STUDENTLERDI BIRLESTIRIW: XALÍQARALÍQ IZERTLEWLER HÁM PÁNLER BOYINSHA BIRGE
ISLESIW 1-XALÍQARALÍQ STUDENTLER KONFERENCIYASÍ. NÓKIS, 2025-JÍL 20-21-MAY
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3.
Пазылов А. Кемпир тири болғанда ма... жазыўшы бир муш жер еди // Еркин
Қарақалпақстан, 1993, № 130-131 (16267), 21-август.
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Әбдимуратов М. Шайырлар мақтап, жазыўшылар датлап атырғандай... // Еркин
Қарақалпақстан, 1993, № 124 (16260), 10-август.
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Есенов Ж. Ғәзеп пенен жазылған роман. //«Еркин Қарақалпақстан», 20-февраль, 1993-
жыл.
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Сейтов Ш. Жаман шығанақтағы Ақтуба. -Нөкис, 1992.
THE RICH CULTURAL HERITAGE OF THE KARAKALPAK LANGUAGE:
UNIQUE WORDS AND THEIR SIGNIFICANCE
Axmetova Moldir Kasim kizi
3rd year student at KSU, Foreign languages faculty,
English language and literature department
Seytjanova Luiza Taxirovna
Scientific advisor, EFL teacher at KSU
Abstract:
The Karakalpak language is a historically rich and culturally significant language, with
words that hold deep meanings unique to its speakers. This article explores these distinctive words,
their origins, and their relevance in both everyday life and cultural practices. Understanding the
relationship between the language and the customs of the Karakalpak people offers insight into their
history, worldview, and the preservation of their traditions.
Keywords:
Karakalpak language, cultural heritage, dialects, historical significance, linguistic
evolution, unique words, traditions
The Karakalpak language, spoken primarily in the Karakalpakstan region of Uzbekistan, boasts
a rich and intricate history shaped by centuries of cultural exchange and internal development. Over
time, it has evolved through continuous interaction with various languages and peoples, resulting in a
vocabulary that vividly reflects the life, traditions, and values of the Karakalpak people. Unique words
specific to Karakalpak serve not only as linguistic markers but also as vital elements of cultural
preservation, emdiving the community’s collective memory and worldview. This article examines
the origins and meanings of these distinctive words and highlights their essential role in maintaining
the cultural identity of this Turkic-speaking population.
Language and culture in the Karakalpak context are deeply interconnected, forming an
inseparable bond through which generations have transmitted cultural knowledge, oral traditions, and
social values. The Karakalpak worldview is encapsulated in its linguistic expressions, many of which,
especially those relating to familial relationships, traditional practices, and natural phenomena, resist
easy translation into other languages. These unique terms offer a glimpse into a way of life molded
by the historical experience of nomadism, the influence of Islamic traditions, and the dynamics of
modernization. The vocabulary thus serves not only a communicative function but also acts as a
repository of historical and cultural identity.
Many words within the Karakalpak language are intrinsically tied to specific cultural practices,
rituals, and customs that continue to shape the community's identity today. For example, terms
associated with traditional family structures, social gatherings, agricultural practices, and religious
ceremonies hold profound cultural significance. These words encapsulate the values, beliefs, and
social norms of the Karakalpak people, offering a living testimony to their enduring traditions. By
preserving and using these culturally significant terms, speakers of Karakalpak contribute to the
continuity of their heritage, ensuring that future generations remain connected to their ancestral roots.
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−
Shógirme
: A traditional winter cap worn by Karakalpak men, also known as
Qurash
. It holds
historical significance and is considered a symbol of Karakalpak identity.
−
Sáwkele
: A ceremonial headpiece worn by women and girls, especially during weddings.
Adorned with pearls and precious stones, it represents the beauty and grace of Karakalpak women.
−
Háwjar
: A traditional song sung during the wedding ceremony when a girl is sent off to her
new home. It expresses emotional farewells and captures the deep sense of longing and connection to
one’s homeland.
−
Bet Ashar
: A unique Karakalpak wedding tradition, where the new bride is introduced to her
husband's family and community, often through a light-hearted and humorous depiction of her
character.
−
Yaramazan
: A poem recited by children at the beginning and end of Ramadan. It conveys
well-wishes for good health, prosperity, and happiness for the community.
−
Qiz Uzatiw
: The departure ceremony of the bride, marking a significant cultural moment in
Karakalpak weddings.
−
Besik Toy
: A ceremony dedicated to placing a baby in a cradle, symbolizing the beginning of
a new life in the community.
−
Júweri Gúrtik
: A traditional Karakalpak dish that holds symbolic significance in celebrations.
−
Súyinshi
: A gift given in celebration of happy news, such as the birth of a child or a marriage.
The Karakalpak language is characterized by notable internal diversity, being traditionally
divided into two primary dialects: the Northern and Southern dialects. Each exhibits distinct phonetic
features and unique lexical choices, reflecting the geographical, social, and cultural diversity within
the Karakalpak-speaking community. In the Northern dialect, spoken in regions such as Kegeyli,
Shimbay, Taxtakopir, and Qaraozek, certain words differ significantly from their Southern
counterparts. For instance:
1.
Shirpi
(match) vs.
Kúkirt
(Southern dialect)
2.
Shalbar
(trousers) vs.
Sim
(Southern dialect)
3.
Baylanis
(connection) vs.
Alaqa
(Southern dialect)
4.
Úlken
(large) vs.
Áydik
(Southern dialect)
5.
Qulaqshin
(earphones) vs.
Toppi
(Southern dialect)
6.
Gúze
(jug) vs.
Ibiriq
(Southern dialect)
These regional variations highlight the flexibility of the Karakalpak language and its adaptability
to different local contexts.
These regional variations not only highlight the linguistic richness of Karakalpak but also
demonstrate the language’s flexibility and its capacity to adapt to different local contexts, thus
preserving a sense of community identity while embracing diversity.
The evolution of the Karakalpak language over time is further illustrated through the phenomenon
of lexical obsolescence, where many traditional words, known as
go'nergen soʼzler
(old words), have
gradually fallen out of common usage. This process reflects broader societal changes, technological
advancements, and increasing global influences. For example, the traditional word
wa'spi
has been
largely replaced by
tariyxi
to denote 'history';
na'har
has given way to
awqat
or
tamaq
for 'cuisine';
joybar
has been superseded by
reje
for 'plan';
ga'rdish
by
qiyinshiliq
for 'difficulty';
qanterek
by
kelisim
for 'agreement'; and
jarliq
or
hamir
by
buyriq
for 'order'. Similarly,
jar
has been replaced with
dag'aza
to mean 'announcement'. The replacement of these traditional terms with newer equivalents
is a natural part of linguistic evolution, illustrating how the Karakalpak language continues to adapt
to the shifting realities of its speakers while still preserving echoes of its historical roots.
Conclusion.
The Karakalpak language is more than just a means of communication; it is a
reflection of the culture, history, and worldview of the Karakalpak people. Its rich vocabulary, shaped
by centuries of tradition and evolution, provides invaluable insights into the life and customs of one
STUDENTLERDI BIRLESTIRIW: XALÍQARALÍQ IZERTLEWLER HÁM PÁNLER BOYINSHA BIRGE
ISLESIW 1-XALÍQARALÍQ STUDENTLER KONFERENCIYASÍ. NÓKIS, 2025-JÍL 20-21-MAY
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37
of Central Asia’s most storied peoples. By studying and preserving these unique words, we not only
gain a deeper understanding of the language but also ensure that the cultural heritage embedded within
them is passed on to future generations. The continued exploration and documentation of the
go'nergen soʼzler
offer a pathway to understanding the broader linguistic and cultural evolution of the
region.
References:
1.
Akhmedov, R. (2020). Linguistic Diversity in Central Asia: Karakalpak as a Case Study.
Tashkent: National University of Uzbekistan Press.
2.
Kudaibergenova, Z. (2018). Language and Identity in Central Asia: The Role of Karakalpak.
Journal of Central Asian Linguistics, 12(3), 45-58.
3.
Sharipova, L. (2019). Karakalpak Cultural Heritage and Language Preservation. Almaty:
Kazakh University Press.
4.
Taxirovna, S. L. Axmetova Moldir Kasim kizi.(2024). A Cross-Cultural Perspective on
Japanese and Karakalpak Greetings.
Procedia of Philosophical and Pedagogical Sciences
,
3
(4),
1-4.
5.
Uteshova Z. The general characteristics of teaching reading comprehension //InterConf.–2020.
– 2020.
Q.MÁTMURATOVTIŃ «TERBENBES» ROMANÍNDA SESLERDIŃ
STILISTIKALÍQ FUNKCIYADA QOLLANÍLÍWÍ HAQQÍNDA
Aymurzaeva Ulbosın Joldasbay qızı
Berdaq atındaǵı QMU Qaraqalpaq filologiyası hám jurnalistika fakulteti Baspa isi tálim
baǵdarı 3-kurs studenti
Kórkem ádebiyatta jazıwshı sóz tańlawında tildiń barlıq stilleri de (kitabıy hám sóylew stilleri)
paydalanıla beredi hám olardı paydalanıw shıǵarmadaǵı waqıyaǵa, onıń personajlarınıń
xarakteristikasına, tiline baylanıslı boladı. Sonlıqtan da hár bir kórkem shıǵarmada jazıwshınıń
individuallıǵı, jekke stili, onıń kóz qarasları, obraz jasaw uqıplılıǵı kórinedi. Ayırım jazıwshılar óziniń
sheberligi menen milliy ádebiy tildiń rawajlanıwında iz qaldırıp, oǵan óz tásirin tiygize aladı.
Biz belgili dramaturg hám jurnalist, jazıwshı, kórkem óner ǵayratkeri Qıpshaqbay Mátmuratovtıń
«Terbenbes» romanında seslerdiń stilistikalıq funkciyalarda qollanılıwın qarap shıǵamız.
Q.Mátmuratov bul shıǵarmasında XXI ásir baslarında óziniń isbilermenlik uqıbı arqalı xalqınıń baxıt-
ıǵbalı ushın janın otqa jaǵıp xızmet etken tarıyxıy tulǵa Lepes bay haqqında sóz etedi.
Geypara izertlewshiler fonetikanıń stilistikalıq quralların úlken eki toparǵa bólip qaraydı: avtorlıq
qurallar hám atqarıw (sóylew) quralları.
Avtorlıq qurallar dep poetikalıq shıǵarmalardaǵı ritmika, metrika, rifma alliteraciya hám t.b.
aytıladı, al atqarıw qurallarına intonaciya, pauza, logikalıq hám frazalıq pát, sózlerdiń aytılıwındaǵı
emocionallıq hám ekspressivlik belgiler (boyawlar) kiredi [1].
Rus tiliniń stilistikası boyınsha jazılǵan miynetlerde fonetikalıq stilistikada, tiykarınan: 1)
sózlerdiń aytılıwı (sóylew) stili; 2) seslerdiń stilistikalıq funkciyası; 3) seslik simvolizm hám seslerdiń
poetikalıq funkciyası analizlengen [2]. Haqıyqatında da kórsetilgen bul fonetikalıq qurallar hár qıylı
stilistikalıq xızmetler atqaradı.
Sonday-aq jazıwshı shıǵarmasında seslerdiń aytılıw stili birqansha ózgeshe bolıp keledi.
Shıǵarma tilinde sesler óziniń sózdegi poziciyasına qaray hár qıylı aytılıw múmkin. Ondaǵı
nızamlılıqlardı hár tildiń orfoepiyalıq normaları belgileydi [3]. Biraq sóylewde bul normalar saqlana
bermeydi. Máselen, radio hám televideniedegi diktorlardıń, lektor hám dokladshılardıń, sonday-aq
sabaqtaǵı muǵallimlerdiń tilinde sózdegi sesler jazba ádebiy tildegi normaları menen aytıladı. Al óz-
ara sóylesiwde, awızeki sóylewde sózdegi ayırım sesler, hátteki buwınlar túsirilip te aytıla beredi: -
