Учебное пособие 1351

Thus, the role of stylistically colored linguistic units in the implementation of the addressee's speech intention in political discourse is great. They can be figuratively compared to torches that shed light on a statement, while producing a certain pragmatic effect on the addressee. The versatility of the pragmatic aspect of colored linguistic units within the framework of political discourse requires further research. It seems appropriate to subject the named linguistic units to a communicative and pragmatic analysis in the genres of written speech of political discourse.

References

[1]Dejk G.A. van. Jazyk. Poznanie. Kommunikacija. — M.: Progress, 1989. — 308 s.

[2]Milоud M. R. Rol' zaimstvovanij v razvitii russkoj terminologii neftegazovoj promyshlennosti. Nauchnyj zhurnal «Mir russkogo slova» — 2020. — vyp. 04. — S. 27-32.

[3]Fuko M. Arheologija znanija / Per. s fr. —Kiev: Nika-centr. 1996. —241 s.

[4]Djik T. van. Discourse as Social Interaction: A Multidisciplinary Introduction. — L: Sage, 1997. Vol.1 — p. 1-5.

[5]Karasik V.I. Jazykovoj krug: lichnost', koncepty, diskurs. — M.: GNOZIS, 2004. —

477 s.

[6]Cruse A. Meaning in Language. An Introduction to Semantics and Pragmatics. Second edition [Text]/A. Cruse — Oxford: Oxford University Press, 2004. — 441 p.

[7]Immoune Y. Mise en crise de la rationalité étatique en Égypte : analyse du discours médiatique concernant les révoltes arabes. / Aleph, vol.2, № 4, 2015. — p. 13-26.

[8]Chudinov A.V. Diskursivnye harakteristiki politicheskoj kommunikacii // Politicheskaja lingvistika. 2012. №. 2 (40). S. 53—59.

[9]Tortunova I.A. K voprosu o zhanrovoj klassifikacii politicheskih PR-tekstov // Jazyk, soznanie, kommunikacija: Sb. statej. — M.: MAKS Press, 2006. Vyp. 32. — S.78-87.

[10]Bahtin M.M. K filosofii postupka// Raboty 1920-h gg. — Kiev.: Next, 1994. — S. 9-

69.

[11]Ghezaili N. Uchebnik v prepodavanii russkogo jazyka kak inostrannogo v Alzhirskom universitete: vchera, segodnja, zavtra / N. Ghezaili // Nauchnyj vestnik Voronezh. gos. arh. -stroit. un-ta. Sovremennye lingvisticheskie i metodiko-didakticheskie issledovanija. — 2018. vyp. 2 (38). — S. 103 - 115.

[12]Ghezaili N. Pragmaticheskij analiz zoomorfnogo koda kul'tury "medved'" v frazeologizmah i aforizmah na materiale russkogo jazyka / N. Ghezaili // Nauchnyj vestnik Voronezh. gos. arh. -stroit. un-ta. Sovremennye lingvisticheskie i metodiko-didakticheskie issledovanija. — 2020. vyp.2 (46). — S. 97 - 108.

Analyzed sources

[1*] Zasedanie s politologami v diskussionnom klube «Valdaja» (2008), URL: http://www.1tv.ru/ (vremja obrashhenija – 07.09.21).

[2*] Interv'ju telekanalu NBC (14/06/2021), URL: http://kremlin.ru/events/president/news/ (vremja obrashhenija – 01.10.21).

54

DOI 10.36622/MLMDR.2021.70.60.006

UDC 82.0(470)

PAREMIA OF DIFFERENT PEOPLES

OF THE WORLD AND THEIR GENDER SPECIFITY

N.A. Srebryanskaya

Voronezh State Pedagogical University

Doctor of Philological Science, Professor of the English Chair Natalia Anatolievna Srebryanskaya

e-mail: srebryan@mail.ru

Statement of the problem. The present research aims to investigate the authorship of paremia of different nations of the world from the point of view of gender. The gender aspect of the subject and the object of a peremian statement are determined. Data from this study come from the proverbs and sayings of the peoples of the world in English. For the study, the following methods were used: an inductive method, a semantic analysis method, an analysis of dictionary definitions, a method of comparing various national cultures, a quantity method, a method of correlation of language and social phenomena.

Results. Our research reveals different characteristics which may be the basis for the establishment of the gender of authorship of proverbs and sayings. Some characteristics of a paremian statement that include implicit and explicit gender markers of authorship are considered relevant for revealing the author's gender. Implicit markers imply the axiological characteristics of personality of men and women in proverbs, their comparisons with animals and tools of labor. The explicit markers imply recommendations and guidance how to behave with the opposite sex; references to ‘your wife’; mention of sexual joys received from a woman.

Conclusion. The findings of the research have indicated the following: there is a significant quantitative advantage of proverbs characterizing a woman compared to the characteristics of a man; In assessments of women and wives negative evaluation dominates; Comparisons for women are negative; Many statements about women are extremely coarse and cutting and contain abusive lexemes against women; Many proverbs "instruct" men, how to behave with a woman who is considered to be a source of danger for a man. These factors indicate that authors of most proverbs and sayings in the world are predominantly a man. Paremia as a kind of folklore is mainly a male genre.

Key words: paremia, proverbs and sayings, gender, axiological characteristics of proverbs, authorship of proverbs.

For citation: Srebryanskaya N.A. Paremia of different peoples of the world and their gender specifity / N.A. Srebryanskaya // Scientific Journal “Modern Linguistic and Methodical-and-didactic Researches”. – 2021. - № 4 (35). – P. 55-62.

Introduction.

Proverbs and sayings are the reflection of the soul and mentality of the people. They occupy a special place among the speech genres and genres of folklore. The research of proverbs can help reveal the dominant national and regional concepts, the specifics of paremia as an oral genre and much more. A lot of work has already been done in the studies of Russian paremia in the XIX century. V.I. Dal not only gathered proverbs and sayings of the Russian people, but also grouped according to their meaning [1 **]. These groups reflect the main concepts of the Russian people. These groups of proverbs show not only their national specificity, but also its versatility. Human values do not have borders, they are universal. We can hardly believe that somewhere there live people who are indifferent to the problems of family, friendship, their work, happiness, grief, the past and the future, etc. And we can hardly believe that paremia of this nation does not reflect those notions and problems. So, Chinese, Japanese, Indian, French and many other national proverbs raise the problems of children upbringing, labor, happiness,

________________________

© Srebryanskaya N.A., 2021

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health, wealth, truth, justice, love and many others. Thus, the problems raised in proverbs and sayings are universal. Differences can only be connected with working tools, food, clothing, utensils, animals, plants. For example, greed can be associated with different animals, but it is always condemned by all people.

Research methodology.

The purpose of this paper is to clarify the authorship of the proverbs of the world from the position of gender. As for the semantic features of national paremia, they are studied quite well; while gender aspects are hardly observed. They were considered as a rule in a cognitive aspect. Many of the studies are devoted to the problems of categorization and conceptualization of reality [1, 2, 3, 4], the other part of works is connected with the problems of linguo-culture [5, 6, 7]. At the same time, limited attention has been paid to examining gender specificity of proverbs and sayings. Thus it requires close attention and study from the standpoint of subject-object relations of statements, axiology, lingo-ecology. The genderology has emerged in recent decades and it opens up new prospects for consideration of proverbs and sayings. This article will consider the gender features of proverbs and sayings of the peoples of the world in the perspective of subject-object relations and the authorship of the paremia from the point of view of gender. This determines the relevance of this study.

The object of this research includes gender marked proverbs. The subject is their gender characteristics to clarify the gender of the author of the proverb. According to A.V. Kirilina: "The extra-linguistic status of the gender results in some peculiarities of his study. First, gender itself may be the object of research both in separate sciences and in the interdisciplinary paradigm. Secondly, individual science areas, in particular, in linguistics can be studied in the aspect of the gender. The object in this case is a linguistic category. The subject becomes a gender dimension of the corresponding entity" [8].

Many proverbs have a conspicuous gender marking. This article will broaden the knowledge of gender features of the subject and the object of sayings. It will determine the author of a proverb or saying from the point of view of the gender. It will determine the scientific novelty of this study.

The data for this study come from proverbs and sayings of the English speaking peoples of the world, presented in electronic dictionaries [1 *, 2 *, 3 *, 4 *]. For the study, the following methods were used: an inductive method, a semantic analysis method, a prototypical description method, an analysis of dictionary definitions, a method of comparing various national cultures, a quantity method, a method of correlation of language and social phenomena. The methodological basis of this research comes from the works devoted to the study of gender: I.E. Gerasimenko, E.I. Goroshko, A.A. Grigoryan, E.S. Gritsenko, A.B. Kirilina, M.A. Krongaus and others; works on phraseology and paremiology: D. O. Dobrovolsky, Yu. I. Levina, M. N. Levchenko, V.N. Telia and others.

The theoretical significance of this research reinforces the theory of gender peculiarities in speech. Its findings provide the opportunity of using the results of the research to further investigate the possibilities of establishing gender features of the authorship of anonymous texts. This article adds a new dimension to the questions of the national-cultural specifics of the units of the language, the problems of the interaction of the language and culture, the study of gender features of language and speech phenomena, studying folk texts in a gender aspect.

Research results.

Some types of folklore could belong only to the speech of men or only women. So, funeral crying is only a women genre; at all times, women in Europe and Russia were performers funeral cryings. And it was the presence of three highly artistic texts of crying in the "Word about the regiment of Igor" that helped establish that the author the "Words" was a woman [9, p.19]. The authors of the spell were also predominantly women. But as for the bayans, the songwriters and singers were men, which is also traced in the content and style of their texts.

56

Proverbs and sayings are part of the national folklore, many genres of which have very distinct gender labeling. Paremia containing gender markers will be called gender paremia in this article. Not all paremia have such markers. Robert Hopper and Curtis LeBaro noted that "Speakers gender social scenes remain elusive to scholars in part because spoken indexing of gender may pass the speakers' explicit notice. <...> Few features of language directly and exclusively index speakers’ gender social life largely by ‘indirect index’. <...> A speaker's gendered identities, not all gendering activity gets indexed explicitly in talk” [10, R.60]. However, genderology has long stated “inherently oppressive aspects for women of a male-constructed language system”. In communication “the do minance of the masculine places women in a subservient role or makes them invisible” [11, p.183].

Proverbs and sayings of each people may have a gender delamination if they reflect certain features of men and women, emphasize their difference in their attitude to specific problems and values in society. This allows to highlight gender paremia, under which we understand the explicit or implicit link of meaning in a proverb or saying to a man or a woman. In the center of the explicit reference there stand a lexeme, calling representatives of gender: "man", "woman", "baba", "husband", "wife", "mother-in-law", "son-in-law", etc.: Baba from the cart – the easier the mare’s work is, The woman will never be talked over, A smart wife like a beggar's bag. As for the implicit marker, it does not name a man or a woman, however, the gender content of the proverb does not leave doubts: The hair is long, and the mind is short, Gray in the beard, the demon in the edge, Seven axes are lying together, and two spindles apart, Humble is the ax, but the spindle is bunting.

Over time, culture is changing, so is the mentality of the people, but "the old proverb will not be broken." Fairy tales, riddles, proverbs and sayings since childhood form the mentality of a person and his value system and as a result the feeling of national affiliation. The study of gender paremia will help answer questions about the attitude towards a woman in society and its role in society; about the negative images of men and women in the eyes of the opposite sex; about the ideal of men and women, husband and wife; about the most valuable and the most condemned qualities in a man and a woman; about the relationship inside the family (husband, wife, mother-in-law, father-in-law, son-in-law etc.) and much more.

Set expressions in the language - phraseological units and proverbs - help to identify very strong national concepts, because long-term immutability of language units indicates certain stereotypes in the national consciousness.

The path of studying concepts through folklore, and in particular, paremia is very fruitful, because the latter are the "basic structures of consciousness." Their basicity is determined by several factors: 1. Paremic units verbalize not single objects, but entire classes; 2. They are close to colloquial speech, reflecting the peculiarities of national consciousness; 3. They are stable, and exist in centuries unchanged, which suggests that conceptual concepts are clearly mastered in the cognitive system of most representatives of the whole lingacultural community [2].

Speaking about the gender specificity of the folklore, we should differentiate the subject, the object and the notion of the statement, i.e. who is the author, who is the addressee and about whom the author is talking. The analysis of proverbs and sayings of different peoples from the standpoint of gender linguistics allows us to allocate such an important aspect of paremia as its authorship from the point of view of the gender.

The analyses of the proverbs and sayings of the Russian people are easy thanks to V.I. Dal, who grouped them into thematic clusters. In the compendium by V.I. Dal "Proverbs and sayings of the Russian people" there is a section "Woman - Baba", while there is no section "Male - Man" [1 **]. This suggests that men created many proverbs about a woman where they give her a certain, more often negative evaluation. At the same time, it can be assumed that

57

women did not create proverbs about men. And Russian women did not create proverbs at all. This fact indicates to the gender labeling of proverbs and sayings of the Russian people.

Not only paremia about men and women can answer the question about its authorship. Labor activity also indicates who created this genre. The overwhelming majority of proverbs and sayings mentions the work of a man, his tools:

Without preparing tackles, don't wait for sweets, Not fire glows the iron, but fur; The wedge is a carpenter’s comrade; Without a scythe you will not mow down hay, Without a dog you will not catch a hare; If a gun does not fire, the bird will not be killed; Poor tackles will not give you a rest; The sharper the ax is, the swifter the work goes; What is the master, so is the saw.

In the compendium by V.I. Dal there are 84 proverbs in the section "Craft - tool" and only six of them (7 %) characterize the work of women:

Without preparing the warp, do not sit down to weave, Without sourdough, bread is not kneaded, You can't bake bread out of flour alone; The fish soup is thin out of thin fish, the fish soup is thick out of fat fish; If you do not boil lye you will not wash shirts [1 **].

Such asymmetry in the mention of male and female activities suggests that the authors of proverbs were mainly men. If we recall that the leading position in society and in the family belonged to a man, we’ll come to the conclusion that generalization, categorization and statement of phenomena, indeed, were carried out by men.

Thus, the Russian-speaking paremia shows, firstly, a significant quantitative masculine advantage; secondly, gender asymmetry of the authorship of sayings.

Furthermore, not only quantitative, but also qualitative characteristics can be an indicator of authorship. Significant interest is caused by the axiological characteristics of men and women, husbands and wives, family members, reflected in proverbs and sayings. Through the axiological characteristics of men and women the author’s “face” of the statement appears. A person does not like to talk about himself in rude words, to give unpleasant sharp comparisons. This is primarily characteristic of women. It is known that the speech of women is soft, comparisons do not bear sharp, repulsive nature. As a result, very frank assessments of men and women can be criteria for establishing the authorship of a proverb.

To analyze an English-language data we used Internet resources. Keywords were introduced and the resulting lists of proverbs containing key lexemes and quantitative data were obtained. The total number of proverbs in each of the list is indicative to determine the authorship: Man - 1833, Woman - 227, Husband - 43, Wife - 117, Male - 5, Female - 4.

With the help of Internet resources, proverbs and sayings of many nations were analyzed. Analysis of the content of proverbs indicates that such speech genre as paremia is gendermarked. Moreover, the gender of their authors is manifested quite clearly. For convenience, a table was drawn up, reflecting the character traits of men and women. Signs of Plus and Minus mark axiological characteristics of statements. The fragment is presented in the Table:

The axiological characteristics of a proverb in many ways help install the author's gender affiliation. An analysis of proverbs indicates that in some cases the authorship of a statement is very transparent and leaves no doubt about the sexual agent of the speaker. One of criteria is the sharpness and merciless of statements:

A woman listens only to the advice of a fool (African Proverb), No woman can make a wise man out of a fool, but every woman can change a wise man into a fool (Argentine Proverb), If you are threatened by a man, sleep at night, if it is by a woman then stay awake (African Proverb).

The words of proverbs are coarse, a woman is unlikely to say about herself in such a way. This allows to conclude about male authors. In very rough judgments, there is often a comparison with the devil and hell. Taking into account the superstitiousness and fear of most women, as well as sharply negative references to women, we can assume the authorship of men in these proverbs:

Even the devil's grandmother was a nice girl when she was young (German Proverb), Where the woman goes the devil follows - where a woman passes, follows the devil, Woman was born three days earlier than the devil (Korean Proverb); A young woman is to an old man the horse that he rides to hell (Spanish Proverb), Obedience to a woman leads to hell (Arabian Proverb); Who has a bad wife, his hell begins on earth (Dutch Proverb).

Woman’ speech, her tongue and words have the most unpleasant comparisons that can only come to the mind of an offended man - with deadly weapons or predatory animals, with a sword, with a moray, with fangs of a poisonous snake, the sting of a wasp.

The fangs of the green snake and the sting of a wasp don't really make poison -- that is only to be found in a woman's heart (Chinese Proverb), Keeping a woman to her word is like trying to hold an eel by its tail (Spanish Proverb), The only sword that never rests is the tongue of a woman (Armenian Proverb).

In proverbs about a woman, parallelism or comparisons with death can be discovered, which, taking into account women's superstitions and a sharply negative assessment, also indicates male authors:

59

The wife is twice precious only when led into the house, and when taken out (Russian Proverb), The woman is cold water that kills you; deep water that you drown in (Nigerian Proverb).

Another criterion that helps to identify the author is the obbject to compare the woman with and its quality. "Male" statements include a sword, a fire that needs buckets of water to be poured, and other items that a man has. It is a man who can compare the tongue of a woman with a sword:

The only sword that never rests is the tongue of a woman (Armenian Proverb), A house without a woman is like a fire without a bucket (Bulgarian Proverb).

Many proverbs contain explicit markers of the author's gender affiliation. Some proverbs in fact are recommendations or instructions how to behave with a woman who is considered as a source of danger to a man:

Pick your wife in the kitchen (Japanese Proverb); Who is tired of happy days, let him take a wife (Dutch Proverb); He who believes his wife too much will regret it in the end (French Proverb); With tender words you have less luck with a woman than with jewels (Berber Proverb).

Attention should be paid to the grammatical side of proverbs. Many of the recommendations and instructions contain explicit address to a man expressed by a pronoun in 2 face or even word combinations “your wife”:

When a beautiful woman does not steal, she takes you (Burkinabe Proverb), In the presence of your neighbor don't praise your wife or his (Spanish Proverb), Neither reprove nor flatter your wife where people hear or see it (Dutch Proverb), Show me your wife and I will tell you what kind of a husband she has (Catalonian Proverb).

The study of Russian proverbs also revealed that "a negative attitude towards a woman has an international character, many proverbs dedicated to the woman are didactic in nature, their educational character is clearly traced in" [12, p.669]. Finally, a direct indication to gender of the author of a proverb may be expressed by an explicit assessment of intimate joys obtained from a woman:

The success of a man is through the soles of his feet, that of a woman is from her legs (African Proverb), Heaven on earth is to be found on horseback, reading books and between a woman's breasts (Arabian Proverb), A pregnant woman is not afraid if you threaten her with what you made her pregnant with (Bambara Proverb), Sleep with a woman and she will make sure you wake up (Basque Proverb), Better to kiss an ugly woman than to lick yourself (Burundi Proverb).

When analyzing proverbs, one can easily see a significant quantitative advantage of proverbs about women compared to those about men. The majority proverbs with a lexeme man speak about a person in general; this word has the meaning “a person”, which makes it difficult to establish an authorship of these proverbs:

A wise man never knows all, only fools know everything (African Proverb), Every man thinks his own thoughts are best (Afghan Proverb), Man sins, then blames it on the devil (Afghan Proverb).

60

Nevertheless, a very small number of proverbs about a man still contain a certain assessment, which makes it possible to say that their authors are women:

Happy is the woman whose husband does not speak to her (Indian Proverb), A good husband is healthy and absent (Japanese Proverb).

The number of proverbs in which contain axiological characteristics of a husband is incommensurably smaller than those with a woman's and wife’s assessment.

Even a very quick look at gender proverbs allows us to say that there are no proverbs with explicit markers of female authorship about men at all. It’s necessary to note the international unanimity in the assessment of women and men:

The man with one wife is the boss of all bachelors (Ugandan Proverb), When the Turk becomes richer he takes another wife (Bulgarian Proverb).

Conclusion.

Gender paremia analysis reveal the following characteristics that may be the basis for establishing the authorship of gender in proverbs and sayings. First of all, these are quantitative data about proverbs, the subject of which are a man or a woman. In addition, semantic characteristics are very important, which include implicit and explicit authorship markers, i.e. direct and indirect references to a man-author. Under implicit markers we mean 1) axiological characteristics of the qualities of a person and actions in proverbs; 2) the nature of comparisons in paremia - with weapons and man’s working tools, with predatory animals, with the devil, 3) evaluative colouring of comparisons towards a woman, 4) rudeness and sharpness of statements, the use of estimates like “a fool”, “foolish”. Under the explicit markers of the author's gender we mean the following: 1) the recommendatory and instructive character of proverbs regarding behavior with the opposite sex, 2) addresses in the form of the 2nd person your wife; 3) explicit assessment of sexual joys obtained from a woman.

Taking into account the listed criteria, it is possible to draw the following observations on the gender paremia of the peoples of the world: there is a significant quantitative advantage of proverbs characterizing a woman - 5.4 times. In evaluation of women and wife pejorative assessment dominates; comparisons of women are mainly negative. The proverbs mention subjects usually used by men. Many statements about women are extremely coarse and cutting and contain abusive lexemes against women. Many proverbs "instruct" men, how to behave with a woman who is considered to be a source of danger for a man. Often there are addresses to a man with the words you wife. There are proverbs containing an explicitly expressed meliorative assessment of sexual relations with a woman. All these factors undoubtedly indicate that the author of proverbs and sayings in all nations of the world is predominantly a man, and paremia as a kind of folklore is a male genre.

References

[1]Voloshina K. S. Frazeologizm kak sredstvo konceptualizacii ponyatiya "gender": na materiale anglijskogo i russkogo yazykov. Avtoref. … kand. filol. n. Special'nost' 10 02 19 – Teoriya yazyka Nal'chik 2010 – 26 s.

[2]Magirovskaya O.V. Kognitivnye osobennosti poslovic i zagadok kak edinic vtorichnoj nominacii / O.V.Magirovskaya // Filologiya i kul'tura: materialy 5 mezhdunarodnoj nauchnoj konferencii, 19-21 oktyabrya 2005 / Otv. red T.A.Fesenko - Tambov: Izd-vo TGU im. G.R.Derzhavina, 2005. – S.376-379.

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[3]Nikol'skaya V. A. Gendernye asimmetrii i stereotipy v anglijskoj frazeologii.

Avtoref. … kand. filol. n. Special'nost' 10.02.04 - germanskie yazyki. - Nizhnij Novgorod – 2005 – 28 s.

[4]SHushanyan N. S. Gendernyj stereotip v fol'klore kak otrazhenie mentaliteta naroda (na primere byliny) // Vestnik Adygejskogo gosudarstvennogo universiteta. – 2013. - №3 - URL: http://vestnik.adygnet.ru/files/2013.3/2739/shushanyan2013_3.pdf (vremya obrashcheniya 26.10.2021).

[5]Dashieva S. C-D. Frazeologicheskaya verbalizaciya gendera: lingvokul'turologicheskij aspekt: na materiale buryatskogo, mongol'skogo, russkogo i kitajskogo yazykov. Avtoref. … kand. filol. n. Special'nost' 10.02.22 - yazyki narodov zarubezhnyh stran Evropy, Azii, Afriki, aborigenov Ameriki i Avstralii. - Ulan-Ude, 2011 – 26 s.

[6]Samarina V. S. Gender vo frazeologii: kognitivno-lingvokul'turologicheskij aspekt.

Avtoref. … kand. filol. n. Special'nost' 10.02.19 - teoriya yazyka Stavropol' -2010 - 22 s.

[7]Hakimova G. SH. Gendernyj faktor v anglijskih paremiyah v sopostavlenii s russkimi. Avtoref. … kand. filol. n. Special'nosti 10.02.04 - germanskie yazyki, 10.02.20 - sravnitel'no-istoricheskoe, tipologicheskoe i sopostavitel'noe yazykoznanie – Ufa, 2003. – 28 s.

[8]Kirilina A.V. Gendernye issledovaniya v lingvistike i teorii kommunikacii – M.: ROSSPEN, 2004. – 252 s.

[9]Sumarukov G.V. Zataennoe imya: Tajnopis' v «Slove o polku Igoreve». – M.: Izd-vo MGU, 1997. – 48 s.

[10]Hopper, Robert, LeBaron, Curtis 'How Gender Creeps Into Talk', Research on Language & Social Interaction, 31:1, 59 – 74 Link to this article: DOI: 10.1207/s15327973rlsi3101_4 URL: http://dx.doi.org/10.1207/s15327973rlsi3101_4

[11]Furman N. The study of Women and Language: Comment on Vol.3, No 3 // Signs, Vol.4, No 1. Women, Science and Society (Autumn, 1978), p. 182-185.

[12]Toktarova T.ZH. Gendernye osobennosti fol'klornyh tekstov // Uspekhi sovremennogo estestvoznaniya. – 2014. – № 12-5. – S. 669-671; URL: https://natural-sciences.ru/ru/ article/view?id=34688 (vremya obrashcheniya: 22.09.2021).

Analysed sourses

[ 1*] English Proverbs and Sayings and their Russian Equivalents. - СПб.: КАРО, 2006. –

336 с.

[ 2*] The Oxford Dictionary of English Proverbs Compiled by William George Smith With Introduction and Index by Janet E. Heseltine, Oxford at the Clarendon Press, Oxford University Press. URL: https://archive.org/stream/in.ernet.dli.2015.227228/2015.227228.TheOxford_djvu.txt (время обращения 26.10.2021).

[ 3*] Around the World in Proverbs, URL: https://thecultureur.com/around-the-world- in-52-proverbs/ (время обращения 26.10.2021).

[ 4*] Proverbicals. The Library of proverbial wisdom. URL: https://proverbicals.com/

(время обращения 26.10.2021).

Dictionaries used

[ 1**] Dal' V.I. Poslovicy i pogovorki russkogo naroda. – M. : Pravda, 1987. – 655 s.

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DOI 10.36622/MLMDR.2021.47.88.007

UDC 81’42

FUNCTIONAL POTENTIAL OF FILM REVIEW AS EPITEXT: LINGUOPRAGMATIC, AXIOLOGICAL, LINGUOCULTURAL ASPECTS

L.A. Borbotko

Moscow City University Institute of Foreign Languages

PhD (Philology), Associate professor with Linguistics and Translation Studies department Liudmila A. Borbotko

e-mail: ludmilaborbotko@gmail.com

Problem Statement. The article regards specific features of film reviews being a relevant subject of research. Seen as an epitext a review serves as a cinema text constituent. The latter includes the film itself, trailers, posters, advertisements, critical comments. Such an approach proves of principal importance and novelty.

Results. Epitext is considered as a paratext constituent together with peritext and aims at commenting the main text meaning the film. It is the epitext that contributes to the cinema text designed functioning as a holistic system. Linguocultural potential of review is reflected in the latter belonging to certain culture, which determines the information presented in the form of cultural codes for the audience as representatives of the same cultural group to decode. The code that proves impossible to decode or triggers misunderstandings adds to inability to reach the pragmatic aim of a review which is not only to inform the reader about the film release but also to impact them, forming their opinion about the film. It is how the advertising and promotional functions are realized – the author tends to «lure» the audience, persuading to watch the film or, on the contrary, not to waste time on it.

Conclusion. The functions enlisted to be realized along with an attempt to prove the information presented is relevant call for the reviewer to be clear and scrupulous in selecting self-identification options. The author’s identity takes the form of evaluative structures. The latter reflecting and relying on the author’s cultural background contribute to the pragmatic potential of the review structuring the cultural context taking into account the audience’s cultural background. Moreover, the review designs and demonstrates the author’s view of the film plot in concordance with the value system communicated by the reviewer as an individual as well as social addresser. The latter function is also realized due to evaluation markers.

Key words: epitext, paratext, cinema texts, review, evaluation markers.

For citation: Borbotko L.A. Functional potential of film review as epitext: linguopragmatic, axiological, linguocultural aspects / L.A. Borbotko // Scientific Journal “Modern Linguistic and Methodical-and-didactic Researches”. – 2021. - № 4 (35). – P. 63-72.

Introduction.

Reviews regarded within the framework of today’s media discourse that contribute to realizing communicators’ social and cultural identities [1], seeks to study certain language material «produced (addresser’s position), understood (addressee’s position) and impacting the audience» [2, p. 88]. Media discourse participants involved in «audio and video formats of network and synergetic communication» [3, p. 55] encourage the emergence of new products of media reality, such as reviews.

The study seeks to analyze the features of film reviews seen as epitexts. Epitext is considered as a near-text element in the end of the text piece that together with peritext put at the beginning functions as a text frame [4]. As a consequence, two elements – peritext and epitext – combine to form paratext: an integral part of text, which is characterized by structural and semantic unity in relation to the main text as well as a communicative and pragmatic attitude [5]. It is actually peritext and epitext working together that contribute to the artistic work being understood.

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© Borbotko L.A., 2021

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