title: Anthroponyms in the Uzbek Worldview
metadata.name: dc.contributor.author
metadata.value: Yuldashev, Akmal G.
metadata.lang: -
metadata.name: dc.date.accessioned
metadata.value: 2024-11-29T19:30:46Z
metadata.lang: -
metadata.name: dc.date.available
metadata.value: 2024-11-29T19:30:46Z
metadata.lang: -
metadata.name: dc.date.issued
metadata.value: 2024-06
metadata.lang: -
metadata.name: dc.identifier.citation
metadata.value: Yuldashev A. G. Anthroponyms in the Uzbek Worldview. Vestnik of Saint Petersburg University. Asian and African Studies, 2024, vol. 16, no. 2, pp. 474–484. https://doi.org/10.21638/spbu13.2024.212 (In Russian)
metadata.lang: en_GB
metadata.name: dc.identifier.other
metadata.value: https://doi.org/10.21638/spbu13.2024.212
metadata.lang: -
metadata.name: dc.identifier.uri
metadata.value: http://hdl.handle.net/11701/48012
metadata.lang: -
metadata.name: dc.description.abstract
metadata.value: This article explores the role of anthroponyms in the Uzbek linguistic worldview. According
  to the author, proper names of people are a result of secondary interpretation and represent
  a cultural and spiritual value that has been formed by representatives of an ethnic group over
  many centuries. This has survived to this day as a rich historical and linguistic heritage. Upon
  studying Uzbek anthroponymy, it was discovered that the majority are names of indigenous
  Turkic origin, many of which have become traditional. There are also direct Uzbek names,
  which have a high nominative value and pronounced national-linguistic specificity. Additionally,
  there are units of different linguistic nature such as names created in different ways, in
  different periods, and borrowed from other languages through tracing, morphological transfer,
  and other means.The text describes the contributions of several scholars to the study of
  Uzbek anthroponyms, such as E. Begmatov, G. Sattarov, S. Rakhimov, and R. Khudoyberganov.
  The author, following N. N. Boldyrev, considers interpretation as a cognitive activity that is
  based on the main functions of language — cognitive, communicative, and interpretive. The
  author divides Uzbek proper names into 14 thematic groups, based on the results of secondary
  interpretation. The text concludes that interpretation is a cognitive activity that involves the
  perception and expression of objects and phenomena through language. There are two types
  of interpretation — primary and secondary. In primary interpretation, a system of conceptualization
  and categorization is formed based on a general description of existing objects and
  events in language. In secondary interpretation, language units are formed, encoded in human
  cognition, and found in verbal expression in language. Thus, anthroponyms are formed as a
  result of secondary conceptualization and categorization.
metadata.lang: en_GB
metadata.name: dc.language.iso
metadata.value: ru
metadata.lang: en_GB
metadata.name: dc.relation.ispartofseries
metadata.value: Vestnik of St Petersburg University. Asian and African Studies;Volume 16; Issue 2
metadata.lang: -
metadata.name: dc.subject
metadata.value: anthroponym
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: secondary interpretation
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: worldview
metadata.lang: en_GB
metadata.name: dc.title
metadata.value: Anthroponyms in the Uzbek Worldview
metadata.lang: en_GB
metadata.name: dc.type
metadata.value: Article
metadata.lang: en_GB
resources.filename: 12+Юлдашев+А.+Г.+182-192.pdf
resources.url: https://dspace.spbu.ru/bitstream/11701/48012/1/12%2b%d0%ae%d0%bb%d0%b4%d0%b0%d1%88%d0%b5%d0%b2%2b%d0%90.%2b%d0%93.%2b182-192.pdf
resources.format: Adobe PDF
resources.size: 688,9 kB