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Значение произведений кунхожи в изучении истории каракалпакского народа XIX века: 39 culture can be interpreted in different ways, but we understand culture as a product of society's activity, society as the subject of this activity and ―personality is a product of culture‖ [9]. This leads to the conclusion that it is impossible to understand the genesis, the formation of the individual, in isolation from the culture of the social community (small social group and, ultimately, the nation). Culture is the way people act. And public relations are the springboard, the basis for this activity. Such an understanding helps us to understand exactly how society (social relations) and culture (way of activity) are connected. Society creates a field for human action, its present appearance determines their boundaries and to a certain extent determines the nature and methods of action. Culture, according to E. Sapir, ―is what a given society does and thinks, and the language thinks…‖, while ―language does not exist outside of culture, i.e. extrasocially inherited set of practical skills and ideas that characterize our way of life‖ [6]. In order to coexist in society, a person must think, act like other members of society and use the language that the people speak and interpret it accordingly. Thus, language and culture interact closely in the process of communication, which leads to the concept of co-study of language and culture. In the course of studying a foreign language, a student not only masters a new language code, but also the way of life, customs, cultural achievements, spiritual culture inherent in its speakers, therefore culture is also an object of learning, along with language, speech and speech activity. REFERENCES: 1. Vereshchagin E.M., Kostomarov V.G. Language and culture. Linguistic and regional studies in teaching Russian as a foreign language. 4 th ed. Moscow: Russian language, 1990. 246 p. 2. Elizarova G.V. Culture and teaching foreign languages. St. Petersburg: Karo, 2005. 352 p. 3. Kostomarov V.G., Leontiev A.A., Schwarzkopf B.S. Theory of speech activity and culture of speech / In the book: Fundamentals of the theory of speech activity. Ed. A.A. Leontiev. Moscow: Nauka, 1974, pp. 300-311. 4. Luria A.R. General psychology. Moscow: Pedagogy, 1978. 259 p. 5. Panfilov V.Z. General linguistics. Forms of existence, functions, history of language. Moscow: Nauka, 1970. pp. 383-385. 6. Sapir E. The position of linguistics as a science / In the book: Zvegintsev.V.A. History of linguistics of the XIX-XX centuries in essays and sayings. Part 2. Moscow: Nauka, 1993. pp. 177-185. 7. Schweitzer A. Modern sociolinguistics. Theory, problems, methods. Moscow: Nauka, 1977. 176 p. 8. Yakubinsky L.P. Selected works: Language and its functioning. Moscow: Dep. lang. and literature, 1986. 205 p. 9. Ananiev B.G. Soviet Encyclopedic Dictionary. Moscow: Soviet Encyclopedia, 1984. pp. 54. ЗНАЧЕНИЕ ПРОИЗВЕДЕНИЙ КУНХОЖИ В ИЗУЧЕНИИ ИСТОРИИ КАРАКАЛПАКСКОГО НАРОДА XIX ВЕКА Есназарова З.Б. к.и.н., НГПИ им. Ажинияза, Нукус, Узбекистан e-mail: zulfiya.yesnazarova@mail.ru тел.: +998933629503 Исторические события после переселения каракалпаков в Хорезм хивинскими ханами связаны с социально-экономическим положением каракалпакского народа при Хивинском ханстве. Кунходжа жил в 1799 - 1880 гг. Места, где проживал Кунходжа, назывались: Тербенбес, Кок-Озек, Айырша, Жалайыр, находились они на северно-западной стороне нынешнего Тахтакупырского района, между Тахтакупырским и Караузякским районами, в колхозе Казахдарья Муйнакского района, вблизи Аральского моря [Исмаилов, 1961: 77]. Названные места упоминаются в произведениях Кунходжи и в других произведениях каракалпакских поэтов XIX века. Стоит отметить, что эти места, где поселились каракалпаки сразу после переселения из Туркестана. Согласно историческим данным, А.В.Каульбарс, проводивший научные исследования мест, где каракалпаки жили в 1873 году, упомянул об этих местах в своей книге «Низовья Амударьи». В этой работе рассказывается о ловле рыб каракалпаками в вышеупомянутых местах. Весной и летом они ловили рыбу ночью при свечах. Высвечивали рыбу и кололи острогой на лодке. Об этом способе ловли рыбы написал А.В. Каульбарс [Каульбарс, 1881: 40 45.110.119.129.134.224.559]. То, что в этих местах жил Кунходжа, широко отражено в его стихотворении «Жайлаўым (Мои луга)». Об этом он пишет так: Ата-журтым Туркстанан келгели, (С тех пор, как мои предки прибыли из Туркистана) Ата-бабам қоныс басқан жайлаўым, (Мои луга, обжитые предками), Анадан туўғалы, есим билгели, (С самого рождения, как себя помню,), Ойнап қиар ӛскен қалың жайлаўым. (Мои луга, где я провел свое детство). Кҥн бойына байыр етип турақлы, (Целыми днями я бывал там занят). Мен кетермен әрман билен жырақлы, (Я ухожу далеко, в мечтах и чаяниях), Қамыс орып алтаў-жетеў орақлы, (Ходят жнецы с серпами в руках), Теристӛбе, узын қайыр жайлаўым. (Терис тобе - мои родные луга). В исторической литературе есть такие названия - Қара бӛгет, Кӛк бӛгет [Кҥнхожа, 2019: 78]. Здесь запруда (плотина) выполняет функцию преграды для воды к арыкам. Места, которые в стихотворении указаны как берега Жана су, называется Жанадарья. По историческим фактам в 1956-1957 гг. археолого-этнографическая группа Хорезмской экспедиции под руководством Б.В. Андрианова тщательно изучила ирригационные участки, построенные каракалпаками на нижнем и среднем берегах Жанадарьи. Собранные этим отрядом материалы свидетельствуют о том, что каракалпаки построили в этом районе большое количество ирригационных сооружений. Так, согласно хивинским летописям, каракалпаки поселились в Жанадарье еще в 1715 году. На основе этого факта П.П.Иванов также заключает, что каракалпаки начали заселять земли вблизи Жанадарьи ещѐ в начале восемнадцатого века [История Каракалпакской АССР, 1975: 157]. Следовательно, место, о котором упоминается как Жана су в стихотворении «Жайлаўым» это - Жанадарья. Бестоқсан мҥйтенниң ата-бабасы, (Их предки - бестоксан муйтен), Аны туўған меҳрибаны анасы, (Его родила ласковая мать), Ӛршип-ӛсип жалшымаған баласы, (сын вырос кое-как), Ҥстинде олар да ӛскен жайлаўым… (Они тоже выросли на тебе, мои луга!) [Кҥнхожа, 2019: 5] - воспевает поэт. Здесь в слове бес токсан скрывается количество налога, которого заплатили муйтены (род каракалпаков) Хивинскому ханству [Нызанов, 2019: 5]. В XIX веке скотоводство играло важную роль в хозяйственной жизни каракалпаков, где преобладал крупный рогатый скот. Рыбным промыслом занимались каракалпакские роды, которые жили на берегах Аральского моря, Куандарьи, Жанадарьи и нижнего течения Амударьи, в частности представители родов - муйтен, колдаулы, ашамайлы, кыят. По этому, наряду с тем, что слово «Жайлаўым (Мой край (дословно пастбище))» в одноименном стихотворении Кунходжи означает пастбище, где пасется скот, в нем ещѐ и идет описание быта каракалпакского народа. В результате поэт в слове «Жайлаўым (Мой край)» объединяет места, приведенные в стихотворении и расположенные вблизи аула, где жил сам поэт, места, которые назывались: «Терис тобе», «Узын қайыр», «Ержан атаў», «Ырза», «Тоқтас», «Мантық», «Жалайыр», «Бекбан шағыл», «Жаңа суў», «Кӛк ӛзек»,, «Мҥйтен бӛгет», «Айырша», «Тербенбес» [Пирназаров, 2000: 14,15]. При чтении стихотворения, читателю становится ясно, что то это основное направление творческого метода Кунходжи. Кунходжа посредством стихов изображает природу и явления каракалпакской земли. Описывает жизненные условия каракалпакского народа в XIX веке. Например, в этом стихотворении Кунходжа пишет: Бирнешени мақсетине жеттирип, (Вы помогли многим достичь цели), Бирнешени қайғы-қапа еттирип, (Многих заставили горевать), 41 Жайлаўым жайлаўым, айтпасам болмас, (Луга, луга, как мне промолчать), Бул азапты биз сорлыға ким қылмас, (кто бы горе такое не пророчил нам), Ӛзим әўеремен ҳақтың исине, (Я всегда на стороне правды), Бир қудайым мәдет бергей денеме, (Один бог в помощь моей душе), Ылайықлы берген мен ӛтермен жайлаўым (Достойную помощь получил я, мои луга!) [Кҥнхожа, 2019: 6]. Если проанализировать, поэт сетуя о нехватке пастбищ каракалпаков для крупного рогатого скота, овец и коз в те времен, когда он жил, и о том, что у них действительно не было пастбища, создает картину жизни каракалпаков в XIX веке. ЛИТЕРАТУРА: 1. Исмаилов Б. Кҥнхожаның ӛмири ҳәм творчествосы. – Нукус, 1996. 2. История Каракалакской АССР. Т. I. – Нукус: Каракалпакстан, 1975. 3. Каульбарс А.В. Низовья Аму-дарья, описанные по собственным исследованиям в 1873 г. Генерального штаба полковником Бароном А.В. Каульбарсом – СПБ., 1881- (Записки императорского русского географического общества по общей географии. 4. Кҥнхожа. Сайланды қосықлар жыйнағы. – Нукус, 2019. 5. Нызанов М. Кҥнхожа (сайланды қосықлар жыйнағы). – Нӛкис: Билим, 2019. 6. Пирназаров А. Кҥнхожа, Әжинияз, Сыдық шығармаларында қолланылған дӛретиўшилик усыллары. – Нукус, 2000. “O`N UCHINCHI ESHIK” SHE‟RIDA BERUNIY OBRAZI TALQINI Pirnazarova M.M. f.f.n., dotsent, Urganch Davlat universiteti, Urganch, O‘zbekiston e-mail: manzuramatnazarovna@gmail.com tel: +99897 5165666 Omon Matjon ijodi davomida buyuk qomusiy olimlarimiz va shoirlarimiz Al-Beruniy, Al- Xorazmiy, Al-Ma‘mun, Ahmad Yassaviy, Pahlavon Mahmudlarning obrazi yaratilganini ko‗rishimiz mumkin. Shoirning Beruniy haqidagi asarlari ham shoirning yuksak darajadagi asarlari qatoriga kiradi. Abu Rayxon Beruniy keyingi avlodlarga boy ilmiy va adabiy meros qoldirgan. Uni nafaqat sharq xalqlari, balki g`arb jamoatchiligi ham tan olgan. Shu boisdan buyuk olim haqida ilmiy asarlar bilan birga badiiy asarlar ham yaratilgan. Shu jihatdan olib qaraydigan bo`lsak, shoir iste‘dodli realist ijodkor sifatida o`z ideallarini ifoda etish maqsadida tarixda yashab o`tgan, xalqimiz uchun qadrli bo`lgan va butun dunyo tan olgan buyuk alloma shaxslarning obraziga murojaat qilgan. Aniq tarixiy dalillarni va tarixiy shaxslar haqidagi afsona va rivoyatlarni o`rgangan, asarlariga singdirib yuborgan. Ijodkor asarlarini kuzatar ekanmiz, buyuk va oddiy insonlarning qalb go`zalliklarini, zamon, umr, xalq, odamlar taqdiri va kelajagi bilan bog`liqligi, vatan oldidagi burchi kabi mavzular shoir ijodining asosiy mazmuni ekanligiga amin bo`ldik. Omon Matjonning ―O`n uchinchi eshik‖ she‘ri ayniqsa xarakterlidir. Xalq og`zaki ijodiyotida ―O`n uchinchi eshik‖ nomli rivoyat keng tarqalgan. 1017 yilda Xorazmni bosib olgan Mahmud G`aznaviy o`ta xudbin, jahldor kishi bo`lgan. 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ATHENA National Observational Cohort Study 2024, 'Real-world effectiveness and tolerability of switching to doravirine-based antiretroviral therapy in people with HIV : a nationwide, matched, prospective cohort study', The Lancet HIV, vol. 11, no. 9, pp. e576-e585. https://doi.org/10.1016/S2352-3018(24)00150-4
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EClinicalMedicine, Vol 79, Iss, Pp 103005-(2025)
Communication culture and speech etiquette: 38 REFERENCES: 1. Ayimbetov Q. The version of Ogiz Jiraw «Alpamys». Syrdarya. 1934. pp. 46-51, 68-87, 123-125. 2. Bahadirova S. The versions of the Karakalpak national epic «Alpamys». Nukus. «Independent Karakalpakstan» ( Erkin Qaraqalpaqstan). 1998. pp. 3-6. 3. Hall J.L. Beowulf. Epic poetry, English (Old), Monsters, Dragons. Boston, D.C. Heath & Co. 1892. 148 p. 4. Heaney S. «Beowulf» a new translation. New York W. Norton & Co.1999. pp. 118-119. Internet recourses: 1. https://www.ancient-literature.com/other_beowulf.html 2. https://www.bl.uk/сollection-items/beowulf COMMUNICATION CULTURE AND SPEECH ETIQUETTE Uteshova Z.Kh. PhD, Head of English Language and Literature Department KarSU named after Berdakh, Nukus, Uzbekistan A person's worldview, his personal characteristics are formed precisely in society, in the place where he (the person) coexists. In the anthropological understanding, people are not born with a certain culture, but acquire it in the course of communication, on the basis of social activity, in particular, speech. The subject acquires a language that is a component of culture, and through its use gains access to its components. Therefore, the socialization of the personality takes place, during which the child's thinking and models of his behavior are formed, therefore the social function of the language as a means of communication, along with other factors, comes to the fore [2, 15-16]. The famous psychologist Luria argued that speech and its traces, which form the basis of the second signal system, allow one to distract and generalize the signals of reality, formulate intentions, and create the basis for ―forecasting‖ the future [4]. This means that speech also allows you to create long-term structures of excitation and creation of a program aimed at a known goal of human behavior. In turn, Yakubinsky noted human speech activity as a diverse phenomenon, determined by all the complex variety of factors and functions [8, 17-58]. Thus, language and speech are a means of contact, and an instrument of an intellectual operation, complex mental activity. According to Panfilov, language has two functions: communicative function and cognitive function of culture. 1. The communicative function is the process of exchanging information between people using signs and sign systems. 2. The cognitive function of culture is any culture that creates its own picture of the world, learns by exploring the human soul, society and the world [5]. It should be noted that the author does not take into account other functions of the language, in particular, the language also performs etiquette, cumulative and other functions that are associated with the culture and social norms of a certain society. With regard to language learning, the most significant is the understanding of culture as the totality of the results of the activities of human society in industrial, social and spiritual life. Culture as a social phenomenon also represents the values of the accumulated and accumulated definitions of a community of people, has a historical genesis, and plays a certain role in the formation of a separate human personality [1]. Culture is a model for interpreting what people say and do, a model for social structures and processes [7]. As you know, modern culture presupposes coexistence in a common world, i.e. to be able to build a mutually beneficial dialogue with all subjects of this common living space, to be able to build humanitarian intercultural bridges between representatives of cultures and countries. In this, an important role is played by the language, which acts as a tool, with the help of which the construction of bridges of mutual understanding and interaction between representatives of different societies becomes a reality. Therefore, in the process of studying a foreign language, a student must master not only a new language code, but also the way of life, customs, and cultural achievements characteristic of its carriers. In other words, the student must learn the generalized cultural experience of previous generations who spoke this language. With an emphasis on the formation of a person's ability to intercultural communication, it is important that the student acquires a foreign language (development of speech experience) and the development of his cultural experience, in which it is possible to isolate the attitude of the individual to himself and to the world [3]. But culture cannot be understood without its correlation with society as a whole. Culture and society are with each other in relation not to an abstract, but to a concrete identity, which presupposes not only a coincidence, but also a difference. The relationship between society and 39 culture can be interpreted in different ways, but we understand culture as a product of society's activity, society as the subject of this activity and ―personality is a product of culture‖ [9]. This leads to the conclusion that it is impossible to understand the genesis, the formation of the individual, in isolation from the culture of the social community (small social group and, ultimately, the nation). Culture is the way people act. And public relations are the springboard, the basis for this activity. Such an understanding helps us to understand exactly how society (social relations) and culture (way of activity) are connected. Society creates a field for human action, its present appearance determines their boundaries and to a certain extent determines the nature and methods of action. Culture, according to E. Sapir, ―is what a given society does and thinks, and the language thinks…‖, while ―language does not exist outside of culture, i.e. extrasocially inherited set of practical skills and ideas that characterize our way of life‖ [6]. In order to coexist in society, a person must think, act like other members of society and use the language that the people speak and interpret it accordingly. Thus, language and culture interact closely in the process of communication, which leads to the concept of co-study of language and culture. In the course of studying a foreign language, a student not only masters a new language code, but also the way of life, customs, cultural achievements, spiritual culture inherent in its speakers, therefore culture is also an object of learning, along with language, speech and speech activity. REFERENCES: 1. Vereshchagin E.M., Kostomarov V.G. Language and culture. Linguistic and regional studies in teaching Russian as a foreign language. 4 th ed. Moscow: Russian language, 1990. 246 p. 2. Elizarova G.V. Culture and teaching foreign languages. St. Petersburg: Karo, 2005. 352 p. 3. Kostomarov V.G., Leontiev A.A., Schwarzkopf B.S. Theory of speech activity and culture of speech / In the book: Fundamentals of the theory of speech activity. Ed. A.A. Leontiev. Moscow: Nauka, 1974, pp. 300-311. 4. Luria A.R. General psychology. Moscow: Pedagogy, 1978. 259 p. 5. Panfilov V.Z. General linguistics. Forms of existence, functions, history of language. Moscow: Nauka, 1970. pp. 383-385. 6. Sapir E. The position of linguistics as a science / In the book: Zvegintsev.V.A. History of linguistics of the XIX-XX centuries in essays and sayings. Part 2. Moscow: Nauka, 1993. pp. 177-185. 7. Schweitzer A. Modern sociolinguistics. Theory, problems, methods. Moscow: Nauka, 1977. 176 p. 8. Yakubinsky L.P. Selected works: Language and its functioning. Moscow: Dep. lang. and literature, 1986. 205 p. 9. Ananiev B.G. Soviet Encyclopedic Dictionary. Moscow: Soviet Encyclopedia, 1984. pp. 54. ЗНАЧЕНИЕ ПРОИЗВЕДЕНИЙ КУНХОЖИ В ИЗУЧЕНИИ ИСТОРИИ КАРАКАЛПАКСКОГО НАРОДА XIX ВЕКА Есназарова З.Б. к.и.н., НГПИ им. Ажинияза, Нукус, Узбекистан e-mail: zulfiya.yesnazarova@mail.ru тел.: +998933629503 Исторические события после переселения каракалпаков в Хорезм хивинскими ханами связаны с социально-экономическим положением каракалпакского народа при Хивинском ханстве. Кунходжа жил в 1799 - 1880 гг. Места, где проживал Кунходжа, назывались: Тербенбес, Кок-Озек, Айырша, Жалайыр, находились они на северно-западной стороне нынешнего Тахтакупырского района, между Тахтакупырским и Караузякским районами, в колхозе Казахдарья Муйнакского района, вблизи Аральского моря [Исмаилов, 1961: 77]. Названные места упоминаются в произведениях Кунходжи и в других произведениях каракалпакских поэтов XIX века. Стоит отметить, что эти места, где поселились каракалпаки сразу после переселения из Туркестана. Согласно историческим данным, А.В.Каульбарс, проводивший научные исследования мест, где каракалпаки жили в 1873 году, упомянул об этих местах в своей книге «Низовья Амударьи». В этой работе рассказывается о ловле рыб каракалпаками в вышеупомянутых местах. Весной и летом они ловили рыбу ночью при свечах. Высвечивали рыбу и кололи острогой на лодке. Об этом способе ловли рыбы написал А.В. Каульбарс [Каульбарс, 1881
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Ренессанс в парадигме новаций образования и технологий в XXI веке. :39-40
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