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Secondly, given the variety of domains that need to be considered, what sort
of a science is likely to evolve from this enterprise – will it be anything coherent at
all?
Thirdly, since the outcome of such inductive investigations will be crucially
determined by its input, how can one avoid the risk of circularity? In other words,
how can one avoid the danger that the concept of translation to be developed will
be merely a reflection of what one took it to be in the first place – that is,
something dependent on the investigator's opinion? Related to this last point is the
problem of evaluation and decision-making in translation: it is difficult to see how
an inductive-descriptive approach can deal adequately with the problem of
evaluating translation since by nature it describes what is rather than what should
be. Yet the concern for quality control in translation seems to be one of the major
driving forces behind the search for systematic accounts or theories of translation:
it is hoped that the explicit and systematic treatment of the subject matter will
make possible the setting of objective standards.
The list of literature
1. J.C. Catford. A Linguistic Theory of Translation. – London: Oxford
University Press, 1999. – 273 p.
2. W. Loescher. Translation performance, translation process and translation
strategies. – Tuebingen: Guten Narr, 1991. – 342 p.
3. C. Thierry. True Bilingualism and Second Language Learning. In D.
Gerver & H. Sinaiko (Eds.). Language, Interpretation and Communication. – New
York: Plenum Press, 1978. – 145 p.
O’ZBEK VA FRANSUZ TILI MADANIYATIDA SALOMLASHISHNI
IFODALOVCHI LEKSIK BIRLIKLAR
Suvonova N.N (SamDCHTI, f.f.n)
Sunnatova G.E (SamDCHTI, talaba)
Har bir xalqning go’zalligini, uning salomlashishidan bilsa bo’ladi deganidek,
o’zbek tilida ham salomlashish odobi bebaho sanaladi. Hattoki, eng nodir
kitoblardan sanalgan Qur’oni karimda ham kattalarga salom berish inson
farzlaridan biri hisoblanadi. Lekin har bir xalqning salomlashish odatlari har xil.
Masalan fransuz xalqida salomlashish o’zbek xalqinikiga qaraganda tubdan farq
qiladi. O’zbek xalqida o’zidan kattalarga hurmat, kichiklarni izzat qilishdek
fazilatlar ulug’lanadi. Tanisa - tanimasa o’zidan kattalarni sizlab gapiradi, hattoki
ko’ziga tik qarab gapira olmaydi. O’zidan kichiklarni Andijonda ba’zilar
8
sizlashadilar. Salomlashganda ularning yetti avlodidan, echki-ulog’idan, sigir-
qo’ylaridan hol-ahvol so’rashadilar. Masalan Parvona spektaklida O’tkuriy bilan
yangasining salomlashishini misol qilib olishimiz mumkin:
- Hay, kuyovjon yaxshimisiz? Uydagilar, amma-xola, tog’alar, qo’ni-
qo’shnilar, singillar, jiyanlar, echki-uloq, sigir-qo’ylar yaxshi yuribdimi?
1
Fransuzlarda esa bir muncha farq qiladi. Ular birinchi ko’rgan insonlarini
sizlab gapiradi. Ular bilan muloqot qilib ancha yaqinlashganidan so’ng, sensirab
gaplashishadi. Anchadan beri tanigan, birga yashagan insonlarni hattoki ota-o’g’il,
ona-bola bo’lsa ham senlab murojaat qilishadi. Bu ular uchun odatiy hol
hisoblanadi. Hamkasblar orasida va shunga o’xshash rasmiy muloqotlarda doim
sizlab gaplashishadi. Salomlashish ham xuddi shu tartibda: Bonjour - doimiy har
kun ishlatiladigan salomlashish, Bonsoir - kechki salom. Ammo o’zbek xalqida
bunday emas. Ular uchun asosan assalom-u alaykum qo’llaniladi. Hayrli kun,
hayrli kech iboralari ham qo’llaniladi. Bu iboralar asosan yozma nutqda ishlatiladi.
Fransuz tengdoshlari orasida ko’proq Salut ishlatiladi. O’zbek yoshlari orasida
esa, asosan, salom urfga kirgan:
Masalan: - Bonjour, madame, je peux vous enseigner?
2
Julian leur ayant crié Bonsoir; elle repondirent d’une voix chantante dans la
langue harmonieuse du pays abondonné.
3
-
Salut!
-
Salut!
-
Qu’est-ce que tu fais ici?
4
Yoki :
Assalom alaykum o’ngdagilarga
Assalom alaykum so’ldagilarga
Assalom, hush niyat o’ydagilarga
Assalom Qur’oni qo’ldagilarga.
5
Salom,
Sabo,
qalaysan?
Uydagilaring
tinchmi?
Charchamadingmi
o’qishlaring bilan?
Yo’q, rahmat, yaxshiman... Samandar aka o’zingiz yaxshimisiz?
6
Davlat tomonidan faoliyat yuritiladigan barcha tashkilotlarda muloqotlar,
asosan, rasmiy ravishda olib boriladi. Salomlashish paytida hol-ahvol so’rash ham
rasmiy ravishda bo’ladi. Ularning ham qo’llanilish o’rni bor.
Masalan: vous-allez bien?
Comment allez –vous?
O’zbek xalqida esa hol-ahvol so’rashga doir iboralar qisman farq qiladi.
Do‘stlar, tanishlar orasida muloqot aynan ma’lum bir qolipda olib borilishi
shart emas, ya’ni so’zlashuv erkin ravishda bo’lishi mumkin:
Comment ҫa va?
Ҫa va?
1
Uyg’un. Parvona II parda 1933
2
Miquel C. Grammaire en diologue CLE International. 24 p.
3
Maupassant G. Une vie Moscou editions ecole superieure 1974.
4
Barfety M. Beaujouin P. Comprénsion oral CLE International. 2004 8 p.
5
M. Ismoil salom T. :O’qituvchi 2014. B.59
6
Ulug’bek H. Sabo va Samandar. G’afur G’ulom. 2014. -B.268.
9
Quoi de neuf?
O’zbek tilida esa quyidagi iboralar qo’llaniladi:
Yaxshimisan, qaleysan, uydagilar yaxshimi?
1
Ikki madaniyatda ham shunga o’xshash iboralarni ko’plab uchratishimiz
mumkin, bu esa tillarning naqadar boy va sermazmunligini belgilaydi.
Xulosa qilib shuni aytmoqchimanki, bu ikki tilning ham so’z boyligi juda
rang-barangdir. Ammo ularning qo’llanilish vaziyatlari turlicha. O’zbek xalqida
salomlashilgan paytda, uning qarndosh-urug’idan tortib, uyidagi hayvonlarigacha
so’rashadi. Fransuz tilida esa faqat o’zidan hol-ahvol so’rash bilan
chegaralanganligini yuqorida misollarda ko’rib o’tdik. Shu misollar orqali ham
bilishimiz mumkinki, fransuz madaniyatiga nisbatan o’zbeklarda ota-onaga
bo’lgan hurmat, mehr-oqibat, vafo, do’st-yorlardan xabar olish, ulardan hol so’rash
bir muncha kuchliligini ko’rishimiz mumkin.
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