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Необходимо отметить, что одной из графических особенностей креолизо-ванных текстов на башкирском языке является неиспользование башкирского шрифта, то есть отсутствие в тексте специфических башкирских букв. Вследствие чего возникают определенные трудности в разграничивании башкирского языка от «татарского, что, в свою очередь, требует детального изучения лексического состава высказываний с учетом диалектов и особенностей разговорного башкирского языка, а также проведения анализа основных лексем с учетом некоторых особенностей словообразования в башкирском языке» [1; 2] при условии, что контекст и (или) изобразительная часть не снимают многозначность текста. Также игнорирование башкирского шрифта в креолизованных текстах приводит к наличию в них орфографических и грамматических ошибок. Данная ситуация прямо влияет на общую грамотность коммуникантов интернет-дискурса (на материале башкирского языка), так как замена или пропуск специфических башкирских букв провоцирует нарушение основных норм словообразования и словоизменения башкирского языка, а игнорирование специфических гласных буков приводит к нарушению сингармонизма, присущему башкирской речи и как итог -всех норм орфоэпии башкирского языка. В данном случае принцип как «слышится, так и пишется» работает безотказно как в одну, так и в другую сторону - «как пишется, так и читается», а в дальнейшем - так и произносится.
Таким образом, новые площадки для общения способствуют появлению и распространению новых, порой удобных для пользователей форм коммуникаций, в том числе и с помощью креолизованных текстов. На что указывает большое количество всевозможных стикеров, мэмов и демотиваторов, используемых при общении на страницах башкирских сообществ популярных социальных сетей. Данный вид текста является неотъемлемой частью современного интернет-дискурса, не исключение и башкироязычный интернет-дискурс. Необходимо отметить, что новые формы общения не всегда положительно и конструктивно влияют на язык, о чем свидетельствует наличие большого количества мэмов, сти-керов и демотиваторов, составленных с орфографическими и грамматическими ошибками, а также без использования башкирского шрифта. Большая аудитория социальных сетей, имеющая возможность мгновенной передачи информации, распространяет любой интересующий текст без какой-либо редакции, так как все приложения для общения имеют быстрые функции перепубликации и переадре-
Библиографический список
Рис.4. Мэм (наматериалебашкирскогоязыка) (источник - сервис Яндекс)
сации. В большинстве случаев и площадки для онлайн-общения не предусматривают какого-либо контроля над процессом коммуникации. И, как следствие, интернет-дискурс наполнен ненормативной лексикой, орфографическими и грамматическими ошибками, неологизмами и всевозможными вариантами трансформаций лексем. На «башкироязычных» площадках в популярных социальных сетях пользователи также следуют тенденциям, продиктованным глобальной интернет-коммуникацией, и часто используют мэмы, стикеры и демотиваторы, в том числе составленные с орфографическими и грамматическими ошибками, а также без использования башкирского шрифта, что, в свою очередь, способствует общему снижению грамотности населения. Данная тенденция актуализирует необходимость полного и всестороннего изучения особенностей башкирского интернет-дискурса с применением различных научных подходов: лингвистического, культурологического, этнографического [1], а также с точки зрения сопоставительного анализа заимствований из русского и других языков в башкирскую речь.
1. Байдавлетов А.Ю., Фаткуллина Ф.Г. Функционально-семантические особенности интернет-дискурса на башкирском языке. Мир науки, культуры, образования. 2020; № 4 (83).
2. Искужина Н.Г Языковая ситуация в Республике Башкортостан на современном этапе. Available at: /https://cyberleninka.ru/article/n/yazykovaya-situatsiya-v-respublike-bashkortostan-na-sovremennom-etape-1
3. Байдавлетов А.Ю. Интернет-дискурс как объект лингвистических исследований. Проблемы востоковедения. 2020; № 1 (87).
4. Бугаева И.В. Демотиваторы как новый жанр в интернет-коммуникации: жанровые признаки, функции, структура, стилистика. Available at: www.rastko.rs/filologija/ stil/2011/10Bugaeva.pdf
5. Буторина Е. А поговорить? Интернет как лингвистический феномен. Available at:http://www.gramota.ru
6. Галичкина Е.Н. Компьютерная коммуникация: Лингвистический статус, знакомые средства, жанровое пространство. Волгоград: парадигма, 2012.
7. Фаткуллина Ф.Г Интернет-коммуникация: прагматический и национально-культурный аспект (на материале интернет-мемов). Межкультурная « Интракультурная коммуникация: теория и практика обучения и перевода. Уфа: РИЦ БашГУ, 2014; Т. 2: 228 - 235.
8. Фаткуллина Ф.Г, Морозкина Е.А. Текст в мультимедийном интернет-пространстве. Динамика языковых и культурных процессов в современной России: материалы VI Конгресса РОПРЯЛ. Санкт-Петербург: РОПРЯЛ, 2018; Выпуск 6: 410 - 416.
References
1. Bajdavletov A.Yu., Fatkullina F.G. Funkcional'no-semanticheskie osobennosti internet-diskursa na bashkirskom yazyke. Mir nauki, kultury, obrazovaniya. 2020; № 4 (83).
2. Iskuzhina N.G. Yazykovaya situaciya v Respublike Bashkortostan na sovremennom 'etape. Available at: /https://cyberleninka.ru/article/n/yazykovaya-situatsiya-v-respublike-bashkortostan-na-sovremennom-etape-1
3. Bajdavletov A.Yu. Internet-diskurs kak ob'ekt lingvisticheskih issledovanij. Problemy vostokovedeniya. 2020; № 1 (87).
4. Bugaeva I.V. Demotivatory kaknovyjzhanr v internet-kommunikacii: zhanrovyepriznaki, funkcii, struktura, stilistika. Available at: www.rastko.rs/filologija/stil/2011/10Buga-eva.pdf
5. Butorina E. A pogovorit'? Internet kak lingvisticheskij fenomen. Available at: http://www.gramota.ru
6. Galichkina E.N. Komp'yuternaya kommunikaciya: Lingvisticheskij status, znakomye sredstva, zhanrovoeprostranstvo. Volgograd: paradigma, 2012.
7. Fatkullina F.G. Internet-kommunikaciya: pragmaticheskij i nacional'no-kul'turnyj aspekt (na materiale internet-memov). Mezhkul'turnaya « Intrakul'turnaya kommunikaciya: teoriya ipraktika obucheniya iperevoda. Ufa: RIC BashGU, 2014; T. 2: 228 - 235.
8. Fatkullina F.G., Morozkina E.A. Tekst v mul'timedijnom internet-prostranstve. Dinamika yazykovyh ikulturnyhprocessov vsovremennojRossii: materialy VI Kongressa ROPRYaL. Sankt-Peterburg: ROPRYaL, 2018; Vypusk 6: 410 - 416.
Статья поступила в редакцию 04.03.21
УДК 398
Bekeeva A.M., research associate, G. Tsdasa Institute of Language, Literature and Art, Dagestan Federal Research Center of the Russian Academy of Sciences
(Makhachkala, Russia), E-mail: bekeeva-92@mail.ru
REFLECTION OF THE CONCEPT "HOME" IN KUMYK PROVERBS AND SAYINGS. The article analyzes the paremias of the thematic group "home" in order to reveal the national features of Kumyk proverbs and sayings, as units that describe the national picture of the linguistic and cultural society. The topicality of the study lies in the historical relationship between culture and language, where paremias are units that reflect the psychology of the people, their identity and the peculiarities of imaginative thinking. On the basis of the studied material, it was revealed that a number of proverbs and sayings of the Kumyks have structural and semantic similarities with the paremias of other peoples. The main attention in the conducted research is paid to the thematic diversity of proverbs and sayings with the component "home", where this lexeme is considered not only as the place where a person was born and grew up, but also in the meaning of 'family'. Paremias, which include a mass popular assessment of human behavior and other social phenomena, have not only the function of edifying, but also enriching speech, which undoubtedly gives it a special expressiveness and accuracy.
Key words: language picture, Kumyk paremias, Kumyk oral folk art, lexeme "u'j" (home), spiritual values, linguoculture.
А.М. Бекеева, науч. сотр. Института языка, литературы и искусства имени Г. Цадасы Дагестанского федерального исследовательского центра Российской академии наук, г. Махачкала, E-mail: bekeeva-92@mail.ru
ОТРАЖЕНИЕ КОНЦЕПТА «ДОМ» В КУМЫКСКИХ ПОСЛОВИЦАХ И ПОГОВОРКАХ
В данной статье анализируются паремии тематической группы «дом» с целью раскрытия национальных особенностей кумыкских пословиц и поговорок как единиц, описывающих национальную картину лингвокультурного общества. Актуальность исследования заключается в исторической взаимосвязи культуры и языка, где паремии - это единицы, отражающие психологию народа, его идентичность и особенности образного мышления. На основе изученного материала выявлено, что ряд пословиц и поговорок кумыков имеют структурное и смысловое сходство с паремиями других народов. Основное внимание в проведенном исследовании уделено тематическому разнообразию пословиц и поговорок с компонентом «дом», где данная лексема рассматривается не только как место, где человек родился и вырос, но и в значении «семья». Паремии, заключающие в себе массовую народную оценку поведения человека и иных социальных явлений, имеют не только функцию назидания, но и обогащения речи, что, несомненно, придает ей особую выразительность и меткость.
Ключевые слова: языковая картина, кумыкские паремии, устное народное творчество кумыков, лексема "u'j" (дом), духовные ценности, лингвокультура.
The concept "home" at all times personified reliability and peace, protection and comfort, as well as a place where new families were born, long-term traditions were passed on and folk wisdom were formed. These are proverbs and sayings, short and laconic phrases that contain deep meaning, and even a kind of hints for solving pressing problems. "Throughout its history, each nation accumulates stable and reproducible images of the world for the next generations, which can be traced in customs, traditions, folklore, and stereotypes of the behavior of representatives of the nation. Such structural elements, which categorize knowledge about the surrounding world, form a national picture of the world, which determines the universal vision of reality by all members of a particular ethno-linguistic community" [1, p. 235].
In this article, we will consider figurative sayings with the "home" component based on the material of Kumyk paroemias. In the North Caucasus and Dagestan in particular, the "home" is not a closed territory - representatives of the "Land of Mountains" have been considered a hospitable people since ancient times. The famous poet, publicist, prose writer, interpreter Rasul Gamzatov wrote in his book "My Dagestan" that "there are no guests small or large, important or unimportant. The smallest guest is important to us, because he is a guest. The smallest guest becomes more honorable than the oldest host. Without asking where he is from, we meet the guest on the doorstep, lead him to the front corner closer to the fire, and seat him on pillows" [2, p. 3].
The Kumyk proverb says: "K"onak" atangdan da ullu" [3, p. 288], which means that the status of the guest is higher and more honorable than the father's place in the house. There are widespread paroemias that include the lexemes "home"-"guest": "K"onak" u'jnyu o'ktemligi" [3, p. 287] (The guest is the pride of the house), "U'j esi shat busa, k"onak" da k"uvnak" bolur" [3, p. 432] (If the householder is cheerful, then the guest will be cheerful).
Some researchers argue that the basic concept of «home», which appears in proverbs and sayings, is "a system of coding and transmission of cultural and symbolic information, as a means of reflecting a folk, ethnic worldview" [4]. In Russian, the lexeme "home" means not only 'permanent or temporary housing', but also 'a place where people live united by common interests, living conditions', or 'their housing, as well as family, people living together, their economy' [5, p. 174].
There is an expression that a real man should do three things in his life: build a house, plant a tree and raise a son. Kumyk folklore confirms the idea of the need to take care of nature, create a family and conditions for its living: "U'jnyu barny gyunyu -bar, u'yu yok"nu gyunyu - yok"" (He who has a home [family] has the sun, he who does not have a home [family] does not have [does not see] the sun); "U'j k"urg"an ongar' (The one who built the house will get the benefit); "U'j bar erde suv bar" (Where there is a house, there is water) [3]. Very often in Kumyk proverbs and sayings there are paremias that characterize the owner of the house: "U'j esi u'jnyu g'ajyn bek eter" (The owner of the house will strongly show great care to the house); "U'j esi temtek busa, tyorge chyg"yp olturur" or "U'jnyu avliyasy tyorge chyg"yp olturur" (Only a stupid owner will sit in the place of honor in the house). * According to long-standing Dagestan customs, guests are placed in a place of honor.
The researcher of spiritual literature Kumykov Abusupyan Akamov notes that "Along with the strengthening of the position of Islam in Dagestan in the XIX century, religious themes are increasingly introduced into artistic creativity <...>" [6, p. 6]. Folk traditions also reflect the spiritual interests of the people: proverbs with the lexeme "home" indicate a high attitude towards the canons of Islam: "U'jge ot tyushse de, posag"any suv alsa da, gerti busurman namazyn byolmes" [3, p. 432] (Even if a fire starts in the house, there will be a flood at the doorstep, a true Muslim will not interrupt his prayer).
Turkologist, specialist in the field of folklore of the peoples of the North Caucasus and Russia A.M. Adzhiev notes that according to the results of studies of the Kumyk paremias, "special attention was paid to the creation of a happy, lasting family" [7, p. 400]. According to the scientist, family status played a high role in society due to the fact that in the Republic of Dagestan "not only universal human moral norms affected, but also such factors as the traditional strength of family and clan relations in Dagestan, their relatively less susceptibility to new influences, who did not always contribute to the preservation of the family" [7, p. 400.] Islamic traditions had their influence
on generally accepted foundations and divorce in the family, or the unwillingness to create one, were condemned by society and were considered undesirable: "U'jlenme-gen adam - yarym adam" (A non-family person is an inferior an inferior human being). Aphoristic expression "U'jlenmegen kyujlenmes" means that a family person will never be in a good mood. In the proverb "U'jlengende jylaj, u'jlenmegenche jyrlaj" [3, p. 433] on the contrary, it is said about carefree life before the creation of marriage - "After marriage cries, before [marriage] sings". There are paremias that have a negative connotation to people who are not married, and verbal negatives "soramajlar", "bolmas", focuses the reader's or interlocutor's attention on the main idea:
U'jlenmegenden g'ak"yl soramajlar. - A non-family member is not asked for advice.
U'jlenmegenni yurtu bolmas. - Non-family has no village.
U'yuryu u'j bolmasa, u'jlengende de kyuj bolmas. - If you're not loyal, there's no point in having a family. [3, p. 435].
According to M.A. Rybnikova, "the property of the proverb is polysemy, a typical generalization, a figurative explanation of many similar phenomena. The art of the speaker is to meet and identify a phenomenon, a case, a property, a human act, to characterize it with a proverb, instantly establishing a connection between a particular case and its poetic definition" [8, p. 14]. Proverbs and sayings are folk wisdom, artistically expressed in statements and sharply, aptly characterizing a particular life situation. Their use in speech, gives it a sharpness and a special expressiveness. Kumyk proverbs and sayings with the concept of "home" / "u'j" include expressions with words of the same root as the above. Most often, these are paromias about the residents of the house, their mores, views on life and relationships. For example, it is assumed that a person who finds it difficult to get along with the household is unlikely to be able to get along with members of another society:
U'jde k"yjyshmag"an k"yrda k"yjyshmas. - Who does not get along at home, with outsiders, too, will not find a common language.
U'jde ongmag"an k"yrda (tyshda) da ongmas [9, p. 275]. - Those who are not happy at home will not find happiness outside of it.
U'jdegilege - donguz, k"yrdag"ylag"a - k"omuz. / U'jnyu donguzu, k"yrny homuzu [3, p. 433]. - For domestic pig, for those who are on the street (strangers) -accordion. Here it is meant that he scolds with family members, and is kind and cheerful with strangers.
The proverb "U'jdegiler ne at bulan k"ychyrsa, k"yrdag"ylar sho at bulan chak"y-ryr", emphasizes the role of family members in the formation of personality and further attitude to it in society: "As the home will call, so the name of strangers and call out".
The image of a woman in the paremialogical series with the component «home» outlines her strong and strong-willed character: "U'j etgen de - k"atyngishi, kyul etgen de - k"atyngishi" (And the woman built the house, and the woman burned it". The proverb "U'j uru k"atyngishisiz bolmas" [3, p. 432] indicates that behind the actions of the thief who entered the house, there is certainly a thoughtful and calculating woman.
There are many proverbs and sayings about the role of neighbors in every home. As a rule, these folk tales are also divided into several groups, but the main point is that the presence of friendly neighbors is necessary in everyone's life: "U'j alg"ancha, honshu al. / U'j alg"ancha, er al" [3, p. 432] (Before you take the house, [look] at the neighbors. / Before you buy a house, [look] at the land). At the same time, it is necessary to be careful and prudent, and neighbors can sometimes know more than they should: "U'yungdegi g'alny honshungdan sora" (Find out about the situation in your house from your neighbor), "U'yungdegi g'alny honshungdan sora" (About the prosperity in your home, ask your neighbor).
As we can see, verbs in the composition of paremias are often used in the imperative mood, calling for action. Useful tips and recommendations are also expressed in conditional sentences. "The category of condition is important in proverbs, because the principle of moral law contained in them presupposes a condition. This is the power of moral propositions and advice" [10, p. 138]: "U'yung tar busa da, gyongyung geng bolsun" [3, p. 434] (If your house is small, let your soul be wide). The question of spiritual and material values is not uncommon in Kumyk proverbs and sayings with the lexeme "home" / "u'j", according to which a significant role is played not by a luxurious house, but by the beauty of the soul and the purity of thoughts: "U'yu buzuk" tyuzel-
er - oyu buzuk" tyuzelmes" (For those who have a ruined house, it will be improved, for those whose thoughts are spoiled-no), "U'yune k'arama - kyuyune k'ara" (Don't look at the house, look at the manners) [3, p. 435]. At the same time, we also meet proverbs about poverty:
U'yune k"uturg"an gamishi girse, myuyuzyune ilinmege zaty yok". - If an angry buffalo enters the house, the horn has nothing to catch on.
U'yune k"uturg"an gamish de girmes. - Even an angry buffalo will not enter [his / her] house.
U'jsyuzge k"yz bermesler [3, p. 434]. - The homeless girl will not be given. This means that a person who does not have his own home will not be given a daughter in marriage.
Short moralizations are not only profound, but also easy to remember. "A proverb is inserted into a live speech and stands out sharply in it-stands out with a thought concentrated in an artistic image, stands out with harmony and sonority. A proverb is a work of art, complete in meaning and form. <...> Speaking proverbs does not at all mean owning them in abundance, the main thing is to be able to put them into circulation" [ 8, p. 14.]. The thematic diversity of these folklore formations is limitless and has analogues in several languages at the same time. The statement that it is not necessary to "take out the trash from the hut" in the Kumyk version is presented as follows: "U'jdegi syoznyu k'yrg"a chyg"arma" (The word [spoken] in the walls of the house, do not bear). We also find "U'jnyu syryn halk'g"a yajmas" [3, p. 433] (The secret of the house should not be spread to the people. For example, in the German language, paremia is common "Man wäscht nicht seine schmutzige Wäsche vor allen Leuten", which literally means 'You can't wash dirty laundry in front of all people'. The English equivalents of this expression are the proverbs "It is an ill bird that fouls its own nest", "Bad is the bird that dirties its nest". In Kumyk folklore, there are also paremias that "warn" about the danger of spreading the secret of the family hearth: "U'j artynda k'ulak' bar" [3, p. 432] (Behind the house there is an ear).
U'jde syojlegen syoz de eshikden k"yrg"a chyg"ar. - The word voiced in the house will also go out the door.
U'yume gelip, ashymny ashaj - u'yumden chyg"yp, bashymny ashaj. - Coming to my house, my food eats, leaving the threshold of the house, the head eats [discusses].
In animalistic proverbs with the lexeme "u'j", human vices are ridiculed: "U'j mishikni k"yr mishik k"uvalag"an" (A cat from the street chased away a domestic cat). So it is customary to say, if a person dominates in someone else's house, oppressing the rights of the owner: "U'jde o'sgen buzav o'gyuz bolmas" (A calf that is raised at home will not become a bull). According to Cui Zhengling, "long-term and extensive communication with animals naturally led to the fact that people began to understand their habits, behavior and ways of adapting to life and use ideas about the characteristics and characters of some animals in order to figuratively describe human relationships, characters, denote some social phenomena, indicate similarities with the animals of some people" [11, p. 55]. Thus, the language has many phraseological units, proverbs, sayings and figurative expressions, which include the names of animals.
So, having considered the thematic variety of paremias with the lexeme "u'j" based on the material of Kumyk folklore, we see that the house is not only a material object: «the dwelling is the quintessence of the world mastered by man» [12, p. 3]. The presented units consider the correlation of such concepts as "host - guest", "loneliness - family", "hard work - inactivity", "material good -wealth of the soul" and many others. The paremialogical fund, which includes the components "friend - foe", confirms the popular wisdom about the inviolability of human secrets and the need to protect personal space from the alien and dangerous. The censure of laziness brings up in people the need to act and achieve certain heights: "U'jde olturup mak"tag"andan pajda yok", papahlaryn k"yngyr salyp bashyna" (It's not enough to brag while sitting at home with your hats on). As you know, the papakha is not just a headdress in the Caucasus, it is a matter of pride and honor. Thus, the symbolic meaning of some paremias, including the lexeme "u'j" and related words, reflect both the culture of the people, and its history, and moral foundations.
Библиографический список
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Статья поступила в редакцию 04.03.21
УДК 821.351.32
Bedirkhanov S.A., Cand. of Sciences (Philology), senior research associate, Institute of Language, Literature and Art n.a. G. Tsadasa,
Dagestan Federal Research Center of the Russian Academy of Sciences (Makhachkala, Russia), E-mail: bedirhanov@mail.ru
LANDSCAPE LYRICS BY PAKIZAT FATULLAYEVA. The article examines the artistic features of the landscape lyrics of the Lezghin poetess Pakizat Fatullaeva. The literary processes of the 1970s-1980s are traced, which determined the conditions for the development of poetic art. It is noted that a noticeable phenomenon in the artistic life of the Lezghins was the active participation of women-poetesses in it, as a result, unique, ideally localized fields appear on the ethnopoetic map of the people, representing the deep, sensually emotional foundations of the symbolic picture of the world. In this respect, the creative phenomenon of Pakizat Fatullayeva is of particular interest. Poems dedicated to nature occupy a significant place in the poetess's work. The analysis of these poems show the features of the structure of the ideal projection of the natural world in the landscape lyrics of the famous Lezghin poetess.
Key words: landscape lyrics, Pakizat Fatullaeva, Lezghin poetess, artistic features, 1970-1980s, ideal projection, theme, natural world.
С.А. Бедирханое, канд. филол. наук, ст. науч. сотр. Института языка, литературы и искусства имени Г. Цадасы Дагестанского федерального
исследовательского центра Российской академии наук, г. Махачкала, E-mail: bedirhanov@mail.ru
