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Nominative Principles of Clothing Terms in the Karakalpak Language

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Nominative Principles of Clothing Terms in the Karakalpak Language JOURNAL OF CRITICAL REVIEWS ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 NOMINATIVE PRINCIPLES OF CLOTHING TERMS IN THE KARAKALPAK LANGUAGE Zayrova Kanshayim Muratbaevna Karakalpak State University doctoral student Scientific supervisor: associate professorSeytnazarova I.E. Nukus (Uzbekistan) Received: 14 March 2020 Revised and Accepted: 8 July 2020 ABSTRACT: In the article the history, culture, national values of our people, and the names of clothing which is a kind of the material culture of our people, which had a number of historical epochs, lived with the nation and their naming nominative principles are analyzed by historical-etymological side. In particular, the peculiarities of the terms of old clothes which become to be forgotten, the history of the origin of the terms, the naming principles were revealed. The names of clothing as the other terms in the language do not appear spontaneously, but their appearance develops according to the psychology of thinking of the people, the mentality of their own. The lexicon of clothing was considered as a system of special onomas. Depending on the appearance of the terms of clothing, it is said that it is carried out in the form of imitation (analogy), imaginary imitation (symbolism). KEYWORDS: Lexicology, clothing lexicon, lexeme, historical-etymology, analogy, nominative principle, material principle: leather, wool, jeep (thread), silk, cotton; functional principle: hat, cap, jawlik (scarf), kerchief; analogical principle: sen‟sen‟ ton (coat), jelek, oraypek, etc. I. INTRODUCTION If clothing has been a means of protecting humanity from external influences since ancient times, then its functions have expanded. Thus, in addition to protecting people from external influences, clothing began to reflect the factors of social development, as well as a collection of objects that cover, wrap and decorate the human body. Clothes continued to develop as the society developed. The terms of clothing which are integral part of the lexical treasure of the common national language, have their naming principles. The terms of clothing as the terms in the language, did not appear spontaneously, but developed according to the mentality of the people, their own mentality. Thus, it is necessary to look at them as a term. Finally, the words that are typical of the lexicon of clothing can be considered onomosiologically divided into certain groups. When we look on the lexicon of clothes as a system of special onomas, it becomes clear that they, like other units, have their own naming principles [1,87]. If we look at the formation of compound terms in the Karakalpak language, such as kukirekburmekoylek, oymajaga (carved jaw), kokkoylek (blue dress), it‟s not difficult to understand the naming reasons for the words in their composition. But, in order to determine the principle of origin of such root terms, like oramal (kerchief), toppi (hat), ton (coat), hat, burik (cap), koylek (dress), etc., these words should be considered diachronically, and it‟s necessary to determine the lexical, phonetic and morphological development of the language of the old written monuments, to make an etymological analysis, comparing them with relative Turkic languages. If the structure of these words is analyzed by the morphological and etymological sides, it reveals that they are derivative terms formed by the addition of root suffixes. II. MATERIALS AND METHODS The lexicon of clothing differed sharply from the common lexicon due to its nature and similar linguistic differences. For this reason, in this article, we will mainly focus on the naming principles of the terms of clothing. 1.Naming according to the material basis.Depending on the distinctive features, aspects, properties, proximity, functional functions of the substance, the original term passes to the next. Any suffix that separates from a word is widely used in the vernacular and expands as a lexical meaning of the word. According to the material, 1941 JOURNAL OF CRITICAL REVIEWS ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 naming is the oldest form of onomosiological principle, in ancient time the terms of clothing was called with the term of raw material. Before the clothes were made of all kinds of animal skins. In the course of social development, the terms of clothing have expanded in meaning. We can clearly see this when we analyze the term ton (coat) which is the most common word in Turkic languages, in terms of its genetic and semantic development. The word "ton (coat)"was a common term of outerwear since ancient times. The etymology of the word ton (coat) in M. Asomiddinova's work is not clear. In the language of the old written memoirs, there is a form of the verb tunandi, which means "to cover". If ton (coat) is said to mean the outer garment shapan, shekpen, and postyn, then at the present time its meaning is shortened and means only one garment. According to L. Budagov‟s work, "ton // don in Tatar language, don-ton in Turkish language, etik (boot), shoes, summer outerwear of women in Kyrgyz language" [2.753]. By comparing the meanings of the word ton (coat) in the Turkic languages in Sh.Norboeva's work, it is specified that this term means different types of outerwear, and it is called according to the raw material skin. By the way, it is called as in the Khakas language ton- «postyn», in the Tuva language ton- «postyn», «khalat (gown)», in the Nogai language ton- «teri (skin)», «tulup», i.e. tonlav (skinning of a dead animal), tonlyk- “skin for the clothes», in the Tatar language tun-« ton »,« postyn », tunalu-« teri (sin) shiliu (skinning) »[1,89]. In our language, the term ton is interpreted as a warm dress, postyn made of sheepskin, which is worn [3.IV, 338]. Depending on the type of animal skin of ton, the terms like eltiri ton, kilka ton, sensen ton, sheep ton, and goat ton can be met. The terms of the ton// postyn are equally used in our language. The term postyn is a word in Tajik with the affix -in attached to the word post (skin), which means "animal skin", and an outer garment made of different skin that can be worn in cold [4.3,197]. The postin is used with the term ton in some Turkic languages, i.e. ton-ovchinnyytulup (sheepskin coat) in the Kyrgyz language [5.748]; in Hakas language ton, teer ton (skin ton), ax ton (aq (white) postyn) [6,19]; ton in Karachay-Balkar language [7, II, 215,264]; ton-shuba, skin ton (baranyashuba (lamb coat)) in the Nogai language, [8,264]; in the Karayim language it is tonchak-shuba [9,39], and in ancient time the word ton is used in the meanings of outerwear, postyn. In the Karakalpak language, the postyn is an outer garment made of skin, a long fur coat [3, IV, 121]. The language of the poetry serves to learn the history of literary language, because in the literary works written in different epochs, all the regularities and changes in the history of language development are highlighted, and important materials for the history of language are preserved. The writer seeks and selects language tools (words, word forms, constructions) corresponding to them to create an artistic character character [10,6492-6498]. For example: There is a postin of feathers on him that I have never seen, and when I asked about it from aperson from Buhara, he said that the skin of an animal that grows on the coldest back is sable [30, 3,123]. In fact, the term postin refers to a winter coat made of animal skins. Based on the above mentioned opinions, it was clear that the word "ton, postyn" originally meant "skin" and the term "clothing" appeared in the basis of it. The term koylek (shirt) is a Turkic word came from early times and is used in several phonetic variants. In M. Kashgari's "DLT" ӭр кӧңлäклäндi - a man wore a shirt [11, III, 418]. Referring to the etymology of the term shirt, M. Assomiddinova said: “In the past, кӧн meant unripe skin, and the word konglak-libas which was sewn or made of leather, was used to describe leather clothing through the morphemes la+k. In the days before textile didn‟t appear, the nomadic ancestors of the Turkic peoples wore clothes made of skin. It is known from archeological excavations”. [12,26]. In the work of E.N. Janpeysov, the word “shirt” is used in the Turkish language as a кӧңлäк// кӧңнäк //кӧңнӧк// көннәк //көйнөк// көйнәк //кӧiнäк i.e.a shirt кӧң//кӧн//кӧj//кӧi//көй - skin is formed by the addition of the affix –lyq // - lik which is the variant of the läk / näk / nәk / nök”[13,17- 18]. It is true that the term shirt, which has the same meaning in the Turkic languages, came from the word meaning " кo’n’//кo’n-teri (-skin)". Many words in the lexicon of clothing, which are common in our language today, have appeared in connection with the material basis. Malagai is made of all kinds of animal skins, and in our language, they are ondatramalagai – made from muskrat‟s skin,(muskrat – animal of water), norkamalagai – made from the skin of mink (its skin is valuable), kamarmalagai – kamar (the best kind of karakul skin), beaver malagai- beaver (its skin is a precious animal). For example: Bende, in spite of the heat of the day, wore a malakai of beaver skin, his outer garments were also precious, and he was a handsome man with dark eyebrows. [30, 3,332].Also, the term malaqay is used in a metonymic way in the language of folklore. For example: black skin is on khan’s head… (QQ.folklory.XI). This meant not the black skin itself, but the malagai made from beaver skin.
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