Volume 04 Issue 12-2024
34
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
04
ISSUE
12
P
AGES
:
34-39
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
This article shows that the comprehensive study of linguofolkloristics is linked to integration trends in the field of
humanistic knowledge. It has been said that it helps to study the cognitive, cultural, and spiritual characteristics of
speakers of different ethnic groups. Folklore has proven that the peculiarity of the national language is linked to the
socio-historical experience of the ethnic group.
KEYWORDS
Folklore, the language of folklore works, linguoculturology, ethnolinguistics, linguofolkloristics.
INTRODUCTION
Folklore, as oral folk art and folk culture, has always
sparked scholarly interest among researchers. The
texts of oral and poetic works reflect the wisdom of
the people, their general experience, and vividly reflect
the national mentality of the ethnic group. Such
features of folklore, characterized as an expression of
public consciousness, are vividly reflected in its oral
structure, and their study helps to know many
phenomena characteristic of a specific folk language.
Moreover, folklore works, along with reflecting the life
and spiritual image of the people in a unique form,
reflect the moral code and ideals of the environment
inherent in the people. Therefore, the study of the
language of folklore works is one of the pressing issues
in modern linguistics.
The increased interest of the humanities in folklore, in
our opinion, is explained by the fact that it reflects a
unique view of the world that has been formed in the
minds of the people for millennia and has not lost its
significance even today. The genre characteristics of
oral folk art are reflected in expressive means, rhythm,
Research Article
THE THEORETICAL FOUNDATIONS OF LINGUOPHOLICAL RESEARCH
Submission Date:
December 14, 2024,
Accepted Date:
December 19, 2024,
Published Date:
December 30, 2024
Crossref doi:
https://doi.org/10.37547/ijll/Volume04Issue12-07
Temirbaeva Madina
KarSU, Assistant of the Department of Journalism, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ijll
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 04 Issue 12-2024
35
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
04
ISSUE
12
P
AGES
:
34-39
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
emotional coloring, methods of plot formation, and
composition.
V.Ya. Propp, a renowned Russian folklorist of the 20th
century, writes about the importance of studying the
oral structure of folklore works: «Exact methods of
studying fiction are possible and productive where
there is repetition on a large scale. We have it in the
language, we have it in the folklore. Genetically,
folklore does not come close to literature, but to
language - from this it arises and changes perfectly
regularly, regardless of people's will, wherever
appropriate conditions have been created for this in
the historical development of peoples.» [17:10].
In our view, the main feature of the worldview
reflected in language is that a person is not separated
from society due to the traditional way of life. The folk
culture reflected in folklore texts enters the "cultural
space," which is understood as the form of culture
existing in the human mind, the culture reflected
through consciousness, and the presence of culture in
the minds of its owners. Researchers have confirmed:
«The national-cultural space is an information-
emotional field, a virtual and at the same time real
space in which a person exists and functions and
becomes aware of the phenomena of another culture.
This includes all clear and potential representations
(both nationwide and individual-personal) of cultural
phenomena in members of this cultural-national
community» [15:58].
The rapid development of the ethnolinguistic approach
to the study of folklore texts in the second half of the
20th century is linked to the increased attention to the
role of language in shaping and preserving the ethnic
spiritual culture of language acquisition, the place and
significance of language, as well as the speech
characteristics of mental (mental) categories within
the framework of complex semiotic actions, along with
oral (linguistic) and other components. In our view,
ethnolinguistics, as a field of comprehensive research,
is a science with great potential for studying the
characteristics of ethnic mentality, located at the
intersection of linguistics, ethnology, mythology, and
cultural studies.
Scholar G.Kh. Bukharova expresses the opinion that:
«reconstructing the culture of an individual ethnic
group based on folklore texts, studying the correlation
between culture and language in a diachronic aspect
and in connection with the representation of the world
picture by the folklore of a particular region are among
the tasks of ethnolinguistics» [6:10].
The subject, object, and methods of ethnolinguistics as
a new field of science in Russian linguistics were
compiled by N.I. Tolstoy, the founder of the Moscow
School of Ethnolinguistics. He conducted extensive
research on the traditional culture of the Slavs based
on language, folklore, beliefs, and rituals. His research
differs from ethnolinguistic traditions in Romance-
language countries (France, Italy, Romania) and from
American ethnolinguistics, which is associated with the
primitive (simple) culture and tradition of studying the
languages of American Indians.
In the works of N.I. Tolstoy and his students, the entire
culture of the people, all its types, genres and forms -
verbal (verbal) (lexicon and phraseology, paremiology,
folklore texts), actional (rituals), mental (rituals) are
objects of ethnolinguistics. As a result of the research
of representatives of the Moscow School of
Ethnolinguistics, monographs, articles, as well as the
ethnolinguistic dictionary «Славянские древности»
(Moscow, 1995-2012) were created.
Volume 04 Issue 12-2024
36
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
04
ISSUE
12
P
AGES
:
34-39
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
Comprehensive analysis of linguistic facts in interaction
with culture has actively continued in the main
direction of linguofolkloristics and linguoculturology
since the second half of the 20th century. The main
goal of linguoculturology was to determine the
mechanisms of interaction between language and
cultural facts on the example of different languages
and cultures. The linguocultural concept is clearly
manifested in G.O. Vinokur's thesis: "Language is a
condition and a product of human culture." [7:216].
Language is considered not only as a means of
communication within the ethnic borders of its
speakers, but also as a memory and history, culture and
experience of cognitive activity, worldview and
psychology of the people.
V.V. Vorobyov proposed the method of semantic field
to describe the connection and interaction of language
and culture. According to him: "it allows to implement
the principles of a systematic approach; this is achieved
by studying linguocultural objects in the unity of
semantics, syntagmatics and pragmatics, mutually
conveying one to another, which gives an opportunity
to get a holistic representation of them as units, in
which the dialectical connection is own linguistic and
non-linguistic content." [9].
The field of linguoculturology is defined by a set of
units that reflect the corresponding part of culture and
are united by a common content. The study of
language is carried out using the method of the field of
concept or concept in connection with culture, under
which a specific thematic set of lexical and
phraseological units, their lexical background, the
most important features of the people are considered.
In
linguocultural
research,
it
relies
on
conceptualization as a method for identifying culturally
significant units.
The conceptual field is a system consisting of lexical
and semantic variants of the meanings of words
interconnected by a general semantic component.
According to V.A. Maslova: "the subject of research of
this science is the units of language, which have
acquired symbolic, reference, figurative-metaphorical
significance in culture and which generalize the results
of human consciousness - archetypal and prototypical,
fixed in myths, legends, rituals, traditions, folklore and
religious discourses, etc." [13].
V.N. Telia considers linguoculturology to be a scientific
science in the study of Russian phraseology and
expresses the opinion that "the study of material
culture and mentality, manifested in linguistic
processes in their effective precedence with the
language and culture of the ethnic group." [21].
The Kursk researcher A.T. Xrolenko emphasized the
importance of the approach to studying oral and poetic
speech, defining its place and function in the
construction of folklore works, and using linguistic and
folklore research methods. His attention was drawn to
the structure and content of the folklore language.
According to the author, within the framework of
linguofolkloristic research, there may be original
approaches to solving such fundamental issues as
ethnic mentality and cultural archetypes. In addition,
«...linguistic folklore studies can offer a system of
effective linguistic and cultural methods suitable not
only for the productive analysis of folklore texts, but
also for the study of non-folklore discourse» [22:15]. In
our opinion, the promising ideas of the Kursk scholars
will find their answers among the linguists of the 21st
century.
Volume 04 Issue 12-2024
37
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
04
ISSUE
12
P
AGES
:
34-39
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
The language of folklore texts became the subject of
scientific research by P.G. Bogatyrev, A.P. Evgenieva
and I.A. Ossowiecki. I.A. Ossowiecki paid attention to
the comparative disclosure of the nature of the
folklore language with other forms of the folk
language, as well as the genetic aspects of poetics, the
nature of the relationship between language and
poetics at the level of folklore, the content of folklore
stylistics.
According to most researchers, the structure of the
world's folklore landscape is a sufficiently stable
system, consisting of defining consonant elements and
relationships between them in its material image.
According to A.T. Khrolenko, «this is a kind of semantic
"network" whose nodes are full-fledged keywords
with all their semantic information» [23].
Semantic studies of folklore revealed the main features
of the connection of folklore concepts to linguistic
means of representation. The following opinion is
expressed about this in scientific sources: «These are
relations devoid of unambiguous correspondence,
relations of sufficient free correlation, when one
meaning is expressed in several linguistic units, and
one linguistic fact represents different meanings» [4].
On the semantics of linguistic elements of folklore
texts, G.I. Malcev said that: «motivated at the level of
tradition rather than at the level of the text itself»
[12:28]. As a realization of specific cultural meanings,
folklore connotation is determined by the entire
system of the folklore world and its language. In our
opinion, this aspect of the word "folklore" should
become an object of in-depth linguistic analysis.
A thesaurus of the language of oral folk art, based on
the genre of spiritual poetry, is proposed in the work
of S.E. Nikitina "Oral folk culture and linguistic
consciousness" [14]. Some fragments of the world
folklore model have also been successfully analyzed. In
particular, the moral world of man has been studied.[1]
The spatial and temporal aspects of the folklore-
linguistic worldview are described in E.B. Artemenko's
monograph [2]. S.P. Pravednikov analyzed the
lexicological and lexicographic features of numeral
names in folklore texts [16].
The stylistic ritual of Russian fairy tales was studied in
the works of I.A. Razumova [18], while ethnonymic
vocabulary in oral folk poetics was studied in the works
of E.S. Berezkina [5]. The linguistic foundations of oral
folk art were studied by O.V. Voloshenko from the
perspective of phenomena of traditional folk culture
based on the material of Russian folk tales [8], while
anthroponyms in Russian folk lyrics were studied by
R.V. Golovina [10]. The psycholinguistic modeling of
the concepts of the heroes of folk tales was studied by
A.K. Elina [11], the linguistic picture of the world in
Russian folk riddles was studied by V.G. Sibirtsyeva
[19], and the lexicon of Russian folk lyrical songs in
other ethnic environments was scientifically studied by
S.V. Supryaya [20].
Many linguists consider the language of folklore to be
a higher artistic form of language that manifests in
folklore texts, surpassing dialects. They discuss the
phonetics, morphology, syntax, and vocabulary of this
language. Western and Russian folklorists sometimes
understand the language of folklore as poetic formulas
and the rules for combining them, which are referred
to as poetic grammar or elements of the poetics of
folklore works. According to some researchers,
because folklore is closely linked to traditional culture,
stereotypes of folk consciousness are at the center of
Volume 04 Issue 12-2024
38
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
04
ISSUE
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P
AGES
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34-39
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
attention, and "the folklore worldview is perceived as
one of the premises and essences of the worldview of
traditional folk culture" [3:11]. Its function includes not
only preserving cultural information but also actively
reproducing it for the purposes of social regulation
[25:110].
The world of folklore strives for stability. The collective
experience of the population is reinforced and
stabilized by stereotypes that go back to the culture of
the traditional people - "typical solutions to the typical
situation" [25:113]. This is reflected in terms of the oral
realization of the folklore worldview: the stereotypical
conceptual content expresses the stereotypical
formula: «It is precisely the traditional meaning that is
formal and canonized, and the permanence of the
form is the result of this » [12:19].
Regarding
the
conditionality
and
significant
generalization of quantitative meanings in oral
literature texts, many scholars unanimously explain it
with the peculiarities of the semantics of the word
folklore. As V.A. Chervaneva and E.B. Artemenko
pointed out: «in the language of folklore, there is
something that is completely unacceptable to modern
consciousness - both theoretically and empirically - the
possibility
of
replacing
different
quantitative
nominations within one context» [24:26].
Therefore, a number of studies are being conducted
today to study the linguistic structure of folklore
works. An analysis of the linguopoetics of folklore texts
by genre was conducted in both Slavic and Turkic
languages. The desire of modern scholars to reveal the
phenomenon of the word folklore, taking into account
the cultural meanings accumulated in individual
lexemes and their collection as explicants of ethnic
mentality, can be positively assessed. However,
intercultural linguistics and folklore are not sufficiently
developed in Turkology. Not all genres of oral folk art
have become the subject of scientific analysis by
linguists. All of this testifies to the relevance and
prospects for the development of linguofolkloristics as
a scientific doctrine in Turkic languages.
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OCLC
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1121105677
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