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Problems of publication of karakalpak folk fairy tales and epics in world languages
Section 15. Philology
Oteniyazov Polat, Scientific Research Institute, Karakalpak department Academy of Sciences of the Republic of Uzbekistan E-mail: aybahit@rambler.ru
Problems of publication of karakalpak folk fairy tales and epics in world languages
Abstract: Karakalpak folk fairy tales and epics have high ethic and esthetic power. Folklore works of our people provoke interest around the world. In this respect, translation of these works in world languages has a big importance. National and foreign authors translate these works in different languages and publish them. The article considers the modern condition and problems of translation and publication of folklore works of Karakalpak people, including fairy tales and epics, abroad.
Keywords: fairy tales, epics, Karakalpak folklore, translation, publication, oral folk art, tale-tellers, performers of epic [1].
Karakalpak folk fairy tales and epics have high ethic and esthetic power. Apparently, this is why folklore works of our people attract the attention of peoples of the world. It should be noted that translation of these works in world languages and publications have a big importance. Scientific works of national and foreign authors take a considerable place in this sphere.
The works of oral folk art have a special place in the growth of spiritual culture of the mankind. One hundred volumes of folklore works of Karakalpak people certify the richness of folklore. Folklore works of Karakalpak people stand out due to their multivariance and unique marvelous performance. Before the appearance ofwriting system, even till date these works haven’t lost their value. Fairy tales and epics of our people are different in deep content and peculiarities of performance. These works masterfully depict the images of brave, courageous, skilled patriots, wise characters who are an example to follow for young generation, thus having an educational nature.
Demonstration of interest in Karakalpak fairy tales and epics is observed not only in the country, but in the neighbor states and abroad. Due to this, fairy tales and epics of Karakalpak people were translated in different languages and such work continues successfully.
If we refer to history, N. Karazin wrote down «A fairy tale about the kingdom of women» from the words of Karakalpak tale-tellers and prepared it for publication [1]. Several fairy tales written down from the mouth of folk tale-tellers in Turtkul (Petro-Aleksandrovsk) were published in Russian language [2]. During the period from 1929 to 1946, a Russian scientist N. A. Baskakov was on artistic trips in all districts and towns of the Republic of Karakalpakstan, where he collected
folk fairy tales, legends used by him while writing the book «Karakalpak language» [3]. The book contained Karakalpak fairy tales: «A shepherd who lied 100 times», «Cowardly old man», «White bone», «Karakhan padishah», «Khan’s daughter», «The son of a rich man», «Four brothers», «Wedding of Zhiyrenshe», «Duck and frog», «Orphan», «A jester who deceived the devil», «Auezmurat the coward», «Old man the liar», «Fisherman» etc. Although, these fairy tales require further research, it was the first experience of collecting Karakalpak folk fairy tales, their translation in Russian language and publication.
In 1959 Karakalpak fairy tales were published in the book «Amu’s curiosities». It is known that the credits to the writers M. I. Sheverdin and I. Sheverdina for the translation of Karakalpak fairy tales in Russian language are big. The same year Karakalpak fairy tales translated into Russian and prepared for publication by A. A. Volkov and I. S. Mayorov were published under general editorship of M. I. Sheverdin («Karakalpak fairy tales», Karakalpak state publishing house, Nukus, 1959).
The credits to Russian scientists for the wide distribution of Karakalpak folklore are big. Thus, they translated Karakalpak folk epics «Forty maidens» and «Shryar» into Russian. The variant of the epic «Forty maidens» written down by Arseniya Tarkovskaya performed by Kurbanbai Tazhibaev was published in Russian in 1983 [4]. Later, oral folk works of Karakalpak people were translated in other world languages and published.
World famous scientists — folklore scientists, historians and ethnographers study the history and culture of Karakalpak people, including folklore, the results of which are published in scientific and fiction publications and conference materials. For instance, during artistic trips in our region, a
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Section 15. Philology
German scientist Karl Reichl paid a lot of interest to folklore. He supported the publication of some folklore works of Karakalpak people in English and German in the publications of Finland and Germany.
It should be noted that in 2012, supported by UNESCO, discs named «Karakalpak epic heritage» were released in Paris under the editorship of Frederic Leotard with the help of the scientific and creative personnel of the Scientific research institute of the humanities of the Karakalpak department of the Academy of sciences of the Republic of Uzbekistan, including
prominent scientific figures such as Zh. Khoshniyazov, A. Al-niyazov, S. Amirlan, G. Nuratdinova, folk singer G. Otemu-ratov and others. This disc contained folk songs from 22 folk epics [5].
To summarize the above stated, it should be noted that the interest in folklore works of Karakalpak people has grown in recent times. In this respect, we consider it necessary to conduct researches, collect different variants of these works and ensure literary translation for publication in different world languages.
References:
1. Old and new Russia. 1875, vol. III.
2. Collection of materials for the statistics of Syr Darya region. Published in 1891.
3. Baskakov N. A. Karakalpak language. Vol. I. M., 1951.
4. «Forty maidens». «Karakalpakstan»,1983.
5. Oteniyazov P. «Karakalpak khalkynyn epikalyk miir slary». Newspaper «Erkin Karakalpakstan»; № 83 (18233) as of July 12, 2012.
Soloshenko Alena Vladimirovna, Strasbourg University, PhD student, European Doctoral College E-mail: alena.soloshenko@etu.unistra.fr
Language, Cognition and Culture in Eco-Narratives
Abstract: This paper represents the on-going project in ecolinguistics titled “ECOWord”. The main objective of the project is to bring about suitable answers to the questions of human-nature relationships reflected in eco-related texts. Keywords: ecolinguistics, cognitive semantics, conceptual metaphor, discourse, narrative
Introduction
The emergence of various ecological approaches in linguistics that developed since publication of Haugen’s “The Ecology of Language” [5] generated several significant ways to study this interdisciplinary field. Because the language of ecology and specifically “the environment of language” open an infinite world of possibilities [11, 2], it is important to define how we approach language-environment constructs primarily from the linguistic point of view. Such an approach can be described nowadays more as juxtaposed and less as opposing. The on-going dynamics demonstrate that language can be both a tool in analysis of eco-related issues and be the object of ecological research. On the one hand, language conceptualizes as a “living organism” that influences the way we perceive the world and interact with it. On the other hand, language is shaped by the environment, in which it is functioning.
Eco-narrative is understood as a form of environmental writing, a text that passes ecological tenets through rhetorical, linguistic and cognitive strategies.
Discourses on literature and the environment, the dynamics of environmental perception and the interaction between humans and the world around them as a solution to the many problems of such relationships has been the main
focus of ecolinguistics and ecocriticism. From this point of view, the current ecological crisis created environmental thinking and it is important to be fully aware of what kind of knowledge we have on this issue (do we need more), what power generates critical thinking, what are the desires and intentions of humans.
The ecological frameworks in linguistics use different terms for researching the relationships between the language of humans when describing the environment, such as “language ecology”, “the ecology of language” or “ecolinguistics” but it is generally accepted that the worldview on the interaction between humans and the rest of life on earth has a dual nature: anthropocentric (nature as machine) and biocentric (nature as mother) [12, 1-3].
The biocentric worldview is a “set of beliefs, assumptions, biases or ideologies that place the biosphere at the centre of a person’s life, thought and feeling” [12, 7]. The role of humans in the anthropocentric worldview as dominant over nature and seeing nature as no more than “an instrument for human ends” [12, 3] evokes the series of questions such as “What is the impact of humans on nature sustainability of the environment?” and “What can we do about it?”
Discussions related to cognitive assessment of the global environment and the impact of humans on nature
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