Linguistic Devices of Otov in Surkhandarya Dialects

Shokhista Tukhtashevna Makhmaraimova

, Khadicha Choriyevna Fayziyeva

Nargis Shodiyevna Kurbanazarova

and Nurali Rashidovich Amonturdiyev

Termiz State University, Termiz, Uzbekistan

Keywords: Uzbek Folk Dialects, Dialect Materials, Lexicon of Dialects, Folklore, Written Monuments, Folk History,

Language History, National Language, Clan and Tribe, Names of Household Items, Names of Household

Appliances.

Abstract: The study of dialects is a great help to determine the phonetic, lexical, and grammatical norms of the Uzbek

literary language, as well as to stabilize the Uzbek orthography and orthography. Studying dialects is also

important for people’s history and ethnography. Studying languages and dialects helps to identify the

differences between them by comparing them with the languages of other Turkic peoples, such as the location

of clans in the past and the household equipment they lived in. In addition, it is to study all stages of the

development of the national language, which is a means of communication between members of society, from

clan languages to tribal languages and finally to the national language and from the national language to the

national language. Lexical elements that have already disappeared or changed to a certain extent in the literary

language are preserved in dialects. Therefore, we tried to describe their lexical and grammatical meanings,

comparing the work with written monuments, folklore and other Turkic languages.

1 INTRODUCTION

We believe that the further enrichment of the Uzbek

literary language, first of all, the in-depth study of the

features of the Uzbek folk dialects, both theoretically

and practically, is one of the most urgent problems of

modern Uzbek linguistics.

Therefore, the issue of the development of today's

national languages, including the Uzbek language, is

one of the urgent issues of our daily life. The granting

of the status of the state language to the Uzbek

language is a vivid expression of this.

According to Article 4 of the Law of the Republic

of Uzbekistan dated December 21, 1995 No. 167-1

“On the State Language”, conditions are provided for

all citizens to learn the state language in the Republic

of Uzbekistan and respect for the languages of the

nationalities and peoples living in its territory. it is

emphasized that the conditions for the development

of these languages will be created.

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https://orcid.org/0000-0002-6135-8650

2 THE MAIN FINDINGS AND

RESULTS

In teaching and learning the Uzbek language, it is

important to compare its structure, grammatical

structure, and dialect materials with the

characteristics of written monuments. Including, in

the spheres where the state language is officially

valid, the current scientific rules and norms of the

Uzbek literary language are observed.

When examining this or that dialect historically,

in addition to the good use of some specially written

monuments, in addition to the history of the Turkic

language, he should be deeply aware of the materials

collected in the fields of folk art, history,

ethnography, and the sources related to these subjects

have dialects and dialects. naturally, clans, clans, clan

unions, and the language and culture of the people left

their mark. The historical study of languages and

dialects, in turn, provides a lot of valuable material

for the history of the people and the history of the

Makhmaraimova, S., Fayziyeva, K., Kurbanazarova, N. and Amonturdiyev, N.

Linguistic Devices of Otov in Surkhandarya Dialects.

DOI: 10.5220/0012965900003882

Paper published under CC license (CC BY-NC-ND 4.0)

In Proceedings of the 2nd Pamir Transboundary Conference for Sustainable Societies (PAMIR-2 2023), pages 1321-1324

ISBN: 978-989-758-723-8

1321

language. In the course of our observations, we were

convinced that the ideas that have not found their

expression in the history of the people and the history

of the language are clarified during the examination

of dialects and dialects. Therefore, our scientists such

as Mahmud Koshgari, V.V. Radlov, V. Sevortyan,

Y.I. Yeremeev, S.M. Abramzon, L.N. Gumelev gave

valuable materials about the house-otov (black

house). But this topic has not been fully studied. Our

goal is to shed light on the history of the names of the

Uy-otov (black house) equipment and its parts, which

were used by our ancestors until now, and to leave it

as a cultural heritage for the future generation, as well

as to present it as a resource to specialists interested

in the history of the culture of the Uzbek people.

In this work, Surkhandarya notes that there are

many similarities between the dictionaries of Uzbek

dialects and the dialects of neighboring Turkic

languages, but also refers to the use of folkloric

sources (folklore) in explaining some words and

giving examples.

For example, according to the structure of house-

o’tov (black house), koshkhanot (two-story house),

djarganat (four-story house with 62-64 heads);

müşközənak (house that does not allow a punch to

pass through the holes of the keraga); There will be a

shirinközənek (a house where a porcelain cup can fit

through the holes in the kerala).

Studying the history of names of parts and

equipment of house-o’tov (black house) in the

Surkhandarya region, comparing them with the

names of house-o’tov parts and parts of the ancient

Mongolian and Turkic peoples living in Central Asia

and East Asia, related to the names of house-o’tov It

is planned to create and publish an excellent

explanatory dictionary that collects a lot of

vocabulary, and on this basis, to study and research

the history of our nation, the rich cultural heritage of

our language.

We believe that the further enrichment of the

Uzbek literary language, first of all, the in-depth

study of the features of the Uzbek folk dialects, both

theoretically and practically, is one of the most urgent

problems of modern Uzbek linguistics.

Therefore, the issue of the development of today's

national languages, including the Uzbek language, is

one of the urgent issues of our daily life. The granting

of the status of the state language to the Uzbek

language is a vivid expression of this.

According to Article 4 of the Law of the Republic

of Uzbekistan dated December 21, 1995 No. 167-1

“On the State Language”, conditions are provided for

all citizens to learn the state language in the Republic

of Uzbekistan and respect for the languages of the

nationalities and peoples living in its territory. it is

emphasized that the conditions for the development

of these languages will be created.

In teaching and learning the Uzbek language, it is

important to compare its structure, grammatical

structure, dialect materials with the characteristics of

written monuments. Including, in the spheres where

the state language is officially valid, the current

scientific rules and norms of the Uzbek literary

language are observed.

3 CONCLUSION AND RESULTS

When examining this or that dialect from a historical

point of view, in addition to the good use of some

special written monuments, in addition to the history

of the Turkic language, he should also be deeply

aware of the materials collected in the fields of folk

art, history, ethnography, etc. it is natural that the

language and culture of the clans, tribes, unions of

tribes and people with dialects and dialects have left

their mark in the sources of these sciences. The

historical study of languages and dialects, in turn,

provides a lot of valuable material for the history of

the people and the history of the language. In the

course of our observations, we were convinced that

the ideas that have not found their expression in the

history of the people and the history of the language

are clarified during the examination of dialects and

argots. So, about hause-o’tov (black house) Black

house, i.e. o’tov played an important role in the social

life of the ancient Mongolian and Turkic tribes and

peoples not only in Central Asia, but also in the whole

of East Asia, being their main place of residence and

shelter. For example, M. Koshgari “Devonu lug’otit

turk”, Ye.I. Yeremeev “Ethnogenes tyurok”, S.M.

Abramzon “Kirgizi i ix etnogeneticheskiye i istoriko-

kulturnye svyazi”, L.N. Gumelev “Drevniye tyurki”

have valuable information about the black house

(o’tov) provides materials.

But this topic has not been fully studied. Our goal

is to shed light on the history of the naming of hause-

o’tov (black house) equipment and its parts, which

were used by our ancestors until now, and to leave

them as a cultural heritage for future generations, as

well as to provide them as a source for specialists

interested in the history of the culture of the Uzbek

people.

In this work, Surkhandarya notes that there are

many similarities between the dictionaries of Uzbek

dialects and the dialects of neighboring Turkic

languages, but also refers to the use of folkloric

PAMIR-2 2023 - The Second Pamir Transboundary Conference for Sustainable Societies- | PAMIR

1322

sources (folklore) in explaining some words and

giving examples.

otav (Boy., Shoʻr., Jar., Qum.) – oʻtov, black

hause. Comp., old. uzb. .ﺎﺗﻭﺍ (Rdl, I, 1103); turk. ada-

room, hause; qq. otaoʻ- newly installed oʻtov; xak.

otax- rinse; qirgʻ. otoo-small oʻtov (Yudaxin, 330);

turkm. otag- rinse (TDS, 493).

According to the structure of the house,

kashkanot (house with two floors), djarganat

(house consisting of 4 floors with 62-64 heads);

mushközənk (a house where a fist cannot fit through

the hole of the kerala); shirinközənek (a house where

a bowl cannot fit through the hole of the kerala) will

be.

kerägä (Boy., Shoʻr., Jar., Qum.) – a “lattice”-

shaped collapsible piece that forms the wall (base) of

the o’tov. It originally comes from the word kermoq,

from words like kermoq iymoq-kerilmoq, iyilmoq,

egmoq-egilmoq. In general, the root of the word is

related to the word kermoq iymoq. Comp., keraga-

reshetchatыy karkas nijney (silindricheskoy chasti

yurtы) (Oʻrl, 209); kaz. kerege-torkozdelenip

agʻashtan istelingen kiiz үydin qabыrgʻasы (Qtts,

290); turk. irege; kyrg. kaz. keregi; DLT da kereku.

uvuq (Boy., Jar., Qum., Shoʻr.) – the axle of the

o’tov, the long stick that joins the keraga to the sled,

bent in half to attach to the keraga. It also helps to lift

the chang’aroq. It is used in various phonetic variants

in various Turkic languages. There will be 60-70 pcs.

Comp., old. uzb. ﻍﻭﺍ (Rdl, I, 1617); ﻕﻭﺍ (Bl, 83); kaz,

kyr. uoʻq; kyrg. uuk unoʻni-axe of changʻaroq

(Yudakhin, 545); turkm. u:k (TDS, 672); xor. u:g

(UzDL, 108)

čaηaraq // čanγaraq (Boy., Shoʻr., Jar., Qum.) –

a circular piece of wood placed on the top of the o’tov,

held on all sides by the tips and raised. Comp., qq.

čäηäräq.

uvuq jenavi (Boy.) – the bend of the uvuq.

Ǯandarï: (Boy., Shoʻr., Jar.) – the wood that holds

the threshold with the keraga.

bosaγa (Boy., Shoʻr.) – threshold: Biting her lip,

Nasiba slowly reached out and took her slippers from

the threshold (118, 41). comp, qq. bosaga will be at

the door of the black house (Qtdm, 95); qirgʻ.

bosogo (20, 90).

keηηaraq (Boy.) – the entrance, the circle of the

changʻaroq.

qalam (Boy., Shoʻr.) – the place where the tip of

the uvula connects to the changʻaroq. comp., qq.

qəlem (Qtds, 188).

köz (Boy., Shoʻr.) – the eye of keraga. Comp.qq.

koz (Qtds, 162; Qtds, 164).

kök (Boy., Shoʻr., Qum) – a camel’s leather jacket

made of camel leather and sewn with straps for

sewing. comp., qq. kөk (Qtds, 164).

kök (Boy., Shoʻr., Qum) – a camel’s leather jacket

made of camel leather and sewn with straps for

sewing. comp., qq. kөk (Qtds, 164).

čij // čijbäv (Boy., Shoʻr., Jar., Qum.) – it is held

from the ground to the waist all around the waist. A

woven reed device that wraps the house from the

outside over the bamboo. Chii is wrapped in two

bundles, wrapped around the house from both sides.

Chiy – is the root of the dialectal verb to chiymoq (to

bind). Because when weaving chini, the same cut,

cleaned reed is chiyib (tied) in four or five places.

And bov in the word Chiybov is a dialectal form of

the word bog (a thread that acts as a tie). For this “taq

bavlï:”, “qoš bavlï:” are types called chiy. Comp.,

qq. shiy (Qtdm, 97).

jergänäk (Boy.) – a door in the form of a ladder,

which is placed on the door of o’tov. jergänäklärgä

čäspäk qï:lï:š kerak ǯabï:lmajaptï: (Chor.). Comp.,

ergǝnǝk – zasov dveri (Kn, 81); irkənə –

prinadlejnost palatki (Bud, 1, 189); irkənə (Rdl, 1,

468); qq. yergenek – 1. Door of oʻtov; 2. barn door

(Kkrs, 195).

zülp (Boy., Shoʻr., Qum.) – 1. an iron chain on

the door of the o’tov; 2. hair comb. Qiyos., qq. zülp

(Qtds, 136; Qtdm, 97); sam. Zulpak – door hinge

(SamSU, 52).

avï:rtmaq (Boy., Shoʻr.) – the pieces tied to the

ends of the threads while chii. Comp., qq. aurыq //

auыrыq (Qtds, 49).

Tuvullï:q // tuvlï:q // tu:urlï:q (Boy., Shoʻr., Jar.,

Qum.) – half of the uvuq and the felt that covers the

top of the keraga. In some dialects it is called “etak”.

The total will be 4 or 5. In its upper part, it is made

into loops and tied. The fifth ǯetim tü:ürlï:q and it’s

in many houses. Although it is clear that the // "-lik"

element in this word is a word-forming affix, the

word to’r is difficult to interpret. This word does not

have any connection with the word tor (net, fabric) or

tor (net of the house, upper part). Four ropes woven

from black and white wool are lowered to it. Three of

the ropes are tied, and the fourth one is lowered over

the door to open the tüjnük.

tüjnük (Boy., Shoʻr., Jar., Qum.) – a circle-

shaped felt that closes over a ski. Long ropes are

attached to it from its four sides that descend to the

ground. Its three ropes are tied to stakes in the ground

to prevent it from blowing away in strong winds. The

remaining rope is used to open and close the tüjnük,

that is, to ventilate the house. Сomp, ﺖﮑﻠﮑﻨﺗ tünlük (

– tujnuk (DLT,III,394); old uzb. کﻮﻠﮑﻧﻮﺗ (Rdl, III,

1545, 1604); qirgʻ. tүynүk (Yudakhin, 526); qq.

Linguistic Devices of Otov in Surkhandarya Dialects

1323

tүnlik – felt to cover the oʻtov’s changʻaroq; Turk.

tүynүk– black house changʻaroq (TDS, 664); In

some Kipchak dialects, tүnlik is a chimney, an open

space on top of a house for smoke to escape; Comp.,

xor. dү:nʼk – chimney; a hole (UzOSU, 81). Ad. t. in

tuynuk – a special hole in the wall of the house.

ǯapsar – the place where the heads of the keraga

join together (Sr, 82) Comp., qq. japsar – the interior

of the black house says a kapatlyna (Qtds, 119).

baqqan (Boy., Shoʻr., Jar., Qum.) – 1. a pole that

can be attached to a ski to protect against a hurricane;

2. a piece of wood or rope held by children so as not

to block the car when the bride is being dropped off

and picked up, i.e. to hold the bride; 3. a stick used to

open and close a hole. Comp., old. uzb. ﻥﺎﻗﺎﺑ ﻥﺎﻏﺎﺑ

stick, pole (Rdl, IV, 1448); kaz. baqan – wood for

making grass o’tov (Rdl, IV, 1437); kyrg. baqan –

wood (Yudakhin, 69); qq. baqan – a stick that opens

and closes a o’tov.

beldav (Boy., Shoʻr., Jar., Qum.) – a 20-25 cm

wide woven cotton band that is tied over the felt from

the place where it is joined to the neck. The word bel

(middle part) consists of -da (-la) formative affix and

-v elements, bel is the stem, da (-la) formative affix,

-v is the action noun form of the verb. Beldov is

derived from the meanings of belting, belting, holding

by the waist.

üzük (üzlük) – a felt that closes from the navel to

the top of the uvuq. There will be 2 rings, that is, there

will be front and back rings. The word üzük in V.

Sevortyan’s “Etymological Dictionary” and other

sources means the felt that is covered over the house

from the corner to the hole. V. Sevortyan assumes that

this word originates from the word uz (ust) tepa

height. It is quite close to the truth that it may come

from the word үzlүk yoki (uzuk) originally from the

word ust +lik (ustlik). The words uzra (ustra) in the

modern language are historically the same.

taγapča (Boy., Shoʻr., Jar., Qum.) – 10 cm wide

cotton woven band sewn into a ring. This is tied to

hold the ring in place.

tizmä//tüzmä (Boy., Shoʻr., Jar., Qum.) – a

decorative fabric woven from woolen thread of

different colors, 6 cm wide, length (length) equal to

the entire circumference of the grass. Ridge house

uvuqs, uvuq jenävini in order to keep it in a certain

order, from the bent place of the uvuqs, each uvuq is

held by one turn, that is, the uvuqs are lined up evenly.

uvuqbāv (Boy., Shoʻr., Jar., Qum.) – it is

transferred to the place where the uvuk joins with the

keraga and is connected to the keraga.

irgä (Boy.) – got a door (from the inside).

čel (Boy., Shoʻr., Jar., Qum.) – a ditch dug around

the o’tov to prevent water from seeping in when it

rains. Comp., kk. shel; yaju. chel – pass; turkm. chil

– border between two floors; xor.

chel – marza; A

lonely footpath on the edge of a cultivated field

(UzDL, 115).

aq beldöv (Boy., Shoʻr., Jar., Qum.) – the outer

white belt of the o’tov is woven only from white

thread, four pieces, turned from the outside of the

otov, and tied inside the o’tov door.

arqanbeldöv (Boy., Shoʻr., Jar.,) – it is tied

around the o’tov. The white ribbons coming down

from the rings are tied to the arqan beldöv.

kötbav (Boy., Shoʻr.) – a rope that hangs from

the black house’s sled to the ground. If there is a

strong wind, it is tied to stakes. Comp., karak.

kotbau.

baγï:š – a special weave, 25 cm wide, which is

tied around the grass. incoming item.

alä äjil (Boy., Shoʻr.) – 3-4 pieces are made from

white and black wool and sewn together. This is tied

by turning the bottom of the bagï:šlär.

In general, household equipment provides a

certain material for studying the lexicon of Uzbek

dialects, and on the other hand, it is of great

importance for studying the historical lexicon of the

modern Uzbek language.

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Koshgari, Mahmud. (1960-1963). Devonu lugotit turk

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Chingi, Muhammad Yakub. (1982). Kelur-name. Science,

Tashkent.

Karakalpak-Russian dictionary. (1958). Moscow.

Malov, S.E. (1952). Monuments of ancient Turkic writing.

M.-L.

Radlov, V.V. (1863-1911). Experience of a dictionary of

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Ishaev, A. (1977). Uzbek dialects in Karakalpakstan.

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Umurqulov, Bekpulat. (2020). Comparison - a means of

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