Issn: 2617-0299 (Online); issn: 2708-0099 (Print)

Conclusion 
Translation is not as an unserious or unimportant pursuit, compared to other spheres of scholarship
. 
Literary translations 
along with other fields, including literature and literary criticism, became one of the main weapons to publicize benefits of 
the Communistic Party (RKP(b)) and became an important element of the socio-ideological, political discourse in promoting 
the doctrine on Socialist Realism proclaimed in 1932. 
L
iterary translation in totalitarian period in Uzbekistan is more complex 
and dynamic than we usually think. Although the term “totalitarian” had been studied for a long time from 
different 
perspectives, the issues 
of “translation and power,” “translation and ideology,” “translation and empire,” in 1930s
-1980s in 
Uzbekistan seems questioned by few, and those topics could provide us with rich materials for the discussion. 
The meaning “realia” has been evaluating over
the past decades and it 
means
not only object but also a certain cultural 
concept hidden in signs, words and word expressions related to extra linguistic context of the text. There are many difficulties 
in translations focused on interpreting from Uzbek into English as long as there are big differences between English and 
Uzbek people’s mentality, outlook, lifestyle, traditional items. This bring a number of challenges such 
as misunderstanding 
the original text, in expressing cultural words in target language.
The main reasons for the failure of realitions in translation science are primarily due to the fact that they do not have a good 
knowledge of the traditional culture of the folklore, which are spoken in the original language, are unaware of the national 
life, religious ceremonies and daily practice, and, secondly, and the lack of theoretical problems related to the methods of 
teaching them in English and, thirdly, the lack of a single principle of foreign words in Uzbek. 
How to translate the reality is a secondary issue, but preserving the essence of the essay, which is reflected in the reality, is 
one of the major problems. Each translator takes care of this problem, depending on the principles. The realia did not cause 
the ill-wishers to behave in a different reader. 
Notes 
1.
When I was in Germany as a DAAD fellow, I had the opportunity to meet with visiting scholars from all different countries 
of the world. In one of my talks with a German librarian, I asked whether she knew anything about Uzbekistan. She said 
“No.” Then I mentioned some of our neighboring countries such as Kazakhstan and Kirgizstan. As soon as she 
heard 
Kirgizstan she excitedly recalled Chingiz Aytmatov, saying she was an admirer of this Kirgiz writer. I realized that the 
woman knew the country only because of the famous writer Chingiz Aytmatov. This short talk proved the power of 
literature once again, and I understood how important translation is to help nations become closer and get to know each 
other better. Meanwhile I could remember another conversation with American scholar and translator Rachel Harrell-
Bilici. She would say me that the most serious issue in translating works from Uzbek into English is the near non-
existence of any Uzbek literature in English.
2.
In Turkistan at the end of the nineteenth century and at the beginning of the twentieth century the Jadid movement 
arose as a social-political movement in response to historical conditions. In the period from 1917 until the first stage of 
the February Revolution, the movement, which had begun as a program for national education, gradually widened its 
aims, intending to establish an independent Uzbek state, while bringing about social-political and cultural reforms and 
propagandizing the ideas of freedom in the life of Turkistan society. “Jadid” is an Arabic 
word bringing together the 
meanings “new” and “supporter of innovation” with wider connotations of “new ideas”, the “new man”, and a “new 
generation.” Autonomous Turkistan, which was founded at the instigation of the Jadids, was eliminated by the former 
Soviet State after a very brief existence. After the collapse of their political project, the Jadids turned to literature to 
achieve their goal of social reform. 
3.
Centralization
 
in a political sense refers to the concentration of a government's power
—
both geographically and 
politically
—
into a centralized government. 
4.
There were the main censorship body in Uzbek Soviet Writers Union which had been controlled by Glavlit (the Main 
Administration for Matters Concerning Literature and Publishing Houses). 
5.
In most of research related to translation problems realia are classified in different types such as religious. One of this 
type of reais is religious realia. To have more information See: Andras, ZOPUS. Pseudo-realia in the Romanian 

---

Introduction to Uzbek Literary Translation: Analysis, Interpretation and Discourse 
48 
Translations of Various Hungarian Institutions and in the Hungarian Translations of Romanian Public Administration 
Terms. Asta Universitatis Sapientiae, philologica, 8, 2 (2016) 49
–
59. 
6.
One of the brightest representatives of the 20th century Uzbek literature is Abdulla Qahhor. He is founder of genre of 
short stories.
7.
J
in is “genie”, “demon” in English, there is also essence calling the streets like “jin ko‘chalar”. I would like to 
remember my grandmother’s story related to “jin ko’chalar”. When she was 
18 years old, she found a book in the 
narrow alley which is not far from her 
home. It was written in Arabic but my grandmother couldn’t read it as she 
was uneducated woman. Then these genies would come every day
playing their tambourines, bringing presents such 
as sweets, food asking their book, after forty days my grandmother gave back their books according to her 
mother’s advice. 
Also, my grandmother told that it was strictly forbidden to walk at nights because of those genies 
as they could damage people physically and psychologically. So why I am giving this example that Nurulloh Raufkhon 
means 
not only “narrow alleys” that we gave in English version he precisely intended the streets with these features. 
8.
For further information about Edward Allworth’s work and its ana
lysis see: Mirzaeva, Zulkhumor. Syncretism of 
educational-
social and artistic problems in “The Patricide” and comparative analysis of editions of the drama. Filologiya 
maseleleri.
–
Baku, (Azabaijan), 2011.
–
№ 11, pp. 279–
294, Zulkhumor Mirzaeva, academia.edu; Mirzaeva, Zulkhumor 
ХХ
asr o‘zbek adabiyotining Amerikada o‘rganilishi (Study of XX Century’s Uzbek Literature in the US). Тahkent, “Fan”, 2011; 
2017.
9.
Lacuna (in a broad sense) is a national-specific element of culture, which has found an appropriate reflection in the 
language and speech of the carriers of this culture, which is either not fully understood or misunderstood by carriers of 
another linguistic culture in the process of communication. Lacuna (in the narrow sense, the so-called linguistic lacuna) is 
the absence of a word in the lexical system of a language to designate a particular concept. 
For example, the term “hand” defined in Russian is divided into two independent concepts: “arm” (upper limb) and 
“hand” (brush), while a single concept
corresponding to the entire upper limb (arm), in English does not exist (to be 
precise, there is no such thing only in colloquial English, because in book and medical English there is a term "upper 
extremity" (upper limb). Lacunas are decoded using frames - a way of organizing experience, as well as knowledge about 
the features of objects and events, which are traditionally combined in the practical activities of a communication 
participant. https://ru.wikipedia.org/wik. Moreover, the term "lakuna", introduced by science by Canadian linguistic 
scientists J. Vine and J. Darmelne, means that there is no other equivalent alternative to one word.