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ВЕСТН. МОСК. УН-ТА. СЕР. 13. ВОСТОКОВЕДЕНИЕ. 2019. № 3
ЯЗЫКОЗНАНИЕ Fatimabibi N. Daulet
ZOOMORPHIC CULTURE CODES IN THE SEMANTICS
OF CHINESE PHRASEOLOGICAL UNITS
Lomonosov Moscow State University
1, Leninskie Gory, Moscow, 119991
Al-Farabi Kazakh National University
71, al-Farabi Ave., Almaty, Republic of Kazakhstan, 050040
The article is devoted to the ethnocultural functioning specifics of phraseological units with zoomorphic components characterized by a high connotative potential and considered among key sources of the cultural and national heritage of the Chinese nation. It presents linguocultural and semantic properties of the mentioned Chinese phraseological units with zoomorphic components. The author presented ethnocultural functioning specifics of Chinese phraseological units with zoomorphic components and described their linguocultural properties. In addition, the study identified and systematized phraseological units with zoomorphic components, examined their linguocultural properties, discovered the role and dynamics of zoomorphic components in the units under study, characterized semantic properties of phraseological units with zoomorphic components, considered properties of phraseological units with a common seme - zoomorphism.
Key words: linguocultural studies; cultural codes; semantics; zoomorphism; phraseological units.
INTRODUCTION
Presently, interest in dealing with biomorphic studies related to living things and divided into two research directions (phytomorphic (plant images) and zoomorphic (animal images) themes) has become characteristic for the current research paradigm. This research deals with zoomorphic images. At the same time, it is natural to do research in the context of discourse. The latter is correlated with the fact that social relations are expressed in any language in terms of anthropocentric traditional world-
Fatimabibi N. Daulet - PhD in Philology, Acting Professor of the Department of Sinology al-Farabi Kazakh National University (Republic of Kazakhstan), Doctoral student of the Department of Chinese Philology IAAS Lomonosov Moscow State University (e-mail: [email protected]).
view and through studying plant and zoonimic codes for the designation of social relations (biologism)1.
This orientation of modern studies can be explained through the existing trend aimed at expanding the problematic area of research and its interdisciplinarity. In addition, one can observe a renewed interest in the archaic and archetypal foundations of culture, as well as in the typological representation of ancient culture in modern discourse.
Thus, zoomorphism is not just a fact of culture (perceived as a highly specialized subject of culturological studies); it is an interdisciplinary phenomenon reflecting various problems of linguistics, sociology, history and other sciences.
Therefore, the linguocultural and conceptual analysis of linguistic verbalization of zoomorphic codes in phraseology can become a substantial contribution to studying the value-semantic aspects of peoples' mentality. The author of this paper believe that phraseology and the zoomorphic code represent the existing body of knowledge and concepts about the environment and the world that are viewed through the prism of social and emotional experience, as well as through the culture code inherited by man.
Issues related to zoomorphic, phytomorphic and anthropomorphic metaphors became objects of linguistic research quite recently. For example, T. Vershinina (2002), K. Gafarova (2007), K. Biryukov (1990), F. Guketlova (2009), E. Katsitadze (1985), F. Daulet (1999, 2000, 2017, 2018), and other scholars carried out the lexical and semantic analysis of lexemes with zoonym and phytonym components in modern cultural and linguistic discourse.
The above issues were also reflected in a number of Russian linguo-cultural studies, where the most common definition of a culture code was introduced by V. Krasnykh. This researcher views the culture code as some sort of net "spread by culture around the world, dividing, categorizing, structuring and evaluating it"2. M. Pimenova believes that culture codes help native speakers (this refers to various languages) to distinguish "a certain actually or virtually existing object from the general background of such objects, to endue it with both unique and common features"3.
1 EzaovaM.Yu. Linguistic cultural codes in the lexico-semantic field of kinship in the Kabardino-Circassian language // Diploma. 2017. No. 11. Part 3. P. 98.
2 Krasnykh V.V. Ethnopsycholinguistics and linguocultural studies. Moscow: Gnosis, 2002. P. 232.
3 Pimenova M.V. Culture Codes and Classification of Concepts // Language. Text. Discourse: scientific almanac of RALC Stavropol branch. Stavropol, 2007. Issue. 5. P. 85.
R. Frumkina notes that the system of culture codes is based on a person's ability to correlate phenomena from different areas distinguishing their common features. At the same time, emphasizing the important role of language in this process, this researcher asserts the following: "<...> any language adequately serves its culture by providing the speakers with means for expressing culturally significant concepts and relationships"4. V. Krasnykh notes that culture codes form a system of coordinates that contains and defines its standards; these codes also predetermine the metric-reference sphere involved in the structure and evaluation of the material world5. It seems to us, that cultural codes can also be considered as puzzles: "Puzzle is a puzzle game, an unfolding picture, a mosaic. Considering an individual ethnic culture as a large mosaic picture, as a puzzle, various codes in it (somatic, zoomorphic, spiritual, spatial, time-related, etc.) can be considered as large and small pictures; we get a holistic mosaic picture of a certain ethnic culture by 'piecing' them together"6.
METHODS AND MATERIALS
Research material was taken from the personal file of the author containing more than 2,000 language units, which is a purposeful selection of these units with zoomorphic components from monolingual and bilingual lexicographical and phraseological sources.
The mentioned sources included the following dictionaries:
- The Comprehensive Dictionary of Chinese Idioms and Phraseological Units (1992); Sin^in^Si^ - The Comprehensive Dictionary of Chinese Phraseological Units (1995); ^Xin^i^W - The Comprehensive Chinese Dictionary (1986-1993), l^XM^ - ' 'Shuo wenjiezi" - "Explaining Graphs and Analyzing Characters" (2015), ^Xin^in^^ - A Comprehensive Dictionary of Chinese Idioms and other dictionaries.
Theoretical framework of this study is determined by conclusions drawn by foreign researchers, such as A.Vezhbitskaya (1985, 1992, 1996, 1997), G. Lakoff (1980, 1983, 1987), R. Langacker (1987, 1988, 1991), L. Talmy (1983, 1988), as well as by a number of Russian scholars, such as N. Arutyunova (1998, 2003, 2007), V. Telia (1996), V. Maslova (2001), V. Krasnykh (2001, 2002), V. Karasik (2004, 2009, 2010, 2013),
4 Frumkina R.M. Moscow: Academia, 2001. P. 87].
5 Krasnykh V.V. Ibid. P. 234.
6 Daulet F.N. Conceptual analysis of cultural codes in the lexical-semantic system of the Chinese language. Moscow: Triumph, 2019. P. 36.
M. Pimenova (2007), M. Kovshova (2013), A. Karapetiants (1992, 2010), Tan Aoshuang (2012) and others.
In order to describe the internal form of zoomorphisms, the author used the following methods common for cognitive linguistics and lin-guocultural studies:
- description, which involved sampling of Chinese PU with zoomorphic components from the original personal file; semantic definition (when interpreting various meanings of PU with zoomorphic components); classification and linguistic interpretation of the material analyzed and the statistical method (quantitative calculations);
- semantic identification, providing the possibility to identify individual phraseological meaning with the lexical structure;
- cognitive interpretation, which implied the study of meanings expressed in PU with zoomorphic components in parallel with "decoding" of cultural codes contained in PU data;
- etymological approach used to identify primary sources of zoomor-phisms being part of PU as a figurative dominant.
RESULTS
Zoomorphic images have always been present in the culture; they coded cultural features of different epochs, which not only reflected the reality, but also in many ways formed a system of ideas about society and the role of the individual in it. Therefore, understanding the role of zoomorphic images, their use in interpreting certain cultural realities combined with the semantic analysis of their hidden meanings provide comprehensive understanding of interaction between human civilization and nature, make it possible to determine axiological orientations of culture that existed at different stages of its development, and deepen human understanding of linguistic consciousness and its functioning.
Phraseological composition of any language is the most original phenomenon, not only in terms of a system-regular autonomy, but also in terms of the national identity of native speakers expressed through fixed expressions and comparisons7. Fixed phrases, proverbs and sayings most vividly and figuratively show the linguistic worldview of ethnic groups reflecting specific features of their material and spiritual culture. These phrases show what phenomena are regarded as important and meaningful facts. Moreover, the zoomorphic culture code presents an extremely interesting and distinctive language layer that reveals
7 Telia V.N. Russian phraseology. Semantic, pragmatic and linguocultural aspects. Moscow: Languages of Russian culture, 1996. P. 215.
worldview specificity of different people who are different language and culture bearers8.
The latter is determined by the fact that zoonyms are among the oldest vocabulary layers in different languages of the world. In order to characterize human behavior, feelings, appearance, all objects and phenomena of the external world, people resorted to comparison with what was close to them (within their eyesight). Through comparison with various surrounding animals, "homo sapiens" looked at reality and learned about themselves and their roles in it.
Animalistic phraseology (or PU with their core components (zoonyms) constitutes a vast subsystem of the Chinese phraseological system. PU data are of great interest not only in terms of the Chinese language, but also in terms of material and spiritual culture since these units clearly and directly reflect the national identity of this language system through evaluation standards that represent the cultural and information foundation of any language.
Chinese PU, which contain the "encrypted" zoomorphic culture code stimulate the emergence of various images of domestic and wild animals, birds, insects, which in turn represent personality traits and personal qualities.
In this research, we will consider zoomorphic images involving the so-called AS - "Six domesticated livestock and animal species", represented by M- a dog, a cow, Ц - a horse, ^ - a sheep, ^ - a pig and - a chicken.
AS (other titles - Att [liu sheng], Att [liu rao]) - are first mentioned in the following ancient written works:
- "Zuo zhuan" (The Commentary of Zuo)9, "Huai nan zi" (The Writings of the Masters South of the Huai)10, "Zhou li"^4L - Rites of Zhou Dynasty11.
Next, we will present the ethnocultural features of the functioning of Chinese phraseological units withAS - "Six domesticated livestock and animal species" and describe their linguocultural properties in more detail.
8 Stoyanova R.S. The zoomorphic culture code in the semantics of Bulgarian and Russian figurative comparisons. URL: http://download.atlantis-press.com/php/download_ paper.php?id=25879741 (Accessed on: 10/02/2018).
9 Zuo Zhuan. URL: http://guoxue.lishichunqiu.com/jingbu/cqzz/ (Accessed on: 02/02/2018).
10 Huainanzi. URL:http://www.zggdwx.com/huainanzi.html (Accessed on: 03/02/2018)
11 Zhou Li. URL: http://guoxue.lishichunqiu.com/jingbu/zhouli/ (Accessed on: 05/02/2018).
M [gou] ^ [quan] - A Dog
There are two characters in the Chinese language indicating "a dog". These are: M [gou] (widely used) and ^ [quan] (a bookish and emotionally neutral word).
Chinese people love dogs and their everyday life has been closely associated with this animal since ancient times12. Therefore, the first Chinese dictionary «Shuo wen jiezi» (^^M^ - "Explaining Graphs and Analyzing Characters", an early 2nd-century Chinese dictionary from the Han Dynasty) presented this animal in the following way: "Confucius said: the dog barks. Thus, it protects the dwelling of his master"13.
In ancient China, in the area of the modern Gansu province, there was a State of Quanzhong (literally "Dog State"), where the dog was a totem animal - the progenitor of the tribe14. Similarly, there are Yue people in modern Guangdong Province who regard the dog as their ancestor15.
A dog in the Chinese linguistic worldview appears as a symbol of devotion, fidelity and at the same time, it personifies a negative moral character, treachery and insidiousness, ingratitude and uncleanliness (moral and physical).
A positive characteristic, obviously, is connected with the role that was assigned to the dog at the dawn of the human history: during hunting, safeguarding property in dwellings and livestock. Getting food from human hands, dogs faithfully served their masters and forgot about their wild life based on hunting for food.
Negative features of the dog were most likely associated with the development of human society and changes that occurred in the human worldview, human nature, religion and relations.
The image-perceptive characteristics of the dog's zoomorphic code present an associative refinement of its conceptual features. Typically, in order to identify figurative signs of PU with the zoomorphic code, one should consider compatibility characteristics of these linguistic units. Taking a closer look at the Chinese phraseological data, one can notice certain PU, where the character ^ [gou] characterizes not only figurative, but also conceptual and axiological signs of this zoomorphic code.
12 Yang Defeng. Chinese and cultural communication. Beijing: Beijing daxue chubanshe, 2012. P. 29.
13 Shuowen Jiezi. Beijing: Zhongguo shudian, 2015, section "The Dog".
14 Lu Baoyuan. Chinese language and culture of China. Beijing: Huayu jiaoxue chubanshe, 2000. P. 153.
15 Song Zhaolin. The mystery of human culture. Beijing: Tuanjie chubanshe, 2004. P. 24.
Thus, the lexicon-semantic analysis of PU that are presented in phraseological dictionaries showed that dog's image is used to express the following axiological strategies: Toadying and servility, helpfulness: M ftA^ - 'the dog enjoys human protection' - throw aside all restraint under protection of a strong patron; Severe life conditions: -
'beating a dog that has fallen into the water' - to give extra pressure to a person, who already was in a trouble; Low quality: MMA^- - 'this article is like a smelly air from the dog's intestine' - a bad article; Negative moral character: ^MMXMi - 'look at people through the dog's eyes'- to determine one's attitude to people depending on their power and wealth (that is, to be guided by one's own benefit); Perfidy and insidiousness: ^AS - 'allow the dog to enter the village' - to let a bad person enter the house; Ungratefulness: ^RK^fA'h - 'the dog has bitten Liu
Dongbin - not to understand good intentions of the other person' (there is a parable about Liu Dongbin who was a good man and saved the dog, but was bitten by it)16 ; Aggressiveness: 'MMW^A. - 'biting like a rabid dog'; Bad habits: MW^J^W. - 'a dog will not stop eating excrement' (it is difficult to improve a bad person); Relaxed sexual attitudes: ^ - 'old bitch' - a woman of easy virtue.
^ [niu] - A Cow
Ancient Chinese domesticated cattle 7000 years ago, at the time of the Early Neolithic17. It is also known that the ancient Chinese pictographic script (jiaguwen, c. 18th-12th century BC) was recorded on turtle carapaces and ox scapulae18.
Shennong was a deity in Chinese religion, a mythical sage ruler of prehistoric China, the patron of agriculture and medicine with a human face and a bull's head19.
Conceptual analysis of PU with the component ^ [niu] (a cow) revealed a number of figurative characteristics currently being actualized in the Chinese linguistic worldview. The Chinese linguistic consciousness refers to the image of a cow to indicate the following concepts: Inexperience:
16 Lu Dongbin is one of the "Eight Immortals" in Chinese folklore.
17 Liu Shuqin. Totem Myths and the Chinese Traditional Life. Beijing: Renmin chubanshe, 2002. P. 24.
18 He Jiuyin et al. Anthology of Chinese characters. Beijing: Beijing daxue chubanshe, 1995. P. 8.
19 Zhong Jingwen.Anthology of the Chinese rules of etiquette. Anhui: Kexue jishu chubanshe, 1997. P. 25.
- 'a newborn cub is not afraid of tigers'- the more wit, the less courage.; Stupidity: - chin is a seven-stringed
plucked Chinese instrument in some ways similar to the zither) - 'playing chin to a cow (It refers to the scenarios when two parties speak different languages or talk about very different thing); Slowness: - 'a
macaque sat on the clay figure of a bull' - slow career growth; Strength, force and might: - 'the strength of nine bulls and two ti-
gers' - superhuman force; Stubbornness: - 'even nine bulls
cannot budge him' - you will never convince a stubborn person; Sacrifice and reckless parental love: - 'an old cow licks her calf' - spoil
one's children; Difficult living conditions: - 'a horse's life, a
cow's life - bondage, servitude;
In Chinese linguaculture the image of a cow / an ox is often used for grotesque: ^^^ - 'blowing cow leather - to boast; to talk big; ^^fcj - 'swords cut chicken with slaughtered cow knife' - to waste effort on a trifling matter.
^ [ma] - A Horse
^^ [ma shen] - the deity of a horse was among supreme deities in ancient China. The ancient Chinese regularly offered sacrifices to this deity20.
There is a number of PU in modern Chinese associated with^ [ma] (a horse). Conceptual analysis of these units shows the following characteristics: High speed, swiftness: 'K^frP^ - 'to steer a trotter using the whip' - quickly, swiftly; A power: - 'strong warriors and
mighty horses' - strong army; great military power; Diligence, success and prosperity: - I wish you speedy success!; Wealth and
luxury: ^^^^ - 'a beautiful cart and a nice horse'- luxury for show off; Exhaustion, fatigue, tiredness (caused by overwork or old age):^Jfa ^M - 'carts hardly keep going and the horses are exhausted' - get tired of the difficulties of traveling; Tirelessness: - 'like a horse that
gallops without stopping' - without a break, tirelessly, without fatigue.
In addition, horse images are used to indicate the following: Expression of negative human qualities: ^MS - 'a person who slams the croup of a horse' - toady; boot-licker; M^M - 'horse hooves were exposed' (the act of making something known that was secret, or a fact that is made known).
20 Yu Shusheng. The beauty of human culture in Chinese characters. Beijing: Wenhui chubanshe, 2013. P. 201.
^ [yang] - A Sheep / He-sheep
Of all the "six domestic animals", a sheep was extremely important for the ancient Chinese. For example, the ancient Chinese dictionary "Shuowen Jiezi" contains the following observation: AS^^K" -"a sheep is the main food among other domestic animals"21. Chinese characters containing the grapheme ^usually have positive meaning: ^ - beauty, beautiful; ^ - feed; # - kindness; # - a happy sign; # -outlandish, rich, abundant.
Paremiological system of the Chinese language has many examples where sheep images are generally presented in a positive sense. For example: - 'If you want to eat meat,
raise sheep first; if you want to eat, you shouldfarm first'; l&W^^ - 'If you have a flock of sheep, do not afraid of famine' and etc.
Sheep images are used in Chinese PU to standardize certain qualities inherent in human beings. As a rule, it actualizes the following meanings: Harmlessness, passivity, patience: - 'uncover the shoulder and
lead a sheep' - surrender to the mercy of the winner; Innocence, softness, tenderness: - 'like unpainted silk, like a sheep' - about an
honest official; Sacrification: ^^^^ - Scapegoat; Cowardice: ^ - 'Lamb in a tiger's skin' - a cowardly person who outwardly seems menacing; Stupidity: - A monk, looking like a dumb sheep' - a
stupid person; False - 'there is a ram's head on the sign
and canine meat in the shop' - selling one instead of another; Transience of time: ^Wf^ - 'while a scrag end is cooked' - about time that unfolds inconspicuously.
M [zhu] - A Pig/Boar
It is noteworthy that the character M [jia] (a family) consists of two graphemes - "a roof" - ^ and "a pig" - The Chinese oracle bone inscriptions jiaguwen depict a house in the form of a fence and a potbellied pig within this fence22. This illustrates the key role of pigs in the life of ancient Chinese people: pigs were a source of food and served as vehicles. In the same way, pigskin was used to make clothes. Therefore, in the eyes of the ancient Chinese, pigs symbolized fertility and well-being.
Pig images are represented in the paremiological system of the Chinese language as follows: ¡SWS^T - 'Pigs mean wealth, breed
pigs if you want to get rich'; W^B - 'Use
21 He Jiuyin et al. Ibid. P. 281.
22 Yu Shusheng. Ibid. P. 79.
oil to lubricate the axle of your cart; and use money to keep pigs'; WA Wffi^^ - 'If you have a son - let him get education, if you have a land - keep a pig'.
Nevertheless, pig images in Chinese PU (as a rule) express moral and corporal uncleanness and impure motives. Obviously, this is determined by people's perception of a pig as an animal, which is not very clean and eats garbage. Thus, pigs in the Chinese PU represent the following characteristics: Meanness and cunning: - 'mean as a pig, cunning as a dog'- a mean and cunning person; Low intelligence: ^^H - 'pig head' - idiot, fool; Untidiness and dirtiness: MM^ - an untidy woman; Laziness: - as lazy as a pig; Bad company: MM^M -'be friends with a pig and a dog'.
^ j - A Chicken/Cock
In the ancient Chinese cultural tradition the image of (a chicken/ cock) acts as a symbol of fertility and vitality, protector spirit and thauma-turgic power, a symbol of sun and sunlight, a symbol of well-being23.
In ancient China, the post of an official who shouted loudly at dawn before the sacrifice was calledX^A jiren - "cock/chicken-man"24.
The analysis of relevant linguistic material demonstrates that the symbolic image of a chicken / cock in the Chinese worldview contributes to coding of the following meanings: Sun, dawn, early time: Mfe - 'rise at cock-crow'; Fame, supremacy: - 'stand like a
cock standing on one leg' - be above other people, be distinguished; Good news: / I'l 'news from the golden cock' - decree of amnesty; Bad news: - 'cock crows at night' - bad news (news about war);
Fight, battle, call for battle: iM-^^jM-ffi^ - 'pugnacious like a cock'; Pride, arrogance: X^^^E® - 'the chicken is digested, but the mouth is firm' - not to admit one's mistakes; A woman or man of loose morals: - engage in prostitution; Stinginess: - 'an iron cock'- a
very stingy man; Old age, infirmity, powerlessness: - 'chicken
skin and crane (white) hair' - an older adult; - 'there is
no power to tie even a chicken' - a weak and powerless person; Sacrifice and self-sacrifice: - 'kill the chicken in order to warn the mon-
key' - punish someone for edification, - 'marry a cock - obey
the cock' - to put up with a woman's burden.
23 Tang Mei. The symbol of the chicken / cock in folk culture. Journal of Hebei Politechnic University (Social Science Edition). Vol. 6, No. 3, Aug., 2006. P. 72.
24 Ji Ren. URL: http://www.hydcd.com/cd/htm7/ci121747f.htm (Accessed on: 10/02/2018)
DISCUSSION
M.L. Kovshova believes that the ratio of phraseological words-components and cultural codes is "the key link in cultural interpretation", because "it is this procedure that determines decoding of cultural meanings of phraseological units that serve as interpreters of phraseological sign, reconstruct the cultural connotation of phraseology, shape its role as a culture sign"25.
This research was focused on a zoomorphic code. This code is understood as "the totality of culture-related stereotypes about properties, characteristics or behavioral features of animals that act as a source of human comprehension of the world and contain functionally meaningful cultural aspects, in addition to their natural properties"26.
The animal world for many ancient cultures is a symbolic paradigm and a kind of symbolic code of the universe. "Representations of the real abilities of animals in combination with their use in classifications, which represent a way of self-cognition and learning the surrounding nature, create the opportunity for <...> mythological personification of man in nature, for emphasizing one's own unity"27.
In this study, the author focus on animal images, primarily because China almost takes the lead in the world as regards the number of animal species28. In addition, the importance of zoomorphs for traditional Chinese culture is considered as well. This is confirmed by the following facts:
1) In the traditional Chinese concept, AS - "Six domesticated livestock and animal species" represents the prosperity of the family - AS ABA
2) The Chinese traditional calendar (which also includes images of animals) is associated with the natural philosophy29.
3) Zoomorphic symbolism is universal for Chinese traditional fine arts and crafts30.
4) Various dishes of traditional Chinese cuisine have unique names, which go back to animal images: AW [ma yi shang shu] - "ants climb
25 Kovshova M.L. Linguistic and cultural method in phraseology. Cultural Codes. Moscow: Publishing house "Librocom", 2013. P. 234.
26 Krasnykh V.V. Ibid. P. 256.
27 Toporov V.N. Primitive ideas about the world (general view). Essays on the history of natural science knowledge in antiquity. 1982. P. 15.
28 Ganshin G.A., UshakovI.V. China: the economic and geographical view. Moscow: Mysl', 2004. P. 25.
29 Reshetneva U.N. Ethnic features of Chinese proverbs and sayings. Thesis PhD in Philology. Omsk, 2006. P. 46-47.
30 Malyavin V.V Chinese civilization. Moscow: AST; Astrel, 2000. P. 486.
a tree", a Beijing dish of spicy ground beef sauce poured over deep-fried tofu skin; [mao er duo hun tun] - "Cat ears ravioli",
[lti da gun] - "The donkey rolled on the ground", soft layered sweet roll; №№ [Gui fei ji] - "Royal Chicken", [Sun wu
kong luan gun da si zhu ba jie] - "Sun Wukong (monkey) scored to death Jubatse (pig), fried pork with bean sprouts31.
5) Traditional Chinese costumes are associated with images of animals and their symbols; birds also served as rank marks for Chinese civil officials, and images of predatory animals were signs of differences between military officials32.
Thus, the analyzed linguistic material clearly demonstrates that the transition of an image to a symbol gives it semantic depth and perspec-tive33. Consequently, it can be argued that a symbol is an image "taken in the aspect of its sign, and that it is a sign endowed with an organic and inexhaustible multivalued character"34.
N.D. Arutyunova points out that the image serves as the development basis for the symbol and the sign35.
The linguistic material of this study shows that maximum productivity of figurative phraseological meanings is displayed by zoonyms - names of domestic animals and birds: a horse, a cow / ox, a dog, a pig, a chicken, a sheep. These images tahe lead as regards frequency of their use as part of PU. Obviously, in order to characterize human behavior, feelings, appearance, all objects and phenomena of the external world, people resorted to comparison with what was close to them and always with them. Through comparison with the surrounding animals "homo sapiens" may have comprehended reality and themselves.
The linguistic material used in the study clearly shows that the national specifics of phraseology most often retains the phraseological image, which serves as a convincing representation, a kind of "picture", against which people perceive the integral generalized and figurative meaning of PU.
31 Daulet F.N. Chinese worldview across culture and language. Moscow: Triumph, 2018. P. 34.
32 Reshetneva U.N. Op. cit.
33 Bakhtin M.M. On the methodology of humanities. Aesthetics of verbal creativity. 1986. P. 381.
34 Averintsev S.S. Symbol. Short literary encyclopedia. Moscow: Sovetskaya encyclopedia, 1962-1978. Vol. 6: The Tip is "Soviet Russia". P. 378.
35 Arutyunova N.D. Languages and the Human world. Moscow: Yazyki russkoi kul'tury, 1999. P. 388.
Figurative and perceptive characteristics of the language-related zoomorphic code present an associative refinement of their conceptual features. Typically, combined characteristics of these linguistic units are considered in order to identify figurative signs of PU with zoomorphic code. Considering phraseological data of the Chinese language, one can notice that PU, in which zoomorphic components act as a figurative core, characterize not only figurative, but also conceptual and axiologi-cal aspects.
CONCLUSIONS
Linguistic and cultural analysis of linguistic verbalization of zoo-morphic codes in Chinese PU showed that the value-semantic aspect of people's mentality presented a set of systematized knowledge and concepts related to the environment and the world that were viewed through the prism of their social and emotional experience. The results obtained revealed a significant number of zoometaphors inherent exclusively in the Chinese language consciousness. This is determined by the national thinking specifics of this ethnos as well as by the originally developed cultural and linguistic traditions.
Thus, it can be argued that research aimed at "deciphering" the zoo-morphic culture code "inside" the language makes it possible to identify certain standards and stereotypes of linguistic consciousness and the value priorities of the Chinese people.
It seems promising to further study the zoomorphic code and ways of its verbalization in both related and genetically distant languages, in various types of discourse. In addition, the author of this research consider it very promising and relevant that the comparative study and identification of ethnocultural symbols, images, stereotypes and standards be carried out using linguistic materials of different languages with zoomorphic components. Further development of linguocultural comments is necessary to overcome not only language barriers but also the barrier of a fundamentally different mentality in the framework of linguoculturology and cognitive linguistics.
It is also important to consider the paremiological embodiment of the zoomorphic culture code and its connection with anatomical, natural, phytomorphic, somatic, anthropomorphic, and theomorphic and other cultural codes. One should also note the important practical significance of studying translation aspects related to the linguistic manifestation of the zoomorphic cultural code.
ACKNOWLEDGEMENTS
This research was carried out within the framework of the international educational grant "Bolashak" of the President of the Republic of Kazakhstan. The author would like to her sincere gratitude to the Foundation of the First President of the Republic of Kazakhstan for comfortable working conditions and financial support.
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Ф.Н. Даулет
ЗООМОРФНЫЙ КОД КУЛЬТУРЫ В СЕМАНТИКЕ ФРАЗЕОЛОГИЗМОВ КИТАЙСКОГО ЯЗЫКА
Федеральное государственное бюджетное образовательное учреждение высшего образования
«Московский государственный университет имени М.В. Ломоносова» 119991, Москва, Ленинские горы, 1
Казахский национальный университет имени аль-Фараби 050040, Республика Казахстан, Алматы, пр. аль-Фараби, 71
Статья посвящена этнокультурной специфике функционирования фразеологических единиц с зооморфными компонентами, обладающих высоким коннотативным потенциалом и являющихся одним из основных источников культурно-национального наследия китайского народа. В ней представлены лингвокультурологические и семантические свойства упомянутых единиц китайского языка с зооморфными компонентами. Репрезентирована этнокультурная специфика функционирования фразеологических единиц китайского языка с зооморфными компонентами, а также описаны их лингвокультурологические свойства. Кроме того, в статье: выявлены и систематизированы фразеологические единицы с зооморфными компонентами; рассмотрены лингвокультурологические свойства последних; раскрыта роль и динамика зооморфных компонентов
в составе исследуемых единиц; охарактеризованы семантические свойства фразеологических единиц с зооморфными компонентами; рассмотрены свойства фразеологических единиц с общей семой -зооморфизмом.
Ключевые слова: лингвокультурология; коды культуры; семантика; зооморфизм; фразеологические единицы.
Сведения об авторе: Даулет Фатимабиби Ногайкызы - кандидат филологических наук, и.о. профессора кафедры китаеведения КазНУ им. Аль-Фараби (Республика Казахстан), докторант кафедры китайской филологии ИСАА МГУ имени М.В. Ломоносова (e-mail: [email protected]).
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