American Journal Of Philological Sciences
59
https://theusajournals.com/index.php/ajps
VOLUME
Vol.05 Issue01 2025
PAGE NO.
59-61
10.37547/ajps/Volume05Issue01-14
Argotic stereotypes related to animal names in depicting
women in Uzbek and Turkish languages
Kayumova M.M.
Ass. Prof. Dr. at Tashkent State University of Oriental Studies, Uzbekistan
Arslanbekova D.
Master's student at Tashkent State University of Oriental Studies, Uzbekistan
Received:
26 October 2024;
Accepted:
28 December 2024;
Published:
30 January 2025
Abstract:
There are certain similarities in the use of slang terms referring to women in Uzbek and Turkish
languages, which can be explained by the cultural, historical, and social ties between the two nations. The lexicon
of slang related to women reflects society’s attitude toward their status, traditions, and social stereotypes. A
comparison of these words in Uzbek and Turkish languages reveals significant similarities in their usage and
origins. This article explores the linguistic and social foundations of slang terms used in reference to women in
both Uzbek and Turkish languages.
Keywords:
Slang, stereotype, gender, sociolinguistics, depictions of women, Uzbek and Turkish languages, cultural
similarities, gender inequality.
Introduction:
The long-standing fraternal bond
between the Uzbek and Turkish peoples, reflected in
their cultural, historical, and linguistic wealth, has
contributed to strengthening political cooperation
between the two nations. These established
connections, particularly through the study of the
Turkish language, are expanding among the youth. The
interest of Uzbek youth in the Turkish language not only
facilitates a deeper understanding of Turkish culture
but also strengthens political, social, and economic ties
between the two peoples. By learning Turkish, Uzbek
youth are able to innovate in scientific, cultural, and
social fields in their native language, thus reinforcing
interrelations and promoting the development of
national culture. This fosters the expansion of Uzbek
and Turkish educational programs and scientific
research, creating a foundation for students to master
both languages.
Throughout history, traditions of addressing women
with various epithets have evolved, and when
comparing the cultures of these two peoples, it is
particularly noticeable that derogatory terms are often
used for women. Although we live in the 21st century
–
an era of technology and development
–
the
stereotypes ingrained in the collective consciousness
and shaped over the ages still persist in modern social
life. Examples of these include phrases such as ‘Saçı
uzun, aklı kısa’ (Sochi uzun, aqli kalta), like long hair
short mind, ‘kaşık düşmanı’ (ortiqcha qoshiq, tekinxo‘r)
since the concept of going out separately after
marriage did not exist in the past, the bride brought to
the house was considered an ‘extra spoon’ (a
freeloader), as an additional spoon would be used in
the meal, ‘Ateşle oynama elini yakar, kadınla oynama
evini yakar (Olov bilan o‘ynashma qo‘lingni kuyidradi,
xotin bi
lan o’ynashma uyingni kuydiradi) translation
will be like don’t play with fire or you’ll burn your hand,
don’t play with women or you’ll burn your house. Such
expressions have been perpetuated over the years,
especially in proverbs, metaphorical expressions, and
sayings, shaping the perception of women in both
societies.
In female slang, it is common to compare women to
animals. The equivalents and similarities of these
Turkish terms in Uzbek have been presented, as they
have been stereotypically accepted by both nations
and have been used for many years. The term ‘argo’ is
derived from French, where ‘argot’ means locked or
American Journal Of Philological Sciences
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American Journal Of Philological Sciences (ISSN
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2771-2273)
concealed, while the word ‘jargon’, also borrowed from
French, refers to a type of speech used among
members of a specific social group.
The word ‘slang’ is
borrowed from English, where ‘slang’ means jargon,
and it specifically entered linguistic studies through
English. Slang, argot, and jargon are often regarded as
synonyms. However, upon closer examination of their
origins and usage, it becomes clear that there are
significant differences between these concepts. Argot
is a somewhat secret language, created by a specific
group to ensure outsiders cannot understand it. For
this reason, the term ‘argot’ is often used alongside the
group’s name, such as ‘thieves’ argot’ or ‘criminal
world’. Linguist Roberti , in his small dictionary, defines
argot in two ways: as a general term for ‘criminal
language’ and as a linguistic term for ‘non
-technical
vocabulary used by a particular social group’.
The
etymological origin of argon
–
‘corporation desjueux’
-
is interpreted as ‘a group of malicious people’. In
Roberta, the term slang is given as ‘incorrect, distorted’
or artificial language, and is understood to be
intelligible only to certain members.
In the argots of Uzbek and Turkish women, there are
many words based on external appearance, which
primarily
describe
the
physical
and
social
characteristics of women through the features and
behaviors of animals. To express the idea of innocent,
simple,
and young girls, words like kuş (qush) bird, kuzu
(qo‘zichoq) lamb, serçe (chumchuq), keklik (kaklik)
partridge, civ civ (jo‘ja) chick, are used. These are
typically characteristics of egg-laying, winged animals,
domestic animals, or those that are hunted
—
often
creatures that lie down all day, do not leave their place,
and are not very useful, or meat-producing animals. By
transferring
these
characteristics
to
women,
comparisons are created. In Uzbek, there is also the
expression ‘tovuq miya’ (noqis), chic
ken brain, referring
to someone with little intellect (or dull), or similarly in
both languages, ‘ev tavuğu’ (uy tovug‘i), house chicken
is used for housewives. For example: ‘Na sen, na senga
o‘xshagan tovuq miyalar tushunmayaptiki, men endi
boshqa sohada ishlay olmayman. Buni necha marta
aytishim kerak’. (Ulug‘bek Hamdam, Muvozanat),
(Neither you nor anyone like you with chicken brains
understand that I can’t work in another field. How
many times do I have to say this?) Likewise, expressions
like ‘o‘rdakdek lapanglab yuradi’
-
‘o‘rdak’, duck (she
walks around like a duck) ‘tulkidek ayyordan’
-
‘tulki’ fox
(like a fox in heat) and ‘kaltakesakdek sovuq’ (cold like
a lizard) show that these animal-related argot words
are used to create a link between women and animals.
In Turkish, the word bıldırcın (bedana) quail is used to
refer to short, plump women or girls. Similarly, in
Uzbek, there is an expression where women’s small
steps and quick walking are compared to a quail’s
movement. For example: ‘Begimxon guza
rdan tezlab
o‘tib, katta yo‘ldan bedana yurish qilib ketdi.’ (I. Rahim,
Chin muhabbat). (Begimxon quickly passed by the
bazaar and walked away with the steps of a quail down
the main road). The word kakanoz (kaknus) derived
from kaknus in Eastern fairy tales is used to describe an
unattractive and unpleasant woman. In Uzbek, similar
terms exist: like ‘baqaloq’, ‘semiz’ (fat) while the word
mastered from Russian is ‘ponchik’ (meaning
‘doughnut’ or ‘sweet bun’) is sometimes used as an
insult towards women who are not slim and sigir (cow)
especially when referring to women who don’t fit
societal beauty standards or to describe overweight
women or taxta (board) for extremely thin women.
When referring to a woman’s sharp wit or language,
words like ilon (snake), chayon (scorpion), and zahar
(poison) are commonly used. For example: ‘Chayon
kabi meni zaharlamakda bo‘lg‘an kampirning to‘g‘ri
so‘zini eshitib turishka ortiq to‘zalmadim
-da,ertagacha
o‘ylab javob berishni aytib kampirning oldidan chiqdim.
(Abdulla Qodir
iy, O‘tkan kunlar) (After hearing the
words of the old woman, who had poisoned me like a
scorpion, I didn’t get upset anymore, and I left to think
and respond later).
Furthermore, the words ‘maymunday’ (monkey
-like) or
‘shapklyovka’ (a playful term meaning
someone who
wears make-up a lot and often implying an odd
appearance) are commonly used to describe women
who are considered unattractive or awkward in
appearance. For example: ‘Modaga berilgani uchun
o‘zini maymunday turli ko‘rinishga solgan qanchalab
kishilarning aslida uyida yeyishga tuzuk-quruq taomi
yo‘q...’ (Ahmad Lutfiy Qozonchi, O‘gay ona) (Because of
following fashion, many people who tried to look like a
monkey in various ways actually don't even have
decent dry food to eat at home...). For women with a
beautiful figure, the terms ‘ketvorgan’ (slim) or the
Russian-
derived word ‘takoy’ are used, and in
literature, the word ‘tovus’ (peacock) is also frequently
encountered. For example: ‘Tovus kabi aylab xiromon,
raqsga tushdi bir go‘zal jonon’. (E.V
ohidov). (She
twirled like a peacock, a beautiful soul dancing) (E.
Vohidov).
The
expression
‘buqalamundek
o‘zgaruvchan’ (chameleon
-like) is commonly used for
women with unstable, changing personalities. “Voy,
diydoringni yel yesin-
e, buqalamunning o‘zisan”.
(Asarlar, Turob To‘la). (Oh, your gaze will change,
you're like a chameleon). For very polite, well-behaved
women, the phrase ‘mushukdek muloyim’ (as gentle as
a cat) is used. ‘Edvard og‘ir xo‘rsindi: ― Seni
o‘ldirmoqchi bo‘lishsa, xuddi mushukdek muloy
im
bo‘lib qolasan. Raqsga taklif etishsa esa...’ (Stefeni
Meyer, Zulmat ostonasidagi muhabbat) (Edward sighed
American Journal Of Philological Sciences
61
https://theusajournals.com/index.php/ajps
American Journal Of Philological Sciences (ISSN
–
2771-2273)
heavily: 'If they wanted to kill you, you'd become as
gentle as a cat. But if they invite you to dance...).
When analyzing the slang expressions and metaphors
used to describe women in both Uzbek and Turkish, it
is observed that when referring to men, the terms are
predominantly associated with elevating qualities,
strength, and even deification. However, in the
examples above, slang expressions emphasizing
women's strength are almost nonexistent. Women are
entirely objectified and compared to animals. A notable
metaphorical connection is established between
women and egg-laying, huntable animals. Women
described as capable of reproduction and easily preyed
upon are interpreted as weak and vulnerable. The
reason for this is linked to women’s late entry into
social life, particularly in the public sphere, and the
limitations on their opportunities within society.
Considering that slang expressions are forms of
language created by society, characteristics such as
degradation, weakness, and passivity have historically
been associated with women in slang. Kövecses,
Sebzecioğlu, and Özgür, in their research, emphasize
that comparisons of women with food, animals, and
commodities have firmly embedded themselves in
language as common cultural stereotypes. Language
can devalue the opinions of the representatives of a
gender or diminish their place in society. Lakoff stresses
the need to change the status and values of women.
She creates a set of gender-based social stereotypes,
such as ‘Men are ruthless’ or ‘Women can't understand
mathematics.’ Studying the language used towards
women in society helps reveal these stereotypes. To
reduce gender inequality in Turkish and Uzbek
societies, it is first necessary to reconsider social values.
CONCLUSION
In conclusion, based on the results of this research, the
stereotypes against women are clearly evident.
Women are often depicted as objects of attraction or
symbols of beauty, and their social status is considered
low. These stereotypes, as reflected in slang, play a
significant role in sociolinguistic studies, helping
analyze society’s gender
-based views and attitudes.
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