Ministry of Education and Science of the Russian Federation
Aginsky district of the Trans-Baikal Territory
Scientific and Practical Conference for Young Researchers
"Step into the future, Junior-2019"
Section 3 "Social sciences and humanities and art"
Direction "Artistic and aesthetic \\ Literature, art, aesthetics"
Topic "Pets in Russian and Buryat Proverbs"
Completed by: Zhalsanova Daria
4th grade student
Head: Zhalsanova Natalia Tsybik-Zhapovna
teacher of Russian language and literature
«
Daria Zhalsanova
Russia
Transbaikal region
chelutai village
Municipal educational institution
"Chelutai secondary school"
4th grade
Annotation.
Cspruce research- to conduct a comparative analysis of the meaning of domestic animals in Russian and Buryat proverbs.
Tasks:
4. Evaluation of results
Research methods :
Study of literature.
Quantitative analysis
Benchmarking analysis
As a result of the conducted research, we came to the following conclusions:
The results of the analysis of proverbs showed that both Russians and Buryats love to decorate their speech with proverbs and sayings.
The horse is the leader in frequency of use (25). Horses are spoken of with love and respect in most sayings.
The second place is taken by a cow (13). This animalpersonifies wealth,
The word "ram" in Russian and Buryat culture symbolizes stupidity and stupidity.
In the Buryat culture, a goat is used in tandem with a camel. This is explained by the fact that the names of animals are consonant (temeen-yamaan).
Only 2 proverbs about the camel met in the proverbs of the Buryat people, and in Dahl's collection we did not find a single saying. This is due to the fact that there were fewer camels in the courtyard than cows and horses. This image is associated with hard work.
« Pets in Russian and Buryat Proverbs "
Daria Zhalsanova
Russia
Transbaikal region
chelutai village
Municipal educational institution
"Chelutai secondary school"
4th grade
Research plan
In our region live people of different nationalities with their own customs, traditions, language. And the language of every nation is rich in proverbs, sayings, catchphrases. Russian and Buryat languages \u200b\u200bare no exceptions.
Cspruce research: to conduct a comparative analysis of the meaning of domestic animals in Russian and Buryat proverbs.
Tasks: 1. Find proverbs with the names of pets in the collection of V.I. Dahl and B.Ts.Budaev's dictionary.
2. To systematize folk sayings with the names of animals according to the frequency of use.
3. To systematize according to the presence of negative and positive characters in Buryat and Russian proverbs.
4. Evaluation of results
Thing research: proverbs about domestic animals in the collection of V.I. Dahl and the dictionary by B.Ts. Budaev.
An object research: comparative analysis of Buryat and Russian proverbs.
The research material is the collection "Proverbs of the Russian people" by Vladimir Ivanovich Dahl and the dictionary of Tsyrendashi Badmaevich Budaev "Onhhe is uge onshoty ”(The proverb does not say nothing).
When writing this work, we relied on the works of V.I. Dahl, Ts-A. Dugarnimaeva.
The material can be used to work with children of preschool and school age to prepare for thematic weeks, leisure activities, joint activities.
« Pets in Russian and Buryat Proverbs "
Daria Zhalsanova
Russia
Transbaikal region
chelutai village
Municipal educational institution
"Chelutai secondary school"
4th grade
Scientific article (job description)
Before the advent of writing, proverbs and sayings, along with other works of folk art, were passed down from generation to generation, and their best examples were preserved in oral speech. One of the first handwritten collections of Russian proverbs and sayings that have come down to us - "Stories or proverbs of the whole people in alphabetical order", which included about 2500 examples, belongs to the 17th century. In the 19th century, V. I. Dal, a remarkable researcher of the Russian language, published a collection of Proverbs of the Russian People, which included more than 30,000 proverbs and sayings. This truly golden book is not outdated today. Many writers, including A. Pushkin, N. V. Gogol, M. Yu. Lermontov widely used proverbs and sayings in their works. At the same time, many expressions from literary works, for example, from the fables of I.A.Krylov, have become so firmly embedded in the national language that they have long become proverbs.
The famous author of the dictionary of proverbs and sayings V. I. Dal defined the proverb genre as follows: “Proverb - a short folk saying of an edifying nature, in the form of a sentence "
The proverb contains morality, morality, instruction.The proverb is curious, she is interested in everything that is connected with a person, his activities, the nature surrounding him. She knows everything and has her own, people's final judgment about everything.... A proverb differs from a proverb in that it has no instructive meaning. Sayings are just eloquent expressions that can be easily replaced with other words. Unlike a proverb - a whole statement, a proverb is always a part of it.
It should be noted that a proverb and a saying always "live" together.Proverbs are very diverse in their subject matter. “There are thousands, tens of thousands! As on wings, they fly from century to century, from one generation to another. "»
Collections of Ts-A proverbs are known in the Buryat culture. Dugarnimaeva "Onhon үge onostoy" and "Tolonoy abdarhaa ", published by the editorial office of the Vseburyat newspaper" Tolon ".
The use of small folklore forms in everyday speech, in particular, proverbs and sayings, gives it imagery, brightness, expressiveness.
Thus, we can conclude that proverbs are of great social value.Proverbs provide the richest material for studying the history and everyday life of peoples' customs.Knowledge of the proverbs of a particular people contributes not only to a better knowledge of the language, but also to a better understanding of the way of thinking and character of the people.
As part of our research work, 59 proverbs with the names of 5 domestic animals from the collection of V. I. Dahl "Proverbs of the Russian people" and the dictionary were analyzedBudaeva Ts.B. "Onhon үge onshoty".
Pets at all times made life easier for humans by providing food for food, some of them eventually turned into cult animals. Among the Buryats, breeding of five types of livestock was considered traditional: horses, camels, cows, rams and goats.
The largest number of proverbs (25) is associated with the horse. Horses are spoken of with love and respect in most sayings. This is due to the fact that a horse for a person is a friend, wealth, weapon, joy and pride. For instance:Hung boloho baga h aa, huleg boloho unagan h aa . ( Argamak is already visible in the foal, a good person has an effect from childhood)
Uhaatai \u200b\u200bhun aduu magtadag ( The clever man praises the horse
Dunda hun beee magtadag The average person praises himself
Teneg hun h amgaa magtadag . A stupid man praises his wife)
Morina h ayniye unazha madadag ,( Only by saddling a horse, you recognize its temper,
Hunei h ayniye zugaalja madadag . Having talked with a person, you will understand his soul)
The attitude of a Russian person to a horse is expressed in the following proverbs:"A horse gives wings to a man"; "Drive the horse, not with a whip, but with oats"; "An old horse will not spoil the furrow."
After analyzing and comparing the proverbs about the horse in the Buryat and Russian culture, we can conclude thatthe image of a horse symbolizes hard work, endurance, strength, loyalty to the owner. Lin terms of frequency of use, the horse ranks first in both Russian and Buryat proverbs. itcan be explained by the fact that it was used both in agriculture and as a vehicle away from home, as well as for hunting.
Despite the importance of the five types of livestock in the farming of the Buryats, mentions of camels, cows, rams, goats in proverbs are few in number, in comparison with the overwhelming number of proverbs with the mention of a horse.
Most often it was said with honor aboutcow(13 proverbs) as the “breadwinner” of the family: « Cow in the yard, so food is on the table », “If we had a cow, we’ll find a milk box.” Buryats also respect the cow, the breadwinner of the family: “Ykhergүyshe haa , ayagaa balde, morigүishe haa , khazaaraa balde " . (Even though you don't have a cow, prepare the dishes, even if you don't have a horse, prepare the lasso).
« Uherey olonyin deere, (The more cows the better
Ugyn usooniiin deere " The fewer words the better)
It can be concluded that the cowpersonifies wealth,strong economy, reliability.
ABOUTrams(10) is more often said in less respectful terms: "Looks like a ram at a new gate," One black sheep spoils the whole flock » . In the Buryat language:« Honid negeeneinge soolgo ruu orohodo , khoinoћoon dakhazha bulta orodog (One ram will fall into the hole, followed by all the rest);"Eduulhe ge h en honin yum , edihe ge h en shono yum " - (Sheep to be eaten by a wolf, a wolf - to be eaten by a sheep). These "heroes" of folklore personify stupidity, stupidity.
The people did not ignore the goat (9).“Do not teach the goat, she will pull it from the cart”; "Let the goat go to the garden." It is interesting to note that in the Buryat culture, the goat is paired with a camel. Perhaps because the names of the animals are consonant (temeen-yamaan).Temeen gehede yamaan gehe , yamaan gehede temee helehe (You tell him about a camel, and he tells you about a goat)
Only 2 sayings about the camel were found in the proverbs of the Buryat people, in Dahl's collection we did not find a single saying about the camel. Perhaps it is explained by the fact that, firstly, there were fewer camels in the farmstead than cows and horses, and, secondly, the camel ceased to be one of the main types of domestic animals in the Buryat farmstead. This image is associated with hard work:« Temeen tegnuulhe duratai , tenag magtuulha duratay " (The camel loves luggage, fool– praise)
Temeen tomodoo naydag , tenag buhedєє naydag ( The camel hopes for its height and weight, and stupid– on strength).
As a result of the analysis of the material presented, some conclusions can be drawn.
Common to the Buryat and Russian folklore is the presence of many proverbs that reflect the attitude towards various domestic animals. So, the Buryats, for the five traditional types of domestic animals (sheep, goats, camels, cows, horses), based on the folklore material presented, experienced natural respect. Life itself in the vastness of the endless steppes demanded care, troublesome courtship and a careful attitude towards the main source of prosperity and a well-fed comfortable life. It is not for nothing that the guests wished the owner of the house to increase the number of livestock: ... hashaagaar duren maltai - "let your herds be fat." Within the framework of the Buryat culture, one can speak of the cult of domestic animals. Domestic animals, except for the camel, are included in the 12-year calendar cycle used by the Buryats.
Among the favorite "characters" of folklore, we identified a horse, a cow. All of them are associated with the positive qualities of people: honesty, loyalty, hard work, prosperity. These immutable spiritual values \u200b\u200bhave no statute of limitations, as well as the proverbs themselves that reflected them.
What was considered bad in society was ridiculed. In folklore, there is a group of animals, for which, due to circumstances, negative characteristics have been fixed: this is a ram, a goat (goat). In an ironic form, through their images, stupidity, hypocrisy, ignorance are ridiculed.
Thus, proverbs appear as if in the form of a book of people's thoughts, after reading which, you will learn to some extent the national character. The culture of your people can be understood only when there is a comparison with another culture.
Classification of proverbs
List of references:
Budaev Ts.B. Onhon үge onshoty. - Ulan-Ude: Bur.kn.izd-vo, 1988. - 192 p.
Dal V.I. Explanatory Dictionary of the Living Great Russian Language. - M., 1981.
Dal V.I. Proverbs and sayings of the Russian people. - M., 2006.
Dugar-Nimaev Ts.D. Onhhe is uge onostoy.-Ulan-Ude: Bur.kn.izd., 1979. - 219
Z igunenko S.N. A unique illustrated explanatory dictionary of proverbs and sayings. - M .: AST: Astrel, 2010 .-- 206
Tolonoy abdarhaa. OnhonYgenYYd, taabarinuud,YrealnYY- Aga toskhon: “AgynYnen "heblelei bayshan, 2015.-138n.
7. Collegiatedictionary of a young literary critic / comp. Novikov V.I./ - M., 1988
Proverbs and sayings about the camel.
1. Temeen tegnuulhe duratai, tenag magtuulha duratai
2. Temeen tomodoo naydadag, tenag buhedєє naydag.
Proverbs and sayings and the cow.
1. The cow is in the yard, so the food is on the table.
2. If there is a cow, there will be a milk tray.
3. Get used to the cow to the rye straw "
4. "A cow with a cat, we need a spoon."
5. "It is not a beauty for a cow that there are frequent streaks",
6. "The cow is motley, and even that without a tail"
7. Angry that the cow scratched the wrong side
Ykhergүyshe haa , ayagaa balde, morigүishe haa , khazaaraa balde .
Uherey oloniindeere,
Ugyn usooniiin deere.
Uher mal ubhe tezheeleer,
Uhi huuged ubgedayhurgaalaar.
Unen uhehaedoohutay bogodog.
Y saday shekhende heleh enh ugaal - _uneenei shekhende zuuh en subad.
Malgay umdeh en small, meha edieh en uher.
Proverbs and sayings about the goat (goat).
1. Let the goat into the garden.
2. "Do not teach the goat, she will pull it from the cart"
3. Good fellow: no goats, no sheep
4. If a goat wants hay, it will be at the cart
5. Broke a goat's head right down to his beard
6. That from the goat - no wool, no milk
7. How the Bryansk goat looks up.
Urgyn uner abahan yamaan shengeer
Temeen gehede yamaan gehe, yamaan gehede temee helehe
Proverbs and sayings about the ram (sheep)
1. One black sheep spoils the whole flock.
2. Stared like a ram at a new gate.
3. Slip a lamb in a piece of paper.
4. Become a sheep - and there are wolves
5. Howl to you like a wolf for your sheep's simplicity.
Henze khurgan khusa boloho, khubuun ere boloho.
Hob tuunhaar, honi tuu.
Sadahada, sagaan khurganay huul amtagui.
Eduulhe gegen honin yum, edihe gegen shono yum
Sagaan hүreg honiie negel khara honin gutaana.
Proverbs and sayings about the horse
1. Red spoon eater, and horse rider.
2. Don't look a gift horse in the mouth.
3. A stolen mare will cost less than a purchased one.
4. Such thieves that a horse will be stolen from under you.
5 a gadfly sits on a sweating horse
6. To wash the black males out of it.
7. "A horse gives wings to a man";
8. "Drive the horse, not with a whip, but with oats";
9. "An old horse will not spoil the furrow."
10. There is no horse that does not stumble
Holo ghazaray hargyda hulegei ћainiie medekhe,
Hohidoho yadaha sagta nuherei ћainiie medekhe.
Hargyda yabahadaa, morindoo nayda,
Khashalgaanda Orohodoo, nuhertєє find
3.Hun Boloho Bagahaa, huleg boloho unaganhaa
4. Morinahayniye unazha madadag,
Huneihayniye zugaalzha madadag.
5.Hankhinuur emeel morina daramta,
Haralsha hun geray daramta.
6. Uhaatai \u200b\u200bhun aduu magtadag
Dunda hun beee magtadag
Teneg hunhamgaa magtadag.
7. Buderdeggyy maureen baidaggyy
8. Agtyn bayhada - ere zorigtoi,
eretay bayhadaa - ehener zoltoy
9. Maureenhur deere ilgarha,
hain basagan turkhem deere suurkhakha.
10. Hγnei muu hγniie dairaha, morino muu modo dairaha.
11. horthog morin hγγdeerhee γgedeg.
12. Morigui hun muhar, honigui hun hoohon.
13. Huleg Morin - Hunei Nuher.
14. Uula mori zobooho, uur hunie zobooho.
15. Agta mori aldabal barigdakha, ama aldabal barigdahaguy.
The history of chess goes back at least one and a half thousand years. Invented in India in the 5th-6th centuries, chess has spread almost all over the world, becoming an integral part of human culture. There is an ancient legend that attributes the creation of chess to a certain Brahmin. For his invention, he asked the rajah for a seemingly insignificant reward: as many wheat grains as there will be on the chessboard if one grain is put on the first cell, two grains on the second, four grains on the third, etc. It turned out that there is no such amount of grain on the entire planet (it is equal to 264 - 1 ≈ 1.845 × 1019 grains, which is enough to fill a storage facility with a volume of 180 km³). So it was, or not quite, it is difficult to say, but, one way or another, the homeland of chess is India. Not later than the beginning of the 6th century in the north-west of India, the first game known to us, akin to chess, appeared - chaturanga. It already had a completely recognizable "chess" look, but fundamentally differed from modern chess in two features: there were four players, not two (they played a pair for a pair), and the moves were made in accordance with the results of throwing dice. Each player had four pieces (chariot (rook), knight, bishop, king) and four pawns. The knight and king walked the same way as in chess, the chariot and bishop were much weaker than the current chess rook and bishop. There was no queen at all. To win the game, it was necessary to destroy the entire army of opponents. The transformation of chess into an international sport Since the 16th century, chess clubs began to appear, gathering amateurs and semi-professionals, who often played on a money rate. Over the next two centuries, the spread of chess led to the emergence of national tournaments in most European countries. Chess publications are published, at first isolated and irregular, but over time they are gaining more and more popularity. The first chess magazine "Palamed" began to be published in 1836 by the French chess player Louis Charles Labourdonnais. In 1837 a chess magazine appeared in Great Britain, in 1846 in Germany. In the 19th century, international matches (from 1821) and tournaments (from 1851) began to be held. The first such tournament, held in London in 1851, was won by Adolph Andersen. It was he who became the unofficial "chess king", that is, the one who was considered the strongest chess player in the world. Later, this title was challenged by Paul Morphy (USA), who won the match in 1858 with a score of + 7-2 \u003d 2, but after Morphy left the chess scene in 1859, Andersen again became the first, and only in 1866 Wilhelm Steinitz won the match against Andersen with a score of + 8- 6 and became the new “uncrowned king”. The first world chess champion who officially bore this title was the same Wilhelm Steinitz, defeating Johann Zukertort in the first match in history, in the agreement of which the expression "world championship match" appeared. Thus, a system of title succession was established without prior arrangement: the one who won the match against the previous one became the new world champion, while the reigning champion retained the right to agree to the match or reject the opponent, and also himself determined the conditions and place of the match. The only mechanism capable of forcing the champion to play with the challenger was public opinion: if a strong, admittedly, chess player for a long time could not secure the right to a match with the champion, this was seen as a sign of the champion's cowardice and he, saving his face, was forced to accept the challenge. Typically, the match agreement provided for the champion's right to a rematch in the event of a loss; winning such a match would return the title to the previous owner. In the second half of the 19th century, time control began to be used in chess tournaments. At first, an ordinary hourglass was used for this (the time per move was limited), which was rather inconvenient, but soon the English amateur chess player Thomas Bright Wilson (TBWilson) invented a special chess clock that made it possible to conveniently implement a time limit for the entire game or for a certain number of moves ... Time control quickly entered chess practice and soon became widespread. By the end of the 19th century, there were practically no official tournaments and matches without time control. Simultaneously with the emergence of time control, the concept of "time trouble" appeared. Thanks to the introduction of time control, special forms of chess tournaments have emerged with a greatly shortened time limit: "rapid chess" with a limit of about 30 minutes per game for each player and "blitz" - 5-10 minutes. However, they became widespread much later. Chess in the XX century In the late XIX - early XX century, the development of chess in Europe and America was very active, chess organizations were enlarged, more and more international tournaments were held. In 1924, the International Chess Federation (FIDE) was created, initially organizing the World Chess Olympiads. Until 1948, the system of succession to the title of world champion, established in the 19th century, was preserved: the challenger challenged the champion to a match, the winner of which became the new champion. Until 1921, Emanuel Lasker remained the champion (the second, after Steinitz, the official world champion who won this title in 1894), from 1921 to 1927 - Jose Raul Capablanca, from 1927 to 1946 - Alexander Alekhin (in 1935 Alekhin lost the world championship match to Max Euwe, but In 1937, in a rematch, he regained the title and held it until his death in 1946). After the death of Alekhine, who remained undefeated in 1946, FIDE took over the organization of the world championship. The first official world chess championship was held in 1948, the winner was the Soviet grandmaster Mikhail Botvinnik. FIDE introduced a system of tournaments to win the title of champion: the winners of the qualifying rounds entered the zonal tournaments, the winners of the zonal competitions entered the interzonal tournament, and the owners of the best results in the latter took part in the Candidate Tournament, where the winner was determined in a series of “elimination” games, who was to play the match. against the reigning champion. The formula for the title match has changed several times. Now the winners of the zonal tournaments participate in a single tournament with the best (by rating) players in the world; the winner becomes the world champion. The Soviet chess school played a huge role in the history of chess, especially in the second half of the 20th century. The wide popularity of chess, active, targeted training in it and the identification of capable players from childhood (a chess section, a children's chess school was in any city of the USSR, there were chess clubs at educational institutions, enterprises and organizations, tournaments were constantly held, a large amount of special literature was published) contributed to the high level of play of Soviet chess players. The attention to chess was shown at the highest level. The result was that from the end of the 1940s and the pre-collapse of the USSR, Soviet chess players almost completely dominated world chess. Of the 21 chess Olympiads that took place from 1950 to 1990, the USSR team won 18 and became a silver medalist in one more, 11 out of 14 chess Olympiads for women were won during the same period and 2 “silver” were taken. Out of 18 draws for the title of world champion among men in 40 years, only once the winner was a non-Soviet chess player (it was the American Robert Fischer), and twice more the applicant for the title was not from the USSR (moreover, the applicant also represented the Soviet chess school, it was Viktor Korchnoi, who fled from the USSR to the West). In 1993, Garry Kasparov, the then world champion, and Nigel Short, who won the qualifying round, refused to play the next world championship match under the auspices of FIDE, accusing the federation leadership of unprofessionalism and corruption. Kasparov and Short formed a new organization, PSA, and played a match under its auspices. There was a split in the chess movement. FIDE stripped Kasparov of his title, Anatoly Karpov and Jan Timman, who at that time had the highest chess rating after Kasparov and Short, competed for the title of FIDE world champion. At the same time, Kasparov continued to consider himself a "real" world champion, since he defended his title in a match with a legitimate challenger - Short, and part of the chess community was in solidarity with him. In 1996, the PCA ceased to exist as a result of the loss of the sponsor, after which the PCA champions were called "world champion in classical chess." Basically, Kasparov revived the old system of title transfer, when the champion himself accepted the challenge of the challenger and played a match with him. The next "classic" champion was Vladimir Kramnik, who won the match against Kasparov in 2000 and defended his title in a match with Peter Leko in 2004. Until 1998, FIDE continued to play the title of champion in the traditional way (Anatoly Karpov remained the FIDE champion during this period), but from 1999 to In 2004, the format of the championship changed dramatically: instead of a match between a challenger and a champion, the title was played in a knockout tournament, in which the reigning champion had to participate on a general basis. As a result, the title constantly passed from hand to hand, and five champions changed in six years. In general, in the 1990s, FIDE made a number of attempts to make chess competitions more dynamic and interesting, and therefore attractive to potential sponsors. First of all, this was expressed in the transition in a number of competitions from the Swiss or round robin system to the knockout system (in each round - a match of three elimination games). Since the knockout system requires an unambiguous outcome of the round, additional rapid chess games and even blitz games have appeared in the tournament regulations: if the main series of games with the usual time control ends in a draw, an additional game with a shortened time control is played. Complicated time control schemes began to be used, protecting against severe time trouble, in particular, "Fischer's clock" - time control with an addition after each move. The last decade of the XX century in chess was marked by another important event - computer chess reached a high enough level to surpass the human chess player. In 1996, Garry Kasparov lost a game to the computer for the first time, and in 1997 - with an advantage of one point, he also lost the match to the Deep Blue computer. An avalanche increase in computer performance and memory capacity, combined with improved algorithms, led to the fact that by the beginning of the 21st century, open-source programs appeared that could play in real time at the level of grandmasters. The ability to connect to them the previously accumulated bases of the debut table of small-figure endings further increases the power of the machine's play, completely eliminates the danger of making a mistake in a known position. Now the computer can effectively prompt a human chess player even at the highest level competitions. The consequence of this was changes in the format of high-level competitions: special measures began to be used at tournaments to protect against computer prompts, in addition, the practice of postponing games was completely abandoned. The time allotted for a game has also decreased: if in the middle of the 20th century the norm was 2.5 hours for 40 moves, then by the end of the century it decreased to 2 hours (in other cases - even up to 100 minutes) by 40 moves. Current state and prospects After the unification match Kramnik - Topalov in 2006, the FIDE monopoly on holding the world championship and conferring the title of world chess champion was restored. The first “united” world champion was Vladimir Kramnik (Russia), who won this match. Until 2013, the world champion was Viswanathan Anand, who won the 2007 world championship. In 2008, a rematch took place between Anand and Kramnik, Anand retained his title. In 2010, another match was played, in which Anand and Veselin Topalov took part; Anand defended the title of champion again. In 2012, a match was held, in which Anand and Gelfand took part; Anand defended the title of the tiebreaker champion. In 2013, Anand lost the title of world champion to Magnus Carlsen, who won the match ahead of schedule with a score of 6½: 3½. The champion title formula is being adjusted by FIDE. In the last championship, the title was played in a tournament with the participation of the champion, four winners of the Candidates Tournament and three personally selected players with the highest rating. However, FIDE has retained the tradition of holding personal matches between a champion and a challenger: according to the existing rules, a grandmaster with a rating of 2700 or higher has the right to challenge the champion to a match (the champion cannot refuse), subject to funding and meeting the deadlines: the match must end no later than six months before the beginning of the next world championship. The aforementioned progress in computer chess has become one of the reasons for the growing popularity of non-classical chess variants. Since 2000, Fischer chess tournaments have been held in which the initial arrangement of the pieces is chosen randomly before the game from 960 variants. In such conditions, the huge array of opening options accumulated by the chess theory becomes useless, which, as many believe, has a positive effect on the creative component of the game, and when playing against a machine, it significantly limits the advantage of the computer in the opening stage of the game.
Antsiferova Anastasia
In her research I tried to make a comparative analysis of Buryat and Russian proverbs and sayings with the names of animals, to reveal their similarities and differences in the systems of animal images.
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Introduction ……………………………………………………………………… ..................... .......... 2
- The concept of a proverb in scientific literature …………………………………………… ... 3
- Comparative analysis of proverbs and sayings with images of animals in Buryat and
Russian languages \u200b\u200b………………………………………… ................................ ........................five
Chapter II. Classification of proverbs and sayings with images of animals in English and Russian
2.1. Classification of types of interlanguage lexical matches (full matches, partial matches, no matches) ………………………………………………… 8
2.2. Classification by the frequency of the use of animal names in Buryat and Russian sayings and proverbs ………………………… .. ……………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………… ..... 9
2.3. Classification by the presence of negative and positive characters in the Buryat and
Russian proverbs and sayings …………………………… ................................... ...................ten
2.4. Classification of character traits reflected in the images of animals ... ... ... …………………… 11
Conclusion ……………………………………………………………… ... …………………… .. 11
References ……………………………………………………………………………… .13
Appendices ……………………………………………………………… ...… ………………… .14
Introduction
The relevance of research... The Buryat language is an element of the culture of the Buryat people. It opens up direct access to the enormous spiritual wealth of this people, serves as an important means of mutual understanding and interaction between people.
To know the language means to be able to feel the richness and depth of the culture of the people. And for this it is necessary to enter the space of a given culture, to comprehend its values \u200b\u200band ideals. It is, of course, very important to speak Buryat correctly. But, it would be nice to speak figuratively, brightly, emotionally. After all, the emotional poverty of our statements prevents us from getting close to those for whom the Buryat language is their native language. Proverbs and sayings help us achieve this.
Comparison of the proverbs and sayings of the Buryat and Russian peoples shows how much these peoples have in common, which contributes to mutual understanding and rapprochement. Both in Buryat and in Russian, a huge place is occupied by proverbs in which animals are used, which is quite natural, since man has coexisted with them for thousands of years. Proverbs and sayings are characterized by humor and worldly wisdom, as well as shrewd common sense.
That is why we consider this topic relevant.. The chosen topic is also relevant because at the present time, when they talk about the dialogue of cultures, it is especially importantthe question of intercultural similarities and differences about how the layer of culture, reflected by proverbs and sayings, expresses these similarities and differences.
Thus, proverbs related to animals can provide a key to understanding the national character of the Buryat people, to its culture and history, and their comparison with Russian equivalents can provide a better understanding of the language.
Object research is a comparative analysis of Buryat and Russian sayings and proverbs.
Subject research are proverbs and sayings about animals.
The purpose research is an attempt to make a comparative analysis of Buryat and Russian proverbs and sayings with the names of animals.
We have to find out which animals are most often mentioned in their proverbs by the Buryats, and which ones are we? Who in our proverbs acts as a positive hero, and who is a negative one, and which animal is the leader among the Buryats - after all, this also speaks of national character. thereforetasks of this work are formulated as follows:
1. Analyze the imagery associated with various animals in Buryat proverbs and sayings and compare it with the images of animals in Russian.
2. Conduct a quantitative analysis of the frequency of mentioning the names of different animals in Buryat proverbs and sayings and their Russian equivalent.
3. To identify possible classifications of proverbs and sayings.
Research hypothesis: if you study the distinctive and common features of proverbs in the Russian and Buryat languages, it will help to better understand the realities of the language (both native and Buryat), to reveal their national identity, and to help Russian-speaking people understand Buryat humor.
To solve the tasks, the following were usedresearch methods:
- comparison and comparison of Buryat, Russian proverbs and sayings that include zoonyms;
- evaluation of the research results with the hypothesis put forward.
Scientific novelty the research consists in the fact that it presents an attempt to analyze the imagery associated with the use of animals in the proverbs of two languages.
Theoretical significance the work consists in the relevance of studying and correct mastering of the Buryat language, in understanding all the nuances of translation from one language to another, without losing the meaning of the statement.
Practical significance work lies in the fact that its results, the proverbs we studied, can stimulate us to solve communication problems.
Chapter I. Diversity, functions and meaning of proverbs and sayings with images of animals
- The concept of proverbs in scientific literature
Proverb - apt expressions created by the people, as well as translated from ancient written sources and borrowed from works of literature, expressing wise thoughts in a short form. Many proverbs consist of two proportional, rhyming parts. Proverbs, as a rule, have a direct and figurative meaning (morality). There are often several variants of proverbs with the same morality. Proverbs differ from sayings in a higher generalizing meaning.
The proverbs capture the entire cognitive experience of the people, their moral and ethical, social and aesthetic, artistic and educational ideals. They keep the history of the movement of the people along the path of civilization, reflect the character of the people, their sympathies and antipathies, ties with neighboring peoples. Proverbs absorbed all the subtleties of the evaluative attitude to reality, its perception and reflection.
Both Russian and Buryat writers, poets and critics drew attention to the ideological and artistic features of proverbs and sayings, urged to learn from their example of imagery, accuracy and concise expression of thought. Many of them were engaged in the collection of these pearls of folk poetry and language.
Until now, the proverb of the Russian and Buryat languages \u200b\u200bhas no clear definition. We think this is due, first of all, to the fact that very few general works were published, but much more texts and unfounded definitions. The same authors who tried to give a clear classification of proverbs and sayings were based on the concept of the subject, therefore they came to different points of view.
The famous scientist, researcher of Russian proverbs and sayings V.I. Dahl gave the following definition of the proverb: “Proverb - a short folk saying of an edifying nature, in the form of a sentence ”.
According to Anichkov: "A proverb is a sentence or a concatenation of sentences circulating in language, along with words and phrases, representing a conscious reference to the collective experience of previous generations."
Proverbs - these are short, well-aimed folk sayings or judgments about life phenomena, expressed in artistic form.
“Proverbs concisely and aptly express the main idea in the story, cover a wide range of problems. Because of this, proverbs serve as a source of philosophical and practical knowledge, a means of transferring life experience and observing people "- writes SD Gympilova in his book" Proverbs in the system of genres of Buryat folklore "
Based on these definitions, we can conclude that a proverb is a complete statement that teaches something. Proverbs in the Buryat and Russian languages \u200b\u200bcan be divided into three groups.
- Proverbs that can be translated by "tracing", that is, literal translation: Shonohoo aiha haa, oh garaltagyy. - To be afraid of wolves - do not go to the forest.
- Proverbs that have the same structure, but the images for expression in them are different: Shono honin khoer bolsono (They live like a wolf with a sheep) - in Buryat, and in Russian - They live like a cat and a dog, that is, they live unfriendly.
3. Proverbs that cannot be translated literally, since they differ both in construction and in the use of animals: Gologo Nokhoin duun ondoo, ail ailai hγγryn ondoo. In Buryat - In different valleys and dogs bark in different ways, in different uluses and speak differently, and in Russian - As a city, so harsh; that the village, the custom. - i.e. each nation has its own customs.
In our opinion, the most interesting for research, of course, are the proverbs of the third group. It can be assumed that any proverb was created by a certain person or people under certain circumstances, however, for very many old proverbs, the source of their origin is completely lost. Therefore, it would be more correct to say that proverbs are of folk origin, that their primary source is in the collective mind of the people.
1.2. Comparative analysis of proverbs and sayings with images of animals
In Buryat and Russian languages
Proverbs and sayings are a historical mirror of the life of society, therefore, the images borrowed from them from the animal world will be the most. For thousands of years, people have been in an indissoluble connection with the animal kingdom. The man looked around him and saw well-known four-legged objects in the surrounding objects.
Speaking about proverbs with the names of animals, character traits of people, flaws and vices are implied. Using this or that proverb in a specific situation, a person seeks to confirm and emphasize the essence of what has been said.
So, it will be interesting to trace the general nature of the proverbs of each of the languages.
Pets at all times made life easier for humans by providing food for food, some of them eventually turned into cult animals. Among the Buryats, breeding of five types of livestock was considered traditional: horses, camels, cows, rams and goats. Goats were used to facilitate the grazing of numerous sheep in the steppe, and it was believed that goats lead the flock in the right direction. Horse breeding in a nomadic society traditionally occupied an important part of economic activity, therefore the largest number of Buryat proverbs and sayings is associated with the external properties of a horse, horse, racehorse, pacer. The positive characteristic of all Buryat proverbs associated with this animal indicates the high status of a person who owns horses, as well as the respectful attitude of a person to his driving and fighting qualities. For example: Agtyn baikhada - ere zorigtoi, eretei baikhadaa - ehener zoltoy (As long as there is a horse - a man is confident in himself, as long as his legal husband is alive - a woman is confident in herself). Һain nүkher shuluun heremhee bүhe, hain morin kharsaga shubuunhaa tergen (A good friend is stronger than a stone wall, and a good horse is faster than a falcon). Morin hur deere ilgarha, hain basagan turham deere suurkhakha. - A good horse still stands out on a leash, and a good girl is famous among her relatives. The attitude of a Russian person to a horse is expressed in the following proverbs: The horse is not a plowman, not a blacksmith, not a carpenter, but the first worker in the village. Comparing a man with a horse, the Russian will say: Well, this woman is a horse - (colloquially disapproved) about a large and awkward woman. Dark horse (colloquial) - about a person whose qualities, capabilities are unclear, unknown. Workhorse (colloquial) - about a hardworking person, a trouble-free worker. Equine health (trans.) - very good health. Equine face (trans.) - a face with a heavy and elongated lower part.
Despite the importance of the five types of livestock in the farming of the Buryats, mentions of camels, cows, rams, goats in proverbs are few in number, in comparison with the overwhelming number of proverbs with the mention of a horse. In Russian there is an expression: prove that you are not a camel - (colloquial joke) about the impossibility of proving the obvious groundlessness of any accusation. Where did it come from? - From a camel (simple) - an expression of ridicule about the ignorance of the questioner. The Buryats say so - Temeen deere beee nyuhagүysh - talk. (The one sitting on a camel will not hide himself). This proverb emphasizes the solvency of the steppe dweller who owns camels, since in the conditions of the harsh nomadic life this animal was indispensable in the economy, and not every Buryat could afford to buy and maintain it. Temee helehede, yamaa helezhe baynash - a contemptuous proverb - they tell him about a camel, and he about a goat (≈ Russian - about Thomas, and he about Erem). Temeen gonogoroo medehegүy - talk. the camel does not know that his neck is crooked (≈ he sees a speck in someone else's eye)
In Russian folklore, we find the following expressions with the mention of a cow: A cow has milk on its tongue - i.e. good milk yield depends on good feed. Whose cow would bellow, and whose would be silent - the proverb about who would be better off keeping quiet about others, since he himself is not sinless. How a cow licked someone with her tongue - (simple joke) about who has gone somewhere, no one knows where. Like a cow on ice - (colloquial joke) about who slips, whose legs are parting. A kind of cow (trans.) - (simple negligible) about a fat, clumsy woman. And the Buryat respects the cow, the breadwinner of the family: , even though there is no horse, prepare the lasso). Үher saakharay amta maddeggгy (The cow does not taste sugar). Үher shuluun - peren. boulder, large stone. Үkher shorgoolzoy - trans. large (black) ants.
The word "ram" in Russian culture is associated with stupidity, stupidity and stubbornness, while the Buryats do not have such a characteristic in proverbs. The more flock of sheep the Buryats have, the more stable the family's well-being and income. If a Russian says “stupid like a ram, looking like a ram at a new gate,” he means that a person is looking without understanding anything. "A herd of rams" refers to those who, without their own opinion, blindly follow someone. In the Buryat language, there are evaluatively neutral proverbs and sayings about sheep, for example, Khoniye mal gezhe toolokhogүy, oryomogye myakha gezhe toolokhogүy (Sheep are not considered cattle, oryomog is not considered food); Yamaatay honid zogsongүy yabakha, basagatai ail zuganay dunda (Sheep, among which there are goats, always go without stopping, the family in which daughters grow up is full of rumors and gossip).
The traditional economy of a Russian person includes pig breeding. This animal does not require special care, grazing, special feeding balance. At the same time, pig breeding results in a lot of meat and meat products. But, despite the obvious material advantages of reality, in the material of Russian folk proverbs there is an unambiguously negative assessment of the characteristic qualities of an animal (stupidity, laziness, slovenliness, gluttony, obesity, etc.), which are ultimately projected onto a person: “fat like a pig / chomp like a pig / dirty like a pig ”, a pig under an oak tree. Put the pig at the table, she and her feet on the table - after. about who behaves dissolutely, cheekily. God will not give, the pig will not eat - the messenger, expressing the hope of luck, good luck in a risky and difficult business. A pig will find dirt everywhere - (unapproved.) About who will always find a suitable company for himself. We can say that the Russian does not see any positive (external) qualities in this animal, it causes disgust, disgust, contempt, condemnation, which is reflected in the proverbs. There are few proverbs and sayings about the “pig” in the Buryat language, for example: Nohoin үgyde - gakhai khusakha (When there is no dog and the pig barks) (≈ Russian for fish without fish and cancer). Gahain yabahan gazarta gansaara bү yaba, tanil beshe hende muuga bү hele (Do not walk alone in the place where the pig was snouting, do not confess with a dissenting person). , and a book for a fool). Buryats compare a person with a pig: Edikhen - gakhai, yabakhan - mogoy. (Eats like a pig, crawls like a snake).
As a result of the analysis of the material presented, some conclusions can be drawn. Buryat proverbs, unlike Russian proverbs, negatively compare a person only with a pig. It cannot be argued that this is explained by the negative attitude of the Buryats towards pigs and their identification with the dirtiest, unclean animal; it is just that the Buryats traditionally did not breed pigs on the farm. Common to the Buryat and Russian folklore is the presence of numerous proverbs that reflect the attitude towards various domestic animals. As about the national-cultural specifics of a particular language, we can talk about what exactly this attitude was. Thus, the Buryats, nomadic pastoralists, had natural respect for the five traditional types of domestic animals (sheep, goats, camels, cows, horses), based on the folklore material cited. Life itself in the vastness of the endless steppes demanded care, troublesome courtship and a careful attitude towards the main source of prosperity and a well-fed comfortable life. It is not for nothing that the guests wished the owner of the house to increase the number of livestock: ... hashaagaar duren maltai - "let your herds be fat." Within the framework of the Buryat culture, one can speak of the cult of domestic animals. Domestic animals, except for the camel, are included in the 12-year calendar cycle used by the Buryats. Negative comparisons of humans with pets in the Buryat language are later tracing copies from the Russian language. In Russian culture, it is impossible to distinguish a clear number of traditional types of domestic animals, the farmstead of a peasant was limited to a personal plot and a barn for pigs, goats, cows, horses, etc. From the material of proverbs and sayings of the Russian language, it follows: various negative qualities of a person's appearance, character, mental abilities were compared with the characteristics of animals. This is not to say that the circle of animals is limited only to domestic animals, a Russian can say: clumsy, like a bear; stomps like an elephant; looks like a wolf, etc. The explanation for such differences lies in the historical past of the Buryats and Russians, different ways of managing, lifestyle, ethnic consciousness. The culture of your people can be understood only when there is a comparison with another culture.
Thus, proverbs appear as if in the form of a book of people's thoughts, after reading which, you will learn to some extent the national character.
Chapter II. Classification of proverbs and sayings with images of animals
in Buryat and Russian languages
The work is a comparative analysis of Buryat and Russian proverbs and sayings. We conducted a study, as a result of which we analyzed 421 proverbs in the Buryat and Russian languages.
Research stages:
Stage 1. Selection of Buryat and Russian proverbs containing the names of animals. (219 Buryat proverbs out of 1150 viewed, 202 Russian proverbs out of 2300 viewed).
Stage 2. Search for correspondences of the translation of the selected proverbs.
Stage 3. Classification of the received material in terms of translation, taking into account the degree of linguistic affinity.
Stage 4. Analysis of the frequency of mentioning the names of different animals in Buryat and Russian proverbs and determination of the range of animal names.
Stage 5. Analysis of the imagery associated with the animals used in Buryat and Russian proverbs. Taking into account the results of a comparative analysis of proverbs obtained during the study, we were able to identify the following classification:
1.Classification of types of interlanguage lexical matches (full matches, partial matches, no matches).
2.Classification according to the frequency of use of the names of animals.
3.Classification by the presence of negative and positive characters.
4. Classification of character traits reflected in the images of animals.
2.1. Classification of types of interlanguage lexical matches (full matches, partial matches, no matches)
The study used the classification of types of interlanguage lexical correspondences: full matches, partial matches, lack of correspondence.
1. Full matches. The translation is carried out word for word, using tracing paper. Out of 219 Buryat proverbs, only 37% (82 proverbs) have full correspondences in two languages. Of 202 Russian proverbs, 27% (54 proverbs) are fully consistent (Appendix 1).
Khulganada үkhel - miisgeide naadan \u003d Death to the mouse is fun for the cat.
Shono sadhalan, honin bγten \u003d The wolves are fed and the sheep are safe.
2. Partial matches include proverbs with close matches in translation - 39% (85 Buryat proverbs) and 33% (66 Russian proverbs) (Appendix 1).
Sagaan hүreg honiye negel hara honin gutaana (One black sheep spoils the whole flock) \u003d The black sheep spoils the whole flock.
Hүgshen shono mehede orohogy (You can't fool the old wolf) \u003d You can't fool the old sparrow on the chaff
3. Lack of compliance. This type includes phraseological units that differ in structure and components, but coincide in semantics - 23% (52 Buryat proverbs) and 41% (82 Russian proverbs) (Appendix 1).
Tehyn eberey tengeride hγreter, temeenei hүүlei gazarta hγreter hγleehe (Wait until the horns of the goat grow to the palate, and the camel's tail - to the ground) \u003d wait for the weather from the sea.
Gahayhaa halyu bulgan tγrehegγy (Beavers and sables will not be born from a pig) \u003d Oranges will not be born from an aspen.
Examples of proverbs and sayings for the classification in terms of coincidence in the Buryat and Russian languages \u200b\u200bare given in Appendix 2.
The third stage of the study showed that a fairly large number of Buryat zoomorphic proverbs have full or partial equivalents in the Russian language, which are explained by the coincidence of the mental reflection of reality among the speakers of these languages. Moreover, the second type of partial correspondences is the most frequent.
2.2. Classification by the frequency of the use of animal names in Buryat and Russian sayings and proverbs
We also decided to find out how often the names of different animals are used in Buryat, Russian proverbs and sayings.
The results of the fourth stage of the study are as follows: in Buryat proverbs, the zoonyms “horse”, “dog”, “camel”, “cow”, “ram” are most often encountered. In Russian proverbs - "bird", "dog", "cat" and "bull". The least common zoonyms in the Buryat language are "fish", "lion", "fly", "mouse" and "hare". Whereas in Russian proverbs - "fish", "pig" and "horse". A comparison of Russian and Buryat proverbs shows that the zoonyms “horse” “dog”, “bull” are the most popular among the representatives of the languages \u200b\u200bunder consideration. This is due to the fact that these animals were tamed first and were constantly close to humans.
It is also interesting that horse in proverbs - an "international" animal: in terms of frequency of use, it occupies the same place in both Russian and Buryat proverbs. This can be explained by the fact that it was used both in agriculture and as a vehicle away from home, as well as for hunting.
2.3. Classification by the presence of negative and positive characters
In Buryat and Russian proverbs and sayings
The animals used in proverbs are credited with positive, negative or neutral ratings. For example, in Russian proverbs, 70 examples with a positive assessment, 57 examples with a negative assessment and 22 examples with a neutral assessment were encountered.
In Buryat proverbs, 63 examples showed a positive assessment, a negative assessment - 34 examples, and a neutral assessment - 21 cases.
In general, the choice of zoonyms in Russian and Buryat proverbs has much in common in terms of estimated value. The largest percentage is accounted for by images of a dog and a horse.
Predominantly positive characteristichorses due to the fact that many periods of their evolutionary development, man and horse passed together, in spiritual and physical harmony with each other.
Symbol of cunning the fox is in both the Buryat and Russian languages.
The pig is usually associated with the image of a dirty and greedy animal.
Gahaye goyogooshye hada, gakhail zandaa үlehe (dress up a pig at least, but it will remain a pig). \u003d Pig and in a gold collar - all pigs.
Birds associated with various images.The zoonym denoting the beauty of singing is based on the same images in two languages:
Gurgaldai shengi. Sing like a nightingale.
Due to the established tradition of folklorenightingale perceived as a symboltalent and sophistication.
Such a human vice likecunning in all its manifestations (lies, deception, cunning), which is unconditionally condemned, is often associated with animals such asfox and cat.
In the Russian language, the number of animals with which these vices are associated is wider than in the Buryat language (34 zoonyms in Buryat proverbs and 57 zoonyms in Russian proverbs).
The positive properties of a person, which are equally reflected in Buryat and Russian proverbs, include such manifestations of human nature asloyalty, devotion, brotherhood, strength... These traits are associated with animal names such ashorse, dog. Thus, we found out that Buryat and Russian proverbs and sayings have their own positive and negative characters.
2.4. Classification of character traits reflected in the images of animals
We tried to analyze the imagery associated with the animals used in Buryat and Russian proverbs. At this stage, the evaluative characteristics of zoonyms were considered.
This study made it possible to single out a number of animals that were found in Buryat proverbs, and to determine which qualities and traits of a person's character correspond to this or that animal. In this work, we used a rating scale in the range between the evaluation signs "+", "-" and "n" (neutral). Thus, we considered the qualities that are condemned, condemned, neutral qualities and qualities that deserve approval / imitation.
The study of Buryat proverbs showed that proverbs describing such character traits as hard work, cunning, greed, cowardice and fussiness.And in Russian proverbs -weakness, brotherhood, danger, caution, refinement and cowardice.This phenomenon, apparently, can be explained by the fact that the purpose of the proverbs being created was the desire to ridicule, criticize the vices and shortcomings of people. As for the positive qualities, characteristics such asindustriousness (in Buryat proverbs) andbrotherhood (in Russian proverbs) are especially honored by the speakers of these languages.
Conclusion
In our study, we tried to make a comparative analysis of Buryat and Russian proverbs and sayings with the names of animals, to identify their similarities and differences in the systems of animal images.
All research tasks have been completed.
As a result of the study, we confirmed the correctness of our hypothesis, namely: the study of the distinctive and common features of proverbs in Russian and Buryat languages \u200b\u200bwill help to better understand the realities of the language, will help Russian-speaking people understand Buryat humor.
Based on the research done, you can dofindings regarding the imagery associated with animals, as well as the frequency of their mention in Buryat proverbs and their Russian counterparts.
During the classification and comparative analysis of animal images in Buryat and Russian proverbs and sayings, the reasons for the similarities and differences were identified.
Both in the Buryat language and in Russian, a significant place is occupied by proverbs in which domestic animals are mentioned (which is quite natural, since man has coexisted with them for thousands of years).
Among domestic animals in both languages, the most frequently mentioned are the horse, dog, bull and birds (which is probably due to the common historical development of all mankind).
Speaking about the semantic meaning, among the common features of both languages, one should note the predominance of proverbs with a positive assessment and a noticeably smaller role of negative characteristics (in Russian and Buryat languages).
Among the differences, we note the following:
not all animal images carry the same emotional load in the proverbs and sayings of the languages \u200b\u200bin question. So, if the wolf and the bear are mentioned among the "negative leaders" in both languages, then the negative image of "pig" and "sheep" is more typical for Buryat proverbs and sayings, and "crow" and "rooster" - for Russians.
Common positive images in both languages \u200b\u200bare horse and dog.
As a result of the research carried out as a whole, it can be noted that the approach we have chosen for the comparative analysis of Buryat and Russian proverbs and sayings received its justification and confirmation of the expediency of its further use. Our hypothesis was fully confirmed.
List of references
- Anikin V.I. Russian oral folklore. - M .: Higher school, 2001. - 724s.
- Anichkov I.E. Idioms of idioms and idioms of idioms // Problems of phraseology. Research and materials / Edited by A.M. Babkin. - M.; L., 1964. - 317s.
- Bardakhanova S.S. Small genres of Buryat folklore.- Ulan-Ude: Bur.kn.izd-vo, 1982. - 206s.
- Budaev Ts.B. Onhon үge onshoty. - Ulan-Ude: Bur.kn.izd-vo, 1988. - 192 p.
- Gympilova S.D. Proverbs in the system of genres of Buryat folklore. - Ulan-Ude: Publishing house of drill. Scientific Center SB RAS, 2005. - 143p.
- Dal V.I. On the way // Proverbs of the Russian people. M .: Khud.l-ra, 1989, - T.1.- 439s.
- Permyakov G.L. From sayings to fairy tales. (Notes on General Cliché Theory). - M .: Nauka, 1970 .-- 240p.
Number of proverbs with zoonyms found
Number of proverbs with full match
Number of proverbs with partial match
Number of proverbs with no match
Russian proverbs
2300
(33%)
(41%)
Buryat proverbs
1150
Appendix 2
Examples of proverbs and sayings for classification in terms of coincidence in the Buryat and Russian languages
Fully matching | Having insignificant differences |
1.Hulganada үkhel - miisgeide naadan \u003d Death for the mouse is fun for the cat. 2. Shono sadhalan, honin bγten \u003d The wolves are fed and the sheep are safe. 3. Shonohoo ayha haa, oh garaltag \u003dy \u003d to be afraid of wolves - do not go to the forest. 4. Shono sadhalan, honin beten \u003d The wolves are fed and the sheep are safe 5. Bүderdeggүy morin baidaggy \u003d A horse on four legs and then stumbles 6. Khusadag nohoyho bү ai, khusadaggy nohoyhoo ai \u003d Do not be afraid of a deceitful dog, be afraid of a silent one. 7. Hiree hiregei nyude tonshohogyi - A raven will not peck out a raven's eyes 8. Mүrgedeg үherte Burkhan eber үgөөgүy \u003d God does not give horns to a thirsty cow. 9. Zaghan tolgoihoo γzhedag \u003d The fish rots from the head. ten. . Shonohoo ayha haa, oh garaltag \u003dy \u003d To be afraid of wolves - do not walk in the forest. 11. Belegei morinoi sүde haradaggy \u003d They do not look a gift horse in the mouth. | 1. Sagaan hүreg honiye negel hara honin gutaana (One black sheep spoils the whole flock) \u003d The black sheep spoils the whole flock. 2. Hүgshen shono mehede orohogyi (You can't fool the old wolf) \u003d You can't fool the old sparrow on the chaff 3. Zuun үhertei baynhaar, zuun nүhertey yabahan deere (Better to have a hundred friends than a hundred cows) \u003d Do not have a hundred rubles, but have a hundred friends. 4. Shandaga buudaad, shaazgay tuba (I hit a hare, but I hit a magpie) Hitting a crow - hit a cow. 5. Ajal үgygөөr, alganashye barihagysh (You can't catch a perch without labor) \u003d You can't take a fish out of a pond without difficulty. 6. An alaagүy aad, arһyen bү khubaa (Without killing the beast, do not share the skin) \u003d Do not share the skin of an unkilled bear. 7. Batagana narin kholoitoyshe haa, khoron hushuutai (The mosquito has a thin voice, but the proboscis is upright) \u003d A small bird, but a sharp claw. 8. Altan khairsag soo һuuһan zhergemelһee ayaaraa niideһen borbiloo zoltoy (A free sparrow is happier than a nightingale in a golden cage) \u003d A nightingale does not need a golden cage, but a green branch. 9. Һorthog mori hүүderhee үgedeg (The fearful horse is afraid of his shadow) \u003d The frightened crow is afraid of the bush. |
Different from each other |
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1. Gol naked nohoin duun ondoo, ail ailai hγγryn ondoo (In different valleys, dogs bark in different ways, in different uluses and speak differently) \u003d As a city, so burrows; that the village, the custom. 2. Shono honin khoor bololsoho (Live like a wolf with a sheep) \u003d Live like a cat and a dog 3. Bataganaae baabgay bolgoho (Make a bear out of a fly) - Make an elephant out of a fly 4. Hγnei garaar mogoi baryulha (Catching a snake with someone else's hands) \u003d Using someone else's hands to rake in the heat 5. Tehyn eberey tengeride xγreter, temeenei hүүlei gazarta xγreter hγleehe (Wait until the horns of the goat grow to the palate and the camel's tail to the ground) \u003d wait for the weather from the sea 6. Gakhayhaa halyuu bulgan tγrehegγy (Beavers and sables will not be born from a pig) \u003d Oranges will not be born from an aspen 7.3araha edihe duratayl haa, zaal haa uhanda oroho (To eat a fish, you have to climb into the water) - If you like to ride, love to carry sledges. 8. Gakhayһaa khalyu bulgan terehegүy, tenegһee sesen үge garakhagүy (An otter and a sable will not be born from a pig, you will not hear clever words from a fool). - A pig will not give birth to a beaver, and an owl will not hatch an eagle. 9. Khoni үdhekhel һem - khoryo barihan hashartai. I would start raising sheep, but building a sheepfold is exhausting. - I want to eat a pie, but I don't want to go underground. 10. Temeen gehede, yamaan gehe, yamaan gehede, temeen gehe. He is told about a camel, and he is about a goat, he is told about a goat, and he is about a camel. - I'm talking about boots, and he is about pies.11. Elbeerge haitai bulgan elehegүy, ab negete hүnүүd ilagdahagүy. Sable furs are indestructible, friendly people are invincible. - Friendship of peoples increases their strength. 12. Kholyn ongosohoo oyryn buha deere (A close bull is better than a distant boat) \u003d Better a tit in the hand than a crane in the sky. 13. Gazar duulag, gakhai shagnag "(" The earth hears, the pig listens "\u003d" And the walls have ears ") 14. Temeen gonogoroo medehegүy (The camel does not know that his neck is crooked) \u003d He sees a speck in someone else's eye. |
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