The Relationship of Culture and Language

4/16/2021 Editorial Team | CENTRAL ASIAN JOURNAL OF LITERATURE, PHILOSOPHY AND CULTURE About Journal Central Asian Journal of Literature, Philosophy and Culture is a bi-monthly, peer-reviewed, open access Academic and Research Journal which publishes Original Research Articles, Review Articles, Essays, Short Communications, and editorial comments in all the fields of Philosophy, Education, Humanities, Social Sciences, and Literature. Research journal has different sections and categories in order to describe various perspectives of the Literature, Philosophy, and Culture in different perspectives. Editorial Team Editor in Chief: Ia Shiukashvili Chief Specialist at International Relations Office, Iakob Gogebashvili Telavi State University, Georgia editor@centralasianstudies.org Lis M Yapanto UNIVERSITAS NEGERI GORONTALO, Indonesia editor@centralasianstudies.org Editor in Chief: Dr. Mahyudin Ritonga, MA Arabic Lecturer at the Faculty of Islamic Studies, Muhammadiyah University of West Sumatera mahyudinritonga@gmail.com Editor in Chief: Shodmon Vokhidov Khuseynzoda Professor, vice-rector of Tajik State Pedagogical University named after S. Aini, Tajikistan editor@centralasianstudies.org Editorial board member: Saidov Azamat Ismoilovich Head of the Department of Pedagogy and Psychology of Samarkand State Institute of Foreign Languages editor@centralasianstudies.org Editorial board member: Hamraeva Xulkar Hamidullaevna Professor, Candidate of Philological Sciences, Senior Lecturer of the Uzbek State Academy of Choreography https://cajlpc.centralasianstudies.org/index.php/CAJLPC/about/editorialTeam 1/6 4/16/2021 Editorial Team | CENTRAL ASIAN JOURNAL OF LITERATURE, PHILOSOPHY AND CULTURE editor@centralasianstudies.org Editorial board member: Mardonov Eshim Murotovich Candidate of Pedagogical Sciences, Associate Professor, Department of Theory and Methodology of Preschool Education editor@centralasianstudies.org Editorial board member: Abdullaeva Barno Sayfutdinovna Doctor of a pedagogical science, Professor, Vice-rector for research and innovations in Tashkent state pedagogical university, Uzbekistan editor@centralasianstudies.org Editorial board member: Dr. Pradeep Kumar Mallick KIIT University, India editor@centralasianstudies.org Editorial board member: Gulayim Donbaeva Professor, Talas State University, Kyrgyzstan editor@centralasianstudies.org Editorial board member: Begzod Khodjaev Professor of the Department General pedagogy, Tashkent State Pedagogical University named after Nizami, Uzbekistan editor@centralasianstudies.org Editorial board member: Prof. Tushar Ram Sangole SGBAU, Amravati, Maharashtra, India editor@centralasianstudies.org Editorial board member: Halikov Azam Abdusalomovich Doctor of a pedagogical science, professor, Head of the Department of "Primary Education Methodology" of Tashkent State Pedagogical University named after Nizami, Uzbekistan editor@centralasianstudies.org Editorial board member: Ph.D. Sanaeva Surayyo Bobonazarovna A senior teacher of Navoi state pedagogical institute, Uzbekistan editor@centralasianstudies.org Editorial board member: Abdyrov Aitzhan Muhamedzhanovich Professor Dr. First Vice Chairman of the Board of S.Seifullin Kazakh AgroTechnical University editor@centralasianstudies.org https://cajlpc.centralasianstudies.org/index.php/CAJLPC/about/editorialTeam 2/6 4/16/2021 Editorial Team | CENTRAL ASIAN JOURNAL OF LITERATURE, PHILOSOPHY AND CULTURE Editorial board member: Meyramova Saltanat Akimovna Associate Professor, Director of the Center for the Development of International Cooperation and Multilingual Education, Seiffulin Kazakh Agrotechnical University editor@centralasianstudies.org Editorial board member : Sharipova Oygul Tursunovna Associate prof. of the chair “History of Islam and Source Studies, Philosophy” of Bukhara State University editor@centralasianstudies.org Editorial board member : Saida Alimdjanovna Ikromova (Ph.D.), Doctor of Philosophy in Philology, Head of the methodological department of Uzbekistan University of Journalism and Mass Communications. Uzbekistan. editor@centralasianstudies.org (http://centralasianstudies.org/index.php/CAJLPC/about/submissions)  Focus & scopes (http://cajlpc.centralasianstudies.org/index.php/CAJLPC/Focus- Scope)  Submission (http://cajlpc.centralasianstudies.org/index.php/CAJLPC/about/submissions)  Manuscript template  Publication ethics (http://cajlpc.centralasianstudies.org/index.php/CAJLPC/ethics)  Guidelines for authors (http://cajlpc.centralasianstudies.org/index.php/CAJLPC/Guidelines)  Editorial team (http://cajlpc.centralasianstudies.org/index.php/CAJLPC/about/editorialTeam) https://cajlpc.centralasianstudies.org/index.php/CAJLPC/about/editorialTeam 3/6 4/16/2021 Editorial Team | CENTRAL ASIAN JOURNAL OF LITERATURE, PHILOSOPHY AND CULTURE  Indexing (http://cajlpc.centralasianstudies.org/index.php/CAJLPC/indexings)  Statistics Meet Our Editorial Team Editor in Chief: Dr. Mahdi Esmaeilzadeh Professor, Founder & Chairman of Scientific Research Publishing House (SRPH), Iran editor@centralasianstudies.org Editor in Chief: Shodmon Vokhidov Khuseynzoda Professor, vise-rector of Tajik State Pedagogical University named after S. Aini, Tajikistan editor@centralasianstudies.org Editor: Dr. Pradeep Kumar Mallick KIIT University, India editor@centralasianstudies.org Editor: Gulayim Donbaeva Professor, Talas State University, Kyrgyzstan editor@centralasianstudies.org Executive Editor: Prof. Tushar Ram Sangole SGBAU, Amravati, Maharashtra,India editor@centralasianstudies.org Most read last week An Analysis of Idiomatic Expressions Found in Ed Sheeran’s Selected Lyrics Songs (https://cajlpc.centralasianstudies.org/index.php/CAJLPC/article/view/54)  143 CHALLENGES ENCOUNTERED BY SENIOR HIGH SCHOOL STUDENTS’ RESEARCHERS IN SALCEDO 1 DISTRICT (https://cajlpc.centralasianstudies.org/index.php/CAJLPC/article/view/49)  72 https://cajlpc.centralasianstudies.org/index.php/CAJLPC/about/editorialTeam 4/6 4/16/2021 Editorial Team | CENTRAL ASIAN JOURNAL OF LITERATURE, PHILOSOPHY AND CULTURE Research Methodology- An Introduction To Literary Studies (https://cajlpc.centralasianstudies.org/index.php/CAJLPC/article/view/18)  54 Analysis of Circular Number 4 of 2020 on Implementation of Education Policy in Emergency during COVID-19 Spread (https://cajlpc.centralasianstudies.org/index.php/CAJLPC/article/view/60)  35 The Impact of Covid-19 on the Mental Health and the role of Social Support in Pakistan (https://cajlpc.centralasianstudies.org/index.php/CAJLPC/article/view/47)  31 ← → Home | About Us (http://cajlpc.centralasianstudies.org/index.php/CAJLPC/about) (http://cajlpc.centralasianstudies.org/index.php/CAJLPC/oap) | | Disclaimer | (http://cajlpc.centralasianstudies.org/index.php/CAJLPC/about/privacy) (http://cajlpc.centralasianstudies.org/index.php/CAJLPC/archiving) | | Open Access Privacy Policy Policy Archiving Sitemap (https://cajlpc.centralasianstudies.org/index.php/CAJLPC/sitemap) | Contact Us Central Asian Journal of Literature, Philosophy and Culture (ISSN: 2660-6828 (https://portal.issn.org/resource/ISSN/26606828#)) Published by Central Asian Study (Centralasianstudies.org) https://cajlpc.centralasianstudies.org/index.php/CAJLPC/about/editorialTeam 5/6 4/16/2021 Editorial Team | CENTRAL ASIAN JOURNAL OF LITERATURE, PHILOSOPHY AND CULTURE Disclaimer: Articles published by Central Asian Journal of Literature, Philosophy and Culture have been previewed and authenticated by the Authors before publication. The Journal, Editor and the editorial board are not entitled or liable to either justify or responsible for inaccurate and misleading data if any. It is the sole responsibility of the Author concerned. If any queries or infringement occurs, subject to Chennai jurisdiction. Read our Plagiarism Policy and use of this site signifies your agreement to the Terms of Use © 2020 Central Asian Journal of Literature, Philosophy and Culture Management and Finance Licensed under (https://creativecommons.org/licenses/by/4.0/) This is an open-access article distributed under the terms of the Creative Commons Attribution 4.0 International License (https://creativecommons.org/licenses/by/4.0/) Traffic Stats (https://statcounter.com/p12444905/?guest=1) Subscribe and get exclusive access to our free guides & resources as well as updates on our journals and services. Email* Full name* Subscribe Предоставлено SendPulse (https://sendpulse.com/ru/forms-poweredby-sendpulse?sn=IzQ0NDQ0NA%3D%3D&from=7094628) https://cajlpc.centralasianstudies.org/index.php/CAJLPC/about/editorialTeam 6/6 CENTRAL ASIAN JOURNAL OF LITERATURE, PHILOSOPHY AND CULTURE Volume: 01 Issue: 01 | Oct 2020 ISSN: 2660-6828 The Relationship of Culture and Language Sashka Jovanovska1* 1* PhD, English professor, North Macedonia E-mail: saska_dimitrovska@yahoo.com * Corresponding Author: saska_dimitrovska@yahoo.com Available online at: www.cajlpc.centralasianstudies.org/index.php/CAJLPC Received 22nd August 2020, Accepted 10th September 2020, Online 4th October 2020 Abstract— Although researchers still try to find and prove the theory explaining the relationship between the language and culture, it is unquestionable that such a relationship exists – whether in a strong claim such as Whorf’s or in a weaker one suggesting that the language is just being influenced by the culture. This relationship is visible in many areas of a language used to describe some concepts or social relations. Keywords— culture, words, language, relationship. I. INTRODUCTION Sociolinguistics may be defined as “the study of how language is used by different groups in society.” Of the same importance for this area of linguistics, however, is the focus on the language and the culture in which it is spoken, and the relationship between the two has been an area of interest for many researchers. The statement that such a connection exists is now of little doubt and the relationship may be manifested in many areas of social usage of the language. First of all, it should be stated what the word “culture” means in this exact context. Clearly, it does not refer to the so called high culture connected with the appreciation of art, literature, or music. In this case culture is best described by the definition provided by Goodenough, in which culture is thought as “whatever it is one has to know or believe in order to operate in a manner acceptable to its members, and to do so in any role that they accept for any one of themselves.” It is a set of necessary behaviours and knowledge one must know in order to function in a particular society. Members of the same society who speak the same language interpret and perceive the world in a similar way and hence can quite easily understand each other. II. THE WHORFIAN HYPOTHESIS There are several theories concerning the relationship between language and culture. The neutral claim states that there is little or no relationship between the two. Significantly a different theory suggests that the culture is reflected in the usage of a language and things that are valued in a specific society influence the language. But the most well-known theory is the Sapir-Whorf hypothesis, known also as the Whorfian hypothesis – the second name may be considered more precise as Whorf developed the claim the most. The strong form of the hypothesis is labelled as linguistic determinism – different languages represent different ways of thinking about the world around us. In other words, language determines thought. As stated by Sapir “humans do not live in the objective world alone, nor alone in the world of social activity as ordinarily understood, but are very much at the mercy of the particular language which has become the medium of expression for their society.” This idea was further extended by Whorf, a Sapir student, who concluded that the grammar of each language is a shaper of ideas and largely determines the way its speakers view the world. Since the languages differ structurally the experience of the world is different for speakers of different languages and it is impossible to see the world objectively as it is because the perception is based on a particular language system. Whorf based his findings on the work with American Indian Languages. He contrasted the linguistic structures of Hopi with the structures of languages such as English which he named as Standard Average European. According to him, Hopi and English differ significantly in their structural characteristics and in the ways of expressing the same concepts. As he stated, Hopi centres on events and processes whereas English on things and relations. In SAE events occur in a definite time – either in the past, present, or future, and the time itself is apportioned into fixed segments such as minutes or days. For Hopi speakers, however, of importance is whether an event can be warranted to have occurred, or to be occurring, or to be expected to occur. The world is seen as © 2020, CAJLPC, Central Asian Studies, All Rights Reserved 15 CENTRAL ASIAN JOURNAL OF LITERATURE, PHILOSOPHY AND CULTURE Volume: 01 Issue: 01 | Oct 2020, ISSN: 2660-6828 ongoing set of processes and emphasis is laid on how the loses its significance and often more general terms are used. action is performed (aspect) rather than when the action is For instance, a father’s brother may be called stryj, but performed (tense). Because of these differences, according to currently the word wujek (uncle) is in common usage. The same situation may be noticed in the instance of the father’s Whorf, speakers of the two languages view the world brother’s daughter. In the past she would be called siostra differently. stryjeczna but now she is referred to simply as cousin. In Whorfian hypothesis language functions like a Some terms like father, older brother or even filter to reality – it determines the way the speaker perceives husband carry with them certain ideas suggesting how they and organises both social and natural world which helps to should behave towards others in the society using a specific form one’s world-view. Therefore if a language has a word kinship system. In this case fathers, older brothers or husbands describing a certain concept it is easier for its speakers to talk can enjoy certain rights but they also have some duties. In about the concept than for speakers of another language which reality they may behave otherwise as it is not the behaviour lacks appropriate word. Moreover, if one language makes which classify them as such but the kinship system itself. That grammatical distinctions that another language does not make, is why in some societies a father may be regarded as the head then the speakers of that language become conscious of the of a family and is expected to function as a decision-making kinds of distinctions that must be referred to. body. Many researchers tried to prove the hypothesis or at In the most extreme examples kinship terms may least attempted to test it. Examples like describing one thing regulate a right way of addressing other people. In the system by using several different words in one language while in other found in Rossel Island in Papua New Guinea the elaborate languages there is just one term describing the concept were system determines how one’s father calls other men (there are provided. Others like Lucy focused on grammar of different nine ways possible) or women (six ways possible) and so the languages – he compared category of number in English and son has to correctly address those people according to the way in Yucatec Maya with the results showing there exist only his father does. But not only exotic tribes make use of such some evidence to proof the claim. Others tested the statement systems. In Japan honorific system is very elaborate as well. that it is impossible to describe certain things in some It even extends family relationships as a member of a society languages as they lack the necessary resources. In each and is expected to address more important people or their seniors every instance the results were not concluding and the claim with due respect by using more formal words or adding still remains unproved as it appears that thanks to honorific –san or, in very official situations like addressing an circumlocution it is possible to talk about anything in every emperor, honorific –sama. Analogically, referring to juniors language. Some concepts, however, are easier expressed in or younger people require the usage of different honorifics some languages than in others. (like –chan). These are just general rules as there are many other possibilities. III. WORD’S RELATIONSHIP Worth highlighting is that in many instances the The way people use the language in social life is usage of kinship vocabulary may be extended to naming visible in kinship system. Because of the importance of family people outside the family. The polish word wujek (meaning in social organisation the kinship system is universal. Some uncle) may be used by children to refer to the close friends of systems may be richer than others but they all make use of a family or even to the neighbours – in this case the most such factors as sex, age, generation, blood and marriage. The important factor is familiarity and age. The case in which system regulates not only nomenclature but also it explains the different relationships may be described by the same words is way how people should behave towards others in the society. not so uncommon. In aforementioned Japan in some marked Obviously, societies may differ significantly in they situations young girl may be referred to by a child as “oneeapproach to family matters and it is best visible in the chan” (literaly meaning older sister) and the word “obasan” vocabularies of different languages. Extensive family may mean both aunt or older woman. vocabulary is typical for societies which social organisation revolves around family. For instance, in Australian Aboriginal IV. FOLK TAXONOMIES language Njamal, every member of the tribe has their own specific kinship term. More developed societies tend to have Another instance where the relationship between restricted family vocabulary as the importance of family is culture and language is visible is through the use of so called significantly lower. folk taxonomies. In simple words a folk taxonomy is a In English more complicated family relations cannot vernacular naming system. It is not a scientific classification be referred to directly as hardly ever there exists a word to but rather intuitive one, in which people classify some part of describe them. Therefore, it is impossible to name, for instance reality they deal with in a way it makes sense to them. As folk taxonomies are the result of social knowledge, they are used one’s brother’s wife’s father in a single word nor there is primarily in everyday speech and they are used locally in all distinctive vocabulary for a father’s sister or mother’s sister – parts of the world mainly to name local plants and animals in both instances she is referred to as aunt. In some cultures, often vital for the survival of specific society. Naturally, folk like in Polish, extensive kinship vocabulary has existed but it © 2020, CAJLPC, Central Asian Studies, All Rights Reserved 16 CENTRAL ASIAN JOURNAL OF LITERATURE, PHILOSOPHY AND CULTURE Volume: 01 Issue: 01 | Oct 2020, ISSN: 2660-6828 taxonomy is not restricted to flora and fauna only as there are blue and brown takes place and finally terms like grey, pink, many other instances of such classifications – astrology may orange and purple are added to vocabulary. Accordingly, a community like the Jale of New be considered as such in contrast to scientific classification Guinea make use only of two colour terms with the words called astronomy. All in all, analyses of folk taxonomies corresponding to dark and light only, and the Burmese have reveal how speakers use their languages to organise the world seven, and English 11 basic colours. There are also some around them, sometimes showing a classification which may be surprising or even contrary to generally accepted exceptions like in Japanese in which kanji 青 (ao) symbolises classifications – the Kwaio of the Solomon Islands treats salt green and blue, or in Russian which have even 12 basic water as different substance than fresh water or in Yup’ik there colours as there are two terms in the blue region – sinij (dark is rich vocabulary describing seals with the words representing blue) and goluboj (light blue). However, colour awareness not only different species of seals but also specimen in may differ even in one society – in western cultures women different times of life or different circumstances such as a seal are thought as more colour sensitive than men. on the ice. Whatever the case, the question whether colour One of the best-known studies of folk taxonomy was systems are biologically determined or socially constructed presented by Frake (1961) who described the terms used by remains unresolved. However, it is the fact that identifying the the Subanun of Mindanao in the Southern Philippines to parts of the colour spectrum by using specific system may be explain disease of the skin. To effectively treat a disease they easier for some speakers than for others. It is also generally have to properly diagnose the symptoms and categories used difficult for individuals to assign precise borders between to discuss them range in the level of generality. For them neighbouring colours, for instance between blue and green or diagnosis means finding the appropriate name for a set of red and orange, and often it is easier just to indicate a part of symptoms as without it treatment is not possible. The success a colour spectrum considered as a typical colour, such as a of the treatment is therefore not dependent on therapeutic typical blue. value alone but on folk system of classification of diseases. VI. WORDS TYPICAL FOR SPECIFIC CULTURE V. COLOURS The most visible examples of relationship between We live in a colourful world and there is no society culture and language are the words which are typical only for which does not have linguistic means to describe colours. In one culture and hence are difficult to translate. Such words colour terms the relationship between culture and language transmit not only the image of the concept they represent but may be further presented. The colour spectrum is a continuous often they also contain specific connotations. It does not mean entity without any breaks yet all languages divide it further that translation of such a word or its understanding by people into smaller pieces assigning them names, such as green or from different cultures is impossible. It just means that to fully red. Surprisingly, not every culture perceives those comprehend the meaning of the word some studying is distinctions between respective colours in the same fashion required and often translation has to be made by either using which often leads to problems with translation of a colour term more than one word (phrase describing the object) or by from one language to another. introducing the said word to the language it is being translated It is still unknown whether colour terms are arbitrary to – in this case changes in phonology and spelling may be or if there is some general pattern. Berlin and Kay tried to required. answer such a question in analysis of basic colour terms. Basic Those untranslatable words highlight the fact that colour is a single-word term which is not a sub-division of said concept is of great importance for the society. At the same some higher order term, it has general use and is commonly time the lack of the word describing the concept in other accepted and used by all members of a society. According to language signifies its insignificance for other society. The lack their analysis there do exist some patterns and the number of of the word describing the concept, however, does not mean basic colour terms is limited to 11. All other terms are either one is incapable of conceiving it. The only real difference is variations, combinations, or modifications of the basic colours that it is easier for people to name it and to talk about it while or highly specific shades used by professionals such as at the same time they are more conscious about it. The fact designers. that Bedouin Arabic has many words for different kinds of The number of basic colour terms used by a camels makes it easier for its speakers to talk about the particular society may be further contrasted with its cultural animals than for Polish speakers for whom those animals are and technical complexity. In this case conclusions may be not that important and they have just few terms describing drawn that little developed communities distinguish the fewest them. At the same time it does not mean Poles are unable to colour terms, communities on intermediate level of conceive the difference between different kinds of camels. development employ several terms, and the most developed Untranslatable words often describe religion, food societies usually use all eleven terms. There is also a scheme or things typical for specific culture. In many cases translation of colour development – languages with only two colour terms to other languages seems possible yet it often lacks the right make use of equivalents of black and white only, then red, connotation or hidden message of a word. The polish name for yellow and green are added. In later stages employment of popular type of restaurant in 20th century is bar mleczny, © 2020, CAJLPC, Central Asian Studies, All Rights Reserved 17 CENTRAL ASIAN JOURNAL OF LITERATURE, PHILOSOPHY AND CULTURE Volume: 01 Issue: 01 | Oct 2020, ISSN: 2660-6828 which can be translated into English as a milk bar. The literal language than with the changes in perception of taboo topic. translation, however, lacks connotations the word has in The task of euphemistic words and expressions is to neutralise Polish (cheap self-service cafeteria with all types of dishes for the unpleasantness and to enable discussion on the people from every social strata, but mainly for less wealthy) controversial topics such as death or criminality. The and it only refers to the origin of the word as at the beginning euphemistic language can also change the sound of things this type of restaurant indeed sold milk dishes – nowadays regarded as unpleasant and present them as attractive. In other hardly ever available in its offer. words it is a process of renaming things. Culture-bound syndromes are also a good example. Euphemisms are deeply connected with the concept This type of disorders are typical for particular part of the of verbal hygiene introduced by Deborah Cameron who used world or just for one society. For instance a Japanese term it to describe how people respond to “the urge to meddle in hikikomori refers to adults who decide to withdraw from matters of language.” On the one hand, the practices of verbal society and isolate themselves in their houses. The term hygiene are aimed to criticise incorrect language forms or to karoshi means a death from overworking – it is not so impose standard, on the other hand, they may be used as a uncommon in Japan culture whereas for Spaniards it would be mean for political or ideological action. Such changes in unthinkable to die out of overworking. linguistic usage are encouraged among others by feminists who deliberately adopt non-sexist usages for words which VII. TABOO AND EUPHEMISM encode the information about the gender. Following this logic In most cases words are used to express cultural instead of saying policeman a term police officer should be meaning. Nonetheless there are instances when some things used, or instead of chairman – chairperson. are not being talk about even though there are linguistic means Such changes are not restricted to gender area of to express them or when speakers deliberately avoid language only. Attempts to change other words in vocabulary mentioning some matters directly. The first instance is called are made, often in the name of political correctness. Hence the taboo and the second euphemism and both are examples of term crippled when referring to a person with physical conscious word selection as a result of influence of a culture. disability was changed to disabled, or people with dark skin in Taboo may be summarised as a prohibition or the USA are to be referred to as Afro-Americans because the avoidance of behaviour regarded in specific society as harmful term black person is seen as offensive. Although in many to others. The reasons for taboo are of social or religious cases such linguistic substitutions are thought as changes for nature and breaking the taboo can cause feelings like anxiety, the sake of changing only, they are important for people embarrassment, or even social contempt. In other words taboo concerned who often feel discriminated on the basis of their functions as a politeness constraint. In a language taboo is physicality. Unfortunately, this type of changes is frequently manifested through the avoiding of certain topics and abused by people who want to subordinate others to their consequently not saying prohibited words. Some objects individual agendas. As a consequence there are attempts to considered as taboo may be also referred to only in specific substitute even neutral words like overweight. circumstances, by certain people, or by the use of circumlocution. CONCLUSION: Tabooed subjects can vary widely and although there are no universal taboos some like cannibalism, incest, or As presented above, the claim that language and culture are homicide occur in majority of societies. Taboos can include interrelated is of little doubt. There are still some discrepancies restrictions concerning food one can eat (in India eating beef between researchers in terms of the exact relationship between is prohibited, some sects of Buddhism prohibit eating of any language and culture though. Some like Whorf claim that animal flesh), relationships and sexual activities (in language determines our world-view, some suggest a contrary Christianity sex outside of marriage or homosexuality are seen idea. Either way the words describing objects of cultural as a sin), exposure of body parts (in many Arabic countries importance are omnipresent in every language system in the women have to hide their hair, in Japan tattooed body parts world. have to be hidden), and many others. Linguistically taboo is The relationship between culture and language is manifested the most visible in swear words although in this instance there in many linguistic areas and certain parallels are universal in has been a considerable change over the recent years in the majority of languages. Therefore terms describing kinship, languages such as English and Polish. The foul words are still colours, or taboo subjects are present in every language regarded as rude and unseemly but are certainly more common although their coverage may be different in different and less taboo. What is important, taboo violation may have languages. Some make use of the abundance of terms some serious consequences – in many parts of the world describing a family whereas others have rather limited colour blasphemy is still regarded as a crime and incest may cost vocabulary. The important fact is that the culture-language someone their life. relationship is subject to change and new linguistic Since the 20th century in the English-speaking world expressions may be introduced in a language when the need there has been a visible decline in linguistic taboo. There again for changes arises. it is more connected with the extensive use of euphemistic © 2020, CAJLPC, Central Asian Studies, All Rights Reserved 18 CENTRAL ASIAN JOURNAL OF LITERATURE, PHILOSOPHY AND CULTURE Volume: 01 Issue: 01 | Oct 2020, ISSN: 2660-6828 REFERENCES Ammon, U., Dittmar, N., Mattheier, K.J. & Trudgill, P.J. (eds). 2006. Sociolinguistics: An International Handbook of the Science of Language and Society, Vol. 1-3. Berlin: Walter de Gruyter. [2] Apte, M.L. 2001. Field Methods: Ethnographic. In Concise Encyclopedia of Sociolinguistics, R.Mesthrie (ed.), 772– 775.Oxford: Elsevier. [3] Auer, P. (ed.). 2007. Style and Social Identities: Alternative Approaches to Linguistic Heterogeneity. Berlin: Walter de Gruyter. [4] Babbie, E.R. 2001a. Reliability/validity. In Concise Encyclopedia of Sociolinguistics, R. Mesthrie (ed.), 809–813. Oxford: Elsevier. [5] Bailey, G. & Tillery, J. 2004. Some sources of divergent data. In Sociolinguistic Variation: Critical Reflections, C. Fought (ed.), 11– 30. Oxford: OUP. [6] Bailey, G. & Tillery, J. 1999. The Rutledge effect: The impact of interviewers on survey results in linguistics. American Speech 74: 389–402. [7] Cameron, D, Frazer, E., Harvey, P., Rampton, B., & Richardson, K. 1992. Researching Language:Issues of Power and Method. London: Routledge. [8] Cameron, D., Frazer, E., Harvey, P., Rampton, B., & Richardson, K. 1997. Ethics, advocacy and empowerment in research language. In Sociolinguistics: A Reader and Coursebook, N. Coupland & A. Jaworski (eds), 145–162. London: MacMillan Press. [9] Gordon, M. 2005. Research aims and methodology. In Sociolinguistics: An International [10] Handbook of the Science of Language and Society, N. Ammon, H. Dittmar, N.J. Mattheier & P. Trudgill (eds), 955–965 Berlin: Walter de Gruyter.. Berlin: Walter de Gruyter. [11] Johnstone, B. 2000a. Qualitative Methods in Sociolinguistics. Oxford: OUP. [1] INTERNET RESOURCES: [1] http://www-putra-sasak.blogspot.com/2012/04/language-andculture.html [2] https://www.britannica.com/topic/North-American-Indianlanguages#ref605176 [3] https://dictionary.cambridge.org/pl/dictionary/english/socioli nguistics [4] https://theconversation.com/language-untranslatable-wordstell-us-more-about-english-speakers-than-other-cultures100841 [5] https://www.amybucherphd.com/untranslatable-the-magicof-culture-specific-words/ [6] http://www.szpejankowski.eu/index.php/inne/66-nazwyczonkow-rodziny.html [7] https://psychology.wikia.org/wiki/Folk_taxonomy [8] https://www.futurelearn.com/courses/multilingual/0/steps/12 513 © 2020, CAJLPC, Central Asian Studies, All Rights Reserved 19