CC BY
24
5. Ожиганова Е.М. Теория поколений Н. Хоува и В. Штрауса. Возможности практического применения. Бизнес-образование в экономике знаний. 2015; № 1 (1): 94 - 97.
6. Ван Х. Групповые характеристики и стратегии идеологического и политического воспитания студентов колледжа «пост-00-х» (Поколение Z) [J]. Теория образования мысли. 2018; № 10: 90.
7. Стеббинс РА. Любители, профессионалы и серьезный досуг. Монреаль: Издательство McGillQueen's University Press, 1992.
8. Петрова М.Е. Особенности досуговой жизнедеятельности студентов: социологический анализ. Сервис plus. 2011; № 3: 43 - 48.
9. Сурова Е.Э., Бутонова Н.В. Досуговые практики в пространстве повседневности. Вестник Санкт-Петербургского университета. Серия 6: Философия. Культурология. Политология. Право. Международные отношения. 2014; № 2: 53 - 60.
10. Какие внедорожники лучше по цене при бюджете более 60 000. Сегодняшние заголовки. 2021. Available at: https://www.toutiao.com/article/6980896102790890020/
11. Занятия спортом и фитнесом - новая летняя экономическая горячая точка. Новости Китая. 2021. Available at: http://www.chinanews.com.cn/gn/2021/07-12/9517679. shtml
References
1. Zvereva E.A. Osobennosti mediapotrebleniya "pokoleniya y" i "pokoleniya Z". Social'no-guтanitarnye znaniya. 2018; № 8: 205 - 216.
2. Zhurnalistika sfery dosuga: uchebnoe posobie. Sankt-Peterburg: Vysshaya shkola zhurnalistiki i massovyh kommunikacij, 2012.
3. Gavra D.P. Osnovy teorii^^unika^i: uchebnik. Moskva: Izdatel'stvo Yurajt, 2020.
4. Balmaeva S.D., Shlegel' E.V. Kul'turnye navyki rossijskogo «Pokoleniya z». Yaroslavskijpedagogicheskij vestnik. 2019; № 4 (109): 219 - 224.
5. Ozhiganova E.M. Teoriya pokolenij N. Houva i V. Shtrausa. Vozmozhnosti prakticheskogo primeneniya. Biznes-obrazovanie v 'ekonornikeznanij. 2015; № 1 (1): 94 - 97.
6. Van H. Gruppovye harakteristiki i strategii ideologicheskogo i politicheskogo vospitaniya studentov kolledzha «post-00-h» (Pokolenie Z) [J]. Teoriya obrazovaniya тузИ. 2018; № 10: 90.
7. Stebbins R.A. Lyubiteli, professionaly iser'eznyjdosug. Monreal': Izdatel'stvo McGillQueen's University Press, 1992.
8. Petrova M.E. Osobennosti dosugovoj zhiznedeyatel'nosti studentov: sociologicheskij analiz. Servis plus. 2011; № 3: 43 - 48.
9. Surova E.'E., Butonova N.V. Dosugovye praktiki v prostranstve povsednevnosti. Vestnik Sankt-Peterburgskogo universiteta. Seriya 6: Filosofiya. Kul'turologiya. Politologiya. Pravo. Mezhdunarodnye otnosheniya. 2014; № 2: 53 - 60.
10. Kakie vnedorozhniki luchshe po cene pri byudzhete bolee 60 000. Segodnyashnie zagolovki. 2021. Available at: https://www.toutiao.com/article/6980896102790890020/
11. Zanyatiya sportom i fitnesom - novaya letnyaya 'ekonomicheskaya goryachaya tochka. Novosti Kitaya. 2021. Available at: http://www.chinanews.com.cn/gn/2021/07-12/9517679. shtml
Статья поступила в редакцию 13.05.22
УДК 82
Hadri L., MA student, Department of Linguistics, Peoples' Friendship University of Russia (Moscow, Russia), E-mail: Lina_hadri@yahoo.com
Grigorievna D.E., Cand. of Sciences (Philology), senior lecturer, Department of Foreign Languages, Peoples' Friendship University of Russia (Moscow, Russia),
E-mail: Dmitrieva_eg@pfur.ru
TCKS: THE STRUGGLE OF MULTICULTURALISM AND THE PURSUIT OF IDENTITY. Language acquisition and Identity loss in what is called Third Culture Kids' [1] has been an ongoing topic of interest throughout the years. Linguists and psychologists have been tackling this issue and reaching satisfactory results that show us the flexibility of TCKs' thinking. This paper explores the phenomenon of bilingualism and multilingualism in 'Third Culture Kids' of refugees/immigrants and the repercussion it might have on one's identity following the struggle to find and relate to a specific culture. It aims at pointing out the different language changes Third Culture Kids face and their effect regarding their mental and emotional stability. This research is illustrated by an interview and a questionnaire from two different articles, which were carefully analyzed to demonstrate and explain in depth the fluidity of TCKs. The study is conducted through an observatory, explanatory and analytical approach. The results suggest that TCKs are more apt to learn a foreign language easily and adapt themselves to a new culture but tend to be emotionally drained and unstable due to the different cultural backgrounds they have.
Key words: Identity, TCKs, multiculturalism, refugees, immigrants, multilingualism.
Лина Хадри, студент магистратуры, Российский университет Дружбы народов, г. Москва, E-mail: Lina_hadri@yahoo.com
Е.Г. Дмитриева, канд. филол. наук, доц., Российский университет Дружбы народов, г. Москва, E-mail: Dmitrieva_eg@pfur.ru
ДЕТИ ТРЕТЬЕЙ КУЛЬТУРЫ: БОРЬБА ЗА МУЛЬТИКУЛЬТУРАЛИЗМ И СТРЕМЛЕНИЕ К ИДЕНТИЧНОСТИ
Овладение языком и потеря идентичности у так называемых детей третьей культуры [1] были постоянной темой, вызывающей интерес на протяжении многих лет Лингвисты и психологи занимались этой проблемой и достигли удовлетворительных результатов, которые показывают нам гибкость мышления детей третьей культуры (TCKS). В этой статье исследуется феномен двуязычия и многоязычия у детей третьей культуры - беженцев/иммигрантов - и влияние, которое это может оказать на личность человека, связанного с трудностями поиска общения в определенной культуре. Работа направлена на то, чтобы указать на различные языковые изменения, с которыми сталкиваются дети третьей культуры, и влияние на их психическую и эмоциональную стабильность. Это исследование иллюстрируется интервью и анкетой из двух разных статей, которые были тщательно проанализированы, чтобы продемонстрировать и подробно объяснить причины текучести детей третьей культуры. Это исследование проводится с использованием наблюдательного, объяснительного и аналитического подходов. Результаты показывают, что такие дети третьей культуры более склонны легко изучать иностранный язык и адаптироваться к новой культуре, но, как правило, эмоционально истощены и нестабильны из-за разного культурного происхождения, которое у них есть.
Ключевые слова: идентичность, дети третьей культуры, мультикультурализм, беженцы, иммигранты, многоязычие.
TCKs have always been part of our society, in fact technically, they are part of various societies based on where they have grown up, spent most of their lives in or where they originally come from (passport country). Third culture kids are those who spent a significant part of their developmental years outside their parents' culture. They form relationships to all cultures while not fully belonging to any. However, TCKs accumulate fragments from each culture throughout their lives [1- 22].
TCKs are now a broad and ever-expanding group of people who are often referred to as "global nomads." These people can be children of immigrants, refugees, or expatriates. Of course, there are several advantages to being a TCK, such as the capacity to learn languages, be more open-minded, and be familiar with a wide range of cultures. However, such advantages can lead to trauma, resulting in doubt about where TCKs belong and a divided identity. This is what could lead to their confusion and lack of emotional support, hence identity loss. The assimilation of many languages, lifestyles and let along traditions or cultural practices cause the TCK to be in some way lost. They can adapt to a range of cultures thanks to their cosmopolitan heritage. However, their lack of complete immersion in a single
culture makes it difficult for them to be accepted as a native in their host country. This is problematic because TCKs are unable to properly connect to any culture and identify with a variety of cultures [2]. This article aims at highlighting the many language changes that Third Culture Kids endure, as well as the impact on their identity covering emotional and mental balance that gets disrupted due to their extensive resettlement and migration. Two articles have conducted a specific study which aims at pointing out the various language switching that TCKs go through daily, whether it is with their family, long term friends or classmates/colleagues. The first one conducted a study based of a questionnaire on refugees' and immigrants' children to find out whether the linguistic and cultural background of multilinguals influences their personality profile. The second one conducted a study on refugees' children based of an interview to determine how social and psychological factors such as the sense of belonging, the formation of identity and social experiences can be affected through the different language changes that TCKs go through. This paper analyses both studies thoroughly and compares results from three different perspectives which are cited as follows: fragmented borders, heritage languages
and identity acceptance or rejection to determine the positive and potentially negative or harmful aspects accumulated in their lives.
Fragmented borders:
TCKs show sentiments of rootlessness, alienation, unresolved grief, and uncertainty about their identity [3,4]. This conflict with identity may be a result of TCKs' developing years, which according to Pollock and Van Reken [1] are marked and impacted by two realities: (a) movement and (b) cross-cultural exposure. TCKs endure personal mobility when their parents migrate from one region to another during their formative years, when the foundation for identity is established. They also experience community mobility as various persons move in and out of their life on a regular basis [1]. The case of refugees' children is in fact the most complicated since the main reason that led those TCKs' parents to immigration and settlement in another country is surely related to political factors that could potentially harm them if they stay in their native country. Dewaele & Van Oudenhoven [5] conducted a study on 79 London based TCK teenagers (38 born in England, 41 born outside England), which were given a 'Multicultural personality questionnaire' developed by Van Oudenhoven and Van der Zee [6] to find out whether the linguistic/cultural background of multilinguals has an effect on what they called the 'Big Five' personality dimensions (cultural empathy, open mindedness, emotional stability, flexibility and social initiative). The 79 participants filled a 'sociobi-ographical questionnaire' as well to determine which language they considerate their dominant one. In the MPQ answers varied, some were dominant in their L1, others LX (English) and others were categorized as multidominant (more than one language is considerate dominant). Results showed that Multidominants scored higher on cultural empathy and open mindedness, however they had lower scores on emotional stability compared to participants who were only dominant in one language. This could be due to the fact that participants who had the LX as their dominant language fully adapted and fit into their new culture and L1 participants might still be going into an accumulation process or even find it hard to fit into a new society. As for participants who were categorized as multidominants there are two possibilities; on the one hand it could result in their flexibility and ability to adapt themselves to any culture, hence being able to equally use more than one language. On the other hand, it might be a sense of confusion and alienation, which resulted in indecision as to which language represents them more. As for the sociobiographical questionnaire, it included general questions as well as questions about their dominant language and the following option was noticed to be chosen: 'a combination of the L1 and another language', which could be the L2 or LX. This answer may hint that the TCK does not feel a sense of belonging to a specific culture, hence resulting in a possible unclear identity split between different worlds. In the case of immigrants and refugees, this identity confusion and multilingualism is often linked with colonization, wars and political conflicts. Deleuze and Guattari [7] studied the case of languages and identity in relation to colonization on a specific author 'Franz Kafka' and more specifically his literature. What intrigued them is his mixed identity that was noticeable through his writing because of the different use of languages. Kafka is a Jewish writer who lived in Czechoslovakia when it was occupied by the German forces, which led to his alienation noticeable in his literature through the use of mixed languages (Yiddish, Czech, German) and what is called the Prague German language. Deleuze and Guattari referred to this alienation in his writing as a sense of 'deterritorialization' as they explained:
Kafka marks the impasse that bars access to writing for the Jews of Prague and turns their literature into something impossible—the impossibility of not writing, the impossibility of writing in German, the impossibility of writing otherwise. The impossibility of not writing because national consciousness, uncertain or oppressed, necessarily exists by means of literature. The impossibility of writing other than in German is for the Prague Jews the feeling of an irreducible distance from their primitive Czech territori-ality. And the impossibility of writing in German is the deterritorialization of the German population itself. Deleuze [7, c, 16]
This deterritorialization is also faced by refugees' and immigrants' children who struggle to preserve their heritage culture and languages passed on by their parents. These children as TCKs grow up between two worlds and different cultures. Bloch and Hirsch [8] conducted a study on 45 second generation refugees based in England from which some were from Turkey with Kurdish origins. These specific TCKs already formed a minority in Turkey and were highly discriminated there due to political reasons. Speaking Kurdish was not well perceived, which resulted in having to hide their origins, hence identity in public. Their language was in danger in Turkey and this experience got solidified in England. This constant conflict with heritage languages will be further analyzed in the next section 'heritage languages'.
Heritage Languages:
Heritage languages are part of TCKs' identity, they are what composes their multilingualism and multiculturalism. They are generally spoken at home, however there are differences in terms of household languages, which were partially due to parental language skills, attitudes toward language transmission, and participation in social, community, and neighborhood networks [8]. Some immigrants' children who don't fully master their heritage languages still consider it to be their native language and part of their cultural heritage, but it is also a weaker language when compared to English because some speakers believe they lost parts of it as they grew up [9]. In some cases, parents encourage their children to keep in touch with their heritage culture and language, but in other cases, they don't feel the need to educate their children about their origins because of various reasons such as fear of alienation and rejection from society. Zhang & Slaughter-Defoe [10] conducted a study to investigate the different attitudes
toward heritage language (HL) maintenance among Chinese immigrant parents and their second-generation children. Results showed that the Chinese immigrant parents place a high importance on their HL. Their good feelings regarding their native tongue stem from a variety of sources; some parents see their native tongue as a valuable resource that their children may use to excel academically and in their future careers. Other parents regard their native language as a vital part of their ethnic identity, a legacy that binds second-generation children to their homeland and culture. Others regard the home tongue as an important family bond that strengthens family relationships and promotes family cohesion. As previously mentioned, Bloch and Hirsch [8] conducted a study on 45 UK-born adult children of refugee parents from Kurdish, Vietnamese, and Tamil origins. Their study consisted of an interview focusing on the social and psychological factors such as identity, sense of belonging and social experiences towards their heritage language and culture. Vietnamese participants also spoke mandarin, Cantonese and different Chinese dialects depending on the region their parents come from, Kurds spoke Kurdish and Turkish, hence they were more multilingual and had a much wider cultural background compared to Tamil participants who only had Tamil as a heritage language. The interview showed that Vietnamese kids spoke English (L1) outside their home, but different Chinese dialects and Vietnamese (HL) with their families. Kurdish kids spoke Turkish and Kurdish (HL) with their families and English (L1) outside, whereas Tamil kids spoke English (L1) outside their home and a mixture of Tamil (HL) and English to which they referred to as "Tanglish" with their families. Vietnamese and Kurds were noticed to have a similar case as they both used different languages except English at home. This case as explained previously is due to political reasons that led those families to adapt to another language even in their home country and these families were noticed to be more encouraging in maintaining their heritage languages. In fact, some parents enforced the preservation of heritage languages by either encouraging their children to speak in it or even imposing it to them no matter what their children thought about it. The level of encouragement to which the parents had towards their children depended on the background of the families. Vietnamese were rather encouraged to speak Chinese and Vietnamese inside the household by their parents, in some cases both parents spoke both and in other cases each parent spoke one of them, which resulted in their kids switching from Vietnamese to Chinese or vice versa depending on the parent they were addressing. However, Kurds adopted a different approach to the maintaining of heritage languages, Kurdish parents rather imposed the use of Kurdish inside the household while strictly prohibiting the use of English or even Turkish. This could be due to the intensity of the governmental issues and political affairs that they had to face in their home country. Vietnamese were comfortable speaking Chinese and seemed to fully accept it as part of their culture and identity while Kurds were more sceptic towards Turkish. This could be explained by the fact that Vietnamese learned and spoke Chinese in Vietnam and equally used it with Vietnamese considering it their mother tongue as well. Kurds on the other hand, migrated to Turkey before migrating to England which surely had a psychological and emotional impact on both children and parents. As previously mentioned, Kurds had to hide their heritage language in Turkey due to the several controversies debated within the Turkish political system, which is still present at the time, hence it solidified the parents' will to preserve it as a major part of their identity and a symbol of pride and honor, it defined their self-worth. By doing that those Kurdish parents indeed strengthened their heritage culture but caused an unintentional trauma in their children. Tamil participants claimed that speaking English was highly stimulated by their parents but speaking Tamil wasn't badly perceived as well. Both languages were accepted, and no particular rule was established in the household concerning the language they had to speak. It was also noticed that participants who weren't asked to speak in a specific language or didn't have any conversation with their parents regarding what language they should use happened to have different family matters such as parents being too busy, which resulted in rarely seeing them or parents splitting up. Very few cases were observed in which parents enforced the use of English while completely prohibiting the use of the heritage language. One participant claimed that their parents learned English at a rapid pace when they settled in England, hence they would enforce speaking it around the house as well in order to have their children fit into the British society as much as possible. This might result from the fact that those parents themselves experienced a different treatment when learning English and becoming fluent in it, consequently motivating them to push their children into speaking it to reduce phenomenon such as racial discrimination or bullying. In general, the parents' attitudes towards their heritage language seemed to impact their children and the parents/children relationship also played a big role in the preservation of heritage languages. Some children were left with no other choice than to obey their parents' strict rules without any explanation while others didn't even have 'the talk' to form their own opinion and listen to their parents'. This consequently left a gap in the TCKs mind, heavily affecting their identity as a female Tamil participant claimed that having her parents enforce the use of English rather than her heritage language at home led her to the loss of her roots and resulted in a complete confusion of who she really was. This fragmentation of identity will be further analyzed in the next section.
Identity Acceptance/Rejection:
It is important to note that the multicultural society of England and the language diversity present there also cause the TCKs to question their roots and might lead them to further confusion. Bloch and Hirsch [8] pointed out that in their interview many participants claimed it quite common to unconsciously say some words from another minority language that they potentially acquired while spending time with other immi-
grant/refugees' children. Language diversity in not only caused due to the children's background, but also outside in their host country when interacting with kids from different origins. This results in the unconscious assimilation of languages and dialects which might lead to the adoption of different understandings, mindsets and practices of a different culture as well. Identity here and self-classification is at risk. Identity can be defined a set of hierarchical, multidimensional, ever-changing representations, descriptions, projections, and judgments of oneself and oneself as seen by others [11]. Defined this way, identity is the assimilation of different experiences that will form oneself. However, these experiences are not always positive as society changes and keeps pushing boundaries between natives and immigrants. TCKs refugees and immigrants face a constant conflict between their heritage culture and host country's culture. Here ethnicity plays a big role as it is made up of two fundamental components: identity and culture. Via the formation of identity and culture, individuals and communities strive to solve the problems of ethnic borders and meaning [12]. It is safe to say that ethnicity is more specific than identity; according to the Cambridge dictionary ethnicity consists of "a large group of people who have the same national, racial, or cultural origins." Identity on the other hand is far more complicated; it is related to the psychological state of individuals, their feelings and instincts; how they feel, where do they feel they belong to, and what makes them feel this way. Many factors such as racial discrimination, social inequality, bullying, or family issues experienced in one's developmental years can hinder one's identity development, which could result in its rejection. That's the case for TCK children of refugees and immigrants, they accumulate traumatic experiences during their most impactful period that is 'Adolescence' and forge out of it a fragmented identity. Family, people, school, culture, and history all play a role in forming an adolescent's identity. Economic, political, and social issues all have an impact on adolescent educational, social, and emotional development, therefore cultural and historical settings are especially important [13]. Sadly, due to the availability of negative stereotypes that portray black and brown children as dangerous and destructive to society, new research reveals that racial/ethnic discrimination is a prevalent experience for adolescents of color in schools and other public places [14]. This type of discrimination does only affect black and brown colored individuals, but also Asians and different ethnic groups that are considered a minority. These feelings of discrimination are typically focused on relationships within and between ethnic minority groups rather than on Black/White interactions. Also, the cause of the prejudice is not just from adults toward pupils, but also from classmates. It is also important to point out that racial/ethnic discrimination is not always only based on racial/ethnic groups. Language and immigrant status differences, for example, are also key components of ethnic/racial discrimination in schools [15]. In the interview that Bloch and Hirsch [8] conducted including participants from Tamil, Kurdish and Vietnamese heritage, most of them experienced bullying at school due to their different "exotic" features. Tamil participants explained that they experienced racism at school, as they were called names such as "coconut" representing the fact that they were brown on the outside but white on the inside, hence "whitewashed". Others claimed that because of the bullying and racism at school, they decided to fully repress their heritage language as they thought it would connect them more to London and the British culture as well get along with the other kids, fit in, and be more accepted into the society. Tabbah, Chung & Miranda [16] examined racial discrimination towards Arabs in American schools and they found that out of 50 participants, 31 experienced racial discrimination in school and were called names such as "Muhammed" or "terrorists" even though some of them were not necessarily Muslim. These negative classifications and stereotypes lead adolescents to feel alienated, as if they are a rejected part of society and it will eventually lead most of them to feel the need to change themselves including the way they talk, the way they dress, their specific features related to their heritage country or their surroundings not to attract any unwanted attention and finally be accepted as a 'normal' individual. They will completely repress their origins and 'ethnicity' and psychologically adopt more common ones. Of course, as previously discussed, this can be triggered and encouraged by the parents themselves, in order not to let their child suffer from the consequences of bullying. A Tamil female living in London, whose parents never talked or educated her on her heritage culture and who forbid her to speak in her heritage language from an early age to the point of completely forgetting it when she got older mentioned feeling partially rootless and empty and that this feeling will never cease until she starts learning her heritage language, learns about her heritage culture and fully considers herself part of it [8]. Some cases of identity seeking such as this one also exists, in which TCKs attempt to reconnect to their heritage culture through various ways for examples tattoos; meant to remind them of where they truly come from and be proud of it as well as to represent their mixed identity [17]. In the opposite case, rejection of identity to feel more accepted might lead to an unresolved identity, which will create fragments
Библиографический список / References
or 'identity gaps' which according to Hecht and Jung [18] can be overcome through a process called 'identity negotiation' which itself is connected to different layers that form one's identity (personal, relational, enactment, and communal [19]. The process of identity negotiation is unique to each cultural encounter for TCKs. This may lead individuals to repress their third-culture identity utterly [20], while it might have the opposite effect on others who find it more comforting to withdraw entirely within TCK societies [21].
Conclusion and Discussion:
Nowadays, TCKs are becoming the norm rather than an exception due to globalization [1], however this globalization is not always positive, as TCK refugees or children of immigrants are still exposed to severe racism and bullying, which makes them feel rejected, sad, angry and depressed. Research has indeed shown that that TCK score higher in cultural empathy and flexibility but lower in emotional stability [5] because of their multicultural background. On the contrary of what they usually feel in terms of their identity, when a TCK attains a sense of acceptance and understanding of his/herself, he/she goes from feeling rootless to starting to fully develop different roots, which become clearer and stronger. The writers Deleuze and Guattari coined the term "rhizome", which is a philosophical concept that describes the connections and relationships between objects, cultures, languages and identities. It refers to a root-like relationship. Roots spread underground with no rhyme or reason, beginning or ending. They are scattered. it is in contrast to the concept of a tree, which has a beginning point and then branches out in a predictable manner. A rhizome generates assemblages when contrasted to the relationship between items. An assemblage is a collection and arrangement of items. The rhizome perfectly describes TCKs as a collection of various aspects covering what creates one's identity.
In this paper we have analyzed TCKs' fragmented borders, heritage languages and identity acceptance or rejection and as we have seen, TCKs almost go through a full quest of identity, that could lead to either an acceptance or rejection in which their major appointment is the understanding of their heritage culture. Acceptance of a heritage culture does not necessarily mean the repression of another one, on the contrary; it is the acceptance of being multicultural and collision of two or more cultures. Many factors play a role in TCKs' experiences, the complete repression of their heritage culture from an early age leads them to consider themselves a part of their host country's society, whereas a noticeable bond to their heritage culture might lead them to a feeling of alienation towards society or in some cases, especially during their adolescence, this strengthened preservation of heritage culture leads them to be racially discriminated and bullied by their peers (mostly at school). Certainly, other elements affect this predicament such as their skin color, language proficiency, hairstyle, clothing style ...etc. The parents are also a fundamental part of TCks' psychological development as their attitude towards their original culture defines how their child is going to behave in relation to it. From this research we can list TCKs' positive and negative characteristics as follow:
• Extensive bullying during childhood.
• Unclear and sometimes complex relationship with parents.
• Parents' pressure towards extensive use of the heritage or host country's language.
• Fast adaptation to new cultures.
• Wide knowledge of foreign languages.
• Emotional instability.
• High level of compassion and understanding towards other cultures.
The rejection of one's heritage culture manifested by a full adoption of one's host culture is not necessarily negative since it is a choice. The main important aspect of TCKs' identity development is the ability and freedom to choose the path that comforts them the most as it is in fact the pressure of having to belong somewhere specifically what leads them to potential trauma. TCKs are distinguished by their hybrid identities as they are members of both their home and host cultures, hence this conflict between one's heritage culture and host culture is pointless as a balance is what a TCK ought to seek for.
So far, researchers mostly focused on comparing TCKs to natives of their host country to identify their differences and little study have been dedicated to the TCKs as individuals, their past, heritage language and heritage culture's history (colonization, repression in their own country, coming from a culturally diverse country.etc) which are important and embedded in their parents to be later on distributed to them. With a thorough analysis on these aspects, we can better understand TCKs, as well as their parents' attitudes.
This paper pushes researchers to examine TCKs' history and past before their settlement in a host country to better understand their identity covering emotional and mental balance and to help them their unique skills.
1. Pollock D.C., Van Reken R.E., Pollock M.V. Third Culture Kids: The experience of growing up among worlds: The original, classic book on TCKs. Hachette UK, 2010.
2. Moore A.M., Barker G.G. Confused or multicultural: Third culture individuals' cultural identity. International Journal of Intercultural Relations. 2012; № 36 (4): 553 - 562.
3. Schaetti B.F., Ramsey S.J. The global nomad experience: Living in liminality. 1999. Available at: Retrieved from http://transition-dynamics.com/liminalit
4. Bell-Villada G., Sichel, N. Writing out of limbo: International childhoods, third culture kids and global nomads. Cambridge Scholars Publishing: Tyne UK, 2011.
5. Dewaele J.M., Van Oudenhoven J.P. The effect of multilingualism/multiculturalism on personality: No gain without pain for third culture kids? International Journal of Multilingualism. 2009; № 6 (4): 443 - 459.
6. Van Oudenhoven J.P., Van der Zee K. I. Predicting multicultural effectiveness of international students: The Multicultural Personality Questionnaire. International Journal of Intercultural Relations. 2002; № 26 (6): 679 - 694.
7. Deleuze G., Guattari F. Towards a Minor Literature. University of Minnesota Press, 1986.
8. Bloch A., Hirsch S. "Second generation" refugees and multilingualism: identity, race and language transmission. Ethnic and Racial Studies. 2017; № 40 (14): 2444 - 2462.
9. Montrul S. The acquisition of heritage languages. Cambridge University Press, 2016.
10. Zhang D., Slaughter-Defoe D.T. Language attitudes and heritage language maintenance among Chinese immigrant families in the USA. Language, culture and curriculum. 2009; № 22 (2): 77 - 93.
11. Hornberger N.H., Wang S. C. Who are our heritage language learners?: Identity and biliteracy in heritage language education in the United States. Heritage language education. Routledge, 2017: 3 - 36.
12. Nagel J. Constructing ethnicity: Creating and recreating ethnic identity and culture. Social problems. 1994); № 41 (1): 152 - 176.
13. Ginwright S.A. Peace out to revolution! Activism among African American youth: An argument for radical healing. Young. 2010; № 18 (1): 77 - 96.
14. Nicolas G., Helms J.E., Jernigan M.M., Sass T., Skrzypek A., DeSilva A.M. A conceptual framework for understanding the strengths of Black youths. Journal of Black Psychology. 2008; № 34 (3): 261 - 280.
15. Rosenbloom S.R., Way N. Experiences of discrimination among African American, Asian American, and Latino adolescents in an urban high school. Youth & Society. 2004; № 35 (4): 420 - 451.
16. Tabbah R., Chung J.J., Miranda A.H. Ethnic identity and discrimination: An exploration of the rejection-identification model in Arab American adolescents. Identity. 2016; № 16 (4): 319 - 334.
17. Sims J.P. "It Represents Me:" Tattooing Mixed-Race Identity. Sociological Spectrum. 2018; № 38 (4): 243 - 255.
18. Jung E., Hecht M.L. Elaborating the communication theory of identity: Identity gaps and communication outcomes. Communication quarterly. 2004; № 52 (3): 265 - 283.
19. Hecht M.L., Warren J., Jung E., Krieger J. The communication theory of identity. Theorizing about intercultural communication. 2005: 257 - 278.
20. Smith V.J., Kearney K.S. A Qualitative Exploration of the Repatriation Experiences of US Third Culture Kids in College. Journal of College Student Development. 2016; Vol. 57 (8): 958 - 972.
21. Grimshaw T., Sears C. Where am I from?'Where do I belong?' The negotiation and maintenance of identity by international school students. Journal of Research in International Education. 2008; № 7 (3): 259 - 278.
22. Cambridge Dictionary. (n.d.). Ethnicity. In Cambridgedictionary.com dictionary. Retrieved from ETHNICITY | meaning in the Cambridge English Dictionary. Available at: https:// cambridgedictionary.com/
Статья поступила в редакцию 05.05.22
УДК 811.351.42
Khamzatkhanova M.Kh, postgraduate, Chechen State University (Grozny, Russia), E-mail: uzlipat066@mail.ru
COMPARATIVE ANALYSIS OF PHRASEOLOGICAL UNITS EXPRESSING HUMAN CHARACTER IN CHECHEN AND RUSSIAN LANGUAGES. The article provides a comparative analysis of phraseological units that characterize a person in the Chechen and Russian languages. It is noted that the studied linguistic units are widely used in these languages. The main function is considered to be the function of expressiveness, as well as emotionality, characteristics of individual achievements, social status and much more related to the character of a person. In these languages, phraseological units that form various unities, groups and subgroups that characterize human behavior and actions represent a great variety. There were many Chechen stable combinations that report certain information about a person that does not coincide with Russian phraseological units. There are also Russian phraseological units that define the qualities and behavior of a person that do not coincide with the phraseological units of the Chechen language. As a result of the subject codification of these stable expressions in these languages, three groups are identified: units that negatively evaluate a person; units that positively evaluate a person; units that determine a neutral assessment of a person. The subject range of stable units demonstrating unfavorable qualities and properties of a person includes 6 semantic fields. Phraseological units demonstrating the well-behaved and laudable properties of a person included 3 semantic fields. The field with the semantics "mental abilities" turned out to be the most filled. The subject range of the phraseological units depicting a person's loyalty includes 5 semantic fields. The content of semantic fields turned out to be approximately the same in both languages.
Key words: Chechen language, Russian language, comparative analysis, phraseological units, thematic group, human assessment, qualitative characteristic.
М.Х. Хамзатханоеа, аспирант, Чеченский государственный университет, г. Грозный, Е-mail: uzlipat066@mail.ru
СОПОСТАВИТЕЛЬНЫЙ АНАЛИЗ ФЕ, ВЫРАЖАЮЩИХ ХАРАКТЕР ЧЕЛОВЕКА В ЧЕЧЕНСКОМ И РУССКОМ ЯЗЫКАХ
В статье проводится сопоставительный анализ фразеологизмов, дающих характеристику человека в чеченском и русском языках. Отмечается, что исследуемые единицы широко употребляются в данных языках. Главными считаются функции экспрессивности и эмоциональности, характеристика индивидуальных достижений, социального статуса и многое другое, связанное с характером человека. В данных языках фразеологизмы, образующие различные единства, группы и подгруппы, которые характеризуют поведение и поступки человека, представляют большое разнообразие. Обнаружилось множество чеченских устойчивых сочетаний, которые сообщают те или иные сведения о человеке, не совпадающие с русскими фразеологизмами. Также встречаются и русские фразеологизмы, дающие определение качествам и поведению человека, не совпадающие с фразеологизмами чеченского языка. В результате проведенной предметной кодификации обозначенных устойчивых выражений в данных языках выявлены три группы: ФЕ, отрицательно оценивающие человека; ФЕ, положительно оценивающие человека; ФЕ, определяющие нейтральную оценку человека. В предметный ряд устойчивых единиц, демонстрирующих неблагоприятные качества и свойства человека, вошли 6 семантических полей. Фразеологизмы, демонстрирующие благонравные и похвальные свойства человека, составили 3 семантических поля. Наиболее наполненным оказалось поле с семантикой «умственные способности». В предметный ряд ФЕ, изображающих лояльность человека, вошли 5 семантических полей. Наполняемость семантических полей оказалась примерно одинаковой в обоих языках.
Ключевые слова: чеченский язык, русский язык, сопоставительный анализ, фразеологические единицы, тематическая группа, оценка человека, качественная характеристика.
Актуальность темы обусловлена малоисследованностью фразеологических единиц, изображающих человека, его положительные и негативные свойства, качества, стороны в чеченском и русском языках.
Основная цель заключается в установлении общностей и несоответствий фразеологизмов, демонстрирующих те или иные стороны человека в данных языках, а также показ их смысловых оттенков.
Исходя из поставленной цели, были решены следующие задачи:
- выявлены признаки, свойственные фразеологизмам этих двух языков, определяющих черты человека;
- установлены межъязыковые соответствия и расхождения в сопоставляемых языках.
Научная новизна статьи заключается в том, что в ней впервые проводится контрастивный анализ фразеологизмов, дающих определение качеств, сторон, свойств и решений человека в сопоставляемых языках. Проводится разделение
фразеологических единиц по группам и подгруппам, определяются общности и различия в них.
Теоретическая значимость определяется тем, что работа вносит вклад в чеченскую грамматику, а проведенный анализ ФЕ дает определение специфики применения тех или иных аналогий данных образных выражений в указанных языках.
Практическая значимость работы состоит в том, что представленный материал может использоваться в составлении словарей, в преподавании курсов лексики чеченского и русского языков.
Фразеологические единицы, которые характеризуют человека, являются наиболее многочисленными в обоих языках, отражают аксиологический (ценностный) характер. Главной функцией считается функция экспрессивности, а также эмоциональности, характеристика индивидуальных достижений, социального статуса и многое другое, связанное с характером человека [1-6].
