Academic literature on the topic 'Translating into Bashkir'

The article aims to analyze the linguistic specificity of interjections in the structure of a folklore text. The material used is the outstanding Yakut heroic epic olonkho Nyurgun Bootur the Swift, created by Platon Oyunsky. This epic was translated into the Bashkir language as part of the project “Publishing mutual translations of epics of the peoples of the world.” The objectives of the study are to identify interjections that are used in olonkho; in an effort to identify the grammatical and semantic features of interjections, the specifics of which are revealed when translating an epic work from Yakut to Bashkir. To solve the assigned problems, the main method used in the work is comparative analysis, as well as the functional-semantic method. With their help, the linguistic nuances of translation from one Turkic language to another are established, and it is found out by what means the original text is most adequately conveyed in translation. The relevance of the study is due to the need to study the linguistic possibilities of achieving adequacy or equivalence of the text when translating folk epic works from related languages, including taking into account the peculiarities of the translation of individual parts of speech. The novelty of the study lies in the fact that for the first time the interjections of the Bashkir and Yakut languages used in folklore texts are analyzed in the aspect of translation. Such a study contributes to a deeper comparative study of the functional-semantic capabilities of an entire thematically organized group of words in related languages, and helps to identify their genre linguistic identity inherent in specific languages. Interjections convey the feelings and emotional experiences of the characters in the work; they are classified into universal, understandable to all languages, common to Turkic languages, or specific (these make up the majority). The classification of interjections as non-equivalent vocabulary determined their transmission during the translation process through transcription, without grammatically changing the words, which ensures the preservation of the originality, national specificity and cultural flavor of the source text. The original, deeply national interjections used in olonkho help to recreate the unique world of olonkho, help to comprehend the deep secrets of the spiritual heritage of the Yakuts, and translation allows other peoples to touch the spiritual treasury of the people. The presented research has prospects for further study of the peculiarities of the functioning of parts of speech in the language of folklore.

Благодаря государственной программе сохранения и развития героического эпоса олонхо в Якутии теперь олонхо переводится на языки мира, а эпосы разных народов – на якутский язык. Большой научный интерес представляют и сам процесс перевода, межкультурный диалог, возникающий при переводе. Уникальность этого явления заключается в том, что переводятся архаические тексты родственных лингвокультур – переводятся не только слова и выражения, не только ведется пересказ захватывающего сюжета, но переводчиками делаются сопоставления, ведется поиск новых средств выражения понятий общетюркской культуры, трансформированных веками или забытых, даже утраченных. В этом отношении перевод эпосов и сравнительно-сопоставительное исследование текстов открывает новые аспекты не только лингвистам-переводчикам, но и фольклористам, этнографам и историкам. В данной статье анализируется перевод на якутский язык алтайского эпоса «Маадай Кара» и башкирского эпоса «Урал-батыр» на уровне лексики и синтаксиса, а также обозначаются общие с якутским фольклором черты – афоризмы, эпические формулы, мифологические и сказочные сюжеты. Сравнение текстов оригинала и переводов предполагает применение сопоставительных методик, и в меньшей степени статистических, которые применяются только при анализе переводческих приемов на уровне лексики. Отличительной чертой сравнительно-сопоставительного анализа данных эпических текстов является то, что наиболее активно используется текст-посредник на русском языке. Общие тюркские и уникальные национальные черты алтайского и башкирского эпосов точно отражаются в русских переводах, выполненных для нужд филологической науки. Эта схожесть с типично якутским мировоззрением, узнаваемая каждым якутским читателем, проверяется в данном исследовании путем сопоставления с оригинальными текстами на алтайском и башкирском языках. В статье на основе наблюдения за принятыми переводческими решениями делаются выводы о переводческих приемах, перспективных для перевода текстов родственных лингвокультур. Представлена методика сравнения ритмико-синтаксических параллелизмов, которая выявила несоответствия с первоначальной структурой оригинальных ритмико-синтаксических параллелизмов, несмотря на содержательную и смысловую точность их перевода на якутский язык. Таким образом, в статье обозначены наиболее яркие лингвистические явления, дальнейшее глубокое изучение которых привнесло бы в науку много нового и интересного. Heroic epics, being developed over centuries in many different cultures, is a folklore trove that contains a culture’s views on its history and the world around. Every new generation draws upon its epic to conceptualize its historical trajectory. Thus, the preservation and research of such epics are and will always be relevant. Thanks to the well-conceived government program for the preservation and development of the heroic epic of olonkho, there is a renewed interest in the translation of epics. As such, olonkho is translated to other languages and the epics of other cultures – to the Yakut language. However, it is not enough to simply translate and publish epics. The process of translation and intercultural dialogue arising from the translation are all of great academic importance. The uniqueness of such a process lies in the fact that the translation objects are archaic texts of related linguocultures. Not only words and phrases are translated and a captivating plot is relayed but also the translators search for new idioms from the common Turkic culture that have been transformed or forgotten through the ages. In this respect, the translation of epics and comparative research of these texts uncovers new aspects not only for linguists but also for folklore specialists, anthropologists, and historians. This article analyzes the vocabulary and syntax of the Yakut translations of the Altai epic «Maadai-Kara» and the Bashkir epic «Ural-Batyr». The article also points out similarities with the Yakut folklore – aphorisms, oral-formulaic compositions, mythological and fairy-tale plots. The comparison of the original and translated texts suggests the use of the comparative method and – to a lesser extent – of the statistical method that is used only when analyzing the vocabulary of the translation. The defining feature of the comparative analysis of these epic texts is the extensive use of an intermediary text in Russian. Common Turkic and unique cultural features of the Altai and Bashkir epics are adequately presented in the Russian translation made for philological use. Such similarity to the Yakut mindset which is recognized by every Yakut reader is checked in this research by comparing with the original text in Altai and Bashkir languages. Based on the inspection of the translational decisions made in these translations, the article draws a conclusion on translational techniques suited for translating texts of related cultures. A technique for comparing rhythmic-syntactic parallelisms is presented. This technique reveals inconsistencies with the original structure of the original rhythmic-syntactic parallelisms, despite the contextual and semantic accuracy of their translation into the Yakut language. Thus, the article points out the most striking linguistic phenomena and their further study would be highly beneficial for science.

The article addresses the reality of artistic translation of Tatar literature into Turkic languages. It is emphasized that for many years, due to external sociopolitical factors, Tatar writers did not have a full-fledged opportunity to present works of national literature in Turkic languages. The relevance of this issue is linked to the practical necessity, as literary translation is one of the areas that serves the cause of rapprochement of peoples, the development of mutual understanding between nations and the dialog of cultures, which is extremely important for the development of the Russian ethno-cultural space, the establishment of cultural interrelations with the Turkic world. The activation of translation activity coincided with cardinal changes in the life of the country, was conditioned by socio-political and ethno-humanitarian attention to the ideology of kinship, linguistic and worldview closeness of the Turks. Based on a large amount of factual material, the main directions of artistic translation are investigated. It is concluded that Tatar literature is most intensively translated into Turkish. The authors of the article identified the works of the most actively translated into Turkish authors, traced the works of Tatar writers, which aroused interest among Turkic-speaking readers. A large number of books by Tatar writers have been published in Turkey. Special attention is paid to the personality of the translator, some historical and cultural contexts of the emergence of Tatar-Turkish translation projects are analyzed.The realities and current state of Tatar-Kazakh and Tatar-Azerbaijani literary translations are also considered. Tatar-Bashkir translations are analyzed as an important aspect of intercultural communication. With all the similarity of two closely related languages and literary traditions, the necessity of cultural interaction of this format is obvious for the national writing community. The conclusions are made that the study of activity, genre diversity of works translated into Turkic languages will allow to build further strategies in the field of literary translation, planning and purposeful development of this direction of creative activity, as well as actualization of the issue of training in this field. It is emphasized that the intensification of artistic translations contributes to a significant renewal of figurative languages of literature, the expansion of its cultural boundaries and aesthetic reference points.

The article describes the main stages and directions of studying the Bashkir language within the walls of the Institute of History, Language and Literature of the Ural Federal Research Center of the Russian Academy of Sciences. 100 years ago, the Society for the Study of Bashkiria was founded under the People's Commissariat of Education - the Academcenter, which was succeeded by the Institute of History, Language and Literature of the Ural Federal Research Center of the Russian Academy of Sciences. During these past 100 years, the Institute has become one of the famous centers for the study of the language, culture, literature and history of the Bashkir and other peoples in Bashkortostan. In the first decades, work was carried out on the problems of the formation of the modern Bashkir literary language. In connection with the need to study the vocabulary of the spoken language of the Bashkirs, folklore-linguistic expeditions were organized. The expeditions were led by N.K. Dmitriev to various regions of the republic and the Bashkir-speaking regions of neighboring regions. Until the middle of the twentieth century. the main attention was focused on solving the issues of collecting, fixing language materials, on the development of new spelling, grammatical, lexical norms. As a result, numerous terminological dictionaries, spelling aids, and the first grammatical descriptions appeared. From the middle of the twentieth century linguists pay the most attention to the study of the history of the Bashkir language, dialectology, semasiology, and onomastics. The extensive material collected during numerous expeditions makes it possible to study the dialect material with the necessary completeness, describe the history of the development of the language, which is reflected in lexicographic publications and theoretical generalization in the relevant monographs. At the turn of the millennium, new related areas of study of the Bashkir language are being developed: ethnolinguistics, linguofolkloristics, and computational linguistics. The terminological, orthographic, explanatory, dialectal, semasiological, translation, ethnolinguistic dictionaries developed at the Institute show, on the one hand, the formation of the Bashkir literary language itself over 100 years, on the other hand, they are evidence of the extensive work carried out at the Institute on the study of the Bashkir language, marking are significant milestones in the development of Bashkir linguistics at the Institute, successfully continuing to this day.

The article analyzes the enlightenment and translation work of the Bashkir poet Safuan Yakshigulov. World perception, political activity, civic position of the poet is revealed through the analysis of works. The scientific text compares the works of Russian poets with the translator's Bashkir fables. Thoughts, open statements of writers have also been translated into Russian by the educator. Examples of new poetic images, with the help of which poets revealed the spirit of the times, and the spiritual world, and the problems of the people, are given. This is the first work in Bashkir literary criticism, where the poet-educator S. Yakshigulov reveals himself as a translator, a carrier of new cultural information for his people. If in his works the author acts as the successor of oriental poetry, then in translations he appears before the reader as the creator of a bridge between cultures. The article also describes the fact that the poet turned to fable creativity.

Purpose. The purpose of the article is to study the names for the purple color in the Bashkir language, which function in several versions. The study is relevant due to the lack of research on the names of the color, not only in the Bashkir, but also in the Turkic languages in general. The study is carried out using descriptive, comparative-historical methods, and the method of lexicosemantic analysis. The electronic corpora of the Bashkir language, the dialectological base, and lexicographic works acted as linguistic material on the Bashkir language.Results. It was revealed that four types of names are used to designate purple in the Bashkir language: 1) a borrowing from Persian; 2) analytical names, consisting of a combination of two color designations; 3) a loan translation from the Russian language; 4) a dialect word. It has been established that these names differ from each other in terms of their scope: 1) the name šämäxä, borrowed from the Persian language, is used in the modern literary language; 2) the word körän, which means ‘brown’ in the literary language, is used in dialects; 3) a loan translation from the Russian language – miläwšä töθ (‘violets color’) – is used in publicism; 4) analytical names are presented in the colloquial language: qïðïl kük ‘red blue’, qïðɣïlt kük ‘lit. reddish-blue’, körän kük ‘brown-blue’, zäŋgär kük ‘bluish blue’.

The subject of this research is the literary-aesthetic characteristics of interpretation of Manzil written by Bashkir theologians Bahadirshah al-Qaynawi and Taj ad-Din ibn Yalchigul: the presence of coherent narratives based on the authorial approach towards the interpreted text, literary-aesthetic interpretations of plots and images reflected in the Quranic text directly, intertextual connections of interpretations with the works in other genres. The goal of this article lies in determination and description of the meaningful literary-aesthetic characteristics of interpretations of Manzil. The following tasks are resolved within the framework of this research: 1) determination of the key characteristics of the Tafsir genre, 2) revelation of the role of works under review for the tradition of the Turkic-language interpretation of Quran, 3) description of the literary-aesthetic characteristics of the interpretations by Bahadirshah al-Qaynawi and Taj ad-Din ibn Yalchigu, 4) translation of fragments of their interpretations that are significant from the perspective of literature into the Russian language. The scientific novelty and practical importance of this publication lies in introduction into the scientific discourse of two previously unexplored literary monuments that have not been translated into the Russian language. This significantly broadens the knowledge on the literary process in Bashkiria of the early XIX century. The author concludes that the interpretation of Quran fragments should be viewed in the context of evolution of Bashkir literature of the pre-national period. This opens great potential for studying their intertextual correlations with Turkic-language literary of the earlier period in the genres of “chronicles”, “history of the prophets”, and “miracles of the created”, as well as with sententious literature of the later period.

The article attempts to provide a brief overview of the activities of the Institute’s folklorists after joining the system of the Russian Academy of Science. It is characterized by regularity, consistency in all areas of folklore studies, activation of expedition, research, and publication activities. It was during this period in the history of Bashkir folklore that the experience of scientific and textual work appeared, as a result of which four multi-volume scientific collections “Bashkir Folk Art”, more than a dozen collections of samples of Bashkir folk art were prepared and published; several dozen monographic studies were written and published, in which genre features, ideological basis, and image system were considered, as well as artistic and visual means; The actual problems of Bashkir folklore studies were covered in the serial edition of the collection of scientific articles “Bashkir Folklore». The mid-1970s -early 2000s in the history of Bashkir folklore studies are significant for the increased attention to the publication of samples of Bashkir folklore in Russian, later in English. In the research of the XXI century, emphasis was placed on the poetics of such genres as fairy tales, epics, songs and others; interdisciplinary connections. In the genre of the Bashkir fairy tale according to the experimental method of the famous Russian folklorist, the corresponding member of RAS V.M. Gatsak conducted a study on the problem of the persistence of a fairy tale in time and the transferability of a fairy tale from a “teacher” to a “student” G.R. Khusainova. The XXI century in world folklore is also significant for the increased attention to the reliability of sources. In the history of Bashkir folklore, it is reflected in the monograph by Sh.R. Shakurova, devoted to the textual analysis of the archival primary source of the epic “Ural-Batyr” and its academic alternative (publishing) versions in the first part of the study, and in the second– the phototypic reproduction of the archival primary source of the epic “Ural-Batyr”; the publication of the authentic text of the epic “Ural-Batyr” with parallel submission in Cyrillic, prepared by G.V. Yuldybayeva. Significant events in Bashkir folklore were the preparation and publication of the encyclopedia “Folklore of the Peoples of Bashkortostan”, the translation of the masterpieces of world epic of the Kyrgyz epic “Manas” (2016) and the Yakut epic-olonkho “Nyurgun-Bootur the Swift” (2023) into the Bashkir language. One of the important achievements of Bashkir folklorists is also the implementation of projects under grants from the RGNF.

Drawing up a model of the word form, a formal description of the inflectional system of the language is an urgent task of computer linguistics. Models of this type serve as the basis for the development of automatic text processing systems: morphological analyzers,spelling systems, machine translation, etc. Applied linguistics has considerable experience in the formalized description and modeling of the morphology of natural languages. This article discusses the modeling of the inflectional system of the verbal parts of the speech of the Bashkir language in paired combinations of affixes. This approach is close to the grammar of the Gleason orders and is promising when creating morphoanalyzers for languages of the agglutinative system.

Abstract ‘Self-editing’ refers to the practice of translators who edit their own earlier translations. Self-editions have been less investigated than retranslations. No attempt has been made so far to formulate a hypothesis concerning self-edition. Therefore, the present piece of research was conducted to fill the gap. The corpus of the study includes the modern Persian novella The Blind Owl written by Sadeq Hedayat (1903–1951) and translated (and self-edited) by Iraj Bashiri (in 1974, 2013 and 2016). The findings showed that self-edited versions appeared to be more target-oriented than their original translations. Therefore, although they appeared after the original translation, and could somehow be thought of as ‘retranslations’, they do not seem to confirm the Retranslation-Hypothesis (RH). The main principle of the tentative ‘Self-edition Hypothesis’ is contrary to that of the Retranslation-Hypothesis. It was also found that a self-edited translation is more ‘natural’, ‘accurate’, and ‘expanded’, but slightly less clear than its original translation. It should, however, be underscored that the reduction in clarity of self-edited versions was not so significant. Future researchers are encouraged to focus their study on ‘comparing strategies used by translators with those adopted by editors’ and ‘taking into account socio-cultural factors involved in the production of new editions’. Prospective researchers can test the hypothesis by concentrating on various language pairs and other text-types.