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of linguists in determining establishing the interrelation between words and concepts which they denote the so called referential approach. Such kind of approach is disputable we consider that functional approach should also be analyzed. Because the meaning of a word is closely connected with the concept, but is not identical with it.
2)Many linguists have always tried to determine Why most frequently used words are characterized by the polysemy. According to their theory language never stable sounds constructions grammatical elements, terms and word meanings are all exposed to alteration and we consider that terms are known to be not units of single meanings. It is clear that words (terms) and their meanings underwent different changes in the course of the historic development of the languages. For a number of years many terminologists developed the nation that there cannot be such a phenomenon as polysemy in terminology. But we consider this idea to remains still disputable in lexicology. The frequency of polysemy in different languages is variable depending on a number of factors. All these factors still remain and need all-rounded investigation.
3) One of the notable aspects in the determination ofhomonymy is characteristic distinction of homonyms from polysemantic terms because they are the facts of
different semantic fields. This fact made many termi-nologist come to the conclusion that the lexicon of ecological terms to homonymy not polysemous therefore the problem of the emergency of homonyms is due to a number of reasons. We consider that all these reasons, form-changing of the original word and the borrowed word should be investigated separately.
4) It should be mentioned that the problem of synonymy as a phenomenon in terminology is recognized by some researches (V. P. Danilenko, T. R. Kiyak) while others deny it. (D. S. Lotter, A. B. Shopira, V. K. Favorin) is determined that synonyms are words different in sound and spelling but nearly alike or exactly the same in meaning. As a result of investigation we come to such a conclusion that semantic, stylistic and ideographic synonyms should be investigated. Besides, different sources of synonyms: borrowings, dialectics, word building needs additional investigation.
5)Having investigated this problem of semantic correlation of English and Azerbaijani ecological terminology we have come to the conclusion that the history of determination of semantic correlation of terms can't be considered as the final and complete consideration. We think that the mentioned problem still remains disputable and need all-rounded investigation.
References:
1. Superanskaya A. B. General problems of terminology. - M. - 1989.
2. Lotte D. C. Basic of scientific technological terminology. - M. - 1961.
3. Gulieva A. R. Scientific style ofjoin terminology. - B. - 1993.
4. Bloomfield D. "Language" - 1935.
5. Sadigova S. Development and progress of terminology in the Azerbaijan language. - B. - 2005.
6. Kandelaki T. L. Semantic characteristics of terminology. - M. - 1970.
7. AafJ. N. Scientific terminology. N.Y - 1954.
8. Vinogradov V. V. Problems of modern terminology. - M. - 2002.
9. Gasimov M. Sh. Basic of Azerbaijan terminology. - B. - 2006.
10. Kabre M. Gerera. Terminology: Theory and Methods. - B. - 1998.
DOI: http://dx.doi.org/10.20534/EJLL-17-1-19-24
Narmin Hasan Quliyeva, Azerbaijan University of Languages, Azerbaijan E-mail: xatireaslanova@yahoo.com
Concept of «Multiculturalism» in the Discourse in the English Language
Abstract: The given article has been devoted to the most important problem of the modern society related to the concept of multiculturalism in Discourse. it is not occasional that as a subject matter of the
article has been taken discourse related to islam and «islamaphobia»which have been specially we may say artificially made as an aching pit in the world community. Many contracting one another theses have been uttered by different sociologists and politicians all over the world.
Attitude to Islam and «Islamaphobia» is we may say, more different in the Great Britain. That's why the author has made attempts to study the principles of multiculturalism in Great Britain:
In the article concrete facts have been chosen from the discourses on multiculturalism and all these facts have been interpreted by the author. The author ends up her article with absolutely positive notes, hoping that multiculturalism is the only remedy to cure some societies from the disease of «national identity», «national egoism», « religious differentiation», «non respect to the representatives of other nationalities» and so on. Keywords: discourse, concept, multiculturalism, micro concept, segment.
1. Introduction
The terms «discourse» and «multiculturalism» have become the most up to date problems, waiting their solutions in different fields of sciences, including linguistics, socio-linguistics, psycholinguistics and many other social sciences.
The more scientists speak of discourse and multiculturalism, the more it is demanded to speak ofbecause the more fields of sciences the more types of discourses exist in the world and so is with multiculturalism, because multiculturalism is the product of any country. So, the theme has not been chosen occasionally. As many of the people who want to live in the secure world, free of racial differentiations in the field of cultural and religion the author of the article does the same. It is not occasional that the country of the author Azerbaijan can be considered as one of the multicultural centers in which representatives of multi- numbered nationalities peacefully co-exist with the exception of Armenians (they too live in Azerbaijan and freely act everywhere) who are in conflict with Azerbaijanis not on the national or religious background, but on territorial claimant over Nagorny-Karabagh.
We think the problem of multicultural concept in Great Britain is distinguished with its urgency, because Great Britain has always been one of the countries which carried the heavy burdentroubles of world on her shoulders. We think that Great Britain is still powerful enough to show her contribution to the solution of problems of multiculturalism, to bring and join the people of the world round one friendly family, irrespective of religious, national, social and other distinctions existing in the world community.
2. «Human» concept in discourses
Concept in itself is a complicated notion, because it is directly formulated in the conscious, it is kept there and by certain means (verbal and non-verbal) is realized. This means that it is only possible to see concept in its manifestations and value it. Concept is realized in discourse. When considering it we address only to one part
of discourse, namely to the text in which concept is represented. But as far as non - verbal means concerned, they remain out of focus of attention. Besides concept is expressed by another lexis means fully. For the clarification of our thought we'd like to focus our attention on the «human» (insan) concept, being one of the most ancient concepts. «Human» concept includes two micro concepts: men and women concept. Each of them is separated into still smaller constituent parts. For eg., in the «man» concept it is possible to distinguish such aspects as «husband», «son», «father», «grandfather», «uncle» and so on. These aspects themselves still are divided into still smaller parts or segments and they in themselves separate into elements. The constituent parts of the concepts indicated above are realized in discourse (micro concepts, aspects, segments, elements) but in the written materials they are realized in the text and concept. That's why in order to formulate a complete thought about any concept, it is obligatory to address to a discourse embracing different representations of discourse.
3. «Multiculturalism» in Media Discourse
In the English language, in order to consider the concept of «multiculturalism» we shall consider media
discourse materials including a number of concepts representing this conceptual field.
It is worth mentioning that we have attracted to investigation the basic concepts in the composition of which exist language units of multiculturalism.
1) «British multiculturalism is solidly founded on commitment to equal respect and an interpretation of equality as meaning that non-assimilation is acceptable» [7, P. 1].
2) «Tony Blair, in language Winston Churchill would have enjoyed, has now made it clear that multi-culturalism is not what we thought it was. To make sure the significance of his remarks was not missed, the Prime Minister laid it on with a trowel. He declared that tolerance was a must. «Conform to it,» he said, «or don't come here.» I have never heard tolerance commended in quite those terms» (20).
3) «Multiculturalism emphasizes the unique characteristics of multiplicity of cultures in the world, contributing unique and valuable cultural aspects to the whole culture ('melting pot') more concerned with preserving the distinctions between cultures» [12, P. 337].
As it is obviously seen from the indicated above examples to the list of represents of multiculturalism concepts these units can be added as well: «pluralism», «multiplicity of cultures», «tolerance», «freedom», «commitment to equal respect», «contrib-uting unique and valuable cultural aspects to the whole culture», «preserving the distinctions between cultures», «an objective of government policy: i. e. encouraging and/or compelling individuals to be governed by their ethnicgroup», «something that is permitted», «cultural diversity», but some of them relatively in the studied discourse can be considered as a semantic opposition.
It should be obligatorily mentioned that in the characteristics of British multiculturalism metaphor «melting pot» is used and this differentiates British conceptionfrom American conception. In the American conception this metaphor have been substituted by conception of the word combinations such as «salad bowl theory» and «American mosaic» for preserving ethnic-cultural values [4, P. 227].
Linked with this, we can set one more example: «Mosaic multiculturalism will not survive. But many of the practices of multicultural states will continue, accompanied by new policies for socioeconomic and civil integration» And it is through this process of negotiation and debate that we can renew our democracy with greater strength in our diversity [10, P.58]. It becomes clear in the process of investigation that contradictions existing in the British society and which is widelydiscussed in the British press are not only linked with the conflictsamong the ethnic groups, but they are also linked with differentiations of views in the condition of existing cultures, with rules and with conflicts around the existing practice and also they are linked with «Melting pot theory».The notion of «Melting pot» has been for the first time used by I. Zangwill in his play, with the same name, about the lives of Jewish emigrants in USA (1908). During the last years sociologists speak not about opposite processes (salad bowl theory), namely not about «melting» ethnic cultural elements in the American society, but they speak about their preservation.
In a number of cases the emotional character of the considered sayings possess self- belonging typical
character which causes our feeling of regret. For e. g as it exhibit itself in this passage: «We do not blame immigrants for failing to integrate: the blame lies at the feet of our rulers for failing to set clear boundaries by requiring them to learn English, respect British culture and obey the house rules. Instead, the British have exhorted to change the rules to accommodate the newcomers» [14].
In this case the specific feature of evaluation is represented in the level of language semantics such as «the blame lies at the feet of our rulers for failing to set clear boundaries», «exhorted to change the rules» and here the tonality of danger are expressed with the terms expressing regret.
4. British Multiculturalism
The analysis of the materials show that multicultur-alism, including «British multiculturalism» as an important constituent part of conceptual field is the contents structure which has acquired the nomination of «Islamization» which created a favorable condition for the creation of the basis for the known to us phenomenon as «Islamaphobia»and this conception have been determined in the English dictionaries like this; in the Longman dictionary of the English Language and Culture this term is determined such: «fear or hatred of Muslim: the rise of Islamaphobia and right- wing extremism»
Let's consider contexts, giving us possibilities to clarify the semantic specification of the concept of «Islamaphobia»:
1) «Islamophobia — is an unfounded hostility towards Islam... to the practical consequences of such hostility in unfair discrimination against Muslim individuals and communities, and to the exclusion ofMuslims» [15],
2) «Islamophobia is a fear of losing life or liberty to Islamic rule merely because the laws, sacred texts, and traditional practices of Islam demand the submission of culture, politics, religion and all social expression. It tends to afflict those most familiar with the religion, while sparing the more gullible» [16].
The term «Islamaphobia» was put to use in 1997 for the first time by «Runnymede Trust» investigation center and after the publication of the report «Islamaphobia: a challenge for us all» entered the circulation. Briefly Islamaphobia can be given as a short formula meaning: Islam is not a partner but it is an enemy: But it is necessary to mention another thought contradicting the mentioned above consideration: Islam is not the enemy of the west, but the friend of the west» [8].
In the information space of the world after the events, taking place on September 11, Islamaphobia occupied
a vast place. Consequently attitudes between European and Islamic world reconsidered. For e. g: «Muslim concerns focus on prejudice and negative portrayals of Muslims and Islam in the media, particularly the press» [11].
Let us address to some utterances interpreting this event:
«When the events of September 11 provoked widespread violence against British Muslim communities, including attacks on individuals, properties and mosques, politicians were quick to respond. Prime Minister Blair made it clear that blaming Islam is as ludicrous as blaming Christianity for loyalist attacks on Catholics or nationalist attacks on Protestants in Northern Ireland. At a meeting with Muslim leaders on 21 September Home Secretary, David Blanket promised a national helpline for Muslim victims of hate crimes» [1].
2) «Official reports on the riots also identified deprivation, segregation and Islamophobia as among the deeper underlying causes, and raised concerns about the social exclusion of Muslim communities in those towns: Islamophobia was identified as a problem in the areas we visited and for some young people was part of their daily experience. They felt that they were being socially excluded because of their faith and that this was not being recognized or dealt with. It is not simply a coincidence that the Pakistani community were at the centre of the disturbances» [6, P. 13].
Linked with above- mentioned examples we must obligatorily mention that the examples considered by us makes it possible to discover such facts: Lexis unit of Muslim being widely used in the description, of terrorism, hatred, confrontation etc. not only denotes the things belonging to Islam such as « someone whose religion is Islam»: «one who professes Islam», «follower ofMuhammad», «person whose religion is Islam, the religion started by Muhammad in the 7th century AD, whose holy book is the Koran» but also being used in the negative sense are understood as synonyms to the notions as «terrorist» «someone who uses violence to obtain political demands, participant in terrorism;» «someone who uses violent actions, usually against ordinary people» to try «to force a government to do something», «criminal», «the supreme enemy ofWestern civilization» and so on.
The analysis of the examples set in the article shows that in a great quantity of cases in which the lexis unit «Muslim» is used, both the important compositions of the concept of «Islamaphobia» and the side parts of conceptual structure of multiculturalism which are regarded by us enter the contacts in the concept with
represents such as «opposition», «argument», «objection», «prejudice», «menace», «violation», «vic-tims», «crimes», «riots» and the like.
As to the data given from different sources, at present, most of Muslims, residing in Great Britain consider themselves as the citizens of Great Britain. This thesis can be affirmed by the given example below: «British Muslims today are no longer the migrants of old. Today they are an inherent part of the UK's religious and cultural landscape, contributing to the rich multicultural and multi-faith diversity that is modern Britain [18].
At the same time Islam plays greater role in the British society, because here need for religion of Muslims increases year- by year. Let's consider one more context: «The UK therefore does not have a system of 'recognition' of religion as found in such EU states as Germany or Belgium. Instead the relationship is a complex one governed by various Acts that either may, or may not be of relevance to the faith community or group concerned. So for example, whilst Jews and Sikhs are recognized as ethnic groups and are therefore protected when it comes to discrimination, those such as Muslims and Buddhists are not» [9, P. 39].
It is clear that «Islamaphobia» which is opposed to islamazation process is represented in all levels of social manifestations and in the first place, it is represented in the field of religion which in its turn is expressed in different forms. For e. g. «Two-thirds of Britons believe that the role of religion in public life should be respected, a BBC poll has found. The poll, carried out for the BBC by ComRes, suggests that falling church attendance is not matched by widespread apathy about religion. The findings come in the wake of a series of scandals in which public officials have tried to penalize Christians for showing or acting on their faith. These include the case of Caroline Petrie, the nurse suspended for praying for a patient; Jennie Cain, the school receptionist facing disciplinary action because she sent an e-mail asking friends to pray for her daughter; and the foster mother banned from looking after children by her local council because her 16-year-old Muslim foster daughter decided to convert to Christianity» (The Daily mail 24.3.2009).
Spreading of «Islamaphobia»gave way to increase mass confrontations and extremism. About this it is said in the report prepared by the British Muslims and islamaphobia commission created by the organization of struggle against racism of «Runnymede Trust»: «The far right British National Party (BNP) have honed their racist rhetoric into an anti-Muslim message. Their Boycott Asian Businesses" campaign leaflet tells its readers
not to boycott businesses owned by Chinese or Hindus, "only Muslims as it's their community we need to pressure." Other BNP leaflets and publications constantly refer to alleged Muslim hugger, seeing racial tensions as "mainly Muslim-on-white» [18].
It is necessary to mention that at present on one hand concept of «Islamaphobia» is introduced as «inferior to the West», «supportive of terrorism and engaged in a clash of civilization, and on the other hand it is associated with the meaning of «unfair discrimination against Muslims» «the social exclusion of Muslims», negative perception regarding Islam, «widespread violence against British Muslim Communities», «the alienation of Muslim youth» all of which show that the attitude to Islam in Great Britain is contradictory and it shows trouble and dissatisfaction of the British people for attitudes of someof them are negative against the «new» Britainans who evince faith in Islam. It is worth mentioning the fact that in this case the principles of collectiveness of the Eastern culture and the important value of the western cultural individualism, contradict each other [13; 5].
We must note the fact that the propagandists of «Islamaphobia» as a rule exaggerate the danger of this problem. This can be easily proved by the episode given below: «But does Islamophobia exist? The trouble with the idea is that it confuses hatred of, and discrimination against Muslims on the one hand with criticism of Islam on the other. The charge of "Islamophobia" is all too often used highlight racism but to silence critics of Islam, or even Muslims fighting for reform of their communities» [19].
One of the most important factors in this created situation is that no dialogue exists between the Muslims and British society as a whole. For e. g.: «Most Muslim spokesmen have shown so little sympathy with British culture. They complain of being stigmatized as "the other", yet that is exactly how they present themselves, proudly so. These leaders also bristle at any criticism of any aspect of Islam made by any member of the kufr (the unbelievers, more than 95 per cent of the British population). The endless complaints about "Islamophobia" are a wav ofshutting down a dialogue that needs to take place just as surely as are attacks by bigoted anti-Muslims» [14].
The analysis of the material shows that one of the represant of the multiculturalizm concept and the one which is directly linked with the concept of «Islamaphobia» is directly linked with «Islamization» concept and is realized in contact with the following language units: «Keep England white», «West Indian and West African invasion», «Britain's welfare honey pot, curse», «tuberculosis incidents», «multiracial ideal», «perse-
cuted minority which is growing among ordinary people» «picaconinny», «integration» «preservation» and sharpening of racial religious differences, commu-nalism is a canner dangerous fragmentation "self-mobilized community organizations, peaceful replacement of White Britons, the member for the 17th Century, tasteless outburst, 'putrid and racist, to feel alienated by Third World, maintaining good race relations, a hotchpotch of all kinds of peoples, preserving our national identity, racial holocaust, civil disturbance, the official policy of multiculturalism, 'internal colonialism', economic, cultural and institutionally racist dimensions of existing inequalities, "uneven pluralism", shared experience, language, customs, kinship, Black and Asian people are like a spreading cancer, no-go areas, communal identities, a nation of immigrants is absurd, a nation of emigrants, «open door» immigration policy, political correctness, to create a kind of discomfort and disjointedness, spreading rash of Islamism, inflaming extremism, to obey the house rules, to learn English, to respect British culture, a new limit on economic migrants, to tackle welfare dependency, eye-wateringly high numbers of British- born people stuck on welfare, Non-violent extremists, to ban foreign preachers of hate, the path of radicalization, lure young Muslims espouse violence, to believe in equality of all before the law, to believe in democracy, to encourage separatism, No public money, No sharing of platforms with ministers at home, passive tolerance, muscular liberalism, a genuinely liberal country, freedom of worship the rule of law, equal rights, regardless of race".
We should mention one more fact that different concepts entering the conceptualized field of multicultural-ism, at different historical periods unite in themselves both negative and positive characterization of evaluation. Moreover, at present in most cases in the British sosium the reflected processes are considered as the events leading to defragmentation, "national identity" and loss of British self-belonging positive values. Alongside this, we can mention the created word combinations such as "British Anglophobia" and "British Islamaphobia" which are realized in the context of "British Anglophobia and British Islamaphobia have in common".
Putting them in other words, we can say that the concepts of Islamisation" and "Islamaphobia" can be considered as the constituent parts of the concepts of multiculturalism.
The part which we have considered is just a small part of a structure, possessing complex, gigantic contents of "mul-ticulturalism" involving cultural, religious, social, political, economic and other levels of modern scientific society.
5. Conclusion
The analysis of factual materials show that the studied material-'multiculturalism is a very vast theme. We have made some notes on the facts, existing only in the British society and British press. We have come to the conclusion that alongside the semantic features differentiating the above-mentioned concepts (including negative approach to the problem and negative meanings) one of the most important aspect of representation of such aspects is the evaluation of the facts. This dictates us that we should especially pay attention to "what we say" and how we realize our thoughts. We think, considering
the aspects of evaluation of the represents of the concepts of multiculturalism is quite a new direction and it should be carefully studied in future.
So, the investigation shows that a concept being a structure of complex contents as a rule, in a number of cases is characterized with the feature of realization of many layers, which makes it difficult to formulate the algorithm scheme of type "centre-sides, — associative field"
The considered by us concept of Multiculturalism concept finds its reflection practically in all sides of social life of Great Britain and accordingly by means of a lot of group of meanings are reflected in these fields.
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