Linguistic Units That Make Up the Semantic Field Of "Death" And "Life" In the Uzbek Language

Аннотация

This article explores the semantic fields of VOLUME Vol.05 Issue 05 2025 “death” (o‘lim) and “life” (hayot) in the Uzbek language, highlighting their deep cultural, religious, and social significance. The analysis demonstrates how these COPYRIGHT © 2025 Original content from this work may be used under the terms concepts extend beyond basic biological definitions to of the creative commons attributes 4.0 License. encompass spiritual, communal, and moral dimensions. Particular attention is paid to the ways in which euphemisms, metaphors, idioms, and culturally specific references shape speakers’ perceptions of existence and mortality. The study illustrates how various terms, proverbs, and symbolic expressions reflect Islamic beliefs, communal obligations, and a worldview that views life and death as interconnected aspects of both individual and collective identity. Keywords: Uzbek language, life, death, semantic fields, culture, worldview, euphemisms. Introduction: In Uzbek linguistics, the semantic fields of “death” (o‘lim) and “life” (hayot) hold a distinct place due to their deep cultural, religious, and existential significance. These two concepts represent not merely biological processes, but also psychological, spiritual, and social phenomena. Consequently, the language used to discuss life and death in Uzbek contains many layered expressions, metaphors, idioms, and culturally specific connotations. Analyzing these semantic fields sheds light on how Uzbek speakers conceptualize existence, mortality, and the afterlife. To begin with, the concept of “life,” expressed in Uzbek primarily by the noun “hayot,” extends beyond simple references to physical survival. “Hayot” can denote one’s entire being and timeline, encompassing the notions of youth, adulthood, and old age. For instance, when someone says “hayotimning bahori” (the spring of my life), it implies a metaphorical reference to youth or European International Journal of Philological Sciences 72 https://eipublication.com/index.php/eijps European International Journal of Philological Sciences the beginning of an active, flourishing phase. In approach discussions of mortality with tact and contrast, “hayotimning kuz fasli” (the autumn of my reverence. Likewise, in religious contexts, Uzbek life) metaphorically refers to an older stage, marked by Muslims commonly say “Alloh rahmat qilsin” (“May God reflection and the waning of physical vigor. These have mercy [on them]”) when referring to someone seasonal metaphors demonstrate how Uzbek culture who has passed away, illustrating the embedded links natural cycles to human existence. spiritual dimension surrounding the concept of o‘lim. Additionally, life in Uzbek often carries a sense of The semantic fields of life and death in Uzbek also divine ordination or destiny. In everyday conversation, encompass expressions about the afterlife. Islamic one might hear expressions such as “Alloh taoloning beliefs, which hold a prominent place in Uzbek culture, bergan umri,” which translates to “the lifespan granted contribute references to Paradise (jannat) and by God.” This highlights a religious worldview in which Judgement Day (Qiyomat). Consequently, when life is perceived as a divine gift, shaped by fate. discussing life’s purpose, one might hear references to Because of this, when discussing life’s purpose or “oxirat” (the Hereafter), reminding listeners of a meaning, Uzbek speakers may emphasize moral or broader cosmological perspective in which worldly spiritual dimensions, rather than confining the notion existence is only a chapter. This orientation toward an of life to purely biological terms. Consequently, the afterlife shapes how “life” is valued and how “death” is semantic field of “life” includes ideas about moral perceived. When an individual is praised for living a conduct, blessings, resilience, familial ties, and social moral and upright life, it is implied that they will achieve responsibilities. a favorable outcome in the hereafter. The interplay of “hayot,” “o‘lim,” and “oxirat” thus expands the Closely connected to the notion of hayot is the concept language well beyond literal definitions into a spiritually of “umr,” another common term for life or lifespan. and culturally infused discourse. While “hayot” can be understood more broadly as the state of being alive, “umr” places more emphasis on Beyond religious contexts, the semantic fields of life and the individual’s allotted time on Earth. Phrases like death intersect with social responsibilities and “umr uzun bo‘lsin” (“may your lifespan be long”) serve communal expressions. Life events like birth, marriage, as blessings or well-wishes, reflecting the shared and the attainment of success are celebrated, often cultural practice of expressing hope for extended life. accompanied by gratitude to God or references to good In older Uzbek literary texts, “umr” may also appear in fortune. Conversely, funerals and mourning are marked poetic contex