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The concept of “otherness” is derived from the word “other”, non-identical. The problem of otherness in humanitarian science has attracted the attention of researchers since long ago and has been considered from a variety of perspectives. In the opinion of the authors of the article, the visual expression of otherness is the least developed issue in science, but it is clothing (costume) and the image as a whole that reflects it most vividly and distinctively. The main focus of this article is the reflection of otherness in clothing, viewed through the prism of Kazakh culture. In order to compare and clarify some data, the article draws on materials on the clothing of other Turkic ethnic groups (Kyrgyz, Altai, Uzbek, Karakalpak), as well as Iranians. As it is known, clothing in traditional culture was conceptualized as a receptacle of the soul and the “second” shell of a person. By wearing certain clothes, a person could present his “specialness”, his difference from all others, i.e. there was an expressive demonstration of his “I”, “I am the Other”. The article provides an interpretation of some elements of the costume of steppe nobility, people of creative professions, as well as shamans and other category of people with the status of “otherness”. It is assumed that the meaning of some visual markers of clothing was not only that they showed the society the substance of the Other, but also contain even more profound grounds. In our opinion, most of these attributes (markers) demonstrate the syncretism of the unity of Man and the Cosmos, or rather express the belonging of the wearer to a certain level of the universe. Having considered the visual markers of otherness given in the article on the example of Kazakh culture, we can conclude that the iconography of the other was a well thought out and balanced system, understood and accepted by the community. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Philosophy, Culture & Political Science is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Цель. Раскрыть значение традиций и ритуалов в развитии корпоративной культуры пожарно-спасательной службы. Описать исторические и морально-этические аспекты традиций и ритуалов белорусских пожарных. Показать практическую и прагматическую значимость сохранения и передачи от поколения к поколению традиций и ритуалов как фактора патриотического и морально-этического воспитания спасателя. Методы. Критический анализ теоретических источников по вопросам семиотики культуры, описывающих знаковые системы со специфическим соотношением между формой и содержанием. Анализ существующих традиций и ритуалов спасателей. Интервьюирование работников органов и подразделений МЧС. Результаты. Раскрыт воспитательный потенциал и доказана эффективность воздействия традиций и ритуалов как инструмента психологического, культурно-исторического и патриотического воспитания спасателей-пожарных, а также элемента профессиональной идентификации и приобщения к корпоративной культуре. Область применения исследований. Образовательное пространство современных учреждений, осуществляющих подготовку спасателей-пожарных. Сфера патриотического и идеологического воспитания, а также социально-культурного образования молодых спасателей-пожарных.

The article delves into the examination of the integration and disintegration functions of religion within Kazakh society. Authors endeavor to address this issue by drawing upon the research conducted by Russian scholars. To delineate the role of the evolution of Tengrianism and Islam in Kazakhstan's history and the formation of the religious worldview of the Kazakh people, the perspectives of 19thcentury and contemporary scholars are scrutinized. Employing comparative historical and structuralfunctional methods, the study unveils the potential impact of these religions on the socio-spiritual development of society. The article poses inquiries regarding the conflicting perceptions of traditional Islam's authority, precipitated by the actions of contemporary politicized radical Islamic factions, the proliferation of Islamophobia, and the low levels of education and religious literacy within society. Additionally, emphasis is placed on the activities of Neotengrians seeking to alter the tenets of Tengriantva and the missionary endeavors of neo-Protestant religious associations. Throughout the investigation, the authors assert that the activities of religions in Kazakhstan have contributed to an elevation in the religiosity of the populace, prompting shifts in the ethno-confessional landscape, and fostering trends in the dissemination of Islamophobias and Islamic radical ideologies. To safeguard religious stability and spiritual cohesion within the nation, the state is urged to incorporate religious education into secondary schools, specialized, and higher educational institutions, alongside the development of scientific frameworks aimed at reconciling the tensions between traditionalism and innovation within society. [ABSTRACT FROM AUTHOR]

Copyright of Bulletin of the L.N. Gumilyov Eurasian National University. Law Series is the property of L.N. Gumilyov Eurasian National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Bulletin of Ablai Khan KazUIRandWL: Series 'Philological sciences' is the property of Kazakh Ablai Khan University of International Relations & World Languages and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines the historical mythmaking of the multifaceted Welsh intellectual Edward Williams and his bardo-druidic doctrine known as “Bardism” and developed by him based on the ideas of the main ancient religions (Christianity, Judaism, Buddhism, Hinduism, etc.). Drawing on Barddas, the purpose of this study is to identify and reveal the main “dogmas” of neo-druidism and identify the peculiarities of interpretation of the Celtic past by this historian-polymath. Relying on the methodology of intellectual history, the author not only manages to trace the origins of neo-druidism in the work of Edward Williams but also reveal the very context of the era which the main hoaxer of Wales belonged to. During the study, the author concludes that the doctrine developed by the antiquary was aimed at refuting the image of the Celts as barbarians, which appeared in the Roman historical tradition and entrenched in the perception of the British. This was accomplished by Edward Williams by creating a bardic-druidic doctrine, which demonstrated that the Druids were not bloodthirsty pagan priests at all, but on the contrary, sages who spread monotheism and principles of truth, piety, freedom, and peace. Based on the blending of Druidism and Christianity, Celtic church arose, which was destroyed by the Roman Catholic Church. However, the ancient teaching survived thanks to the poetic tradition of the Bards of Glamorgan, successors of the Druids. Thus, building this line of succession, Iolo Morganwg was able to consolidate the status of the centre of Druidism for his motherland both in ancient times and in modern times, and demonstrate a high degree of development of the Celtic civilization.

Copyright of Journal of College of Languages is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Philosophy, Culture & Political Science is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Oriental Studies (Al-Farabi Kazakh National University) / Kazahskij Nacional'nyj Universitet Imeni Al'-Farabi Vestnik Seriâ Vostokovedeniâ is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

В башкироведении женские национальные украшения рассмотрены в работах ряда исследователей. Тем не менее анализ существующей литературы и специализированных источников показал недостаточность научных исследований и публикаций, рассматривающих роль традиционных национальных женских украшений в жизни человека эпохи глобализации и универсализации многих сторон жизни, в том числе и эстетической. В век изменчивой современной моды этноукрашения становятся колоритной и самобытной составляющей женского образа, продолжают жить новой, стилизованной жизнью в то же время, сохраняя свои изначальные культурные смыслы, художественные каноны и особенности, философию и идеологию, уходящие корнями в глубинные архетипы национального сознания. Осовремененные варианты украшений востребованы молодёжью и взрослыми поколениями, выступают сегодня ярким атрибутом как праздничной одежды, так и повседневного и официального (делового) костюма. Безусловно, истоки и причины данного художественно-эстетического явления в современной реальности требуют рассмотрения в исторической ретроспективе в преломлении прежде всего через социокультурную биографию народа, его фольклор. Обзор доступной научной информации по данной теме также может послужить теоретическим материалом для дальнейших углубленных исследований в этой области. Основанная на фольклорных и этнографических материалах, связанных с женской одеждой и украшениями, которые взяты из опубликованных и неопубликованных полевых заметок авторов, эта статья затрагивает богатую историю украшений башкирских женщин с древних времен до наших дней, их идеологию, духовные смыслы, художественные особенности, социальные и эстетические функции. Аналитический подход, использованный для данного исследования, выявил упоминание национальных украшений в фольклоре, в частности в башкирских сказках, песнях и эпосе. Некоторые варианты выявленных в фольклорных материалах украшений сохраняются и в настоящее время, придавая этнический колорит облику современной женщины, которая стремится к сохранению своего неповторимого «я» в мире универсализирующейся моды.

The article is an analytical review of the views of the Russian philosopher Nikolai Berdyaev on the problem of conservatism, understanding the reality of the historical Orthodox Church and analysis of some subjects that are at the intersection of these two fields. The author proposes to answer three questions: 1) What is Berdyaev-style conservatism? 2) How should such conservatism manifest itself in the church life (or it should not)? 3) What could be the role of the philosopher in these processes? In the article, Berdyaev’s specific interpretation of conservatism is indicated: for him conservatism is the freedom to change (transform) tradition while maintaining connection with the Fathers; such creative processes, according to the philosopher, should also take place in the church, and the role of a thinker, a believing philosopher in this can be important — that was shown by Berdyaev himself and by the heroes of his articles, which became the causes or expression of conflicts between Berdyaev and the Orthodox Church: “Quenchers of the Spirit” (1913), “The Worth of Christianity and the Unworthiness of Christians” (1928), “The Spirit of the Grand Inquisitor” (1935) and “Does freedom of Thought and Conscience exist in Orthodoxy? (In defense of Georgy Fedotov)” (1939). The article concludes that in Berdyaev’s thought there is a paradoxical but stable combination of free-reform and proOrthodox sentiments, reinforced by an explicit anti-revolutionary position — not only political, but also ideological.

Copyright of Central Asian Journal of Art Studies is the property of Central Asian Journal of Art Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Philosophy, Culture & Political Science is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The purpose of the study is to study the process of colonization of the Kazakh land by the example of a Soviet-era artwork, revealing the allegorical nature of the dilogy. Having made the definition of the author's position the main direction, the authors put forward the idea of the need to consider and interpret them in a new way. The relevance of the research is to remove the historical layers of our traditions and national identity that have been distorted for many years, carefully study them, celebrate the value of tradition, give them a proper and at the same time independent assessment. The scientific novelty lies in the fact that the authors express their independent point of view about the novel, written in a metaphorical sense, reveal the historical layer, show the main purpose of the writer when writing the novel, his loyalty to his people, his patriotism. The subject of the study was the dilogy of the writer Saken Zhunisov "Akan seri". The scientific significance of the study was determined by the author's decision to explain to the reader the intentions and goals of the colonizers. The author wrote this work based on historical facts, in order to clearly show the atmosphere, breathing and life of the society of that time. The scientific novelty lies in the fact that the authors express their independent point of view about the novel, written in a metaphorical sense, reveal the historical layer, show the main purpose of the writer when writing the novel, his loyalty to his people, his patriotism. The subject of the study was the dilogy of the writer Saken Zhunisov "Akan seri". The scientific significance of the study was determined by the author's decision to explain to the reader the intentions and goals of the colonizers. The author wrote this work based on historical facts, in order to clearly show the atmosphere, breathing and life of the society of that time. In the study, based on scientific works, it was analyzed and determined that the process of colonization of the Kazakh land took place in difficult conditions due to geopolitical conditions, and made great changes in the life of the Kazakh people, had a negative impact on the psychology of the entire people. Through the analysis of the life of society, the harmful consequences of the tsarist empire are considered, such as colonization, discrimination, humiliation of the Kazakh intelligentsia and nobility, seizure of Kazakh fertile lands, settlement of foreigners on fertile lands, drunkenness, imprisonment. Among them is the question of weakening the spirit of the Kazakh people by depriving steppe horses and horses, which were the main source of people's life. The value of the research lies in the fact that by delving into the tragedy of Akan Seri, the knowledge necessary in the field of culture, history, ethnography, and law was systematized. The practical significance of the work lies in the historical value of the novel by S. Zhunisov, a patriot who, contrary to the totalitarian system, openly showed colonizing intentions and its significance for the spirituality of the nation. [ABSTRACT FROM AUTHOR]

Тема исследования, связанная с изучением текинских крепостей XVIII-XIX вв., в туркменской науке детально еще не изучена. Прежние работы подобного характера были предприняты в основном археологами и ограничиваются лишь техническим описанием исторических объектов. Мы попытались восполнить тот пробел, который был обозначен исследователями еще в 50-х гг. прошлого столетия. Нами предпринята попытка дополнить этот вопрос материалами последних археологических изысканий. Новые данные, почерпнутые из исторических источников, помогли представить общую картину данного вопроса и осознать их значимость в жизни племени теке. Комплексный подход в анализе и подборе документов, сравнение археологического, источниковедческого и этнографического материала составили основу методологического подхода данного исследования. Исследования показали структурные изменения в планировке текинских бастионов. Крепости ахалского региона характерны тем, что имеют цитадели, окруженные внутренней стеной. В мервском же регионе эта особенность наблюдается нечасто. Другой особенностью являлось то, что названия укреплений можно поделить на определенные группы. Названия одних бастионов были связаны с географическими топонимами. Другие укрепления своим названием были обязаны наименованием проживавших в них текинских родов и колен. Однако названия многих крепостей теперь стали связывать с именами их хозяев, вернее, глав родов и колен. Эта практика начинает все больше использоваться в XVIII-XIX вв. и становится своеобразной чертой этого периода.

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Copyright of Eurasian Journal of Philology: Science & Education is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of History / Habaršy Tarihi Seriâsy is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Данная статья посвящена исследованию сходств и различий между русскими и турец­кими суевериями в лингвокультуре. Суеверия – это психосоциальное явление, наблюдаемое в разных странах на протяжении всей истории. Суеверия являются актуальной темой для ис­следования. Благодаря специфической закономерности сохранения и передачи предрассудков из поколения в поколение, исследование суеверий в русском и турецком языках представляет для нас огромный интерес. В настоящей статье представлено межкультурное сравнение русских и турецких суеве­рий, автор надеется, что данные исследования заполнят пробел в изучении поверий и примет. В ходе работы был проведен анализ научной литературы, посвящeнной приметам и суеве­риям в России и Турции, осуществлено сравнение предрассудков в русской и турецкой куль­турах, обоснованы и сделаны выводы о роли примет в жизни людей. Суеверия возникли на основе веры в магическую силу. Большинство из них потеряли свой смысл на протяжении веков, они живы лишь за счет веры людей. Данный факт причисляет приметы и суеверия к фольклору, к культуре той или иной страны. Изучив некоторые суеверия и приметы России и Турции, можно сделать вывод о том, что они, несомненно, играют большую роль в быту жителей этих стран. Суеверия и при­меты представляют собой ценный объект для лингвокультурологического исследования и являются неотъемлемой частью национальной языковой картины мира. Знание культуры, фольклора, традиций и верований помогает ближе познакомиться с нравами другой страны, еe историей и духовной жизнью, обогащает мировоззрение людей.

The stages of development of the main traditional Swahili poetic genres of tendi and mashairi, starting from the period of their formation and ending with the current state are discussed in the article. On the example of the most significant works of classics and modernity, the formal and stylistic features of the studied genres are analyzed, the question is raised about their continuity and innovative techniques in the context of non-literary factors. The conclusion is made about the development of genres within the framework of a change in the types of artistic consciousness, which manifests itself as the East African society establishes and develops — from awareness of one’s own national identity to an ever-greater inclusion in the global literary process. The last stage of the destruction of tradition, the rejection of the traditional form for today, was expressed in the phenomenon of the transformation of the form of the Old Swahili verse, which is demonstrated in the article on the example of the most prominent representatives of the so-called modernist poetry in Swahili. It is concluded in the article on the role of the author, whose figure manifests itself in different ways at each of the stages of development of Swahili poetry: from controversial authorship at the stage of formation of literature to pronounced features that characterize the specific unique authorial style at the later stages of the development of the studied poetry.

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Copyright of Eurasian Journal of Philology: Science & Education is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

В статье исследуется процесс трансформации живописи республик Центральной Азии в контексте историко-социальных изменений 1960-х годов. Научная новизна определяется актуализацией вопроса о роли творчества мастеров узбекистанского авангарда 1920–1930-х годов в формировании национальных школ региона. Данный вопрос рассмотрен в связи с проблемой этнокультурной идентичности, которая выдвигалась на первый план как в годы формирования живописи в 1920-е годы, так и в 1960-е. Влияние регионального феномена авангарда на поиски художников 1960-х годов еще не было изучено в силу идеологических конвенций. В последние годы наметились новые векторы исследования данного вопроса, которые ориентируют внимание исследователей в том числе на искусство так называемой периферии. В статье учтены новые методологические разработки в отношении Центрально-Азиатского региона, основанные на постколониальном подходе осмысления развития Центральной Азии XX века. Обосновано, что изучение Центрально-Азиатского региона в период советской модернизации необходимо проводить на основе междисциплинарного синтеза и различных современных научных позиций; региональные художественные процессы необходимо рассматривать с учетом специфики историко-культурного контекста, который понимается как совокупность социально-исторических, духовно-эстетических и художественных факторов.

Diverse influences of folklore tradition in contemporary media are presented in this article. The pandemic "closure" and encapsulation of the normal rhythm of life in 2020 unleashed a wave of creative TV, radio, social media manifestations, focused not only on covering the unusual situation, but also on the particular "return" to traditional practices and ways of adapting to the daily life routine. Self-introspection became a journey towards primordial rituals where tragic and comic coexist in the resistance and affirmation of life. The observed and analysed examples are from the Czech and Bulgarian media environment. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Oriental Studies (Al-Farabi Kazakh National University) / Kazahskij Nacional'nyj Universitet Imeni Al'-Farabi Vestnik Seriâ Vostokovedeniâ is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Осуществлена публикация отдельного захоронения лошади, раскопанного в составе разновременного комплекса Чазы. Исследования данного памятника, расположенного в Западной Туве, осуществлены экспедицией Тувинского научно-исследовательского института языка, литературы и истории под руководством М.Х. Маннай-оола в 1969 г. Представлено подробное описание публикуемого объекта, отнесенного к археологической культуре раннесредневековых тюрок. Своеобразными чертами захоронения лошади являются отсутствие черепа у животного, а также положение на спине. Датировка комплекса, основанная на времени бытования обнаруженных в захоронении железных стремян, определена в рамках второй половины VII-VIII вв. н.э. Установлено, что данный объект остается единственным подкурганным конским погребением раннего Средневековья, раскопанным на территории Тувы. Сделано предположение о том, что появление такой традиции в обозначенном регионе связано с влиянием тюрок Алтая, где подобные памятники получили довольно широкое распространение.

Статья посвящена возрождению русской школы иконописи на Луганщине. В частности, показаны процессы воспроизведения русских иконописных канонов в контексте профессионального обучения иконописцев в Луганской государственной академии культуры и искусств имени М.Л. Матусовского. За шесть лет существования иконописного отделения в академии были изучены различные иконописные школы, и именно каноны и разнообразные стилистические особенности русской школы иконописи легли в основу профессионального обучения в академии. Исследование показало, что иконы, выполненные в традиционном русском иконописном стиле, востребованы в храмах Луганщины.

Статья посвящена творчеству современных российских живописцев, заслуженных художников РФ, профессоров живописи Тольяттинского государственного университета Сергея Никитовича и Веры Ивановны Кондулуковых. Анализ творчества художников проведен с применением формально-стилистического и компаративного методов, а также с обращением к психоаналитической традиции интерпретации искусства в аспекте дихотомии интровертивного и экстравертивного (классификация К.Г. Юнга) и эстетико-философской оппозиции аполлонического и дионисийского (классификация Ф. Ницше) типов творчества. Изучаются наиболее репрезентативные в жанровом и тематическом отношении произведения авторов, в первую очередь портретная и пейзажная живопись. Обсуждается проблема традиции и новаторства в творчестве Кондулуковых: автор приходит к выводу, что принадлежность к академической школе не ограничивает, но потенцирует творческую свободу мастеров, поскольку высокопрофессиональное владение академическими приемами позволяет художникам решать сложные и разнообразные пластические задачи. В контексте интерпретации «народности» отечественного искусства Иваном Крамским, Петром Оссовским и Иваном Лубенниковым творчество Кондулуковых трактуется исследователем как передача живой традиции новым поколениям художников современной России. Новизна публикации состоит как в применении названных исследовательских стратегий к художественному наследию Сергея и Веры Кондулуковых, так и в осмыслении собственных рефлексий художников над проблемами философии искусства и эстетики. В данной статье впервые публикуются материалы интервью, записанных автором с супругами Кондулуковыми в январе 2022 года в их мастерской в Тольятти. Публикация приурочена к 50-летию совместного творческого пути художников (1971–2021) при акцентировании своеобразия манеры и пластического мышления каждого из героев статьи.

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The article deals with studying the history of English normative tradition in grammar, phraseology and pronunciation. Special attention is paid to the grammar by Joseph Priestley and normative tradition in The Times, British daily national newspaper. The author states that early norms appeared during the dominance of Greek and Latin traditions and mentions the sources that Joseph Priestley used while writing his grammar book. It is interesting to note that during the time studied grammar books included some examples of ‘bad English’. In the 20th century, RP (Received Pronunciation) norm appeared and it is now gradually superseded by EE (Estuary English).

The article continues a series of works devoted to the Russian reception of the Scottish writer James Hogg (1770–1835), a famous interpreter of folk ballads and author of The Private Memoirs and Confessions of a Justified Sinner (1824). Facts and materials related to the perception of J. Hogg in Russia in Soviet times are collected and summarized. It is indicated that during the period under review, in the studies of Russian literary scholars, separate judgments were made on the traditions of R. Burns in the works of J. Hogg, the role of W. Scott in his fate, etc. The Russian translations of the works of the English and American classics (in particular, J. G. Byron, E. A. Poe, J. F. Cooper) that appeared in the Soviet era, which contained references to the Scottish poet, are noted. The publications, which included information about J. Hogg, are comprehended, with special attention paid to S. Ya. Marshak’s epigram “Inscription on the Stone” mentioning J. Hogg’s name, the research of M. P. Alekseev, B. G. Reizov, R. M. Samarin and etc. The scientific works of A. D. Ivanova, first of all her Ph.D. thesis “The originality of the artistic work of James Hogg” (1990), which contributed, along with the changes in social life that occurred at the turn of the J. Hogg, the emergence of new translations of his works are analyzed.

The article continues a series of works devoted to the Russian reception of the Scottish writer James Hogg (1770—1835), a famous interpreter of folk ballads and author of “The Private Memoirs and Confessions of a Justified Sinner” (1824). The facts and materials related to the perception of J. Hogg in Russia in the middle of the XIX — early XX century are collected and summarized. It is noted that during the period under review, no new translations of J. Hogg's poetry and prose into Russian were created, however, in the articles of leading literary critics (N. G. Chernyshevsky, M. L. Mikhailov, A. V. Druzhinin) when analyzing the works of N. V. Gogol, T. Goode, the translation activity of I. S. Turgenev expressed opinions on certain aspects of the biography and work of the Scottish author. It has been established that the main source of information about J. Hogge and his work was for the Russian reader of the second half of the 19th — early 20th centuries translated publications on the history of English literature and culture, other books by Western European researchers published in Russia. The manifestations of interest of Russian researchers and popularizers of English literature in the work of J. Hogg are comprehended, with special attention paid to the article by N. A. Solovyov-Nesmelov “James Hogg”, which was a literary sketch about the childhood of the writer, and the essay by K. F. Tiander the novel of the first quarter of the 19th century, which offers a different assessment from the predecessors of the Scottish author’s activities as a continuer of the traditions of M. Edgeworth.

The article deals with the relationship and features of the laws of religion and custom in the traditional Kazakh society. The authors emphasize the place and importance of oratory in the court of Kazakh biys (judges). The legal system of the Kazakh steppe, the level of execution of Sharia and its impact on the judicial system are considered. A comparative analysis is carried out between the Court of biys and the Court of Islamic law. The ways of truce, conversion, ways of satisfaction in Kazakh nation and qadai, rizai, sulh and taqim in Sharia and their usage in daily life and solving issues are compared. The election of the Khan and his abdication from the throne of the period of the Kazakh Khanate and the appointment of the Caliph and his ghazal are compared as well as the relationship between religious power and political power. Examples of religious or ethical rules are considered comparing, in particular hospitality, crime and punishment. The laws of customs and norms of Sharia in this traditional Kazakh society are studied in a comparable way. In conclusion, despite the immense space of the territory in the Kazakh steppe, some traditionally legal norms and rules (including even minor rules) in Kazakh society are the same in all regions of the Kazakh steppe. [ABSTRACT FROM AUTHOR]

The article presents the research on the Hutsul folk costume in the collection of the Seweryn Udziela Ethnographic Museum in Krakow. The collection of the Hutsul folk costumes stored at the museum has been developed in several stages and is related to the history of two museums: the Museum of Technology and Industry (closed in 1950) and the National Museum in Krakow. The main part of the collection dates from the end of the 19th and the first half of the 20th centuries (until the outbreak of World War II). This collection includes women's and men's garments and a few children's items. Original ornaments, colors and types of garments and accessories show a local variety of the Hutsul clothing. Nevertheless, a number of objects require a more precise attribution, and the collection in general needs further elaboration – in the context of social, cultural, ethnographic and local factors – in order to define and identify the phenomenon of the traditional Hutsul folk costume. [ABSTRACT FROM AUTHOR]

The article considers the relevance of the interpretation and artistic embodiment of the legend “About two Great Sinners”, which is included in the chapter “A Feast for the whole World” of the poem by N. Nekrasov “Who lives well in Russia”. The authors emphasize that the Nekrasov episode, on the one hand, is based on a familiar folklore plot, on the other — it is interpreted by the poet differently than is traditionally accepted in folk texts. The analysis pointed out that, if in the folklore emphasis is placed on the image of the robber Kudeyar undergoing spiritual transformation, in the poem of Nekrasov focus redirected to the image of “the other robber”, pan Glukhovsky, who, in the view of the author of the poem, is the “most sinful of all”. The article pays special attention to the aspect of the displacement of moral components by social ones. It is demonstrated that Nekrasov approach to solving the core issue of the head, “Who in Russia most sinful of all?” biased and removed from under-standing the triad of “sin of the landowner, sin of the robber, sin of the peasant” pro-posed by the heroes of the Chapter “Feast...”, but makes a scene-meaning “substitute” all “sinners” episodes only responsible for the sinner recognizes the nobleman, only at the social level, opposed to the peasant.

В статье рассматриваются вопросы отражения в генеалогических преданиях исторического сознания древних огузов, одной из главных ветвей тюркских народов. Как известно, в духовной жизни кочевых народов исключительное место занимает знание о собственной родословной, о славных деяниях предков, поскольку именно эта информация, часто сакрализованная, являлась «идейной» основой спаянности рода или племени, обеспечивала единство и солидарность этнического сообщества. У тюркских народов эта информация находила отражение, как правило, в так называемых шеджере или шежире (дословно — генеалогических древах). В средневековых исторических источниках зафиксирован значительный пласт генеалогических преданий огузов, получивших известность большей частью под названием «Огуз-наме». Изучение подобного рода материала позволяет судить об уровне развития исторического сознания древних огузов, об их представлениях о собственном прошлом, происхождении и ранней истории своего народа, обычаях и верованиях предков и т. д.

The article deals with studying the problem of opposition word – part of speech in British linguistic tradition together with studying the concept of locative construction in modern linguistics. While during the 19th century word was defined from logical and semiotic approaches, in the 20th century structural grammar appeared and syntactic criterion became dominant, which is shown in the article. As far as locative constructions are concerned they are seen from the point of view of neo-Firthian approach. Two types of them are identified – alternating and non-alternating.

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Copyright of Stratum Plus Journal is the property of P.P. Stratum plus and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Nasleđe is the property of University of Kragujevac, Faculty of Philology & Arts and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The early Russian reception of the Scottish writer James Hogg (1770—1835), known in his homeland as an interpreter of folk ballads and the author of “The Confession of a Justified Sinner” (1824) — a complex work, which laid the foundation for the theme of multiple personality disorder in English literature is comprehended in the article for the first time. It has been suggested that the first Russian to hear about Hogg and his works was A. I. Turgenev, who visited W. Scott in Abbotsford in August 1828. The materials of the Russian periodicals of the 1830s (“Library for reading”, “Northern Bee”, “Telescope”, “Moscow Observer”), which reported facts about the life and work of Hogg, were comprehended. It is noted that the authors of a number of articles (most of them published without a signature and under kryptonyms) were significant critics and publicists of the era — O. I. Senkovsky, N. A. Polevoy, N. I. Nadezhdin. It was established that in the 1830s, fragments from Hogg’s memoir about the life of W. Scott in Abbotsford “The Domestic Manners and Private Life of Sir Walter Scott” (1834), as well as a fragment from the book “Noctes Ambrosianae” (1802—1835), attributed to Hogg, but in reality a collective work of J. Wilson, J. G. Lockhart, Hogg and W. Maginn were translated into Russian. The analysis of publications about Hogg in periodicals and in the fourteenth volume of the Encyclopedic Lexicon (1838) revealed inaccuracies in the presentation of biographical facts, the tendency of Russian publicists to uncritically perceive the subjective assessments of the Hogg-memoirist, largely due to his desire to emphasize his own literary significance. It is noted that, introducing Hogg as a follower of Burns and a friend of Scott, the authors of articles in Russian periodicals did not pay due attention to Hogg’s creative individuality, the originality of his creative heritage, as a result of which the late period of his literary biography (late 1810s — mid-1830s), associated with the creation of “The Confession of a Justified Sinner” and a number of other significant works, remained unnoticed against the background of early works associated with reliance on folk songs.

Статья посвящена северному мифу, знаки которого обнаруживаются в поэзии Николая Степановича Гумилева. Наибольший интерес представляют стихи, вошедшие в книгу Костер (1918). Поводом для написания «скандинавского цикла» стало пребывание поэта в Швеции. Вместе с тем это вовсе не «географическая» поэзия в виде «отчета» о путешествиях. Скандинавская тематика тесно связана со славянской и демонстрирует попытки Гумилева выстроить собственную концепцию исторического развития России.

The Russian translation reception of Robert Burns's poem “Who is that at my bower-door?..” (1783) is for the first time considered in the article. It is emphasized that the comic work did not attract the attention of Russian translators until 1862, when the unsatisfactory interpretation of V. D. Kostomarov, deprived of the emotionality of the English original, came out. The results of the analysis of translations of the poem created by M. N. Shelgunov (1879), T. L. Shchepkina-Kupernik (publ. 1936), S. Ya. Marshak (1939), S. Sapozhnikov (publ. 2014), E. D. Feldman (2017), A. V. Krotkov (publ. 2018) are presented. The perception of Burns’ work in Russian literary criticism and literary criticism is comprehended. In particular, numerous reviews and studies are analyzed (A. T. Twardowski, K. I. Chukovsky, E. G. Etkind, T. B. Liokumovich, R. Ya. Wright-Kovaleva, A. Bobyleva), caused by S. Ya. Marshak translation, who, despite all his liberties, preserved the atmosphere of a lively conversation between two people, and emphasized their intonational, emotional and gender differences. It is noted that, having entered into a polemic with S. Ya. Marshak, who made Burns unnecessarily classic and stylistically “smooth”, modern translators created interpretations in the spirit of courteous poetry, largely devoid of the aesthetics of the original, its unique melody.

Вопрос о связях между центральнозиатскими хунну (сюнну) и восточноевропейскими гуннами, несмотря на большое количество посвященных этому работ, остается дискуссионным. В статье на основании археологических источников, рассматриваемых в историческом контексте, он решается положительно; устанавливается следующая последовательность его рассмотрения. Обосновывается понятие «хуннской триады» (определенные виды вооружения, украшений, бронзовые котлы), характеризующей ранжированную воинскую субкультуру хунну. Рассматриваются культурные особенности ближайшего окружения этносоциального объединения Хунну – Тува, Минусинская котловина, Горный Алтай (условно – «Ближний круг»). Приводятся археологические данные о распространении носителей этого культурного комплекса на территорию Западной Сибири (по Л.Н. Гумилеву), а именно саргатской культурно-исторической общности (условно – «Дальний круг»), ставшей местом исхода потомков хунну/гуннов при движении на Запад. Прослеживается сохранение элементов воинской субкультуры хунну в материалах восточноевропейских кочевников (по И.П. Засецкой), с заменой знаковых видов украшений – бронзовых изделий на изделия полихромного стиля. Впервые ставится вопрос о возможности «обратного» движения гуннов в сторону Центральной Азии, прослеживаемого по проявлениям прежних традиций, в первую очередь, по находкам полихромных изделий в ряде памятников Восточного Приуралья и Казахстана, Западной Сибири и Алтая

Изображения всадников в древнем искусстве Западной Сибири появляются относительно поздно. Они немногочисленны и, по мнению исследователей, не связаны одной иконографической традицией. Это действительно так, но требует более внимательного изучения. Изначально выделяются два основных варианта передачи данного образа, очевидно, имевшие и различное содержание. Один из них (изображение вооруженного всадника) связан с влиянием центральноазиатских хунну и, скорее всего, имеет меморативное, мифоэпическое значение. Появление подобных изображений в западносибирском ареале знаменуют гравировки на бляхах I–II вв. н.э. из Истяцкого клада (усть-полуйская культура). Другой (изображение человека анфас с односторонней посадкой на лошади, реже на диком животном) восходит к прототипам кулайского искусства и, возможно, был включен в знаковую атрибутику погребального обряда. Наиболее выразительно его представляют изображения на бронзовых накладках ножен фоминской культуры (III–IV вв.). Тот и другой варианты в дальнейшем стали традиционными. В раннем Средневековье они продолжали существовать в виде двух иконографических групп изображений. Одна из них (с профильными фигурами вооруженных всадников) по основному месту нахождения может быть названа томской (VII–VIII вв.). Другая (с односторонней посадкой на лошади, испытавшая также влияние со стороны прикамского художественного литья) – сургутской (IX–X вв.).

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The article is devoted to the analysis of the actual problem of the translation of the religious tradition and its role in the formation of the spiritual foundations of the transformational projects of modern Kazakhstani society. The authors reveal the essence of tradition as an essential element of social and cultural heritage and its significance for the formation of the modern spiritual layer of culture, trace the processes of formatting and interpretation of tradition in modern conditions. On the basis of the conducted sociological analysis, an understanding of the role of traditions by modern Kazakhstanis is given. The authors provide an analysis of the concepts that exist in the scientific turnover that study traditions. Attention is focused on the need to modernize the traditional content of culture, taking into account the experience not only of the Western model, but primarily the experience of the countries of Southeast Asia, demonstrating the possibility of a qualitative reinterpretation of national culture. The features of the religious tradition of the Kazakh people are revealed, both contributing to the formation of an open, tolerant worldview, capable of accepting foreign cultural values, and leading to the problem of uncritical perception and assimilation of religious beliefs that have an ideological base that is not relevant to basic ideological attitudes. A complex of pre-Muslim traditional ideas, Islamic beliefs and their modern interpretations are articulated as significant components of the religious culture of the Kazakhs. Variants of further development of religious tradition as an integral factor of spiritual development are substantiated. [ABSTRACT FROM AUTHOR]

Copyright of Eurasian Journal of Philology: Science & Education is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)