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THE FUNCTIONS OF TOPONYMS IN THE EPIC “YEDIGE” (ON THE MATERIAL OF KAZAKH, KARAKALPAK AND TATAR NATIONAL VERSIONS)
Abstract
This paper identifies the artistic features and functions of toponyms as a historical fact in the epic “Yedige”. The materials of the study are the Kazakh, Karakalpak, and Tatar national versions of the epic poem “Yedige”, which are the carriers of the historical memory of the Turkic peoples. The purpose of this study is to consider toponyms in the epic “Yedige” not only as witnesses of historical events but also as landmarks in time and space. The main methods of research are descriptive, comparative, and comparative-historical methods. It was revealed that the names of real geographical objects are used in the epic “Yedige”, the description of which still corresponds to reality. This indicates that most of the events that are described in the studied national versions of the epic are to a large extent echoes of actual historical events that took place in the distant past of the Turkic peoples in the era of the Golden Horde. On the other hand, the names of geographical objects in the epic can also have a mythological basis, sometimes the fruit of the imagination of the storytellers themselves. The study of the connection between toponymy and folklore, which contains historical realities, cultural values, and national originality of the Kazakh, Karakalpak, and Tatar ethnic groups, allows us to discover a unique worldview in the folklore and linguistic picture of the Turkic people.
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В статье исследуются среднеазиатские версии эпоса «Гёроглы», проводится их сравнительный анализ в историческом, этнографическом, культурологическом аспектах. Актуальность данного исследования обусловлена необходимостью комплексного исследования данного цикла с определением его исторической основы, а также культурных взаимовлияний для более точного определения основы и времени образования эпоса данного цикла. Цель исследования – найти сходство и индивидуальные отличия между версиями, проследить последовательность культурного взаимовлияния народов региона, а также объяснить причину столь широкого распространения эпоса. Задачами исследования являются рассмотрение каждого эпоса данной версии, анализ их содержания и выявление пути культурных отношений между народами. Научная новизна исследования отразилась в идее возможности исторической основы среднеазиатских версий, истоки которой скрыты в туркменском варианте героического эпоса.В данной статье эпос рассматривается как индикатор культурных отношений между народами среднеазиатского региона. К среднеазиатским версиям эпоса «Гёроглы» относятся версии героического эпоса туркменского, узбекского, каракалпакского, казахского, таджикского и татарского (тобольские татары) народов. Проведённые сравнения этих версий эпоса дают определённые представления о диапазоне давних взаимных контактов и культурных связей народов региона. Особенно много параллелей между версиями обнаруживается у народов, живущих в соседстве друг с другом. Многочисленность национальных версий эпоса и их сюжетная близость говорит об единых культурных корнях, основы которой начали складываться ещё в далёкие времена. А окончательное утверждение и приобретение ими некоторых локально-национальных черт произошло уже в процессе формирования их каждой в своей национальной среде. Несмотря на то, что изучением среднеазиатских версий героического эпоса занималось большое количество исследователей и каждой из них посвящено много публикаций, всё же самобытные и бесконечно разнообразные по сюжетам, вариантам, идейно-художественным качествам сказания о Гёроглы заслуживают ещё более внимательного и специального изучения. Потому что, отражая в высокохудожественной форме светлые идеалы и стремления народов, эпос «Гёроглы», несомненно, играл и продолжает играть значительную роль в сближении народов региона, в формировании национальных культур, продолжает служить делу воспитания молодого поколения.
Annotation. The toponyms of the Karakalpak epos “Yer Ziyuar” demonstrate the national and cultural originality of the conceptions of space in this article. The study was based on the dastan “Yer Ziyuar”, a variety from the repertory of Kurbanbay zhyrau that was featured in volumes 24-47 of a 100-volume scholarly edition released by publishing house in Nukus city. The importance of studying toponyms in heroic epos through the definition of their semantics and etymology, which allows revealing linguistic and cultural distinctiveness of Karakalpak language, determines the study's relevance. The linguistic and cultural aspect is considered the toponymic vocabulary and reveals the features of toponyms functioning in the epic text. Color designations and numbers are determined to be one of the components in the composition of complicated toponyms using the structural-semantic analysis method. There was also a study of toponyms and their variations (oronyms, hydronyms, and macrotoponyms), which are used in the design of the dastan plot. Toponyms are not only the name of geographical objects, but also contain in their semantics vivid cultural and historical information. Toponyms that functioned as precedent units were discovered among the toponyms in the epic text. In Karakalpak linguistics, and particularly in Karakalpak folklore, such prior units represent linguocultural and linguocognitive features. In a folklore book, toponyms define the life space of the major characters and identify the most significant or memorable geographical items for the narrators. As a result, we can observe that there are true toponyms of Samarkand, Bukhara, Tashkent, Kokand, and Turkestan in the heroic epos “Yer Ziyuar”, which could have appeared in the epos and been fixed in its text at a later stage. The names of these cities, on the other hand, have been recorded in history since very ancient times, although their inclusion in the epic “Yer Ziyuar” could have been considerably later. Nonetheless, the dastan “Yer Ziyuar” mirrors the dynamism of real-world topography. Thus, toponyms in the dastan “Yer Ziyuar” serve as a point of reference not only in time, but also in the Karakalpak people's communicative space, as well as a means of conveying historical and cultural occurrences. As a result, the most essential work of current onomastics is to research epic toponyms, their genesis, and derivation.
Annotation: This paper identifies two main directions in the study of folklore: historical and poetic, which are considered from the standpoint of the theory of knowledge. Despite the refusal of the Soviet era folkloristics from the scientific principles of the historical study of folklore, the authors are tended to believe that the scientific postulates of the historical school are still lasting and they require further scientific development. For the first time the hermeneutical aspect of studying the Kazakh heroic epic is offered as a methodological approach.
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