KALMYK FOLK TALE IN A FOREIGN LANGUAGE TRANSLATION (ON THE EXAMPLE OF THE ANALYSIS OF ORIGINAL AND TRANSLATED TEXTS OF FAIRY TALE "AYU CHIKTE AND AVKHA TSETSEN")

Исследование посвящено сравнительному анализу оригинального и переводных текстов калмыцкой народной сказки «Аю Чикт Авха Цецен хойр» («Аю Чикте и Авха Цецен») из репертуара сказителя М. Буринова. В процессе сличения исходного текста сказки на калмыцком языке (1960) и русскоязычного перевода М. Г. Ватагина (1964) отмечается характер разночтений и неточностей, обнаруженных в иноязычном нарративе в передаче смысла отдельных эпизодов сюжета, формульных выражений, словосочетаний, играющих важную роль в сказочном повествовании. Изучение фольклорного текста в его разноязычных воплощениях представляется актуальным в свете проблем, возникающих при взаимодействии текстов дистантных культур. Для передачи национальной специфики сказочной традиции требуется максимальная точность при переводе, имеющим важное значение для понимания исконного смысла оригинального текста. The study is devoted to a comparative analysis of the original and translated texts of the Kalmyk folk tale "Ayu Chikt Avkha Tsetsn khoir" ("Ayu Chikte and Avkha Tsetsen") from the repertoire of the narrator M. Burinov. In the process of comparing the original text of the fairy tale in the Kalmyk language (1960) and the Russian translation by M. G. Vatagina (1964) notes the nature of the discrepancies and inaccuracies found in the foreign language narrative in the transfer of the meaning of individual episodes of the plot, formula expressions, word combinations), which play an important role in the fairy tale narration. The study of a folklore text in its multilingual embodiments is relevant in the light of the problems that arise within the interaction of texts of distant cultures. To convey the national specifics of the fairy - tale tradition, maximum accuracy is required when translating episodes, formulas and some words that are important for understanding the original meaning of an original text.

KALMYK FOLK TALE IN A FOREIGN LANGUAGE TRANSLATION (ON THE EXAMPLE OF THE ANALYSIS OF ORIGINAL AND TRANSLATED TEXTS OF FAIRY TALE "AYU CHIKTE AND AVKHA TSETSEN")

Исследование посвящено сравнительному анализу оригинального и переводных текстов калмыцкой народной сказки «Аю Чикт Авха Цецен хойр» («Аю Чикте и Авха Цецен») из репертуара сказителя М. Буринова. В процессе сличения исходного текста сказки на калмыцком языке (1960) и русскоязычного перевода М. Г. Ватагина (1964) отмечается характер разночтений и неточностей, обнаруженных в иноязычном нарративе в передаче смысла отдельных эпизодов сюжета, формульных выражений, словосочетаний, играющих важную роль в сказочном повествовании. Изучение фольклорного текста в его разноязычных воплощениях представляется актуальным в свете проблем, возникающих при взаимодействии текстов дистантных культур. Для передачи национальной специфики сказочной традиции требуется максимальная точность при переводе, имеющим важное значение для понимания исконного смысла оригинального текста. The study is devoted to a comparative analysis of the original and translated texts of the Kalmyk folk tale "Ayu Chikt Avkha Tsetsn khoir" ("Ayu Chikte and Avkha Tsetsen") from the repertoire of the narrator M. Burinov. In the process of comparing the original text of the fairy tale in the Kalmyk language (1960) and the Russian translation by M. G. Vatagina (1964) notes the nature of the discrepancies and inaccuracies found in the foreign language narrative in the transfer of the meaning of individual episodes of the plot, formula expressions, word combinations), which play an important role in the fairy tale narration. The study of a folklore text in its multilingual embodiments is relevant in the light of the problems that arise within the interaction of texts of distant cultures. To convey the national specifics of the fairy - tale tradition, maximum accuracy is required when translating episodes, formulas and some words that are important for understanding the original meaning of an original text.

LINGUISTIC PROCEDURAL SUPPORT FOR THE RESEARCH OF THE RUSSIAN FAIRY TALE PLOT

The article is devoted to one of the ways of studying the plot of a fairy tale, which was developed as a result of a consistent comprehensive understanding of ideas and concepts in the Russian and French schools of plot composition. The article provides an analytical representation of the concepts of the actant and the actant model, as well as highlights the main stages of the procedure for identifying them from the text. Special attention is paid to the identification and analysis of the verbal expression of the functional and qualitative characteristics of the characters of a fairy tale. Functional characteristics allow us to determine the actant position of the hero in the plot model, and qualitative characteristics help to identify his spiritual traits. In the article, Greimas's methodology is used to correctly identify the plot structure of the Russian folk tale "The Tsar Maiden". To illustrate the research procedure, a fragment of the actant analysis of the fairy tale is given, which presents the procedure of studying a parallel corpus of statements, containing all characteristics and functional messages of one of the characters of the fairy tale. As a result of the semantic analysis of verbal qualitative and functional characteristics, the actant position of the character is determined, which helps to reconstruct the actant model, which is the constructive basis of the tale's plot.

A.N. Veselovsky’s Theory of Motive and Plot in the Reflection of a Folk Tale

The article deals with the main provisions of the theory of motive and plot of the outstanding Russian philologist A.N. Veselovsky (1838-1906) in the light of a folk tale. At the archaic stage, as the scientist believed, the composition of the fairy tale obeyed the laws of syncretic consciousness and dualistic worldview, which determined the specifics of not only its existence, but also the logical and semantic basis of the fairy-tale model. With the transition to the religious-historical paradigm of public consciousness, there is a semiotic and morphological reorganization of the plot of the fairy tale. The task is to find out how the scientific method of differentiated study of motive and plot allowed Veselovsky to prove that the operating system of the motive is strongly connected with apperception and suggestion, and the plot - with combination and discourse, that the motive is directly related to fiction, and the plot - to the idea, but at the same time their commonality is expressed by the ideological and artistic concept.

Put to the Test: The Folk-­Tale Motif of the "Test to Prove Worthiness" in Three of Shakespeare's Comedies

<p>Critics have recognised folk‐tales as being among the varied sources Shakespeare has mined for the plots of his plays. However, this recognition has often formed the basis of an argument which seeks to excuse what are perceived as flaws in Shakespeare’s plays, for example claiming that humanised characters jostle against their folk‐tale or popular culture archetypes, or that friction is generated when a folk‐tale plot is placed into a realistic setting. There has been little examination of Shakespeare’s relationship to his sources from folk‐tale, and so in this thesis I use the motif of the “test imposed to prove worthiness” (Stith Thompson’s Motif H900) as an example of the way Shakespeare develops, doubles and ultimately subverts these sources. I examine three comedies which employ this motif: The Taming of the Shrew, The Merchant of Venice and All’s Well That Ends Well. In the first play I argue that the testing of Katherina’s obedience rebounds to test Petruccio’s masculinity. In The Merchant, I argue that the casket test and doubled ring test play a crucial role in the development of Bassanio’s worthiness and loyalty, simultaneously casting doubt on Portia’s faithfulness. Finally, in relation to All’s Well, I argue that the test motif and by extension its folk‐tale sources are subverted so that the impossible tasks rebound not only on Bertram, but on the play as a whole, testing the genres of romance and realism. I find that testing cycles have a structural function as they fall between the couples’ weddings and consummations. Because of this placement, they are linked to private and public anxieties about sexuality and fidelity, in turn demonstrating their thematic function. The development, doubling and subversion of folk‐tales allow Shakespeare to explore ideas fully, often contrapuntally. Thus, my thesis seeks to address the gap in the critical studies by contending that Shakespeare makes innovative use of his folk‐tale sources. While ambiguity is certainly generated in each of the three plays, this is a deliberate effect rather than a flaw; no apology is required.</p>

Put to the Test: The Folk-­Tale Motif of the "Test to Prove Worthiness" in Three of Shakespeare's Comedies

<p>Critics have recognised folk‐tales as being among the varied sources Shakespeare has mined for the plots of his plays. However, this recognition has often formed the basis of an argument which seeks to excuse what are perceived as flaws in Shakespeare’s plays, for example claiming that humanised characters jostle against their folk‐tale or popular culture archetypes, or that friction is generated when a folk‐tale plot is placed into a realistic setting. There has been little examination of Shakespeare’s relationship to his sources from folk‐tale, and so in this thesis I use the motif of the “test imposed to prove worthiness” (Stith Thompson’s Motif H900) as an example of the way Shakespeare develops, doubles and ultimately subverts these sources. I examine three comedies which employ this motif: The Taming of the Shrew, The Merchant of Venice and All’s Well That Ends Well. In the first play I argue that the testing of Katherina’s obedience rebounds to test Petruccio’s masculinity. In The Merchant, I argue that the casket test and doubled ring test play a crucial role in the development of Bassanio’s worthiness and loyalty, simultaneously casting doubt on Portia’s faithfulness. Finally, in relation to All’s Well, I argue that the test motif and by extension its folk‐tale sources are subverted so that the impossible tasks rebound not only on Bertram, but on the play as a whole, testing the genres of romance and realism. I find that testing cycles have a structural function as they fall between the couples’ weddings and consummations. Because of this placement, they are linked to private and public anxieties about sexuality and fidelity, in turn demonstrating their thematic function. The development, doubling and subversion of folk‐tales allow Shakespeare to explore ideas fully, often contrapuntally. Thus, my thesis seeks to address the gap in the critical studies by contending that Shakespeare makes innovative use of his folk‐tale sources. While ambiguity is certainly generated in each of the three plays, this is a deliberate effect rather than a flaw; no apology is required.</p>

Classical Epic in the Works of J.R.R. Tolkien

<p>The Lord of the Rings has often been described as an 'epic', and although Tolkien drew most famously on Northern mythology in his creation of Middle-earth much of his work also bears similarities to classical epic, both with regard to particular characters and archetypes and to more general themes and motifs. This thesis examines the connections between The Lord of the Rings and the epics of Homer and Virgil, investigating the manner in which these allusions function in Tolkien and how they contribute to our understanding of Middleearth as at least partially an epic world with epic ideals of heroism. At the same time, however, it identifies the ways in which Tolkien changes or subverts such classical ideals and archetypes as they combine with other cultural influences. Following the model established in The Hobbit, The Lord of the Rings begins with the folk-tale heroes and setting of the Shire before gradually moving into an epic world. Not only heroes such as Aragorn, but less obviously epic heroes such as Gandalf, Frodo and Sam, draw frequently on the iconography and motifs associated with specific and general classical figures, while women such as Arwen, Eowyn and Galadriel can similarly be read as part of classical tradition. Moreover, despite the purely fictional nature of Middle-earth in contrast to the historical (if mythologised) cultures of classical epic, The Lord of the Rings contains many examples of epic type-scenes that in classical epic illustrate the correct manner in which a hero should behave both in peace and in battle. The Lord of the Rings' relationship to epic is complex, however, not only employing these heroic and epic conventions but also subverting or superseding them as Tolkien engages with the problems of classical motifs within a very different universe. The heroes and heroines of The Lord of the Rings must navigate codes of behaviour both classical and non-classical, and willingly relinquish those out of place in the new age being born around them. This tension between old and new codes of behaviour is made more explicit during the book's twin 'returns', that of Aragorn to Minas Tirith and the hobbits to the Shire. Although these continue to draw extensively on classical predecessors, most notably Aeneas' prophesised arrival in Latium and Odysseus' famous homecoming, these predecessors are also superseded as Middle-earth moves into the Fourth Age. While The Hobbit moves from folk tale to epic and back again, The Lord of the Rings moves from folk-tale to epic to somewhere “beyond the epic” (Flieger 145), and as the book draws to its elegiac conclusion pure classical values become increasingly supplanted by the book’s own heroic code, influenced by many heroic traditions and overwhelmingly by Tolkien's Catholic beliefs. In the end, The Lord of the Rings can perhaps be read as an epic about the passing of epic, and thus an epic for the modern world.</p>