COGNITIVE MODIFICATIONS OF RELIGIOUS CONCEPTS: BIBLICAL PERSONAL NAMES IN MODERN BRANDING (BASED ON ENGLISH MEDIA)

Krisalnaya Yu.V.

Проводится параллель между противопоставляемыми парами Симамура - Юкио и Комако - Йоко. Имплицитность наложения образа сохранена при переводе на русский язык, и читателю предоставлена возможность самому извлечь эксплицитный смысл из высказывания.

V. Имплицитность в подтексте высказывания.

1. Противоречивость чувств героини:

[10].

«- Горько мне, понимаешь? Ты ведь уезжаешь. Домой, в Токио. Горько...

- А я и на самом деле собирался завтра уехать.

- Как? Почему ты уезжаешь?» [9].

В первой реплике Комако фраза звучит как «Возвращайся-ка ты в Токио». А в следующей ее фразе звучит вопрос «Ах вот как! Почему же ты уезжаешь?», что говорит о противоречивых чувствах героини. С одной стороны, ей горько быть с ним, и она сама отправляет его в Токио, так как понимает, что их отношения ни к чему не смогут привести; с другой стороны, ей не хочется отпускать его ввиду своей привязанности. В переводе имплицитная информация передана в эксплицитной форме в виде указания прямой причины, почему ей горько, и вторая реплика может восприниматься читателем как просто вопрос, требующий ответа. Хотя на самом деле отражает борьбу Комако со своими чувствами, имплицитный смысл опущен.

[10].

«- А что мне делать? Я же ничем не могу тебе помочь, сколько бы тут ни прожил» [9].

Симамура, несмотря на бесплодные надежды Комако, подчеркивает, что не в его силах что-либо сделать для нее, как для женщины, которая в него влюблена. И их отношения не выйдут за рамки гейши и клиента. Имплицитный смысл этого высказывания читатель может вывести сам, исходя из контекста произведения.

2. Комако отдается Симамуре, хотя и говорит ему многозначительно:

Библиографический список

[10]. «- Я бы ни о чем не пожалела. Ни о чем. Но я не такая. Не такая я женщина. Вы же сами говорили, что все у нас быстро кончится...» [9].

Посвятив себя роману без какой-либо иллюзии на то, что он может продлиться дольше, чем эти короткие мгновения, Комако делает смелый и трагический шаг Она не хочет, чтобы Симамура неправильно понял и опошлил ее чувства, ошибочно принимая ее эмоциональное желание за похоть проститутки («такого рода женщина»). Однако чтобы сохранить свое достоинство, она хочет дать ему понять, что она следует своим подлинным чувствам, а не прихотям или похоти профессионалки, спящей с ним. Имплицитный смысл сохранен в переводе.

Проанализировав отобранные примеры, можно сделать выводы о том, какие способы имплицитности присутствуют в японской прозе, какими переводческими приемами можно их реализовать при передаче на русский язык: 1) символизм не всегда возможно передать прямо ввиду отличий японских и русских представлений касательно символики чувств, явлений, объектов, цветового символизма. Имплицитный смысл чаще всего либо эксплицируется и поясняется, либо происходит замена символического смысла на другой с учетом русских реалий; 2) образность представлена в переводе языковыми средствами, преимущественно художественными эпитетами, которыми богат русский литературный язык, что позволяет сохранять имплицитный смысл в языке перевода; 3) метафоричные сравнения, в том числе и исключительно авторские, передают имплицитное содержание сравнительными оборотами, описательными приемами с использованием художественных эпитетов либо путем замены одного имплицитного образа на другой; 4) параллелизм или отожествление в переводе представлены с сохранением имплицитного образного смысла, извлекаемого из контекста всего произведения читателем самостоятельно; 5) имплицитный смысл, заключенный в подтексте высказывания, сохраняется за исключением случаев его опущения или искажения.

1. Алпатов В.М. О языковой картине мира японцев. Историческая психология и социология истории. 2008; № 1: 133 - 141.

2. Герасимова М.П. Имплицитность японского искусства. Японские исследования. 2017; № 4: 62 - 79.

3. Yasunari K. Bi-no sonzai to hakken. Токио. 1975; Т. 15.

4. Саркисов К.О. Японский тип культуры. Японский феномен. Москва: РИО Института Востоковедения РАН., 1996.

5. Samovar L. Communication between cultures. Belmont, CA: Wadsworth Publishing Company, 1995.

6. Дэвис Р, Икэно О. Япония. Как ее понять: очерки современной японской культуры. Перевод с английского Ю.Е. Бугаева. Москва: Астрель, 2009.

7. Tanaka L. Gender, Language and Culture. A Study of Japanese Television Interview Discourse. Amsterdam, Philadelphia: John Benjamins, 2004.

8. ft*M„A7l®iSo!§$B№Itt,1980.

9. Ясунари К. Снежная страна. Перевод с японского З. Рахима. Санкт-Петербург: Издательство: Амфора, 2000.

10. ШчМ.Ш.ЖЮиШЙ.ЯХЖ, 2006.

References

1. Alpatov V.M. O yazykovoj kartine mira yaponcev. Istoricheskaya psihologiya i sociologiya istorii. 2008; № 1: 133 - 141.

2. Gerasimova M.P. Implicitnost' yaponskogo iskusstva. Yaponskie issledovaniya. 2017; № 4: 62 - 79.

3. Yasunari K. Bi-no sonzai to hakken. Tokio. 1975; T. 15.

4. Sarkisov K.O. Yaponskij tip kul'tury. Yaponskij fenomen. Moskva: RIO Institute Vostokovedeniya RAN., 1996.

5. Samovar L. Communication between cultures. Belmont, CA: Wadsworth Publishing Company, 1995.

6. D'evis R., Ik'eno O. Yaponiya. Kak ee ponyat': ocherki sovremennoj yaponskoj kul'tury. Perevod s anglijskogo Yu.E. Bugaeva. Moskva: Astrel', 2009.

7. Tanaka L. Gender, Language and Culture. A Study of Japanese Television Interview Discourse. Amsterdam, Philadelphia: John Benjamins, 2004.

8. ft*M„A7l®iSo!§$B№Itt,1980.

9. Yasunari K. Snezhnaya strana. Perevod s yaponskogo Z. Rahima. Sankt-Peterburg: Izdatel'stvo: Amfora, 2000.

10. JI|SiM„Sll.№Itt:»tt.iii«lt, 2006.

Статья поступила в редакцию 30.05.21

УДК 811.111'42'37

Krisalnaya Yu.V, Cand. of Sciences (Philology), senior teacher, Yugra State University (Khanty-Mansiysk, Russia),

E-mail: [email protected]

COGNITIVE MODIFICATIONS OF RELIGIOUS CONCEPTS: BIBLICAL PERSONAL NAMES IN MODERN BRANDING (BASED ON ENGLISH MEDIA). Axio-logical framework of language and cognitive pictures of the world is a marker of cultural and social and moral state of the society. Religious concepts as axiologicaly marked units of knowledge constitute a subject of particular linguistic interest, within the perspective of development of globalisation and secularisation trends. The paper highlights forms of cognitive modifications of religious concepts 'BIBLICAL FIGURE', 'SIN' and other. The material of the research comprises 18 English brands (official sites, web pages on history and philosophy of branding, charts, social network accounts, advertising campaigns). The use of biblical personal names as brands is studied; the possible determinants of choice of biblical names are suggested. Four main models of use of biblical personal names are defined, the models are ranged due to the level of cognitive modification. The article shows the examples of such cognitive modifications as demetaphorisation, desacralisation, cognitive substitution in modern branding.

Key words: religious concept, BIBLE, cognitive modification, branding.

Ю.В. Крисальная, канд. филол. наук, ст. преп., Югорский государственный университет, г. Ханты-Мансийск,

E-mail: [email protected]

КОГНИТИВНЫЕ МОДИФИКАЦИИ РЕЛИГИОЗНЫХ КОНЦЕПТОВ: БИБЛЕЙСКИЕ ИМЕНА СОБСТВЕННЫЕ В СОВРЕМЕННОМ БРЕНДИНГЕ (НА МАТЕРИАЛЕ АНГЛИЙСКИХ МЕДИА)

Аксиологическая составляющая языковых и концептуальных картин мира является маркером культурных и нравственных процессов в обществе. Религиозные концепты, как ценностно заряженные кванты знания, представляют особый научный интерес в современном языке, учитывая мировые тенденции глобализации и секуляризации. В статье на материале медиарепрезентаций восемнадцати англоязычных брендов (официальные сайты, интернет-страницы, посвященные истории и философии брендов, рейтинги, страницы в социальных сетях, материалы рекламных кампаний) рассмотрены формы когнитивных модификаций религиозных концептов авраамических религий: 'BIBLICAL FIGURE', 'SIN' и др. Описаны тенденции использования библейских имен собственных в качестве брендов: обозначены возможные детерминанты выбора имен собственных в качестве названий брендов, выделены четыре основные модели использования имен библейских персонажей согласно уровню их когнитивной модифицированности. Рассмотрены примеры когнитивных модификаций: деметафоризации, дескарализации и когнитвных субституций в современном англоязычном брендинге.

Ключевые слова: религиозный концепт, Библия, когнитивная модификация, брендинг.

The globalist agenda of the world mass culture and the media triggers axiological shifts that lead to cognitive transformations within traditional social institutions. The post-post-modern mass-culture uses values as units for cognitive game: touching upon the most sacred and deep concepts, including religious ones evokes strong communicative reaction. These processes are inevitably reflected in the language and cognitive pictures of the world and therefore require further research.

Cognitive linguistics is specifically instrumental for such multi-vector studies, as analysing both cognitive and language pictures of the world it finds the clues for understanding of cultural, social changes. It is focused on the study of concepts -operational units of cognition conveying knowledge and experience. There are various academic traditions in modern cognitive linguistics including cultural approach (Y.S. Stepanov), lingua-cultural approach (V.I. Karasik, G.G.Slyshkin), logical (N.D. Arutynova), semantic and cognitive approach (E.S. Kubriakova, N.N. Boldyrev,

A.P. Babushkin, Z.D. Popova, I.A. Sternin) and other. Due to such multitude of approaches there is still no unanimous definition of a concept.

In our research the subject of study is cognitive modifications of biblical personal names as representations of religious concepts, as far as English lingua-cultural heritage is historically rooted in Christianity and is tightly related to all three world Abrahamic religions. In modern linguistics the religious component of language and cognitive pictures of the world has been considered by such researchers as I.V. Bu-gaeva, V.I. Karasik, L.P. Krysin, O.V. Malikova, N.B. Mechkovskaya, G.G. Slyshkin,

B. Brasher, D. Crystal, M. Lessel. The definition of the religious domain in the language is still the matter of scientific debate, among suggested approaches: "religious socio-lect" [1], "religious communication''^], "religious discourse" [3], "language of religion" [4, p. 51], "theolinguistics" [5], but at least all of the studies agree that religious sphere has axiological foundation. Therefore in order to avoid ambiguities, it is possible to suggest the definition of religious concept as a cognitive unit of religious knowledge and experience explicated ideologically and materially that has various forms of language representation; a medium through which the culture and technology influence the cognitive pictures of the world.

With the course of development of such cultural trends as secularisation, globalisation, equality movements and other, mass culture more and more acquires functional traits of the institute of religion itself [6, p. 107]. For instance, such non-institutional discourses as fashion, advertising, art nowadays more often become the spheres of manipulation, stating and preaching new values. This substitution can be illustrated with the use of religious lexemes in the new context: project/fashion/cook Bible, corporate Evangelist, fashion icon, icon of style. The new communicative genres (e.g. stand-up comedy speeches, YouTube blogs, micro influencers' accounts in social networks, bot comments, targeted advertising) are used as instruments of shaping axiological paradigm, broadcasting and championing the new values of post-religious culture: tolerance, diversity, opposition to traditionalism and other.

The matter of axiological dimension of communication has been addressed by Russian and foreign scholars in different domains of humanities: philosophy, theology, philology, sociology and other. The studies of S.S. Averintsev, N.A. Berdyaev, J. Baudrillard, M. Heidegger, W.V. Humboldt, V.I. Karasik, N.O. Lossky, F. Nietzsche, M. Foucault, R. Rorty, L. Talmi, G. Vattimo, A. Wierzbicka comprise the theoretical foundation of the research.

In Russian modern linguistics axiological perspective is studied by V.I. Karasik, M.V. Pimenova, S.G. Vorkachev, N.B. Mechkovskaya, T.V. Grigorieva, S.V. Ionova, E.S. Mezintseva, E.F. Serebrennikova, E.V. Babayeva, S.G. Pavlov and other. Prof. V.I. Karasik has singled out "linguistic axiology" as a specific branch of philology, defined four features of "axiological picture of the world" [7, p. 170], studied lingua-se-miotic modelling of values. According to V.I. Karasik "The axiological linguistics is primarily focused on pragmatic characteristics of a sign, its multiple interrelations with the interpreter." [8, p. 45]. Therefore, with the course of cultural and social changes signs gain different meanings and have different interpretations. According to the Cambridge Business English Dictionary "branding is the activity of connecting a product with a particular name, symbol, etc. or with particular features or ideas, in order to make people recognize and want to buy it" [9]. So it is exactly the subject of study of axiological linguistics.

The use of the names as brands in English is a common tradition: many trademarks and brands originate from the personal names of the founders/ inventors, own-

ers, mostly - their surnames in the possessive case (Tiffani's, Jack Daniel's, McDonald's, Maxim's, Selfridge's). In the 20th century the trend to use the nominative case has developed (Bentley, Chanel, H&M (Hennes & Mauritz) Marks&Spenser, Maggi) and currently the brands with full name in the nominative case are a commonplace (Alexander McQueen, Victoria Beckham, Jamie Oliver, Daniel Wellington).

It is possible to assume that the tradition to appropriate the sacred names as brands in English is primarily rooted in the ancient institute of righteousness in Judaism and sainthood in Christianity, as a tradition previously derived from the pantheistic worldview. In Western European lingua-culture, (including the English tradition) there are the patron saints of cities (St. Giles - Edinburgh, St. Frithuswith - Oxford), countries (England - St. George, Ireland - St. Patrick), guilds (painters - St. Luke, shoemakers - St. Crispin, sailors - St. Andrew) [10], institutions are named after the saints (St. Hilda's college (The University of Oxford), St. John's college (The University of Cambridge) and other.

Yet, in modern branding the appeals to biblical names can be considered a marker of axiological trends in language and culture, as there are new principles of application of those but for the mere respectful appeal to the patron saint.

Within the research there were defined four models of appropriation of biblical names as brands due to the level of alteration of the representation of the original concept.

The first model can be characterised as positive appropriation: the biblical name is used as an appeal to authority and as instrument of adding extra historic value to the brand, with preservation and underlining of the personal traits of the biblical character. The brand's products do not contradict traditional biblical values. The original cases of such branding can be explained as the choice of pious religious people to appeal to the biblical figures in order to establish the common cultural background with the customer. For example, the brand of travel suitcases and accessories founded by Jesse Shwayder in 1910 was called "Samson". "To reflect the quality and durability of their luggage, the Shwayders named their first products "Samson" after the powerful Biblical character" [11] (ill. 2, 3). Later the name was transformed into "Samsonite" in 1966. The biblical reference to the Old Testament character made the brand attractive for Jewish (as Shwayder was a Jew) and Christian customers and stated the company values.

The same positive appropriation of biblical names can be traced in names of international foundations. For instance, Hadassah, The Women's Zionist Organization of America, Inc., originally the US-Israeli medical organisation that nowadays has branches in 50 countries including Russia (Hadassah Medical Moscow (ill. 1) (Skolko-vo) [12]) got its name from the biblical queen of Persia, Esther, whose original Hebrew name was Hadassah [Esther 2:7]. The slogan of the organisation is "We are the power of women who do." [13] refers to the biblical story of Queen Esther who risking her life saved the Jewish people of Persia from death by her courageous and wise actions.

Rebekah children foundation [14] obtained its name form the female brunch of the Independent Order of Odd Fellows - the International Association of Rebekah Assemblies (IARA) [15] that is originally named after Rebecca, one of the four biblical matriarchs, the wife of Isaac, the mother of Jacob (the patriarch, whose name God changed into Israel). This biblical character is one of the most crucial female biblical figures in Judaism (is mentioned at birkat avot (the blessing of ancestors) the eve of Sabbath, wedding ceremony (the veiling of Rebecca,) [16]), she is venerated in Christianity (mentioned at the wedding ceremony blessing, venerated as the matriarch) and Islam (Rebekah is buried in the tomb of the Patriarchs, Palestine).

The slogans of the Rebekah children foundation [14] refer to the biblical story of the unprecedented motherly care for Jacob especially in the matter of the blessing of sons. They are the future (as due to Rebekah's choice and guidance after the father's blessing Jacob instead of Esau became the Patriarch of Israel, gave birth to founders 12 Jewish tribes and now is venerated in three world Abrahamic religions). Another slogan Give child a start is accompanied with a non-verbal component - a picture of two girls (ill.6): one of them has straight blond hair and is hugging the other, who has dark curly hair as an obscure reference to choice between Esau and Jacob: and the first came out red, all over like an hairy garment; and they called his name Esau And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob [Gen 25:25-26].

The dualism of Rebekah's choice between the biblical brothers is also reflected in the name of the programming language Rebecca (Reactive Objects Language)

"an actor-based modelling language with a formal foundation, designed in an effort to bridge the gap between formal verification approaches and real applications. It can be considered as a reference model for concurrent computation, based on an operational interpretation of the actor model." [17]. The blessing of Jacob instead of Esau happened as Rebekah suggested to Jacob how to deceit his almost blind father Isaac during the verification procedure [Genesis 27].

The second model consists of appeals to the biblical characters as an attempt to substantiate the product's value, yet with cognitive downshifting and therefore is a potential background for such cognitive modifications of religious concepts as desa-cralisation and demetaphorisation.

For example, there are four companies in London that use names of the biblical first people Adam&Eve as their brand. Among them there are three pubs and one advertising agency, none of the web sites of these organisations give any etymological hint to their brands. Only one pub out of three has some plausible relation to these figures, representing the atmosphere of Heaven/heavenly retreat: lots of light, natural decorations in light colours, bird and floral ornaments.

Another example of application of this model is the cat footage brand Sheba [18] that is named after the biblical character the Queen of Sheba as a metaphoric reference to luxury, chic and riches as this cat feed is claimed to be a premium quality product. Despite the fact that the Queen is not mentioned in the Bible by name it is a recognisable character in Western European culture (e.g. O. Henry in the short story "The Gift of the Magi" refers to the Queen as the highest chic female authority of all times).

The latter is also related to the third model comprising the obscure biblical branding. It presupposes the use of a biblical lexeme/name as a semantically blank for English-speaking customers, but with hidden reference for the chosen.

For instance, the application of both the second and the third model can be traced in the brand name of detergent "Ariel', as on various resources featuring this product of Procter & Gambel the etymology of the last is quite deem. Yet, the word itself originates from Hebrew and occurs in the Bible several times. According to the International Standard Bible Encyclopaedia: "a'-ri-el ("ariy'el" or "ari'el", "lion(ess) of God"): But the word occurs in Ezekiel 43:15, 16, and is there translated in the Revised Version (British and American) "altar hearth." [19]. For instance, Isaiah, the prophet, refers to the city of Jerusalem (in Hebrew - feminine) as Ariel - the lioness of God: The multitude of all the nations that fight against Ariel, even all who fight against her and her stronghold, and who distress her, will be like a dream, a vision of the night. [Isaiah 29:7].

The hidden semantic reference to "the strength by God", "victories over the enemies" is turned to quite down-to-earth business of cleaning the laundry and making the stains disappear. The successful use of this lexeme in English branding can be explained by the phonetic properties of the word: fricative 'r', high number of vowels makes the lexeme quite recognisable. As it is a borrowing from the Semitic language, absence of morphologically related lexemes in English makes it possible to establish the brand as a powerful semantically free separate concept.

Another name with hidden biblical reference is used by the brand Zara. The popular history of the brand name was told by Zara's communications director, Jesus Echevarría and published in the New York Times. "When Zara founderAmancio Ortega was looking for a name for his first store in La Coruña, Spain in 1975, he decided to call t "Zorba" from the 1964 film "Zorba the Greek', Apparently there was a recently opened bar that was called the same, Zorba, like two blocks away, and the owner of the bar came and said, 'This is going to confuse things to have two Zorbas.' They had already made the molds for the letters in thesign, so theyjustrearranged them to see what they could find. They found Zara." [20]. Yet, as the official site of the brand does sot srfsentthe story of teenamejt Is ytssi blsto hussose that, given the founder's Jewish origin and strong religious beliefs the brand name can be related to the biblical character Zerah (in different spelling - Zarah), the son of Tamar and twin-brother of Phareo[G enssis 08:3htitoflectlng the otos eftfe otore plate. As at birth the twins were flatting grtd ZeraSO sond cameoutflrgtandwasmagkedngithared thread, yet Phares morns1 eg to be toon fltse

Onu moweexample ofthlsmodeMnthe f^^dwme lar^nU Abel. It was founded in the Netherlands and is claimed to be named after Abel Tasman: "Natural perfume huox Mel, titoeioterswufon of thxart or^gfumey, unetainable ethics and natural ncieccw. NamudoltWanoUfxtaeDutwdudventiirsrAbaldasman, the first European to discover New Zealand in 1642, Abel was founded in Amsterdam by New Zealander Fwocmd^oemackwtthasmpb^ah to otesfe íbowotjtao yhst natural perfume" [21]. Yht,lt ¡yaofs¡bletosuggestthhtthaor:g¡nalmestlngef ihe Orand name is of biblical origin, as far as the name of the son of Adam and Eve meant from Biblical Hebrew (^riri - hebel) "breath, vapour, vanity" [22] and the depiction of the product hints to that hidden sense: "These natural perfumes will continually evolve throughout the day. Abel lives on your skin, until it naturally fades away' [21]. It can be also a nod to the Jewish heritageofthe MasterPerfumerIsaacSinclair.

Application of the same model of brand naming was traced at Mozy, an online backup service for Windows, macOS and Linux. The Wiki "List of company name etymologies" provides the brief outlook of company's names: 'Mozy from the words "More Zetabytes for Your Mom". It was initially named "Breakaway Data Services for Your Mom," or "Bdsym"." [23]. Both names show the tendency of acronymic ironic pun as the process of online support sessions can be quite long and tiresome especially for the senior citizens (reference to Mum). Online etymology dictionary registers the verb

"to mosey (v.) 1829,"move off or away, get out," American English slang, of unknown origin, perhaps related to British dialectal mose about"go around in a dull, stupid way." Or perhaps from some abbreviation of Spanish vamos (see vamoose). Related: Moseyed; moseying." [24]. It is possible to suggest that Mozy is a pun derivative form 'to mosey' and the biblical name of the biblical prophet Moses, known for leading the people of Israel in the desert on their way from the Egyptian captivity for forty years [Exodus], as a play of words: the online support team leads you out of the "captivity" of digital problems (but it can take time).

The fourth model can be defined as negative appropriation of the biblical name. It presupposes the allusion to the biblical character with opposition to his/her values, use of certain distinct feature of a biblical figure for promotion of what is defined by the Bible as a sin, glorification of sin by choosing name of a biblical sinner as a brand name, cognitive substitution by suggestion of a new understanding of biblical stories, substitution of personal traits of biblical characters with close, but spiritually opposite equivalents. The research showed the application of such model in such brands as David&Goliath, Freedom Moses, Abraham, Sephora, Judas sinned; Lot's Wyfe Salts.

The main page of the web site of the Californian advertising agency LLC David&Goliath, presents the company's profile with a brief intro: "to be brave_ to inspire people and brands to take on their goliaths. to create lasting impact that the world can feel and truly embrace. this is our purpose. and for over two decades, we have never wavered from it. we are not made for everyone. we are made for the few who believe that purpose isn't just a business proposition, but a way of life. and for those who believe we can achieve the unthinkable, together" [25].

The text openly refers to the biblical characters David&Goliath, especially to the bravery of David (to be brave_ to inspire people and brands to take on their goliaths.) and his heritage that still lasts (to be brave_ to create lasting impact that the world can feel and truly embrace). According to the Old Testament David was a young smart shepherd, who managed to defeat the invincible philistine warrior Goliath [1 Samuel, 17-18], and later became the second King of Israel, causing a huge impact on the state development; the book of psalms, attributed to David, is still read by Jews, Christians and Muslims; his star is the official emblem of Israel. The Bloomberg agency lists the director of the company as David Angelo, so the name has an extra personal touch [26].

The slogan "we are braver together_ we are david&goliathj' refers to the biblical story, suggesting the company combines the wisdom and bravery of David and the scale and strength of Goliath.

The message of the brand also has hidden overtones ending with "we are made for the few (...) who believe we can achieve the unthinkable, together." It can be treated as a part of laudatory strategy of praising the customer wisely choosing this brand, or as a nod to the minorities, as the company apart for advertising various products (including Kia Motors, fast food chain "Jackin the box", HBO etc.) promotes various social initiatives including Pride LGBTQ+ campaigns. The company's Instagram account " Today we're announcing #PrideAfterPride, our initiative to educate and raise awareness to multiple LGBTQ+ organizations through the next year. We believe equality is a full-time commitment, not just once a year. Tag below a deserving organization you believe we can help highlight moving forward. #BraveYearRound' [27].

The company is known for launching a powerful campaign "a cake for all' (ill. 7) to support gay couple who were refused a wedding cake by one of the LA bakeries [28].

Given the above, the double male naming of the company can also be treated as the one with homosexual connotation that contradicts the traditionalist understanding of the figure of King David and the worldview of Abrahamic religions as such. For instance, when in the gay rights campaign an Israeli MP mentioned in the Knesset the biblical verse describing friendship of David and Prince Jonathan as implying homosexuality. It caused huge uproar and protest [29]. So, it can be stated that the company David&Goliath uses the personal traits of David namely bravery and Goliath (strength) to promote anti-traditionalist worldview portraying as bravery what is treated by the traditionalists as sin. Therefore, it is possible to trace transformation of the concept SIN as LGBTQ moves form the core to the periphery, and seeks institutionalisation via connection to the concept SAINT.

The same model is applied at the official site of "Freedom Moses" [30], a brand producing slides, there is a statement with evident biblical reference (the original text is all in capitals, as if it is proclaimed loudly): Nope! We don't do commandments, we chill. Here are our 10 chill-mandments! Freedom is a state of mind, so is summer, just chill... at least for a minute, love animals, you are one too, embrace diversity, we're all unique, be good, karma's a bitch! Keep it sweet, just like milk & honey, Step into the unknown, roam the globe. Do your own thing bend the rules. Don't take life too seriously;-) just smile [30].

The text refers to the biblical story of the Ten Commandments [Exodus 20: 2-17] given by God to Moses, a prophet highly respected in all three Abrahamic religions. The strong opposition against the biblical traditionalism of the statement is expressed both non-verbally: red ink, capital letters, exclamation marks, and verbally (ill.4): beginning with a slang negation 'nope!', use of new-coined bible-based words 'chill-mendments' from 'commandments', preservation of the structure of the biblical commandments: use of imperatives, first sentence is a declaration). The anti-religious tone is underlined stylistically; in opposition to the authoritative official message of the biblical Ten Commandments the brand preaches non-institutional chill-mendments, jokingly presented as pieces of 'friendly advice' (non-verbally represented by a winking smile emoji).

Mentioning in the 5th chill-mendment of the meme Kama's bitch as a threat, is a reference to the original 5th commandment the only one with a promise of a blessing. It is also the reference to non-Abrahamic religions (Buddhism, Hinduism, Jainism, Sikh-ism) used as a statement of religious indifference as part of the diversity policy. It can also be regarded as a part of a negative stereotyping strategy against Christians as a pun to a slang expression God's bitch, which according to the Urban Dictionary means: " 1) Someone who is extremely unfortunate 2) Someone who follows their religion with a zealour. (Mainly directed at Christians.)" [31]. The latter is emphasised with the last chill-mendment "don't take life too seriously" opposed to the negative stereotype of believers as people, who follow the commandments and take life too seriously, which according to this policy is not 'cool'/'chilling'.

The world beauty-products retailer brand of Moét-Hennessy-Louis Vuitton group, Sephora, bears the name of a biblical character, the wife of Moses, known for her bold successful attempt to protect her husband from the death from God's punishment for untimely circumcision of one of their sons [Exodus 4:24-26]. The brand uses the personal trait of boldness as its primary value, yet in quite a provocative way, supporting and promoting LGBTQ values that are condemned as sinful by the majority of traditional denominations of three Abrahamic religions. The ideas of boldness, and strength empowerment are reflected in the company's slogans such as: "Bold beauty", "# Never stop rocking bold lips", "Where beauty beats", "The unlimited power of beauty","Strong is beautiful, beautiful is strong" [32].

The name Sephora is used in French spelling, as it belongs to Moét-Hen-nessy-Louis Vuitton group, and it has also marketing value as French designers are known to be fashion tastemakers.

The "Diversity, Inclusion and Equity" page of the company website conveys the same message: "Sephora believes in championing all beauty, living with courage.

and standing fearlessly together to celebrate our differences. Even if we stumble, we will never stop building a community where diversity is expected, self-expression is honored, all are welcomed, and you are included. This mission informs our brand platform, "We Belong to Something Beautiful," which is our guiding light and motivates all we do" [33]. The nouns 'diversity','self-expression', pronoun 'all' in the text mostly stand for LGBTQ community, as the brand's promotion activity is mostly aimed at this group of customers as the target audience. One of the mass promotion projects of the brand - "Sephora stands Classes for Confidence" [34] offers special classes for confidence "Sephora bold' for transgender minority. The slogan of the project is "Fearless is the new flawless'. It champions LGBTQ coming-outs as the highest level of courage and beauty, promoting new axiological paradigm.

Such use of a biblical name can illustrate cognitive axiological substitution with cognitive shift form God-fearing courage of biblical Zipporah to fearlessness of TM Sephora as a promotion of LGBTQ lifestyle, which is considered to be a sin in traditionalist world Abrahamic religions.

The site of an American brand Abraham features the following statement: "The fashion brand Abraham One for All. Ethical manufacturing meets gender fluid style. Abraham makes clothes for everybody. Clothing meant to be lived in, loved, and shared over a lifetime." Given the Jewish background of the brand founder Emily Bryngelson, it is possible to assume that the brand-name is the reference to biblical character, who became one of the key figures of three world religions. The depictions of products at the site such as 'Melding timelessness with modernity; Abraham draws

Illustrations

. 3

NOPE! WE DON'T DO COMMANDMENTS,

WE CHILL

HERE ARE OUR 10

CHILL-MANDMENTS!

FREEDOM IS A STATE Of MJND, SO IS SUMMER JUST CHILL... AT LEAST FOR A MINUTE LOVE ANIMALS, YOU ARE ONE TOO EMBRACE DIVERSITY, WE'RE ALL UNIQUE

BE GOOD, KARMA'S A BITCH!

iНе можете найти то, что вам нужно? Попробуйте сервис подбора литературы.

KEEP IT SWEET, JUST LIKE MILK & HONEY STEP INTO THE UNKNOWN, ROAM THE GLOBE DO YOUR OWN TUNG, BEND THE RULES DON'T TAKE LIFE TOO SERIOUSLY ,-J

JUST SMILE

Samsonite original poster

Freedom Moses

Lot's Wyfe Salts

inspiration from bucolic farmlands to the utilitarian confines of the city.' lexically and stylistically prove the high level of intelligence and education of the authors, and explain the elaborate word game based on the feature of 'uniting the different';' One for all' as Abraham is the Patriarch of three world religions and "One for all' as the brand is gender fluid. The very cognitive combination of verbal representations of antonymic concepts SAINT and SlN as one and identification of the name of the biblical saint with gender fluid lifestyle show the axiological shift.

The development of axiological shift in treatment of the LGBTQ+ community can be traced in change from singling it out as a rare and unprotected minority group (Da-vid&Goliath) "we are not for alt' "we are for a few to full inclusivity of "Freedom Moses", "Sephora", "Abraham" "we are for alt that singles out the traditionalists as a minority who are against some groups and therefore are not for all.

The glorification of sin by naming the brand after biblical sinners is also a part of the negative biblical personal name branding model. For instance, American brand Lot's Wyfe Salts [35] sells handcrafted flavoured Mediterranean Sea salts (ill.5). The name of the brand refers to the biblical story of the Wife of Lot. She became a pillar of salt after she looked back with regret at Sodom destined to perish [Genesis 19]. The choice of the brand name is quite provocative, as the figure of Lot's wife in Judaism, Christianity and Islam is used as a negative warning of severe punishment for those, who disobey God's orders.

A provocative UK denim fashion brand Judas sinned [36] is another example of application of glorification of sin and blasphemy using the name of a biblical figure for cognitive desacralisation. It is named after Judas the traitor of Jesus form the New Testament. The company sells provocative clothes with inverted cross as its logo, and slogans "Original sinner", "Fallen angel", "Beneath every saint lies a sinner", "Sinned", "Judas', and under a scull "INRI" the initials of Christ written by Pilate on the cross. The "Our story" page opens with the words "Welcome disciple" and an inverted cross; discount offer is made in the same style: "Become a Judas Disciple now! Enter your email address to get £5 off your first order, have access to our exclusive mailing-list-only

Библиографический список

deals, special offers & latest news!". Loyalty programme page offers: "Be rewarded for your sins", "Free items for devoted disciples", "Refer a fellow sinner&get 1,000 points -that's a 10 £ reward". Being named disciples of Judas, the customers are made part of a blasphemous play, as the whole black-and-white site is designed as a page of a menacing mysterious satanic order. The male models have lots of meaningful tattoos (encryption 'Zion', the image of female Hindu Demon Holika and other) that add to the atmosphere.

Self-identification of the brand as an allusion the projection/appropriation of features/ properties associated with the biblical character onto the brand (Samsonite, David&Goliath, Abraham, Sephora, Mozy), glorification of sin (Salome, Judas sinned, Lot's Wyfe salt), ethical and moral opposition to the original biblical figure (David&Goliath, Abraham, Freedom Moses, Sephora) are the main communicative strategies found out in the research.

Hence in modern English branding there were defined four models of appeals to biblical personal names: positive branding, obscure branding, descending branding and negative branding. The considerable number of successful brands with negative biblical branding reflects cognitive modifications of religious concepts. For instance, the biblical personal names Abraham, Moses, David, Lot can be defined as representations of such concepts as SAINT, RELIGIOUS LEADER - PATRIARCH, BELIEVER, FATHER, BEGINNING, ISRAEL. In the analysed branding strategies there were defined attempts to establish positive correlation of lexemes representing the aforementioned concepts with the concept of LGBTQ+ that in the traditionalist view of Abrahamic religions belongs to the concept SACRAL ABOMINATION frame SIN and therefore is cognitively antonymic to the concepts mentioned before, which illustrates the axiologi-cal shifts in the English axiological picture of the world.

High level of multicultural convergence proves the possibility of impact of the mentioned trends in English language on languages and cultures of the countries importing the products of the analysed brands, which is the subject of our further research.

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18. Sheba. Official website. Available at: https://www.sheba.com/

19. Ariel. International Standard Bible Encyclopedia. Biblehub. Available at: https://biblehub.com/topical/a7ariel.htm

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21. Abel. Content: Beauty and well-being. Available at: https://www.contentbeautywellbeing.com/collections/abel 25. Abel. Wikipedia. Available at: https://en.wikipedia.org/wiki/Abel

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23. Mosey. Online etymology dictionary. Available at: https://www.etymonline.com/word/mosey

24. David & Goliath. Official website. Available at: https://www.dng.com/

25. Angelo D. Bloomberg profile. Available at: https://www.bloomberg.com/profile/person/18814596

26. David & Goliath instagram account. Available at: https://www.instagram.com/p/CCFFG_dg-9p/

27. David & Goliath hosts cake-for-all event and creates social media campaign in support of pride month. Available at: https://www.adforum.com/news/davidampgoliath-hosts-cake-for-all-event-and-creates-social-media-campaign-in-support-of-pride-month

28. Block R. Gay King David theory starts Goliath of a row. The Independent. 2011; October 22. Available at: https://www.independent.co.uk/news/world/gay-king-david-theory-starts-goliath-of-a-row-1472290.html

29. Freedom Moses. Official website. Available at: https://freedomoses.com/pages/about

30. God's bitch. Urban dictionary. Available at: https://www.urbandictionary.com/define.php?term=God%27s%20bitch

31. Best 25 Sephora brand slogans Available at: https://benextbrand.com/sephora-brand-slogans/

32. Sephora. Official website. Available at: https://www.sephora.com/beauty/diversity-and-inclusion?icid2=diversity%20and%20inclusion

33. Sephora's classes for confidence. Available at: https://www.sephorastands.com/classes_for_confidence/

34. Lot's Wyfe Salts. Official website. Available at: https://lotswyfe.com/about/

35. Judas sinned. Official website. Available at: https://judassinnedclothing.com/

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