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3SOCIO-PSYCHO-LINGUISTIC APPROACH IN THE RESEARCH OF RELIGIOUS LANGUAGE CONSCIOUSNESS OF ORTHODOX CHRISTIANS AND MUSLIMS OF THE REPUBLIC OF BASHKORTOSTAN
Abstract
The article deals with the description of the functioning specific of religious component of the word meaning in linguistic consciousness of representatives of Christian (Orthodox) and Islamic (Muslim) religions in the Republic of Bashkortostan (RB). The authors of the articled call attention to socio-psycholinguistic presentation of religious component of the word meaning backed with the data of the associative experiment, and also with the use of the results of sociologic inquires and population census (PS-2010) they characterize the tendencies of religious and national identity of a person in the modern multi-confessional and multi-linguistic conditions of the republic. The considered terms are objectively located in the relations of crossing or involvement one into the other because the representatives of Turkic-language and Russian-language ethnos can act as bearers of both national cultures and /or Islamic / Christian religions, but under the condition of multilingualism bi-/poly-languages or mono-language speakers can refer themselves with the culture and / or the religion of the definite ethnos, but often they are tolerant to such surrounding attributes.
Keywords
word-image, confessional identity, religious identity, religious knowledge, cognition, religious meaning, religious component, religious linguistic consciousness, socio-psycho-linguistic, linguistic consciousness
AUTHORS
Elvina A. Salikhova
Doctor of Philological Sciences, Associate Professor, Department of Language Communication and Phsycholinguistic Ufa State Aviation Technical University. 12, Karl Marx St., Ufa, 450008, Russia
E-mail: Salelah12@yandex.ru
Yuliya R. Mursalimova
Teacher of Language Communication and Psycholinguistics Chair of General Science Faculty, Ufa State Aviation Technical University.
12, Karl Marx St., Ufa, 450008, Russia E-mail: Ishmakova1@yandex.ru
The research goal is the description of the religious component of linguistic world-image of Orthodox and Muslims whose integration in the end of 1990s and the beginning of "the 00s" of Russian national making was accompanied by complex and contradictory processes on the base of their saving of religious identity in the republic. The language and the religion are two structurally different world images and they have different content (world-knowledge) both in volume and nature of information making up this knowledge and in its role and place in public consciousness (Mechkovskaya, 1998). The language and the religion are the ways of knowledge forming and existing,
62 Modern European Researches No 5 / 2017 and "summation of this knowledge about the reality formed in public (individual, group) consciousness" represents world-image, including linguistic one (Salikhova, 2012). There is something unique for every person in individual world-image.
The results of associative experiments (AE) allow to reconstruct the specificity of actualizing of psychological word meaning (hereinafter - WM) in individual linguistic consciousness. Such approach is also advanced for studying of associations for defining religious word-image, when language parceling of the world corresponds with the typology of associative fields (AF) and the structure of associative-verbal chain in total. Objective description of a religious person's world-image is considered to be the following logical sequence of the components: "religious learning - world-image of a believer - linguistic word image of a believer - speech realization" (Mursalimova, 2012 a). Applying experimental methods, there was an attempt to show mutual influence of religious and linguistic world-images by revealing and partitive description of religious component of WM defined by us as the content of the word reflected in individual consciousness and mystical viewpoints based on the belief in supernatural forces and creatures (gods, spirits) fixed in it.
The demand for investigations of subject matter of that kind is explained by the combining of the opportunities of socio-linguistic and psycho-linguistic paradigms in the solving of questions connected with the verbalization of religious component of WM. The paradigm is understood by us as a scientific theory embodied in the system of notions expressing significant features of the reality; the original conceptual scheme, model of defining the problem and its solutions. We emanate from the fact that the mentioned paradigms have similar theoretic-methodic arsenal of studying the specificity of religious linguistic consciousness of Orthodox and Muslims living in RB, and it provides relevance and necessity of the chosen research work. The use of designated definitions and instruments is appropriate to the analyzed material, and it is compatible and responds the modern level of linguistic analysis.
Applying experimental methods there was made an attempt to show mutual influence of religious and linguistic world-images by revealing and partitive description of religious component of WM, defined by us as the content of the word, reflected in individual consciousness and mystical viewpoints, based on the belief in supernatural forces and creatures (gods, spirits) fixed in it. We suppose that ethno-linguistic and linguo-confessional space consists of linguistic and non-linguistic zones objectivized in speech activity of a person (Salikhova, 2015; 2016): in 1) psychological one (the zone of ethnic self-consciousness); 2) socio-psycholinguistic one (of verbal and cogitative orientation in microsociety); 3) zone of material objects (of denotant component);
4) cognitive one (of summation of beliefs, cognitive stereotypes and concepts);
5) verbal-significative one (of sights and meanings known by representatives of the confession). We examine and describe the speech of bi - /tri - linguistic religious individual through the perception and reflection of the national world-image, and his/her religious views and values.
When studying the influence of social identity (religious, national, aging, gender ones, etc.,) on the speech activity, it can't be examined se parately from the other identities connected with it, and it is also necessary not to miss the context of interaction as the interpretation of the speech in a correct way is possible only in communicative situation. Socio-psycholinguistic approach in the studying interconnection of categories of an individual nationality and religiousness or ethno-cultural and ethno-confessional belonging of microsociety illustrates the point that individual linguistic consciousness is determined by the summation of extra-linguistic and intra-linguistic factors. In this aspect it is of crucial importance to address to the problem of specificity of an individual religious consciousness for preventing to be influenced by destructive cults, including taking well-
63 Modern European Researches No 5 / 2017 timed preventive measures against impacts of religious-oriented organizations prohibited on RF territory.
The preservation of modern Bashkortostan Muslims and Orthodoxy's religious identities can be judged according to the level of their religious culture. In modern RB "asymmetry of cultures representativeness" is expressed in the prevailing of secular culture presented in an individual consciousness as primary expression of social knowledge. Religious culture acts as "socio-cultural variable quantity" and is formed in the consequence of realized willed personal choice in more or less mature age (Salikhova, 2016). The precise amount of Muslims and Orthodox in the modern RB is unknown because of the absence of data about the population religiousness in the last population censuses (hereinafter - PS-2002, 2010), but sociologists take the view that the reflexing of RB ethnic staff in this materials (Salikhova, 2016; Sociological response to the "national question": an example of the Republic of Bashkortostan, 2012) gives the opportunity theoretically "to set" the upper point of numbers of Islamic and Christian beliefs followers based on the assumption that religious preference of Bashkir and Tatar representatives living in the republic is Islam, but most Russians' - is Orthodox Christianity.
Being a sacral base of cultural tradition the religion acts as one of the ethnic identity elements. When answering the question "What connects you with the people of your nationality most of all?", the most popular replies of Bashkirs, Tatars and Russians of RB were "the language" (72,2%, 66,4% u 65,5% correspondingly), "home land, the territory, the nature" (65,3%, 60% u 56,5%) and "the culture" (55,9%, 51,6% and 43,5%) (Salikhova, 2016). "Religion" as the characteristic of ethnic belonging was given by 1/3 of respondents of dominant nationalities in RB, and "customs, ceremonies" (55,9%, 46,45 u 37,1%) with "historical past" (42,4%, 34% u 37,4%) got almost the same amount of voices [ibidem].
Large scale researches conducted after 90-s of XX century (for example, (Guboglo, 2003), the data of PS- 2010 and also surveillances and psycholinguistic experiments organized by us in 2012-2013 among students of secular and religious educational establishments of RB reveal a new situation in the religious sphere [for more detailed information see: 4,8,9,10]. If in the capitals of 16 RF republics 58% of the youth of autochthonous nationalities and 57% of Russian youth identified themselves as believers, with that the religion became the standard of behavior for the part of them (according to M.N. Guboglo), then there are almost no atheists among modern young population independently of its national belonging (Salikhova, 2016).
Scientific investigations conducted in the republic in 2011 by Institute of social-political and legislative researches of RB together with Institute of RAS sociology determine the religious world-image in the following way: 52,2% from the total of respondents called themselves as Muslims, 39,5 - as Orthodox, and the rest 8,3 did not define their religious identity. The amount of Muslims and Orthodox was almost equal in the capital - in Ufa city (44,5% u 43,4%), in other cities of RB - (45,7% u 46,8%), but there were twice as many Muslims among citizens of the village - 63,4% of them comparing with 30,1 of Orthodox. According to PC-2010 92,4% of surveilled Bashkirs and 86,7% of Tatars considered Islam as their religion. The amount of village citizens referring themselves to Muslims consisted inside sampling 46,8%, those who live in Ufa -21,9% and those living in other RB cities - 31,3%. Among Islam-oriented people women amounted 53%, men -51%, 16,2% of them had diploma of higher education, 9,7% had incomplete higher education. The amount of people having got secondary professional education- 52,2% prevailed among them; the number of those who had secondary education was also great - 21,9%. In accordance with age group the Muslims were apportioned quite evenly: in the range from 23,5% of 45-54 age group to 8,7% of 65 and older age group (Guboglo, 2003).
Traditionally, the notion "religiousness" is interpreted as the system evaluated through the detaching of several analysis axes: such characteristics as acceptance and preservation of religious beliefs, ceremonial component, personal religious experience, the knowledge about the faith and religious doctrines, the demonstration of the belief in everyday life and the like are thought to be important (Glock, 1996). Accepting the positive role of religion in moral-ethical general state, most of Muslim respondents (60,8% of Bashkirs and 70,8% of Tatars) meant the religion in a wide world meaning: as "one of the form of public consciousness". Religion is the foundational factor of ethnical identification, but collective faith can become the symbol of group solidarity. According to the population enquiry of 2011, the strong feeling of the religious group immersiveness is shared by more than 40% of Russians and Tatars of RB (45,5% and 42,4% correspondingly) and 52,3% of Bashkirs (when answering the question - "Who can you say - "it is us" about"?) (Sociological response to the "national question": an example of the Republic of Bashkortostan, 2012). Enquired Muslims appreciate the role of Orthodox Christianity highly: positively - 36,8% of Bashkirs and 44,3% of Tatars. Among negative responds only the attitude to paganism can be detached: 15,6% of Bashkirs and 13,8% of Tatars spoke out negatively about this kind of religious consciousness. The results of the enquiry reflex not only the high level of Muslims' tolerance toward people of another religious culture, but show "the process of secularization having subdued confessional personality's worldview attitudes to its laws" (Ufimtseva, 1986).
Worldview confessional identity intends absolute "strong belief" and the belief in the existence of the God which can be possessed not by everyone having ethno-confessional identity and the amount of the latter is - 42% in All-Russian scale, 42,4% -48,3 in Bashkir republic one (Salikhova, 2016; Public 0pinion-2009, 139-141; Sociological response to the "national question": an example of the Republic of Bashkortostan, 90-91).
Besides that, the proportion of people with formed worldview identity in different ethno-confessional groups is almost equal. From 95 surveyed in 2012 I-II year students of technical specialties of Ufa state aircraft technical university and IV year students of Russian and Bashkir-Russian departments of philological faculty of Neftekamsk affiliate of Bashkir state university on the question "Do you believe in a God?" 61 (or 64%) answered positively, 1 (0,01%) - negatively, 13 (14%) - admitted his existence, 16 (17%) - rather believed than did not, 2 (0,02%) -vice versa, rather didn't believe than did, u 2 of them had some doubts. In addition, 6 respondents had never visited churches, mosques, etc., 27 - visited but seldom, 13 - had been there once, 2- had never been and were not going, 5 - went there every religious holiday, 1 refused to answer, and only 2 participants went there at least once in a month. 64 students (67%) referred themselves to Islamic religion, 26 (27%) - to Christianity, 2 - proved to be pagans and 3 of them were atheists. 43 from 95 students referred themselves to Tatars, 20 - to Bashkirs, 21 - to Russians, b - to Maries, Estonians and Udmurts, one student didn't define and identified himself both to Bashkirs and Russians; 6 participants refused to class themselves to any nationality (Mursalimova, 2012a).
The correspondence of informants' responds with their survey information allows to educe the tendency to relative correlation of their belonging to this or that religious group with national identity of a believer. Questionnaires detect that the process of ethno-confessional identity development surpasses the temps of the formation of confessional identity as a world-viewing one. The number of respondents identifying themselves with this or that religious tradition - believers - is much more than observing believers - religious people who is ready to abide norms and rules of behavior mandated by the confession (Yunusova, 2007). Occasionally, we should mention the conditionally of comparing the religiousness of two considered confessions by force of their different
65 Modern European Researches No 5 / 2017 requirements to religious behavior (for example, different mandates of Islam and Christianity to invocation: so, praying Namaz requires greater self-discipline than less formal Christian praying, although nonscheduled, spontaneous oration to the God is presented in both religions (Guzelbaeva, 2013).
Socio-psycholinguistic researches devoted to the questions of the connection between language, ethos and religion give the idea about considerable variation of meanings, actualized with the perception of language and culture sights traditionally serving the religious sphere. There is the common tendency to the shifting of symbolic sacred component meaning from the center to periphery. Since interpretation of the content of this or that WM (wider - of a sight) is performed on the base of a person's formed conceptual system that necessarily includes common-cultural invariant, it makes sense to turn to the question about common-cultural determinants of reproduced individual meaning. It fixes in individual memory as one of the association that in future can become the basis of the incentive for another activity and provides the entrance of a speaker or hearer beyond directly communicated and perceived information; it can be defined as "motivation-determined way of receiving psychological meaning" (Salikhova, 2012).
Language is the main way of forming and existing of knowledge (including religious one) of a person with one of its main unit - a word - that is a means of access to individual multiple l knowledge and that has a meaning expressed in it. Deflecting through individual viewing the word meaning "gives an opportunity in individual world -view to display a fragment identified on different levels of recognition as holistic, more or less generalized or specific situation, with its necessary components providing actualization of inference knowledge" (Zalevskaya,1992).
The meaning of religious words is the key for understanding their function in formation of an individual religious views and behavior. Due to social inhomogeneity, in principle psychological (associative) meaning can't be the same for every member of a society. The world and associated with it sensible groups components undergo unconscious processes of analysis, synthesis and comparison or classification, and they interact with the products of impressions perceived before. Verbal associations are considered as forms of language fixation of people's knowledge including religious one. Psychological WM is understood by us as "inner form" of a word which on psychoverbal level in consciousness of representatives of definite national-cultural and / or religious community evokes a certain minimum of cognate associative reactions for a number of features (internal ones - of perceptional cognitive, affective character and external ones - verbal, situational), as ability to formation of "mental structures integrating the experience of association with a definite culture-specific element" (Salikhova, 2012).
"Inner form of the word .... includes into connotation" that in a general sense "elaborates object-conceptual and grammar meaning of a linguistic unit and gives expressive function to it on the base of the data correlated with empirical, cultural-historic, worldview knowledge of this language speakers"; in a strict sense -"the component of the meaning, .acting in the secondary for it function of denomination and which, being used in the speech, fills up its objective meaning with associative-figurative imaging about designated culture-specific element." (Salikhova, 2012). Supposing that associative-figurative and emotional-expressive elements revealed during the analysis of the results of a free AE to describe religious component of WM make up connotative part of psychological WM, we want to demonstrate separate fragments of material obtained from 100 examinees - students of full-time department of Russian Islamic University, part -time students of the mosque-madrassah "Lyalya - Tyulpan" (Ufa) and 75 students of theological classes of Ufa Eparchy (Mursalimova, 2012 а,в).
As the material of AE we chose the following purposefully selected 17 words-stimuli (S), seven of which had religious connotation: PECCANT, GOD, RELIGION, SAINT, TO PRAY, TEMPLE and FAITH (in Russian the word is also used for feminine name), the rest -TO GIVE, HOLIDAY, TO READ, LOVE (also used for feminine name), ANCIENT, SCIENCE, A BOOK, NONEARTHLY, DIRTY, SOUL - were used for weakening the notional interference at perceiving the words by examinees, for this purpose the semantic combinations of words were splitted and lexical items were given separately from each other. The language of the responses was not restricted. The most complicated for analysis units are those which belong to abstract and spiritual concepts, because of their blurred and subjective character of nature, defining dictionaries fix only the most common features, but language speakers possess them unconsciously (cited by: Mursalimova, 20
AFs of original S formed due to a combination of the obtained responses are of interest not only from the viewpoint of analysis of lexical-semantical and figurative content but of the specific of WM variation in individual consciousness of examinees, of religious knowledge deflection in single responses and groups of elements connected thematically. To illustrate the investigative algorithm used by us while descripting AF of stimuli, let's examine the specificity of lexical content of several ones. So, in AF of S- FAITH, the most popular responses were - in the God (12%), Islam (10%) u Muslims (5%). 4% of examinees wrote: in Allah; in Аllah the King of Heaven; and 3% responded Аllah. Among single responses, demonstrating religious knowledge, were revealed: in only Allah; Only Allah; to trust to Аllah; the love to Allah; in the God's oneness; religion; a Muslim; serving to the King of Heaven; in the King of Heaven.
The most popular response of Orthodox confession representatives was Hope (12%), followed by the reactions: in the God (10%), Hope, Love (8%), orthodox (5%) and Christianity (3%). Among single responses containing religious component there were: Faith in the God is much to be desired; Soul, Flying to the God; the Lord; The serving; The religion in Christ; the God; Orthodoxy; Iconostasis; In the name of the Father, of the Son, and of the Holy Spirit; Of a man in the God; Godly veracity; Christ's Orthodoxy; Happiness in Christ; Christian one; and Godhood.
Such comparisons must be aimed not only at establishing religious specificity of speech behavior of contacting individuals and confessional groups, but at explaining the grounds for mutual understanding and contradictions in interreligious communication. Means and forms of the latter can be revealed by detailed examining the roles of features in the processes of identification of the perceived WM. In this case it is important to trace how one and the same word is able "to infer" on different "knowledge frames" and with having the common knowledge frames in the conditions of interreligious contacts - on the specific content of these or those slots with patterns typical for every religious culture of features holders in combination with the corresponding emotional-evaluative experiences.
In spite of the fact that the representatives of the considered confessions have common frames of religious knowledge as a certain "universal" fundament cementing faith in the God and mandating the main principles of the religious doctrine, the peculiarities of the patterns for every religious culture with account of the emotional-evaluative feelings and the prior experience (Allah, Christ's Orthodox, etc.,) are clearly traced.
On the formal-structural level the religious specificity is expressed in changing of the inner context of S identification through the violation of religious and non-religious components correlation and this causes modification of S meaning. As the result the given S can both lose the ability to serve as a proper means of appellation to the religious knowledge as the component of a person consciousness
67 Modern European Researches No 5 / 2017 (girl's name; a beautiful name; Hope (Nadezhda) and Love (Lyubov)) and conversely -obtain semantic specificity consisting in detachment and fixation more cultural relevant S features, determining their top-priority actualization in the process of meaning formation and, correspondingly, different localization of the meanings in the conceptual system of different religious cultures bearers (in God's oneness; the serving to the King of Heaven; soul flying to the God; In the name of the Father, of the Son, and of the Holy Spirit; Of a man in the God; Godly veracity; Christ's Orthodoxy; Happiness in Christ; Christian one; and Godhood).
There is the confirmed assumption about the presence of a separate sphere of values, as ideal in all relations, in religious culture (for more detailed information see: (Salikhova, Mursalimova, 2013). The theoretical ground for such premise was the viewpoint that the linguistic context is able to reflex that fragment of an individual conceptual system which is actualized when perceiving the original S in a more complete way. There appears an opportunity of establishing potential possibility of actualizing a certain sacral content of the meaning through the revealing of potential link between S and corresponding R in examinees consciousness.
During the analysis of the data some common trends characterizing the lexicon of a "religious" and "believing" person and their religious world-image were determined. Variation in examinee's associative behavior is affected by many factors of extra-linguistic character (age, education level, conscious choice of religious pathway, personal preferences and valuations) and intra-linguistic one (the peculiarities of lexical implementation of conceptual sphere of S and associated with it perception, awareness, realization of separate components). The core of linguistic consciousness of a religious and believing person is made up by R included in the group "Addressee of the action" (to the God; to Allah; to the King of Heaven), peripheral zone is appeared both in typical associations (to Allah; to Jesus Christ; to an icon), and also in unique ones (sounds, tears, sacrament).
In case of expressed instrumental character of religious knowledge, the important connotative elements of WM continue to be relevant. Identification of S defines the deep differences in "localization" of structures being behind the responses in the system of semantic links of a subject's "true-life world". The results of the research show that in the world-viewing of a religious and believing person most religious concepts (THE GOD, FAITH) have stable associative links composing national-cultural and religious specificity of linguistic consciousness. The obtained data confirm that in modern Orthodox and Muslim religious consciousness there saved the elements (fixed in the form of stable R as verbalized parts of the concept) of traditional world-viewing which co-exist with religious valuable viewing (Salikhova, 2016; Salikhova, Mursalimova, 2015).
In modern conditions of RB the religious identity of Orthodox and Muslims is being formed as ethno-confessional by its origin and traditional-cultural by its content. The high rate of their mutual confidence proves that there are tolerant attitudes of the main contacting ethno-confessional groups characterizing the region as unified "Eurasian confessional field" based on the close spiritual traditions of povolzhskyi Muslims and Orthodox. Nevertheless, the modern Bashkortostan Islam is left to be minority because it can't help taking into account the federal context. Ethnic Muslims -Tatars and Bashkirs - are integrated into the Russian society and in its behavioral, socio-cultural, socio-linguistic, communicative structures. The traditions of inter-ethnical and inter-confessional tolerance developed in Ural-Povolzhye also play an important role.
Modelling of verbal behavior of Orthodox and Muslims is realized through the description of speech-behavior markers reflexing the specificity of ethno-linguocultural code. In most general terms it is realization of inter-linguistic borrowings
68 Modern European Researches No 5 / 2017 on all levels of linguistic system. Linguo-ethnical and inter-confessional contacts in RB are characterized by common-linguistic factors, where universals and local phenomena (in summation giving opportunities for mutual enrichment of linguo-ethnical and religious cultures) can be detected.
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