It is clear that language and culture are closely related. The language plays the role of the transmitter of culture, the “bridge”, which for many centuries conveys its national-cultural heritage from generation to generation. Language is a means of intercultural communi-cation and cannot exist in a holistic way from culture. It describes the results of human activity in various spheres of life: agricultural, social, spiritual, political, economic and other spheres.

Language is a powerful social tool that represents a nation while maintaining its cultural traditions, content of dialogue, and norms of speech. In recent years, scientific and technical progress and the constant interests of mankind have opened up new opportunities, paths and forms of communication. These tools shape the basic effective aspects of ensuring mutual understanding among humans, creating dialogues within intercultural dialogue, expressing tolerance and respect for representatives of different cultures and religious morals. It refers to the discussion of an important topic of intercultural communication.

Phrases and proverbs reflect folk wisdom, and at the same time national-cultural experience, which is preserved and reflected in the language and passed down from generation to generation. In addition to proverbs, there are also phrases and idioms that are widely used in the social, political and economic spheres. All of them must be used with caution, otherwise misinterpretation of events and thoughts can lead to cultural conflict. We know that culture brings people together and at the same time makes them different from each other. In other words, culture protects the nation and separates one people from another.

English has become one of the most important international means of communication, and the language is used by millions of people who are not native speakers. It not only brings political and economic benefits for the world of English, but also demonstrates its culture for the peoples of the world. The national culture of the English people is a manifestation to the whole world through the English language. In this case, education and science set themselves very serious tasks: we need to research the forms, ways of developing the culture of different peoples, teach people to respect each other's cultural values. To fulfill this task, various conferences are organized by scientists in the field, hundreds of books are being written aimed at introducing different cultural disciplines. Any intercultural dialogue is a crossroads of culture, because words in a foreign language reflect a rich foreign culture with many cultural realities. Speaking a foreign language is not easy for people. Its effectiveness depends on many factors: language proficiency, communication requirements and culture, etiquette, knowledge of non-verbal forms of language (facial expressions, gestures), etc. To overcome the difficulties in language learning, we must focus on the effectiveness of communication between speakers of different languages. In this case, we will try to overcome cultural barriers.

E.Sapir believes that any cultural system and every public behavior indicates a public or covert attitude. His book is about the need to study the world of native speakers, culture, lifestyle, national character and mentality more deeply and carefully in the vast ethnographic landscape of the world. He approves of his thoughts by using the word in his own sense in communication, which depends on the knowledge of the social and cultural life of the communicators. Language cannot exist outside of culture and the social practical tools that characterize it in the most comprehensive way [Sapir, 1993: 63].

To use language as a means of communication, it is not enough to be aware of grammatical concepts, but to know the essence of language more deeply. The image of the world is depicted not only in language, but also in communicative actions. For this reason, language is the main means of communication through which it is possible to study its history and culture. A person is in direct contact with the world, its cognitive image and models, and the same world is manifested through the culture and language of the nation. In Fact, Yu.S. Stepanov notes the unrecognizable orientation of theoretical concepts by philosophers of language and other scholars [Stepanov, 2001: 67]. Indeed, many 21st-century philosophers have paid great attention to the nature of language in their concepts.

The outstanding scientist of today's world X.G. Gadamer directly affirms that” language is the only hope for the expression of thoughts and ideas " [Gadamer, 2000:31]. Language is at the same time a weapon of humanity, a guardian of culture. With the help of language, a real, objective culture is transmitted. On this basis, a new science was born, called “linguoculturology”.

Linguoculturology is a science that deals with linguistics and culture and studies the cultural values of different peoples that are enshrined in the language. Each people has a national mentality associated with their own lifestyle. Language is the "mirror" of our soul, because thoughts and views about the world and its objects are expressed using language. Many people compare the language to the "mirror", which describes everything around with its real shape and color. There is reason to say that language is the mirror of the world, but this mirror is not ideal because it does not directly describe the world, but is described by the subjective knowledge of people or by the predicate of reason.

Proverbs are part of national linguoculture. Proverbs have been and are the object of many scientific studies, which can be divided into several groups:

1. Rhythm, length, syntactic structure, variability and origin of English, Russian and Karakalpak proverbs and sayings in the poetics of folklore genres were studied in the works of V.P. Anikin, V.I. Dahl, A.A. Potebnya, Z.K.Tarlanov, M.F. Kumakhov, M.Khozhanova, J.Eshbaeva, V.D. Cherneleva, etc.

2. Proper names (mostly Russian), historical names, names of geographical objects, terms of kinship, as well as names of animals attracted the attention of such researchers as Yu.I. Levin, T.M. Nikolaeva, P.F. Dudnikov, N.A. Kalanov, I.F. Chebanyuk, S.M. Skornyakova, etc.

Many linguists interpret the role of proverbs, or proverbial formations in the language in different ways. Thus, M.A. Cherkassky believes that the proverb belongs to a special superlanguage tier, which differs from linguistic units and non-linguistic (music).

G.L. Permyakov refers proverbs to the paremiological tier, which is the top in the hierarchy of linguistic tiers [Permyakov, 1988: 32]. A.V. Kunin included paroemias in the volume of the phraseological fund [Kunin, 2005]. According to N.N. Amosova, proverbs belong to folklore [Amosova, 1963]. Other linguists believe that proverbs occupy an intermediate place between phraseological units and texts, combining their characteristics [Grigoryan, 1993]. The generally accepted position that paremias are the collective creativity of the people is shared by most linguists. However, some of them believe that there are also paremias of individual origin. As T.S. Benderly points out, I.M. Snegirev, a researcher of proverbial material, traced the origin of proverbs to the royal and priestly times. Among Russian scientists, he was one of those who suggested the existence of an author in proverbs [Benderley, 1962: 51].

Let us turn to the statement of the famous Russian lexicographer V.I. Dahl: “proverbs were not composed, but were born… Who wrote the proverbs is unknown to anyone… This work and common property, as well as joy and sorrow itself, as experienced wisdom suffered by an entire generation, expressed in such a verdict... Proverbs are not composed, but are forced by the force of circumstances, like a scream or exclamation involuntarily torn from the soul; these are whole sayings, knocked into one lump, into one interjection” [Dahl, 1998: 7].

Proverbs and sayings differ markedly in their structural or semantic features. Here is what V.I. Dahl writes about this: “Proverbs are a short parable... this is a judgment, a verdict, a teaching, expressed in a roundabout way and put into circulation, under the stamp of nationality. A proverb is a roundabout expression ... obliquely, but without a parable, without judgment; this is one of the first half of the proverb” [Dahl, 1998: 8].

Since the object of this study was proverbial formations or proverbs, more attention will be paid to proverbial concepts. This term was introduced by E.V. Ivanova, who believes that “a proverbial concept is knowledge that can be obtained based on the analysis of proverbs about a particular mental entity designated by the word” [Ivanova, 1998: 62-63]. In proverbial concepts, the object of study is the paremiological foundation of the language, which records the life experience of a certain people.

Any proverb is associated with norms and cultural values within the framework of the language in which it functions. In the paremias, a cultural space is created, various images of people are assimilated and life situations are evaluated. The experience of the people leaves its mark on the paremiological composition of the language, thereby enriching its ethnocultural content. However, some researchers, in particular, E.S. Markaryan believes that “the uniqueness of ethnic cultures is the result of a special system of organizing elements of experience peculiar only to a given culture, which in themselves are not always unique and are repeated in many cultures” [Markaryan, 1983: 69]. The uniqueness of the paremiological fund of a language is explained by socio-economic and geographical conditions, the historical past, and the way of life of the people. When interpreting the semantics of proverbs, linguists use the term “mentality”. Mentality is a “system of images that underlie human ideas about the world, their place in the world and, therefore, determine the actions and behavior of people” [Karmin, 1997: 112]. In connection with this concept, A.A. Leontiev noted that “the worldview of each nation is based on its own system of subject meanings and social stereotypes” [Leontiev, 1999: 163].

There are many proverbs concerning the concept “holiday”. Marriage can also be interpreted as a frame that falls into the concept of” holiday", as marriage is a process that is happening with a wedding ceremony, excellent mood, the arrival of guests, gift-greetings. In English, there is a proverb, Advice none to marry or go to war, i.e. “don't advise anyone to marry or go to war”. There is no equivalent of this proverb in the Uzbek language, but it is recommended to marry in the Uzbek linguistic culture, and family building is assessed positively. In English linguistic culture, marriage is comparable to going to war, and advice to marry is not recommended.

There is also an interesting proverb to the head with marriage in English: Sure before you marry of a house wherein to tarry, that is, be sure of the family where you live before the wedding. Marriage is associated with expenses, it is far from income: It is hard to wive and thrive both in a year – it is difficult to get both married and earn in a year = fasting fell on the head, did not touch the soup. The wedding is not only held with a party, the fact that the guests at the wedding have make-up and beautiful clothes is emphasized in the following proverb: See your wife at the wedding. On the next example, a holiday means peace: Better a lean peace than a fat victory – lean peace is better than a fat victory, that is, “war is disaster, peace is pleasure. In fact, the best holiday is a quiet life: Anything for a quiet life – in exchange for a quiet life, I give what you want, that is, “in a quiet house, laughter is found, riches are found.”

"Holiday" includes events such as melting into the concept-sphere for a good result and a positive assessment. This is evidenced by the next English proverb: A good beginning makes a good ending – a good beginning is completed with good.

The more difficult and cumbersome a job is, the more excellent its result will be. The next proverb proves this: Every cloud has a silver lining – literally: every cloud has a silver border, that is, in every evil-one "but". The joyous arrival of each thief after work or tribulation is recounted in proverbs: After rain comes fair weather – good weather comes after rain. In the proverb, the word “rain” narrates a metaphorical meaning: rain is difficulty, adversity or grief, and “fair weather” describes joy and excellent mood.

The double profit is described in the following proverb: Have a foot in both camps. According to the proverb, every work can be happy after being delivered to the end: Don't halloo till you are out of the wood – don't be happy until you leave the forest. The holiday is the result of hard work. Therefore, the English proverb emphasizes: Laugh before breakfast you'll cry before supper – laugh before breakfast, cry before lunch. This proverb denies celebrating, celebrating before labour.

Among the English people, the following proverb is very relevant: Every dog has his day – every dog will have its own day, that is, “we will also have a holiday on our street.” The next proverb that the feast will be in moderation is supported: Eat at pleasure, drink by measure – eat to pleasure, drink in moderation. It is described in proverbs that some people end the money they earn on a single day by mowing: Feast today and fast tomorrow. There will never be more of a party: Ginger shall be hot in the mouth.

"Holiday" includes words describing an excellent mood in the concept-sphere: As merry as a cricket – the fun opens the cheek. Proverbs say that sadness and gladness succeed each other, that is, grief and joy replace each other = One cry has one laugh; As pleased as punch is happy as a clown doll. We analyze proverbs about joy: When we are pleased ourselves we begin to please others.

So, proverbial concepts, as a special group of linguistic means, reveal the value system of a particular nation or national traditions. In this perspective, the proverbial picture of the world stands out, that is, the picture of the world objectified in units of a proverbial nature, reflecting the intellectual and emotional attitude of the people to the objects and phenomena of the surrounding world.