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13№ 2. Барсучье мясо, [барсучий] жир лекарства [Барсучье мясо, барсучий жир] - это ведь лекарственное наследие, оставшееся от людей давних времен. В те времена докторов не было. Люди сами из трав Алтая [делали настои], животные жиры топили, отваривали мясо животных и им лечились. Барсучье мясо, барсучий жир - это лекарства ведь. Барсучий жир хорошенько топили, пили, так лечились и те, которые кашляли, сердце лечили, [эти средства] помогали и при болезни крови. Но наши люди знают, что просто так животных Алтая нельзя убивать надо знать меру, травы, корни тоже просто так нельзя копать. Помню, что барсучий жир наливали в бутылку и ставили высоко, потом, когда мы [дети] кашляли, то [старушка] по одной ложке нам давала пить. Долго не портится [барсучий жир] и долго хранился. После того, как выпивали этот жир, сильного кашля-то не бывало, не болели. Барсучьим мясом и жиром можно лечиться и тем, у кого больные легкие. На свежее теплое [барсучье] сало попробуйте положить свернувшуюся засохшую кровь, и минуты не пройдет, как кровь растопится [Рассказала Яла-ева К., 1942 г.р., из рода телес, село Теньга Онгудайского района, запись 08.08.2014 г].
Литература
1. Алтайская jак /Алтайская вера Муйтуева В.А., Чочкина М.П. - Горно-Алтайск, 1996.
2. Алтай кеп-куучындар /Алтайские предания. Ямаева Е.Е., Шинжин М.Б. - Горно-Алтайск, 1994. - 416 с.
3. Баскаков Н.А. Алтайский фольклор и литература. -Барнаул, 1948. - 23 с.
4. Демчинова М. А. Алтайская волшебная сказка. -Горно-Алтайск, 2003.
5. Каташ С. С. Мифы, легенды Горного Алтая. - Горно-Алтайск, 1978. - 132 с.
6. Кучияк П.В. Сказки Алтая /литературная обработка А.Гарф и П.Кучияк. - Новосибирск, 1937. - 40 с.
7. Легенды и мифы седого Алтая. - Горно-Алтайск, 2003. - 48 с.
8. Муйтуева В. А. Традиционная религиозно-мифологическая картина мира алтайцев. - Горно-Алтайск, 2004. - 166 с.
9. Несказочная проза алтайцев / Сост. Н.Р. Ойноткинова, И.Б. Шинжин, К.В. Яданова, Е.Е. Ямаева. - Новосибирск, 2011. - 576 с.
10. Образцы народной литературы тюркских племен, живущих в Южной Сибири и Дзунгарской степи. Изд-е 2-е. исправленное. - Горно-Алтайск, 2006.
11. Сооjыкдар ла кеп-куучындар / Мифы и легенды. -Горно-Алтайск, 2007. -136 с.
12. Суразаков С. С. Алтай фольклор. - Горно-Алтайск, 1975. - 232 с.
13. Яданова К. В. Предания, легенды, былички теленгитов долины Эре-Чуй. - Горно-Алтайск, 2013. - 256 с.
14. Яимова Н.А. Табуированная лексика и эвфемизмы в алтайском языке. - Горно-Алтайск, 1990- 169 с.
ORIENTALISMS IN LADY MARY WORTLEY MONTAGU'S "TURKSH EMBASSY LETTERS": DISCOURSE ON GENDER, CLASS RELATIONS AND CULTURAL VALUES
Nigiar Valish isgandarova
D.Sc. in Philology, Assistant professor Sumgayit State University, Azerbaijan
Нигяр Валиш Искендерова, Доктор наук по филологии, доцент, Сумгайытский госуниверситет, Азербайджан ABSTRACT
The work of Lady Mary Wortley Montagu represents a courageous and sincere ethno-cultural and sociopolitical discourse on Eastern and Western values and traditions. Lady Mary's "Letters" destroy European stereotypes on the East, which have been created in the middle Ages and are still in force today. АННОТАЦИЯ
Ориентализмы в «Письмах турецкого посла»: дискурс о гендере, классовых отношениях и культурных ценностях
В произведении Леди Мери Уортли Монтагу предлагается честный и откровенный этнокультурный и соци-ополитический дискурс, сравнивающий западные и восточные ценности и традиции. «Письма» Леди Мери разрушают стереотипы о Востоке, созданные европейцами еще в средние века и существующие поныне. Ключевые слова: стереотипы, записки путешественника, ориенталистский дискурс Key words: stereotypes, traveler's report, orientalistic discourse
Starting the discourse on gender, class relations and sexuality in the "Turkish Embassy Letters", I suggest turning back to the historical background of the Letters, and particularly to the personal background of the author of these Letters. In this order, I'd like to point out important factors that stimulated creation of this work.
In that historical 1716, Turkey was at war with the Venetian Republic; Austria was committed by treaty to come to the aid of Venice. England needed to prevent Austria from be-
coming embroiled as its support was required to offset Spanish power in the Mediterranean. Ambassador Wortley was given a task of proposing England as a mediator in these affairs. It required the Montagus to travel through Holland to Austria, and then set off across the plains of Hungary. They reached Buda, and were met by Turkish guard of 130 horsemen as escort to Belgrade, at that time the Turkish sultan Ahmed III having expressed his willingness to allow the English to mediate.
While the British diplomat made hard attempts to solve this historical mission, his wife Lady Mary Wortley Montagu made acquaintances with cultural values of the Ottoman Empire, and as a result of it created a set of writings of a traveler under a common title "Turkish Embassy Letters". The popularity of this work was founded both on the interest to the historical events described by the author, and the cultural bias the narrative preserved [9].
Lady Mary, who "retained her romantic spirit under the lacquered veneer of the society lady and wit", was charmed by the prospect of travel in the East [9, p. xv]. Such a long journey from the heart of Europe to the Ottoman court afforded her a possibility "to observe the court of Vienna and compare it with the English court, to appreciate the cleanliness and orderliness of the Dutch towns, to see the lands, devastated by the war between Turkey and Austria, and to enjoy the views of Constantinople from a palace in Pera, on a hill overlooking the Golden Horn" [9].
"Turkish Embassy Letters" by Lady Mary Montagu possess that vivacity that stays as long fresh as the mosaics of the ancient monuments she saw while travelling. It is possible to make out some significant details that served to the popularity of this work. Firstly, the narrative is based on the letters, and particularly on the letters written by a woman. Reading personal information from diaries and/ or letters is always associated with peeping someone's secrets and/ or invasion into privacy. Letters as usual contain private thoughts, ideas, opinions, sensual reflections, gossip, especially if they belong to women. The title of the work contains double mystery, as these are letters written from Embassy or by Embassy representative from Turkey, an oriental country, which was at war with a half of Europe. So many secrets and attraction hidden only in the title!
Next point to be marked is that the narrator is a woman. This makes it evident that attention will be directed to details, she will be able to have an access to women's apartments, to discuss various topics so close to women, and also to gender researchers, poets, painters and journalists.
As a representative of high quality, Lady Mary was presented a chance to communicate with people of distinction, Emperor's court in European countries and Turkish court. Therefore from the title page it was stated that the Letters were addressed to "Persons of Distinction, Men of Letters". The Letters reveal a great anxiety to stress that the society she moved in was "of the first quality", the houses she visited belonged to "people of quality", and even the nuns she met were "all of quality". She marked several times, that all the travelers before her were not able to come in touch with such society and therefore estimate its superior civilization, whose customs, attributes of culture art were so highly praised by her.
She herself as a society lady and wit had erudition to be respected, a gift to compare seen and heard events. She tended to compare all she saw with what she had left behind in England. Her opinions concerned morals, fashion, architecture, and the whole society itself. For example, while travelling in Europe, she was shocked by Viennese housing, where the apartments of the nobility were "divided but by a partition from that of a tailor or a shoemaker", and "the great stairs...[were] as common and dirty as the streets" (Vienna, 8.IX.1716); she felt disgust by Austrian women's fashion -"monstrous, and contrary to all reason and commonsense" (Vienna, 14.IX.1716), and extraordinary Hanoverian morality
since "ladies being much more respected in regard to the rank of their lovers, than that of their husbands"(Vienna, 20.IX.1716). Travelling "in these poppish countries" and observing "profusion of pearls, diamonds and rubies bestowed on the adornment of rotten teeth (power), and dirty rags (relics)" made her deride (ridicule) religious superstition and human gullibility (Vienna, 14.IX.1716).
Full of admiration, her first experience of a non-European, non-Christian civilization was Turkey. She was amused by splendid views of Golden Horn from her palace in Pera, the gardens by the river in Adrianople, and the noble architecture of Constantinople. She found more to please in Santa Sophia than in St. Pauls, and also in Turkish dress and furnishings (Adrianople, 1.IV.1717). But more than the monuments of history and attributes of culture, Lady Mary was attracted by the Turkish people and their way of life. She wrote in her letter that "the ruins of Justinian church were little more than a heap of stones" [3, p.128], and she took "more pleasure on looking on Fatima than on the finest piece of sculpture" (Adrianople, 18.IV.1717).
Turkish women in the Letters deserved most heartfelt praise of Mary Montagu. Being hosted repeatedly in their homes, she found the lives of their women not confined in any unpleasant way; their behavior - relaxed and natural. Their apartments were beautifully furnished and surrounded by gardens and fountains, where they sat listening or playing music and seemed to lack nothing. "The houses of the great Turkish lades are kept clean with as much nicety as those in Holland" (To Lady Mar, Pera, Constantinople, 10 March, 1718).
The status accorded to Turkish women impressed her most of all: the fact that they possessed their own money, in some cases, much more than their husbands', and nevertheless, their husbands had to provide them with the richest garments and jewels contradicted the social status of the English women in the 18th century.
As in the attitudes to many social problems the 18th century Britain, the status of women there was characterized by ambivalence of approaches in all spheres of life. The eighteenth century inherited an unfavorable amalgam of attitudes about women: the puritan reformers, and religious fundamentalists encouraged submissiveness in women, passivity, and dependence on men, limited education, a general containment and restriction of the "weaker vessel" [11, p.7]. Depending on class differences, the aristocratic woman led a non-productive life, divorced from the working routine of the community. The first English feminist writer, educationalist Mary Wollstonecraft wrote of the indolent, luxurious life of the aristocratic women to her sisters: "You cannot conceive the dissipated lives the women of quality lead. Five hours do many, I assure you, spend in dressing - without making preparations to bed, washing with Milk of Roses, and etc., and their conversation was only of matrimony and dress" [4, p.187]. Miriam Brody, the researcher of M. Wollstonecraft's works, in her recent writing continued this quotation of Wollstonecraft's in the same style: "What use could these ladies be?- she asks. They were indifferent to the intellectual and moral development of their own children; they cared little for administering to the needs of the suffering poor who existed in appalling conditions around them" [1, p.89].
A married woman in Britain, to the contrary of social laws in Turkey, learned by Mary Montagu, could legally hold no property in her own right, not for that matter claim any
rights over her children. Families had got round these laws for many years; still the woman's dependence on the economic productivity of her husband was becoming more and more manifested in the 18th century [2, p.280].
Living in the European country full of restrictions and prejudice, Lady Mary could not stand, but passionately expressed her attitude to the Turkish women "as the only free people in the Empire" (Adrianople, 1.IV.1717). She had several reasons to make such conclusion. Firstly, she was living in the age when she was not able to establish colonial power over such a powerful state as Turkey. Secondly, in Turkey she was free to give full reign to the romanticism and sensuality in which she revealed, and she didn't suffer from any threat to her self-confidence. She found herself similarly to the ladies of zenana and they didn't seem alien to her. She realized that being evidently excluded from political and social life of the court; they wielded power and influence of the kind she herself had known. In the letter to Abbey Conti (February 1718), she contributes to better understanding of Islamic views concerning the attitude to women: "As women are not capable to manage affairs of state, nor to support the fatigues of war, God has not ordered them to govern or reform the world but he was entrusted them with an office which is not less honorable, even that of multiplying the human race". So the main mission of women - motherhood- she considered equal to governing the world, and was fully excited on learning that 'Mahommed requires of women not to live in such a manner as to become useless to the world, but to employ themselves as much as possible in making little musulmans'. Even the custom of wearing the veil, to her opinion, gave them greater freedom in the society allowing to walk out in the streets without fear of being molested or recognized, particularly, while carrying out secret assignations, as, 'having two muslins, one that covers all her face and another that hides half way down her back and their shapes, 'tis impossible for the most jealous husband to know his wife when he meets her' (Adrianople, 1.IV.1717).
Superiority of Lady Mary as a Western traveler and writer was that she could naturally and instinctively accept the relativity of cultural and moral values. She didn't fetishize the veil of Turkish women as an indicator of Muslim tradition and/or attribute of women's inferiority in the East, as do modern Western feminists in order to excite a passion for reform. In spite of it, she ended her stay in Constantinople by praising its pursuit of "present pleasure" above that of knowledge or worldly achievement. "I allow you to laugh at me, - she ends a letter, - for the sensual declaration in saying that I had rather be a rich effendi with all his ignorance, than Sir Isaac Newton with all his knowledge" (Constantinople, 19.V.1718). That change of her attitude to life appeared not only as a result of the Eastern atmosphere of luxury, freedom and entertainments which she would adopt from this visit. "Pursuit of happiness" and enjoyment was traditional for the18th century aristocratic morals and sexuality norms in Britain; this mode of behavior would follow her later on returning back to Britain, where she, leaving her children, losing interest to the failed husband, would travel to Italy and stay there continuously.
The pursuit of pleasure, leading to happiness, became seen in Enlightenment writers from Locke and Addison to Chesterfield and Bentham, as the behavior dictated by Nature to man. "Pleasure is now, and ought to be your business," -
Chesterfield told his son. These naturalistic and hedonistic assumptions - that Nature had made men follow pleasure, that sex was pleasurable, and that it was natural to follow one's sexual urges - underpinned much Enlightenment thought about sexuality [7, p.133]. In Enlightenment society of Britain where attitude to sexuality was varied, "courtly aristocracy, whose lives were artificial, dissipated and useless, contrasted themselves to the common people, whom they regarded as leading lives dominated by custom and superstition, little better than animals" [10, p.2]. Short review on discussions about the sexuality in the 18th century Britain confirms Lady Mary's background and vision of this question. Her marking out the freedom of the Turkish women was not by chance: they lived in zenana, but in spite of Western conceptions of inferiority of eastern women they "were the freest people in the Empire". Mary Montagu's own revision of views on "pursuit of happiness" was expectable for a woman who felt never happy in her real life. Her marriage with Wortley Montagu showed that her expectations of love were neglected, and the passion had existed only in her imagination.
Psychologists insist that lost causes and unfulfilled dreams in marriage usually are the reflections of the lost childhood. We argue that her unhappy girlhood and marriage did clearly affect her sensuality, led her to somewhat aggressive manner of behavior, which was expressed in her satirical essays and epigrams, independent and truthful way of thinking. Lady Mary wasn't an ordinary woman, but it seems that all her life she bore the scars of dramatic events of her childhood and unlucky marriage. Probably, this laid her disgust for many social pains in her life, one of them that of mercenary marriages: when one of her suitors tried to find out the size of her dowry, she replied: "People in my way are sold like slaves; and I cannot tell what price my master will put on me" [3, p.16].
he was completely against mercenary marriages that were arranged everywhere in Britain and were dealt with planning marriages due to pedigree. So in her next essay on "Feminism", published in a journal called "Common sense", she proposed Ladies to be "virtues of choice, and not beauties by accident" [6, p.418], and pay those Authors with Scorn and Contempt, who, with a Sneer of Affected Admiration would throw you below the Dignity of the Human species" [9, p. X].
That call to British women in the style of her contemporary Mary Wollstonecraft had to challenge to bring them out in self-respect and self-confidence, the qualities, lack of which the British women were living with.
So, in Turkish Letters Lady Mary comparing alien values with her ones, showed a rare ability to see oneself through others' vision. "They believed, - she concludes, - that I was locked up in that machine, and that it was not in my power to open it, which contrivance they attributed to my husband" (Adrianople, 1.IV.1717).
The words I have marked in this sentence completely contradict the views of contemporary western politics, writers and physiologists, who constantly mark out the fettered position of the eastern women, their inferior status in the eastern culture and society. Even this sole expression of Mary Montagu resists the gendered (Orientalist) discourse of the western ideology, and destroys the race and gender stereotypes of it. An eastern woman denotes the western woman her chains, and the latter admits her own weakness and being locked up by the machine of religion, patriarchal ideology and society. Existing in a phallocratic western society the woman
didn't have any power to change anything, to unlock the chains, contrived by the man (husband). We repeatedly witness Lady Mary's truthful description of the attitudes to women in the East and the West, which revealed the preconceived approach of western ideology.
Literature
1. Brody M. Feminist Interpretations on M. Wollstone-craft, 1996.-237 p.
2. Commentaries on the Laws of England. New York, 1847
3. Halsband R. The Life of Lady Montagu. Oxford: Clarend Press, 1956. - 176 p.
4. Kegan P. William Godwin. London: 1876. - 230 p.
5. King-Hele D. Doctor of Revolution, 1977
6. Letters & Works of Lady M. W.Montagu// ed. Lord Whancliffe, London: 1861
7. Letters of the Earl of Chesterfield to His Son// ed. Stra-chey C. 2 vols., London: 1932. -365 p.
8. Manuel F.E. & F.P. Utopian Thought in the Western World. Cambridge: Massachusetts, 1979
9. Montague W. M. Turkish Embassy Letters// ed. Jack M., London: Virago Press, 1994. - 190 p.
10. Sexuality in 18-th century Britain// ed. Paul-Gabriel Bouge. New Jersey: Manchester University Press, Barnes & Noble Books, Totowa, USA,1982
11. Wollstonecraft M. A Vindication of the Rights of Woman// ed. Brody M. London: Penguin Books, 1992. - 332 p.
КОММУНИКАТИВНО-ПРАГМАТИЧЕСКИЕ АСПЕКТЫ ДИАЛОГИЧЕСКОГО ПОВТОРА
В ТЕЛЕВИЗИОННОМ ДИСКУРСЕ
Ормаханова Енлик Нурлановна
Докторант PhD 1 курса, совместной образовательной программы, Института языкознания
им. А. Байтурсынова и КазНУ им.аль-Фараби, Алматы, Казахстан
COMMUNICATIVE-PRAGMA TIC ASPECTS OF DIALOGIC REPETITION ARE IN TELEVISIONAL DISCOURSE
Yenlik Ormakhanova, 1st year PhD student joint educational program, Institute of Linguistics named after A. Baitursinov and Al-Farabi Kazakh National University, Almaty, Kazakhstan
АННОТАЦИЯ
Цель данного исследования заключается в системном описании диалогического повтора в телевизионном дискурсе на основе коммуникативно-прагматического подхода. Особенности диалогического повтора исследованы на материале диалогов, относящихся к разговорному жанру. Источником материала устно продуцируемой (неподготовленной речи) послужили расшифровки записей развлекательно-публицистической программы «Талант-шоу» (2011 г). Результаты, полученные в ходе исследования, дают комплексное описание диалогического повтора как средства организации речевого взаимодействия, позволяют углубленно изучить закономерности речевого взаимодействия и способы регулирования диалогической интеракции. Проведенное исследование вносит определенный вклад в теорию межличностной и речевой коммуникации.
Ключевые слова: повтор, телевизионный дискурс, речевая коммуникация
ABSTRACT
The aim of the present study is to provide systematic description of dialogical repetition on the basis of communicative and pragmatic approach. The peculiarities of dialogic repetition are investigated on the basis of the materials of the dialogues referring to colloquial genre. The source of the orally produced (unprepared) speech are the decoded scripts of entertaining feature program 'Talent Show' (2011). The results obtained during the research provide complex description of dialogic repetition as a means of spoken interaction organization, provide an opportunity for thorough study of spoken interaction patterns and regulating methods of dialogic interaction. The study makes certain contribution to the theory of interpersonal and spoken communication.
Keywords: repetition, televisional discourse, speech communication
В телевизионном дискурсе одним из наиболее частых и значимых языковых явлений, встречающихся в речевой деятельности людей, является повтор. В лингвистике повторы принято называть репризами. Репризы проявляются на всех языковых уровнях: морфологическом, фонетическом, лексическом, синтаксическом, семантическом [1,с. 227]. В масс-медийном дискурсе повтор выражает ряд функций. Необходимо учесть, что повтор следует отличать от тавтологии. Повтор может стать стилистическим приёмом, усиливающим выразительность речи. Поэтому повторы, применяющиеся в телевизионном дискурсе, не всегда свидетельствует о стилистической беспомощности реципиента. В статье анализируются
повторы на коммуникативно-прагматическом уровне. Автор сделал попытку исследовать материалы расшифровки видеозаписей развлекательно-публицистической программы «Талант-шоу» (2011 г).
В 20-е гг. прошлого века советский лингвист В.М. Жирмунский впервые обратил внимание на явление повтора. Он связывал это понятие с выявлением структуры текста. За основу определения понятия повтора традиционно принимают мнение Т.В. Харламовой, согласно которому под повтором понимается стилистический прием наименования ранее указанного в определенном контексте денотата - лица, предмета, качества, действия [5,с. 299].
