МЕДИЦИНА, ПЕДАГОГИКА И ТЕХНОЛОГИЯ:
ТЕОРИЯ И ПРАКТИКА
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SOCIOLINGUISTIC SIMILARITIES IN THE REALIZATION OF THE
MODESTY MAXIM IN ENGLISH AND UZBEK LANGUAGES
Shodieva Maftunabonu Adizovna
Asia International University, English chair
Email:
shodiyevamaftunabonuadizovna@oxu.uz
Abstract
The sociolinguistic parallels between the English and Uzbek realizations of the
modesty maxim are examined in this article. The study looks at how cultural and
linguistic norms in both languages use comparable discourse techniques to convey
modesty, limit self-praise, and preserve social harmony, all while drawing on the
theoretical framework of politeness theory. The impact of age, gender, and social status
on the application of the modesty maxim is also covered. The study sheds light on the
cross-cultural purposes of modesty and offers understanding of its universal yet
culturally particular linguistic expressions.
Keywords:
Leech, pragmatics, politeness theory, sociolinguistics, English, Uzbek,
cultural norms, gender and language, face-saving techniques, modesty maxim
Introduction
Politeness is a universal feature of human interaction, but its linguistic expressions
vary across cultures. The modesty maxim is a fundamental principle according to
Geoffrey Leech's politeness theory (1983), which states that speakers should minimize
their own praise and maximize that of others. Modesty is regarded as a virtue in many
cultures, and people's language choices during communication are influenced by this
norm. The realization of the modesty maxim in two linguistically and culturally
different languages—English and Uzbek—as well as the sociolinguistic factors
influencing its application are examined in this article.
According to Leech's (1983) politeness principle, modesty is essential to cordial
communication. In particular, self-deprecation and avoiding self-aggrandizement
are stressed by the modesty maxim. This is supported by Brown and Levinson's
(1987) theory of face-saving acts, which emphasizes how speakers control their
public self-image during social interactions. When there are disparities in status and
МЕДИЦИНА, ПЕДАГОГИКА И ТЕХНОЛОГИЯ:
ТЕОРИЯ И ПРАКТИКА
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power, modesty serves as a tactic to lessen actions that could endanger one's
reputation.
One of Geoffrey Leech's politeness principles, the modesty maxim, has a big
influence on how people speak in different cultures. The use of modesty is ingrained
in the social and cultural fabric of both Uzbek and English, reflecting both wider
sociolinguistic norms and linguistic etiquette. According to sociolinguistic theory,
speakers of both languages minimize their accomplishments, refrain from praising
themselves, and elevate others in conversation. When receiving praise, English
speakers respond modestly with expressions like "It was nothing" or "I just got
lucky" (Leech 132). Similarly, to avoid compliments, Uzbek speakers frequently
use phrases like "Unchalik emasman" (I'm not that good) or "Omadim keldi" (I was
lucky). These phrases serve to preserve social harmony and prevent a hierarchical
divide between interlocutors in addition to diminishing the speaker's sense of self-
importance. Furthermore, modesty is a sign of moral and ethical conduct in both
societies and is frequently connected to humility, respect for others, and a
collectivist outlook (Holmes 45). Crucially, gender, age, and social standing also
influence the sociolinguistic realization of modesty. According to traditional gender
roles, female speakers typically use more indirect and self-effacing language when
speaking to elders, while younger speakers are expected to be more modest in both
Uzbek and English cultures (Tannen 178). The purpose of the modesty maxim in
both languages, despite linguistic and cultural differences, demonstrates a universal
human inclination to maintain interpersonal rapport, refrain from actions that could
endanger one's reputation, and convey deference (Brown and Levinson 61). As a
result, the comparison of modesty in Uzbek and English reveals how similar
sociolinguistic techniques are employed to control politeness, demonstrating the
universal but culturally specific character of modest communication. Modesty in
language is a social balance mechanism in both Uzbek and English cultures. The
devaluation of individual accomplishment is reflected in the common English
reactions to compliments, such as "It was nothing," "I just got lucky," or "Anyone
could have done it" (Leech 132). Phrases like "Unchalik emasman" (I'm not that
good) and "Omadim keldi" (I was lucky) are also used by Uzbek speakers and serve
the same pragmatic purpose. The illocutionary goal—reducing self-importance—is
strikingly similar in both languages, despite their grammatical and phonetic
differences. In both languages, social roles and modesty are closely related. For
МЕДИЦИНА, ПЕДАГОГИКА И ТЕХНОЛОГИЯ:
ТЕОРИЯ И ПРАКТИКА
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example, when speaking to elders, younger speakers are expected to be more
humble in both cultures. The expression of modesty is also influenced by gender
roles: female speakers of Uzbek and English are more likely to use indirect
expressions and self-effacing language (Tannen 178; Holmes 45). These trends
point to a desire to maintain interpersonal rapport as well as a common
sociolinguistic understanding of hierarchical relationships.
Additionally, both languages express modesty through hedging and indirectness. In
English, phrases like "Maybe I was just lucky" or "I'm not sure I deserve that" work
similarly to their Uzbek counterparts, such as "Shunchaki tasodif bo‘ldi" (It was just a
coincidence). These frameworks help speakers stay courteous, refrain from bragging,
and establish equality.
Conclusion
In conclusion, there are deep sociolinguistic parallels between Uzbek and English
in the application of the modesty maxim. In order to conform to cultural norms of
humility, both languages use indirectness, hedging, and self-deprecating language. The
expression of modesty is further mediated by age, gender, and social standing,
suggesting that politeness is a culturally controlled communication technique rather
than just a linguistic trait. These parallels lend credence to the idea that, in spite of
linguistic differences, the fundamentals of civility and modesty are influenced by
universal human ideals of respect and social harmony.
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177
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