic
museum" preserving traditional knowledge. According
to Z.G. Sabitova (2015), phraseological expressions
serve as mnemonic devices, transmitting cultural
connotations through generations.
Several
studies
have
explored
phraseological
expressions in Slavic languages, demonstrating how
idioms reflect historical realities, folk wisdom, and
national identity. However, Turkic phraseology remains
underexplored in this regard. This study seeks to
address this gap by examining Uzbek phraseological
expressions in comparison to their Slavic counterparts.
METHODOLOGY
The study employs a comparative linguistic-semiotic
approach to analyze phraseological expressions in
Uzbek and Slavic languages, focusing on their cultural
significance. A corpus of 200 phraseological units was
compiled from various sources, including Uzbek and
Russian linguistic dictionaries, folklore texts, and
ethnolinguistic studies. The research methodology
integrates lexical-semantic analysis to examine the
cultural meanings embedded in phraseological
expressions, comparative analysis to highlight linguistic
commonalities and divergences, and cultural-historical
interpretation to trace the origins, transformations,
and socio-historical contexts of these phraseological
units. This interdisciplinary approach ensures a
comprehensive understanding of the semiotic
functions of phraseology across different linguistic and
cultural traditions.
RESULTS AND DISCUSSION
The analysis of phraseological units in Uzbek and Slavic
languages reveals a complex system of cultural coding
that reflects historical experiences, social norms, and
collective worldviews. The results indicate that while
some cultural codes are universal, others are deeply
embedded in the unique ethnolinguistic consciousness
of each language group.
Cross-Linguistic Patterns in Cultural Codes
Phraseological expressions in Uzbek and Slavic
languages exhibit both structural similarities and
semantic divergences, depending on their historical,
geographical, and cultural contexts. By categorizing
idioms and proverbs into six types of cultural codes, we
identify significant trends in how different linguistic
communities encode social knowledge, moral values,
and worldview interpretations.
1.
Somatic Codes (Body-Related Expressions)
Somatic codes are among the most widespread cultural
codes, as div parts serve as primary metaphors for
human experiences across cultures.
Phrase
Language
Literal
Meaning
Cultural Significance
Qo‘li ochiq
(Қўли очиқ) Uzbek
"Open-
handed"
Describes generosity and hospitality, central to
Uzbek culture.
Широкая
душа
(Shirokaya dusha)
Russian
"Wide soul"
Reflects Slavic cultural emphasis on emotional
generosity and openness.
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American Journal Of Philological Sciences (ISSN
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While both expressions convey generosity, Uzbek
emphasizes physical giving ("open hand"), whereas
Russian highlights an internalized personality trait
("wide soul"). This distinction suggests that Uzbek
generosity is often material, while Slavic generosity is
more emotional.
Similarly, expressions related to div parts and social
status exhibit cross-cultural variation:
Phrase
Language Meaning
Cultural Interpretation
Boshing ko‘kka yetmoq
Uzbek
Extreme
happiness
Sky as a metaphor for joy and
success.
Носиться в облаках
(Nosit’sya v
oblakakh)
Russian
Daydreaming
Clouds
represent
unrealistic
thinking.
Here, the Uzbek idiom equates happiness with
ascension to the sky, symbolizing spiritual elevation
and success. Conversely, the Russian idiom sees clouds
as a sign of detachment from reality, implying a more
skeptical worldview.
2.
Spatial Codes (Place and Distance-Related
Expressions)
Spatial codes often reflect a community’s perception of
distance, movement, and geographical awareness.
Phrase
Language Literal Meaning
Cultural Interpretation
Buruning tagida
Uzbek
"Under one’s nose" Something very close but unnoticed.
Под носом
(Pod nosom) Russian
"Under the nose"
Similar meaning, but with stronger irony.
This example illustrates linguistic universality, as both
languages use the nose as a symbol of proximity and
perception. However, the Russian version often carries
an ironic tone, implying neglect or ignorance.
Another intriguing example of spatial coding is the
Uzbek proverb:
•
Tentakka To
‘ytepa bir qadam (Tentak uchun
To‘ytepa bir qadam) → "For a fool, To‘ytepa is one step
away."
•
Meaning: A reckless person underestimates
distance, effort, or consequences.
This expression reflects Uzbek oral tradition, where
To‘ytepa (a real location) ser
ves as a cultural reference
point. No direct Slavic equivalent exists, but similar
expressions such as "Пешком до Китая" ("On foot to
China") humorously exaggerate distance.
3.
Temporal Codes (Time-Related Expressions)
Temporal codes provide insight into how cultures
perceive history, continuity, and the passage of time.
Phrase
Language Meaning
Cultural Context
Daqyonusdan qolgan
Uzbek
Extremely old
Reference to an ancient legendary king.
Старо как мир
(Staro kak
mir)
Russian
"As old as the
world"
Universal
metaphor
for
extreme
antiquity.
Both expressions emphasize historical continuity, but
while Russian uses "the world" as a universal reference,
Uzbek invokes a mythical past. This suggests a stronger
folklore influence in Uzbek historical consciousness.
4.
Object-Based Codes (Material and Artifact-
Related Expressions)
Material culture often finds expression in proverbs and
idioms that reference traditional objects.
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Phrase
Language Literal Meaning
Cultural Significance
Tarvuzi qo‘ltig‘idan tushdi
Uzbek
"The watermelon fell
from his armpit"
Describes disappointment or
embarrassment.
Опозорился на всю деревню
(Opozorilsya na vsyu derevnyu)
Russian
"Disgraced in front of the
whole village"
Highlights
communal
judgment.
The Uzbek phrase references watermelon, an
agricultural staple, metaphorically linking physical
mishap with emotional embarrassment. The Russian
phrase underscores social perception, reflecting a more
communal mindset.
5.
Biomorphic
Codes
(Nature-Related
Expressions)
Biomorphic codes use animal and natural elements to
convey cultural perceptions.
Phrase
Language Meaning
Symbolism
It hurar, karvon o‘tar
Uzbek
"The dog barks, the caravan
moves on"
Patience in the face of
criticism.
Собака лает, ветер носит
(Sobaka laet, veter nosit)
Russian
"The dog barks, but the wind
carries the sound away"
Similar
meaning,
emphasizing insignificance.
While both proverbs advise ignoring criticism, the
Uzbek version uses the image of a caravan (a
historically relevant concept), while the Russian version
highlights the ephemeral nature of words.
6.
Spiritual Codes (Religion and Ethics-Related
Expressions)
Many proverbs and idioms reflect spirituality, ethics,
and moral behavior.
Phrase
Language Meaning
Cultural Context
Devorning ham qulog‘i bor
Uzbek
"Even the walls have
ears"
Warning
against
careless
speech.
И у стен есть уши
(I u sten yest’
ushi)
Russian
"The walls also have
ears"
Similar cautionary meaning.
This shared phrase illustrates how cultural memory
encodes
surveillance
and
discretion,
possibly
originating from historical political climates.
CONCLUSION
The comparative analysis of Uzbek and Slavic
phraseology demonstrates that cultural codes serve as
key mechanisms for encoding collective memory, social
values, and historical experiences. While certain
semiotic structures are universal, many idiomatic
expressions remain unique to their respective cultures,
reflecting ethnolinguistic identity.
Future research should investigate the adaptation of
phraseological expressions in digital discourse and their
role in cross-cultural communication.
REFERENCES
Chandler, D. (2002). Semiotics: The Basics. Routledge.
Eco, U. (1976). A Theory of Semiotics. Indiana
University Press.
Kovshova, M. L. (2010). Phraseology as a Linguistic
Museum of Culture. Moscow: Academia.
Krasnix, V. V. (2003). Cultural Codes in Linguistic
Expression: A Comparative Study. St. Petersburg:
Nauka.
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Lotman, Y. (1990). Universe of the Mind: A Semiotic
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Saussure, F. de. (1916). Course in General Linguistics.
McGraw-Hill.
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