CC BY
34
УДК 811.359
Mallaeva Z.M., Doctor of Sciences (Philology), Senior Researcher, Institute of Language, Literature and Arts, Dagestan Scientific Center, Russian Academy
of Sciences (Makhachkala, Russia), E-mail: [email protected]
Omarova Z.S., Cand. of Sciences (Philology), senior lecturer, Dagestan State Pedagogical University (Makhachkala, Russia), E-mail: [email protected]
Khashtikhova Sh.Sh.,postgraduate, Dagestan State Pedagogical University (Makhachkala, Russia), E-mail: [email protected]
ETHNOCULTURAL CHARACTERISTICS OF PROVERBS. The article considers proverbs of Dagestani languages, which have an ethnographic, folklore character. Proverbs and sayings preserve concepts, a word of the past, but today they disappeare. Studying them, a researcher runs into the great difficulties. In order to study the origin of this or that proverb, one has to carry out special historical-ethnographic, etymological, linguistic analyses, which, in their turn, cannot always give a desired outcome. The proverbs of the closely related Dagestani languages have a common semantic platform with different variants. The common basic phraseological fund with similar formal and structures is due to the fact that all Dagestani languages and peoples have passed almost the same way of development and formation.
Key words: Dagestani languages, ethno-colored proverbs, structural bases, brevity, figurativeness, proverbs expressing the ethnic mentality.
З.М. Маллаева, д-р филол. наук, проф., Институт языка, литературы и искусств ДНЦ РАН г. Махачкала, E-mail: [email protected]
З.С. Омарова, канд. филол. наук, доц., Дагестанский государственный педагогический университет, г. Махачкала, E-mail: [email protected]
Ш.Ш. Хаштихова, аспирант, Дагестанский государственный педагогический университет, г. Махачкала, E-mail: [email protected]
ЭТНОКУЛЬТУРНЫЕ ХАРАКТЕРИСТИКИ ПОСЛОВИЦ
В статье исследуются пословицы дагестанских языков, которые носят этнографический, фольклорный характер. Пословицы представляют собой очень древний слой фразеологии. В пословицах и поговорках сохранились понятия, слова, имевшие место в прошлом, но давно исчезнувшие. При их изучении специалист сталкивается с большими трудностями. Чтобы раскрыть происхождение той или иной пословицы, требуются специальные историко-этнографи-ческие, этимологические и лингвистические разыскания. В некоторых дагестанских паремиях встречаются также лексические архаизмы, слова, вышедшие из употребления, малоупотребительные или слова, употребляющиеся сейчас, но с другим значением.
Такие художественные средства, как: краткость, ритм, рифма, образность и параллелизм, характерные для пословиц и поговорок, способствуют выразительной функции пословиц. Специальные речевые средства организации структуры пословиц и поговорок усиливают их выразительность и экспрессивность. Одним из таких средств является рифма. Как правило, рифмующиеся компоненты являются смысловыми центрами пословиц и поговорок. Пословицы близкородственных дагестанских языков имеют общую семантическую платформу с различными вариантами. Единый основной фразеологический фонд со сходными формально-грамматическими структурами обусловлен тем, что дагестанские языки прошли приблизительно одинаковый путь развития и становления.
Ключевые слова: дагестанские языки, этно-окрашенные пословицы, структурная организация, краткость, образность.
The wide use of the special expressive means in proverbs is not occasional. A proverb is a verbal kind of folk poetry. This circumstance makes some linguists doubt (including) of proverbs to the phraseology. From our point of view a proverb must be considered both in folklore and in phraseology. A proverb refers to folklore by its origin. But taking into account the fact that a proverb is always reproduced in the speech, but is not produced in it anew, we must refer a proverb to phraseology.
Structurally and semantically the proverbs have an especial place among other phraseological units. Specificity of the proverbs and sayings is in the fact that they are equal with a sentence and are characterized by a reservness of a form. So far as reservness of a form can be a feature of a separate idiom, didactic meaning can be considered to be their integral characteristics [1, p. 98]. S.I. Ozhegov characterizes a proverb as a short folk aphorism with didactic meaning; a folk aphorism [2, p. 521].
The wide use of the special stylistic means promotes the expressive function of proverbs. These means are: brevity, figurativeness, rhythm, rhyme, parallelism.
The brevity is a main stylistic law of a proverb. It is the brevity which gives to a proverb folk origin and distinguishes it from a sentence, the literary variant of a proverb. For example, short, apt proverbs which in a few words gives colorful, rich knowledge of life: Avar: Хьуц1 лъалъаге! 'Don't pour the mire!'; Цевевилъа, нахъеги валагье! 'Go ahead and look behind!'; Кьолаго босе, кьабулаго лълъуте! 'When gives - take, when bits - run away!; Dargi: Адам убк1ар, у кавлан. A man dies, but his name lasts.'; Х1ура х1ерии, царх1илтира бати. 'Live and let others live.'; Замнали сагъвиру. 'Time cures'.; Заманали далдуршу. 'Time settles everything'.; Сабур - алжанала умхьу. 'Patience is the key to paradise'; Сабур мургьи саби. 'Patience is gold' and others.
Figurativeness refers to Avar proverbs, though it is not their necessary attribute. In the Avar language there are fully figurative, partially figurative and non-figurative proverbs. Figurative shift has both metonymical and metaphorical character. Figurative phraseological units refer to different kinds of metaphor. Metaphor is used for denoting a certain unit of speech. V.N. Teliya considers that metaphor is connected with human factor: «...owing to it the national cultural richness which is gathered by language group in the process of its historical development is depicted» [3, p. 173]. The figurative transfer in proverbs of the Avar language is based on the denoting of abstract notions and human relations by names of lifeless things and animals. The figurative proverbs and sayings often consist of zoosemic names, names of everyday life things, e.g.: Avar: х1ама 'donkey': Х1амиех1алт1и камуларо. 'There is always work for donkey'; борохь 'snake', цер 'fox': Борхьихъего щурщулев, царахъего гаргалев. 'As a creeping snake, as a speaking fox'.; Dargi: Мазалибец1 бурцусих1ебирар. 'A sheep will not catch a wolf' etc.
Amazing paradox of the poetics of the paremia lies particularly in the fact that while using one and the same type of linguistic phenomena as well as the objects of the environment for creating new images, it practically not only coincides with different nations, but also differs with its various aspects [4, p. 590].
A wide-spread way of creating figurativeness of proverbs and sayings in the Avar and Dargi languages is parallelism which forms proverb structures consisting of two
parts: Avar: Мискинлъи рогьо гуро, бечелъи гьунар гуро. 'Poverty is not disgrace; richness is not a great deed'; Жавгьар кисинибги тун, капек балагьуге! 'Having a pearl in the pocket one doesn't look for pence!'; Dargi: Агарав - ях1бара, лебу - мях1камбара. 'If you don't have something live without it, if you have - save it'; Урези агарав - х1яя агара.'No shame - no conscience'; Урези детахъиб, балагь чебак1иб. 'If you lose shame, troubles will come upon you'; Г1ях1си кьисмат -талих1 саби. 'Good fate is happiness'; Х1ялалли узуси - паргъатли усар. 'Who works with conscience, sleeps well' etc. The expressiveness of proverbs and sayings is strengthened by phonetic and morphological peculiarities and by special speech means in their structure. Rhyme is one of them. Rhyming components, as a rule, are the main notional centers of the proverbs and sayings: Avar: Ургъич1ого вагъани, вагъич1ого хола. 'If you fight without thinking you will die before the fight'; Раг1и г1арац буго, г1инт1амимеседбуго. 'A word is silver, silence is gold'; Dargi: Сабурла вег1 мурадличи виур, сабурагар х1ейур. 'A patient man will achieve his goals, impatient will not'; Сабурла вег1ла умхьу - мургьила, гьалаксила - сигла. 'the patient's key is made of gold, the impatiens's - of rye' etc.
The figurativeness and general meaning of the contents which are higher than its uniqueness, often collect and reflect a recognized experience, which provides the paremia with convincement and verity, which cannot be called just a reprimand or annoying super-estimation. The proverbs of the closely related Daghestanian languages have a common semantic platform with different variants. Common basic phraseol-ogistic fund with similar formal and grammatical structures is due to the fact that all Daghestanian languages and peoples passed almost the same way of development and formation. Proverbs and sayings preserved conception, a word of the past, but today they have disappeared. Studying them, a researcher runs into great difficulties. In order to study an origin of this or that proverb, one has to carry out special historical-ethnographic, etymological, linguistic analyses, which, to their turn, cannot always give a desired outcome. The proverbs, which have an ethnographic, folklore character, are numerous in the Daghestanian languages.
The proverbs and sayings of the Daghestanian languages are filled with extra-linguistic facts, reflecting important historical landmarks of the people. E.g. the events connected with the Khazarian Kaganats, 6th century state on the territory, in which Daghestanian entered, were reflected in the Lak proverbs: Хазар хазна бусса ххай бур. 'They think that I had a Khazarian treasury.' Later on, after the appearing of the institute of Khan, 'Khazarian treasury' was changed by 'Khanian treasury'. The noteworthy landmarks of the history of the Daghestanian peoples were reflected in such proverbs, as thus: in Lak p: Тимургуусса акъар, Шамхалгу бутта акъар. 'Neither Temyr is a brother nor Shamkhal is a father'; Чулакъ Сурхайханъя, утти чулахъ Надир-шагьри. 'Surkhaikhan was awkward, now Nadir-Shah became awkward'; in Avar : Шагь г1адаллъун ватани, Дагъистаналъулгун рагъде виччан те. 'If the Shakh is out of his senses, let him fight with the Daghestanians'; Гуллида Х1ажимурад лъаларо. 'A bullet does know Khadjimurat' and others.
Ethno-colored proverbs (proverbs expressing the ethnic mentality) reflect the philosophy of maintainers, deriving their strength from surrounding nature. Everything,
what is connected with the world outlook of the people, with its moral and aesthetical arrangements, etiquette, way of life, attitude, is reflected in proverbs and sayings, e.g. in the Lak proverbs: Шагьнал ххазинагу къачча, къизилбашнугу къачча, тархъанну наеа ччива. 'I don't want the treasuries of the Shakh, I don't want to be Qizilbash, I want to be free'; in the Avar proverbs: Тушманасул пайдаялдаса гьудуласул зарар лъик1аб. 'Better harm from a friend than profit from an enemy'; Гьобол вач1унарев къо бач1унгеги. 'Do not let any day without a guest'; Бах1арчи чол кьолонив холев. 'Hero dies on a horse'; in the Dargi proverbs: Кьяшми гьадатес- диркьа, къакъ ибкьаэс- дубура. 'Plain is for stretching legs, mountain -is for leaning' etc.
Similar proverbs demonstrate moral and ethical norms: courage, hospitality, friendship, faithfulness, good-neighbourliness, intolerance towards treachery.
Many proverbs and sayings of the Daghestanian languages reflect the love for a native land, assess courage and honour of a man, denounce cowardice, betrayal: in the Lak proverbs: Вирттал лит1айссар, ц1арду лич1айссар. 'Heroes die, but their names remain forever'; Вил варсул дурсса дак1ний чаннан цукун дишиви? 'How to boil steel on your felt chest?' Чувра учин бигьассар, чувшигу дан зах1матссар. 'It is easy to say 'I am a man', but committing manly action is difficult'; Буттал к1ану ниц1аяргу нац1уссар, бакъухъраяр нах1уссар. 'Mother land is sweeter than honey, tastier than halva'; Гьари чувнан лявхъу к1ану Багъдадри. 'For everyone a motherland is his/her Bagdad'; Ватандалул аьрщи ва щин мусири. 'Land and water of a mother-land are gold'; in the Avar proverbs: Ват1ан хириясул хвел бук1унаро. 'Who loves a mother-land, he/she does not die'; Ват1ан ц1унун хварав чи хабалъ ч1аго вук1уна. 'A man who died for defending a mother-land, he is alive even in a grave'; Нилълъерго улка - эбел, чияр улка - бесдал эбел. 'Your country is mother, foreign country is a stepmother.'
The Daghestanian proverbs uplift intellect, knowledge, education, sharpness, they criticize ignorance. E.g. in the Lak proverbs: За къак1улмагу мурч1имагу цава цар. 'An illiterate man and a blind are similar'; К1улшиву муданма канихьсса ххазинар. «Knowledge - it is a constant treasure in hands'; Элму дакъу кару дакъур. «Who is not educated (lit. 'has not got science') he is without hands';
in the Avar proverbs: Щибаб жо г1емерлъанаг1ан учузлъула - г1елмуялъул къимат г1емерлъанаг1ан ц1ик1к1уна. 'Any thing - the bigger the cheaper, only knowledge - the more the more expensive'; Падалав гьудуласдаса г1акъилав тушман лъик1ав. 'Better a clever enemy than a foolish friend', etc.
Status of a woman in society is also reflected in proverbs. in the Lak proverbs: Къатта щарссанийри бавц1усса. 'Home is held on a woman'; Янналулли чув айсса, чалли исвагьи айсса, ми цинявгу щялмахъри, щарссанилли чув айсса. 'Clothes make a man, a horse adorns a man, all these are nonsense, a woman makes a man man'; Щарсса дакъасса къуш - чиракъ бакъасса къатта. 'Home without a woman is the same as a hearth without a lamp.'
According to ethical norms, in the Daghestanian society to pay a compliment to children, and the more to a wife, is not accepted; e.g. in the Lak proverbs: Оьрч1ая ц1а дайма ач1и авлия, щарссания ц1а дайма - щала авлия. 'Who pays a compliment to a child is a half-fool and who pays a compliment to a wife - a perfect fool'; in the Avar proverbs: Лъади йеццулев чи г1абдал вуго. 'A fool is that, who pays a compliment to a wife', etc.
An observation on the proverbs of the Daghestanian languages allows us to conclude that a national language influences on reflecting the world to a certain extent and on formatting the character of its possessor (speaker ?). National andcultural semantics, represented on all the levels of a language is the most vividly manifested in phraseologisms and paronyms. If in Lak proverbs the Khan is idealized, (cf.: Мукьц1ала адаминалуксса аькьлу бакъахьурча, ханшиву дан къашайссар. 'If you have not got wit of forty men, than it is impossible to be the Khan'), then in closely related Dargi, the speakers of which never knew the Khans, Shakhs, such function was moved to Jamaat (men from the same village), cf.: in the Dargi proverbs: Шантала тур варгьила биаллира, кабих1ур. 'A fellow-villager's sword will strike, even if it is made of thick felt'; Шантабаркьабх1ед. 'Let a fellow-villager denounces you'; Шанта чеббяхъибси т1ул изуси ах1ен. 'A finger cut by a fellow-villager, does not hurt' etc.
The same similarity is observable among the proverbs spread in the North and South dialects of Avar. If in the proverbs of the Khunkhzakh dialect a great role is assigned to Khans and nutsals Гьардарал хунз, г1айиб реххизе нацаби ругел. 'The Khunzakhs are well. They have nutsal, who can be charged with everything'), then in the paronyms of the South dialects, the speakers of which always were free, independent and lived in free society, the leading concepts were jamaat - a friend, kunak -modesty, courage - a horse, cf.: Avar: Гьунар гьеч1еб чоца ч1ел босуларо. 'A sticky horse does not reach to finish'; Руссун херлъич1они чу херлъуларо. 'A good feed does not make a horse old'; Чу щолебги бук1ун х1амихъ аниш гьабуге. 'If you can buy a horse, then why you dream of an ass'; Dargi: Хъайг1иб бег1ти лебх1ели, хъалчиб ахъли кьяш камайц1ид. 'when your parents are in, don't step (noisily) on the roof; ц1ахдешла мах дек1си бирар. 'the load of shame is heavy'; бех1бихьуд вайсила, ахир хайрила х1ебирар. 'Bad beginning will not have good ending \ A bad beginning makes a bad ending'; Г1ямру делхъ ах1ен, илди тикрарх1ейрар. 'life is not a dance, it cannot be repeated'; Ламусчевси гьарахълавад чейур. 'conscientious can be seen a mile away' etc.
During the centuries each people works through this or that ethnic stereotypes which exist in their culture and consolidate them in the form of proverbs and sayings in a language. «The world which is given to us in ingenious experience, which is always the same, is comprehended differently in the different languages, even in those, which is spoken by peoples, which are the well-known unity from the cultural viewpoint» [5, p. 69]. Ethno-cultural mentality of speakers of a language is the most clearly reflected just in proverbs and sayings.
Библиографический список
1. Mallaeva Z.M. National-cultural specifity of paronyms of the Daghestanian languages. Материалы Международной научно-практической конференции «Культура как основной потенциал формирования позитивного имиджа Кавказа». Пятигорск. 2013: 98 - 102.
2. Ожегов С.И. Толковый словарь русского языка. Москва, 1973.
3. Телия В.Н. Метафоризация и её роль в создании языковой картины мира. Роль человеческого фактора в языке. Язык и картина мира. Москва, 1983: 173 - 204.
4. Тарланов З.К. Избранные работы по языкознанию и филологии. Петрозаводск, 2005.
5. Щерба Л.В. Языковая система и речевая деятельность. Ленинград: «Наука», 1974.
References
1. Mallaeva Z.M. National-cultural specifity of paronyms of the Daghestanian languages. Materialy Mezhdunarodnoj nauchno-prakticheskoj konferencii «Kul'tura kak osnovnoj potencial formirovaniya pozitivnogo imidzha Kavkaza». Pyatigorsk. 2013: 98 - 102.
2. Ozhegov S.I. Tolkovyjslovar'russkogoyazyka. Moskva, 1973.
3. Teliya V.N. Metaforizaciya i ee rol' v sozdanii yazykovoj kartiny mira. Rol'chelovecheskogo faktora v yazyke. Yazyki kartina mira. Moskva, 1983: 173 - 204.
4. Tarlanov Z.K. Izbrannye raboty po yazykoznaniyu i filologii. Petrozavodsk, 2005.
5. Scherba L.V. Yazykovaya sistema irechevaya deyatel'nost'. Leningrad: «Nauka», 1974.
Crnambn nocrnynuna b pedannurn 14.02.19
УДК 81'42
Mordovina T.V., Cand. of Sciences (Pedagogy), senior lecturer, Tambov State Technical University (Tambov, Russia), E-mail: [email protected] Voyakina E.Yu., Cand. of Sciences (Philology), senior lecturer, Tambov State Technical University (Tambov, Russia), E-mail: [email protected] Koroleva LYu, Cand. of Sciences (Philology), senior lecturer, Tambov State Technical University (Tambov, Russia), E-mail: [email protected]
SCIENTIFIC DISCOURSE THROUGH THE PRISM OF THE SOCIOLINGUISTIC APPROACH AND COGNITIVE LINGUISTICS. Modern linguistic ideas about the phenomenon of "discourse" are based on the concept of "text". According to the narrow approach, discourse and text are considered as two sides of the speech work, and according to the broad approach, the concept of discourse includes both text and speech. The article attempts to consider the scientific discourse as an institutional-oriented type of the discourse from the position of the sociolinguistic approach, and as a phenomenon that includes special mental spaces representing different types of knowledge and performing the function of providing and transferring knowledge and information, that is, from the point of cognitive linguistics. The authors conclude that the scientific discourse is at the same time a specific way of speech behavior, a special kind of activity and a product in the form of a scientific text.
Key words: scientific discourse, text, institutional discourse, speech activity, scientific and cognitive activity, scientific thinking, aspects of scientific knowledge.
Т.В. Мордовина, канд. филол. наук, доц., Тамбовский государственный технический университет, г. Тамбов, E-mail: [email protected] Е.Ю. Воякина, канд. филол. наук, доц., Тамбовский государственный технический университет, г. Тамбов, E-mail: [email protected] Л.Ю. Королева, канд. филол. наук, доц., Тамбовский государственный технический университет, г. Тамбов, E-mail: [email protected]
