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Karlibaeva Gulmira Ermekbaevna,
Karakalpak State University named after Berdakh, Senior scientific employee-researcher
ETHNOGRAPHIC WORDS IN THE WORKS OF THE POET-CLASSIC AJINIYAZ
Abstract: The article deals with the study of ethnographic words in the literary works of the famous Karakalpak poet-classic of the XlX-th century Ajiniyaz. On the basis of linguistic analysis the author of the article studies ethnographisms connected with traditions, culture and customs of the Karakalpak people.
Key words: vocabulary stock, ethnographic words, traditions, culture, linguoculturology.
As we've mentioned there is a special branch in Linguistics- Ethnolinguistics which studies the connection between a language and the people speaking in this language, linguistic and other factors linked with ethnos. Ethnographisms is the object of study in Ethnolinguistics. On the one hand every country has its customs, food and meals, but they have national-ethnographic peculiarities and national dishes, on the other hand. The famous scholar K.Mambetov says the following about Karakalpak national dishes: "Karakalpak cookery has its own peculiarities in difference from the cookery of other peoples of Central Asia. People meeting each other, say "I'm well, my clothes are good, the stomach is full. All the food is divided into five types: 1) farming;
2) agricultural; 3) hunting; 4) fishing and 5) fruit and vegetables" [3].
The people have various views on the origin of food of ancient times, but most of them think it was "wild food". Wild food doesn't require the physical labour. The Karakalpak people have many types of wild food: karamik, jigildik, juua, sutilmek and others. Besides they were used as food, most of them are herbal and are used in medicine. Some types of wild fruit were used as food throughout the whole seasons. For example, sutilmek - a milk fruit, is eaten as soon as it ripens, when it blooms, its stamen is eaten, when it gives fruit, it is eaten as food. Juua's leaves, then its fruits are also eaten. The poet mentions about this fruit in his poem "It's my country":
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46 Wschodnioeuropejskie Czasopismo Naukowe (East European Scientific Journal)^ 1(17), 2017 ИЗЯ
Ядыма TYCKeHAe кеуилим ескен, Кезим кермегенше кекейим кескен, Жылында мийуелеп Yш ирет пискен, Аты сутилмектей жемисим барды... I remember it with pleasure, It ripens thrice a year. This fruit is sutilmek, Grown easily without work. [1, 33].
Сэр^ауыз бойында саялы терек, Жесец тил Yйиргeн эселиу-пэлек, Кырында кызарып пискенгеуирек, Кауындай мазалы жемисим барды. On the bank of the river a shadowy tree Gives fruit tasty like honey. When ripen it gets red, it's tasty, Like a melon the fruit is tasty. [1, 33]. Karakalpakstan has been rich in various sorts of fruit and vegetables since ancient times when they lived with the relative people from Khorezm. Here are apricot, peach, plum, apple, pear, cherries, grapes, anjir and others. Ajiniyaz writes about it: Багларымда бисяр алмайыу-анар, Х,есапсыз мазалы мийуеси барды. Gardens are full of apples, pome-granates here, And a lot of other tasty fruit here [1, 34]. Besides wild fruit as sutilmek, karamik, juua, the people grew melon, water-melon and pumpkin. Emphasizing the rich nuitritial food of the Karakalpaks, Ajiniyaz writes:
Ym ай шабагы бар, Yш ай сауыны, Yш ай цабагы бар, Ym ай цауыны, Терт мэусимге йетэр аныц та^амы, Небир шийрин-шийрин жемиси барды. For three months fish they eat, For three months milk they drink. For three months a pumpkin they eat, For three months a melon they eat. For four seasons food is enough to eat, All the year round tasty food they eat. [1, 20]. As other peoples, the Karakalpaks have their own national traditional dishes. For example, palov is one of such national dishes, it is also used in the poems: СYЙлинли палауды жедик дем берип. We have eaten palov, having a rest. [1, 173].
Шайишип, палаужесе кеуили жай. He enjoys drinking tea and eating palov with me. [1, 188].
The Karakalpak people were occupied with cattle-breeding too. They cooked some dishes from the cattle's meat and milk. Dairy products made of milk have been considered to be the kinds of dishes and useful for treating different diseases. The famous Karakalpak ethnographer A.Jdanko says that the Karakalpak people were occupied with farming and consequently they used successfully milk and dairy products [2, 120]. The names of dishes made of milk are mentioned in the poet's works:
Кимди айырар майдан, кимди торацтан... Something is made of butter, Something - of milk cheese. [1, 162].
Сут ишэрдэ тилицни кол билэ тутмак керэк.
When drinking milk, Keep the tongue by hand [1, 56]. The Karakalpak people inviting somebody to guests say "Help yourself with some tea, please", "Help yourself with bread, please". The words bread, tea are often used in the works of Ajiniyaz. For example:
Якшы болса гош жигитниц ашнасы, Шай-шекерге толы болар калтасы... A good, skillful fellow with pocket full of money,
Can provide with tasty things like tea-honey [1,
82].
Сийсери жылытпа ишип, бел-балталарды сайлап ал,
Шайды кой, пэтирди кой, колыца айры, аркан
ал.
hoose a spade and an axe Make the tea, lay the table, Put the bread on the table Take a lasso in your hand, relax. [1, 163]. Цантыу-набат жэне тахта чай алып, Коцырат яраныны тойга шакырып, Кийеу мениц сарпай пулым бер дейип. Having bought sugar, sweets and tea, To Kungrad to the wedding they invited me. Some money they asked me. [1, 169]. Tea is grown in India, Shri Lanka, China and Indonesia. Some sorts of tea are grown on the coast of the Black sea in Turkey and the Caucasus. But since ancient times Karakalpaks had used the plants of juusan and grass instead of tea. Ajiniyaz writes the following about it:
Жегени майлы палау, ишкени шай, Шай ишип, палау жесе кеуили жай, Колында шыны кесе, шыны шайнек, Ишеди цантлы сууды карасуудай. He eats oiled pilov, drinks tea, He enjoys eating pilov, drinking tea Having a cup and a tea pot in his hand, Drinking sweet tea as usual water from the land [1, 187].
Some words used in the works by Ajiniyaz many years ago became historisms, they present a literary layer in the vocabulary of the Karakalpak language that gives us valuable information about the social-economic life of the people, conditions and way of life and household means.
National traditions and peculiarities of the Karakalpak people have been kept well in their clothes. One of the important tasks of ethnographical words is to renew and transfer these national values to future generations. The fulliest information about Karakalpak national clothes and items of clothes is given in the Karakalpak Dictionary of Arts by A.Allamuratov, O.Dospanov and G.Tleumuratov [4]. The people of every country are distinguished from other peoples by their national clothes. In the book "The ethnographic history of the Karakalpak people" K.Mambetov writes, "Some peoples developed their traditions and awoke the peoples' interest to them all over the world. The peculiarities of clothes are
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Wschodnioeuropejskie Czasopismo Naukowe (East European Scientific Journal) #1(17), 2017 sLät™ 47
considered to be the national peculiarities. Many peoples keep these traditions" [3, 113-114].
In the poetic works by Ajiniyaz we come across many ethnographic words describing clothes of men and women. Let's study some of them.
Kalpak (a cap)- it is a head cap of different forms for men worn usually in summer [9, 110]. In the poem "It's my country" Ajiniyaz writes: Сорасац елимди Хожбан бизлерден, Калпагы казандай еллерим барды... If you ask me Kojban about my country It has a cap like a cauldron, my country. [1,
11].
Kiymeshek - is women's head cap, one of the types of clothes of the end of the XIX-th and the beginning of the XX-th century [7, 347]. In the book "Karakalpakstan" published in 2011 there are the following points of view about kiymeshek: « National clothes exhibited at the museums today are good samples of our national culture that is being forgotten. They are called kiymeshek - women's item of clothes embellished richly on the breast, they focus the people's attention. In the past young women wore red kiymeshek and old women wore white kiymeshek [6, 92]. K.Mambetov writes: "Young women wore kiymeshek to weddings, it was made on a triangled pattern. This item of clothes is rich in bright embroidery. It is made of broadcloth and a kerchief is made of silk. The embroidery is various, there are a five-embroidered or nine-embroidered kiymesheks» [3, 145]. For example:
Киймешегин киймей Yйине койып. Лолы яга етип кийсэ керэкти... Not wearing a kiymeshek, Leaving it at home. [1, 77]. Another peculiar Karakalpak tradition was "wrapping a head". Every woman should have been skillful and teach young girls the way of wrapping a head.Usually a silk scarf was used for wrapping a head. The Karakalpak women wrapped their heads as a turban and threw the end of the turban on the shoulders. Ajiniyaz writes about it: Сэ^эр турып ези ЗYлпин тараса, Хайуанкашлап кыя салып ораса... At dawn getting up early, She wrappes her head carefully. [1, 35]. Turme - is a silk embroidered cloth of 30 sm. in width and more than 10 metres in length. Turme was a silk scarf used for wrapping a head of women and girls. As it is stated in a folklore song: Кир дегенде кызлар турман уялып, Турмецнин сыртынан айдыллы шалып. Embellished in turme, don't be shy, Enter the girls without asking why. In the poems by Ajiniyaz we come across these ethnographic words:
Ycm^ кийгени атлас камкады, Башда турме, элде пэрец румалы... Dressed in silk and brocade, A silk kerchief in hand, a turme on the head. [1,
Турмесиниц шашаклары кырмызы... Her turmeis fringed with red . [1, 36].
Хэрир атлас кийген кимниц ялгызы. Who is she dressed in silk turme? [1, 206]. Bashbent - (beshbent) is a jacket with sleeves and a reversed side that is put on after a dress by women and girls [5, 252]. Bashbent is made of a velvet or other types of cloth. It has a lot of embroidery from top to toe and around pockets. Girls made such embroidery with the help of their sister-in-laws. For example:
Ycth^ кийгэниц бэшбент-падшайы, Тауыс бир кейлекиц гулгун дарайы, Белбэуиц тYрмэдэн, зерли калайы, Хабарыц бер, пэрийзадым, йол болсун. You wear a jacket-bashbent, Embroidered with flowers, The belt is silk. Call me my beauty, you, A good journey to you. [1, 100]. We can call Ajiniyaz a talented poet-ethnographer of the XIX-th century, because he paid much attention on the description of ethnographic peculiarities of the Karakalpak people. The following examples from the work "A song-contest between Ajiniyaz and KizMenesh" prove this statement: Цыз Мецеш:
Кешкенде кызларыцыз не минеди, Айтта-тойда кызларыцыз не кийеди? Kiz Menesh:
What do your girls ride on, Moving anywhere? What do your girls put on, Going to weddings anywhere?
Эжинияз:
Кешкенде келецкели бар ^ймеси, Квйлеги дарайыдан, он туймеси, Шылдыры, ецирмоншак бар жэнеси, Билезик, жузик, сырга, кепнемеси, Бели кылдай, ециринде^эр тYЙмеси, Кийинип ^айтлап шыкса оны-беси, Хеш айланбай кетпейди керген киси, Керинер ишкен асы тамагынан, Сен тYгил XYPлер менен барды бэси, Аркадан бирли-жарым казак барса, Бир кергенниц калады ауып еси. Ajiniyaz:
When moving they put on dress Made of silk with fringes. They embellish themselves with beads, A bracelet, a ring and earrings. Their waist is as thin as a reed, They are dressed smart, When in groups to the parties they start. When seeing everybody turns to them, If Kazakhs see them,
They'll also fall in love with them [1, 188]. When KizMenesh asks Ajiniyaz about Kara-kalpakdjigits (fellows), he gives her the answer, describing them.
Цыз Мецеш:
Косылса еки жаксы балдай болар, Биреуи тэн, биреуи жандай болар, Хожеке, сеннен мен бир сез сурайын, Жигити сизиц елдиц кандай болар?
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Wschodnioeuropejskie Czasopismo Naukowe (East European Scientific Journal)^ 1(17), 2017
Kiz Menesh:
If two young marry
In a couple, they will be like honey.
Khojeke, tell me please without hurry,
What are the djigits of your country?
Эжинияз:
Жигити бизиц елдиц болар гошшак, Белинде тиллэ кэмар, алтын пышац, Жигити бизиц елдиц мине сондай, Пашшайы сымлы балагы жипек шашац, Мингени аргымак ат, мойны куудай, Yстиндe акбаслы ер, басы шошак, Басында алтын жууен, коссийнемент, Кейлекешесиниц шашагы кушак-кушак, вткерген куйрыгына алтын губба, Жалы менен кекилинде маржан моншац... Ajiniyaz:
The djigits of our country
Are brave and bold.
On the waist they wear a sable of gold.
The trousers are silk-fringed.
They ride on fast horses
With nice white saddle high,
The fast horses with white neck nigh.
With double straps, a bridle made of gold
Under the tail there's a box of gold.
On the mane and comb beads of pearl,
Like the beads of a girl. [1, 189].
Thus, we can make a conclusion that the national clothes of the Karakalpak people have some peculiar features that differ them very much from the clothes of other peoples.
Thus, in conclusion we state that there are many ethnographisms in the poetic works by Ajiniyaz and their investigation is of a great theoretical and practical importance. Ethnographic words reflect the history of the country, culture, folklore, traditions, customs of the people and their relations with the peoples of other countries. Ajiniyaz poetry has a cognitive meaning, it remains popular today and focuses the attention of many readers and scholars.
References (Translation)
1. Ajiniyaz. Nukus, Karakalpakstan, 1988.
2. Jdanko T.A. Ethnography of the Karakalpaks. Tashkent, 1980.
3. Mambetov K. History of the ethnography of the Karakalpaks. Nukus, Karakalpakstan, 1995.
4. Allamuratov A., Dospanov O., Tleumuratov G. Dictionary of Arts in Karakalpak. Nukus, Karakalpakstan, 1992.
5. Explanatory dictionary of the Karakalpak language. Vol. I. Nukus, Karakalpakstan, 1982.
6. Karakalpakstan. Tashkent, Manaviyat, 2011.
7. Explanatory dictionary of the Karakalpak language. Vol. II. Nukus, Karakalpakstan, 1984.
Кунашенко Ю. О.
студентка V курса отделения иностранных языков филологического факультета, Северо-Восточный государственный университет
г. Магадан, Россия Kunashenko Y.O., 5th-year student of the Foreign Languages Department,
School of Philology, North-Eastern State University, Magadan, Russia
Чайковский Р. Р. доктор филологически наук, профессор Северо-Восточный государственный университет
г. Магадан, Россия Chaykovskiy R.R., Doctor of Philology, Professor, North-Eastern State University, Magadan, Russia
ВТОРОЙ ЭТАП РЕЦЕПЦИИ «СОНЕТОВ К ОРФЕЮ» Р. М. РИЛЬКЕ В РОССИИ
(1988-1999 ГГ.)
THE SECOND PERIOD IN THE RECEPTION OF "SONNETS TO ORPHEUS" R.M. RILKES
IN RUSSIA (1988-1999)
Аннотация. В статье рассматривается история переводов «Сонетов к Орфею» Р.М. Рильке на русский язык на втором этапе рецепции этого поэтического цикла в России (1988-1999 гг.). Основное внимание уделено выявлению и фиксации всех переводов, публиковавшихся в этот период в журналах и книгах. В статье показано, что основными вехами освоения «Сонетов к Орфею» средствами русского языка стали годы: 1993, 1998 и 1999, когда в свет вышло пять полных переводов «Сонетов к Орфею» Появление в 1999 г. двух полных переводов, выполненных З. Миркиной и В. Топоровым, завершает второй период рецепции «Сонетов к Орфею» российскими переводчиками.
Abstract. The article discusses the history of translation of "Sonnets to Orpheus" R.M. Rilkes into Russian at the second period of the reception of this poetic cycle in Russia (1988-1999). The focus is on the identification and recording of all translations published in this period. The article shows that the main milestones of reception of "Sonnets to Orpheus" in Russia were the years: 1993, 1998 и 1999 when five full translations of "Sonnets to Orpheus" were published. With the appearance in 1999 of two complete translations by Z. Mirkina
