THE PROBLEMS FACED IN TRANSLATING LEXICAL UNITS RELATED TO UZBEK WEDDING CEREMONIES INTO ENGLISH

334 Vol. 5, No. 11 – Special Issue (EJAR) ISSN: 2181-2020 LPTIENP International Scientific-Practice Conference on “Linguistics and Pedagogical Technologies: International Experience and National Practice” Denau, November 20, 2025 in-academy.uz/index.php/ejar THE PROBLEMS FACED IN TRANSLATING LEXICAL UNITS RELATED TO UZBEK WEDDING CEREMONIES INTO ENGLISH Xudoynazarov Sobitjon Ravzatulloyevich Master student, Denau Institute of Entrepreneurship and Pedagogy E-mail: [email protected] https://doi.org/10.5281/zenodo.17630679 Annotation: This article examines the linguistic and cultural challenges encountered in translating Uzbek wedding-related lexical units into English. Uzbek wedding ceremonies embody the nation’s spiritual heritage, traditions, and worldview, making their translation more than a linguistic task. Many expressions, idioms, and terms used in Uzbek weddings lack direct equivalents in English, often carrying symbolic and emotional meanings deeply rooted in local customs. The research highlights how these cultural nuances complicate the translation process and discusses strategies such as descriptive translation, cultural adaptation, and contextual interpretation to convey the intended message accurately while maintaining the authenticity of the source culture. Keywords: translation, Uzbek weddings, culture, lexical units, equivalence, adaptation, semantics Every culture holds its own traditions and ceremonies, and weddings hold a particularly important place in the social life of Uzbek people. The Uzbek wedding, famous for its colorfulness, hospitality, and numerous rituals, reflects the values and worldview of the nation. When these wedding-related lexical units are translated into English, translators face several difficulties. These challenges arise from cultural differences, the absence of equivalent terms in English, and the deep symbolic meanings hidden behind some expressions.[1, 25] When it comes to cultural and linguistic barriers, one of the major difficulties in translation is the lack of direct equivalents. For instance, words such as kelin salom, non sindirish, fotiha to‘y, yuz ochti, or dugona carry cultural meanings that cannot be conveyed through a single English word. While “bride’s greeting” or “breaking bread” might be used as literal translations, they fail to fully express the cultural essence of the original terms.[3, 78] Moreover, some Uzbek expressions refer not only to actions but also to social norms and emotional undertones. The term kelin salom, for example, is not merely a greeting but a symbolic act of respect and blessing. In English culture, there is no exact equivalent ceremony, so translators often need to provide explanations or descriptive translations, such as “a traditional ceremony in which the bride greets the guests with bows”. [5, 45] Semantic and Pragmatic Considerations: another issue lies in the semantic and pragmatic aspects of translation. Certain Uzbek wedding-related words carry implicit meanings that may be lost in translation. For example, sovchi literally means “matchmaker,” but in Uzbek culture, this role involves much more than just introducing two people it represents a respected social function connected to family honor and tradition. Translators also come accross problems when dealing with idiomatic or metaphorical expressions. Phrases like to‘ycha bo‘lish (“to celebrate as if at a wedding”) reflect joy and abundance, and translating them word-for-word would distort their intended tone. The translator must take into consideration the communicative context and choose expressions that sound natural to English readers while preserving the original message .[4, 124] Uzbek weddings are more than family events they are cultural performances that reflect collective values, history, and identity. The language used in these ceremonies, from songs to blessings, preserves old Turkic and Islamic elements. Many lexical units found in wedding contexts 335 Vol. 5, No. 11 – Special Issue (EJAR) ISSN: 2181-2020 LPTIENP International Scientific-Practice Conference on “Linguistics and Pedagogical Technologies: International Experience and National Practice” Denau, November 20, 2025 in-academy.uz/index.php/ejar (sovchi, kelin salom, yor-yor, salomlashuv, duo) originate from archaic or poetic forms of Uzbek, and thus hold symbolic value beyond their literal meaning. These expressions often mean social hierarchy, gender roles, and moral expectations within the community. For example, when people say kelin salom qilmoqda, it implies that the bride is showing not only respect but also obedience a trait traditionally admired in Uzbek culture. Translating such nuances into English, where social hierarchies are expressed differently, is inherently challenging. When it comes to The Role of Tradition and Religion in Wedding Terminology, Uzbek wedding terminology is heavily influenced by Islamic customs and local folk traditions. Terms like fotiha, duo, nikoh, and halol come directly from Arabic through Islamic teaching. These words have deep religious meanings that cannot simply be replaced by English words like “blessing” or “wedding vow.” For example: Nikoh o‘qish literally means “reading the marriage prayer,” however it is not the same as a Western-style “wedding ceremony.” It holds legal, religious, and moral significance in Islam. Duo is often translated as “prayer,” yet in Uzbek culture it is an emotional and social act it can express wishes, gratitude, or spiritual support from elder people. In translation process, these words must often remain in their original form with a footnote or explanation, to avoid cultural loss. It can be divided wedding-related vocabulary into several groups: 1. Ceremonial terms – e.g. fotiha to‘y, nikoh to‘y, to‘y bazmi (wedding feast) 2. Participants and roles – sovchi, kelin, kuyov, dugona, ota-onalar, mehmonlar 3. Objects and symbols – non, oq libos, duppi, ko‘ylak, so‘ri, qorako‘l 4. Actions and rituals – kelin salom, non sindirish, duo olish, yor-yor aytish When translating into English, each group presents unique issues. Object-related words might be translated by description, but cultural actions like kelin salom or yor-yor aytish need full explanation as they are unknown in Western traditions. A major problem discussed in translation theory is cultural untranslatability. This happens when there is no equivalent concept in the target language. For example, in Eugene Nida’s theory of dynamic equivalence, the goal is to reproduce the same effect on the reader, not necessarily the same literal form. However, with Uzbek wedding terms, even dynamic equivalence can be difficult. Translating oq fotiha as “parental blessing” communicates the function, but not the imagery of “white purity.” Likewise, “matchmaker” captures the role of sovchi howerver not her symbolic authority. This indicates how linguistic and cultural meaning cannot always be fully transferred. There are also some strategies for effective translation: first of all, to overcome these problems, translators should apply several strategies: Descriptive translation – explaining the meaning of the word or concept within the text. Cultural substitution – replacing an unfamiliar cultural element with one more familiar to the target audience. Annotation or footnotes – providing short explanations to clarify cultural references. Contextual adaptation – adjusting the expression to fit the communicative situation and reader’s expectations. By combining these approaches, translators can convey both the linguistic and cultural dimensions of Uzbek wedding vocabulary, ensuring that the translation remains faithful yet comprehensible. In conclusion, translating lexical units related to Uzbek wedding ceremonies into English is a complex process influenced by cultural, semantic, and contextual factors. Many Uzbek wedding 336 Vol. 5, No. 11 – Special Issue (EJAR) ISSN: 2181-2020 LPTIENP International Scientific-Practice Conference on “Linguistics and Pedagogical Technologies: International Experience and National Practice” Denau, November 20, 2025 in-academy.uz/index.php/ejar terms carry cultural meanings that do not have direct English equivalents, which often leads to difficulties in maintaining the original spirit of the text. References: 1. Karimova S. Cultural Aspects in Translation: Uzbek-English Perspective. Tashkent: Fan Nashriyoti, 2020.P-25-30. 2. Nida E. A. Toward a Science of Translating. Leiden: Brill, 1964.-P. 50-63. 3. Newmark P. A Textbook of Translation. London: Prentice Hall, 1988.-P. 78-90. 4. Baker M. In Other Words: A Coursebook on Translation. Routledge, 2018.-P. 124-145. 5. Alimova G. Translation of Culture-Bound Terms in Uzbek Context. Philology and Translation Studies Journal, 2019. – P. 45–52.