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Библиографический список
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2. Аварско-русский словарь соматических фразеологизмов. Составители М. Хайбулаев, М. Хайбулаева. Махачкала, 2004.
3. Казиев Г.К. Лексика аварского языка. Махачкала, 1969. (на аварском языке).
4. Магомедханов М.М. Русско-аварский фразеологический словарь. Москва, 2007.
5. Хангереев М.-Б.Д. Сравнительный анализ соматических фразеологических единиц аваро-андийскихязыков. Махачкала, 2013. References
1. Alihanov Z. Avarskie poslovicy i pogovorki. Mahachkala, 1973.
2. Avarsko-russkij slovar'somaticheskih frazeologizmov. Sostaviteli M. Hajbulaev, M. Hajbulaeva. Mahachkala, 2004.
3. Kaziev G.K. Leksika avarskogo yazyka. Mahachkala, 1969. (na avarskom yazyke).
4. Magomedhanov M.M. Russko-avarskij frazeologicheskijslovar'. Moskva, 2007.
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Статья поступила в редакцию 09.02.17
УДК 811
Ahmedova U., teacher, Azerbaijan State University of languages (Baku, Azerbaijan), E-mail: [email protected]
FEMALE STEREOTYPES IN THE AZERBAIJAN AND RUSSIAN LANGUAGES. Throughout the history in Azerbaijan, in the wider sense of the Turkic world, the place and role of women was different than in Europe. This is partly related to Islamic values, thought ensues mainly from ancient traditions, the protective functions of the woman in the family are sacred. Not surprisingly, there are such words as Motherland, mother tongue in the Azerbaijani language and Azerbaijanis swear to mother's milk and have an expression as halal and pure as mother's milk (Ananin sudu kimi halal olsun). These expressions have already shown different place and role of "mother" aspect - one of the manifestations of the concept of "woman" from other languages in the Azerbaijani society. It is no coincidence that Azerbaijani proverbs are connected with this concept, they have moral importance and still fulfil the same function today.
Key words: concept, woman, stereotypes, cultural, mentality.
У. Ахмедова, преп., Азербайджанский государственный университет языков, г. Баку, E-mail:
ЖЕНСКИЕ СТЕРЕОТИПЫ В АЗЕРБАЙДЖАНСКОМ И РУССКОМ ЯЗЫКАХ
На протяжении всей истории в Азербайджане роль женщины была иной, чем в Европе. Частично это связано с исламскими ценностями, мысль вытекает, в основном из древних традиций, в которых женщина выступает как хранительница семейного очага, как самого святого места. При рассмотрении роли женщины в Азербайджане, вопрос национального менталитета выходит на первый план, более роскошные жизненные условия женщин рассматриваются как унижение для мужчин. Ева и Марьям - основные женские персонажи в христианских традициях. Ева действует как символ «черных» сил и греховной природы женщины. Марьям, напротив, предполагается как идеал истинной женственности.
Ключевые слова: концепция, женщина, стереотипы культурные, менталитет.
Throughout the history in Azerbaijan, in the wider sense of the Turkic world the place and role of women was different than in Europe. As well as other languages, in Azerbaijani language, microconcepts of the woman's biological, external and internal features are characterized. We think it is expedient to stand on the reflection of women stereotypes in the proverbs which is considered the memory of people. The phrase from "The book of DedeGorgud" still keeps its actuality. There are also proverbs, corresponding with him directly:
Without mother's fear girl cannot be well-bred. (Qiz anadan qorxmasa, oyud almaz)
The one who does not beat his daughter will be awfully sorry. (Qizini doymayan, dizini doyar).
There are a number of proverbs in our language have in common with above mentioned sayings are explained through them. For example:
Stand aback, if you are orphan girl! (Yetim qizsan, qivril yat). As there is no place for breeding, there is also no one to care for orphan child.
The girl having a mother will grow up herself, while motherless girl's rumours grow. (Anali qizin ozu boyuyar, anasiz qizin sozu)
Indeed, mother always supports her daughter, but orphan girl is out of this attention.(«Qiz alan alana kimi, qiz veran olana kimi») [1, p.165].
Proverbs also pay attention to the fact who brought up the girl and its impact on her character:
The daughters who was brought up by father have men of courage, while sons brought up by mothers are coquettish boys.(Ata yetiran qiz arlanar ,ana yetiran ogul qizlanar)
We can clearly observe that mother factor is mainly noted there. A basic requirement for the mother is considered to be a good model for her daughter:
The girls follow their mothers way. (Anasi pixan agaci , balasi budaq-budaq gazar)
Although, this proverb has mostly negative meaning in fact, it can carry positive connotation in the meaning of "daughter's resemblance to her mother and repeating her behaviours."
Therefore, people say: "pay heed to her mother before marriage as before purchase you look at the edge of diaper.
Motherless girls are constantly reproached after every effort they have made.
In fact, this proverb explains above mentioned saying in the meaning of the girl without mother's breed can be reproved. On the other hand, this saying also reminds us the proverb related to "orphan girl", as there is no place for orphan girl for breeding.
According to the above mentioned proverbs relation stereotypes have been described between a mother and a daughter. This is only one side of the problem. On the other hand, different stereotypes which formed in the minds of the people have been reflected in proverbs. One of them is a different attitude towards children: I was praised after giving birth to a baby boy, while it was cursed after girl birth. (Oglan dogdum oydu mani , qiz dogdum soydu mani)
As you can see, higher valuation to the son and more respectful attitude towards woman who gave birth to baby boy were emphasized in this proverb. It is due to the son's successor role in the generation since ancient times.
There are a number of issues of social origin in proverbs, but as well as in English proverbs it does not play a decisive role and in fact,other factors are meant there. For example: "The girl's infallibility is her father's fortune" (Naxirpi qizindan xanim olmaz).
While in a similar English proverb virtual impassability of invisible lines between social classes comes to the front, in Azerbaijani saying upbringing, , ancestral ties, behavioural culture are stressed, social origin is not accepted as a impenetrable limit among classes, because the most essential asset is girl's chastity, honour and decency. It is no coincidence that, it is said in the proverb: "The girl's infallibility is her father's fortune". (Qizin ismati-atanin dovlati). The idea is also
approved in the proverb "a girl and gold should be hidden" however, figuratively, by way of comparison of the girl with gold.
In above mentioned proverb we illuminated the issue about evaluation of wives by husband in the family according to their dowry in English society and even if after death of woman not missing these "earnings". In this respect, we observe different approaches in Azerbaijan traditions which are direct contradiction to them. Although, the values are stressed which should be given priority in the selection of the wife, it is also recommended to the girl's parents not giving priority to wealth, but moral values.
Let your daughter marry with man of honour, not man of means (Qizini verma deli davapiya, davasi gedar, dalisi qalar).
According to Azerbaijan stereotypes, it is difficult to be happy to the man who married with woman for her wealth. This idea is emphasized repeatedly in public sayings:
The property of wife is like lower gate; it will hit your head when you get into and out.
Woman property will hit your head like mallet (Arvad evina giranin qapisi alpaq olar.Arvad mall ba§a toxmaq kimi dayar.)
Here a matter of national mentality comes to the fore. As we can see from above example, while in the upper layers woman are estimated for her fortune in English mentality and man's living at the expense of women wealth is considered normal, in Azerbaijan society internal and external features come to the front, plays a crucial role, and her higher financial conditions are considered as a humiliation for men.
In our mentality parents play a crucial role in the fate of the children, their active participation in the destiny of children is basic condition and it is enlightened repeatedly in the above mentioned proverbs. Yet the young girls are not ready for real life and cannot make right choices it is said:
If you leave your daughter alone, she will marry with poor man. (Qizi ozba^ina qoysan ya halvapiya gedar ya naxirpiya)
For a long time, boys and girls had no chance to see each other and make a choice in Azerbaijan society. It was organized by close relatives. They looked out, found the way to see daughter and finally, collected detailed information. The plot of musical comedy "Arshin mal alan" by U.Hajibeyli based on these points. With the help of eyes we can only clarify external features. But we can learn her intrinsic qualities from relatives and neighbours.Therefore it says: "it is better for a man to hear more, than to see in taking a wife".Qiz alan gozu ila yox qulagi ila e^itsin] In another proverb it says: "Qon§um qon§u olsa, kor qizim ara gedar".
Since the beginning of time Europe became Christian, ancient pagan gods gradually began to be displaced from people's minds, but this process lasted very long. For example, according to N.L. Tolstoy in Russia, there were two creeds over several centuries, in other words people believed in pagan deities along with Christianity.
It was patriarchal society which Christianity was spread. Men took new initiatives in order to strengthen their social positions in Bible and Gospel. Biblical story about the creation of man appeared as a proof woman's subordinate status: and God said: "it is not good for man to be alone, let's create for him a helpmate." "And God created wife from man's rib and brought her beside him." For the domination of man over woman, the man was created first and the woman second. But there is a point which is not taken into account: In the first chapter of the book named "Genesis" which chronologically is later the thoughts about the creation of man are not taken into consideration: And God created man in his own image of God and created male and female [2, 1: 27]. According to these lines, we can say that, it is about the equality of men and women, because both of them are created based on the image of God.It is also important that, God created the woman, not as a slave, but as a assistant, who is worthy of man.
Another reason for the domination of man over woman is a matter of man's fall which was question in the third chapter of "Genesis."In order toimmoralise a man woman is elected more emotional, sensitive and inquisitive being. As a result, a woman first tasted from the forbidden fruit, and offered it to man. Thus, a woman was deceived and had been the first to commit a sin.
It is to be observed that social role men and women's is defined as a punishment for their sins: women should difficulty give birth to children and men earn his bread with the sweat of his brows. Furthermore, God's says to woman: "Your desire will be for your husband, yet he will rule over you" [2, 3: 16]. In other words, it can be assumed that the dependent position of women is the result of her sin, it was not God's initial intent.
Gospel's tradition imprint the dominant position of man.The status of women is clearly described in the catholic messages. As an example we can show the words from message of catholic Paul to Ephesians: "Now as the church submits to Christ, so also wives should submit to their husbands in everything, because the head of woman is men and women, as the head of the church is Christ... "[2, 5: 22-23]. Note that the catholic advice cannot justify authoritarian authority of men which humiliates wife's dignity and declares her as a half human, because a bit later catholic says: "Husbands, love the wives just a s Christ also loved the church and gave Himself up for her." "In the same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself' [2] "."Husbands, love your wives and do not be cruel to them" [2, 3]." So, high moral requirements are shown to men and no responsibility is taken over him for women. In addition, the attitude towards women characterizes men. However, such intentions are not brought into focus in the patriarchal society.
Eve and Maryam are the main female characters in Christian tradition. Eve acts as a symbol of "black" forces and sinful nature of woman. Maryam , on the contrary, is supposed ideal of true femininity. The purity of the soul, perfection, gentleness, obedience, and most importantly, a higher sense of the word love are characteristic to her. In Christian community, the attitude towards women depends on these two births which have more preference.
The literacy of women was significantly higher in Russian authorities, in the early period of Christianity and pagan. As well as religious literature they also knew mathematics and philosophy. But after Christianity adopted as the official religion, women gradually restricted from men society and were sentenced to house arrest.
In X-XV centuries, Russian women had the opportunity not only to realize themselves in the field of traditional family, but also in public life. According to N.L. Pushkareva , women put important mark in the history of the Russian state [3].Yet, proprieties or woman monarch like great Princess Olga was a unique event in X-XI centuries, because "a collection of ancient Russian laws - "Russkaya Pravda" - banned woman from property, and Russian families were also not inclined to do so for a long time: giving women a part of their ancestral lands means to enrich future generation after marriage " [4]. But in the thirteenth century, upper classes women acquire the right to possess private property and give orders about it. The main features of Russian female rulers is their peacekeeping mission, especially during a time of wars and strives in Russia [4].
Russian women from Prince and boyar families are often good educated who speaks several foreign languages including Greek and Latin languages, knows mathematics, philosophy, rhetoric, astronomy, "medicine" and usually participated in the public administration of state marrying with European monarchs [4]. As N.LPushkareva said, "even some rural women and craftsmen know alphabet and kept up a correspondence with customers in the XII -XIII centuries" [4].
During the rule of the Golden Horde, women are often subjected to aggression and were taken into captivity. In the international area Russia's influence weakened considerably and no marriage for political purposes between Russian women with other European rulers has taken place. In X-XIV centuries, the image of a faithful wife came to the fore in written monuments. After the Mongolian yoke women again returned to an active social and political life [4].
The Orthodox Church did not appreciate active social life of women. The church has great influence on marriage and family issues. N.L.Pushkareva said that, in matters of marriage and divorce status of women was high which was established by the church in medieval Russia [3]. But the church did not prevent the penetration of civil contract elements to the marriage issue which was later led to the dependent position of woman.
Such an attitude toward women are formed on the basis of Christian values: good wife is a woman ,a mother of many children, honest, a loyal wife, obedient, quiet and submissive. At the same time, men recommended "to consult with their wives", "to make decisions with tips of wives" and not forget that "women are the saviour of mankind" [3, p89]. "Bad Wife" - is an independent mistress who does not subject to her husband and has equal rights with him. Such women is social active, does not follow the power of the family, is able to express clear dissatisfaction towards the oppression of women [3].
The situation of women has changed considerably in the sixteenth century.According to the introduction of the lands associated with the purchase of land "Faithfully serve" women have lost the opportunity to have a land. N.L.Pushkareva said that "the main reason for the abrupt change of women's social and family status in all trades and social
