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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,

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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. Nowadays, in our language, the term malakai, which is sewn from the skin of beaver, is used with the term norkamalakai. In addition to skin, cotton raw materials also play an important role in the use of clothing. In the language of old inscriptions, the term cotton is used like pampuq, pamuq. In the “DLT” work, pamuq-mamik cotton ҳǝмкӭбäз were shown in the meanings of cotton, кӭбäзlik means cotton field. [11, I, 360,464]. The words pamuq and kibiz in modern Turkic languages are mamyk in Uzbek and Tatar languages, pamuk in Karachay language, mamak in Chuvash language, kivaz in Uyghur, kebez in Kyrgyz, pamuk in Turkish, pambuk in XIII-XIV centuries. In the

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 modern Karakalpak language, akmamik is white, soft, cocoon, white cotton, and silk. Clothes, which appeared in our language by the term cotton, are included in itself the words pakhtaliishtan (cotton pant), kurte (jacket), guppi. The history of the use of wool in the peoples of Central Asia dates back to ancient times. The word wool is often used in the language of old written monuments: V.V.Radlov noted that in Uyghur, Shagatai, Altai and other languages the word " juŋ " was used in the meanings of wool, feather, and that in the Ottoman Turkish language, " juңчи " meant wool traders [14, III, 597-598]. jўң in “DLT” (кiǯiǯlik juң – wool which suitable for kiyiz) (11, I, 465). It is clear that the combination of the кiǯiǯlikjuң mentioned in the DLT is used for clothing through wool from early times. The reason is that the kidiz is in the form of кi (ɖ) iз in early times.[18,394]. According to these information Sh. Norboeva stated that It is not difficult to understand that the words кiǯiǯ//кiwiz//kijim (clothing) are rooted. She compared the word pashm which means "human, individual animal and plant hair" and this word in Khorezmian dialects is "peshmek"and –ak suffix serves word forming, and in the basis of it the word “pashmina” means the outer garment knitted from wool. [1,95]. In our language a set of woolen clothes are often used: junoramal (wool scarves), junshulik (wool socks), junsholak (wool jacket), etc. The Turkic word silk has been used in various ways in the course of historical development. Information about the various meanings of the words iп//jin, iпlikчi, iпakiп which are connected with the word jipek (silk), is given in VVRadlov's work (14, I, ch.2,1564). juңчи in Ottoman Turkish can be compared with the word iplikчi in that language. The reason is that while iplik means “silk” in Ottoman Turkish, it means ip-jip in modern Turkish. In L.S.Levitskaya‟s works «Proizvodnostyipekdictionary of the Turkmen language: “If the word sara is used in the ancient Turkic language, the second variant ora is found in Chagatai language. The word "oramal(scarf)" comes from the word "orooh" meaning "wrap", and in the Turkmen language it is used as ýaglyga scarf – which is worn on head, and as boyın ýaglyga - a neck tie. The word oramal (scarf) came from the Persian-Tajik language in the form of romal (meaning ýaglyk). Regarding the term "scarf", M. Assomiddinova in her work explains the meaning of "scarf-in Persian-Tajik: ro // roy-juz, bet (face), -mol-molidan-surtiu (to rub), i.e. a thing to rub the face". The scarf was originally intended to wipe the face, and then the term was moved into the term of type of head clothing [12,28]. Sh.Norboeva agreed with this opinion and said that “ro // roy is the face, 2-component-mol-molidan is the basis of the verb of present time. This verb in Persian means 1) uwkalaw, iskilaw;(to rub), 2) sürtiw, kurg‟atiw (to dry). The word "dasmal" is derived from the second meaning of the word "-mal" she proved. At the present time, in our language, this term is used equally in both senses. For example:…wrapped their heads with a clear kerchief and wore a golden arabek on his nose… [31, 2,471].The boy woke up and slipped on Gulziyba's skirt. Ernazar wiped his face with a handkerchief with pattern from his pocket [30, 3,105]. Before Karakalpaks did not have the term scarf in today's sense.In the Karakalpak language, the jawlik is an old term of head scarf , it‟s used in other Turkic languages as a jaġlik/jaγlϊk ýaglyk (yoglik // yovlik // jaulik // oramal). Eylik in the Azerbaijan language, yavluk in the Kumyk language [7,210,400], in Kyrgyz joolok-oramal (woman‟s kerchief), akjooluq-akoramal (white head scarf) [5,261]. In the Uyghur language it is used as yaglik, in Uzbek yaglik, in Turkmen ýaglyk, and in Kazakh jawlik. There are many opinions about the etymology of the term jawlyk. In Livitskaya's dictionary, referring to the word jawlyk, he says: in ancient written memories the married women wrapped the jawlik, its etymology “jablyk - that it is derived from the verb jabyl - to be covered, ya∶glyk // yapyl”.[15.61] and he quoted M. Resenen's opinion and linked the term jawlyk with the verb jaw-jawiw (to cover). Also, in the Azerbaijani language, oramal is called as kelagay // kalagay, bas yayligi, and in the past this type of oramal was used to cover the head, to close, cover. Perhaps the term bas yayligi have come from that form [12,29]. The phonetic change of words is similar to that of Turkic languages, and is used as yaylig // yagliq

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// yovliq // jawlyk. Based on the above information, the term jawlyk appeared in our language in the meaning of jaw-jawiw-jawipjuriw, depending on the function of the hat. About the term kalpak the well-known scholar K. Mambetov, who wrote a large-scale work on the living conditions of the Orkhon-Yenisei Turks in the 6th century, quoted Berishtam's opinion as follows: “The Turkic tribes of that period were distinguished by their clothes. The chiefs of the Turkic tribes of that period were distinguished by their head clothes (hat).” According to this, hat occupies a large place among the Turks. For example, the historical term of our people is "kalpak" or "Karakalpak", and A.N. Kononov says that the word "Kalpak" means "Glavar (Leader)" (basshy) in modern Turks. For this reason, the term of "our people" should be associated with the headdress (hat). "[16.114]. In L.S. Livitskaya's work, "in old Turkic written memories it‟s mentioned that the words kabalak // kalabak in the 15th century was met, and the ethnonymKarakalpak" chyornyeklobuki (black hoods)" is mentioned in Russian chronicles (1152)" [15,1997.235]. In the etymological dictionary of the Russian language it‟s said : «Kolpak-v pamyatnikaxotmechaetsya s XV v.Tyurksk. kalpak- «rod golovnogoubora (sm. klobuk) (The cap-in memories is celebrated from the 15th century in Turkic kalpak- "kind of headgear" (see hood)» [17,206] – the term «kalpak-klobuk» is given. The use of the word "Karakalpak" as a symbol of our nation with the addition of the word "black" to the word kalpak in our language, the formation of the Karakalpaks as a nation during the ages, their hard times they had, the ancestors‟ grief is shown with the colour “black”. For example: - Black is inner fire, inner longing. It’s not wrong that the grief of the ancestors can be seen in outer clothing [30, 3,151]. In the winter, they wore kurash like people of Khiva, in the spring and autumn, they wore scarves like the people of Bukhara, and there were days they wore black hats like Mamanbiy.[30, 2.53]. The term kalpak is also called in other Turkic languages like this : kalpak in Turkish, kalpak in Gagauz, Galpak in Turkmen, kalpak in Tatar, kalpak in Nogai, kalpak in Kumyk, halpak in Khakas, kalpak in Uzbek, kalpak in Kyrgyz, Kalpak in Kazak. [15, K.Ⱪ.234-235]. If we look at the etymology of the term kalpak (hat), there are different opinions about it. In her work, T.Dadakhanova states that the etymology of the word "kalpak (hat)" comes from the verb "to cover", kalpak\kaplamak\kaplak, kalpak, had morphological and phonetic changes [18,80]. But, M.Assomaddinova explained, “In the past, when the textile wasn‟t developed people used to cover their heads with skin or leaves. This term is called kalpak (cover). Later, the term "kaplak" came to “kalpak (cap)” by metathesis way. The root of the kaplak is a kap-gellekabi (bag-head‟s bag), the thing that covers the head”[12,31]. Comparing the arguments of the above-mentioned scholars, their opinions, it‟s defined that the term kalpak (hat) comes from the word kaplaw, kaplapjuriw (to cover), i.e. kapIran dating back to the 6th century. Sh.Rakhmatullaev points out that through adding the suffix –k to the word bo‟ru which means "kapla" and "jap" in ancient Turkic languages like bo‟ru + k = böruk>börk>bork [4.I.77]. In E.V. Sevortyan's work, «bork-börük« shapka », bur + uk – buruk and further, bork-boruk is a derivative formed by the verb-name affix (a) of the verb bөrү ~ bүrү, büri-bürü in early Turkish monuments with the meaning “to cover” , "Close" – he cited and explained with example: Yüzünübürü dive üzreotur– close your face and get on camel «Yusuf veZeliha» (XIII) [20, II, 222-223]. The term borik (hat) is derived from the words bo‟rk / burkiw / bastiriu, which means fully cover to protect from the heat and cold of the day. The term toppy, which is common in our language, also appears in this basis. The term toppy is used in Uzbek as doppi-cap, in Uyghur as to‟pa-winter hat, in Kyrgyz as topu-thin light hat, as well as in Turkish dialects as tepelik-hat with decoration, in the Old Turkic languages the word to‟pu has been proven to come from the word to‟be. [21,202]. In the Karakalpak-Russian translation dictionary toppy is given as tyubeteyka, in Russian the etymology of the word tyubeteyka– (Turkic: tyubetey-ottyube-upper) comes from the word tobe. [22]. In Fasmer's work, tyubeteyka- from Tatar tübätäi –also tübä- «verxushka (top)» [23,134]. In N.M.Shanskiy‟s work: « tyubeteyka (skull-cap) -borrowed in the 19th century from Turkic. Kazakh.tebetey- " tyubeteyka (skullcap)" in Russian. Decorated on the model of words.with suf. –Ka » [17,458], the term toppy is typical of Turkic languages, it is translated into Russian. According to the functions of the toppy, it is a headdress worn on the head of a person, and it appeared on this basis. According to Sh.Norboeva‟s work, “Muzakavish is an old term and is made of donkey skin. This term is considered to be historiography because of not using. However, in the Persian lexicon, the word muse was considered an archaism because it had the meaning of boot and was replaced by the Turkish word cha‟kma‟. Its historical roots go back to the Avesto to the words taos, which means to wear geuish, and to the ancient Indian word to‟s. In the modern Baluch language, shoes are called muzag, mözhagh. This word is translated into

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Arabic in the form of a muzaj”[1,31]. Mozakavish is used in the South dialect of the Karakalpak language. For example: when I shout, you don't give a sound, on foot mozaka‟vish. E.V. According to Sevortian, the early day's closed shoes were short-sleeved boots. In the definition of the etymology of the lexeme etik (boot) G.Ramstedt‟s opinions were given: “He connects еtük - with the word etu in the Manchu language which means to wear, in the Old Turkic verb еtü, and then it compares ät (analyzed at that semantics). The Tungus- Manchurian language informs that in Even language ät means to wear the outer garment. [20,1974,320]. A.Turyshev, a Kazakh scientist, said that the word “edik " means "shoes", especially the word "etik" are used in the term "bashmak, ba‟ten‟ki" and so on. used. In the Tungus-Manchu language, we can notice that the verb "kiyiniw “ the platform tetu - in Manchurian is far from the etu - the second form in the nearby Chjurchjen language. In Old Turkic languages cloth (kejm) means kedim "clothes, to wear " ( ked>kiyim (clothing)>etik>etik>keta [25]. Sh.Rakhmatullaev in his work: “This term is derived from the verb et (et) which means “wear” with the suffix (ÿ) k in the old Turkic language. In that times, the vowel ÿ in the second syllable is replaced by the vowel i: et - + ÿk = etÿk>etik»[4.I 471]. Based on the above mentioned opinions, we understand that the etymology of the word etik is derived from the Turkish word ket> ked>kiyim>et> et>kiy>etik>etik, from the word "kiy". There were several types of etiks (boots) in our language: bilgarietik, konishlietik, sawiretik. Sawiretik is a type of boots. Sawir is the space between the buttocks and the tail of a cow. (3, IV, 188). In the Karakalpak language, sawirietik, sawirigeuish are shoes made of material of good calf leather. The side of the shoe is hidden by covering with a blue saucer. It (blue sauir) was taken from the donkey's sauir skin and then was dyed in blue. This dye gave the shoes a special color. Sauirietik, sauirigeuish came from that. [26,261]. Geuish – footwear (shoe). Kazak scientist A‟.B.Almauitova searched the root of the word kebis is kep, the root of the term kebis is related to the verb kiy (-ıs, -is) is considered a productive model of the word formation. [27,46]. In A.Nurmaganbetov‟s work it‟s said: in Iran language kebis is shown in the form of “kafsh”. In Iran language “ka‟f”, "ka‟ff "means the heel of the foot. Similar, in Hindi, Arabic, English, Finnish and Estonian languages, the words" hof "," kapp "," kappa "are used to mean "heel", this word is translated as kebis. [Nurmaganbetov, 28]. A.K. Turishev, relying on the information said: the word kebis is derived from the root kep and was the name of shoe. Kebís> shoes made of dried leather. Kebis>kebin>kebeje>kep>qap (mold) can be hypothesis. [Turyshev, 25]. In the Karakalpak language, Ma’si is a pair of shoes made of thin leather, with no thick soles, and worn geuish on it. [3, III, 289]. In our language, use of ma‟si-geuish together means to cover the outside of the masi with geuish so that the masi does not wear out. So that, relying on the above considerations, it can be assumed that the term geuish is originated from the word „tabankap‟ (heel cover). Clothing in the Karakalpak language like other Turkic languages - means all types of people's outerwear. Clothing - the term for the collection of things that belong to clothing, but lipas// libas (clothing) - all kinds of expensive clothing [3.III.247]. The term Lipas is not used effectively in our modern language, we use it only in folklore poems, as well as in the language of literary works. For example: Kiygenlibasinin’ ba’rialtin-zer, Ziya- zulpiekenmushkia’nwa’riy. (All the worn dresses are gold-frippery). (Ajiniyaz).People wore the best dresses, crowded the streets and went for walks with joy.[30, 3.81]. Clothing // lipas - the word had a phonetic change in the course of its historical development, it was used in the modern sense. From the ancient Orkhon-Yenisei written monuments to the XIII-XV centuries, kädim//käзim, kädгу//käзгу appeared in various forms of the meaning forms of dress. [12.16]. In M. Kashgari's "DLT" work, кӭзгў - everything that is worn is mentioned [11.I.405]. Kiyim (dress) – came from the meaning kiyiniu // kiyiu (to wear,get dressed)//. The word "lipas" is an Arabic word, as it is given in Sh.Rakhmatullaev‟s work: “ this Arabic word libãs(un) is accepted by changing the ã thin-voiced vowel in Uzbek language into â vowel. libãs→libâs (либос (dress)), from the verb labisa which means kiyindi (wore) the meaning “kiyim-kenshek” (clothing) is meant.[4.II.211]. Pajamas are lightweight garments made of soft fabric that can be worn at home with trousers and a top. Pajamas (engl.pyjamas) means 1. In indium-wide pantolones from light fabric; 2.A bedroom, home or hospital light suit, consisting of trousers and a vault jacket.[29, 385].M.Asomiddinova speaks about the origin of this dress in her work: “It is an English pajama. Came into Uzbek through Russian. The base of this word is belonged to Urdu (poy – ayaq (leg) and joma -cloth) and later spread to European languages. So, this term is a phonetically changed version of the Persian-Tajik”[12,45]. Sh.Norboeva in her work said: “Payjama-woman‟s pant. From a historical point of view, this word was a compound word pay+jama. The first component of the word pa is considered to be a common word for the Iranian languages and is used in the modern Persian language in the meanings of po and pay-ayak (leg). Jama is one of the common words to many Indo-European languages in the sense of "clothing", it was in forms of words like in ancient Indian language yam (protection of outside), in Pahlavi language yämak, jämak, in ancient Persian language yähma and it has common root with the word Zöma in Greek language. It is clear from this that the word "dress for the feet" and "to wrap the feet" are considered to be euphemistic expressions of woman‟s pant ".[1,110-111] and learned in a comparative way. Nowadays, the

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 meaning of the word pajamas in our language has expanded, and it is not a dress that can be worn on one foot, but a light outer garment that can be worn at home, in bed, with trousers and a short shirt above. Scholars have different opinions about the term trousers. In Sh.Rakhmatullaev‟s work it‟s given: «In the Uzbek language shalvor, in the Tajik language chalvar // cholvar-wide shym (trouser), sharvor sewn from cloth leather, given in the form of trousers and explained as «ishtan»,«shim». Taken from the Uzbek language as shalvor, vor in the content of the term has the meaning of "en", "ken‟ (wide)" , in the word bar the consonant b is changed into b, a into o (â) in the Tajik language. The word shal in this term has the sound of shol and means "an outer garment made of coarse cloth that is woven at home." Thus, the term "trousers" refers to "pants that are sewn wide from the coarse fabric woven at home" [4, III, 260]. Kazakh linguist B.A.Sulaymanova said that the word shalbar was changed from Persian to Turkic, then to Russian through Turkic languages, and according to the phonetic rules of the Russian language it was called sharovar // sharovary, V.Vladimirtsov says that the word shalovar was passed to the Mongolian language through the Turkic languages, which means wide pant that the Paluans wore it when they wrestled [12,28]. According to Sh.Norboeva, the Persian word shalbar, shal, chal in Turkish chalvyr // chalbyr, shalovar, as well as the Ossetian word khalaf (xal + af) have a common root and the word "baltyr", "san" means the part of body to the ankle. K-ǵ, x-sh-ch in Indo-European languages showed phonetic differences. Also, when we take the Italian word calzameans "stockings", the word calzoni means "pants",”trouser”, the French word calekon, the Latin calceus means "shoes, bashmak", in the Serbian-Croatian khla‟cha‟ means "stockings", the parts cal//xal//chal of above analyzed words mean "baltir (calf)", "san (thigh)", "part of the body to the ankle". And var component in the Iranian words shalbar // shalbyr means "sandy jauypturyushy (cover of thigh)". This word is translated into Arabic in the form of sarbaal or sarvaal from Persian [1,115-116]. Comparing the opinions of the above-mentioned scholars, the term "trousers" appeared depending on the function they perform, i.e. means "clothes that cover the calf (leg) and thigh".

3. Naming principles in the analogical base.Humans act this principle in a natural way as a result of comparing and contrasting the things in nature and objects around them with things which they created. In the Karakalpak language, there is a term sensen ton, and it is said that sen‟sen‟ - the grown skin of a sheep, and the curled wool of a sheep‟s skin. About the word sen‟sen‟ Sh. Norbaeva gave attention to its etymology in her work. She showed that the analysis of the word sa‟nsa‟ni or sa‟n‟sa‟n‟I appeared on the basis of an analogy. Because the root of sen‟sen‟ is savsan-suwsan (belonging to the group of tulips) is a plant. The seasonal flowers bloomed in different colors, beautifully, brightly colored. The term plant in explanatory dictionaries means savannah "purple" (white-blue color). Taking into consideration that the skin of the lamb does not have a specific color, we can understand that the postin made from it is called "savannah" [1,17]. Although the term of head cloth "Oraypek" met in the Karakalpak language is now a root term, it is possible that it is formed in the basis of the word "Oray" in the course of historical development. The center in Adam's head was rotated over and over again. It can be assumed that the word oray is made by adding the suffix -paq // - pek in the basis of assimilation. This head cover was repeatedly wrapped around the heads of women. The word jiyek, which is used for clothing, is also a term that has appeared in accordance with this principle. It is clear that as a result of the pull of the jiyek towards the balak (hem), it was formed due to its appearance. Sh.Norbaeva says that the term "jelek", which is one of the most popular historical clothing terms in the Turkic peoples, is formed by the combination of suffixes jel and ek, means "wind". As the jacket is thin and light, the term clothing came from the word jel in an analogous way [1,123].

III.CONCLUSION

In short, if we look at the history of the origin of the terms of clothing used in our language today, we can see that the some terms are based on the material, and some terms are due to their functional functions. For example, the terms “ton” coat, “postyn”, “ko‟ylek” shirt, are appeared on the basis of the word "teri (leather)", and in ancient times people used leather goods to cover themselves. We understand that the terms “kalpak (hat), “bo‟rik (cap), “oramal (scarf), “jawlik”, “toppi (cap), “etik (boot), “ma‟si-gewish”, “shalbar (trousers), etc. appeared according to their functional functions. We have also seen comparatively that some terms oraypek, jelekare the result of comparing and contrasting to the objects. Clothing is a spiritual culture of mankind with a history of thousands of years. When we analyze the some clothing terms in the Karakalpak language according to the onomosiological principles, it becomes clear that they are not formed spontaneous, but are formed due to certain laws. The level of putting an official term is developed as a result of comparing and contrasting the things in nature and objects around human with things which they created. In which region the clothes are produced, their distribution, the spread of clothing terms to other regions is accomplished through the development of all aspects of society, and by setting up the socio-economic relations among the population. So, in this case, the vocabulary of clothing is enriched with new terms.

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IV. REFERENCES:

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