I began to find the idea of an English name absurd since I started reading Africanist novels and autobiographies – books steeped in the idea of what it means to be African, of feeling rooted in one’s own skin, and of refusing to be apologetic to have been born a black man. Many people consider me as the strange one, and I do not blame them. Sometimes I also accept the fact that I’m strange. In many ways. I do not like to follow the crowd, and that is a very strange thing in this modern world. I’ve been doing some research on what it means to be an old soul, and all the things I’ve learned about being an old soul is not farfetched in my own personal life. Interesting that one could be something without having the language to express it. After I wrote a very strange poem which was accepted and published by Dominique Literary Magazine in the United States I began to study what those words actually mean – Old Wise Soul – which is also the title of my poem. It was one of those poems that came unexpectedly, like a revelation, and I thought it was a silly poem after writing it. It’s about reincarnation and the feeling of ancestral presence, the strong knowledge that you are never alone, that your ancestors are always present with you, in you. The poem was not only accepted, I was asked to record my voice reciting it. That too, was also published. I then began to think about how I was the silly one, not knowing the weight of what I had written. To cure my silliness, I began to research what it means to be an old soul.
But today I want to talk about the “Dominion” I added to my names. A few years ago I decided I wouldn’t pick up another English name because my first name is considered English, though originally a Hebrew name, but Dominion is no ordinary name. It’s my personal revelation. I started using it as a middle name when I was about to sit for my SSCE. They kept asking for a middle name, then one day, like revelation, I got the name “Dominion”. I fought with the word or name. I wanted no English name but here I was receiving an English name for myself. The name persisted, strongly so. With everything in me, I couldn’t fight it off. That was how I became Isaac Dominion Aju. In the WAEC form I spelled in Isaac Dominion Aju.
Still, I wasn’t convinced. After secondary school I stopped using Dominion. I went with Isaac Aju. Dominion sat in my WAEC certificate, unused in real life. But the name came back many months after my story was published for the first time. On a quiet evening in mid 2025 I sent out a story for the first time as Isaac Dominion Aju. I had to rule out the strict idea of not having another English name. I’m still Africanist in worldview, still surprised when African editors send beautiful mails of acceptance. Maybe having or not having an English name isn’t the problem here. Maybe the main point is to know who you are, to occupy your space in the world, to be a citizen of the world while not denying your roots.
Isaac Dominion Aju was nominated for the Best Of The Net and Pushcart Prize in 2025. He currently lives in Nigeria where he works as a fashion designer, specializing in men’s attire. He has appeared in various international journals including Poetry X Hunger, Cajun Mutt Press and All Your Poems Anthology. He was the first Nigerian poet to appear on Flapper Press Poetry Cafe.
Annotasiya: Ushbu ilmiy maqolda oʻzbek tili geografik hududlar onomastikasi Boysun tumanidagi ayrim hududlarining nomlari misolida oʻrganiladi. Mavzu dolzarb boʻlib, oʻzbek tili onomastikasining rivojlanishada toponimika, oronimika, mikronomikaning farqlari va ahamiyati yoritiladi. Maqolaning maqsadi — oʻzbek tili toponimik onomastikasini kengaytirish hamda bir nechta hududlarning nomini ommaga keng mulohaza orqali yoritib berish. Tadqiqotda tahlil va solishtirma metodlaridan foydalanilgan. Natijalar shuni ko’rsatadiki, onomastikada shu vaqtgacha oʻrganilgan joy nomlari bilan birgalikda fan uchun yangi boʻlgan hudud nomlari ham keng jamoatchilikda oʻrganilmoqda.
Kalit soʻzlar: Onomastika, Boysun tumaning kichik hududlari toponimi, toponimika, oronimika, mikronimika.
Annotation: This scientific article examines the onomastics of geographical areas in the Uzbek language through the example of the names of certain territories in the Boysun district. The topic is relevant, and the differences and significance of toponymy, oronymy, and microtoponymy in the development of Uzbek onomastics are highlighted. The purpose of the article is to expand Uzbek toponymic onomastics and to present the names of several regions to the public through broad discussion. Analytical and comparative methods were used in the research. The results show that, along with place names previously studied in onomastics, new territorial names that are novel for the field are also being actively explored by the wider public.
Keywords: Onomastics, toponyms of small territories of the Boysun district, toponymy, oronymy, microtoponymy.
Аннотация: В данной научной статье ономастика географических территорий узбекского языка рассматривается на примере названий отдельных местностей Бойсунского района. Тема является актуальной, в статье освещаются различия и значение топонимики, оронимики и микротопонимики в развитии узбекской ономастики. Целью статьи является расширение топонимической ономастики узбекского языка, а также всестороннее представление названий нескольких территорий широкой общественности. В исследовании использованы аналитический и сравнительный методы. Результаты показывают, что наряду с ранее изученными в ономастике названиями местностей, активно исследуются и новые для науки территориальные названия.
Ключевые слова: Ономастика, топонимы малых территорий Бойсунского района, топонимика, оронимика, микротопонимика.
Introduction
Everything surrounding us in the environment—objects, events, and phenomena—has its own name according to its function, characteristics, movement, and state. Through naming, humanity preserves countless pieces of information in its collective memory. The field of linguistics that deals with the naming of objects and phenomena is known as onomastics. The term onomastics (from Greek onoma — name) is an independent branch of linguistics that studies proper names.
Proper names include personal names, place names, names of rivers, lakes, mountains, deserts and other natural objects, celestial bodies (stars, planets, galaxies), various socio-cultural objects (schools, enterprises, street names), as well as names given to animals. Onomastics embodies valuable information about humanity’s historical memory, national and cultural values, and linguistic thinking.
Within onomastics, several subfields are distinguished:
Toponymy — the study of geographical names (cities, villages, streets);
Oronymy — the study of names of mountains, mountain ranges, and hills;
Micronymy — the study of names of small geographical objects (wells, canals, small hills).
The Origin of Selected Place Names
The toponym “Boysun” is derived from the ancient Turkic words boy and sin, meaning “great mountain” or “large mountain”. In ancient Turkic beliefs, alongside the worship of various natural objects, mountains were also venerated, and Boysun was considered one of such sacred mountains. According to local legends, wealthy representatives of ancient Turkic tribes lived in this area, and the term “Biysin” was interpreted as “the village of the rich”. Among the local population, this latter explanation is considered more acceptable.
Besherkak is a village located in the Boysun district of Surkhandarya region. The toponym originates from the names of five individuals who once lived in this area. According to the conclusions drawn by Sadriddin Ayni in his work “Tuhfai Khaniy”, written based on eyewitness accounts by Qazi Muhammad Vafo (Shuhrat) of Karmana by order of the Bukhara ruler Rahimkhan, Rahimkhan undertook his second campaign to Kohistan in 1170 AH (1756/1757 AD). Near the Kohistan fortress (present-day Kallamozor), clashes occurred between the Hisar people and other free inhabitants of Kohistan.
In this battle, Rahimkhan emerged victorious, executed the captured men, constructed a tower of skulls, and distributed women among his soldiers. When the population around the fortress was massacred, five shepherds who were grazing livestock survived. As a result, the pasture was later named Besherkak, reflecting the number of surviving shepherds.
Approximately nine kilometers from Besherkak village lies Uzunquduq village. This name is associated with the formerly nomadic population of the area. Due to the absence of surface water, residents dug wells to access water; however, because the water level was deep, the wells had to be dug very deep. As a result, the place was named Uzunquduq (“long well”), although semantically the term chuqurquduq (“deep well”) would have been more accurate, since uzun refers to horizontal length, whereas chuqur refers to vertical depth.
The area also contains several oronyms such as Qirqtaram, Qiziljar, Xolmurod Hoji O‘ri, and Galaqo‘ton. The name Qirqtaram is believed to have originated from the appearance of consecutively aligned hills resembling strands of hair. Qiziljar is associated with the soil type of the area, which is fine-textured and red in color.
In Uzbek, the word o‘r has two meanings: (1) ravine or depression, and (2) elevation or hill. In Xolmurod Hoji O‘ri, the word o‘r is used in the sense of elevation, referring to a hill where the house of a person named Xolmurod Hoji was located. The name emerged from local expressions indicating proximity to his house.
The name Galaqo‘ton is linked to livestock breeding. Qo‘ton refers to an enclosure or structure used to pen sheep herds, while gala denotes a gathering or large group. Thus, Galaqo‘ton signifies a place where many herds were gathered. Micronyms in the area include Kelitosh, Ko‘rquduq, Qaloqlisoy, and Qamishlov.
Research Methodology
This study was conducted using an anonymous online survey with the aim of expanding research in Uzbek onomastics, introducing new data, and examining the accessibility of this information for the general public. More than seventy-five participants residing in the studied areas took part in the survey. No age restrictions were imposed, and personal data were not disclosed to ensure participant safety.
Review of the Literature
Toponyms constitute a significant part of the linguistic layer of a language. Professor E. Begmatov notes that nearly 50,000 toponyms from the regions of Kashkadarya, Surkhandarya, Khorezm, and Fergana have been identified and collected by Uzbek linguists. In the article “Oronyms Formed from Mongolian Lexical Units” by O. Begimov and Z. Aminova, it is stated that Southern Uzbek oronyms contain words and affixes characteristic of the Altaic period shared by Turkic and Mongolian languages. In later stages of the Uzbek language’s development, these elements underwent various phonetic, semantic, and grammatical changes, giving rise to new names through Uzbek-specific morphemes.
Additionally, S. Qorayev’s book “The Meaning of Geographical Names” provides explanations of key concepts related to place names in the sections “An Introduction to Toponymy” and “Terminology of Toponymy”. Such studies demonstrate that toponymy has been extensively researched.
Research Results
The results of the survey indicate that the majority of participants were young people (53%). Their knowledge of the etymology of local toponyms, oronyms, and micronyms, as well as their understanding of lexical-semantic and phonetic features of these names, was assessed. The findings confirm that the naming of geographical objects is closely connected with the natural-geographical conditions, functional characteristics, and worldview of the local population.
Discussion
During the research process, it was revealed that some place names are semantically inconsistent. Therefore, the issue of assigning new, more appropriate names was also considered. Scientific works in onomastics—including monographs, dissertations, and articles—were analyzed to identify their strengths and weaknesses, and recommendations were made for incorporating additional data.
Conclusion
The geographical names (toponyms) of Boysun district are closely linked to the region’s natural and geographical conditions, historical development, ethnic composition, and the worldview shaped by the local population over centuries. Place names in the area have emerged based on mountain relief, water sources, flora and fauna, historical figures, tribal names, and legends.
The study demonstrates that alongside toponymy, oronymy and micronymy are also actively used in Boysun district, and their significant role in the development of Uzbek onomastics has been substantiated. These names serve as important sources for preserving national and cultural heritage, traditional lifestyles, and historical memory. Therefore, the study of geographical names in Boysun district is of great importance not only for linguistics, but also for history, ethnography, and geography. The results of this research are considered to have significant scientific and practical value in enriching Uzbek onomastics and transmitting place-name heritage to future generations.
References
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2. https://uz.wikipedia.org/wiki/Boysun 3. Ayniy Sadriddin. Asarlar, 4-jild, Toshkent, 1965 yil,
4. Umarov I. va boshqalar. Surxon vohasida…, 2014 5. Tursunov S. “Surxondaryo viloyati toponimlari”. T. 2008-y 6. S.N.Tursunov, Q.Rashidov. “Boysun”. Boysun. 2011-y.
7. Бегматов Э. Жой номлари – маьнавият кўзгyси. – Тошкент: Маьнавият, 1998. – Б. 66.
8. Бегимов О.Т. Аминова З.П. Оронимы, образованные из монгольских словарных эдиниц // Молодой учёный. Я международный научный журнал. №.11(115)/2016/. – C. 1660.
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“MY CHILDHOOD MEMORIES ALWAYS TUNE ME TO FRAGILE NOTES”
Our interlocutor is one of the bright figures of Azerbaijani literature — poet, publicist, and editor; a member of the Azerbaijan Writers’ Union, the “Yanqi Ovoz” Central Asian Writers’ Union, and the “Iraq-Turkmen Writers and Literary Figures Union”; a recipient of the Presidential Scholarship; laureate of the “Rasul Rza” and “Shakhmar Alakbarzadeh” Literary Awards; Head of the Women’s Wing of the Civil Solidarity Party; and editor of the website Mustaqil.az — Aysel Khanlargizi Safarli.
– When speaking about childhood, a person dives into an ocean of both joy and sorrowful memories.
When you recall your childhood years, what feelings awaken in your heart first?
— My childhood memories always tune me to fragile notes. Whenever I recall them, I return to the carefree, beautiful days when my father was still alive. Back then, little Aysel would show her very first poem to her father, and his kind words would light a small spark of creativity in her heart… I become a child again, and my father gently strokes my hair with eyes full of love… In this flow of emotions, I find myself gazing both into my past and into my own soul.
– There is a delicate silence and a deep emotional wave in your poetry.
Where does this silence come from — childhood memories or the turbulence of life?
— Some of these feelings come from the fragility of childhood memories, while others were born while rowing against life in the stormy sea of existence, fighting to survive.
– Every poet carries an invisible flame within.
Who ignited that fire in you for the first time — what event or which feeling?
— The first torch of poetry within me was lit by my late father. From my earliest years, he took pride in my poems, encouraged me, became my first reader, and always stood behind me… I believe it is a unique happiness for a girl to love her father also as her very first reader.
– “Paper planes” — does this symbol represent the purity of childhood or the human need to let dreams fly?
— In fact, the origin of “paper planes” is different. Because I lived far away for many years and waited for someone from afar, my life passed through airports filled with longing… In one of my poems, I wrote about how my son, waiting for his father, made paper planes and flew them across the room, turning our home into an airport… That is where the expression “paper planes” was born.
– Truth and beauty — how do these two concepts merge in your poetic worldview?
— Although truth may sometimes appear ugly to people, in my world it is a form of beauty itself…
Beauty always changes depending on one’s perspective. What matters is the ability to see beautifully. Sometimes a person can feel happiness even in sorrow, can live through pain beautifully, and carry it with dignity.
– In the modern world, a woman is simultaneously a creator, a mother, and a leader.
How do you maintain the delicate balance between these roles?
— I try to maintain it as best as I can. A woman is created so strong and perfect that she can carry the highest emotions of the world with immense love and patience. I am happy that I am both a mother and someone who can express her feelings through writing.
– You also lead the Women’s Wing of the Civil Solidarity Party.
When literature and social activity intersect, what tones collide within your soul?
— The founder of the Civil Solidarity Party is himself a People’s Poet — Sabir Rustamkhanli, a master who gifted priceless works to literature. I believe literature itself is already a form of social activity…
Even the strongest conflicts have often been resolved with a single word. My soul stands in harmony with both my words and my actions; it befriends them, loves both its work and its word.
– There are wars, hunger, and injustices in the world.
What should a poet do in the face of such pain — remain silent or turn the pen into a sword?
— Even if a poet wants to remain silent, they cannot. Poets feel those pains and emotions as if they have lived them themselves. That is why the countless states of the world have always been transformed into poetry, words, and verses — and will continue to be.
– In your opinion, is modern literature a remedy for society’s spiritual wounds, or merely consolation?
— I believe literature is neither consolation nor a remedy. Literature is the verbal expression of feelings that thousands of people cannot articulate. Literature is the image of emotions, the artistic tones of life. When we are alone with ourselves, it makes us think, sometimes awakens us from heedless sleep, and sometimes gives the human soul the strength to fight. Literature is the nourishment of our spiritual world.
– Time changes, technology dominates the human soul.
Do you think the value of words still remains in this century?
— As long as humans exist, words will exist, and their value will remain. Sometimes a word becomes healing and hope in a sick heart; sometimes it becomes life itself.
There is nothing a word cannot do… Just as with a single word — “dear” — a person is ready to sacrifice their life for the one they love.
– They say a person must find the meaning of their life.
Where do you see the meaning of life?
— Giving meaning to life depends on the individual. When a person sees what they value in the place they desire, life becomes beautiful in their eyes. For a creative person, the meaning of life is to live, to create, and not to grow tired of struggle.
– What inspires you most or causes you concern in today’s literary environment?
— The emergence of many talented young writers today inspires me greatly. What concerns me are those who devalue words, who seek so-called fame for the sake of publicity and ratings, or who force themselves into being poets or writers. But then I think to myself: time and the scales of literature will weigh every line and every verse; meaningless things that exhaust the agenda will be sifted out and filtered away.
Leaving everything to time is the wisest choice.
– Is there a distance between today’s reader and the poet, or do souls still hear one another?
— Where there is spiritual kinship, there is no distance. A true reader and one who understands words will feel, sense, and comprehend them anywhere.
Jakhongir NOMOZOV, is a young poet and journalist from Uzbekistan.
He is also a Member of the Union of Journalists of Azerbaijan and the World Young Turkic Writers Union.
Every morning, on my way to university, I see our flag blowing in the wind along the road. Our symbol dances in the winds as if it is alive and breathing with life itself, its colors clashing with the blue of the sky. Every moment of the flag gives my heart a warm feeling – pride, trust, strength. Because it reminds me of the most sacred word – Homeland.
One day, our teacher asked in class:
– Children, what does Homeland mean to you?
The whole class became quiet. Someone said, “My mother”, another said “Nature” someone else said “Freedom”. I thought for a moment. Because this question was not simple – the answer had to be genuine and come right from the heart. On my way home, I watched the city: new roads being built, children playing in parks, farmers working in the fields, people hurrying home from work. These scenes helped me understand one truth: Homeland is not only land or a place – it is a sacred home built by the hard work, dreams, and dedication of its people.
The Homeland is warm like a mother’s love, strong like mountains, and full of life like a river. It raises us, supports us, and gives wings to our dreams. As a child of this Homeland, I want to be worthy of it. I may be young, but my dreams are as big as my country.
I study, learn, and work on myself every day. I know that educated youth are the biggest treasure of a nation. As our President say, “An educated generation is the guarantee of a great future”. That is why I push myself everyday and aim for new opportunities. Maybe one day I will become a translator, or maybe a diplomat or scientist who proudly speaks the name of Uzbekistan one international stages. But one thing will never change – I will always carry the warmth of my Homeland in my heart.
Whenever I feel tired or face challenges, I tell myself: “Charos, remember, you are an Uzbek girl! “. These words give me strength, patience, and confidence. Because being from Uzbekistan is not just a word in a passport – it is a pride, loyalty, love and staying true your dreams.
For me, Homeland is my parents’ prayers, my teachers’ effort, people’s smiles, and children’s laughter. Every time I hear about new achievements of my nation, I feel proud. Because every success is the result of our shred hard work.
Today, the reform in our country and the opportunities created for youth are universities, research centers, sports complexes – all of these are chances for the younger generation. We, the youth, must live up to this privilege.
I want to love and honor my Homeland not only with words, but with my actions. I want to make my country proud with everything I do and every idea I have. Because real patriotism is not only shouting slogans on holidays – it is living with dedication every day.
Whenever I speak on a big stage, I feel the eyes full of pride, trust and love of my parents on me. The words, “Our daughter is our pride”, ring in my ears. This is my biggest reward and my greatest motivation.
My Homeland – my pride
It lives in every breath I take, every intention I make, and every dream I have. It inspires me, gives me strength, and guides me. I study, learn, and work hard to be a worthy child of my nation. Because a person who truly loves their Homeland never stops – they always move toward greatness.
Normuminova Charos Shamshoshodovna was born on August 4, 2007, in the Kashkadarya region. Along with her school studies, she finished the Children’s Music and Art school No. 15with a high diploma. She is a winner of more than 15 scholarships. She speaks four languages fluently. She has IELTS and CEFR certificates in English. She has been accepted to more than 15 international and state universities. She is a currently a bachelor’s student at Webster University in Tashkent on a full scholarship. Holder of more than 50 international awards. She was a guest on the “Fayzli kun” program on the Kashkadarya TV channel. Her articles have been published in the USA and Turkey.
