Journal articles on the topic 'Translations from Yakut'
To see the other types of publications on this topic, follow the link: Translations from Yakut.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 46 journal articles for your research on the topic 'Translations from Yakut.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Находкина, А. А. "Якутское эпическое наследие и его международный перевод (1970-е гг. – начало 21 в.)." Эпосоведение, no. 4(16) (December 24, 2019): 80–87. http://dx.doi.org/10.25587/svfu.2019.16.44318.
Full textAbstract:
The article is a review of translations of the Yakut heroic epic olonkho into Russian and foreign languages. The review captures a large period, from Soviet times to the present. For the first time, such a study included unknown and little-known translations, as well as reviews on translations. The need to preserve and popularize the Yakut cultural heritage, represented by outstanding works of the Yakut classics, is confirmed by the history of Russia and of all mankind. The relevance of translation projects is due to the fact that in 2005 UNESCO recognized the Yakut heroic epic olonkho as a masterpiece of the oral intangible heritage of mankind, which, in turn, caused attention to olonkho in different countries. This fact inspired an interest to Yakut epic worldwide and stimulated translations of it into various languages and the research of these translations that supposed to be a tool for Northern cultural heritage preservation. The subject of the research is the EnglishThe significance of translations of the olonkho epic is determined by the features of the development of traditional communities at the present stage, their cultural heritage, which is in danger of extinction, is of particular concern. Olonkho - the ancient heroic epic of the Yakuts - is one of the brightest examples of the archaic folk epic. The olonkho formed the ideas of the Yakut people about the universe, a system of moral values, traditional beliefs and customs, the originality of language and culture. Particularly relevant is the question of the features of the translation of the Yakut heroic epic olonkho into the world languages. The uniqueness of the artistic world and the language of the epic olonkho determines the extreme complexity of its translation and significantly distinguishes it from all other kinds of literature. At the end of the twentieth century the Yakut heroic epic olonkho spoke not only in Russian, but also in other languages of the world. This paper considers translations of the Yakut epic olonkho into Russian, English, French, Korean, in particular, the full-text English translation of the olonkho Nurgun Botur the Swift by P.A. Oyunsky translations of olonkho Eles Bootur by P.V. Ogotoev and other epic texts. Translators of German, Turkish and Japanese also paid attention to various olonkho texts.
2
КОЛЕСОВА, М. Г., and С. В. ИВАНОВА. "Тranslation of the Tuva Heroic Legend “Khunan-Kara” in Yakut." Altaistics, no. 2(09) (July 7, 2023): 47–60. http://dx.doi.org/10.25587/altaisticsvfu.2023.36.72.004.
Full textAbstract:
Тувинское героическое сказание «Кунан Хара» издано в книжной серии «Эпические памятники народов мира», основанной в 2014 г. Национальным организационным комитетом «Олонхо» в целях содействия распространению эпического наследия народов России посредством взаимных переводов произведений между народами – носителями эпических традиций. В издании представлены тувинский текст, текст перевода с тувинского на русский язык и два варианта переводов на якутский язык, осуществленных разными переводчиками. Актуальность темы исследования обусловлена возрастающим интересом к сравнениям оригиналов и переводов эпических произведений тюркских народов. В статье были сопоставлены и сравнены переводы тувинского эпоса «Кунан Хара» А. Жиркова с оригинального текста на тувинском языке и А. Борисовой с текста на русском языке на якутский язык. Цель статьи – сопоставление переводов с языка оригинала и через язык-посредник на якутский язык. Методом исследования послужил сравнительно-сопоставительный анализ оригинала текста и переводов, в частности анализ содержания переводов в сопоставлении с содержанием подлинника. В результате сравнительно-сопоставительного анализа содержаний текстов оригинала и переводов были выявлены наличие типологических и генетических связей между якутским олонхо и тувинским героическим сказанием. При переводе с языка оригинала на якутский язык эпический текст воспринимается как истинно якутский эпос: задается четкий ритм, отсутствуют заимствованные слова, отмечается малое использование таких способов перевода, как транслитерация, перевод реалий и др. The Tuvan heroic legend «Kunan Hara» was published in the book series «Epic Monuments of the Peoples of the World», founded in 2014 by the National Organizing Committee «Olonkho» in order to promote the dissemination of the epic heritage of the peoples of Russia through mutual translations of works between peoples – carriers of epic traditions. The publication presents the Tuvan text, the text of the translation from Tuvan into Russian and two versions of translations into the Yakut language, carried out by different translators. The relevance of the research topic is due to the growing interest in comparisons of originals and translations of epic works of the Turkic peoples. The article compares and compares the translations of the Tuvan epic «Kunan Hara» by A. Zhirkov from the original text in the Tuvan language and by A. Borisova from the text in Russian language into the Yakut language. The purpose of the article is to compare translations from the original language and through an intermediary language into the Yakut language. The research method was a comparative analysis of the original text and translations, in particular, an analysis of the content of translations in comparison with the content of the original. As a result of a comparative analysis of the contents of the original texts and translations, the presence of typological and genetic links between the Yakut olonkho and the Tuvan heroic legend was revealed. When translating from the original language into the Yakut language, the epic text is perceived as a truly Yakut epic: a clear rhythm is set, there are no borrowed words, there is little use of such translation methods as transliteration, translation of realities, etc.
3
Sibiryakov, Maxim. "A comparative analysis of early translations of the Lord’s Prayer in the Yakut language." Rodnoy Yazyk. Linguistic journal, no. 2 (December 2021): 132–53. http://dx.doi.org/10.37892/2313-5816-2021-2-132-153.
Full textAbstract:
This article analysis various pre-20th century versions of the Lord's Prayer in the Yakut (Sakha) language. Translation variants of this prayer are interesting from the standpoint of comparative analysis. The translations of this prayer are some of the earliest texts in the Yakut language that can be compared with each other. The article analyzes the spelling, morphological, lexical and syntactic features of the prayer’s versions.
4
Vasil’eva, Akulina. "Description of Yakut culture in Russian in texts of different genres." SHS Web of Conferences 134 (2022): 00096. http://dx.doi.org/10.1051/shsconf/202213400096.
Full textAbstract:
Describing a culture by means of another language is a large and interesting translation task. Nowadays, this eternal problem becomes more and more relevant for traditional cultures since the quality of the transmitted verbal information about unique culture-specific elements also depends on the accuracy of their description. The Russian language for the peoples of the Russian Federation is the language of interethnic communication, and translating folklore and literary texts, as well as writing scientific works in Russian on the Yakut culture, allows other peoples to discover the Yakut culture. Over the four centuries of Yakut-Russian contacts, many texts describing the Yakut culture have been created in Russian. In this research, the source material is three different texts: a translation of a heroic epic, a translation of a work of fiction, and an ethnographic description of a native speaker of the Yakut language and culture written in a non-native Russian language. These texts contain the same culture-specific elements that are translated differently depending on the target audience. In the course of the research, we have found that the culturespecific elements of the Yakut culture are mainly transliterated, and commentaries on them can be different in exhaustiveness and depth. In addition, we note that traditional loan translations from the Yakut language have been established to translate various epithets and set expressions associated with folklore and mythology. Such expressions often seep into scientific texts on ethnography because traditional crafts and traditional life, in general, are inextricably linked with the spiritual culture of the people.
5
Burtseva, Alina A., and Irina V. Sobakina. "The Cliché of the Official Business Style and its Transfer from Russian into the Yakut Language." Polylinguality and Transcultural Practices 18, no. 4 (December 14, 2021): 460–67. http://dx.doi.org/10.22363/2618-897x-2021-18-4-460-467.
Full textAbstract:
At present, the official business style of the Yakut language is more developed in comparison with the translations of the twentieth century, when this style was just beginning to be practiced. Along with this, the translation of official-business style texts is also developing. As state and municipal services are an integral part of our life and understanding the strengths and merits, which adds the translation to society, it is very important to translate the Yakut language information, regulatory documents of the population of our Republic and members of the institutions, namely the Standard of applicants to the State autonomous institution Multifunctional center for the provision of state and municipal services in the Republic of Sakha (Yakutia) Rules of applicants. The aim of this work is to analyze the difficulties of transmission clich official-business style of Russian into Yakut language and the search approach solutions to these difficulties. The methodological basis of this study is the comparative and descriptive methods based on the data obtained by the continuous sampling method. As a result of the analysis, we identified lexical and grammatical difficulties in translating official-business style cliches from Russian into Yakut. Lexical words include borrowing words, words without equivalent correspondence and abbreviations in the cliche, where the first ones are most often transmitted to the Yakut language by transcription or remain by themselves, the second ones are translated by an adequate replacement, paraphrasing or description, and the third ones with the Russian version in a bracket. Grammatical difficulties include complex sentences with passive constructions and participial turns, which directly affect how the cliche will be translated into them. Cliches in complex sentences occur frequently, sometimes several times in the same sentence.
6
Efremova, N. A., and A. N. Platonova. "Types of stylistic errors in a translated fairy tale: the case of the book “Hans Christian Andersen. Ostuorujalar” translated by V. S. Fedorov – Sameer Basylai." Altaistics, no. 3 (October 5, 2023): 24–31. http://dx.doi.org/10.25587/2782-6627-2023-3-24-31.
Full textAbstract:
The article reveals the types of stylistic errors made when translating a literary fairy tale from Russian into the Yakut language; examples are given from the translated text made by the Yakut translator V. S. Fedorov – Sameer Basylai in 1983. As the source text for the comparison, we used Russian translations made by the Hansen spouses of the fairy-tales by famous Danish writer Hans Christian Andersen: “Wild Swans”, “Flint”, “Steady Tin Soldier”, “Piggy Bank”, “Ugly Duckling”, “Snow Queen”, “Nightingale”, “Shepherd Girl and Chimney Sweep”, “Old House”, “Magic Hill”, “Flying Chest”, and “Thumbelina”. A comparative and descriptive method was used with the use of the classification of stylistic errors made in the Yakut translation. The methodological basis of this study was the work of Russian researchers I. B. Golub and G. Y. Solganika in the field of stylistics and culture of speech of the Russian language, as well as educational publications in the Yakut language by T. I. Petrova, A. A. Vasilyeva, and N. A. Efremova. The authors gave an objective assessment of the quality of the translation of the text in the Yakut language, based on the analysis, the following types of stylistic errors in the translated text were identified: 1) at the lexical level (confusion in the meaning of the word, redundancy, insufficiency of the word, violation of the usual and literary norms, distortion of phraseological units, interspersed with clericalisms); 2) at the grammatical level (adding inappropriate affixes); 3) at the syntactic level (violation of the order of words in a sentence).
7
Filippova, Ayyana Alexsanovna, and Zoya Konstantinovna Basharina. "Translations of portrait characteristics of the heroes of V.G. Korolenko's Siberian short stories into the Yakut language." Филология: научные исследования, no. 4 (April 2024): 12–20. http://dx.doi.org/10.7256/2454-0749.2024.4.70402.
Full textAbstract:
The object of the study is the Siberian stories of V.G. Korolenko. The subject of the study is the portrait characteristics of the heroes of V.G. Korolenko's Siberian short stories. The material for the study was the portrait characteristics of the heroes of V.G. Korolenko's Siberian short stories translated by N.E. Mordinov-Amma Achchygyya. His stories are rich material for research, since in them the portrait characteristics of the characters are presented very figuratively, using various expressive means (metaphors, comparisons, personifications, metonymies, hyperboles). The short stories "Makar's Dream", "Marusina Zaimka", "At-Davan" from the Yakut cycle of Siberian short stories were chosen for the study. The theoretical basis for the research is the works of G.N. Pospelov, A.B. Esin, L.S. Kulik, O.I. Ivanova, K.I. Platonova, I.S. Yemelyanov and others. The purpose of this work is to identify the features of the translation of portrait characteristics in the translation of Korolenko's literary texts from Russian into Yakut. The purpose of the work identified the following tasks: 1) to analyze the concept of "portrait characteristics"; 2) to make a solid selection of portrait characteristics from Siberian stories; 3) to consider the features of the translation of portrait characteristics when translated into the Yakut language. Descriptive and comparative methods were used to solve the research tasks. The material was collected using a continuous sampling method. The relevance of this study is due to the lack of scientific works in Yakut literary studies on the comprehensive study of portrait characteristics when translated into the Yakut language. The scientific novelty of the work lies in the fact that in modern literary criticism, the transfer of portrait characteristics in the translation of literary texts remains still unexplored. The theoretical significance of the study lies in the fact that it reveals for the first time the features of portrait characteristics when translated into the Yakut language. The practical significance of the research lies in the possibility of using its results in the analysis of other similar works and their translations. Also, the research materials can be used in universities of the humanities in the creation of textbooks, textbooks on translation practice for students of the philological department.
8
Yagafarova, G. N. "Epic studies." Eposovedenie, no. 3 (September 30, 2023): 14–26. http://dx.doi.org/10.25587/2782-4861-2023-3-14-26.
Full textAbstract:
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.
9
Romanova, Lidia Nikolaevna. "“Native Land” by A. I. Sofronov and “River” by A. E. Kulakovsky: Literary translations in the formation of Yakut poetry." Philology. Issues of Theory and Practice 16, no. 12 (December 15, 2023): 4262–70. http://dx.doi.org/10.30853/phil20230648.
Full textAbstract:
The aim of the research is to trace the process of creating new original, independent works by conducting a comparative analysis of the poetic structure of the works by the first Yakut poets – A. E. Kulakovsky’s “River” and A. I. Sofronov’s “Native Land” written based on the works by N. G. Tsyganov and N. I. Nemirovich-Danchenko. The paper examines the poetic structure of the Yakut texts – the type of the author’s narrative, subject organization, graphic and rhythmic-syntactic structure, composition, narrative-speech and motif-figurative system – in comparison with the original Russian texts. The research is novel in that it is the first in Yakut literary studies to consider the famous works by the first Yakut poets not from the perspective of their equivalence (in terms of fidelity/infidelity, translatability/non-translatability) to the source text, but from the position of creative rendering of someone else’s foreign-language text in accordance with one’s own artistic experience, worldview and national poetic traditions. As a result of a bi-directional comparative analysis of the poetic texts by the Yakut poets A. E. Kulakovsky and A. I. Sofronov (the literary translation / the source text; Kulakovsky’s “River” / Sofronov’s “Native Land”), it was found that according to the nature of the author’s narrative, subject organization, spatial-temporal coordinates, rhythmic-syntactic structure, plot-compositional structure, narrative-speech structure, these works are original, author’s works included in the treasury of national poetry.
10
ВАСИЛЬЕВА, А. А., and Т. П. ЕГОРОВА. "Translation of the epics of related Turkic cultures to Yakut language: The case of translating the Altai epic «Maadai-Kara» and the Bashkir epic «Ural-batyr»." Altaistics, no. 3(6) (April 4, 2023): 80–91. http://dx.doi.org/10.25587/altaisticsvfu.2022.84.75.007.
Full textAbstract:
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.
11
Pavlova, Nadezhda. "Traditional Formulas of Yakut Folktales: A Case Study of the 1938 Vilyuysk Expedition’s Materials." Бюллетень Калмыцкого научного центра Российской академии наук 3, no. 19 (December 28, 2021): 272–96. http://dx.doi.org/10.22162/2587-6503-2021-3-19-272-296.
Full textAbstract:
Introduction. The article is the first to have examined texts of Yakut folktales recorded personally by A. A. Savvin during the Vilyuysk Expedition of 1938 and revealed some categories of traditional formulas. Goals. The work primarily aims to identify traditional formulas of Yakut folktales from the Vilyuysk group of uluses. Accordingly, the study shall systemize traditional verbal folktale constructs by all known categories of initial, medial and final formulas; determine specifics of folktale formulas within the area under consideration. Methods. The employed techniques include structural analysis and systematic approaches derived the N. Roşianu classification of traditional formulas. Results. The study determines titles and numbers of folktales recorded and data on respective informants. Analysis of twenty Yakut folktales recorded by A. A. Savvin yields systemized categories of initial, medial and final folktale formulas. Separate tables representing the presence or absence of all known categories have been compiled for all varieties of traditional formulas. Each identified category is characterized with examples drawn from original Yakut texts and accompanied by Russian translations. The paper defines a peculiar feature of traditional formulas inherent to the Vilyuysk group of uluses as of 1938.
12
Monastyrev, Vladimir D., Nadezhda N. Vasilieva, and Iya V. Ammosova. "The Great Explanatory Dictionary of the Yakut Language: A New Achievement of Yakut Lexicography." Voprosy leksikografii, no. 19 (2021): 92–108. http://dx.doi.org/10.17223/22274200/19/5.
Full textAbstract:
The present article describes the Great Explanatory Dictionary of the Yakut Language. The Dictionary is the outcome of 46 years of work done by lexicographers at the Institute for Humanities Research and Indigenous Studies of the North, Siberian Branch of the Russian Academy of Sciences. The editor of the Dictionary is Pyotr A. Sleptsov, professor, Doctor of Philological Sciences, member of the Academy of Sciences of Sakha Republic. The Dictionary includes 15 volumes of about 800 sheets, 9,500 pages in total, containing some 80 thousand words and phraseological units. The Dictionary provides a full description of Yakut vocabulary in all its centuries-old richness. The lexical units are from various sources: phraseological units, compounds, archaisms, rarely used words or folk terminology, as well as common dialect words. The authors point out that the Dictionary employs almost all literature written in Yakut: published folklore texts of various genres; translations of classic Russian and world literature; works of all Yakut writers, from classic to modern. The Dictionary is based on the academic card index which presently includes over three million cards with citations showing the lexical and phraseological stock of the Yakut language in its fullness. It would not be possible to create such a huge lexicographic work without a high level of theory of the Yakut language and the present lexicographic tradition that has been bilingual since its foundation. The article shows the relevance of the great multi-volume lexicographic work, describing some characteristics of Yakut vocabulary as reflected in the Dictionary. Also, examples of lexicographic presentation of certain groups of vocabulary are provided. These include a bulk of figurative words and their verbal derivatives, a large number of modal words, particles, and word groups, compound words and terms, phraseological units. The authors of the Dictionary paid great attention to words denoting various ethnographic notions. These words denoting realities that in many cases disappeared from modern life as well as purely Yakut phenomena needed encyclopedic, or close to that, treatment. The Dictionary is targeted at the widest audience. However, its academic reference direction is also important since it will become an essential source for comparative studies of the lexico-semantic system in three large language families: Turkic, Mongolic, and Tungusic languages, at the intersection of which Yakut developed.
13
Vasil’eva, Akulina A. "Translation in Yakutia as a Means of Preservation of the Sakha Language and Culture." Polylinguality and Transcultural Practices 18, no. 4 (December 14, 2021): 358–67. http://dx.doi.org/10.22363/2618-897x-2021-18-4-358-367.
Full textAbstract:
Translation as a means of cross-cultural communication serves two purposes: 1. making an additional recording of cultural works of a certain people by creating a copy of these works in a language with a higher number of speakers for further introduction of the culture to a wider public; 2. in a situation of widespread bilingualism, preserving a vulnerable language against assimilation by a dominant language by a bilingual translators conscious counteracting of negative interference and their educational activities in the field of ecolinguistics. In comparison with translation from/to foreign languages, these translational purposes acquire other, new aspects when applied to the languages of the different peoples in one country, depending on the language situation, politics, etc. The article examines the practices used in achieving the above-mentioned purposes of Russian-Yakut, Yakut-Russian translation in the Sakha Republic (Yakutia), a constituent entity of the Russian Federation. The article also describes the role of translation in the spiritual culture of the Yakut people as a proxy of literary and artistic innovations capable of shaping and changing the artistic tastes of readers, as well as a means of integration into the world cultural space, enabling the Yakuts to look at their native culture from the point of view of native speakers of the Russian language and members of Russian (including Soviet) culture. Translation as a sphere of close interaction of languages is of interest to the language policy of this multinational constituent of the Russian Federation. With the adoption of federal and republican laws for language issues in the 1990s, the Sakha Republic (Yakutia) started to give more attention to the translation between the two official languages. As a result of years-long observation of bilingual Yakuts speech culture, it has become apparent that researching linguistical issues of translation, drawing up practical recommendations for translation based on scientific research, and then popularizing them among bilingual Yakuts may become a great help in the preservation of the native language. A review of the Sakha Republics (Yakutia) experience in translation development in a multinational constituent of the Russian Federation leads to a conclusion about the importance of the work of a translator (who translates from and to languages of Russia) in standardization of their native language. Such a translator can consciously regulate the mutual influence of the languages in society.
14
РАЗУМОВСКАЯ, В. А. "Olonkho cultural memory as unit of translation." Эпосоведение, no. 3(11) (September 24, 2018): 42–55. http://dx.doi.org/10.25587/svfu.2018.11.16939.
Full textAbstract:
Статья посвящена рассмотрению культурной информации текста олонхо П. А. Ойунского «Нюргун Боотур Стремительный» в аспекте межъязыкового и межсемиотического видов перевода (в понимании Якобсона). Эпическое произведение является «сильным» текстом якутской культуры, о чем свидетельствуют популярность у носителей культуры и языка оригинала, устойчивый интерес ученых из различных областей гуманитарных знаний, высокий образовательный и культурный потенциал и регулярная переводимость средствами вербальных и невербальных семиотических систем. Тесная связь олонхо П. А. Ойунского (классического примера следования древней эпической традиции) с реальной жизнью и истинность описываемых событий делает воссозданный текст эпической литературы надежным историко-этнографическим источником информации о культуре и истории якутского народа.Важное место в информационном континууме олонхо принадлежит культурной памяти, которая представляет результат мифологизации и сакрализации прошлого, имеет коллективную природу и обеспечивает культурную идентичность коренного народа Якутии (Саха). Главной целью анализа является осмысление культурной памяти олонхо в трансязыковой и транскультурной перспективах, что способствует решению задач сохранения исторического опыта и воспоминаний якутов в текстах переводов и успешной межкультурной коммуникации. Методологической основой исследования стало понимание культурной памяти текста олонхо Ойунского как гиперединицы перевода, относительно которой принимается решение на перевод. Задачей перевода является воссоздание во вторичных текстах содержания эпического произведения, уникального культурного кода, а также помощь потенциальному читателю перевода в восприятии и понимании сложного культурного пространства олонхо. Особенности информации текста оригинала генерируют вариативность гипоединиц перевода и применение принципов ad hoc и ad libitum для их определения. Формальными носителями культурной информации и памяти и, соответственно, регулярными гипоединицами перевода являются культуронимы.Освоение текста олонхо, являющегося сложным культурным смыслом, и продолжение его «жизни» посредством невербальной семиотики, также определяют необходимость выделения единиц межсемиотического перевода. В музыке, танцах, кино и изобразительном искусстве как вторичных текстах вербального оригинала должна быть сохранена культурная память, что напрямую свидетельствует об универсальности данного вида культурной информации как единицы перевода эпической литературы. The article is devoted to the cultural information of P. A. Oyunsky olonkho “Nurgun Bootur the Swift” in the aspect of interlingual and intersemiotic types of translation (in Jakobsonean version). The epic work is a “strong” text of the Yakut culture, as evidenced by its popularity among the people of the original culture and language, the sustainable interest of scholars from various fields of humanities, its high educational and cultural potential and regular translatability by means of verbal and nonverbal semiotic systems. The close connection of the Oyunsky olonkho (classic example of following the ancient epic tradition) with the real life and the verity of the described events make the reconstructed piece of epic literature a reliable historical and ethnographic source of information about the culture and history of the Yakut people.An important place in the information continuum of olonkho belongs to the cultural memory, which is the result of mythologization and sacralization of the past, phenomenon of collective origin and ensures the cultural identity of the indigenous people of Yakutia (Sakha). The analysis main goal is to comprehend the cultural memory of olonkho in translingual and transcultural perspectives, which contributes to the task of preservation of the historical experience and memories of the Yakuts in the texts of translations and successful intercultural communication. The methodological basis of the research was the understanding of the cultural memory of Oyunsky olonkho text as hyperunit of translation, regarding which a decision for translation is made. The translation task is the recreation in secondary texts the content of an epic work, a unique cultural code, as well as assistance to a potential reader of translation in the perception and understanding of the olonkho complex cultural space. The peculiarities of the original text information generate the variability of the translation hypounits and the application of ad hoc and ad libitum principles for their determination. Culturonyms are considered to be the regular formal carries of cultural information and memory and, accordingly, hypounits of translation.The comprehension of olonkho text, which is a complex cultural sense, and the continuation of its “life” through nonverbal semiotics, also influence on the necessity of determination the units of intersemiotics translation. The cultural memory must be preserved in music, dance, cinema and pictorial arts as secondary texts of the verbal original, which directly demonstrates the universality of this type of cultural information as a unit of translation of epic literature.
15
ГЕРАСИМОВА, Е. С. "Features of the translation of songs from Russian into the Yakut language." Altaistics, no. 2(09) (July 7, 2023): 30–46. http://dx.doi.org/10.25587/altaisticsvfu.2023.75.13.003.
Full textAbstract:
В данной статье излагаются основополагающие понятия об особенностях музыкально-поэтического перевода, произведен сравнительно-сопоставительный анализ русско-якутских соответствий при переводе песен для детей и взрослых, а также рассмотрены и выявлены основные особенности переведенных песен для детей и взрослых с русского на якутский язык. Целью данного исследования является выявление особенностей перевода песен с русского на якутский язык. Исходя из цели исследования решаются следующие задачи: 1) изучение общих вопросов художественного поэтического перевода; 2) определение особенностей музыкально-поэтического перевода; 3) лингвистический анализ песен, переведенных с русского на якутский язык; 4) выявление особенностей перевода песен с русского на якутский язык. Теоретической и методологической основой исследования послужили труды В. В. Виноградова, И. С. Алексеевой, Т. А. Казаковой, С. Т. Руфова, Л. Е. Манчуриной и др. В соответствии с целью и задачами данной работы применяются описательный, сравнительно-сопоставительный, квантитативный методы исследования. Russian Russian-Yakut correspondences in the translation of songs for children and adults are described in this article, the basic concepts of the features of musical and poetic translation are presented, a comparative analysis of the Russian-Yakut correspondences in the translation of songs for children and adults is made, and the main features of the translated songs for children and adults from Russian into the Yakut language are considered and identified.The relevance of the topic is due to the fact that recently there has been a decrease in the number of young people speaking the Yakut language. The purpose of this study is to identify the features of the translation of songs from Russian into the Yakut language. Based on the purpose of the study, the following tasks are solved: Russian Russian translation: 1) Study of general issues of artistic poetic translation; 2) Determination of the features of musical and poetic translation; 3) Linguistic analysis of songs translated from Russian into Yakut language; 4) Identification of the features of the translation of songs from Russian into Yakut language. The theoretical and methodological basis of the research was the works of V.V. Vinogradov, I.S. Alekseeva, T.A. Kazakova, S.T. Rufov, L.E. Manchurina and others. In accordance with the purpose and objectives of this work, descriptive, comparative, quantitative research methods are used.
16
ВАСИЛЬЕВА, А. А. "Main stages in the history of translating school textbooks into the Yakut language." Altaistics, no. 4(07) (April 7, 2023): 65–75. http://dx.doi.org/10.25587/altaisticsvfu.2022.37.21.006.
Full textAbstract:
Статья посвящена обзору истории переводов школьных учебников на якутский язык, в которой выделяется пять периодов, связанных с языковой ситуацией региона в целом и историей развития обучения детей на родном якутском языке, в частности. Актуальность исследования заключается в том, что переводные учебники как источник не только познавательной информации, но и как образец литературной формы родного языка влияют на формирование языка подрастающего поколения, в том числе на речевые навыки. Ретроспективный взгляд на организацию переводческой деятельности в сфере школьного образования Якутии позволит определить ориентиры для будущих более детальных исследований роли перевода с русского языка в формировании естественно-научной терминологии и книжно-письменных стилей современного якутского языка. Целью исследования является обзорное описание столетней истории переводов школьных учебников на якутский язык. Для этого методом сплошной выборки из каталогов Национальной библиотеки Республики Саха (Якутия) было выписано 322 наименования учебников по истории, природоведению, арифметике, физике, химии, биологии, ботанике и т. д., переведенных на якутский язык с 1925 г. по настоящее время; проведен выборочный анализ языка переводных учебников разных лет; изучены статьи о формировании научного стиля современного якутского литературного языка, о формировании научно-технической терминологии на якутском языке и т. д. Результатами данного небольшого исследования истории перевода школьных учебников на якутский язык стали выводы: 1) динамика увеличения и сокращения количества переведенных учебников зависит от языковой ситуации и языковой политики в регионе и стране в целом; 2) перевод школьных учебников в первый свой период развития привел к разработке якутской терминологии, а в последующие периоды также является еще одной областью наиболее активной апробации новых терминов; 3) дальнейший более глубокий анализ языка переводных учебников может способствовать выявлению причин неудач при формировании научного стиля современного якутского литературного языка, выявляя более узуальное употребление терминированной лексики в ранних переводах, может способствовать совершенствованию русско-якутского перевода учебно-научных текстов. This article reviews the history of translating school textbooks into the Yakut language. The history is divided into five periods connected to the region’s state of language, including but not limited to the history of education in the native language. This study is relevant because translated textbooks are not only a source of educational information but also an example of a literary form of the native language. Thus, textbooks form the language of the younger generation, including their verbal skills. A hindsight analysis of the organizing of translation practice in Yakutia’s school education allows us to set reference points for future — more detailed — research on the importance of translation from Russian for shaping scholarly and technical terminology and literary styles of the modern Yakut language. The aim of the research is to review and describe a centennial history of translating school textbooks into the Yakut language. For this purpose, 322 titles of textbooks on history, natural history, arithmetic, physics, chemistry, biology, botany, etc. translated into Yakut from 1925 to the present day were taken via continuous sampling method. The language of translated textbooks from various dates was selectively analyzed. Articles on the development of the scientific language of the modern Yakut literary language, on the development of scientific and technical terminology of the Yakut language, etc. were examined. This small research came to the following conclusions: 1) the pattern of an increased or decreased number of translated textbooks depends on the state of the language and the language policy in the region and the country in general; 2) textbooks translation lead to the development of Yakut terminology in its first period, and became a field for testing new terminology in the later periods; 3) further — more in-depth — analysis may bring to light the reasons for failure in the development of the scientific language of the modern Yakut language. In addition, it may help to improve the Russian to Yakut translation of academic texts by uncovering more usual usage of technical vocabulary in the earlier periods.
17
Gavrileva, N. G. "N.A. Nekrasov and the Literature of the Small Indigenous Peoples of Russia (Translation of the Poem "Knyaginya Trubetskaya" into the Yakut Language)." Язык и текст 8, no. 3 (2021): 61–67. http://dx.doi.org/10.17759/langt.2021080308.
Full textAbstract:
The article is devoted to the history of translation thought in Yakutia. Much attention is paid to the literary influence of Decabrists and Russian writers on the work of Yakut poets the first half of the 20th century. The main focus of the author is the controversy about the specificity of the artistic translation from Russian into Yakut, his function in the Russian literary process, and the peculiarities of the creative individuality of the translator.
18
Shamaeva, Anastasiia Egorovna. ""Benevolence has oil on the tip, cursing has blood"." Litera, no. 12 (December 2022): 75–82. http://dx.doi.org/10.25136/2409-8698.2022.12.39401.
Full textAbstract:
In this article, the Yakut and Mongolian proverbs (yak. algys baһa syalaah, kyrys baһa haannaah (lit. the benevolence has fat (oil) at the tip, the curse has blood), and mong. erөөliin үzүүrt tos, kharaalyn үzүүrt tsus (letters. benevolence has oil on the tip, curses have blood)) with a common semantics, “a blessing responds with kindness, a curse with blood" are presented as structural and semantic analogues. The subject of the study is word-by-word translation, which allows you to reveal a whole system of interactions and norms of behavior, reflecting the unique worldview positions of speakers of the studied languages. Each component of the proverbs is considered from the point of view of linguistic affiliation. Comparative material from other Turkic and Mongolian languages is given. The words are considered in the context of ethnographic data. The scientific novelty of this work consists in the fact that for the first time the lexical compositions of the Yakut and Mongolian proverbs-parallels are considered in it. It is established that the proverbs in question are complete parallels. All the components of the lexeme of the Yakut proverb algys baһa syalaah, kyrys baһa haannaah (lit. the benevolence has oil on the tip, the curse has blood) are etmologized on the material of the Turkic languages, and the Mongolian proverbs erөөliyn үzүrt tos, kharaalyn үzүүrt tsus (lit. the result of benevolence is oil, the result of a curse is blood) go back to Mongolian roots. At the same time, each word reveals to a certain extent the general specific features of the culture of these peoples. Such proverbs-parallels could arise only in conditions of prolonged contact between the ancestors of the Yakuts and Mongols.
19
Karlyukevich, Aleksandr N., and Rimma M. Khaninova. "Калмыцко-белорусские литературные связи XX – XXI вв." Бюллетень Калмыцкого научного центра Российской академии наук, no. 2 (December 30, 2020): 183–97. http://dx.doi.org/10.22162/2587-6503-2020-2-14-183-197.
Full textAbstract:
The article describes the Kalmyk – Belorussian literary ties that started in September 1940 when the writers from Belarus Philip Pestrak and Maksim Tank participated in the celebration of 500th anniversary of the Kalmyk heroic epos Jangar. These contacts actively developed at the end of 1950s due to the initiative of the poet from Belarus Petrusya Brovka and a Kalmyk writer Mikhail Khaninov. The publications of works and translations of Kalmyk and Belorussian writers appeared in the press of both republics, Kalmyk translations of the poems by the classics of Belorussian poetry Yanka Kupala and Yakub Kolas were published in Elista, Belorussian translation of the poems by Mikhail Khaninov and David Kugultinov were published in Minsk, literary evenings were organized. The succession of generation in 1980s led to a thirty year break in this dialogue of culture which was reestablished in the new millennium on the Post-Soviet space. The publication exchange, new translations of the poetry, prose and drama, participation in the book exhibitions, “A Writer and the Time” symposium, ‘round tables’ contribute to the activation of the creative powers of both nations.
20
Львова, С. Д. "Yakut epic before leaving the Southern homeland." Эпосоведение, no. 1(29) (March 30, 2023): 95–104. http://dx.doi.org/10.25587/svfu.2023.71.84.009.
Full textAbstract:
Статья посвящается изучению текста сказания минусинских тюрков – предков современных хакасов «Алтын Кёк» («Золотая Кукушка») в сравнении с якутским олонхо. Исследование проведено с использованием сравнительно-исторического метода, включающего структурный анализ, а также обзора научной литературы и описательного метода. История текста «Алтын Кёк», представляющего большой интерес для сравнительных исследований эпосов тюркских народов, ранее еще не была изучена. Его запись была произведена в 1847 г. М. А. Кастреном во время экспедиции в Сибири, а публикация – в 1859 г. в переводе А. А. Шифнера на немецкий язык. В результате проведенной работы выяснено, что основная структура этого сказания идентична с сюжетами архаических вариантов якутского олонхо об одиноком герое Эр Соготохе. Установленная общность, во-первых, является ярким подтверждением развития двух отдельных эпических традиций – якутской и хакасской, из единого первоисточника. Во-вторых, она дает четкое представление об основной структуре эпоса якутов до их ухода из южной родины: о сюжетно-композиционном строении, мотивах и эпизодах, образах, реалиях и мифологических представлениях, а также о некоторых речевых средствах эпической образности. В тексте «Алтын Кёк», на наш взгляд, также прослеживается определенный этап развития самостоятельной эпической традиции (или влияние другой традиции), о чем говорят структурные элементы, не характерные якутскому олонхо. В перспективе важными определяются исследование мифологических основ сказания «Алтын Кёк» на более глубоком уровне с привлечением этнографических данных, в особенности – об удаганском культе, продолжение сравнительного изучения якутского олонхо в сравнении с другими текстами минусинских тюрков, а также изучение языковых аспектов на материале оригинальной рукописи на «татарском» (хакасском) языке. The article is devoted to the study of the text of the tale Altyn Kyok(Golden Cuckoo) of Minusinsk Turks, the ancestors of the modern Khakas people, in comparison with the Yakut olonkho. The study was conducted using the comparative-historical method including a structural analysis, as well as a review of scholarly literature and the descriptive method. The history of the text Altyn Kyok, which is of great interest for comparative studies of Turkic epics, has not yet been studied. It was written down in 1847 by Kastren during his expedition to Siberia, and published in 1859 in a German translation by Schifner. This work established that the main structure of the tale is identical to the plots of archaic variants of the Yakut olonkho about a lonely hero Er Sogotokh. The established similarity firstly proves the development of two separate epic traditions, the Yakut and the Khakas, from the common primary source. Secondly, it provides a clear idea of the basic structure of the epic of the Yakuts before their departure from their southern homeland: about plot structure, motifs and episodes, images, realities and mythological notions, as well as about some verbal means of epic imagery. The text of Altyn Kyok, in our opinion, also shows a stage of development of a separate epic tradition (or the influence of another tradition), as evidenced by structural elements, which are not typical of the Yakut olonkho. As far as the future prospects are concerned, our aim is to investigate the mythological basis of the epic tale Altyn Kyok on a deeper level using ethnographic data, in particular the Udagan cult, to continue the comparative study of the Yakut olonkho in comparison with other texts of Minusinsk Turks, as well as to study linguistic aspects on the original manuscript in the “Tatar” (Khakass) language.
21
Ivanova, R. P., T. L. Verkhoturova, and E. N. Afanasyeva. "Lexical Representation of Olfactory Semiotics in Worldview of Yakut Language." Nauchnyi dialog 12, no. 9 (December 5, 2023): 44–59. http://dx.doi.org/10.24224/2227-1295-2023-12-9-44-59.
Full textAbstract:
The article is devoted to the exploration of additional semiotic meanings developed by olfactory perceptual lexicon in the Yakut language. The study analyzes lexicographic data on the vocabulary of olfactory perception, as well as the mechanisms of creating a cognitive-semiotic space of a text using this lexicon based on N. A. Lugynov’s work “Ulatyy keme” (“Time of Change”). Smell is consider ed by the authors as a cognitive-linguistic category, representing in the Yakut language not only the physiological aspect of sensory interaction with the world, but also a broad linguistic and cultural context that expresses the sign function of social, everyday, aesthetic, etc. status. The data from translating and explanatory dictionaries of the Yakut language were processed using classical methods of analyzing dictionary definitions, taking into account the elements of distribution of the studied lexical units. As a result of the study, it was established that the perceptual lexicon of olfactory perception, which allows describing smells as signs-indexes in the system of the Yakut language, implements an additional cognitivesemiotic function of signs-symbols in artistic discourse, revealing the internal state of a person, their socio-domestic relationships in society, attitude towards moral and ethical values and life.
22
ЯДРИХИНСКАЯ, С. И., and Г. Г. ФИЛИППОВ. "Соотношение семантики (типология семантики) производных основ, образованных аффиксами -hыт и -ааччы в якутском языке." Altaistics, no. 4(07) (April 7, 2023): 31–41. http://dx.doi.org/10.25587/altaisticsvfu.2022.10.86.003.
Full textAbstract:
Affixal word formation and term formation is one of the relevant areas being developed in Yakut linguistics. Starting with the fundamental work by Otto von Bohtlingk “On the Yakut language”, a study of the Yakut word-formation system was conducted in the grammatical works of V.V. Radlov, S.V. Yastremsky, N.N. Poppe, A.E. Kulakovsky, A.A. Ivanov-Kyund, P.A. Oyunsky, N.S. Grigoriev, L.N. Kharitonov, N.K. Antonova, E.I. Ubryatova, P.A. Sleptsova, E.I. Okoneshnikova, V.I. Bygova, I.B. Ivanova, etc. Affix –hyt in the Yakut language is a fairly used word-formation form, which denotes a person or figure for whom this subject (concept) represents the object of their occupation or profession, or constitutes their special inclination, skill, dexterity, predilection. The affix –aachchi in the Yakut language is also a living productive participial-nominal affix, which: firstly, denotes an actor or an actor; secondly, it functions as a participle and a finite verb form that has the meaning of a commonly performed action. The first affix forms nouns from nominal bases, and the second affix forms nouns from verbal bases. These derived bases, when formed from an unambiguous basis, express nouns denoting an actor or figure, which are close-valued and synonymous. For example, suruksut from suruk ‘letter’ – ‘able to write, scribe, clerk’; suruyaachchy from suruy ‘write’ – ‘able to write usually, writer’: tyylbaaschyt from tylbaas ‘translation’ – ‘translator’: tylbaastaachchy from tylbaastaa ‘translate, translate’ –‘translator. This article is devoted to the analysis of the nature of this phenomenon, i.e., the synonymy of names formed by affixes on –hyt and –aachchy from verbs and verbal names ascending to the same verb-nominal derivative root basis. As a result of the study, it was revealed that the main difference between words formed by the affix –hyt from names and the affix –aachchy from these nameless verbs is that names with the affix -hyt express the subject of action from the professional side (skillful possession of quality, activity, ability, inclination, etc.), i.e. the object of which is the given object, and the names with the affix -aachchy call (show) the names simply as subjects of this (given) action.
23
Gogoleva, Marina Trofimovna, and Lyudmila Stepanovna Tutukarova. "Lexical and Semantic Parallels of Yakut and Telengit Folklore Prose." Ethnic Culture 3, no. 3 (September 25, 2021): 20–23. http://dx.doi.org/10.31483/r-97936.
Full textAbstract:
Interest in the research topic arose as a result of studying the texts of folklore prose of the Yakuts and Telengits. Used method, i.e. reliance on scientific works, collection of facts, comparative analysis of lexical-semantic parallels led to interesting results. The identified samples from the folklore of peoples separated by a huge distance and an independent history of development indicate the presence of common roots. Legends reflect the peculiarities of the ideological ideas of ethnic groups, spiritual and moral values, religious views; at the same time, commonality is found not only in the lexico-semantic plan, but also in the compositional structure of the presentation of the material and the syntax of texts. The changes are quite insignificant, for example, in the Yakut version of the legend «Dispute» the image of a large animal is transformed in accordance with the realities of the Arctic nature, for example, a camel turns into an elk. The thematic approach to the consideration of examples allows us to come to the conclusion that most of the coincidences fall on the texts of religious and everyday content. Some examples from onomastics also speak of ancient linguistic contacts or testify to migration processes among the Turkic-speaking ethnic groups, which have not yet received proper coverage in historical science. In the conclusion of the article, it is said about the need to attract more extensive material to the comparative historical study of the phenomenon. Based on the comprehension of the collected material, an assumption is made about the stability of individual lexemes and lexical-semantic constructions in the translation of the traditional beliefs of the people.
24
Gela Alekseevna, Krasilnikova, and Lyapkina Tatiana Fedorovna. "Cinema of Yakutia in the context of the dialog of cultures." Vestnik of Saint Petersburg State University of Culture, no. 2 (51) (2022): 82–89. http://dx.doi.org/10.30725/2619-0303-2022-2-82-89.
Full textAbstract:
The increasing influence of screen arts on the life of modern society determines the interest of the humanities for their comprehensive study. Cultural comprehension of the screen, imaginative activity, research aimed at the interpretation of screen images, identification of specific features of certain types, forms and directions of visual practices, their genesis are particular relevance. The research of the prerequisites for the formation of the Yakut cinema is based on the philosophical concept of the dialogue of cultures by V. S. Bibler and the psychological theories of L. S. Vygotsky, who using the cultural-historical approach approves the interrelation of language (sign) and the formation of consciousness. This perspective allows to reveal similarity of processes of «spinning» (the term that L. S. Vygotsky used to refer to the process of transferring external forms into internal structures) of new cultural forms and phenomena and mastering of speech as ability of self-expression. Using the notions of «interiorization» and «exteriorization» the specifics of the Yakut cinema development are revealed – from the stage of mastering a film form to the subsequent translation of the Yakut culture meanings into the language of film forms. The history of cinema formation in the republic, considered from the perspective of dialogue of cultures, allows to take a new look at the process, highlighting the key stages not in terms of diachronicity but in terms of their importance on the way of formation of a specific cultural phenomenon, based on folklore tradition and expressed in stylistic originality, thematic orientation, approach to visual means.
25
Karataş, Hasan. "An Idiosyncratic Building in Amasya? Early Ottoman Architecture and the Waqfiyya of the Yakub Pasha Çilehane-Mosque." Muqarnas Online 37, no. 1 (October 2, 2020): 291–313. http://dx.doi.org/10.1163/22118993-00371p11.
Full textAbstract:
Abstract This article examines the waqfiyya of the earliest surviving Halveti lodge, the Yakub Pasha Çilehane-Mosque in Amasya. Built in 1412 by the Ottoman vizier Yakub Pasha for his shaykh, Gümüşlüoğlu Abdurrahman, the foundation of this building stands at the intersection of historical processes such as the development of Ottoman architecture and Sufism, and urban colonization in Anatolia during Ottoman expansion in the fifteenth century. The particular layout of the Çilehane contributes to debates on the role of form vs. function in the categorization and naming of early Ottoman T-shaped buildings. Its waqfiyya, however, is the earliest record of the practices, organization, and rituals of the Halveti Sufi order and the networks involved in its transfer from Iran to the Ottoman world. In addition to providing the Arabic text, translation, and photographs of the waqfiyya, the article discusses the potential of this recently unearthed document to contribute to the abovementioned fifteenth-century debates.
26
Шапошникова, В. И. "Translation methods of the epic formulas of the universe from Yakut into French (based on the olonkho “Eles Bootur” by P. V. Ogotoev)." Эпосоведение, no. 1(1) (November 29, 2017): 83–90. http://dx.doi.org/10.25587/svfu.2017.1.8094.
Full textAbstract:
Статья посвящена исследованию эпических формул мироздания в олонхо «Элэс Боотур» П. Оготоева (в оригинале и в переводе на французский язык). Цель работы – сопоставление якутского и французского вариантов эпических формул мироздания для выявления способов их перевода с якутского на француз- ский язык. Показано, что в оригинале и в переводе олонхо имеются вертикальная (контактная простая и сложная) и горизонтальная (контактная простая и сложная) аллитерации. В аллитерации преобладает анафориче- ский повтор. Одинаковые синтаксические конструкции в эпических формулах образуют ритмико-синтаксические параллелизмы, состоящие из нескольких стиховых строк, создают ритмическую организацию эпических формул и придают олонхо необычайную торжественность. Параллельные конструкции способствуют созданию возрастающей градации. Градационный эффект обеспечивается выбором близких по значению слов, синонимов и их расположением в параллельных конструкциях. Основой градуирования являются перечисляемые признаки слов, которые располагаются в порядке их возрастания. Во французском переводе больше количество слов и слогов в стихотворной строке, чем в якутском оригинале. Используется множество переводных трансформаций (замена, добавление, перестановка чле- нов предложения, перестройка стиховых строк). Для передачи на французский язык аллитерации исполь- зуются определенные и неопределенные артикли в начале стиховых строк и порядок слов в параллельных конструкциях. Для передачи градационного эффекта выбраны слова, близкие по значению, учитывается их расположение в параллельных конструкциях
27
Tatiana, IVANOVA. "Epic tradition of the Russkoe Ustye." Epic studies 4, no. 32 (December 28, 2023): 5–24. http://dx.doi.org/10.25587/2782-4861-2023-4-5-24.
Full textAbstract:
Russian epic tradition of the village Russkoe Ustye, standing on the Indigirka River, is the subject of the study. The relevance of the research lies in the need to describe one of the regional epic traditions of Siberia at the modern stage in connection with the work of the Institute of Russian Literature (Pushkin House) of the Russian Academy of Sciences on the series “Bylinas” of the Russian Folklore Code. Accordingly, the purpose and objectives of the study are determined by a systematic approach to material, meaningful in connection with the history of inhabiting the region, the history of the recording epics in the region, and the consistent characteristics of each recorded epic plot. The article reviews the history of inhabiting the Russian Estuary: the discovery of the mouth of the Indigirka by the Cossack Ivan Rebrov in 1638, the construction of the town of Zashiversk in the middle reaches of the Indigirka, inhabiting the mouth of the river from Zashiversk and from the sea. The oral family traditions of the Russkoustians are given. The article also describes the history of the recording epics in Russkoe Ustye and from its inhabitants: political exile I. A. Khudyakov (1867–1869); V. M. Zenzinov (1912); graduate of the ethnographic department of Leningrad State University D. D. Travin (1928); Yakut local historian M. A. Krotov (1931–1932); Yakut writer, member of the ethnographic and linguistic expedition of the Institute of Language, Literature and History of the Yakut branch of the Siberian Branch of the USSR Academy of Sciences N. A. Gabyshev (1946); major Moscow bylinologist Yu. I. Smirnov (1982) and famous ethnomusicologist T. S. Shentalinskaya (1985). The main content of the article is the characteristics of local epics (25 texts). There is an almost complete absence of epics about Ilya Muromets (the only text is “Ilya Muromets and the Idolishche”). The popularity of the plot “Dobrynya and the Serpent” (six variants) is indicated, in which the name of Maria Izyaslavna, absent in European Russia, appears (instead of the traditional Zabava Putjatichna), linking (through the patronymic Izyaslavna) the epics of Russkoe Ustye with the onomasticon of Ancient Russia. The epic “Mikhail Danilovich – the minor hero” (six variants) is analyzed, in which the enemy Titus appears, unknown in the Russian North. It is assumed that this name in Russkoe Ustye was borrowed from the “History of the Jewish War” by Josephus Flavij, a monument of late Antique literature (75–79 A.D.), known in Russia in translation and very popular in the manuscript tradition. Probably one of the lists was brought to Russkoe Ustye. Josephus' Titus is the son of Emperor Vespasian, an enemy of Judea. In the “Arrival of the Lithuanians” (three variants), the names of “our” heroes – Tsar Elizar and his sister Maria Elizarovna (names that are absent in the Russian North) – may also be echoe of the “History of the Jewish War”, where several characters with the name Eleazar are called among the Jews. Other epic plots are also considered – “Surovets”, “Duke Stepanovich”, “Sadko”.
28
Степанова, О. Н. "The creative heritage of the folk storyteller N. I. Stepanov – Nooroy." Вестник Северо-Восточного федерального университета имени М.К. Аммосова. Vestnik of North-Eastern Federal University. Серия "Эпосоведение. Epic studies", no. 4(24) (December 30, 2021): 84–97. http://dx.doi.org/10.25587/c8832-8773-7657-i.
Full textAbstract:
Рассматривается творческое наследие якутского сказителя Николая Ивановича Степанова – Ноорой (1897–1975). Особое внимание уделяется его творческой разносторонности: его мастерству как выдающегося олонхосута, талантливого народного певца, самодеятельного режиссёра, одного из первых постановщиков олонхо на сцене, организатора первого драматического кружка «Олонхо». Новизной статьи являются новые факты из жизни и творчества сказителя, найденные из отдельных источников. Цель – воссоздание наиболее полной картины творческого наследия, выявление многогранного таланта Н. И. Степанова, как носителя традиционной культуры якутского народа и одного из зачинателей якутского советского фольклора. Для достижения цели были изучены библиография Н. И. Степанова, литература о его жизни и творчестве, все изданные его произведения, также некоторые рукописные материалы, статьи, труды фольклористов Г. У. Эргиса, И. В. Пухова, Н. В. Емельянова, В. В. Илларионова, композиторов, музыкальных деятелей Н. И. Пейко, И. А. Штейнман, М. Н. Жиркова, Г. М. Кривошапко и др. Произведён анализ поэтики олонхо «Кюн Эрили» с переводом отдельных фрагментов олонхо на русский язык, а также классифицируются песни-тойукиН. И. Степанова по темам. В работе использованы аналитический, типологический, историко-конкретный методы исследования. В результате исследования мы пришли к выводу, что Н. И. Степанов, будучи неграмотным, был особо одарённым, талантливым сказителем и народным певцом, и не менее талантливым режиссёром и сценаристом. Он был большим энтузиастом и новатором, владел организаторскими навыками и, будучи наделенным особой харизмой и прекрасными человеческими качествами, сумел организовать первый в истории Якутии драматический кружок, чем привлёк большое внимание к олонхо, особенно к якутскому музыкальному фольклору, ученых, профессиональных композиторов, которые в свою очередь оформили нотные записи песен персонажей олонхо. The creative heritage of the Yakut epicteller Nikolai Ivanovich Stepanov – Nooroy (1897–1975) is considered. Particular attention is paid to his creative versatility: his skills as an outstanding olonkho-teller, talented folk singer, amateur director, one of the first producers of olonkho on stage, the organizer of the first dramatic circle “Olonkho”. The novelty of the article is new facts about the life and work of the olonkho-teller, found from separate sources. The aim was to recreate the most complete picture of the creative heritage, to reveal the multifaceted talent of Nikolai Stepanov as a carrier of the traditional culture of the Yakut people and one of the founders of the Yakut Soviet folklore. The bibliography of Stepanov, literature on his life and work, all his published works, also some manuscript materials, articles, works of folklorists G. U. Ergis, I. V. Pukhov, N. V. Emelyanov, V. V. Illarionov, composers, musical figures N. I. Peiko, I. A. Steinman, M. N. Zhirkov, G. M. Krivoshapko and others were studied to achieve the goal. The analysis of the poetics of the oolonkho “Kyun Erili” with the translation of some fragments of the oolonkho into Russian was made, as well as the classification of the songs-toyukby Stepanov by themes. Analytical, typological, historical and specific methods of research were used in the work. As a result of the study, we came to the conclusion that Nikolai Stepanov, being illiterate, was a particularly gifted, talented storyteller and folk singer, and no less talented director and screenwriter. He was a great enthusiast and innovator, had organizational skills and, endowed with a special charisma and excellent human qualities, managed to organize the first drama circle in the history of Yakutia, which attracted great attention to the olonkho, especially to the Yakut musical folklore, scholars and professional composers, who in turn created musical records of the olonkho characters' songs.
29
Sobakina, I. V. "On the functioning of the Law «On Languages in the Republic of Sakha (Yakutia)» in the city of Yakutsk (based on the results of the questionnaire on Articles 19-23, 33)." Altaistics, no. 1 (April 4, 2024): 26–40. http://dx.doi.org/10.25587/2782-6627-2024-1-26-40.
Full textAbstract:
In modern times, the functioning of languages in public space requires state regulation, the main goal of which should be the preservation and development of multilingualism and support of minority languages. The national politics in the field of preservation and development of the languages of the peoples of the Russian Federation is based on the implementation of a number of measures at the legislative level. Russia adopted the Law “On the Languages of the Peoples of the Russian Federation”; its national republics have their own laws on languages regulating the functioning of languages on their territory. In Yakutia, on October 16, 1992, Law of the Republic of Sakha (Yakutia) No. 1170-XII “On languages in the Republic of Sakha (Yakutia)” was adopted, a study on the implementation of which became one of the projects of the state program of the Republic of Sakha (Yakutia) “Preservation and development of state and official languages in the Republic of Sakha (Yakutia) for 2023.” The project “Monitoring the implementation and compliance with the requirements of articles of the Law on Languages in Yakutsk of the Republic of Sakha (Yakutia)” was proposed by the Department of Stylistics of the Yakut Language and Russian-Yakut Translation of the Institute of Languages and Culture of the North-East of the Russian Federation of the M.K. Ammosov North-Eastern Federal University. In order to implement the project, the department’s team developed a questionnaire on the articles of the Law “On Languages in the Republic of Sakha (Yakutia)” for two target audiences: specialists from organizations to whose work the articles of the Law are directly related, and the population. The purpose of the proposed work is to analyze the results of a survey conducted on articles 19, 20, 21, 22, 23, 33 among specialists of organizations and the population of the city of Yakutsk. The study used statistical and descriptive methods, as well as data processing and analysis methods. The results of the study are structured as follows: first, the full text of the considered article of the Law “On Languages in the Republic of Sakha (Yakutia)” is presented, then an analysis of a survey among employees of the institution and the results of a survey among the population are presented, followed by recommendations for the implementation of the article of the Law.
30
Овчинникова, Юлия Сергеевна. "Aspects of Continuity and Transformation in Ethnic Musical Practices: The Meditative-Imaginative “Vargan Therapy” of Matvei and Elena Alekseev." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 4 (November 25, 2021): 123–34. http://dx.doi.org/10.26158/tk.2021.22.4.010.
Full textAbstract:
Современный глобальный, быстро меняющийся мир создает предпосылки для актуализации этномузыкальных традиций, которые рассматриваются носителями культуры не как элемент отжившего прошлого, а как пространство для поиска смыслов и творческого экспериментирования. В 1990-х гг. в Якутии в процессе суверенизации республики происходит становление варганотерапии как метода лечебного использования варганной музыки в новейшей медицинской практике. В медитативно-образной варганотерапии врачей М. А. и Е. В. Алексеевых наблюдаются аспекты преемственности музыкальных практик саха: сохранение константы творческой личности (олонхосута - алгысчита - осуохай этэччи - варганотерапевта) как субъекта музыкально-творческой деятельности; обращение к традиционному стилю игры на хомусе Сыыйа Тардыы как к основному компоненту варганотерапии; воздействие коллективным полем сопереживания; магия устного слова и звука, опора на интуитивное творчество; активация зрительных образов через обращение к традиционным символам саха как к «символам перехода» в процессе создания варганотерапевтических композиций. Трансформация этномузыкальных практик саха наблюдается в использовании русскоязычного термина «варган» вместо якутского «хомус»; в опоре на научную психотерапию и неврологию для отслеживания результатов; в адаптации традиционного стиля игры на хомусе под особенности, диагноз и нужды конкретного пациента; в «переводе» этнокультурных кодов саха на язык, понятный инокультурной аудитории. The rapidly changing modern world presents opportunities for the continued existence of ethnomusicological traditions, which the bearers of that culture may consider not as an element of the obsolete past but as a space for finding meaning in life and for creative experimentation. In Yakutia of the 1990s, when the republic was asserting its sovereignty, “varganotherapy” (a vargan is a type of mouth harp) was developed by doctors Matvei and Elena Alekseev as a method of using kargan music deriving from traditional Sakha musical practice for medical therapeutics. Varganotherapy makes use of the traditional khomus music style of Syyia Tardyy; collective exercises; a focus on the magic of the spoken word and sounds; a reliance on patients’ intuitive creativity; and the activation of visual imagery through the use of traditional of Sakha symbols. These function as “symbols of transformation” for a patient’s inner world in the process of creating musical compositions. The adaptation of Sakha ethnomusicological practices may also be observed in the use of the Russian term “vargan” instead of the Yakut “khomus”; in the use of scientific psychotherapy and neuroscience to track results; in the modification of traditional khomus-style playing to fit the needs of particular patients; and in “translating” Sakha ethno-cultural codes into language understandable to a non-Yakut cultural audience.
31
Иванова, Раиса Петровна. "The cognitive structure of the verb denoting auditory perception Ihit in the Sakha language." Tomsk state pedagogical university bulletin, no. 1(231) (January 26, 2024): 87–96. http://dx.doi.org/10.23951/1609-624x-2024-1-87-96.
Full textAbstract:
В статье приводится когнитивно-семиотический анализ семантической структуры глагола слуховой перцепции иһит в якутском языке. Как знак-индекс слуховая перцепция рассматривается с точки зрения семиотики, а как сложный культурный символ он исследуется методами когнитивной лингвистики. Слуховая перцепция как средство восприятия и означивания мира имеет специфические способы репрезентации в якутском языке, их когнитивно-семиотическое описание является целью настоящей статьи. Материалом исследования послужил «Большой толковый словарь якутского языка» под редакцией П. А. Слепцова. Корпус языковых примеров позаимствован из словарных статей данного словаря. Они в основном относятся к художественному дискурсу с указанием автора. Привлекались данные переводного онлайн-словаря https://sakhatyla.ru/. В работе применяется когнитивно-семиотический подход, подразумевающий описание семантической структуры исследуемого глагола в контексте семиотики и когнитивной науки, анализируя контексты, рассматриваем репрезентацию категории перцепции в качестве культурного символа якутского этноса. Когнитивная структура глагола слуховой перцепции иһит в якутском языке обладает большим количеством концептуальных признаков, вербализующих различные параметры как собственно слухового восприятия, так и (в результате развития переносных значений в процессе речепроизводства) множества проявлений внешнего и внутреннего мира человека. Как показал когнитивно-семиотический анализ семантической структуры глагола иһит, он реализует в различных контекстах следующие концептуальные признаки: контролируемость/неконтролируемость, кратковременность, ментальность, опосредованность, уверенное знание, готовность, послушание, убежденность и др. Были выделены следующие параметры слуховой перцепции, реализуемые глаголом иһит в фразеологических единицах: временной, пространственный, качественный, модальный. Полученные данные свидетельствуют о том, что слуховая перцепция в якутской языковой картине мира тесно связана с ментальной сферой человека, так как центральным в когнитивной струкутуре глагола иһит является концептуальный признак бил «знать, узнать». Слуховая перцепция в якутском языке прежде всего – узнавание. The article provides a cognitive-semiotic analysis of the semantic structure of the verb of auditory perception iһit in the Sakha (Yakut) language. As an index sign, auditory perception is considered from the point of view of semiotics, and as a complex cultural symbol, it is studied by methods of cognitive linguistics. Auditory perception as a means of perceiving and signifying the world has specific methods of representation in the Sakha language; their cognitivesemiotic description is the objective of the article. The research material was taken from the Large Explanatory Dictionary of the Yakut Language, edited by P. A. Sleptsov. The corpus of examples was borrowed from the dictionary entries of the same dictionary. They mainly relate to artistic discourse, the author which is given. Data from the online translation dictionary https://sakhatyla.ru/ were also used. The work displays a cognitive-semiotic approach, which implies a description of the semantic structure of the verb under study in the context of semiotics and cognitive science, analyzing the contexts in which we consider the representation of the category of perception as a cultural symbol of the Sakha ethnic group. The cognitive structure of the verb of auditory perception iһit in the Yakut language has a large number of conceptual features that verbalize various parameters of both auditory perception itself and, as a result of the development of figurative meanings in the process of speech production, many manifestations of the external and internal world of a person. As the cognitive-semiotic analysis of the semantic structure of the verb iһit has shown, it implements the following conceptual features in various contexts: controllability/uncontrollability, shorttermism, mentality, mediation, confident knowledge, readiness, obedience, conviction, etc. The following parameters of auditory perception, implemented by with the verb iһit in phraseological units: temporal, spatial, qualitative, modal. The data obtained indicate that auditory perception in the Sakha linguistic view of the world is closely connected with the mental sphere of a person, since the central feature in the cognitive structure of the verb iһit is the conceptual attribute bil “to know, to find out.” Auditory perception in the Sakha language is, first of all, recognition.
32
Dieterle, Maria Eugenia, Charles Bowman, Carlos Batthyany, Esteban Lanzarotti, Adrián Turjanski, Graham Hatfull, and Mariana Piuri. "Exposing the Secrets of Two Well-Known Lactobacillus casei Phages, J-1 and PL-1, by Genomic and Structural Analysis." Applied and Environmental Microbiology 80, no. 22 (September 12, 2014): 7107–21. http://dx.doi.org/10.1128/aem.02771-14.
Full textAbstract:
ABSTRACTBacteriophage J-1 was isolated in 1965 from an abnormal fermentation of Yakult usingLactobacillus caseistrain Shirota, and a related phage, PL-1, was subsequently recovered from a strain resistant to J-1. Complete genome sequencing shows that J-1 and PL-1 are almost identical, but PL-1 has a deletion of 1.9 kbp relative to J-1, resulting in the loss of four predicted gene products involved in immunity regulation. The structural proteins were identified by mass spectrometry analysis. Similarly to phage A2, two capsid proteins are generated by a translational frameshift and undergo proteolytic processing. The structure of gene product 16 (gp16), a putative tail protein, was modeled based on the crystal structure of baseplate distal tail proteins (Dit) that form the baseplate hub in otherSiphoviridae. However, two regions of the C terminus of gp16 could not be modeled using this template. The first region accounts for the differences between J-1 and PL-1 gp16 and showed sequence similarity to carbohydrate-binding modules (CBMs). J-1 and PL-1 GFP-gp16 fusions bind specifically toLactobacillus casei/paracaseicells, and the addition ofl-rhamnose inhibits binding. J-1 gp16 exhibited a higher affinity than PL-1 gp16 for cell walls ofL. caseiATCC 27139 in phage adsorption inhibition assays, in agreement with differential adsorption kinetics observed for both phages in this strain. The data presented here provide insights into howLactobacillusphages interact with their hosts at the first steps of infection.
33
Shamsutdynova-Lebedyuk, Tetyana. "FORMATION OF SCIENTIFIC KNOWLEDGE IN THE MUSLIM EAST IN THE EARLY MIDDLE AGES." Scientific notes of the National University "Ostroh Academy". Series: Philosophy 1, no. 24 (June 22, 2023): 21–25. http://dx.doi.org/10.25264/2312-7112-2023-24-21-25.
Full textAbstract:
This article examines the formation of science and scientific knowledge in the Muslim East in the early Middle Ages. During this period, the Muslim world was a center of intensive cultural development. Rich libraries, universities, and research centers were established where research was conducted in various fields of knowledge, including mathematics, astronomy, philosophy, medicine, and literature. The works of ancient Greek and other ancient thinkers were translated into Arabic and circulated in the Islamic world. This combination of knowledge from different cultures contributed to scientific and cultural progress. The article also examines the role of scientific centers that existed in Baghdad, Cordoba, Damascus, Alexandria, Samarkand and other cities, which not only provided translations and preservation of knowledge from different cultures, but also created conditions for intellectual exchange, contributing to the development of scientific research and spread of knowledge in the medieval Muslim world. They became platforms for intellectual enlightenment and preservation of the heritage of past civilizations. Muslim scholars actively worked in various fields of science, such as mathematics, astronomy, philosophy, medicine, chemistry, history, philology and others. It was the era of such great encyclopedist scientists, titans of thought, poets as Muhammad ibn Musa al-Khwarizmi, Ahmad al-Farghoni, Imam al-Bukhari, Abu Yakub al-Kindi, Abu Bakr al-Razi, Abu Nasr al-Farabi, Abu Rayhan al-Beruni, Abu Ali ibn Sina, Mahmud al-Kashgari, Abu Ala'a al-Maari, Abu Abdallah ar-Rudaki, and others. The medieval Muslim East left a significant mark on the modern world. Many achievements of that time find their application in modern sciences and technologies. It also influenced the formation of worldview and cultural heritage. His scientific and philosophical principles contributed to the development of critical thinking, the search for truth, and mental development. The unique combination of religious and scientific foundations created a special approach to understanding the world and human existence. The overall contribution of the Muslim East to the development of science and scientific knowledge is of great importance for understanding the history of scientific progress.
34
Khusainova, Gulnur R. "BASHKIR FOLKLORE STUDIES IN THE SYSTEM OF MODERN HUMANITIES (EXPERIENCE OF COLLECTING, PUBLISHING, RESEARCH)." Proceedings of the UFRC RAS. Series: History. Philology. Culture 1, no. 1 (March 2024): 89–96. http://dx.doi.org/10.31833/sifk/2024.1.1.010.
Full textAbstract:
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.
35
Aoki, Tomohiro, Kazuyuki Shimada, Akihiko Sakamoto, Keiki Sugimoto, Takanobu Morishita, Yuki Kojima, Satoko Shimada, et al. "Emetine Elicits Apoptosis of Intractable B-Cell Lymphoma Cells with MYC Rearrangement through Inhibition of Glycolytic Metabolism." Blood 128, no. 22 (December 2, 2016): 3019. http://dx.doi.org/10.1182/blood.v128.22.3019.3019.
Full textAbstract:
Abstract Background: Despite remarkable advances of initial treatment in diffuse large B-cell lymphoma (DLBCL), the prognosis of the disease with MYC rearrangement remains poor with a median overall survival of less than 1 year. The application of intensive or targeting treatment failed to show a benefit for the disease, an innovative approach should be thus required to overcome the obstacle of MYC rearrangement. Recent findings revealed that the close interaction of tumor cells with stromal cells in its microenvironment is involved in resistance to chemotherapy, and that tumor microenvironment has been shed light on a potential attractive therapeutic target. Purpose: To overcome poor prognoses of intractable DLBCL with MYC rearrangement, we explored an effective drug targeting tumor microenvironment through the high-throughput drug screening (Sugimoto et al. Sci Rep. 2015). Material and methods: Allpatient samples were experimentally used with written informed consent. To perform drug screening against primary patient lymphoma cells with intractable clinical course,we firstly developed co-culture system of lymphoma cells and stromal cells, which allowed us to culture them in vitro.For this, isolated stromal cells derived from human lymph node were prepared. Then 3,440 compounds mainly containing known pharmacologically active substance or off-patent drugs were screened to identify effective drugs for patient lymphoma cells. The efficacy and mechanism of action of the drug were confirmed by subsequent in vitro and in vivo analyses. Results: Two patient tumor cells with MYC/BCL2 rearrangement were used for the drug screening. Both patients developed refractory diseases within 1 year after diagnosis. In the screening analyses, primary lymphoma cells obtained from lymph node for patient (Pt) #1 were used, and tumor cells from PDX mouse model for Pt #2 were used to validate the result of Pt #1. The both tumor cells could not survive in in vitro monoculture, while the both lymphoma cells could remarkably survive longer in co-culture with stromal cells. Then we performed drug screening against primary tumor cells from Pt #1. Ninety-nine compounds with the viability of tumor cells less than 0.5 were identified, and we validated cell death of these 99 compounds against the other lymphoma cells from Pt #2. Among 10 compounds identified as potentially effective for the both tumor cells, we picked out emetine, which induced cell death against the both cells with an IC50 of 312 nM and 506 nM, respectively. Regarding the effect of emetine on stromal cells, the proliferation and survival was not affected in the concentration of 2 µM emetine whose concentration was used for the screening. However, stromal cells pretreated 0.5 µM emetine decreased a support potential to tumor cells resulting from decreased ATP production and glutathione in tumor cells. In terms of the effect of emetine on tumor cells, the drug induced a G2/M arrest in tumor cells, which resulted in induction of apoptosis. Based on previous finding that emetine suppresses HIF-1a expression, which is one of key regulators glucose metabolisms, we investigated the expression in tumor cells under the treatment of emetine. HIF-1a expression was suppressed in tumor cells as expected; we subsequently analyzed the status of glucose metabolism in tumor cells. The expression of key enzymes including HK2, PDK1, and LDHA were suppressed and ATP production and GLUT1 expression were also suppressed. The serial cascade of the alteration of glucose metabolism including the decreased mitochondrial membrane potential, the alteration of pentose phosphate pathway, and the reduction of NADPH and glutathione leading to the accrual of reactive oxygen species (ROS) was observed under the presence of emetine. In in vivo analyses, significant growth inhibition was observed under the emetine treatment (Figure A and B). Conclusions: Emetine identified by the drug screening is clearly effective for patient lymphoma cells with intractable clinical course in vitro and in vivo. Subsequent analyses regarding the mechanism of action of emetine revealed that the drug affected the both tumor cells and stromal cells in tumor microenvironment through the inhibition of glucose metabolism. Further investigations of the translation to clinic should be warranted. Disclosures Sugimoto: Otsuka Pharmaceutical Co., Ltd.: Employment. Kiyoi:Nippon Shinyaku Co., Ltd.: Research Funding; Fujifilm Corporation: Patents & Royalties, Research Funding; Eisai Co., Ltd.: Research Funding; Astellas Pharma Inc.: Consultancy, Research Funding; Phizer Japan Inc.: Research Funding; Yakult Honsha Co.,Ltd.: Research Funding; Takeda Pharmaceutical Co., Ltd.: Research Funding; MSD K.K.: Research Funding; Alexion Pharmaceuticals: Research Funding; Novartis Pharma K.K.: Research Funding; Mochida Pharmaceutical Co., Ltd.: Research Funding; Toyama Chemikal Co.,Ltd.: Research Funding; Sumitomo Dainippon Pharma Co., Ltd.: Research Funding; AlexionpharmaLLC.: Research Funding; JCR Pharmaceutlcals Co.,Ltd.: Research Funding; Nippon Boehringer Ingelheim Co., Ltd.: Research Funding; Celgene Corporation: Consultancy; Zenyaku Kogyo Co.LTD.: Research Funding; Kyowa-Hakko Kirin Co.LTD.: Research Funding; Chugai Pharmaceutical Co. LTD.: Research Funding.
36
Sakemura, Reona, Seitaro Terakura, Keisuke Watanabe, Kotaro Miyao, Daisuke Koyama, Tatsunori Goto, Ryo Hanajiri, Tetsuya Nishida, Makoto Murata, and Hitoshi Kiyoi. "A Novel Strategy of Switching on/Off CD19CAR Expression Under Tetracycline-Based System." Blood 126, no. 23 (December 3, 2015): 4424. http://dx.doi.org/10.1182/blood.v126.23.4424.4424.
Full textAbstract:
Abstract Introduction: Genetic modification of T cells with chimeric antigen receptor (CAR) has emerged with astonishing treatment outcomes for B cell malignancies. Clinical trials of CAR-T therapy demonstrated toxicities such as hypogammaglobulinemia due to B cell aplasia or hemophagocytic syndrome after overactivation of CAR-T cells. These toxicities are considered as major drawbacks for broader application of CAR-T therapy. To overcome these serious adverse events, further modification of CAR-T technology to control CAR expression arbitrary is needed. Therefore we aimed to develop inducible CAR expressing T cells based on tetracycline-regulation system. Methods: We developed a novel inducible CD19CAR system by infusing anti-CD19-CD3z-CD28-tEGFR into pRetroX-TetOne vector (Tet-19CAR). By using Tet-19CAR transduced SUPT1 (T cell line), expression and disappearance kinetics of CAR were determined. We also retrovirally transduced Tet-19CAR into human CD8+ T cells, and achieved more than 90% purity of CAR positive T cells after a selection with anti-EGFR mAb. These CAR-T cells were again expanded with anti-CD3/28 beads and used in 51 Cr release assay, coculture assay, cytokine release assay and T cell proliferation assay. Regarding coculture assay, CD19 transduced K562-CD19 (K562-CD19) was labeled with 0.1 nM CFSE and plated with CAR-T cells at a ratio of 1:1 without IL-2 supplementation and incubated for 96 hours. Finally we examined this system in NOG mice. We injected 0.5 x 106 Raji-ffluc (fire-fly luciferase) followed by 5.0 x 106 CAR-T cells from the tail vein, then we evaluated the tumor flux by in vivo imaging system on days 7, 14, 21, and 30. Results: With more than 100 ng/mL of Doxycycline (Dox), CD19CAR was successfully expressed on both of SUPT1 and CD8+ T cells. For maximum and minimum expression, 24 and 72 hours were needed after addition and discontinuation of Dox, respectively. To determine the cytotoxicity of Tet-19CAR-T cells according to presence or absence of Dox, we performed 51 Cr release assay and coculture assay against K562-CD19. In the presence of Dox, Tet-19CAR showed an equivalent lytic activity to conventional CD19CAR-T cells (c19CAR). In contrast, Tet-19CAR without Dox exhibited significantly lower cytotoxicity against CD19+ target cells. (Dox (-) Tet-19CAR, Dox (+) Tet-19CAR and c19CAR: 14.0±4.0%, 38.0±4.0% and 37.0±2.0% at an E:T ratio = 10:1, respectively). In the coculture assay, Tet-19CAR with Dox eradiated K562-CD19, while they failed to suppress the target cells without Dox. In the intracellular IFN-g assay against K562-CD19, a similar proportion of responder was IFN-g + in Tet-19CAR with Dox and c19CAR. On the other hand, a significantly low proportion of IFN-g + cells were observed in Tet-19CAR without Dox. (Dox (-) Tet-19CAR, 1.0%±0%, Dox (+) Tet-19CAR, 19.1%±6.0% and c19CAR 21.5%±4.0%, respectively) Similar to intracellular IFN-g assay, ELISA revealed that Tet-19CAR with Dox and c19CAR produced IL-2 and IFN-g equally well. However, Tet-19CAR without Dox hardly did. [IL-2 (ng/ml): Dox (-) Tet-19CAR, 1.00±0.060, Dox (+) Tet-19CAR, 9.25±0.30 and c19CAR 8.75±0.68; IFN-g (ng/ml): 2.32±1.24, 57.96±6.95 and 62.42±5.95] (Fig). We next analyzed CAR-T cell proliferation upon stimulation with K562-CD19 over 96 hours. Tet-19CAR with Dox showed 6-7 fold expansion, whereas Tet-19CAR without Dox failed to proliferate. Regarding in vivo model, the mice treated with c19CAR or Tet-19CAR with Dox showed significantly low tumor flux but the mice treated with Tet-19CAR without Dox showed higher tumor burden at day 21 of CAR-T cell infusion [Photons/sec: Dox (-) Tet-19CAR, 2.5 x 1010, Dox (+) Tet-19CAR, 6.4 x 108 and c19CAR, 8.4 x 108 ]. Conclusions: We generated tetracycline-inducible CAR-T cells and successfully controlled the CAR expression with Dox administration. Tet-19CAR without Dox still demonstrated some CD19CAR expression and subsequent cytotoxicity against CD19 positive cells. Nonetheless the CAR expression level of Tet-19CAR without Dox was lower than the threshold for exhibiting positive responses in the function assays such as cytokine production and proliferation. This phenomenon was also confirmed in the xenograft model. To regulate CAR expression more precisely and pursue clinical translations in combinations with other CARs, further efforts are needed to reduce any leaky CAR expression by modification of the system. Figure 1. Figure 1. Disclosures Kiyoi: Pfizer Inc.: Research Funding; Eisai Co., Ltd.: Research Funding; Yakult Honsha Co.,Ltd.: Research Funding; Alexion Pharmaceuticals: Research Funding; MSD K.K.: Research Funding; Takeda Pharmaceutical Co., Ltd.: Research Funding; Taisho Toyama Pharmaceutical Co., Ltd.: Research Funding; Teijin Ltd.: Research Funding; Astellas Pharma Inc.: Consultancy, Research Funding; Japan Blood Products Organization: Research Funding; Nippon Shinyaku Co., Ltd.: Research Funding; FUJIFILM RI Pharma Co.,Ltd.: Research Funding; Nippon Boehringer Ingelheim Co., Ltd.: Research Funding; FUJIFILM Corporation: Patents & Royalties, Research Funding; Zenyaku Kogyo Co., Ltd.: Research Funding; Sumitomo Dainippon Pharma Co., Ltd.: Research Funding; Kyowa Hakko Kirin Co., Ltd.: Consultancy, Research Funding; Bristol-Myers Squibb: Research Funding; Chugai Pharmaceutical Co., Ltd.: Research Funding; Novartis Pharma K.K.: Research Funding; Mochida Pharmaceutical Co., Ltd.: Research Funding.
37
Nakhodkina, Alina A. "Cultural Translation: Comments of Translators in the English Version of the Yakut Epic Olonkho." Journal of Siberian Federal University. Humanities & Social Sciences, December 2019, 2241–57. http://dx.doi.org/10.17516/1997-1370-0519.
Full textAbstract:
The paper outlines questions of functions, typology and origin of the comments of translators as integral part of cultural translation. This study is based on the English translation of the Yakut heroic epic olonkho “Nurgun Botur the Swift” written by P.A. Oyunsky. The author considers the terms ‘culture-specific concept’, ‘lacuna’, ‘ethnic colour’, and ‘non-equivalent vocabulary’ to be the principal sources of translation comments. The translation comment is a method to transfer and save information, ethnic identity and emotional and expressive functions of the form. Translator not only gives his version of the source text, but also often reconstructs its specific cultural identity. The paper overviews previous publications of the Yakut epic and its translations into Russian and English. The material’s singularity and lack of a Yakut-English translation tradition make this study relevant. The case of olonkho can teach us something about the remit of cultural translation. In my research, I defined various practical methods from the English translation of olonkho, including intratextual comments, footnotes, endnotes, and graphical tools of exoticism highlighting
38
Nikolaeva, N. A. "Из истории перевода якутского героического эпоса олонхо на языки народов мира." Эпосоведение, no. 3(3) (October 19, 2016). http://dx.doi.org/10.25587/svfu.2016.3.10870.
Full textAbstract:
The article gives a brief review of translations of the Yakut heroic epic Olonkho into world’s languages. It studies translations beginning from 1844 up to the present day. In 2005 UNESCO proclaimed the Yakut heroic epic Olonkho a “Masterpiece of Oral and Intangible Heritage of Humanity”. However, is Olonkho really known among international community? It is impossible to give a straight answer to this question, for Olonkho is just being translated into other languages (except translations into the Russian). Meanwhile various epics of the peoples of the world had successfully become common property long time ago. For example, it is known that the Finnish epic “Kalevala” has been translated into 65 different languages; translations of the Kyrgyz epic “Manas” has made it known throughout the world, etc. Translation of our epic into other languages is extremely difficult and important work. It can be carried out only by professionals, who, on the one hand,know and understand all the shades of the language, Olonkho is translated into, and on the other hand – all the shades of Olonkho language, which represents the masterpiece of the Yakut language wealth. The most important requirement to translation is maximal approximation of target language to source language, approximation, not adequate translation. The latter is impossible, but translation can be considered as successful if it conveys deep individual conception of epic, preserves all of its unique characteristics, special epic world with its original characters and their actions and deeds. In other words, translation is intended to convey to foreign readers the inner spirit of epic, all of its local color and its real historical and cultural significance. В статье предпринята попытка провести краткий обзор перевода якутского героического эпоса олонхо на языки народов мира. В ней рассмотрены переводы, начиная с 1844 г. по настоящее время. Якутский героический эпос олонхо в 2005 г. признан ЮНЕСКО Шедевром Устного Нематериального Наследия Человечества. Однако известен ли якутский эпос широкой мировой общественности? Однозначно ответить на этот вопрос представляется невозможным, ибо перевод олонхо на другие языки народов мира только начинает осуществляться (исключением являются переводы олонхо на русский язык). Это тогда, когда многие эпосы народов мира стали достоянием мировой общественности достаточно давно и с широким размахом. Известно, что финский эпос “Калевала” переведен на 65 языках народов мира; благодаря переводам кыргызский “Манас” широко известен миру и т. д. Перевод нашего эпоса на другие языки – чрезвычайно сложная, трудная и ответственная работа. Она под силу только специалистам, знающим и понимающим все нюансы богатства языка, на который переводится эпос, с одной стороны, с другой – все нюансы языка олонхо, представляющего вершинный памятник богатства якутского языка. Главное требование перевода – максимальное приближение языка перевода к языку оригинала, приближение, а не адекватное воспроизведение. Оно, последнее, невозможно, но перевод может быть признан удачным, если в нем передано глубокое, индивидуальное понимание эпоса, сохранены все уникальные его особенности, особый эпический мир с его самобытными действующими лицами и их поступками и свершениями. Иными словами, перевод призван донести до иноязычного писателя внутренний дух эпоса, весь его национальный колорит и его реальное историко-культурное значение.
39
Шапошникова, В. И. "Emotionally colored words in the Olonkho “Nurgun Botur, the Swift” by K. G. Orosin." Эпосоведение, no. 3(3) (October 19, 2016). http://dx.doi.org/10.25587/svfu.2016.3.10869.
Full textAbstract:
Передача национально-культурного колорита произведения является сложной задачей для переводчика. Перевод олонхо, которое считается вершиной якутского фольклора и синтезом многих искусств, в силу своего стиля и высокой частотности употребления эмоционально-оценочных слов представляет еще большую сложность. Трудность перевода олонхо определяется еще и тем, что языки оригинала и перевода принадлежат к разным культурам. Целью данной статьи является анализ эмоционально-оценочных слов олонхо «Нюргун Боотур Стремительный» К. Г. Оросина и способов их перевода на французский язык через русский язык-посредник. В данном олонхо эмоционально-оценочные слова встречаются в таких частях речи, как имя существительное (46%), имя прилагательное (39%) и глагол (15%). Для передачи якутских эмоционально-оценочных слов на русский и французский языки в переводах были использованы следующие способы лексической трансформации: генерализация, описательный перевод, лексическая замена, опущение, добавление. Показано, что в переводе олонхо на русский язык имеют полное соответствие языку оригинала только 20% существительных, 26% глаголов, 29% прилагательных. Почти 50% эмоционально-оценочных слов имеют частичные соответствия, около 30% слов не имеют соответствий. Во французском тексте полное соответствие языку оригинала имеют 16% существительных, 13% прилагательных, 13% глаголов, частичные соответствия имеют более 30% эмоционально-оценочных слов, не имеют соответствий более 50% слов. При переводе часто происходит потеря коннотативных значений эмоционально-оценочных слов. Переводчику приходится решать сложные задачи во избежание смысловых и образных потерь. Анализ перевода выявил необходимость более глубокого проникновения в суть эпической коннотации. The topic of discussion in this article is of a great significance because it gives a detailed insight into the transfer of specific national and cultural features of fiction. It is very difficult task for a translator to achieve. Olonkho is considered to be a masterpiece of Yakut folklore and a synthesis of many arts because of its unique style and a great number of emotionally colored words used frequently throughout the text this makes it one of the most difficult epics for translation. Difficulties in translating an Olonkho may also occur due to the fact that the texts of source language and target language reflect different cultures. The aim of the article is to analyze emotionally colored words in the Olonkho “Nurgun Botur, the Swift” by K. G. Orosin and also to investigate means of its translations from Russian into French.The research had revealed the following:Emotionally colored words are mostly commonly represented by: nouns (46%), adjectives (39%) and verbs (15%). The following lexical transformations were used in the process of translating from Yakut into Russian and English: generalization, descriptive translation, lexical replacement, omission and addition. We identified that translated text from Yakut into Russian have only 20% nouns, 26% verbs and of 29% adjectives that are of absolute conformity with the original language. Nearly 50% of emotionally colored words are marked by partial equivalence and nearly 30% of the words have no direct equivalents. In the Yakut-French translation, full equivalence occurs in nouns (16%), adjectives (13%) and verbs (13%). Partial equivalence was indicated in nouns (30%) and 50% of the words have no direct equivalence. Partial semantic losses are inevitable on the connotative level in the process of translating the emotionally colored words. Translators have to solve such difficult tasks in order to avoid semantic and imagery losses. The translation analysis revealed that it is necessary to investigate the problem of connotation in epic literature more deeply.
40
Васильева, А. А. "The strategies of epic world composing in the Yakut heroic epic Olonkho by the means of the Russian language." Эпосоведение, no. 2(6) (June 30, 2017). http://dx.doi.org/10.25587/svfu.2017.6.10662.
Full textAbstract:
Статья посвящена описанию разных стратегий, реализованных при переводе на русский язык якутского героического эпоса Олонхо, и связанных с ними приемов передачи безеквивалентной лексики и нехарактерных для русского языка грамматических конструкций. Эпический мир олонхо в данной статье рассматривается как совокупность пространственных картин, мифологических представлений, устойчивых сюжетных мотивов, узнаваемых образов, которые получили словесное воплощение в виде уникально организованного текста, состоящего из системы безэквивалентной лексики, в переводоведении называемых реалиями; устойчивой образности в виде постоянных эпитетов, метафор и т. п.; так называемых типических мест или эпических формул, состоящих из традиционных описаний, построенных из аллитерованных синтаксических параллелизмов. Всё это формирует уникальный стиль олонхо, признаки которого необходимо адекватно передать при переводе на другие языки, в т. ч. и на русский.В качестве зафиксированной формулировки стратегических целей переводов автор анализирует так называемые «письма к читателям», сопровождающие перевод, а также способы перевода, как результат реализации той или иной стратегии.Автор выделяет две основные стратегии создания эпического мира олонхо на русском языке, которые совпадают с двумя основными типами перевода олонхо. Первая стратегия характеризуется коммуникативной ситуацией, когда инициатор перевода требует максимального сохранения особенностей поэтики оригинала, вплоть до соблюдения количества строк и синтаксического строя предложений в целях точного воспроизведения олонхо на ином языке для расширения круга читателей и исследователей фольклора. Приводятся примеры переводческих решений, применяемых для реализации указанной стратегии.Вторая стратегия создания эпического мира олонхо средствами русского языка характеризуется коммуникативной ситуацией, когда инициаторы перевода имеют различные цели, начиная от простого ознакомления читателя с основным сюжетом эпоса до передачи художественно-стилистических особенностей фольклорного текста так, чтобы читатель мог эмоционально принять инокультурный текст. При таких установках инициатора переводчик ориентируется преимущественно на эстетику художественного слова переводящей культуры и находит баланс между привычным и экзотичным для получателя перевода.В конце статьи делаются выводы о способах реализации двух стратегий создания эпического мира олонхо на русском языке, отмечается постоянность, традиционность приемов перевода единиц текста разичных олонхо, постепенно формирующие каноны перевода олонхо на русский язык, с помощью которых создается параллельный эпический мир олонхо на русском языке. The present article reviews various strategies of translating the Yakut heroic epic Olonkho into Russian language and includes conveyance of the meaning of culture-specific elements and grammatical structures, uncommon in the Russian language. The epic world of Olonkho is understood as the collection of location descriptions, mythological ideas, persistent tropes, distinctive patterns in the form of a uniquely organized text, which consists of realia, culture-specific elements in translation and interpretation studies; persistent imageries in the form of established descriptive words, figures of speech, etc.; so called typical places or epic formulae, which consist of traditional depictions and alliterative syntactic parallelisms. All the above mentioned forms unique literary style of Olonkho, the attributes of which are necessary to convey adequately when translating it into other languages, including Russian.As fixed statements of translations’ strategical goals, the author analyses so called “letters to readers”, which accompany translations, and methods of translation as the result of one or another strategy realization.The author points out two major strategies of creating the epic world of Olonkho in Russian language, which are the same as the two major types of Olonkho translation. The first strategy is defined by a communicative situation, in which an initiator of translation demands the highest possible preservation of original poetic manner up to the preservation of linage and syntactic structure of sentences for reproduction of Olonkho in a foreign language in order to widen the circle of folklore’s readers and researchers. The examples of translational decisions, used in the realization of such strategy, are introduced.The second strategy of composing the epic world of Olonkho is defined by a communicative situation, in which initiators of translation have diverse goals, ranging from simple insight into the major plot to conveyance of artistic and stylistic features of a folkloric text, so that the reader can embrace emotionally the other culture’s text. At this rate a translator is primary guided by aesthetics of declamation art of the language, into which the translation is conducted, and finds the balance between familiar and exotic for the reader of the translation.The conclusion of the approaches of the strategies of composing the epic world of Olonkho in the Russian language are made in the end of the article. The translation methods uniformity of varied Olonkhos’ text units is noted, which gradually creates the canon of Olonkho translation into the Russian language and through which the parallel epic world of Olonkho of the Russian language is composed.
41
ЕФИМОВА, Л. С., and С. Д. ЛЬВОВА. "The Plot and Compositional Structure in Olonkho from Suntarsky District (on the Materials of R. K. Maak)." Vestnik of North-Eastern Federal University, no. 6(62) (December 15, 2017). http://dx.doi.org/10.25587/svfu.2017.62.8450.
Full textAbstract:
В статье проанализирован текст олонхо из Сунтарского улуса, записанный Р. К. Мааком во время экспедиции в Вилюйском округе в 1854-1855 гг. в прозаической форме. Данный текст на языке оригинала с переводом на русский язык под названием «Якутская сказка, рассказанная якутом в селе Сунтаре» был издан в 1887 г. Авторы в целях проведения текстологического анализа придали тексту олонхо и его переводу стихотворную форму. Оригинал текста был сопоставлен с транскрибированным и отредактированным вариантом Э. К. Пекарского, который был издан в 1911 г. Авторами приводится третий транскрибированный на современный алфавит свой вариант текста. В статье рассматривается сюжетно-композиционная структура олонхо. Авторы приходят к выводу, что сюжет олонхо развивается по образцу традиционных олонхо. Они впервые выявили его элементы – зачин, развитие сюжета, кульминацию и заключение. Наиболее полно записан зачин (описание страны богатыря айыы, внешнего вида богатыря, его имущества и скота, богатырского коня), который составляет более половины всего текста олонхо. Допущен значительный пробел в записи, в котором произошло событие, подтолкнувшее героя к богатырскому походу. В связи с этим завязка сюжета олонхо не установлена. Развитие сюжета полностью не раскрыто. Оно представляет собой встречу богатыря айыы со своим противником и их жестокую схватку. Одоление противника определяется кульминацией, но в тексте зафиксировано лишь его завершение, т. е. обезглавливание противника. В заключительной части отмечено искажение идейно-эстетического содержания олонхо вследствие возможного пропуска части сюжета: богатырь айыы берет в жены дочь племени абаасы. Отсутствуют завязка и развязка сюжета. Отдельное внимание уделено варианту текста на русском языке, в котором из-за неправильного перевода Р. К. Мааком происходит исковеркование смысла выражений. Указаны неправильные переводы имен персонажей. В ходе работы при выявлении имен героев данного олонхо в сравнительном плане рассмотрены имена персонажей олонхо, бытовав-ших в Сунтарском улусе как «Уол Дуолан бухатыыр (Богатырь Уол Дуолан)» М. З. Мартынова и «Көҕөн Кус уола Күн Ньургун бухатыыр (Сын Кёгён Кус богатырь Кюн Ньургун)» А. П. Амбросьева. The article is based on the analysis of the text of olonkho from Suntarsky district, recorded by R. K. Maak during the expedition to the Vilyusky area conducted in 1854-1855. He took down the text in prose form. The original text translated into Russian is titled "The Yakut tale narrated by the Yakut in the village of Suntar" and was published in 1887. For textological analysis the authors translated the text of the olonkho and its translation into a poetic form. The original text was compared to the transcribed and edited version of E. K. Pekarsky published in 1911. The authors present the third version of the text, transcribed into modern alphabet. The article is focused on the plot and compositional structure of olonkho. The authors come to the conclusion that the plot of olonkho develops according to the pattern of traditional olonkho. They first identified its elements - beginning, plot development, climax, and conclusion. Beginning is the most fully recorded (description of the land of aiyy hero, appearance of the hero, his possessions and livestock, the heroic horse), which comprises more than half of the entire olonkho text. There is a significant omission in the recording which consists of an event that prompted the hero to start the heroic campaign. For this reason the original introduction of the olonkho has not been established. The development of the plot is not completely disclosed. It is presented by a meeting between the aiyy hero and his opponent, and the brutal battle that ensued. Defeat of the enemy is determined by the climax, but the text only records its completion – decapitation of the enemy. In the final part a distortion of the ideological and aesthetic content of the olonkho could be noted, probably due to the omission of a plot element: the aiyy hero takes the daughter of the abaasy tribe as his wife. No introduction and resolution of the plot could be found in the text. The article specifically focuses on the Russian variant of the text in which meaning of some of the expressions is distorted due to incorrect translation by R. K. Maak. For instance, incorrect translations of character names can be noted. While revealing names of the olonkho heroes the olonkho names which existed in the Suntarsky district, such as "Uol Duolan Bukhatyr (Bogatyr Uol Duolan)" by M. Z. Martynov and «Kun Kus uola Kun Nyurgun Bukhatyyr (Son Kun Kus Hero Kun Nyurgun)" by A. P. Ambrosyev were considered in comparative aspect.
42
Huntürk-yavuz, Elif. "Rewriting The American Dream: Ahmet Mithat’s Narrative Of The New World." RumeliDE Dil ve Edebiyat Araştırmaları Dergisi, June 13, 2024. http://dx.doi.org/10.29000/rumelide.1500765.
Full textAbstract:
19th century is a period marked by intensified and structuralized modernization efforts in the Ottoman Empire. The declaration of Tanzimat initiated the transformation process on the social and political level. Meanwhile, introduction of the popular Western novel genre into the Ottoman literary system through translation served as an effective literary tool to convey the critiques and new ideas on Westernization to a wider population. The second quarter of the nineteenth century, was marked by the prolific publication of translations from the French and the adoption of European popular genre, the novel. The introduction of the Western novel as a new genre created a new area of discussion on the conduct of translation as well. Ahmet Mithat, a pivotal figure of the Tanzimat period, stands out as one of the pioneers of the novel genre with his novels, adaptations and translations. Being an attractive subject for the translation studies, Mithat’s works provide vivid examples of traditional Ottoman translation and text-production practices. Mithat was also the first to produce fictional works on America. These works shed light on how Mithat, and indeed the Ottoman intelligentsia, perceived the New World. This article delves into Mithat's adaptation and/or rewriting of the short story “Amour et Galvanoplastie” by Oscar Michon, published in Le Figaro in 1885, and René Lefébvre’s fictional work Paris en Amérique published in 1863 which came out as Fenni Bir Roman Yahut Amerika Doktorları (A Scientific Novel or American Doctors) in 1888. By drawing upon André Lefevere's concept of rewriting, I will argue that Mithat rewrites Michon’s satirical piece and Lefébvre’s pro-American fictional novel and thereby recreates an imagined America to his readers from an Occidentalist perspective.
43
Шапошникова, В. И., and А. Е. Павлова. "Embryonic rhyme in olonkho “Nyurgun Bootur the Swift” by K. G. Orosin." Эпосоведение, no. 4(4) (December 28, 2016). http://dx.doi.org/10.25587/svfu.2016.4.10857.
Full textAbstract:
Актуальность темы исследования вызвана отсутствием работ по выявлению способов передачи рифмы якутского олонхо на другие языки. Работа представляет ценность в области межъязыкового преобразования текста и сравнительно-сопоставительной лингвистики. Целью данной статьи является анализ эмбриональной рифмы олонхо «Нюргун Боотур Стремительный» К. Г. Оросина и способов ее перевода с якутского на русский и с русского на французский языки. Объектом исследования является олонхо К. Г. Оросина «Нюргун Боотур Стремительный». Перевод на русский язык осуществил Г. У. Гермогенов – Эргис. Перевод на французский язык сделан Ж. Я. Карро через язык-посредник (русский). Предметом исследования является эмбриональная рифма в эпических формулах олонхо К. Г. Оросина «Нюргун Боотур Стремительный». Материалом в данной работе послужили тексты олонхо К. Г. Оросина «Нюргун Боотур Стремительный» и его переводы на русский и французский языки.В данном тексте олонхо выявлены 1749 случаев употребления рифмообразующих элементов. Из них наиболее употребительными являются -лаах, -ттан, -гар, -ан, саҕа, курдук, үһү и эбит. В русском варианте перевода количество переведенных рифм составляет 62%, а во французском варианте – 43%. Анализ способов передачи эмбриональной рифмы выявил следующее: при переводе с якутского на русский язык были использованы грамматические трансформации (замена, перестановка), лексические (добавление, опущение), в ходе которых наблюдается потеря экспрессивности; при переводе с русского на французский язык были использованы следующие грамматические трансформации: перестановки, замены, добавления.Есть моменты, когда предметное содержание формул в переводе сохраняется, но, на наш взгляд, из-за утраты правых рифм отрывки перестали восприниматься на слух как поэтические строки. The relevance of the study is caused by the lack of work on the identification of ways of Yakut olonkho rhyme transfer into other languages. The work is valuable in the field of cross-language text conversion and comparative linguistics. The purpose of this article is an analysis of fetal rhyme of "Nyurgun Bootur the Swift" by K.G. Orosin and the methods of its translation from Yakut into Russian and from Russian into French. The object of the research is olonkho by K.G. Orosin "Nyurgun Bootur the Swift." Russian translation was made by G. U. Germogenov – Ergis. Translation into French was made by Yankel Carro through intermediate language (Russian). The subject of the research is embryonic rhyme in epic formulas of K.G. Orosin olonkho "Nyurgun Bootur the Swift." The material of this work was the text of K. G. Orosin "Nyurgun Bootur the Swift" and its translation into Russian and French. This olonkho identified 1749 cases of rhyme forming elements. The most common of them are -laah, -ttan, -gar, -an, saђa, kurduk, үһү and ebit. In Russian translation the number of translated rhymes is 62% and in the French version is 43%. Analysis of ways of embryonic rhyme transfer revealed the following:a) in the translation from Yakut into Russian language was used grammatical transformations (substitution, permutation), lexical (addition, omission) which indicates a loss of expressiveness;b) in the translation from English into French was used the following grammatical transformations: permutation, substitution, addition.There are some moments when the subject matter of the formulas in the translation is preserved and in our opinion it was because of the loss of the right rhyming the passages is no longer perceived by the ear as poetic lines.
44
Kryzhevich, A. S. "Yakub Kolas and Kazakh literature." Keruen 70, no. 1 (March 15, 2021). http://dx.doi.org/10.53871/2078-8134.2021.1-10.
Full textAbstract:
The article examines the connections between the classic of Belarusian literature Yakub Kolas and some Kazakh writers. These connections are traced with the help of the collection materials of the State Literary and Memorial Museum of Yakub Kolas, and the creative activity and life paths of Belarusian and Kazakh writers are also analyzed. The acquaintance of Yakub Kolas with the classics of Kazakh literature Sabit Mukanov and Mukhtar Auezov is described in detail, and their creative paths and significance for their peoples are compared. Attention is especially focused on the similarity of social and political activities and literary creativity (military poems, autobiographical novels) by Sabit Mukanov and Yakub Kolas. Possible ways of developing cooperation between museums established in honor of Kazakh writers and the literary museum of the classic of Belarusian literature are noted.The connection with Kazakhstan of the national poet of Belarus during the Great Patriotic War is also not overlooked, as are the translations of the works of Yakub Kolas into the Kazakh language. The material also contains an attempt to analyze the degree of popularity of the Belarusian classic Yakub Kolas among the Kazakh creative intelligentsia. It can be assumed that the congratulatory address and personal gifts from Kazakh writers are evidence of the recognition, respect and certain fame of Yakub Kolas in the spaces of the Kazakh steppe.
45
Topçuoğlu, Arif Can. "Reading Ahmet Mithat’s Hasan Mellâh yahut Sır İçinde Esrar as an Adaptation of Le Comte de Monte-Cristo." Journal of Arabic and Islamic Studies 22, no. 2 (January 29, 2023). http://dx.doi.org/10.5617/jais.10117.
Full textAbstract:
(forthcoming article)
The Ottoman Empire witnessed the occurrence of fundamental changes in different areas during the 19th century. Especially along the founding of the Translation Office in 1833, many Western, mostly French, works had been translated into Ottoman Turkish and thus, the ongoing interaction with the West had peaked. Those translated works became very popular among the readers in the society and consequently they affected Ottoman literary production. Many authors started translating the popular novels from the Western literature and many of them started writing novels under the influence of them. Alexandre Dumas (pére)’s well-known novel Le Comte de Monte-Cristo was one the popular novels translated into Ottoman language by Teodor Kasap in 1872. The novel had an extraordinary impact on the Ottoman literature on both the readers and the authors. Ahmet Mithat who was prominent figure of 19th century Ottoman literature wrote his novel Hasan Mellâh Yahut Sır İçinde Esrar as an emulation to Le Comte de Monte-Cristo. In this paper, I will try to analyze Ahmet Mithat’s novel Hasan Mellâh as an adaptation of Le Comte de Monte-Cristo. To do so, I aim at showing what Ahmet Mithat had changed during this adaptation process and how he made these alterations. At the end, going beyond that, I will try to show the ideological function of this adaptation.
46
Кузьмина, Е. Н. "Narratives of the peoples of Yakutia in the Siberian folklore series." Эпосоведение, no. 1(9) (March 30, 2018). http://dx.doi.org/10.25587/svfu.2018.9.11660.
Full textAbstract:
В статье проанализирован полученный научно-издательский опыт на примере опубликованных томов фольклора народов Якутии в составе академической серии «Памятники фольклора народов Сибири и Дальнего Востока». Цель статьи – определить значение Серии как комплексного междисциплинарного проекта, предпринятого для дальнейшего развития эдиционной практики в сибиреведении, как проекта, предлагающего наиболее оптимальный, всесторонне продуктивный подход в публикации фольклорного материала с демонстрацией живого бытования сибирского фольклора.С применением описательного и сравнительно-сопоставительного методов автор ставит первоочередные задачи, связанные с необходимостью активной фиксации явлений традиционной культуры. В условиях угрозы полной утраты языка и фольклора, влекущей за собой исчезновение духовного наследия сибирских народов, возрастает актуальность научного осмысления и поиска путей сохранения традиционных ценностей. Основным результатом исследования автор считает вывод о том, что в томах фольклора народов Севера соблюдены все основные принципы, разработанные в Серии, касающиеся языка произведений, исполнительских особенностей, музыкальной фактуры. Решены задачи фольклористического перевода, который направлен на сохранение художественно-образного смысла произведений. Научно-справочный аппарат, комментарии к текстам выполняют заданные им функции, поясняя национально-специфические реалии. Панорамная демонстрация фольклора разных народов, представленная по единым параметрам и объединённая общими требованиями к публикации материала с позиций комплексности и междисциплинарности, определила научные подходы и уровень современных публикаций. Кроме этого, классификация материала, предпринятая в томе несказочной прозы якутов, имеет значение в дальнейшей разработке критериев разграничения мифов, легенд и преданий других сибирских народов.Успешная подготовка томов северных народов явилась залогом дальнейшего развития самой Серии. Она ориентирована на будущее. Осуществляется принципиально новый тип крупномасштабной публикации, не имеющей аналогов в мировой научно-издательской практике. Это достоверная источниковая база, научная ценность и потенциал которой будет неизмеримо возрастать по мере угасания самой фольклорной традиции. The article analyzes the academic and publishing experience obtained during the work on the published volumes of folklore of the peoples of Yakutia as a part of the academic series “Monuments of Folklore of the Peoples of Siberia and the Far East”. The purpose of the article is to define the importance of the series as an integrated interdisciplinary project undertaken to further develop the edification practice in Siberian science as a project offering the most optimal, comprehensively productive approach in the publication of folklore material with a demonstration of the living existence of Siberian folklore.With the use of descriptive and comparative methods, the author sets top-priority tasks related to the need to actively fix the phenomena of traditional culture. In the face of the threat of a complete loss of language and folklore, which leads to the disappearance of the spiritual heritage of the Siberian peoples, the urgency of academic reflection and the search for ways to preserve traditional values is growing. The main result of the study is the author's conclusion that all the main principles developed in the series concerning the language of folk texts, the features of performing the folklore, the musical texture are observed in the volumes of folklore the peoples of the North. The tasks of folkloristic translation, which is aimed to preserve the artistic and poetic meaning of texts, are solved. The scientific reference system, comments to the texts perform the functions assigned to them, explaining the national-specific realities. The panoramic demonstration of folklore of different nations presented in unified parameters and united by common requirements for the publication of the material from the viewpoint of multipurpose and interdisciplinary character determined the scientific approaches and the level of modern publications. In addition, the classification of the material undertaken in the volume of the Yakut non-fairytale prose is important for the further development of the criteria for distinguishing between myths, legends and historical legends of other Siberian peoples.The successful fulfillment of the volumes of folklore the northern peoples was the key to the further development of the series itself. It is oriented to the future. A fundamentally new type of large-scale publication is being implemented, which has no analogues in the world scientific and publishing practice. This is a reliable source base, its scientific value and potential being immeasurably increasing as most of folklore traditions disappear.