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The article is dedicated to the critical reflection of the original and translated version of Alan Bennett’s “The Uncommon Reader,” whose main character is unnamed, but easily recognizable Queen Elizabeth II. Consequently, the entire different cultural context of this pseudo-biographical narrative creates certain difficulties for the translator, because she has to understand and reproduce with maximum accuracy what English speakers read without any hindrance. So, the main approach of the translation of “The Uncommon Reader” into Russian is considered to be a domesticating strategy, which means the need to adapt the story by simplifying or replacing (renaming) historical and everyday realities, when they are transplanted from one worldview to another: for example, “Alsatian — German Shepherd” or “Dame Commander — Court Lady.” It should be emphasized that the nomination problem plays an important role in Bennett’s work: while his characters dive into the depths of fiction, they seem to start to get know to themselves anew with the help of found “second names” that are foreign words of Greek (“opsimath”) and Latin (“amanuensis”) origin. The study of the author’s reading philosophy leads us to the conclusion about the uniqueness of the original title of the story, reflecting the idea of the ambivalent nature of the image of Her Royal Majesty. After a long journey from a novice reader to a writing reader, she still decided to enter the circle of the independent Republic of Letters, which blossoms with tens of names of novelists, poets, and dramatists of the present and the past on the pages of “The Uncommon Reader.” Such a literary union demanded from the translator to create a separate and well-thought commentary, which can be interpreted as a secondary attempt at “reverse translation” (A.V. Mikhailov).

The article discusses the pragmatic specificity of the cultural codes’ representatives in the literary text containing foreign language inclusions. Pragmatic approach in history and criticism of literature allows to identify the features of the decoding copyright process, their impact on the reader, as well as describe various language products and methods for coding literary communication as a whole. Ethnic identification, equated, including in person axiology, dictates the search for deep patterns in texts containing foreign language inclusions. The complex nature of such literary text is determined primarily by the fact that such text manifests assimilation aspects of the literary personality of cultural codes of other national affiliation. The consequence of the use of such lexical components is the actualization of markers of lingvoculture and deepening the pragmatic potential of the literary text. The relevance of the article is determined by the need to establish the status of cultural codes in the organization of the semantic space of literary text, in the transmission of cultural meanings, meaningful both in the individually-copyright picture of the world and in the functioning of the collective consciousness of the nation. The purpose of the article is to determine the pragmatic specificity of cultural codes in the literary text, influencing the receptive-interpretative activity of the reader, on the example of the implementation of foreign language inclusions as markers of cultural codes in the essay “Caucasian” (1841) and the fairy tale “Ashik-Kerib” (1837) by M.Yu. Lermontov. As a carrier of the world national painting, the author of the literary text, in the event of a certain literary plan, is able to use the means of two languages, and the individual-author’s picture of the world of such a literary personality is characterized by the dynamism determined by the representation of linguistic components, which also include foreign language inclusions (orequivalent vocabulary (realities, exotic, ethnographs)). The literary text, which presents other-speaking inclusions, specially reflects the historical, socio-political, cultural and ethical being of the ethnos, which ultimately determines the author’s desire to expand the aesthetic opportunities of cultural codes marked in a special way in such a text.

The article is devoted to borrowings from the Chukchi language, which are used as terms in ethnographic studies. The question of inclusion of foreign language inclusions in the descriptions of aborigines of the North of the 18th - 19th centuries is considered. It is shown that in the first works for the reconstruction of ethnic and cultural features of Chukchi the words known to the Russian language were used ( nachalnik , glava , kupecheskoye sosloviye etc.), which could not convey the specifics of social relations in a foreign ethnic environment, as well as - less - dialect words, prevailing in Russian dialects in the Far North-East ( kuhlyanka ). It is revealed that the reflection of culturally marked concepts with the help of foreign language inclusions in the texts of historical and ethnographic descriptions was developed in the 19th century. The article pays special attention to the monograph of V. G. Bogoraz “Chukchi,” in which the scientist used the knowledge of the Chukchi language for the introduction of words with national-cultural component, which have no equivalents in the Russian language. It is noted that linguistic competence and serious study of material and spiritual culture of Chukchi allowed V. G. Bogoraz to attract a large number of terms that reflect the specific aspects of the life of this people: the relationship with neighboring tribes, family structure, social differentiation, etc. As examples, foreign-language inclusions from V. G. Bogoraz’s “Chukchi” are given. It is shown that the tradition of using Chukchi terminology in scientific research was continued by ethnographers in the 20th century (I. S. Vdovin, A. A. Leontyev, etc.), it is preserved in modern encyclopedic publications devoted to the peoples of the North-East of Siberia.