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| 451 | This article discusses the derivation of verbs from adjectives in two areally related languages, Hill Mari and Tatar (Mishar dialect). Such verbs in both languages are formed using the suffix -l, which, presumably, was borrowed into Hill Mari from the Turkic languages. In both cases, the suffix derives verbs of several structural types (inchoatives, causatives and unergatives), but the semantic relations between the original stem and the derived verb are not always predicted by the existing theories of the phenomenon. In particular, it is commonly assumed that the adjectives of the so-called open scales derive telic verbs by default, and the adjectives of closed scales derive atelic verbs. We show that this prediction is not always confirmed in the languages in question and present an overview of existing derivational models that differ from each other in terms of semantic relationships between the adjectival stem and the derived verb. Although most deadjectival verbs in Hill Mari and Tatar are expected to form telic verbs with an inchoative component (‘become A’), there are exceptions to this principle in both languages. In Hill Mari, telicity is associated exclusively with the closed scale of an adjective, while in Tatar it also correlates with non-zero change-of-state readings available with some verbs. In addition, in both languages, the unergative model is widely represented by atelic behavior-related verbs (‘behave in a manner associated with A’). We propose that in the latter case, adjectival stems undergo covert substantivization and can be integrated into an unergative structure, which does not violate any principles of known theories and does not require any additional assumptions. This proposal is consistent both with the fact that adjectives forming behavior-related verbs are also widely used as nouns in the languages under consideration, and the scale of an adjective correctly predicts telic properties of a verb. Keywords: Hill Mari, Tatar, derivational morphology, deadjectival verbs, adjectives, aktionsart, event structure | 1196 | |||||
| 452 | In the village of Podgornoye, founded in 1815 in the Andropovsky district of the Stavropol region, 70 descendants of Estonian settlers live to this day, speaking their language in everyday life. Several expeditions were made to this village to describe the dialect comprehensively. We recorded the narrations, songs, stories, and a dictionary of 1869 lexemes from the native speakers of Podgornoe. This dictionary is available on Lingvodok [Dictionary of Estonian dialect p. Podgornoe 2022]. In this article, the first part of this work, an analysis of semantic differences of words from the dialect of Podgornoe village compared with Estonian literary language and Estonian dialects is carried out. In order to classify the semantic differences, Estonian words were selected from 1869 words and sorted into groups. The words that also occur in the literary language are of interest but have different meanings. There were 12 such words. Then the words from the Podgorny dialect were compared with more than 250 Estonian dialects listed in the Dialect Dictionary of Estonian Language [Eesti Murrete Sõnaraamat 1994]. The analysis showed that the vast majority of words (more than 1800) in the Estonian dialect of Podgornoe village have the same meaning as in the written language. Considering that the Estonian inhabitants of Podgornoe were resettled more than 200 years ago, it is obvious that the Estonian written language is quite archaic, and the dialect of the settlers had a small number of innovations, namely eight lexemes whose meaning has no equivalent in other Estonian dialects. In one case, kɨɾ̠ ku 'height,' which occurs in the language of speakers from the village of Podgornoe, is not found in the literary dialect but occurs in both southern and northern dialects and is thus archaic. In three other cases, the innovation occurring in the village of Podgornoe is mentioned only in the northern dialects, and the word l̪ ʲol̪ l̪ us̪ 'madness' only in a dialect in the village of Laius. Keywords: dialects, semantics, toponyms, map analysis, Estonian | 1195 | |||||
| 453 | This corpus-based study is dedicated to the topic of spatial orientation in two genetically unrelated but geographically neighboring languages, Ngnasan and Dolgan. Nganasan belongs to the Northern-Samoyedic branch of the Uralic language family, while Dolgan is a Turkic language. The Dolgans reached the peninsula later than the Nganasan and inhabited rather the eastern part. The goal is to typologically examine the linguistic realization of the directions of the so-called compass orientation. This is a very well-known fact that many indigenous languages, including many languages spoken in Siberia, do not know compass orientation. According to Brown (1983), speakers of many indigenous languages use three or only two cardinal points, however, in many languages, the speakers do not necessarily use the names of the compass direction but apply other concepts for expressing spatial directions. Brown (1983) identifies several sources of lexemes expressing the cardinal points, such as celestial bodies, which is the most often used source. It also occurs in the Samoyedic languages, e.g. in Selkup, but as we will see, not in the closely related Nganasan. Atmospheric features such as wind, seasons, blizzards, or environment- specific features such as a mountain, forest, or tundra can be metaphorically extended, thereby acting as the conceptual source of cardinal directions. The study follows Brown's typologization and tries to classify the results into their typological categories. We will find similarities and differences between the two languages regarding the conceptual sources. Both languages rely on the so-called landmarks for orientation in the surrounding areas, such as tundra, forest, river, or mountain, but beyond that, Nganasan uses other, non-common categories as well. These reflect a connection to their way of life; thus, it can be interpreted as a culture-specific source, which in turn has its origin in the environment. In contrast, the Nganasans do not use rivers as orientation points at all, although they live partly on the same rivers. Also typical only for the Nganasan is the use of atmospheric features a conceptual source. It does not play a role in any way in the Dolgan. Keywords: Nganasan, Dolgan, cognitive linguistics, spatial orientation | 1190 | |||||
| 454 | The paper discusses sociolinguistic aspects of Russian Sign Language (RSL) and attempts to show that the tools used to access the degree of language vitality, which were developed for spoken languages, are not quite suitable to access vitality of sign languages. For example, if to try to assess the vitality of RSL in terms of six-point scale of the “nine factors” system proposed by UNESCO (Language vitality ..., 2003), which is used in the Atlas of Endangered Languages, the assessment of RSL would be no more than 3 points. In other words, RSL would be characterized as an endangered language. It is an unwritten language, mainly used in everyday communication; it exists in the environment of functionally much more powerful spoken Russian; the overwhelming majority of RSL signers are bilinguals, they use spoken Russian, at least in its written form; most deaf children acquire RSL not in the family, from birth, but later in life, at kindergartens or schools; the conditions of RSL acquisition affect the deaf signers’ language proficiency, as well as spoken Russian affects RSL’s lexicon and grammar; RSL still remains insufficiently studied and poorly documented, etc. However, RSL, as a native communication system of the Deaf, based on visual modality, is not only well maintained, but even expands some spheres of use. The main factor, which supports maintenance of RSL and which is not taken into account in the existing tools to access the degree of language vitality is visual modality. The auditory modality is inaccessible or poorly accessible for the deaf, so they can not completely shift to spoken Russian. Visual modality remains the most natural for their communication. In addition, modern technologies and the internet provide much more opportunities for the existence of RSL in this modality and for its development. Keywords: language vitality, sign languages, visual modality | 1185 | |||||
| 455 | The article is devoted to identification aspects of marriage preferences and wedding ceremonialism of descendants of the Belarusian peasants-migrants of the second half of XIX – the beginning of the 20th centuries living in the territory of Siberia and the Far East of Russia. Based on comparison of results of modern field researches in areas of compact living of the migrants and ethnographic descriptions which have been made in places of their exit, the features of preservation and transformation of wedding rituals are considered. The wedding ceremonialism of the Belarusian migrants had an all-Slavic basis and is typologically close to its South Russian and Ukrainian versions. In the territory of Asian Russia, because of close contacts of different groups of migrants, in the first half of the 20th century it is possible to observe examples of synthesis of various local variations of wedding ceremonialism. It is established that the moment of the choice of the marriage partner from the own resettlement group or from an external ethnic environment in many respects defined the further strategy of ethnocultural identity of a family which had an impact on identity of all local community to which it belonged. Transformations of wedding ceremonialism of a certain resettlement group can be considered as the peculiar markers reflecting the processes of assimilation and ethnic integration as well as modernization of its way of life. During the period from the 1920th to the 1940th, despite preservation of a traditional basis of wedding ceremonialism of all East Slavs living in the territory of Siberia and the Far East, its many components began to become simpler or be reduced. During the post-war period, due to arisen demographic crisis, the choice of marriage partners in the ethnocultural principle finally lost its former value. Since 1950-60 the features of wedding ceremonialism which developed in the urban environment have been introduced into villagers. At the same time, at the beginning of the 21st century we can see the nostalgic interest of some people in reconstruction of certain elements of traditional wedding ceremonialism most of which often have the stylized way. Keywords: wedding ceremonialism, marriage preferences, Belarusians in Siberia and in the Far East, peasant migrations, ethnocultural identity, ethnic interactions | 1184 | |||||
| 456 | The article describes the religious vocabulary in Russian Sign Language (RSL). It shows that the effects of visual modality in sign languages, namely iconicity and the use of space, are clearly expressed in RSL religious terms. There is also a clear tendency to distribute the mechanisms of direct iconic representation, visual metonymy, and metaphor to different subgroups of the lexemes studied. Material objects such as priestly vestments and ecclesiastical paraphernalia are primarily described by direct iconic representation. In contrast, religious rituals, denominations, holidays, and some religious and mythological figures are primarily described by visual metonymy, where a sign is based on an iconic representation of one of its visually perceived attributes. The signs whose meaning is in some way related to the concept of spirituality are mainly based on visual metaphor. The influence of the surrounding Russian spoken language is also clearly felt in the religious vocabulary of the RSL. There are different types of borrowings: fingerspelled lexemes, lexicalized fingerspelled lexemes, initialized signs, and replication. A large number of borrowings can be explained both by the complexity of the meanings expressed and by the constant use of sacred texts written in spoken Russian in this domain. At the same time, the article shows the differences between RSL and spoken Russian in the division of the religious semantic domain. Some terms for which there are several words in spoken Russian, differing in subtle nuances of meaning or contexts of use, are expressed with the same sign in RSL. On the other hand, some meanings in RSL are more differentiated than spoken Russian when a Russian word corresponds to several signs that differ in more subtle nuances of meaning or contexts of use. Keywords: Russian Sign Language, religious vocabulary, effects of visual modality, iconicity, metonymy, metaphor, borrowings | 1182 | |||||
| 457 | This paper is the third one within the series of studies devoted to the linguistic situation in the Kolyma-Alazeia tundra, a region of intense ethnic and linguistic contacts, in the late 19th — early 20th centuries. The study focuses on Tundra Yukaghirs and the Tundra Yukaghir language, which was in contact with Chukchi, Even, Yakut and Russian. First, we provide a brief historical review on Yukaghirs in the 17–19th centuries, which shows that the region in question became a contact area only since the 18th century. Then, using the literature on the Yukaghir loanwords and our own field data, we consider the phenomena in Tundra Yukaghir that were caused by the influence of other languages of the Kolyma-Alazeia tundra. This overview displays that the number of lexical borrowings in the modern Yukaghir language is the lowest from Chukchi (less than 5), and comprises about 50 words from Even, more than 60 words from Yakut and, finally, more than 150 words from Russian. Based on the various sources (ethnographic literature, eyewitness accounts), we describe the social conditions that accompanied contacts between the representatives of various peoples in the Kolyma-Alazeia tundra. These data are compared with the data on linguistic evidence of the contacts. Contacts with Chukchis in the Kolyma-Alazeia tundra were quite recent, which explains the small number of borrowings in Yukaghir. On the contrary, marital and neighborly ties between Yukaghirs and Evens were very tight (for example, there were mixed Even-Yukaghir clans, and Even-Yukaghir bilingualism was most likely widespread). The relations between Yakuts and Yukaghirs were mainly of a commercial nature (Yakuts possessed valuable products of horse and cattle breeding). Contacts with Russians have ancient history, and in many cases they involved control over the state duties that was exercised by Russians, which indicates the hierarchical nature of these contacts. Thus, the study shows that a large number of borrowings can be explained both by the long-term history and cultural mixing (Evens and Yukaghirs), and the hierarchical nature of the relations between the communities in contact (Yakuts and Yukaghirs, Russians and Yukaghirs). Keywords: Yukaghir languages, Tundra Yukaghir, Yukaghirs, language contact, multilingualism, lexis, loanwords, kinship terms | 1176 | |||||
| 458 | The article presents the results of a sociolinguistic survey conducted by the author in the Mari diaspora of the Moscow region aimed at identifying and describing the functioning of the ethnic language. One of the aspects of the study is devoted to the establishment of the functions, assigned to the ethnic language in the conditions of the diaspora residence of an ethnic group. Despite the insignificant degree of the Mari language use in the Moscow region (due to the ubiquity and dominance of the Russian language there) and its use mainly in family, household, friendly, sometimes professional communications, the Mari language, however, performs several important functions in the diaspora. The survey results revealed the following functions: communicative, phatic (contact-establishing), the function of a secret language (used in a public space between Mari speakers or in the home communication between some family members), emotional (which language the respondents are likely to think, dream, swear, joke in), sacred (the language of appeal to the divine powers, the language of religion and religious practices) and symbolic (language used as a symbol of group identification). As a result of the survey, the distribution of functions of the Mari language by generations was established, as well as some patterns, majorly related to the proficiency levels in the Mari language and the respondents’ belonging to the first or the second diaspora generation. Factors preventing the use of Mari in some functions mentioned above have been equally singled out. Keywords: Mari language, ethnic language, internal diaspora, Moscow region, functions of the language | 1173 | |||||
| 459 | The article addresses the understanding of the problematic of “man in the city”. Semantic intentionality related to urban space is fundamental for the urban person because it amounts to a continuum of coexistence, communications, interactions, relationships, and needs. The study provides a perspective of understanding the city space as a value-semantic construction of reality formed in the process of subjective perception. The issue involves analytical work within the framework of an anthropological approach in understanding of urban life. The interpretation of the variety of contents of citizens’ spatial experiences as situational and semantic is carried out in a communicative and semiotic way. It is consistent with the phenomenological and cognitive interpretation of urban space. Throughout the article, the space of the city, experienced as an anthropological phenomenon, is understood in relation to the specifics of a particular object space and the “urban imaginary”, which is situational and city-fixed consciousness. It was revealed that in the process of urban space perception different dimensions become relevant, such as the material (the material environment created by people: transport infrastructure, parks, buildings.), the social (social interactions and communications of individuals and groups, the way in which they use parts of urban space), the symbolic (how certain signs, symbols, representation systems, specific images construct places). In general, the citizen’s spatial experience is set by a semantic dichotomy in varying degrees of “habitable” and “uninhabited” urban spaces. At one pole, there are frequently visited places inscribed in the everyday order of life. At the other, there are rarely or not visited parts of the city, whose the space texture differs from routine. In conclusion, the findings show that the citizens have the requirement to organize the disparate sensations and experiences of the urban space and to form a holistic image of the city. It becomes the task of semantic and axiological correlation with specific places. The article has been demonstrated it by focusing on the everyday life spaces, the specificity of (social) vision in the city and subjective experiences of the urban life temporality. Keywords: urban space, image of the city, space perception, urban anthropology, city daily occurrence, topology | 1172 | |||||
| 460 | Translation of three Russian folk tales: “The Little House”, “The Turnip”, and “Ryaba the Hen”, and one A. Pushkin’s “The Tale of the Fisherman and the Fish” is analyzed there in the present paper. In the paper these translations are observed for the first time since the moment of their appearance in 1999. The purpose of the analysis is to distinguish lexical and/or grammatical peculiarities of translation of Russian fairy texts into Udihe language. We describe correspondence of titles and characters of the tales, borrowings from Russian into Udihe, translator’s accuracy in interpretation of Russian texts (texts’ adequacy). We come to the conclusion that the translation of two Russian folk tales — “The Turnip”, and “Ryaba the Hen” — completely corresponds to Russian original texts. The Udihe translation of A. Pushkin’s tale is quite close to Russian text although it has several different features. The Udihe translation of the Russian folk tale “The Little House” essentially differs from Russian original text. Keywords: Russian folk tales, A. Pushkin’s tale, loan words, characters (personages) of tales, adequacy (equivalence) of the translation, difference in translation, Russian language, Udihe language | 1171 | |||||
| 461 | Toys have long been the subject of ethnographic research. Among the toys, balls, bats, dolls, and random toys made of natural materials stand out. They are rarely mentioned in the scientific literature. The article, based exclusively on the field material of the author’s team, is devoted to the study of these types of toys among Bashkir children, i.e., play objects that return to the natural environment after play. The study aims to reveal an unexplored aspect of the problem and show the stability of random toys (or eco-toys) as an element of play culture. These toys are classified according to their material of origin: stones, wood, clay, and plant toys made of grass, flowers, and fruit. The classification of games is based on gender and age: boys’ games, girls’ games, and general games. A historiographical overview of the literature on the games of Bashkir children leads to the conclusion that Bashkir toys have hardly been researched and that the subject of random toys has not been dealt with at all. The authors found that the objects in question are characterized by simplicity of manufacture, the games are quick, and the play objects return to the natural environment. Nevertheless, such games are of great importance as they help to develop children’s dexterity, accuracy, and observation skills; they familiarize them with the properties of objects and the world around them; they have an educational value as the child learns through play to recognize plants, materials, their properties and the possibility of their use in everyday life. All games and eco-games reflect the traditional occupations and way of life of the Bashkir people - animal husbandry, hunting, and gathering. In the child’s imagination, the surrounding world, the reality of life, and everyday life are represented by wood, clay, flowers, herbs, and stones. Examples of the oldest hunting and gathering techniques can sometimes be seen in this type of toy – a sling, whistles, slingshots, and plants for decoration. Even today, the toy has not lost its significance and retains its niche in modern children’s culture. Keywords: toys, eco-toys, play, games, play culture, Bashkirs, whistles, dolls, sling, plants, flowers | 1170 | |||||
| 462 | . | 1165 | |||||
| 463 | The veneration of the horse is one of the bright and widespread phenomena represented in the traditional culture of many peoples engaged in horse breeding. Khakas are no exception. In their minds, this animal was endowed with a positive characteristic, which was due to the involvement of the horse in almost all spheres of human activity. The horse was an indispensable assistant in economic activity and the military sphere, the fastest and most reliable means of transportation, a source of meat and dairy products and various raw materials, etc. At the same time, the respectful attitude was not limited to a purely utilitarian value. The sacralization of the image of а horse was also influenced by the people’s faith in its heavenly nature, which contributed to the formation of a special ritual associated with it. The purpose of this work will be to characterize the horse / horse as a religious and mythological character in the traditional worldview of the Khakas associated with the sky. The chronological framework of the work is limited to the framework of the late XIX – XX centuries. The choice of such time limits is determined by the state of the source base on the research topic. Ethnographic and folklore materials, both published and introduced into scientific circulation, served as a source base. Among folklore sources, heroic tales (alyptyg nymakhtar) are widely used, excerpts from which are presented for the first time in the author’s translation in Russian. Leading in the study is the principle of historicism, when any cultural phenomenon is considered in development taking into account a specific situation. The research methodology is based on historical and ethnographic methods: remnants (relic) and semantic analysis. As a result of the research, the author comes to the conclusion that in the Khakas culture, the horse has a wide semantic field. One of the most striking facets of his image is the perception as a celestial being and the endowment of a high semiotic status. This animal was included in the mytho-ritual complex associated with the idea of heaven and the celestials. Among the diverse manifestations of this phenomenon, one should distinguish such as: the dedication of a horse – yzyh, solar-lunar and astral symbolism of a horse and its fiery nature, identification of images of a horse and a bird, etc. Keywords: Khakas, traditional culture, worldview, ritual, horse, sky, sun, moon, stars, fire, bird | 1162 | |||||
| 464 | The article deals with adjectives and adverbs meaning ‘loud’ / ‘loudly’ and ‘quiet’ / ‘quietly’ in Hill Mari ( Uralic). The data were collected in fieldwork in the village of Kuznetsovo and in some nearby villages. I relied on the method of elicitation, as well as on the analysis of the corpus of transcribed oral narratives. The material from the published dictionaries was also considered. Studies of the domain in question (although quite rare) in other languages were taken into account as well. The theoretical framework of the article is the frame-based approach to lexical typology, which implies comparing the semantics of lexemes through the analysis of their combinability. I discuss semantic oppositions in the domain under consideration (low sound vs. absence of sound, speech vs. non-speech contexts, special lexemes for human behaviour and environment). Polysemy patterns developed by the relevant lexemes are analysed (the use of intensifiers with broad combinability in the contexts of loudness, the relation to the domain of speed). Some diachronic issues are touched upon, in particular the historical link between the meanings of low sound and low speed. The data are discussed in a theoretical perspective, including the issues of lexical polysemy (cf. papers by E. Rakhilina, T. Reznikova, V. Plungian, among others), caritive expressions in the lexicon (S. Tolstaya, among others), the opposition between a meaning component and an implicature which can be cancelled in a context (E. Paducheva, K. Kearns, among others). Keywords: Uralic languages, Hill Mari, semantics, polysemy, expressions of loudness, intensification, semantic caritives | 1159 | |||||
| 465 | The purpose of the article is to determine the function of the horse and horse harness in the representations and rituals of the Khakas associated with the children’s cycle. The chronological framework of the work covers the late XIX — mid XX centuries . The choice of such time limits is determined by the state of the source base on the research topic. Ethnographic and folklore materials collected by both pre-revolutionary and modern researchers: I. G. Gmelin, N. F. Katanov, V. Ya. Butanaev, N. S. Teneshev, etc. served as a source base. Folklore materials — excerpts from heroic tales (alyptyg nymakhtar) used in this work presented for the first time in the author's translation in Russian. In the article under consideration, archival ethnographic materials on the indicated problems are also introduced into scientific circulation. Leading in the research is the principle of historicism, when any cultural phenomenon is considered in development and taking into account a specific situation. The research methodology is based on historical and ethnographic methods: remnants (relic) and semantic analysis. As a result of the analysis, the following conclusions can be drawn: 1) in the traditional culture of the Khakass, the horse and its image occupied an important place. This pet was included in the ritual associated with the children's cycle; 2) In the religious and mythological consciousness of the people, the image of a horse was steadily associated with the idea of vitality and fertility; 3) Not only the image of this ungulate and some parts of its body were endowed with magical protective properties; 4) The sacralization of the horse contributed to the fact that its image in its various manifestations was widely represented in the rituals associated with prenatal, birth and postnatal childhood cycles. An important place in this process was given to individual elements of horse equipment; 5) The horse performed a significant function in the socialization of the child, including in such stages as naming and mastering riding skills. Keywords: Khakas, traditional culture, folklore, worldview, ritual, horse, harness, the world of childhood, naming | 1150 | |||||
| 466 | The article is based on the data obtained through sociolinguistic research in the Chuvash and Mari diasporas in the Moscow region. It examines the linguistic practices of representatives of ethnic groups living in the internal diaspora. These show a high level of linguistic loyalty and a desire to preserve their ethnic language as one of the main features of ethnic identity. Nevertheless, the respondents' linguistic loyalty level does not correlate with the level of language maintenance, as shown by the low level of intergenerational transmission of the ethnic language in the samples. Passing the language on the children is transferred from the diaspora representatives to the ethnic village. Special attention is paid in this paper to the analysis of the language ideologies underlying such practices and to the description of the mechanism of (non)transmission of the ethnic language characteristic of these communities living in urban environments. These are an ideology of legitimacy (authenticity), which confines the language to a specific area where traditional speakers live, and an ideology of anonymity, which is widespread in urban spaces and de facto presupposes the use of Russian as an unmarked linguistic and social norm, regardless of the identity of the speakers. Stereotypes, deeply rooted beliefs, attitudes towards the respective languages, and negative and traumatic experiences traced in the linguistic biographies of the respondents are crucial to ethnic language maintenance in the internal diaspora. The results of the survey provide a comprehensive picture of the language situation in Chuvash and Mari villages in diachrony and synchronicity and show that the ethnic village is currently unable to cope with the task of uninterrupted language transmission, as the village itself, which is considered the traditional compact place of residence of these ethnic groups, is affected by the language shift. The author concludes that there is an urgent need to revise existing language practices in the diaspora in order to develop new and more effective strategies for ethnic language transmission. This requires – in the case of the representatives of the internal diaspora – a conscious adaptation of their current language practices in the village, as well as a growing awareness of their own responsibility for the transmission of their ethnic language to the future generation. Keywords: Mari language, Chuvash language, ethnic language, Moscow region, internal diaspora, language practices, language ideologies, language transmission, language management, language policy, language situation, language shift | 1143 | |||||
| 467 | In Russian ethnography and folklore studies, the question of combining the functions of a shaman and a rhapsode in a comparative aspect at the interethnic level is one of the topical and poorly studied problems. The purpose of the work is to identify mythological, functional and genetic connections between shamans and rhapsodes. In the course of the study, for the first time in Russian science, through a comparative analysis for identifying the universal functions of shamans and storytellers in the tradition of peoples of Siberia, a unified archetype of the syncretic image of a bard was revealed. It has been established that the picture of the world in epic texts among the peoples of Siberia is built according to the traditional shamanic mythological version. For the first time, using specific examples, a comparison is made between epic and shamanic texts recorded both from a rhapsode performing the functions of a shaman and a shaman performing an epic text. The general functions of the shaman and the rhapsode as the heaven’s chosen one, the prophet and the soothsayer, possessing a gift from above, an inspiration, are revealed. The universal motives of the divine gift, involuntary actions, punishability, deprivation are defined. As a result of the study, we come to the conclusion that the functions of the shaman and the rhapsode in the Buryat, Yakut and Tuvan traditions have typological similarities. The ancient functions of a shaman and a rhapsode separated with the development of the oral tradition, but in subsequent generations they could be simultaneously performed mainly by those who have shamanic roots. The Buryats retained the combination of the functions of a shaman and a rhapsode as long as the storytelling tradition was alive. In the Khakass traditions, the functions of the shaman and the rhapsode have completely diverged over time, but our research reveals the rudiments of ancient syncretism. Keywords: epos, rite, text, mythology, ethnos, cultural universals, syncretism | 1139 | |||||
| 468 | The work is devoted to the study of Mongolian place names in the toponymic system of one of the regions of the Russian Federation – the Republic of Bashkortostan. The study aims to discover in the Bashkir toponymy the geographical names of Mongolian origin to analyze their word formation structure, semantics, origin, and spatial distribution in the districts of the republic. The study is significant for the interpretation of foreign toponyms as it reveals the features of their functioning in the toponymic system of the Southern Urals. The scientific novelty of the study consists in the fact that it makes a short excursion into the study of the Mongolian layer in Bashkir toponymy and, for the first time, presents the etymology of many geographical names formed from oikonymic, oronymic, hydrographic terms, drimonims and ethnonyms of Mongolian origin and tries to systematize them. The study was conducted using descriptive, structural, and comparative-historical methods of toponym analysis, as well as ethnolinguistic reconstruction and lingua-cultural interpretation methods. The analyzed material shows that toponyms of Mongolian origin represent a small layer in Bashkir toponymy. Ethnotoponyms of Mongolian origin in Bashkir toponymy result from the intermingling of Mongolian and Bashkir tribes and clans due to the Mongol conquest. Toponyms of Mongolian origin, formed from geographical terms, characterize Bashkortostan's natural and anthropogenic landscape. Mongolian geographical names are also associated with the common beliefs of Mongolian and Turkic tribes. Keywords: onomastics, toponymy, Bashkir toponymy, ethnotoponymy, Mongolian toponyms, etymology | 1137 | |||||
| 469 | The article considers syntactic means of expressing emotions, as well as means of their intensification at the first time in the Buryat linguistics. The topicality of the research is determined by the increasing importance of the anthropocentric scientific paradigm and the little study of the expression of emotions in Buryat constructions. The purpose of this article is to identify and describe the syntactic means and stylistic figures that convey the emotional state of a person, and the means of intensification the expressiveness and emotionality in them. The author adheres to the widespread opinion that the most emotional speech is dialogical speech, which has only its characteristic set of means of expressing emotions. The object of the research is constructions from dialogical speech of heroes in texts. The research methods are linguistic description, context-semantic analysis, introspection. The material of the research was the texts of literary works of fiction by Buryat authors, including those posted in the electronic Buryat corpus. The author examines a variety of emotionally expressive syntactic means (addresses, introductory constructions, incomplete sentences, punctuation) and stylistic figures (rhetorical exclamations, rhetorical questions, repetitions). It is noticed that the expression and emotionality in the constructions under consideration are additionally supported by various means of intensification accompanying full-valued words. The specificity of the Buryat language consists in the use of the infinite forms of the interrogative verb ya- ‘what to do, how to be’ as a means of increasing emotional tension. The same means are used by the interrogative pronoun yun ‘what’ in combination with the polysemic particle geeshe. All considered particles are characterized by emotional diffuseness. The author comes to the conclusion that typical emotive syntactic means and stylistic figures are widely used in the Buryat language, and grammatical participial and adverbial forms from the interrogative verb ya — 'what to do, how to be', and also the interrogative pronoun yun 'what' in combination with the geeshe particle are too. Keywords: Buryat language, emotive syntax, grammaticalization, means of expressing expressiveness, amplifying particles | 1135 | |||||
| 470 | The article considers the development of language legislation in the Russian Federation at the federal and regional levels after the 1990s, starting from the trends in language policy, its goals, actors, and debates. The current state of the subject shows that the legal, juridical, and sociolinguistic aspects of this issue are still poorly researched in relation to the materials on ethnic languages of the Russian Federation. The changing attitude of the world community towards linguistic diversity and the principles of language policy, which also affected the approach to the solution of the language issue in Russia, led to the admission of the need to develop a new language policy reflecting the interests of the state and its citizens, or to the introduction of new provisions in the legal acts concerning the ethnic languages of Russia. The main legal acts of the Russian Federation were adopted under different political conditions and therefore reflect the multidirectional language policy of the country as a whole. Language legislation falls under the jurisdiction of the Russian Federation and its subjects, with the federal legislature having the right to create the basis for the legal regulation of the languages of the Russian Federation. The legislation of the Russian Federation has maintained not only the Soviet hierarchy of language status, but also the principle of territorial division of language function, in which a given language changes its function in the official spheres of communication depending on its localization in a given subject and the compact way of life of its speakers. The researchers note that the language policy of the Russian Federation since 2010 has existed on two levels – de jure and de facto. On the one hand, a policy of linguistic unity in diversity is built – multilingualism is a priority, on the other hand, there is a language policy of centralization – the creation of a monolingual single communicative space, which leads to a linguistic monopoly, dominance in all areas of the functioning of the Russian language. The role of other languages in the life of the state is no longer recognizable. The last decade has reflected this trend in a number of adopted language laws. The most important innovation in the language legislation of the Russian Federation is the amendment to Article 68 of the Constitution of the Russian Federation of 14.03.2020, which was adopted in the all-Russian vote on 01.07.2020. According to it, the Russian language received a specific definition of the language of the state-forming ethnos, i.e., a part of the multi-ethnic union of equal peoples. Another innovation in the language legislation of RF is the adoption of amendments to the Federal Law “On Education in the Russian Federation” and the introduction of the norm for the voluntary study of native languages, which active debates in recent years have accompanied. As a result, researchers point to an obvious deterioration of conditions for bilingualism, which are uneven in all subjects of the Russian communication space and create conditions for the expansion of monolingualism. In the article, special attention is paid to the analysis of the development of language policy and legislation in the Republic of Sakha (Yakutia). The linguistic context of the Republic of Sakha (Yakutia) is considered from the point of view of “key actors”, “key models”, and active discussions in public and scientific discourses. The changes in language behavior and attitudes of young people and children in Sakha, gradually leading to Russian monolingualism, a decline in bilingual practices, and an imbalance in legislative initiatives on language use, are of great importance to the Yakut community. This fact urges an analysis of the activities of the current language policy in the republic. The considered experience in language policy and peculiarities of language legislation of the Republic of Sakha (Yakutia) allow to highlight the positive and negative aspects of the current federal and regional language policy and to consider the possibility of transferring the positive experience to other regions of the Russian Federation. Keywords: languages of Russia, language policy, language legislation, language rights | 1130 | |||||
| 471 | In the 19th century, the Russian Academy of Sciences (RAS) continued the traditions of the study of the history, ethnography, and languages of the peoples living in the country. Ernst-Eduard Kunik, V. V. Radlov, N. Ya. Bichurin, N. I. Ilminsky, and August Ahlqvist were among the RAS members who took active part in this honorable initiative. In the 19th–20th centuries, a person standing out from the rest of them is N. Ya. Marr who was ambiguously assessed in science, from raising to incredible height to bringing down to zero. Marr managed to become one of the scientific leaders of St. Petersburg: V. V. Radlov, V. A. Zhukovsky, S. F. Oldenburg, V. V. Bartold, I. Yu. Krachkovsky and others were his intimate friends and relatives. An attempt to make an objective assessment of the works and identity of Nikolay Yakovlevich Marr. Marr’s works on the ethnogenesis and language of the Chuvash people are specified as the main subjects. Always focused on enrolment of the audience, Marr found a welcome audience among the young people and the government of Chuvashia. He started to work with post-graduates in the philological discipline, he and his employees were invited to take part in expeditions, deliver lectures, and study the museums. His works were published willingly in Cheboksary. Marr quickly managed to assure that the Chuvash were Japhetides which came from Mesopotamia. And his contemporaries promoted the assurance of the master’s ideas and even “extended” the thrown vision. However it is worth emphasizing that Marr never followed out the ethnogenesis ideas. He only dealt with ethnoglottochronology. Nevertheless, his vision is sometimes suggestive. For example, an explanation of the Chuvash ethnonym, the indirect indication of the fact that the historical ancestors came from the Caucasus, and the theory of dialects where unstressed “u” and “o” are pronounced. The negative thing in his works and speeches is the denial of ethnicity, and the illfated theory of four elements in the word semantics search. In many cases one has to agree with those who criticize Marr that he surrounded himself with great numbers of disciples, for the most of whom the Jathetide theory was above all else. Marr’s followers did severe damage to science. They used their positions to strike a blow against their personal enemies: at first they said that the “ethnos” term was difficult to prove and then gave preference to the same. However, this is familiar picture also in today's life. Keywords: N. Ya. Marr, Chuvash, ethnogenesis, language, disciples | 1129 | |||||
| 472 | The article is focused on the transmission of native languages to the next generation among the population of the Mountainous-Badakhshan Autonomous Region, Tajikistan. The article is based on data collected during field research in Tajikistan and Russia, using observational methods and interviews, in particular focus groups. It also draws on monitoring of social media in the Pamir languages and on publications addressing the mother tongues and linguacultural identity of the Pamir ethnic groups. Particular attention is given to the areas where language contacts are especially active. First, the steadily shrinking fragmented zones of distribution of various minority Pamir languages (Wakhan, Ishkashim) mixed with the Tajik language; here, fragmentation of the population in the contact zones is aggravated by socio-cultural practices and intensified by specific marriage patterns, whereby men marry women from neighbouring villages speaking languages other than their own. Another area where language contact and linguistic shift are most apparent concerns members of these ethnic groups who undertake internal or external migration. The analysis of linguistic situations is based on Edwards’ typological model employing a set of sociolinguistic and demographic factors which affect the viability of a language group. We examine the ways in which mother tongues are transmitted to the next generation among members of these ethnic groups in conditions of compact residence; we consider their specific bilingual model, when the native language turns to be a father’s language. We also trace multilingual models in the context of increasing translocal and transnational migration, with its variety of approaches. It has been established how family life support strategies, such as the type of settlement and marriage patterns or the choice of a certain type of migration, influence the transfer of language skills to children, as well as the choice and preference of languages by parents, and later by children themselves. Among our outcomes, we reveal the types of bilingualism of certain groups (passive/early bilingualism, multilingualism), the reasons for this bilingualism and the specific means of its maintenance (such as settlement and marriage patterns). We reveal a recent development whereby a neutral attitude towards native (Pamir) languages has given way, among the younger generation, to linguistic activism, the promotion of these languages in the digital space and the creation of educational products on them. Keywords: Pamir languages, Shughnani, Wakhi, Ishkashimi, Tajik, Western Pamir, Mountainous-Badakhshan Autonomous Region | 1123 | |||||
| 473 | The image-forming verbs represent a special lexico-semantic group of verbs, in the meaning of which the main function is performed by sensorial perception and action, and in many cases, the visual image appears. The article provides a study of image-forming verbs of the Yakut and Altai languages, which perform the function of epic expressive means and are often applicable in the speech of the narrator. The purpose of this study is the identification of the structural and semantic specifics of image-forming verbs of the Yakut and Altai languages, and establishment of the functional features of this verbs group in the epic text. Materials of research: Yakut olonkho “Bogatyr Köbyue Dzhagyl” of P. Khabarov and Altai epic “Altai Buuchay” of N. Ulagashev. The systematization of verbs was done based on the work of L. N. Kharitonov. Methods: continuous sampling method for collecting verbs from epic texts; component analysis, which considers the meaning of the word as consisting of elementary meanings (signs, components, seme); the method of contextual (distribution) analysis, which allows to identify various meanings and nuances of the meanings of the studied verbs by their function inside the text. Result: 17 verbs have been identified from the Yakut olonkho and 10 verbs – from the Altai epic; verbs are divided into groups: verbs of movement in a broad sense; verbs characterizing gait, body movement, body parts; verbs characterizing facial expressions, a person’s face; verbs characterizing light perception. Among the identified Yakut image-forming verbs borrowing of stems with Mongolian origin predominates, and for Altai verbs – the overwhelming majority of stems with Turkic origin. The function of image-forming verbs in olonkho is presented in the description of the terrain, wealth of the inhabitants and nature of the Middle World, also for characterizing positive and negative characters, revealing their well-being and appearance, and evaluating actions. In the Altai epic image-forming verbs are more involved in the description of characters. In addition, the analysis of these verbs shows that image-forming verbs in the Yakut and Altai epics serve as components of the widespread methods of imaginative description as comparison and parallelism. According to the author, the using of linguistic units as image-forming verbs can have common features and characteristics, despite the style of performance, skill and lexical resources of the narrator. To identify more specific general and distinctive functional features of image-forming verbs, it is necessary to conduct research with epic texts of large volumes. Keywords: epic language, verb, image-forming verbs, olonkho, Altai epic, functionality, comparative study, narrative, vocabulary of the narrator | 1123 | |||||
| 474 | This article discusses the polysemy models of the Hill Mari suffix la, which main meaning is marking the standard of comparison in similative constructions: glottonym marker, marker of the actant in constructions with the verb madaš ‘play’, marker of the approximate localization. In addition to the typologically expected patterns of polysemy (for example, the marker of glottonyms or the complementizer marker in constructions with the verbs čučaš ‘seem’, kajaš ‘be seen, seem’), the Hill Mari similative marker la has some functions that are less studied from typological perspective. Previous research has shown that la can have different morphosyntactic restrictions depending on the context. The article presents the restrictions for contexts of la that were not studied previously in a proper way. Thus, when used as a glottonym marker or as a marker of an actant in constructions with the verb madaš ‘play’, la has a more limited morphosyntactic distribution compared to similative constructions and constructions with verbs like čučaš ‘seem’. Another context for la is locative expressions. The suffix is used to indicate the direction and not a final point. In this function, la is attached to a noun phrase marked by one of the locative cases, as well as to a postpositional group with a spatial postposition or to an adverb that retains the old forms of locative cases. It is important that la can be attached to all three locative cases, not just to the illative, as noted in the grammars. Moreover, the article analyzes the existing polysemy network: there is an attempt to present a possible invariant underlying all functions of the la. This is the similative meaning of the suffix, which is spread from the similative constructions to other contexts. Keywords: Uralic languages, Hill Mari language, similative constructions, polysemy models, typology | 1121 | |||||
| 475 | As a result of the semantic analysis of the materials of Selkup folklore, beliefs, rituals, the study of food preferences and prohibitions, several ancient religious ideas were revealed that made food the most effective magical means in the Selkup mythological field. Among them, the idea of eating a deceased person, crossing the border of the earthly and otherworldly worlds, by an ancestor animal, later grew into ideas about the connection between eating and crossing the border, as well as death; a view of food as a benefit sent to a person by spirits, and a view of spirits as material beings who eat and drink, and who need to be fed, appeasing; the idea of similarity, according to which a person who has eaten meat or some part of the spirit acquires the same properties that the spirit or this part of it has, etc. Each of the ideas is universal and characteristic of all peoples of the world at the early stages of the development of culture and religion. This is the first time such a study is carried out on the basis of Selkup religious beliefs, which is its novelty and scientific significance. The relevance of the study is given by the process of the formation of a new ethnicity among the modern Selkups and the resulting demand for any developments on the issues of Selkup history and culture. Keywords: Selkups, mythological concepts, rituals, food prohibitions and preferences, magical properties of food | 1120 | |||||
| 476 | The article deals with the local musical and song tradition of Udmurtsof Chainsky district of Tomsk region that belong to the Siberian group of Udmurts. The overwhelming majority of Udmurts migrated therefrom Sharkansky district. They moved to Siberia at the beginning of the 20th century and preserved their identity in a non-ethnic environment for a long time. Nevertheless, by the beginning of the 21st century their song tradition began to fade under the influence of various factors. The purpose of the article is to analyze different song genres of Udmurt people from Tomsk region in their historical dynamics (expeditions of 1974, 2001, 2003, 2006). The main audiocollection of musical tradition ofthe Siberian Udmurts is stored in the Scientific Archive of the Udmurt Institute of History, Language and Literature of the Udmurt Federal Research Center of the Ural Branch of the Russian Academy of Sciences. It was gathered during expeditions of 1974 and 2006. The author of the article discovered new material — video recording of song tradition of examined territory. It allowed using more song samples. The methodology of the work is dictated by its task. The author uses a philological approach, which includes a plot-thematic analysis of the poetic text. Similar genres of the indigenous tradition were involved to identify the overall picture of the song genre system of the Siberian Udmurts. The earliest expedition found the largest number of recorded songs — there were 7 ritual (wedding, recruiting) and 17 non-ritual songs (lyrical and one comic song in Russian). The other expeditions recorded one sample of a wedding tune (2001 and 2006) and a guest song of late formation (2001, 2003, and 2006) that was not recorded before. Later trips also revealed a smaller number of non-ritual songs (3 songs in 2003 and 5 songs in 2006). However, they completely coincide with the repertoire of the earliest expedition. A large number of lyrical songs recorded during the first trip can be explained by the feelings of people: state of anguish and loss of their homeland, loss of parents and/or children (many people could not endure the way to Siberia). The analysis of the lyrics of both traditions (migrated “Chainsky” and native “Sharkan”) allowed us to identify the main motives: the text of Chainsky version of s'uan gur (the wedding chant of the groom's relatives) reflects older images associated with a natural, uncultured locus. Seeing off chants (kelis' gur / s'uan kyrdzhan) in Sharkan versions are performed with the traditional motive of separation, while in Chainsky songs the motive of involuntary marriage is emphasized. In the texts of recruiting tunes and lyrical songs of Chainsky tradition the emotional component is strengthened, that is probably directly related with the state of longing for native motherland. Keywords: Siberian Udmurt, Tomsk oblast, migrants, musical folklore, original tradition, comparative analysis | 1119 | |||||
| 477 | The analysis of the words that denote Yakut clothing and its details (components) detects the presence of a peculiar lexical layer, the origin of which requires clarification from the point of view of their source and adaptation in the taken language. This thesis defines the formulation of the task to identify which of them were borrowed. The analysis of borrowings clothing names was carried out with the help of lexicographic dictionaries and represents the initial stage of research. The composition of the borrowed vocabulary is various. This allows us to consider it as separate lexical and semantic groups that cover such kinds of clothing as headdress, outerwear, underwear (pants), shoes and clothing items. These denominations attract attention because they are also found in the materials of the epic text-olonkho which creates the further study of this problem in the possibility of identifying interethnic contacts. The studied vocabulary of borrowing-categories of clothing is closely related to the historical and social changes in the life of the northerners, the features of the natural and climatic conditions of living, their material culture. It was revealed that the most of the borrowed lexemes were included in the Yakut dialects, mainly preserving their phonetic and morphological structure. At the present time, some of the considered words of clothing items are becoming obsolete. The items of clothing themselves are becoming a thing of the past and with them the nominations are forgotten. Therefore, it is necessary to continue studying the accumulated linguistic and factual materials containing rich information about the processes of changing the language and history of the peoples of the North. Keywords: Yakut language, traditional clothing, vocabulary, adoption, types of clothing, clothing details, evens | 1114 | |||||
| 478 | The Aryshevskoe 2 site is currently located in one of the peripheral places of the West Siberian oecumene of the Stone Age people. It differs from other monuments in the area by the nature of the industry and the lack of absolute dating. These circumstances have led to resuming its exploration in 2019. The purpose of this article is to publish the materials obtained and the results of their analysis. A series of pits were excavated around the trenches already dug in 2000 on the side of the terrace. A collection of 427 artifacts was found during the excavations. The materials from 2000 and 2019 were studied using a number of methods: the method of analogies, descriptive statistics, and multivariate statistics. The cores show the predominance of the flat-flaking principle. In the case of the tools, the bifacial forms predominate, to which analogies can be found in the adjacent areas in the south and east. The chips are divided into 3 clusters according to technological criteria. This is the result of a cluster analysis of the size and morphology of their force bulbs and butts. Blades with a constantly reproducible shape predominate over flakes with a wide variety of shapes. The collection of tools appears to be typical of the Late Paleolithic. In addition, the collection also contains tools that are atypical for this period. The reasons for their distinction are described in detail in a separate part of the article. The result of the study is the determination of the characteristic features of the industry and the relative time of its existence. The industry is distinguished from similar Paleolithic sites by its characteristic lamellar and bifacial artifacts. Chips with features of percussion dominate the overall statistics, despite the division into three groups of chips according to the results of cluster analysis. The prospect of further study of this site is evident in the spatial analysis of the distribution of artifacts and in the absolute dating of the deposits they contain. Keywords: Yaya, Aryshevskoe, Late Paleolithic, Neolithic, stratigraphy, statistics, typology, Tomsk region | 1114 | |||||
| 479 | The article discusses homemade beer as a traditional drink of the Chuvash people of Bashkortostan. The aim is to study the degree of preservation of ethnic traditions related to beer in the everyday life and ritual culture of the Chuvash, and to identify changes in brewing recipes due to local natural conditions, technological and industrial developments, and the multi-ethnic environment. The research is based on previously published works, Internet resources, and field materials collected by the author. It was found that women are traditionally involved in brewing and singing songs that mention beer. Among the Chuvash of Bashkortostan, beer is consumed for thirst, energy, and health, and is also offered to the Earth as a way to bring well-being to people. While beer is traditionally prepared for various seasonal, wedding, funeral, and memorial ceremonies, it is not as widely consumed as it was in the past. However, it remains a popular ritual drink among unbaptized Chuvash (those who adhere to traditional ethnic faith) living in the villages of Yultimirovka and Akhmanovo. Traditional wooden dishes for making and drinking beer at home have been preserved. The study also discusses the establishment of the Autumn beer holiday, which is based on the traditional ritual of commemorating the deceased and is organized by local cultural figures. Keywords: Chuvash people of Bashkortostan, brewing, brewing recipes, preservation of traditions, seasonal and family rituals | 1107 | |||||
| 480 | Based on the modern Khakass language material, this article describes the accepted structural-semantic types of bipredicative structures with the semantics of conditions. Many issues related to the description of complex sentences in the Khakass language have not yet been adequately addressed, which determines the relevance of this study. The article aims to identify and describe the structural and semantic types of conditional bipredicative constructions in the modern Khakass language. A solid selection of examples from works of fiction and folklore texts in the Khakass language served as research material. As a result of the conducted research, the author concludes that three models of bipredicative constructions with a dependent predicative unit of the condition can be distinguished in the Khakass language. The relationship between the main and dependent parts of the bipredicative constructions is established by the common Turkic conditional form =sa (and its phonetic variants) and analytic conditionals with the service word creep 'to be, to become.' Based on semantic features, conditional constructions in the Khakass language are divided into real-conditional and unreal-conditional. Real-conditional constructions are characterized by the fact that the condition in its dependent part is considered by the speaker as really feasible, and unreal-conditional constructions – as not feasible. In real-conditional constructions, the predicate of the main part is represented by the forms of the indicative, the imperative, and the optative, and in unreal-conditional constructions – by the form of the subjunctive mood. Keywords: syntax, Khakass language, conditional constructions, bipredicative construction, real-conditional construction, unreal-conditional construction | 1106 | |||||
| 481 | The article deals with prohibitions in Chuvash burial and memorial rituals and the factors of their mutability in the process of transformation. The study aims to analyze the prohibitions in the context of their study as a mechanism of regulating people's behavior at funerals and commemorations and the nature of changes in the prohibitions in modern conditions. The task of the study is to examine the prohibitions that occur in Chuvash funeral and memorial rituals through the prism of such key concepts as time, space, ritual actions, the composition of participants, objects, offerings, and the stability and variability of the prohibition system under the influence of globalization and cultural modernization. The work is based mainly on the authors' original field material collected between 1994 and 2022 in various Chuvash settlement areas in the Ural-Volga region. The methodological basis of the study is understanding the prohibition system as an integral part of the socio-normative culture that regulates human behavior in daily and ritual life. As a result of the study, it was found that the subject of prohibition norms in this area can be any area of the economic, daily, and ritual life of a person, whether the time, place of action, ritual attributes, composition of participants, clothing, food, offerings, behavior. Recently, the prohibitions in this area have changed significantly regarding safety and functionality. Under the influence of the sociocultural changes of the XX – early XXI century, the scope of prohibitions has significantly decreased, and a significant part of them is no longer considered binding. This is due to the fact that in modern reality, the boundaries between the profane and the sacred have become blurred, the economic and domestic way of life, employment, and the rhythm of people's lives have changed, families have been atomized, and the transmission of cultural traditions between generations is no longer guaranteed. As a result, many prohibitions no longer play a role in people's minds. In general, the changes noted are part of the general process of transformation of ethnic culture in the context of globalization and modernization of culture Keywords: Volga-Ural region, Chuvash, customs and rites related to the death of a person, prohibitions | 1106 | |||||
| 482 | The article deals with the cultural and linguistic dynamics in the development of the Oirat ethnic minority in Mongolia, who have lived compactly in a linguistically related environment for several centuries. This includes Oirat ethnic groups such as the Durvud, Torguud, Zakhchin, Myangad, Bayad, Uriankhai, Uuld, Khotgoid, Khoshuud, Khoyt and Khoton. The Oirat language belongs to the western branch of the Mongolian languages of the Altaic language family. It is an ancient written language. The Oirat script “Todo bichg” (clear script) was de-veloped in 1648 by the Oirat scholar Zaya Pandita. A characteristic feature of the language situation in Mongolia is that most languages belong to the Mongolian language family and are, therefore, surrounded by other closely related languages. The article aims to analyze the dynamics in the development of Oirat idioms in Mongolia under the conditions of a cognate environment in order to specify their linguistic vitality. Language contact between related languages can lead to the assimilation of the language of a smaller language community, usually into a dialect of the dominant language community. Rapid assimilation can occur for several reasons. Firstly, the psychological factor is decisive. As a rule, the speakers of the assimilating language have no psychological barriers, since they are in a culturally and linguistically related environment and are not subject to any moral or psychological pressure from the dominant group, the language change takes place almost unnoticed. Secondly, due to the genetic proximity of the idioms with which they come into contact, the minority languages are restricted in their range of functions, giving way to the dominant language and thus losing prestige. These linguistic processes can be clearly traced in the functional and structural development of the language of the Oirat groups in Mongolia. The article analyzes the language change of the Oirat people in Mongolia based on material from a sociolinguistic field study conducted in 2024 among the Oirat people in Mongolia. Keywords: Mongolian languages, the Oirats, language contacts, cognate language environment, language shift, language vitality | 1105 | |||||
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(in Russian). GBJa – Grammatika burjatskogo jazyka. Fonetika i morfologija [Grammar of the Buryat language. Phonetics and morphology]. M.: Izd-vo Vostochnoj literatury, 1962. 340 p. (in Russian). GSJaLJa – Grammatika sovremennogo jakutskogo literaturnogo jazyka. Fonetika i morfologija [Grammar of the modern Yakut literary language. Phonetics and morphology]. M.: Nauka, 1982. 496 p. (in Russian). Dondukov U.-Zh. Sh. Slovoobrazovanie mongol'skih jazykov [Word formation of the Mongolian languages]. Ulan-Udje, 1993. 230 p. (in Russian). Dybo A. V. Semanticheskaja rekonstrukcija v altajskoj jetimologii. Somaticheskie terminy (plechevoj sustav) [Semantic reconstruction in Altaic etymology. Somatic terms (shoulder joint)]. M., 1996. 386 p. Dyrheeva G. A., Haranutova D. Sh., Bardamova E. A. Parnye slova i parnoe slovoobrazovanie v burjatskom jazyke [Paired words and paired word formation in the Buryat language]. Ulan-Udje: Izd-vo Burjatskogo gosuniversiteta, 2014. 208 p. (in Russian). Ivanov S. A. Leksicheskie osobennosti govorov jakutskogo jazyka [Lexical features of the dialects of the Yakut language]. Novosibirsk: Nauka, 2017. 392 p. (in Russian). Ivanov S. A. Obrazovanie dialektnoj sistemy jakutskogo jazyka [Formation of the dialect system of the Yakut language]. Novosibirsk: Nauka, 2021. 256 p. (in Russian). Ivanova I. B. Affiksal'noe imennoe slovoobrazovanie v sovremennom jakutskom jazyke (na materiale otglagol'nyh imen sushhestvitel'nyh) [Affixal nominal word formation in the modern Yakut language (based on the material of verbal nouns)]. Avtoref…kand. diss. Jakutsk, 2011. 22 p. (in Russian). Kaluzhinskij Ct. Jetimologicheskie issledovanija po jakutskomu jazyku. Dvuslozhnye osnovy [Etymological research on the Yakut language. Two – syllable basics]. (II) // Rocznik orientalistyczny. 1978. T. XL. Z. 1. P. 71–82. (in Russian). Kolesnikova A. V. K harakteristike chastej tela cheloveka v tunguso-man'chzhurskih jazykah [On the characterization of human body parts in the Tungusic-Manchu languages] // Ocherki sravnitel'noj leksikologii altajskih jazykov. – Leningrad: Nauka, 1972. P. 257–336. (in Russian). Kolesnikova A. V. Affiksal'noe glagoloobrazovanie v altajskom jazyke v sopostavlenii s drevnetjurkskim jazykom [Affixal verb formation in the Altai language in comparison with the ancient Turkic language]. Avtoref… na soiskanie diss. dokt. filol. n. Novosibirsk, 2004. (in Russian). Musaev K. M. Leksikologija tjurkskih jazykov [Lexicology of the Turkic languages]. M.: Nauka, 1984. 226 p. (in Russian). Okoneshnikov E. I. Lingvisticheskie aspekty terminologii jakutskogo jazyka [Linguistic aspects of the terminology of the Yakut language]. Avtoref. dokt…diss. Jakutsk, 2005. 52 p. (in Russian) Orlovskaja M. N. Imena sushhestvitel'nye i prilagatel'nye v sovremennom mongol'skom jazyke [Nouns and adjectives in modern Mongolian]. M.: Izd-vo Vostochnoj literatury, 1961. 114 p. (in Russian). Rassadin V. I. Ocherki po morfologii i slovoobrazovaniju mongol'skih jazykov [Essays on the morphology and word formation of the Mongolian languages]. Jelista, 2008. 232 p. (in Russian). SIGTJa 1988 – Sravnitel'no-istoricheskaja grammatika tjurkskih jazykov: Morfologija [Comparative historical Grammar of the Turkic languages: Morphology]. M.: «Nauka», 1988. 560 p. (in Russian). SIGTJa 2001 – Sravnitel'no-istoricheskaja grammatika tjurkskih jazykov: Leksika [Comparative historical Grammar of the Turkic languages: Vocabulary]. M.: «Nauka», 2001. 822 p. (in Russian). Tarakanova I. M. Slovoobrazovanie imen sushhestvitel'nyh v hakasskom jazyke (v sopostavitel'nom aspekte) [Word formation of nouns in the Khakass language (in a comparative aspect)]. Abakan: Hakasskoe knizh. izd-vo, 2008. 174 p. (in Russian). Tybykova A. T. Orfografija i punktuacija altajskogo jazyka [Spelling and punctuation of the Altai language]. Gorno-Altajsk, 1981. (in Russian). Haranutova D. Sh. Burjatskoe slovoobrazovanie: strukturno-semanticheskaja organizacija [Buryat word formation: structural and semantic organization]. Ulan-Udje: Izd-vo Burjatskogo gosuniversiteta, 2012. 269 p. (in Russian). Chajchina E. V. Leksiko-semanticheskoe vzaimootnoshenie komponentov parnyh slov v altajskom jazyke [Lexicosemantic relationship of the components of paired words in the Altai language] // Jazyki korennyh narodov Sibiri. Novosibirsk, 2004. Pp. 115–120. (in Russian). Shagdarov L. D., Shagdarova D. L. Slozhnoe slovo v burjatskom jazyke [A complex word in the Buryat language]. Ulan-Udje: Izd-vo Burjatskogo gosuniversiteta, 2015. 265 p. (in Russian). Shherbak A. M. O haraktere leksicheskih vzaimosvjazej tjurkskih, mongol'skih i tunguso-man'chzhurskih jazykov [On the nature of lexical interrelations of the Turkic, Mongolian and Tungusic-Manchu languages] // Voprosy jazykoznanija, 1966, № 3. (in Russian). Shherbak A. M. Ocherki po sravnitel'noj morfologii tjurkskih jazykov (Imja) [Essays on the comparative morphology of the Turkic languages (Name)]. Leningrad: Nauka, 1977. 182 p. (in Russian). Cincius V. I. Zadachi sravnitel'noj leksikologii altajskih jazykov [Tasks of comparative lexicology of the Altai languages] // Ocherki sravnitel'noj leksikologii altajskih jazykov. Leningrad: Nauka, 1972. Pp. 3–14. (in Russian). Kaluzinsky St. Mongolische Elemente in der Jakutischen Sprache. Warszawa, 1961. www.buryat-lang.ru – Russko-burjatskij slovar'. Keywords: Yakut, Altai, Buryat, comparative-contrastive study, morphological derivation, word formation, animals, body parts | 1103 | |||||
| 484 | In the anthropocentric paradigm, the human being as a native speaker, as a representative of a particular culture, is at the center of modern linguistics. This formulation of the object of research requires a new approach, and other methods of its cognition, which take into account the role of the human factor in language, which determines the formation of the internal content of linguistic units and their decoding. In this work, the anthropocentric approach implies the principle of studying a person in a language, namely a person in the phraseological units of the Yakut language. The aspect of gender is relevant to the study of a person when considering the semantic features of naming men and women as components of phraseological units. The phraseological units of the Yakut language have not yet been studied under the aspect of gender. This work is the first attempt to identify from the set of phraseological units those expressions that contain the names of men/women and which come from the phraseographic and lexicographic dictionaries of the Yakut language. It turns out that a large number of phraseological units contain as a component the naming of the person ‘kihi’, whose gender identification is possible only based on the broad context, so in this work the interpretation of the values of most of the units is supported by examples from artworks or periodical. The difficulty in reading units with gendered semantics is due to the lack of a grammatical category for the gender of nouns denoting a person in the Yakut language. The study involved a systematization of the gender-marked units, i.e. the component denoting a person of male and/or female gender or marking the domain of their profession or social status, and a definition of the qualitative features established in the figurative bases of these units as signs with culturally significant information. The units labeled diakhtar “woman” and the areas in which they occur, despite their small number, reveal the theme of morality, especially as a violation of the norm for women’s behavior in this society. The phraseological units labeled er kihi “man” and the sphere in which he acts mainly reflect the description of his external features as well as the condemnation of the manifestations of his behavior in society. Keywords: phraseological units, Yakut language, gender, socio-culture, image of human | 1096 | |||||
| 485 | About 1.5 thousand forest Nenets live in the Khanty-Mansiysk Autonomous Okrug–Yugra (KhMAO-Yugra). This ethnic group includes smaller local groups with their own dialect and traditions. As they have mixed with the neighboring Khanty, who outnumber them and with whom they now have much in common culturally, they have retained their ethnic self-consciousness and parts of their worldview. In March 2023, the author traveled to the village of Numto, located on the shores of the lake of the same name - one of the most revered sacred sites of the indigenous peoples of Yugra and Yamal and the area where there is close interethnic interaction between the Forest-Nenets and the Kazym-Khanty. The collected data testify to the active existence of folk traditions in this area and provide an opportunity to observe their changes, especially in the sacred sphere, which has a relatively conservative character. The folkloric materials are based on various legends about the origin of this “heavenly, divine” lake and its sacred island. The mobility of the folkloristic representations is due to the variable character of folk art. The author’s field notes and those already recorded by other researchers were used for the study, making it possible to trace the variability of the legends about Numto. Interesting is the sequence of transformations from the second half of the 20th century to the present day, the folk tale about the sacrifice of young men on the sacred island, which testifies to the smoothing of interethnic contradictions between the intermarried groups: the Numtov-Nenets and the Kazym-Khanty. Their cultural rapprochement was also facilitated by the cult of the Kazym goddess, whom both groups worship. In the Numto area, the sacrificial ritual plays an important role, performed by the locals and representatives of other Nenets and Khanty ethnic groups who come to pray at the local shrines. At present, the ban on visiting the sacred island has been somewhat relaxed and even lifted for Nenets and Khanty women who are related to the Nenets. The reason for this is that they have been assigned one of the tasks when butchering a sacrificial deer. Among the Kazym-Khanty, the taboo on visiting the sacred island, which used to apply to everyone regardless of gender, has also lost its force. In the cultural symbiosis between the Khanty and the Nenets under consideration here, the changes in the traditions of the Nenets are the most conspicuous, while they are more hidden in the culture of the Kazym-Khanty. Keywords: Forest Nenets, Kazym-Khanty, interethnic relations between Khanty and Nenets, changes in traditions, folklore stories about Numto, sacrificial rites at sacred sites | 1095 | |||||
| 486 | The aim of the paper is to analyze the complementizer distribution in Urmi, a North Eastern Neo-Aramaic variety, as spoken nowadays in the village of Urmiya, Krasnodar Krai (Russia). The families of Urmi speakers mostly come from Iran, Armenia and Georgia, so the system of complement-marking in their varieties is compared to the patterns of the respective regional Urmi varieties, reported in the literature. The Urmi varieties in Urmiya display a variation in complementizer marking that is not directly accounted for by the initial dialectal division. Urmiya varieties also display some innovations. For instance, semantic contrasts in complements of perception verbs can be expressed by interrogative manner words: this pattern, even though typologically expectable, has so far been unattested in Urmi. The distribution of complementizers in the subjunctive has a functional basis, at least in elicited data: different-subject constructions tend to be more frequently introduced by a complementizer than same-subject constructions. I show that several of the innovations can be accounted for, or at least favoured by contact influence. The contact influence of Russian on complementation manifests as instances of both matter- and pattern-borrowing, but does not go deeper than complementizer marking and, probably, word order permutations. Thus, the distribution of complementizers in the Urmi of Urmiya is different from the distributions reported in the literature for Urmi of other regions, which reflects the fact that complement-marking is more prone to contact influence and innovations than deeper layers of syntax and morphology. Keywords: complementation, complementizer, language contact, functional typology, pattern-borrowing, grammaticalization, North Eastern Neo-Aramaic, Urmi | 1086 | |||||
| 487 | The article discusses the composition of the dishes on the festive feast in the multinational city of Syktyvkar, the capital of the Komi ASSR, in the 1970s–1980s. The choice of this chronological framework is due to the fact that by the end of the 1960s the food crisis of the post-war period was overcome, while the economic crisis of the 1990s had not yet begun. The sources for studying the composition of the guest menu were the memories of urban residents born in 1929–1960, Russians and Komi, who created families with Komi, Russians and Ukrainians. The corpus of sources has been expanded with handwritten collections of recipes for festive dishes. The relative prosperity with food, although with some difficulties in obtaining it, especially manifested in the provinces, made it possible to revive the practice of organizing a festive feast. The hostesses were faced with the task of satisfyingly feeding the guests, and the mentality of that period required serving home-cooked food. The repertoire of the festive menu included cold appetizers, hot dishes, sweets and alcoholic drinks. Salads “Olivier”, “Herring under a fur coat”, “Mimosa”, rice with crab sticks were seasoned with mayonnaise, so they were very high-calorie and satisfying. Salted mushrooms, cucumbers and tomatoes, herring and aspic made a variety in the composition of cold appetizers. Hot main courses were presented from meat, chicken, fish dishes were absent due to its shortage in sales. Food raw materials purchased through the trading network, the same recipe and cooking technology predetermined the serving of dishes with unified features. The ethno-cultural specificity of the festive feast in the serving of game and fish, which was manifested earlier, has practically disappeared, but the serving of mushrooms and berries has been preserved. In those years, there is a tendency to blur the difference between festive and everyday food. Nevertheless, it can be unequivocally said that salads and sweets were considered exclusively as dishes of the festive table. The hostesses spared no effort and time to prepare a “sweet” table, especially for children’s parties. Keywords: Syktyvkar, 1970–1980, festive menu, cold appetizers, salads, hot dishes, sweets, alcoholic drinks | 1086 | |||||
| 488 | This study examines a linguistic situation in Russia, focusing in particular on the phenomenon of respondents in sociological surveys and Russian censuses reporting the language they do not actually speak as their mother tongue. This phenomenon emphasizes the emotional significance of the Russian term ‘mother tongue’ and its unique symbolic status. The authors introduce a new term, the ‘coefficient of emotiveness,’ which quantitatively measures the proportion of people who do not speak the language but describe it as their mother tongue. At the same time, the strengthening of ethnic identity and the increasing importance of a language as a symbol are influenced by socio-political changes. The study’s main hypothesis is that the language conflict of 2017–2018 impacted the emotional significance of minority languages in the Russian Federation. A linear mixed-effects model based on the 2010 and 2020 Russian census data revealed a significant positive increase in the coefficient of emotiveness in 2020. Our research confirms that the 2017-2020 socio-political context influenced the ethnic identity and symbolic meaning of minority languages in Russia Keywords: mother tongue, identity, Russian census, minority language, symbolic power of language, coefficient of emotiveness | 1085 | |||||
| 489 | The article is devoted to the stylistic peculiarities of presenting information about one of the North-ern peoples in the first printed article about them, published in 1732 in the popular scientific academic magazine “Notes to the Saint-Petersburg Vedomosti” (republication [Malyshev, 2014]) and intended to acquaint the audience (mostly in St. Petersburg and Moscow) with the way of Samoyed's life. The article was prepared by its author on the basis of Nicolaes Witsen’s book “Noord en Oost Tartarye” (Amsterdam, 1692), but the defining role is precisely given to the stylistic manner of the recounted book presentation. The materials take four releases (16 pages, parts XXVIII–XXXI). In the article, the speech representation of Samoyeds is done doubly: “from the outside” and “from within”. First, the article is built according to the general scheme realizing typical steps of the ethnographic informing communicative scenario: 1) Contribution of the key nomination and etymological information about it; 2) Contribution of the nationality origin and structure; 3) Story about relationship with colonists of the Russian North; 4) Description of religion and its status in Samoyed’s life. Secondly, in the end of the article the reader can see a part of language which Samoyeds speak: some examples of keywords in Archangelsk Samoyed dialect (71 words and 16 short everyday phrases) are given, the translations of “Lord’s Prayer” prayer into three dialects of the Samoyed language (in Archangelsk, Turukhansk and Tafsk) and the counting from one to ten on the same dialects are shown. The article “About the Samoyeds” not only told the Russian readers about the “strange foreign” people, but also acquainted these people and the territory they lived on with other people and lands as a part of the Russian state. In this article, the tonality as a key factor plays a special role in forming the reader’s general perception of the Russian North nation’s original culture and formed the positive perception of Samoyeds as common people which are living subsistence economy, kept streaks of primitive culture, but at the same time goodhearted, partly naive and friendly. Keywords: historical stylistics, speech representation, ethnic identity, speech assimilation, Samoyeds, popular scientific journalism, journalism of the 18th century | 1084 | |||||
| 490 | The article deals with the vocabulary of folk games in the Eastern dialect of the Mari language: Malmyzh, Kungur, and Krasnoufimsk subdialects. Games studied include dice, tip-cat, and a variation of skittles game (in which a stick is thrown at a piece of wood impaled on a stake twisted into the ground). The research is based on Russian and foreign publications on the Mari language, folklore, ethnography, and archival and modern field data, which are being put into scientific circulation for the first time. The main research method is comparative: the words in question are compared with the vocabulary of folk games in the dialects of Mari, Russian, and other Finno-Ugric languages. The Mari dialects studied in the article (in the north of the Mari region) are strongly influenced by the local Russian dialects, while the Mari dialects of the southern region experience a stronger Turkic influence and borrowings from Chuvash and Tatar languages predominate in their vocabulary for folk games. The article deals with the names of playthings (pieces of wood) and the names of games with them (chinok, chizik, chizhik, baklanom, plishka, panok, peshki, shishka, shorchok, sholchok, kapke, babki), as well as with the verbs galitlash, galitlyktash ‘to play a difficult role in the game’. Most of these lexemes are not included in the Mari dictionaries. Some of them are not so much borrowings as the result of changing codes in the situation of Mari Russian bilingualism, especially since some words (baklanom, plyshka, shishka, peshki) were used by Mari informants when they told Russian ethnologists about Mari games in Russian. Thus, the Mari speak local Russian dialects and represent specific local Russian folk game terminology. The Russian words in the Mari language revealed in this article are also found in other Finno-Ugric languages of the Volga-Ural region: Mordovian, Udmurtian, Komi, and Chuvash. Keywords: Folk games, Mari language, game vocabulary, game terminology, Finno-Ugric languages, dialectology, folk lexicology, Russian dialects, borrowings, language contacts, borrowings, etymology | 1084 | |||||
| 491 | The article presents the results of a sociolinguistic survey conducted by the author in the Mari diaspora of the Moscow region aimed at identifying and describing the functioning of the ethnic language. One of the aspects of the study is devoted to the issue of intergenerational transmission of the ethnic language in the conditions of diasporic residence. The first-generation respondents in the sample generally demonstrate a high level of language loyalty and are confident that they will not lose their ethnic language, their concerns are more likely to deal with to the second-generation representatives who grew up in the Moscow region. Among the main factors contributing to the early acquisition of an ethnic language in the second generation, the following ones were mentioned: immersion in the language environment in the Mari village in the summer; intra-family everyday communication in an ethnic language; children’s participation in cultural events organized in Moscow by the Mari community, as well as on the initiative of individual representatives or groups of the diaspora. However, when directly implemented, these models reveal several significant drawbacks in practice: further russification of the Mari rural areas, which leads to a child’s poor proficiency in Mari; assigning the child the role of a passive listener in the conversations of older family members; lack of cultural forms that meet the adolescents’ demands. Negative attitudes, stigmatizing ideologies as well as language practices inherited by respondents in relation to the Mari language in their small homeland all play a significant role in the weak transmission of the ethnic language to children. The survey revealed some positive changes, mainly among young respondents, due to their increased language awareness and changes in language strategies and ideologies. The Mari language is one of the main features of ethnic identity in the sample: the decay of the ethnic language in the second generation of the diaspora leads to the loss of some other ethnic markers and, as a result, to the blurring of the boundaries of the ethnic group. Keywords: Mari language, ethnic language, internal diaspora, Moscow region, intergenerational language transmission, attitudes, ideologies, language practices | 1083 | |||||
| 492 | The article deals with the problem of the linguistic and cultural description of the conceptosphere of the Evenkilanguage, which is relevant for research in modern Tungus studies. The conceptualization of the hunter in thelinguistic picture of the Evenki is investigated. Hunting, which is an aboriginal occupation of the Tungus, playeda key role in the formation of their linguistic picture of the world. The concept “Beyū mekit/hunting” has a clearlystructured system: 1) the subject of hunting (hunter); 2) the objects of hunting: hoofed and furred animals; 3) prey(meat, animal skin); 4) means and methods of hunting; 5) place of hunting; 6) road used for hunting; 7) huntingseason; 8) animal traces; 9) dog – helper of hunter; 10) spirit – master of hunting. Being a basic element withinthe concept “Beyū mekit/hunting”, the conceptualization of the hunter is characterized by the following conceptualfeatures: 1) a man; 2) hunting (hoofed and furred animals); 3) with bow or gun; 4) for the purpose of food andacquisition of hides for clothing. As a component of the concept “Beyū mekit/hunting” the mental formation“Beyū ktemni/hunter” contains conceptual, figurative and value components. These elements are investigated withthe usage of lexicographic material and recordings of authentic texts from native speakers. The Evenki hunteris a recognizable image of the representatives of the Tungus culture, and he is the culture of his ethnos. Thecombination of lexical units denoting the hunter characterizes not only figurative, but also conceptual and valueattributes of the concept in question. The presence of root bases denoting hunting and found in all the Tungus-Manchzhurian languages testifies to its primordiality among the Tungus. Keywords: language picture of the world, concept, Evenki language, hunting, hunter | 1081 | |||||
| 493 | This article is devoted to the analysis of eleven folklore Selkup texts, four of which can actually be called heroic tales. They were recorded in the middle of the XIX century (1845) by the linguist M. A. Castren in the Middle Ob; another text from the XIX century was recorded in the 1870s by N. P. Grigorovsky. In the course of the study, the main plot scheme was revealed, in which the main motifs are courtship or bride kidnapping by a hero, the hunt for the hero by her brothers and former grooms, and fights between the heroes. The other six texts analyzed are from the twentieth century and also show a similar plot development, but their recording is more concise, and the plot is laid out as a “short retelling”. In the course of the study, the difference in motifs between the texts was noted, and several plot variations were identified in which form this plot exists – a ‘male’ version where the main character is a male hero and a ‘female’ version where the plot revolves around a bride who is courted or abducted by a hero (but then the woman is the main character as the narrative focuses on her and begins from her perspective). There is also a significant difference in the use of narrative within the text. Keywords: Selkup folklore, folklore recordings by М. A. Castren, heroic songs, plot, narrative style | 1081 | |||||
| 494 | The article analyzes the orographic appellatives of high relief on the material of Yakut oronymy in a comparative aspect with Turkic, Mongolian, and Manchu-Tungus languages. The author examines their semantics and distribution. In addition, their role in the formation of oronyms is determined. The research material comes mainly from bilingual, lexicographic, etymological, dialectological, and toponymic dictionaries and linguistic works containing information on orographic appellatives. The study also used material collected by the author during the field expeditions conducted in the central regions of the Republic of Sakha (Yakutia) since 2020. The article aims to identify the orographic appellatives of the high relief in Yakut oronymy and to describe them comparatively historically. Nowadays, such a specific layer of the Yakut toponymic vocabulary as oronymy is considered endangered for a number of sociolinguistic and socioeconomic reasons and needs collection, systematization, study, and preservation in linguistic databases. The result of the descriptive method shows that the orographic appellatives occurring in Yakut oronymy reflect the physical and geographical features of the terrain in which they function. The statistical method has shown that high relief appellatives account for about 27% of all Yakut oronyms. The most active in forming oronyms are the appellatives haya ‘mountain, rock’ (20%), bulgunniakh ‘pingo’ (19%), taas ‘rock, mountain’ (7%), tumul ‘cape’ (7%). The word formation structure of most of the Yakut oronyms with appellatives of high relief is represented by two-word attributive constructions and is formed according to models such as “noun + noun” and “adjective + noun”. The comparative historical method has shown that the orographic appellatives of high relief in Yakut oronymy are represented by Turkic, Mongolian, Manchu-Tungusic, as well as common Altaic word stems. The etymological analysis of the appellatives denoting different forms of relief allows us to deepen and broaden the study of the genetic relationship of the Altai languages and the ways of their historical development. Some appellatives of high relief are in the stage of their formation, and others are well established and exist in many Turkic, Mongolian, and Manchu-Tungus languages. Keywords: Yakut language, oronymy, oronyms, orographic appellatives, high relief | 1070 | |||||
| 495 | Most phraseological units that name a person do not contain in their semantic structure any reference to the actual biological sex of the person they denote. By their grammatical nature, Russian phraseological units have a masculine or feminine form expressed by the inflection of the main grammatical component. However, this form is usually not gender-specific and is used to refer to both a man and a woman (kisejnaya baryshnya, belaya vorona. Free translation: blue-haired girl, white crow). In Tatar and Khanty languages, there is no category of gender. Phraseological units denoting persons of both genders can be found mostly in Russian. In a small part of phraseological units it is possible to change the gender of the main grammatical component to denote persons of the opposite gender (zmeya podkolodnaya – zmej podkolodnyj. Free translation: snake in the grass(she/he)), the component is rarely replaced to identify the referent of the speech situation (bazarnaya baba – bazarnyj muzhik. Free translation: Gossipmonger (she/he)). The article presents the results of a comparative analysis of phraseological units characterizing only one woman in languages of different systems. Although phraseological units are a deeply national phenomenon, their analysis suggests that the signs of femininity and the features of the female behavioral model named by these units coincide in Russian, Tatar, and Kantian linguistic images of the world. The problems of gender identity, gender differentiation, and cultural conditioning align with the most popular humanitarian research today, which determines the relevance of this work. The article analyzes phraseological units reflecting ideas about the feminine principle or femininity, and their classification is made according to the classification of semantics and connotations. Feminine phraseological units in different linguistic cultures mainly characterize a woman’s physiological-anatomical, intellectual-psychological and socio-axiological features and the “world of women.” From the differences in the figurative basis of phraseological units characterizing a woman in the languages of neighboring peoples, one can infer a culturally universal approach to evaluating certain traits recognized as purely feminine. Keywords: phraseological unit, phraseological image of the world, femininity, gender stereotypes, semantic properties, figurative basis of phraseology | 1061 | |||||
| 496 | The article examines the constructions of the causation of negative emotions in the Buryat language. The relevance of the work is related to a comprehensive approach to the study of such functional and semantic categories as causativity, which involves the study of the category from the point of view of the interaction of various linguistic facts. The subject of the study is emotional constructions that demonstrate the interaction of the categories of emotivity and causativity. In modern linguistics, there is an increased interest in the problem of the category of emotivity, which is related to the need to study emotions and their representation in language. The emotion of anger is one of the basic negative emotions. The work aims to identify the semantic and structural components of causative constructions that express negative emotional effects and evoke feelings such as anger, irritation, dissatisfaction, and rage in the Buryat language. The novelty of the work lies in the fact that the definition of the main components of Buryat structures, which represent the emergence of feelings such as anger, irritation, and rage, is carried out for the first time. The theoretical and methodological basis of the work is formed by the works of Russian and foreign linguists (V. I. Shakhovsky, A. Vezhbitskaya, K. Izard, and many others). A solid sample of causative constructions contained in the electronic corpus of the Buryat language served as research material. The results show that causative constructions represent a situation with an emotional impact that evokes a certain reaction in the subject. There are sufficient morphological causatives in the Buryat language to indicate the causation of anger. Some peculiarities in their use have been noted. For example, the verb suhald-uul-ha is more frequent than uurl-uul-ha, which can be explained by the fact that the emotion represented by the lexeme uurla-ha ‘getting angry’, unlike suhald-ha, is perceived by native speakers as an inherent human state that has no external stimuli and is not subject to causation. Non-functional, causative constructions are involved in the representation of emotional effects. Polypredicative constructions with circumstantial meaning and components in direct speech are used when describing an emotional stimulus. Instrumentalis, intensifying adverbs, and adverbial forms are used to amplify the meaning of the emotional effect. Keywords: causativity, emotivity, causative construction, emotive construction, causative verb, emotional effect, negative emotions, intensifiers, Buryat language | 1061 | |||||
| 497 | The identification, self-identification and related issues represent the actual and demanded subjects of attention of modern humanitarian knowledge. The purpose of this study is to determine and analyze the identity discourses among the Nogais, an ethnic group in the Khanty-Mansi Autonomous Okrug of Russia. The concept of "discourse" in this context refers to the reasoning and identification processes occurring among the Nogais, and their self-awareness in action. The research was conducted using semi-formalized interviews and observations, with the aim of understanding the informants and providing an objective interpretation of their opinions. The findings reveal the full range of Nogai identities and their brief historical and cultural characteristics, including issues related to migration, population dynamics, and everyday life. The language situation among the Nogais is complex, but this is a natural process. It is concluded that the Nogai identity categories are stable. This research is valuable because it shows how language does not dominate self-awareness and identification with the Nogai ethnic group. The study's approach is based on theoretical propositions of primordialism and constructivism. Overall, this research adds to the understanding of identity and self-identification among the Nogais, and has implications for the broader field of modern humanitarian knowledge, including anthropology, ethnology, sociology, and philosophy. Keywords: Nogais, Ugra, identity, ethnicity, population and settlement, space, northern city | 1050 | |||||
| 498 | The article was written against the need to determine the real meaning of the content of young people's linguistic attitudes in a changing reality to assess their readiness for modern challenges and threats. The results of the sociolinguistic analysis of the factors determining ethnolinguistic identity of young people from Sakha are presented in comparison with the total population of respondents from Sakha living in the city of Yakutsk, as well as with the linguistic attitudes of students (Chechens, Avars, Lezgins, Dargins, Tuvans, Buryats, Tatars) studying at the universities of Grozny, Kazan, Makhachkala, Kyzyl, Ulan-Ude. The main indicators of ethnolinguistic identity based on linguistic self-identification and linguistic competence show relative stability, while the latter is characterized by gradual spread of conversational skills. In accordance with W. Lambert's three-component model of attitudes, the affective component is the most pronounced in the structure of linguistic attitudes of the Sakha youth; the cognitive component is characterized by lability; the conative (behavioral) component is insufficiently developed due to the influence of a variety of external factors. However, the Sakha youth show solidarity with the ethnic community in preserving their mother tongue, recognize its value, and note that institutional development of the Sakha language in education is inadequate. A preliminary analysis of a survey of students in the Russian Federation revealed a high degree of integration of the concepts of "mastery of the mother tongue" and "patriotism"; however, the view of their (ethnic) mother tongue through the prism of personal attitudes is ambivalent. At the same time, the intention is expressed to use the mother tongues as often as possible in the future. The conditions of active contact bilingualism in the regions of the Russian Federation, and the variety of ambiguous extra-linguistic factors realize the purposeful activity of the ethnic community in the formation of patriotic consciousness of young people based on their mother tongue. Keywords: Yakut language, native languages, mother tongue, youth, linguistic competence, linguistic selfidentification, ethnolinguistic identity, patriotism | 1048 | |||||
| 499 | This article is devoted to the study of the origin, historical development and use of the color designation buδ ‘gray, gray’ in the Bashkir language. For the first time, this word is considered in a wide chronological range: the development of the lexeme from the origin of the word to the current state is traced. The etymology of the word is based on the works of scientists, in which ancient forms are restored, the evolution of the word meanings can be traced through written sources starting from the ancient Turkic period. The relevance of the study is due to the lack of a comprehensive research on the origin, development and functioning of this lexeme in the Turkic languages. The study revealed that the lexeme buδ goes back to the Proto-Turkic *boŕ ‘gray’, which, in turn, came from the Proto-Altaic *boŕV ‘gray’. It was found that in the Bashkir language the main semantic load of the word buδ is the designation of the color of the gray hair and the color of animals and birds. But nevertheless, the material from the text corpus shows that in the modern Bashkir language the word buδ has expanded its semantics and has meanings of ‘light gray’, ‘light ash’, ‘earthy gray’, ‘empty’, ‘desert’, ‘young’, ‘free’, ‘carefree’, ‘lonely’. Color designation can be combined with the names of a wide range of objects: animals, somatisms, botanical terms, names of rocks and minerals, sky and celestial bodies, landscape, abstract concepts. Keywords: color naming of gray, Bashkir language, Turkic languages, semantics, comparative historical research | 1045 | |||||
| 500 | The following article analyzes the concept of HOMELAND in the Siberian Turkic languages (Altai, Khakas, Tuvan, Yakut) and Khanty (an Ob-Ugric language), in contrast to the Mongolian languages. Compared to Russian, where HOMELAND encompasses the ‘small homeland’ and the ‘large homeland’ as a state, the concept of HOMELAND is still developing in the Siberian languages, partly under the influence of Russian linguaculture. In the Siberian and Mongolian linguistic images of the world, the homeland is represented as an idealized space (both physical and spiritual) conquered by the ancestors. The notion of homeland is associated with birth (the land where a person was born and their afterbirth was buried), kinship (homeland as a parent, metaphorical connection with the homeland through the umbilical cord), objects that mark one’s ‘own’ space (rivers, mountains, meadows, forests, campsites, hearths). Also important are the national characteristics and qualities attributed to the homeland by native speakers (junipers, healing springs, richness of flora and fauna, abundance of people). Emotional components of the concept are also essential and are verbalized through expressions that positively characterize the homeland. We distinguish common and unique national features of the concept of HOMELAND in the languages mentioned above. For example, HOMELAND is defined in all languages as the land where someone was born and raised; the idea of kinship with the land is also universal, as is the sacralization of space and the presence of a body of water. In the descriptions of the Altai, certain similarities can be found between the linguistic worldviews of Altaic and Mongolian (frequent epithets such as ‘sacred,’ ‘golden,’ and ‘healing’). Certain unique somatisms and verbs characterizing the homeland as an anthropomorphic being are found in different Turkic languages. Keywords: Siberian Turkic languages, Khanty language, Mongolian languages, linguistic worldview, concept, linguaculture, lexis | 1044 | |||||