KIRISH: antroponimiya yoki shaxs ismlari tizimi xalqning lingvistik va madaniy an'analarining muhim qismidir. Ismlar jamiyatning tarixiy, ijtimoiy va diniy xususiyatlarini, aqliy modellarini va madaniy qadriyatlarini aks ettiradi. Rus va o'zbek antroponimiyasining xususiyatlarini o'rganish nomlash amaliyotidagi o'xshashliklar va farqlarni aniqlash va nomlarning milliy o'ziga xoslik va ijtimoiy xotirani qanday shakllantirishini tushunish imkonini beradi. Tadqiqotning dolzarbligi tilshunoslik, sotsiomadaniy tadqiqotlar va madaniyatlararo muloqot maqsadlarida shaxs ismlariga singdirilgan madaniy kodni tahlil qilish zarurati bilan belgilanadi. Maqolada rus va o'zbek tillarining antroponimiyasi ta'kidlangan, rus va o'zbek tilshunosligida antroponimlarning turli nuqtai nazardan o'rganilish darajasi ko'rib chiqilgan, shuningdek, rivojlanishning hozirgi bosqichidagi antroponimik birliklar tahlil qilingan. MAQSAD: tadqiqotning maqsadi rus va oʻzbek antroponimiyasining xususiyatlarini oʻrganish, shaxs ismlarining tuzilishi, semantikasi va funktsiyalaridagi oʻxshashlik va farqlarni aniqlash hamda ularning madaniy va ijtimoiy qadriyatlarni aks ettirishdagi rolini aniqlashdir. MATERIALLAR VA USULLAR: tadqiqot materiallari quyidagilarni oʻz ichiga oladi: rus va oʻzbek shaxs ismlarining roʻyxatlari va maʼlumotlar bazalari, ismlarning kelib chiqishi va maʼnolari haqidagi xalq va tarixiy manbalar, antroponimiya, sotsiolingvistika va madaniy tilshunoslik boʻyicha ilmiy maqolalar va monografiyalar. Tadqiqot usullari quyidagilarni oʻz ichiga oladi: Qiyosiy tahlil — ikki xalqning nomlash tizimlari oʻrtasidagi oʻxshashlik va farqlarni aniqlash uchun ishlatiladi. Etimologik tahlil — ismlarning kelib chiqishi va maʼnosini aniqlash uchun ishlatiladi. Sifatli tahlil — madaniy va sotsiomadaniy xususiyatlarni talqin qilish uchun ishlatiladi. Tipologik usul — ismlarni kelib chiqishi, tuzilishi va funktsiyasiga koʻra tasniflash uchun ishlatiladi. Tarixiy va madaniy yondashuv — antroponimiyaga tarixiy, diniy va madaniy omillarning taʼsirini tahlil qilish uchun ishlatiladi. NATIJALAR VA MUHOKAMA: rus antroponimiyasi uch komponentli tizim bilan tavsiflanadi: berilgan ism — otasining ismi — familiya, bu yerda otasining ismi oilaviy nasab va qarindoshlik aloqalarini aks ettiradi. Ko'pgina rus ismlari nasroniy kelib chiqishiga ega (masalan, Aleksandr, Mariya, Nikolay) va ma'lum axloqiy va ma'naviy ma'nolarga ega. O'zbek antroponimiyasi strukturaviy xilma-xillik bilan ajralib turadi va tarixiy, turkiy va islomiy ta'sirlarni aks ettiradi. Ismlar ko'pincha shaxsiy fazilatlar, tabiat yoki diniy qadriyatlar bilan bog'liq semantik xususiyatlarni o'z ichiga oladi (masalan, Abdulla — “Allohning xizmatkori”, Gulbahor — “bahor guli”). Familiya va otasining ismlari o'zbeklar orasida ham qo'llanilishi mumkin, ammo rus nomlash an'anasidagi kabi tizimli emas. Tahlil shuni ko'rsatdiki, ikkala nomlash tizimi ham identifikatsiya, ijtimoiy kodlash va madaniy qadriyatlarni uzatish funktsiyalarini bajaradi, ammo ular strukturaviy tashkil etilishi, kelib chiqishi va ramziy ma'nosi jihatidan farq qiladi. Bu farqlarni tushunish madaniyatlararo muloqot, tarjimashunoslik, sotsiolingvistika va madaniy merosni o'rganish uchun muhimdir. XULOSA: rus va o'zbek antroponimiyasi o'z xalqlarining tarixiy, diniy va madaniy xususiyatlarini aks ettiradi. Tadqiqot shuni ko'rsatadiki, ismlar nafaqat identifikatsiya funktsiyasini bajaradi, balki madaniy qadriyatlar va aqliy modellarning tashuvchisi bo'lib ham xizmat qiladi. Ismlarning tuzilishi, semantikasi va ramziyligidagi farqlar har bir madaniy an'ananing o'ziga xosligini va antroponimiyaning sotsiomadaniy tahlil uchun ahamiyatini ta'kidlaydi.
INTRODUCTION: anthroponymy, or the system of personal names, is an important part of the linguistic and cultural tradition of a people. Names reflect the historical, social, and religious characteristics of society, mental models, and cultural values. The study of the features of Russian and Uzbek anthroponymy makes it possible to identify similarities and differences in naming practices and to understand how names shape national identity and social memory. The relevance of the study is determined by the need to analyze the cultural code embedded in personal names for the purposes of linguistics, sociocultural research, and intercultural communication. The article highlights the anthroponymy of the Russian and Uzbek languages, examines the degree of study of anthroponyms in Russian and Uzbek linguistics from various perspectives, and also analyzes anthroponymic units at the present stage of development. AIM: the aim of the study is to investigate the features of Russian and Uzbek anthroponymy, to identify similarities and differences in the structure, semantics, and functions of personal names, and to determine their role in reflecting cultural and social values. MATERIALS AND METHODS: research materials include: lists and databases of Russian and Uzbek personal names, folk and historical sources on the origin and meanings of names, scientific articles and monographs on anthroponymy, sociolinguistics, and cultural linguistics. Research methods include: Comparative analysis — used to identify similarities and differences between the naming systems of the two peoples. Etymological analysis — used to determine the origin and meaning of names. Qualitative analysis — used to interpret cultural and sociocultural features. Typological method — used to classify names according to origin, structure, and function. Historical and cultural approach — used to analyze the influence of historical, religious, and cultural factors on anthroponymy. RESULTS AND DISCUSSION: russian anthroponymy is characterized by a three-component system: given name — patronymic — surname, where the patronymic reflects family lineage and kinship ties. Most Russian names have Christian origins (for example, Alexander, Maria, Nikolai) and carry certain moral and spiritual meanings. Uzbek anthroponymy is distinguished by structural diversity and reflects historical, Turkic, and Islamic influences. Names often contain semantic characteristics associated with personal qualities, nature, or religious values (for example, Abdulla — “servant of Allah,” Gulbahor — “spring flower”). Surnames and patronymics may also be used among Uzbeks, but not as systematically as in the Russian naming tradition. The analysis showed that both naming systems perform functions of identification, social coding, and transmission of cultural values, but they differ in structural organization, origin, and symbolic meaning. Understanding these differences is important for intercultural communication, translation studies, sociolinguistics, and the study of cultural heritage. CONCLUSION: russian and Uzbek anthroponymy reflect the historical, religious, and cultural characteristics of their peoples. The study shows that names perform not only an identificational function but also serve as carriers of cultural values and mental models. Differences in the structure, semantics, and symbolism of names highlight the uniqueness of each cultural tradition and the importance of anthroponymy for sociocultural analysis.
ResearcherUz