This article explores the role of anthroponyms in the Uzbek linguistic worldview. According to the author, proper names of people are a result of secondary interpretation and represent a cultural and spiritual value that has been formed by representatives of an ethnic group over many centuries. This has survived to this day as a rich historical and linguistic heritage. Upon studying Uzbek anthroponymy, it was discovered that the majority are names of indigenous Turkic origin, many of which have become traditional. There are also direct Uzbek names, which have a high nominative value and pronounced national-linguistic specificity. Additionally, there are units of different linguistic nature such as names created in different ways, in different periods, and borrowed from other languages through tracing, morphological transfer, and other means.The text describes the contributions of several scholars to the study of Uzbek anthroponyms, such as E. Begmatov, G. Sattarov, S. Rakhimov, and R. Khudoyberganov. The author, following N. N. Boldyrev, considers interpretation as a cognitive activity that is based on the main functions of language — cognitive, communicative, and interpretive. The author divides Uzbek proper names into 14 thematic groups, based on the results of secondary interpretation. The text concludes that interpretation is a cognitive activity that involves the perception and expression of objects and phenomena through language. There are two types of interpretation — primary and secondary. In primary interpretation, a system of conceptualization and categorization is formed based on a general description of existing objects and events in language. In secondary interpretation, language units are formed, encoded in human cognition, and found in verbal expression in language. Thus, anthroponyms are formed as a result of secondary conceptualization and categorization
Authors:   University of Ìlọrin, Okewande Oluwọle Tẹwọgboye 
Published: November 2024

Ẹbọ (sacrifice) is a universal religious concept that negotiates human desires and requests with God — the Supreme Being. This is done through intermediaries, who are religious progenitors or mediators across religions. Among the Yoruba people of Southwestern Nigeria, divinities are religious mediators. However, the opinions of worshippers of foreign religions among African in general and among the Yoruba in particular is that, ẹbọ which is sacrifice to God through the divinities are regarded as unholy and ungodly. To this effect, Yoruba indigenous religion worshippers are vilified; regarding them as ẹlẹ́bọ — the owner of sacrifice and infidels; with the wrong notion that, a true or holy worship should be devoid of sacrifice. Therefore, this study aims to investigate the concept of ẹbọ within the rubrics of African religion with particular reference to the Yoruba religious belief. Symbolism, a semiotic mode, where a thing or somebody representing one or other things aside itself is adopted; by espousing or unveiling the symbolisms of ẹbọ in Ifá, the religion of the Yoruba people. It is found out from the study that, ẹbọ is an unavoidable religious exercise for worshippers of all religions. Sacrifice takes different forms depending how it should be executed. The study concludes that in worship of any religion, implementation of ẹbọ is sacrosanct; and the more the religious adherents get involved in ẹbọ, the more they live in peace with spirit-beings, ancestors and God, the Supreme Being.