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yanada kengroq baholash imkonini beradi va madaniyatlararo tushunish va hamkorlikni
rivojlantiradi. Vaqt kontseptsiyasidagi ushbu madaniy farqlarni tushunish va hurmat qilish tobora
o'zaro bog'langan global jamiyatda yanada samarali muloqot va hamkorlikka olib kelishi
mumkin. Bundan tashqari, madaniy farqlar vaqtning aqliy tasviriga ham taalluqli ekanligini
ta'kidlash muhimdir.
Madaniy amaliyotlar va marosimlar odamlarning vaqt haqidagi tasavvurini shakllantirishi
mumkin. Masalan, yapon madaniyatida “ma” tushunchasi voqealar orasidagi bo‘shliqning
muhimligini ta’kidlab, o‘z vaqtida mulohaza yuritish va pauzalarni qadrlashga imkon beradi. Bu
ko'plab G'arb madaniyatlarida kuzatiladigan vaqtga tez sur'atda va samaradorlikka asoslangan
yondashuvdan farq qiladi.
Madaniyatlarda vaqtni idrok etishning nuanslarini tushunish turli sharoitlarda amaliy ta'sir
ko'rsatishi mumkin. Masalan, global biznes kontekstida vaqtni idrok etishdagi madaniy
farqlardan xabardor bo'lish xalqaro hamkorlar va hamkasblar bilan muloqot va hamkorlikni
kuchaytirishi mumkin. Shuningdek, u turli nuqtai nazarlarni hurmat qiladigan va tan oladigan
muhitni shakllantirish orqali tashkilotlarda inklyuzivlik va xilma-xillikni rag'batlantirishga hissa
qo'shishi mumkin[2].
Jamiyatlar global miqyosda o'zaro bir-biriga ta'sir qilishda va integratsiyalashishda davom
etar ekan, madaniyatlar bo'ylab vaqt tushunchasini idrok etish mazmunli aloqalar va
munosabatlarni o'rnatish uchun juda muhimdir. Vaqt bilan bog'liq e'tiqod va amaliyotlarning
xilma-xilligini qabul qilish o'zaro munosabatlarimizni boyitishi va yanada uyg'un va o'zaro
bog'langan dunyoga hissa qo'shishi mumkin.
Foydalanilgan adabiyotlar ro’yxati:
1.
Ford, D. Y. (2016). Black and Hispanic students: Cultural differences within the context of
education. In L. Corno & E. M. Anderman (Eds.), Handbook of educational psychology (3rd ed.,
pp. 364–377). Routledge/Taylor & Francis Group.
2.
Gijssels, T. & Casasanto, D. (2017). Conceptualizing time in terms of space: Experimental
evidence. In B. Dancygier (Ed.), Cambridge Handbook of Cognitive Linguistics (pp. 651-668).
Cambridge: Cambridge University Press.
LACUNAE AND LACUNAS IN THE WORKS OF KHOLED HUSSEINI
Matenova A.K PhD student of National University of Uzbekistan named Mirzo Ulugbek
ABSTRACT:
This article discusses the concept lacunae in linguistics and modern
lacunarism in translation, especially in the works of Kholed Husseini. His works were translated
into several languages.
KEYWORDS:
lacunarism, lacunae, culture, types of lacuna.
INTRODUCTION
Culture and language is connected with each other, that’s why “culture can determine
how what a given society does and thinks ", then the language" is that is how they think ”[1]. So
the lacunae and language plays an important role in any language in order to fill the gaps in the
language and find the appropriate version to the gap. While translating the novel or story, the
translator finds some words that are cannot be found in one language, but it is used in another
language. In such cases the translator can not use word by word translation and he has to learn
the culture and have clear knowledge about it for not let the readers to have cultural sock even
while reading.
THE MAIN FINDINGS AND RESULTS.
The knowledge about the world (including
culture) finds representation in language and makes the translation appropriate to the reader. In
modern linguistics each sphere is essential and in this article the lacunae in the work “The Kite
Runner” by Khaled Hosseini is discussed. In this regard, the translation of the lacunae of the
world is investigated, that is, "how the world is drawn by a person in his imagination." His first
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novel, The Kite Runner, was published in 2003, and has since become an international best-
seller, with more than 10 million copies sold worldwide. The Kite Runner was adapted into a
film of the same name in 2007.
Here are some examples of lacunae from the novel “The Kite Runner” by Kholed
Hosseini:
1.
Nixari- lamb or beef or with sause;
2.
Shuravi- soviet people
3.
Hazari – Turkic-speaking nomadic people
4.
Pakol- traditional afghan headdress in the form of a brown wool beret.
In the novel the afghan culture and cultural words were used and while translating, it
cannot be interpreted word by word or just explanation, so the afghan version of a word is used
even in English version of the novel.
Most researchers, when considering discrepancies, both in languages and cultures, prefer
the term lacuna (from Latin lacuna - deepening, depression, hole, cavity; from French lacun -
emptiness, gap). “Soviet Encyclopedic Dictionary” gives the following definition of a gap in
relation to linguistics and literary criticism: "a gap, a missing place in the text." The same
definition of a gap were found as a philological term in the Dictionary of Foreign Words.
Canadian linguists Vine J.P. and Darbelne J., who were the first to introduce the term lacuna into
scientific use, define it as “a phenomenon that occurs whenever a word in one language does not
have a correspondence in another language. “We find a similar understanding of the lacuna in
Stepanov Yu.S.,” writes Muravyov V.L., who, in turn, defines the lacuna as “a word of another
language that is missing in a given language.” He further clarifies: “... we will consider lacunae
only those foreign words (stable phrases) that express concepts that are not fixed in the linguistic
norm of a given language and for the transmission of which more or less extensive periphrases
are required in this language - free word combinations created at the level of speech”[2].
Ogurtsova O. A. offers her working definition: “Lacuna is a word, phrase (both free and
phraseological), a grammatical category that exists in one of the compared languages and does
not occur in another compared language”[3].
Konrad N.I., Sorokin Yu.A., Markovin I. Yu. use the term lacuna in a broad sense,
referring here to all phenomena that require additional clarification in contact with another
culture. These researchers consider it expedient and methodologically justified to use this term
when comparing not only languages, but also some other aspects of culture. On the one hand,
such an expansion of the concept of a lacuna is based on a really existing close relationship
between language and culture; on the other hand, the identification, along with linguistic cultural
and cultural lacunae, can, according to these authors, contribute to the establishment of some
specific forms of correlation between language and culture. Lacunas in the most general sense
fix what is in one local culture and what is not in another. According to Konrad N.I., lacuna
should be considered a certain set of texts that require intra-text and extra-text interpretation.
Cultural lacunas are found when analyzing and fixing discrepancies in cultures, which are
reflected, as a rule, in the language of the carriers of this culture in the process of
communication. The whole variety of synchronic groups of lacuna, in turn, can be divided into
two main types. Synchronous gaps of the first type are relatively easy to identify in a bilingual
(or multilingual) situation when comparing lexical or grammatical systems of two languages or
semantic fields and words reflecting the peculiarities of mental perception of the world and
culture in a whole range of languages. This is the most studied and rather detailed type of
interlingual (interlingual) lacuna in Russian linguistics (Stepanov Yu.S., Muravyov V.L.). It is
the phenomenon of lacunarity that keeps our language “alive as life”.
Language develops together with the cultural life of society. Along with the development
of society, its language is enriched with new concepts, new terms. Each individual social system
has its own characteristics of development, and they are constantly reflected in the lexical
structure of the language.
There are two main difficulties in translating lacuna into the target language:
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1) there is no exact equivalent of the original word in the translated language;
2) inability to adequately restore its connotative meaning, national, historical, color,
together with the meaning of the subject. Non-equivalency (lacunarity) occurs in all languages of
the aging world. It can occur at the level of individual words, phrases, regular expressions,
sentences, phraseologies, proverbs. Therefore, if the concept expressed by such means does not
exist in other languages, their meaning is explained by means of free word combinations. In
modern linguistics, the concept of non-equivalent lexis or lacuna is interpreted as a concept of
verbal or nonverbal expression belonging to a language or culture, variants, invariants of
linguistic means that are not adequately expressed in other cultures.
Therefore, the peculiarities of lacunae are in the expressions and characterized by culture.
When two cultures meet, the cultural speciality occurs and the reader finds it difficult to
understand or has no imagination about this word, so in such case, at the end of the novel usually
there are explanation of words.
REFERENCES
1.
Aituganova B.K Problems of “cultural lacunas” in translation- Astana, 2000.
2.
Anokhina T Lacunae in literary translation.-Norwegia, 2018.
3.
Bykova G. V. Lacuna as a category of lexic systemology. – Blagoveshensk, BSPU Publishing
House,2003. –P.276.
4.
Dashidorzhieva B.V Types of lacunae in intercultural communication. diss.M.,2002.
5.
Khaled Hosseini THE KITE RUNNER-Great Britain, 2007.
6.
Сэпир Э. Избранные труды по языкознанию и культурологии. -Москва, Прогресс, 1993.
–С.303.
Муравьев В.Л. Лексические лакуны. -Владимир, 1975. –С.96.
7.
Огурцова О.А. К проблеме лакунарности //Функциональные особенности
лингвистических единиц. -Краснодар, 1979. -С.77-83.
EMOTIONALITY AND EMOTIVENESS IN EXPRESSING EMPATHY AND
EMPATHY’S POTENTIAL IN THE SPEECH SPHERE OF REJOICING
Mavlanova Oybarchin Sheraliyevna
PhD student at the
National University of Uzbekistan
Abstract
The paper presents emphatic rejoicing from the point of view of predominance of
emotional or emotive component. The author describes difference between emotionality and
emotivity in expressing empathy. The term “emotional” content encompasses the idea of
authenticity, spontaneity, and naturalness; the emotional statements are frequently elaborative
and contentious. Affectation, hypocrisy, intentionality, and brief statements that typically lack
argumentation are characteristics of “emotivity”. The author concluded that verbal co-rejoicing
can have emotional potential when formally emotive empathic remarks are determined by the
situation.
Key words:
empathy, emotionality, emotivity, the sphere of co-rejoicing, empathic
utterances, positivity, negativity
Introduction
Emotions are people’s high satisfaction or non-satisfaction of needs presence of ability
and mental image as a result of being able to create its surroundings to the surrounding world
from the reflection of their relations in the mind the process of throughout human life and its
positive or negative effects on events. It means his emotional attitude through emotions as
experiences show. Humans have the unique capacity to experience complex, nuanced, emotions.
