CC BY
45
References:
1. Weinrich, H., Textgrammatik der deutschen Sprache, Georg Olms Verlag, AG, 4. Auflage, Hildesheim, - 2007, - 1111 p.
2. Palaj, B., Kurti, D., Visaret e kombit II- Kange kreshnikesh dhe legjenda, Tirane, - 1937. P. 27.
3. Brinker, K., Linguistische Textanalyse. Eine Einführung in Grundbegriffe und Methoden, Erich Schmidt Verlag, Berlin, - 2010, P. 45.
DOI: http://dx.doi.org/10.20534/EJLL-16-4-28-30
Mirzakhanyan Nelli, Far Eastern Federal University E-mail: nelly0287@gmail.com
Interpretation of the world through folklore (based on Chukotka and Alaska Eskimos data)
Abstract: The current paper aims to consider the world models of indigenous people of Alaska and Russian Chukotka which is based on the materials of only few cultural and language preliminary findings such as legends and songs. The main issues of the study are to elicit the unique resemblance of two aboriginal tribes' language models of theworld as well as their ethnic mentality. The refore as background methods we have used comparative method and linguacultural analysis to carry out the present research.
However, because of lack preceding explorations, we have only few patterns of their literary remains represented in their languages. Consequently, the comprehensive and interdisciplinary research has been implemented for complex studies of the mentioned issues. Specifically, such disciplines as ethnography and linguistics along with interdisciplinary field ethnolinguistics have enabled to embody the research. Through this interdisciplinary study it has become feasible to elicit the vital elements of ethnic thought and mentality enabling to answer the raised questions about the affinity of ethnic identity of these aboriginal ethnos having been discussed in the bounds of the work.
Keywords: Eskmos, folklore, cultural model, language picture, legends, myths.
The studies of language model of the world of minor ethnic groups are fairly complicated processdue to some issues. At first, the absence of written language makes almost impossible the complex research of it. Moreover, some of them are at the edge of extinction. Secondly, the isolation of these groups jeopardizes the existence of verbal remains. Therefore, humanities such as ethnology and linguistics collect the complete picture of ethnic history through confrontation of cultural and language elements for eduction and preservation of ethnic values. Since ethnology is a discipline dealing with the issues of mentality, and the language is one of the most essential manifestations of the human life [6].
However, pending the research these disciplines, one is using the resources of the other. For instance, ethnology, exploringthe culture and majority of its elements (music, folklore, rituals, ethnographic features and so on) relies on the language inheritance. In this case, verbal cultural particles such as folklores are collected through the language. As well as linguistics turns to the ethno-
logical method for restoration of sometimes unused and extinct language elements, to study the language mind and mentality. The final model of these elements, saved at the subconscious level, is called the image (model) of the world. As a linguistic term the language model of the world is the illustration of the world containing language modes. The latter creates demonstrative conceptions and images about things and phenomena surrounding the ethnos. Due to these concepts the nation is capable of striving against new environmental challenges of the world. Through these models it becomes possible to study the mentality of ethnic groups. Hereby one of the main fragments is considered to be the study of ethnic folklores. Along with the comparison and confrontation of diverse Eskimos ethnic folklores, the goal has become to illustrate the language mind through the prism of cultural models.
Particularly, the background material of the article is the comparison of North American and Chukotka Eskimos (in Russia) languages and folklores. Since the re-
Interpretation of the world through folklore(based on Chukotka and Alaska Eskimos data)
search of the languages and cultures of these nomadic people reveals the specific traits of their mind, hence their mentality and models of the world.
The fact the legends, songs and myths are indivisible parts of Eskimos' folklores can be defined by the interpretation of the myth by philosopher A. M. Lobok who explicate the myth as a complexity of bizarre and fantastic narrations native to ancient ethnos [2]. Therefore it relates to more primitive human mind at his initial status when each obscure environmental occurrence was explained through myths.
As it was stated by one of the prominent philologist A. A. Potebnya, it is native to human being to create and systematize the surrounding things, being realized through the language [3]. This kind ofworld perception (world model) could be named primordial as originally the man attempts to give names to everything for categorizing and explaining the phenomena around him. Setting up "these laws" then he is able to move ahead receiving the challenges from the world fighting against, simultaneously advancing his skills and possibilities. Therefore creating folkloric artworks he fills out the gap of necessary cognition of the space.
As a matter of fact there are many general and analogous characters and heroes between North American and Chukotka Eskimos myths despite their distant dwelling. One of the outstanding ethnologists R. Pery, exploring the lives and cultures of local aborigines during the ethnographic expedition to North Pole, claimed that because of the severe climate and living conditions these tribes barely have positive and kind heroes and characters in their legends and songs [4]. These tales only include lasting struggle against evils. Thus, these Eskimos tribes have at least several resemblances of figures such as birds (ravens, owls), wolves, whales and etc.
Having observed various legends and myths we came up with three main classifications included in these stories which are common to all Eskimo cultures. Thus there are three main types of tales:
1. Tales of creation or generalization of the world;
2. Tales about animals;
3. Legends about transformation of the animals into humans and otherwise.
Beginning with the origination of the world many Eskimos includingGreenland, Mackenzie river, Hudson Bay have analogousmyths. In this legend the Sun and the Moon were a brother and a sister. The sister was hosting her lover every night. Once in order to ascertain the identity ofher lover she blackened the back ofthe lover, revealing that he was her brother. Both of them were wafted up to
the sky and respectively the brother and the sister became the Sun and the Moon [7]. Another legend ofthe creation discovered by Franz Boas represents regeneration of the sea animals from the human told by most Eskimo tribes. In this legend sea mammals (whales, seals, metacarpals and so on) were generated by "Old Woman" deity who was thrown on the boat by her father. The latter cut her finger-joints which were transformed into sea animals [8].
It would seem that in the beginning man was immortal. According to the myth, a dispute arose between two men regarding the advantages of having man die. Since that time man is mortal. As well as there always presents spirits and ghosts which are positive or negative characters. Frequently we come across the songs and myths including transformation of animals or birds into humans and otherwise. Also, there are plenty of half bird-man or half-animal and half-man creatures in these stories. According to these patterns it could be concluded that the perception and presentation about the outer world are drawn on some circumstances. The similarities of climatic and environmental conditions as well as fauna and flora representatives (such as animals, landscape) lead to the creation of analogous stories and tales. In spite of these facts, the generation of myths and legends has their linguistic and ethnological interpretations (or ethnolinguistic).
Carrying on, we encountered a tale about Owl and Raven in Naukan and North American Eskimos legends. It is sung in the song that the owl and the raven were friends. Once the raven made a new dress, dappled white and black for the owl, who in return made a pair of boots of whalebone for the raven, and then began to make a white dress. When she was about to try it on, the raven was hopping about without sitting. The owl went angry and said: "Irgnautielungmikkuviritapierakin, qigalerit!" which is translated as "with blubber if I soar over you, don't jump". As the raven went on jumping the owl fell into a passion and poured the contents of her lamp over him. The raven became all black and started to cry "qaq, qaq" and since then they stopped being friends [8]. The same story can be read in the legend of Naukan Eskimo where similarly the owl and the raven were friends (women). They shared the food and the place. When they got older the owl said to the raven to make-up her. They started to paint each other. But the owl while taking the lamp painted the raven into black. The latter started to argue with the owl complaining that she made her black and vulnerable in the white winter. Afterwards they went apart and became enemies. Here is a part ofthis story in Naukanlanguage: "ukjubakis' imal' dik-mitixlunkukukikluatas' im' Imantibam' Iinkamqon' pinp' in' itunutaqukligantuqusaxtikinunanatas' iqunnibaqakink
amligantuqusaxtuikibunanatasiqunnibaqak..." (For a very long time the raven and the owl lived together in one house. And they used to get along with well. Also they shared the food equally and both of them were women...) [2]. The similarity of these stories is remarkable. Despite taking into account the fact that they could have the same Eskimo culture, the resemblance ofthis tale should be looked through in the further research of it. However, it could be assumed about their language models of thoughts to be determined with alike environmental peculiarities allowing them to create their own cultural models and sensations.
Along with the above mentioned, frequently we come across tales involving transformations of animals into humans and their relationship (often sexual) with the latter. For instance, tales about woman who did not want to marry eventually abandoned by her parents in the stories of Greenland, Point Barrow and Naukan Eskimos. The beginning of the plots is similar. However the further plot development changes separately. In Naukan idiom after being abandoned by her parents, the girl and her dog live alone for some time. Then she met a man who took care of her then becoming her husband. Once being told that he was a polar bear she escaped the place eventually finding her parents and living with them all her life. Unlike this the Greenland story tells a different plot development. In this one the girl married the dog having dog-man children. Afterwards she was left by her father for a long time without returning her home and living with her dog-husband. In the end of the tale the father of the girl killed the dog-husband after which he is killed by his grandchildren. Analyzing these two stories it can be assumed that the background of such tales could be morale values and taboos being taught by Eskimo people to the young generation. In fact they show the exact pattern of ethnic behavior one must follow [7].
Thus these legends and myths can be defined as an essential cultural background leading Eskimos people
to the creation of their perception of the world. Additionally there are more intermarriage idioms of humans and animals in different places such as Alaska, Chukotka and Greenland where animals are able to change into humans and rather. According to Franz Boas, interpretation of animal activities in these tales is highly anthropomorphized being therefore one of the fundamental features of Eskimo culture [7]. Supposedly it is described by the same representation of abilities between humans and animals without demarking themselves apart from fauna. However, another legend shows the highly perception of "self" identity demarcating from others (A very striking example of this kind is the story of Iavaranak, which is known in Greenland, Cumberland Sound, and in Labrador). It tells about a girl of a tribe of inlanders who lived among the Eskimo, and who betrayed them to her own tribesmen. One day, while the Eskimo men were all absent, she led her friends to the Eskimo village, where all the women and children were killed. She returned inland with her friends, but eventually was killed by a party that had gone out to take revenge [7].
Therefore this variety of folklore findings states about mature cultural and language models of Eskimo people. These myths include stories beginning from the genesis of the world and mankind to the educational and upbringing values (taboos). As well as they claim the strong identity of the indigenous ethnic groups being interpreted through the legends about self-protective and preserving oneness demarking from "others". Astoundingly, despite distant dwelling of Chukotka and Alaska ethnic peoples their cultural elements remain mostly similar involving a number of analogous tales and idioms representing precise perception of ethnic and cultural values. As a result this perception forms identical-cultural patterns of the behavior called language and cultural models.
References:
1. Алефиренко Н. Ф. Лингвокультурология. Ценностно-смысловые пространство язык/М.: Флинта, - 2010.
2. Лобок А. М., Антропология мифа/Екатеринбург: Банк культурной информации, - 1997.
3. Потебня А. А. Слово и миф/М: Правда, - 1989.
4. Пири Р. Северный Полюс: перевод В. Л. Дуговской/М.: ОГИЗ, - 1948.
5. Меновщиков Г. А. Язык науканских эскимосов/Ленинград: 1-е Изд., - Наука, - 1975.
6. Whorf B., Language, culture and society: Winthrop publishers, Cambridge, - 1974.
7. Franz Boas, The Folklore of the Eskimo, The Journal ofAmerican Folklore, - Vol. 17, - No. 64 (Jan. - Mar. 1904). [Электронный ресурс]. - Режим доступа: http://www.jstor.org/stable/533982 (дата обращения 15.10.2015 06:55); Franz Boas, Eskimo tales and songs, The Journal ofAmerican Folklore, - Vol. 7, - No. 24 (Jan. - Mar. 1894). [Электронный ресурс]. - Режим доступа: http://www.jstor.org/stable/532958 (дата обращения 15.10.2015 06:45).
Statistics of noun morphological derivation in the scientific functional style text corpora
D OI: http://dx.doi.org/10.20534/EJLL-16-4-31-34
Nevreva Maria Nikolaevna, Odessa National Polytechnic University, Associate Professor, PhD, E-mail: m. n.nevreva@gmail.com, Lebedeva Elena Victorovna, Odessa National Polytechnic University,
senior lecturer, E-mail: ellebedeva-od@mail.ru, Gvozd Olga Viktorovna, Odessa National Polytechnic University,
senior lecturer, E-mail: ellebedeva-od@mail.ru
Statistics of noun morphological derivation in the scientific functional style text corpora
Abstract: The article is devoted to the consideration of noun morphological derivation types realized in the texts of three scientific and technical fields of knowledge. The results of the research has shown that not only the nomenclature of types is almost similar in all three text corpora but also statistical characteristics (productivity and frequency) coincide.
Keywords: interlinear glossing, mono- and poly-lexeme units, morpheme, typology.
Неврева Мария Николаевна, Одесский национальный политехнический университет,
канд.филол. наук., доцент, E-mail: m. n.nevreva@gmail.com Лебедева Елена Викторовна, Одесский национальный политехнический университет,
старший преподаватель, E-mail: ellebedeva-od@mail.ru Гвоздь Ольга Викторовна, Одесский национальный политехнический университет,
старший преподаватель, E-mail: ellebedeva-od@mail.ru
Статистика именного словообразования в текстовых корпусах научного функционального стиля
Аннотация: Статья посвящена рассмотрению типов именного словообразования реализуемых в текстах трех научно-технических областей знания. Результаты исследования показали, что не только номенклатура типов почти одинакова во всех трех текстовых корпусах, но и статистические характеристики (производительность и частота) совпадают.
Ключевые слова: межстрочное глоссирование, моно- и полилексемные единицы, морфема, типология.
В современной лингвистике проблемы англий- таких специалистов в этой области как Кубрякова, ского словообразования представляются наиболее Каращук, Мешков и др., в которых подробно освеще-исследованными. Помимо фундаментальных трудов ны эти вопросы, можно обратиться к современным
