RELIGIOUS OATHS AND THEIR LINGUISTIC CHARACTERISTICS IN UZBEK LANGUAGE

RELIGIOUS OATHS AND THEIR LINGUISTIC CHARACTERISTICS IN UZBEK LANGUAGE

Nilufar Tillaboeva

Senior teacher of Andizhan Academic Lyceum Ministry of Internal Affairs of the Republic of Uzbekistan,

Uzbekistan, Andizhan

In recent years, the focus of linguists on speech has led to the study of speech genres. The study of everyday speech genres makes it possible to identify the specific linguistic features of everyday speech. There are a number of everyday speech genres such as prayer, toast, oath and etc. in every language system [1, c.56].

A speech genre can be defined as a relatively stable type of expression that matches a specific characterized situation. Speech genres consist of daily communication activities like greetings, conversations, military commands and many more. Most speech genres are based on social, economic and relationship status between the sources of the speech and the target audience. It is important to note that, each speech genre consists of a unique tone.

However, the presenter of a speech genre is free to use accent to express individuality and is capable of mixing genres from diverse spheres. Since this is a daily conversation and communication process, the better we use genre commands, the more effective we implement an open speech plan which allows us to mix genres comfortably.

Basically, speech genre can be referred to as an utterance. It is true that utterance never comes to an end when it ends another one emergences and a response becomes an utterance to reply the previous one. Vocal statement is always created and formed as a response to previous statement/s and is always created in anticipation of a responding statement. There is no complete language, all language is sporadic, provisional unfinished and can be compared with to a connecting web of utterances.

Speech genre is generally supposed to support our means of communication. The way we send a message from the sender to the audience determines how our message will be received. The theme and tone of our utterances portray perceptions that we intend to send across hence one must be keen when making statements to avoid causing harm to him/her or to the others.

Once you utter a statement you become the originator and anything that protrude from the said words you tend to bare all responsibilities. Therefore, it is true that the language is naturally dialogic direct from its contexts. The sentence or phrases becomes a systematic utterance when uttered from one context of application to another.

So far, scientific researches in Uzbek linguistics has focused on the study of these genres such as prayer, toast, oath as a speech genre because of they have their own specific speech purpose, compositional structure and style in the language system. One point to note here is that, in these scientific researches religious oath is distinguished as a special type of oath represented by a specific pattern in the classification of the speech genre “oath”. The author writes that a religious oath differs from other oaths both in form and style [4,c.98].

Scientific researches on religious oaths in Uzbek shows that in the semantic field of religious oaths there is also the speech act of intention except the speech action of covenant, promise, persuasion. For example,

- Эй, Худо! Мен қон ҳам ичмайман, қон ҳам тўкмайман. Лекин бир одамнинг азобланиб ўлишини ўз кўзим билан кўришни истайман. Агар унинг жонини мен йўғимда олсанг, ёки ундан олдин мени азроилга рўпара қилсанг, сендан рози эмасман. [5, c.109].

In this case, the act of intention through appealing to God is observed. But this situation must be distinguished from an oath based on the covenant speech act. For example, “Шу ердан эсон-омон чиқиб кетсам, бир кунмас бир кун бўғизлаб кетаман.”- дея қасам ичганим ҳеч ёдимдан чиқмайди.[6, c.28].

Бунда иш-ҳаракатни бажарувчиси сўзловчининг ўзидир, ният қилиш нутқий ҳаракатига асосланган қасамёдда эса иш – ҳаракатни бажарувчиси ҳам, тингловчиси ҳам бевосита Худодир. Масалан, In this case, the performer of the action is the speaker himself. In an oath based on the intention, both the performer and the listener are directly God. For example,

Ё, тангрим,- деб юборди у беихтиёр. – Бу не синоат?! Вужудимга уя қириб олган иблиснинг ишими бу? Мен уни ҳайдайман, йўқотаман! [6, 36]. 

In this case, although the phrase Oh, God (Ё, тангрим) means appeal, the semantic content in the following sentences is directed to the speaker’s action which is performed by the speaker.

There are such types of religious oaths that they form a separate group in the language system. For example, the marriage vow. The marriage vow has a unique compositional structure and it means semantically a formal religious promise. There is a controversial issue here. Can oaths be non-religious, and if so, what are they? The official oath of allegiance in English can be cited in response to this question. There are religious and non-religious oaths in this country, and in non-religious oaths, citizens swear not to mention the name of God in their speech, but simply to be faithful to the Queen.

Religious words and style play a special role in the study of religious oaths. For example, while oaths expressed in a religious style have a distinct form, they are often characterized by being expressed in dialogic speech. If religious oaths are expressed in colloquial speech, the modus part of the oath is expressed in religious words. For example,

- Балли! Ёшлигимда бир аёлга бошим айланди. Хилватда учрашдим. Бироқ Аллоҳдан қўрқиб, ўша гуноҳни тарк этдим. Аёлни қўйиб юбордим .

- Рост сўзладингизми?

- Валлоҳ, шундоқ!

- Мен ҳукм қилурманки, аёлингиз сиздан чиқмагайлар ва сиз ҳам жаннатидирсиз. [5, c.411].

The peculiarity of religious oaths in colloquial speech is that they are expressed either by words or actions. For example,

Амир Ҳусайн  Амир Соҳибқирон билан учрашиб, зафарнишон лашкар билан Хузор томонга кетдилар. Хўжа размоз мозорида унинг руҳидан мадад тилаб, аҳду паймонини янгиладилар.[4, c.84]

Sometimes objects accepted in a general context by a particular social community also signify a religious oath. Faor example,

– Мана, ока, биринчи исбот,- дея Соли кафтига қўлидаги пичоғини тиғига ботирди. Зумда пичоқнинг изидан қон сизиб чиқди. – Мана шу қоним хаққи – хурмати, мен сизга содиқ хизмат қиламан. Худди боягидай аҳволда Соли йигитларини у билан таништириб чиқди. Кейин ҳамма йигитларнинг бараварига бошлари эгилди. Бу итоаткорлик белгиси эди. Бир пайтлар Қора Дев: “Агар сенинг олдингда бошқалар бошини эгса, демак, сенинг тобелигингни билдиради. Энг муқаддас анъанага шу пайтгача ҳеч ким хиёнат қилмаган.”, деганди. Икром қаршисидагиларни туришларидан билдики, бирортаси ҳам Абдулҳамидга тегишли эмас. Балки салом-алик қилиб юрадиганлари бордир. Бироқ унинг хизматини қилмайди.

- Раҳмат,- деди яйраб кетган Икром,- мен ҳам бир умр сизларга содиқ қолишга ваъда бераман! [4, c.227].

In this example, the word blood (қон) is the means by which the oath is performed. Cursing-type swearing in the language system also conveys the spirit of religiosity. For in swearing-type oaths, the executor of the action is directed to God. For example,

– Ойижон,- деди қиз пешонасидаги тўзғиган сочларини тўғрилаб қўяр экан,- у болага теголмасдим, шунинг учун... Ойижон, аҳмоқлик қилаётганимни кейин сезиб қолдим...

- Балки мен ўлсам...

- Йўқ... йўқ, ойижон, ундан кўра мен ўлай, бир марта бундай ишни қилдим, иккинчи марта...кўзим кўр, оёқларим шол бўлиб қолсин... Сизнинг айтганингиз бўлади... Нима десангиз ҳаммасига розиман.

In summary, religious oaths are also a specific type of oath in every language system, and its linguistic features can be serious linguistic issues in linguistics.  

References:

1. Хасанова Ф. М. Инглиз ва ўзбек тилларида қасамёд нутқий жанрининг қиёсий-типологик тадқиқи, фил.ф.ф.докт. дисс., Тошкент, 2019, 155 б.
2. Azizov O. Tilshunoslikka kirish.T.: Student,1996. - 176.
3. Reformatsky AA Introduction to Linguistics. М .: Enlightenment, 1967.- 544.
4. Hasanova F.M. The linguistic features of the informal types of speech genre “oath” in Uzbek lingo culture. International conference “Scientific research of the SCO countries: synergy and integration”. China, 2018, Part II
5. Т.Малик. Талваса. Т., 2007, 183бет
6. Зулфия Қуролбой қизи. Ёвузлик фариштаси. Т., 2005, 28бет