Language Alternation in Higher Education: Examining the Effects of Code-Switching on English Proficiency Among Uzbek Bilingual Learners

Abstract

This study explores how code-switching between Uzbek and English influences English language development among bilingual university students in Uzbekistan. With the growing role of English in academic environments, bilingual learners frequently alternate between the two languages to navigate classroom communication and learning tasks. Employing a mixed-method approach—combining surveys, proficiency assessments, and qualitative interviews—this research reveals a complex relationship between code-switching and language proficiency. While code-switching appears to support comprehension and social engagement in the classroom, excessive reliance on the first language may inhibit advanced development in speaking and writing. The study suggests a need for balanced bilingual education strategies that recognize the pedagogical value of code-switching while fostering sustained use of the target language.

1. Introduction

As the world becomes more interconnected, the prevalence of bilingual and multilingual individuals continues to rise, particularly in academic contexts where students are often required to study in a language other than their mother tongue. In Uzbekistan, English is increasingly prioritized in higher education, creating a linguistic environment where many students regularly shift between their native language, Uzbek, and English. This phenomenon, commonly referred to as code-switching, has become a characteristic feature of student discourse both inside and outside the classroom.

Code-switching refers to the practice of alternating between two or more languages during a single interaction or conversation. Linguists have long debated whether this practice facilitates or obstructs the acquisition of a second language. On one hand, it can function as a cognitive support mechanism, allowing students to express ideas more fully, clarify confusion, and participate actively in discussion. On the other hand, if overused, it may reduce meaningful exposure to the target language, limit vocabulary acquisition, and undermine learners’ confidence in using English independently. Despite the growing body of research on bilingual education, relatively little is known about how habitual code-switching affects English language development among Uzbek learners in academic settings. Given the shift toward English-medium instruction in universities, understanding how language alternation influences students’ proficiency is both timely and necessary.

 Research Objectives

This study seeks to:

1. Investigate the frequency and contexts in which code-switching occurs among bilingual university students.


2. Analyze the relationship between the frequency of code-switching and levels of English language proficiency.


3. Explore students’ personal attitudes and experiences regarding code-switching as part of their language learning process.



Relevance

This research is significant for educators, curriculum developers, and language policymakers in bilingual or multilingual contexts. It provides insights into how bilingual learners navigate their linguistic environments and offers recommendations on how to effectively integrate code-switching into English language instruction.

2. Methodology

The participants in this study consisted of 60 second-year students majoring in English Philology at a prominent university in Tashkent. All students identified as bilingual in Uzbek and English, and they had studied English for a minimum of five years prior to university.

A mixed-methods approach was adopted to allow for both quantitative analysis and in-depth qualitative exploration. The following instruments were used:

Questionnaire: A structured survey containing 20 items focused on code-switching habits, contexts of use (academic vs. informal), and perceived impact on learning.

English Language Proficiency Test: Based on CEFR benchmarks, this test measured reading, listening, writing, and speaking skills objectively.

Semi-structured Interviews: Conducted with 10 participants to gather qualitative data on personal experiences with code-switching, including challenges and benefits.


The questionnaire and language test were administered during class hours, with the support of instructors. Interviews were conducted in a quiet setting, recorded (with permission), and transcribed for thematic analysis. The data collection process spanned a total of four weeks. Quantitative data from the questionnaires and tests were analyzed using descriptive statistics and correlation analysis. Qualitative data from interviews were examined using thematic coding to identify recurring patterns and sentiments regarding the use of code-switching in educational settings.

3. Results

The survey results demonstrated that:
A large majority (approximately 85%) of students code-switched daily during classes, particularly in group discussions and peer interactions.

Students were more likely to revert to Uzbek when confronted with unfamiliar vocabulary or when discussing culturally complex or emotionally charged topics.

Around 60% of respondents indicated that they often began responses in English but reverted to Uzbek for clarity or ease.


Proficiency Outcomes

When English test scores were compared, the following differences emerged: Frequent code-switchers showed higher comprehension scores (listening and reading), suggesting that code-switching may aid in understanding input. However, the same group demonstrated lower performance in speaking and writing, implying a lack of consistent practice in producing English output without reverting to Uzbek.

Qualitative analysis revealed three major themes:

1. Cognitive Support: Students often used code-switching to overcome vocabulary gaps or to clarify their thoughts before expressing them in English.
2. Psychological Comfort: Switching to Uzbek helped reduce anxiety in oral communication, especially during presentations or debates.
3. Awareness of Dependency: Some students expressed concern that code-switching had become a habit that hindered their ability to think and respond entirely in English, especially in academic writing.

4. Discussion

The findings from this study reinforce the idea that code-switching is both a resource and a risk in bilingual language development. It serves as a scaffolding tool that enables learners to remain engaged in the learning process when they lack full command of the target language. For many students, it fosters participation, lowers affective filters (e.g., fear or embarrassment), and promotes comprehension of complex academic material.

However, frequent switching may also become a crutch, reducing the necessity for learners to push themselves into productive language use. When students default to their native language too often, they may miss opportunities to internalize grammatical structures, expand their lexicon, and develop fluency in academic discourse.

Implications for Language Instruction

Language instructors should neither discourage code-switching entirely nor allow it to dominate classroom interactions. Instead, they should:

Use code-switching strategically—for example, to explain grammar rules, give instructions, or translate unfamiliar vocabulary.

Create target-language immersion zones to encourage output without interference.

Provide feedback that helps learners become more metalinguistically aware of when and why they code-switch. This study was limited to a single university context and relied on self-reported data. Future research could employ longitudinal methods to track changes in proficiency over time and examine how different instructional approaches affect code-switching behavior. It may also be useful to study multilingual students who speak Russian, Uzbek, and English, to compare code-switching across more than two languages.

5. Conclusion

In sum, code-switching is a nuanced and context-sensitive practice that reflects both the challenges and strengths of bilingual learners. Among Uzbek university students, it is an effective mechanism for managing comprehension and classroom interaction. However, it must be monitored to ensure it does not interfere with the acquisition of productive language skills. By understanding the dual nature of code-switching, educators can better support learners in becoming proficient, confident users of English in both academic and professional contexts.

                                 REFERENCES:

1. Poplack, S. (1980). Sometimes I’ll start a sentence in Spanish y termino en español: Toward a typology of code-switching. Linguistics, 18(7–8), 581–618.
   
   2. Macaro, E. (2005). Codeswitching in the L2 classroom: A communication and learning strategy. In E. Llurda (Ed.), Non-Native Language Teachers (pp. 63–84). Springer.
   
   3. Ferguson, G. (2003). Classroom code-switching in post-colonial contexts: Functions, attitudes and policies. AILA Review, 16(1), 38–51.
   
   4. Gumperz, J. J. (1982). Discourse Strategies. Cambridge University Press.
   
   5. Sert, O. (2005). The functions of code-switching in ELT classrooms. The Internet TESL Journal, 11(8).
   
   6. Cook, V. (2001). Using the first language in the classroom. Canadian Modern Language Review, 57(3), 402–423.

7. Auer, P. (1998). Code-Switching in Conversation: Language, Interaction and Identity. Routledge.


8. Cummins, J. (2000). Language, Power and Pedagogy: Bilingual Children in the Crossfire. Multilingual Matters.


9. Canagarajah, S. (1995). Functions of code switching in ESL classrooms: Socializing bilingualism in Jaffna. Journal of Multilingual and Multicultural Development, 16(3), 173–195.

10. Levine, G. S. (2011). Code Choice in the Language Classroom. Multilingual Matters.

The souls of the Jadids are eternally in our hearts 

Mardonova Marjona Muhsin kizi

Student of Polytechnic No. 1

Tel number:998-94-326-58-50

Abstract:

This article talks about the selfless Jadids who fought for the people, showed that science is an important factor, and raised the flag of the homeland to the skies. Who are the Jadids themselves? What did they do? Why are they called Jadids? These questions are not relevant for the Uzbek people, because the people of Uzbekistan highly respect their ancestors. The bravery and heroism they did in our past are immortalized in epic books in different languages. It is not difficult to learn from their lives that the Jadids would not have survived even death for the homeland during their lives. Most Jadids died early from this life, while some faced death in the very prime of their lives. But they died early not from death, but for the foundation of the homeland. Of course, these terrible events can shake the human heart, but we must understand that they wanted us to speak their names on our tongues, not with tears, but with pride. That is why the Uzbek people keep the souls of the Jadids in their hearts forever.

Keywords:

Jadids, enlightenment, spirituality, progress, reforms, people, self-sacrifice, science, struggle, commerce, generation, cultural heritage, research, prosperity

Introduction:

It is not for nothing that we named the title of this article as the souls of the Jadids are eternal in our hearts. Today, let’s bring together the Jadids who fought and strived for our current peaceful life. True, there are so many of them that if we wanted to write about them, we would create a book, but we will cite a few.

1. Mahmudkhoj Behbudiy, one of the founders of the Jadids, was one of the representatives of his people with a number of books, articles, and poems.

 2. Abdulla Avloni, one of the representatives of the Jadids, a poet, a teacher, an enlightener of the Shura period and a number of other creative figures

3. Shepherd, a national artist of Uzbekistan

These are the founders of the Jadid school. Selfless heroes who fought for the homeland

1. Jaloliddin Manguberdi

2. Amir Temur

3. Zahiriddin Muhammad Babur

Our scientific and writer ancestors

1. Alisher Navoi

2. Abu Ali ibn Sino

3. Hamza Hakimzoda Niyozi

These are just representatives of the Uzbek people, how many more of our ancestors fought for Uzbeks.

Main part:

Thousands of heroes around the world fought for their homeland, their names are sealed in books, we can only read about their heroic deeds in books because they fought for our prosperity and independence. If we write thousands of articles and books for them, we must show them again and again for the younger generation that they are still with us, and this is necessary, regardless of what nationality we are from.

Conclusion:

We, the youth of Uzbekistan, will never tire of showing the world the bravery of our Jadids, and this is our duty. This article was written about the Jadids of Uzbekistan. Let us be grateful to them for the peace and prosperity of our homeland, which the Jadids have done for us. The souls of the Jadids are eternal in our hearts

References:

1. B. B. Islamov – Jadids and enlightenment

2. Sadriddin Ayni – Esdalik (memories)

3. Khurshid Davron – Jadid

My Loyal Cactus

My loyal cactus,

I’m sorry to leave you alone in my balcony

I have no excuse except being forced to go to the south

Under the barrage of heavy bombs,

Frightening explosions and thousands of martyrs.

I’m sorry  again to let you encounter the terrible days and nights,

Witness the destruction of my surrounding neighborhood

And let you face thirst for more than a year without a sip of water

But I was there hungry and starving like you

When I came back

I found you still stalwart

Only some scars on your body

As a testimony on the merciless soldiers.

Let me  hug you tightly  and console you 

Because your thorns more delicate

Than the hypocrisy of humanity.

©® Ahmed Miqdad

Gaza

Palestinian poet

Activist

Awarded poet

Literary prize

Naji Naaman

2025

ALL-PURPOSE FACILITY

You were a noted venue
and I would often rent you
for some special attraction.

Equipped to meet any need,
enhance any intention,
sometimes you’d be my circus,
or you’d flaunt a convention.

But my business wore you out.
Now you’re vacant and condemned.


DEPOSITION

Thinking’s rearranging information
will displace
thin kings rear-ranging in formation



THE DAY I FRUIT BASKETED

In morning I wore a peach.
The sun oranged me at the beach.
Evening brought me raspberried.
How fruitful! How varied!


REPORTING FOR DUTY

Like the Snowy Egret, 
at any given second--
always you will entrance.

To your brushy entrance
I am ordered to second.
I obey. I regret.


DEAR DEPARTURE

Reason, in fact, is irrelevant --
Treason does occur, despite intent.

Butterfly, goodbye -- your flitting's lost its power.
Sigh and sigh, flatter, flirt. Flutter your eyes by the hour.
Fear of your favor's loss finally dissipated,
"Dear," and I learn how grossly lonely is overrated.

...

This Is The End

1.

there’s no more ink

to print the truth

straight lines erased

2.

the great downfall

deeper and crushing

when hitting bottom

3.

fire burning

blood letters flowing

thick drips

4.

this is the end

unless we stop

fingertips of sin

Print Maker

I’m not sure

you should print this,

it’s up to you

when the last period

drops.

Seeds

And somehow

the rain comes,

filling up the wells,

the overflow

saving

all when realizing

the flower Master.

The Value of a Life

. . . the wellsprings of creative phantasy 
which make life worth living.— Anthony Storr

What makes it worth the mocking 
of what you cannot have,
the fog of what you cannot know,
the mortality of what you love,
the meanness of humanity?

Many say “Love”
but do not believe it.
Others say “God”;
few become saints.
Some say “Humankind,”
but they litter history with corpses.

Then someone gives it a name,
and it shines bright above you,
a lamp of enamel and gold.
Or, far away, it sings,

drawing you down a nave
toward the shadows
of the choir, the carved 
panels above the sanctuary
and the tomb of your fathers.

It is a fairy tale 
you tell yourself in the night
against the treacherous body, 
a broken bell that coughs like a patient
warning you of questions you cannot answer,

against the night flies dancing in the beam
of a weak flashlight
as you walk, from darkness
through darkness toward darkness,
toward a point of light small as a star in the black woods.

_____

Christopher Bernard’s book The Socialist’s Garden of Verses won a PEN Oakland Josephine Miles Award and was named one of the “Top 100 Indie Books of 2021” by Kirkus Reviews.

MARLOVIAN OVER-REACHER IN THE LUXURY RAUNCH OF DEVIL

Dr. Jernail Singh Anand

John Milton wrote ‘Paradise Lost’ to justify the ways of God to man. The man that we meet in Eden has now stumbled into the 21^st century but his reluctant preference for the tree of knowledge has now become a passionate quest into the unknown.  And we are face to face with several existential questions whose answers no thinker has provided till date: Can man know everything? Can he possess the ultimate knowledge? Is the physical world the only world about which man should know? What about the invisible forces which control men? Can AI bring to man insights into those realms which have been held sacrosanct till today?

In one of my poems, Godrok, which won me the title of the Grok Star from the xAI, I have shown how AI is helping Yama also in creating charge sheets, and serving them while man is still on the ventilator itself, and instead of death taking him into oblivion, the AI reconstitutes him on the hospital bed, into a small child, and is handed over to his new parents, with his entire memory reset.

With technological advances like Grok, we see technology running ahead of man. If we look at it dispassionately, advances in science and technology are meant to make life more livable, comfortable, and easy, so that most of the human jobs are taken up by technology, leaving time with man, to devote to his mental and moral upliftment, or it can be better described if we say, to bring him into a state of bliss, from where he had digressed.

The Limited Existence

Man is not bad, nor evil intentioned. Only he is crazy, and he forgets his limits. He forgets he has a body which has been forestalled from evolving beyond a certain point. He has eyes which have a limited vision. He has arms which do not extend beyond two feet. How big are his hands and fingers? Everything is in a fine balance, so that if even one becomes excessive in size, it will destroy the balance which characterizes the cosmic creation.

It is often said ‘A little knowledge is a dangerous thing’. The truth is that Knowledge is a dangerous domain, and one reason why I call so is that Adam and Eve tasted the forbidden fruit at the instigation of Devil. Even today, we are living in that state of curse. The only proposition that emerges is  that we can return to Eden, only if we relinquish all that we have accumulated over the years by way of knowledge?  In other words, we shall have to ‘forget’ our knowledge, and press the ‘reset’ button, and return to the state of original intelligence, i.e. innocence. Only then, we can get back into the realm of bliss which was created by God for his chosen species, homo sapiens.

The Puppet and the Divine Will

It is an accepted truth that everything happens as per the Will of God. If man ate the fruit of knowledge, God created conditions, by sending Satan with an insidious message.  We should remember that although we try our best to say that God is all powerful, omniscient and omnipresent, still, man has been cleverly endowed with a brain and ideas like ‘free will’. These ideas help God to escape all responsibility.  The basic issue is: who provides the stimulus to man to undertake various deeds. Moreover, if we compare life to a film or a play, we shall have to accept that there is a director, and a script writer too, and men are mere actors who cannot trespass their script. It means whatever man does is already scripted and he is being supervised. In this way, it becomes clear that all that is happening is God’s will, and man is an intelligent puppet only.

The puppet is ‘intelligent’ because man is imparted a false feeling of self-importance, that he can do this or do that. Facts are disturbing. Man has no power over his birth. He has no power over the skin of his colour, his parents, the place where he will be born, and whom he will marry and where and how he will die. This shows that all these things are like different roles which have been prewritten. Otherwise, you won’t be on the stage.

In a drama, the director is invisible. We feel characters are acting on their own. In real life too, people seem to be acting on their own, while the fact is: they are helpless before an overriding fate.  There are  thousands of strings which control their actions, and the most surprising thing about human life is we have no idea who is pulling them. We think we are doing everything after brainstorming sessions. And thus, when some good takes place, we garland ourselves. But when something goes amiss, we curse fate. This shows that we accept we are being controlled by a superior force. But here is a catch too. When gods see people engaged in minor ego scuffles, they leave them to their fate. God gives them a long rope, and they strangle themselves to death. Getting free of them, gods go only after people who are meant to move the earth; on whose deeds depends the future architecture of human race.

It is not that we are being controlled, there are theories [Stephen Hawking’s Fermi Paradox] which show that what is happening to us now, the way things are unfolding, might have taken place, on some other planet, years ago. In the planetary world, where objects are situated millions of light years away from each other, it is not possible that things that happened there a year or two back are now unfolding on this earth.  After such speculations, the questions gain more density: Do we go anywhere after death? I wonder if we really go anywhere.  Going under the earth does not mean extinction. Losing the body and the bones does not mean the end of man. It is a cycle. Death is an illusion which keeps men on tenterhooks.

Justifying Ways of Man to God

Let me get back to my original quest to justify the ways of Man to God. We respond to our changing needs as times change,  and relocate the social structures  accordingly. AI too is the need of this fast generation.  It is a great achievement of human mind, but let me alert you once again, we are navigating in the ocean of knowledge, and it was something God never wanted man to wade in. We have lost our innocence, and our bliss too. But, it is a paradox and a big surprise too, that it has never occurred to us for generations, and the sermonacs too are reluctant to point out this flaw of our civilization which is ‘progressing’ [?] on the wheels of knowledge. Where is it going? Away from its source? Shall it never return?

As pointed out earlier, we are imprisoned in our identity and nature blesses us with certain faculties which are essential to our existence, so that there is a working human being. With AI, we have crossed through the tight borders of reality and now, we can move at a faster pace, look far into planets, and think much faster. It is a feel good factor of our civilization, no doubt, but we shall soon start feeling that this artificial world is too much with us, and we shall start looking for our ‘self’ lost somewhere  in this melee of thrills and a sense of artificial achievement.

The Alert

With AI and its ready powers, man has proved that he can create a world of artificial reality, which runs parallel to the original creation of God.  But the only difference is that it lacks spontaneity that marks the divine creations. God, as I can see, is happy that if man took the path of knowledge, he has done so well. He is happy with man’s creative and inquisitive powers. But, we should not forget that God never wanted us to digress into Knowledge. God made it into a matter of choice. And even today, no God ever comes to life to force us into decisions we don’t want to take. He actually permitted us to create our own world with powers of the brain. So all this empire of knowledge, which is a creation of man’s choice, actually  stands on the wrong side of things.  It has a devilish imprint because it was Satan who had initiated man into the world of Knowledge, which was a moral and spiritual deviation. Now, we have taken this moral digression to the heights of non-creative imagination and are blindly following the agenda of corporates who have grabbed all centres of Knowledge. Holy knowledge which came from scriptures fell into the hands of quacks while the knowledge that man has now accumulated is also not neutral. It has an inbuilt mission to divest man of his divinity. Bliss, joy, happiness, are the byproducts of Innocence, towards which we possess neither any reverence, not any inclination.  We prefer to remain acquiring knowledge which is an endless pursuit into the realms of nothingness.

Picnicing in the Pleasure Dome of Devil

As I said, we are treading on dangerous ground already, because it’s devil’s luxury raunch where we are camping now. In the first instance are we aware of it? If so, do we really want to renounce these joys and go back to Eden? The condition for entering the tents of God is: emptying this mind of everything we accumulated by way of Knowledge at the behest of Devil [sorry to infer]. Return to Innocence and Bliss  it seems is a dream no infected mind will entertain.

If we want that God should own us, [how many of us really want?] we shall have to surrender all our knowledge, and embrace wisdom, and use this knowledge for the welfare of mankind.  It is not that man disobeyed God. It was a rehearsed act. God gave man a very long rope. It is for us that we do not let this rope go round and round our neck, in the name of liberty [free will]. We should not forget that God loves his Satan too, because it is his police that strikes and brings to account people who err on the path of duty. Still, God waits for man to return to the divine fold, forsaking all his knowledge, artificial or original, because there [in His Golden Tent]  we do not need it. Here too, we did not need so much. We actually overdid ourselves. AI is a Marlovian overreach for man, if he does not realize its evil potential, and surrender his knowledge to divine wisdom.

Dr. Jernail Singh Anand, [the Seneca, Charter of Morava, Franz Kafka and Maxim Gorky award and Signs Peace Award Laureate, with an opus of 180 books, whose name adorns the Poets’ Rock in Serbia]]  is a towering literary figure whose work embodies a rare fusion of creativity, intellect, and moral vision.