Аңдатпа
This article examines the linguocultural nature of shared worldview models represented in Kazakh and Turkish paremiology. The study aims to identify common worldview models in the Kazakh and Turkish paremiological repertoires, determine the national and cultural features of their linguistic representation, and analyze the linguocultural markers that reflect the shared Turkic cultural code of the two peoples. As units of culture and language that play an important role in human history, proverbs and sayings are examined as linguistic expressions of national identity. The linguistic data demonstrate that kinship terms, zoonyms, somatisms, phytonyms, and geographical names are actively used as figurative components of proverbs and sayings in both Kazakh and Turkish paremiological repertoires. In addition to national markers and culture-specific realia reflecting the worldview of a particular people, the study analyzes the national specificity of similar situations that motivate the emergence and use of proverbs. Attention is paid to the extralinguistic and linguistic universal features of proverbs and sayings that correspond closely in form and content in Kazakh and Turkish. The study employs comparative-contrastive, linguocultural, conceptual-semantic, and cognitive methods of analysis, as well as descriptive analysis aimed at identifying the national and cultural components of proverbs and sayings. Through an analysis of Turkish proverbs containing the most widespread lexemes “insan”, “kişi” and “adam” (man), the authors effectively demonstrate the national and cultural characteristics of the Turkish mentality. A comparison of the proverbial wisdom of the two peoples reveals that, on the one hand, it is rooted in a shared Turkic cultural code and, on the other hand, reflects distinctive national worldviews shaped within different civilizational contexts. The analysis also demonstrates that national realia are encoded differently at the surface level of the proverbs of the two peoples. The proverbs examined in the article reveal a cognitive and cultural code that preserves the historical memory, spiritual values, and models of perceiving the world characteristic of both peoples. The practical significance of the findings lies in their potential application to comparative studies of the Kazakh and Turkish paremiological repertoires, research in linguoculturology, cognitive linguistics, ethnolinguistics, and Turkology, as well as the development of teaching materials and intercultural communication courses for Kazakh and Turkish language instruction.