Search

The early or proto-history of the Khazars is still far from being thoroughly investigated, in regard to the world wide popularity of the Khazar studies. There are still many vague points to be discovered, despite the great attempts especially for the last hundred years of modern Khazar studies. We may differentiate between the terms Khazar and Khazarian , the former referring to the ethnie in the core of the process making Khazaria, and thus to the proto stage, and the latter to the well-known imperial formation in Eastern Europe. The scattered but rich sources of Khazarian history are not, on the other hand, very helpful in Khazar history. The debates on the meaning of the ethnonym Khazar are also a part of the proto-history. We are bound, for the early parts of the history, with the eastern, i.e., Chinese and Turkic sources. Previously the Chinese sources were effectively used in that regard, and with the publication of the readings of the two Uyghur inscriptions Tes and Terkhin from the 750s some fifty years ago opened a new chapter for the early history of the Khazars and the etymology of their name. This paper suggests a new frame for the early history of the Khazars in Asia and Europe and slightly revises the etymology of what we may call the French school, supposing that the Khazars came from South Siberia to the Caucasus in the wave of the Suvar union, after being defeated by the Uyghurs during an internal strife likely instigated by the Türks and their overlords Juan-juans. [ABSTRACT FROM AUTHOR]

Copyright of Bulletin of Ablai Khan KazUIRandWL: Series 'Philological sciences' is the property of Kazakh Ablai Khan University of International Relations & World Languages and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article ponders upon ethnic proverbs containing the ethnonyms Ormianin 'Armenian', Grek 'Greek' and Zyd 'Jew', which constitute a peculiar collection of paremics determined by the former sociocultural context. The research material was collected using the NKJP and Google search engine. The paper aims at analysing the collected paremic items as carriers of ethnostereotypes, and to interpret them as textual realizations of the collective memory genre. I employ linguistic-cultural methods and the linguistics of memory in the analysis and description of the material, which allows the studied proverbs to be framed as a genre of memory participating in the transmission of images of the past. The study also takes into account the pragmatic functions of proverbs in contemporary identity discourse and the reinterpretation of meanings contained in the paremic items in question. [ABSTRACT FROM AUTHOR]

The purpose of the research is to determine the relationship between the concepts of “ethnos” and “language” in the peripheral zone of ethnic self-determination where some part of the society considers itself a separate ethnic group, but this belief is not supported by its linguistic separateness. The material is the data on the ethnic situation in a number of countries around the world which is obtained either from social surveys or based on ethnographic descriptions of the relationship between linguistic and ethnic self-identification in different countries. The study applies the method of correlation analysis to establish the relationship between linguistic and ethnic self-determination. The work also uses the method of sociolinguistic interpretation and the method of sociolinguistic reinterpretation which is based on the analysis of secondary material, that has already entered in scientific circulation, for sociolinguistic purposes. The basis for identification processes is the linguistic identification of an ethnic nation, on the basis of which ethnographic, ethnic and ethnopolitical national unity is formed. As a result the study highlighted four situations which are based on the correction of ethnic identification according to language identity. Firstly, a situation of ethnic transition, when a person, who defines himself as belonging to a nation “by blood”, according to his linguistic identity moves to another national group. Secondly, a situation of subethnic transition, when an ethnic subgroup designates itself as part of a nation, that uses the regional dialect or dialect of a given nation. Thirdly, the situation of ethno-political identity, when the nationality is determined by the political factor such as citizenship while preserving the language of the ethnic nation living in another, base state. Finally, multiethnic political identification, which is a type of ethnopolitical identity, when several ethnic nations, which are speakers of different languages, are united into one political nation. This interpretation of the “ethnos – language” relationship allows us to adjust the parameters of sociolinguistic and social stratification of society.

oday, a certain circle of Crimean Tatars and not only offer the society the idea of renaming the people to “Kyrym” using the expressions “Kyrymly”, “Kyrym khalky” arising from this name. Such a challenge was followed by the reaction of the academic part of scientists involved in transliteration, translation of ancient documents, manuscripts, according to which the evolution of the indigenous people of Crimea, its language, culture and statehood is recreated. Their counter-concept is the preservation of the lexeme “kyrymtatar”. The article is devoted to the issue of displaying the self-name of the Crimean Tatars in his musical and song creativity, as a carrier of the historical memory of the people. For this, the songs were analyzed and the results described. In a historical retrospective, it was determined what ethnonym the Crimean Tatar people identified themselves with. When studying texts, attention was focused on such words as “kyrym”, “kyrymly”, “tatar”, as well as their semantic meaning in a particular context. The songs that passed through the analysis were not selected by genre. The work included historical, comic, lyrical, dance and others. Variants of previously studied songs were also obligatorily viewed.

The relevance of the research is determined by the insufficient study of the forms of aggression in the context of culture, as well as insufficient description of the extralinguistic prerequisites of aggression correlated with the subject area of culture, and intra-linguistic means and methods of cultural reference of aggression. The aim of the study is to identify the linguistic and cultural foundations of expressing aggression in the Russian language and to describe the means of its verbalization through the prism of the binary category “Own/ Other”, which is the basis of ethnic conflicts. To achieve this aim, the method of definitional, semantic, linguistic-cultural analysis, descriptive method was used. A sociolinguistic experiment was conducted. Methods of continuous sampling from lexicographic sources and of quantitative calculations of the responses received by the participants of the experiment were applied. The research material included: 1) a corpus of more than 50 lexical and phraseological units of the Russian language taken from dictionaries, which verbalize aggressive attitude towards “foreign” culture and “foreign” ethnos; 2) a range of ethnopholisms obtained in the sociolinguistic experiment among high school students in Astrakhan. It was determined that aggression in the Russian language has a culturological explanation: it is conditioned by identifying the ethnos according to the principle of “own - other”. The linguistic and cultural basis of aggressive semantics is the semantics of “alienness”, which is expressed by demonstrating an obviously negative attitude to “alien”, which is the object of an aggressive action. A special group of lexical means - linguistic and cultural markers of aggression - includes units, negatively characterizing representatives/artifacts of a “foreign” culture. Linguistic and cultural markers of aggression are ethnopholisms. Aggressive nominations of ethnic groups historically residing both far abroad and in the Russian multicultural region are equally relevant in the linguistic consciousness of young people. From extralinguistic positions, the consolidation and activation of hostile lexico-phraseological means in the language are conditioned by the intercultural historical contacts of nations which are currently being reflected in the journalistic discourse, in Internet communication. The perspective of the research is seen in the use of its results for developing the concept of overcoming speech aggression in the educational space, where the factor of hostility has hindered the education of a tolerant personality.

Goals. The article attempts an ethnogenetic analysis of the Tuvan clan Mongush and the Kyrgyz clan Mungush, seeks to delineate some features of their intra-clan patronymy, and provides an insight into the clan name etymology with the aid of folk etymologies. Materials. The study focuses on publications dealing with the topic, analyzes field data collected by the authors during dialect and comprehensive research expeditions. Results. The analysis concludes the issue had stirred interest of many researchers of Central Asia and Siberia since the nineteenth century, and remains as relevant to date. Tuvans who identify themselves as Mongush tend to perceive themselves not only as members of the large clan but also as representatives of some certain intra-clan group — one of the eight patronymies recorded in the Tuvan language, just like the Kyrgyz Mungush who have two large branches — zhagalmai tamga and kosh tamga — each to comprise six intra-clan clusters. The Mongush ~ Mungush ethnogenesis is based on Turkic population pool. The Mongush are distributed not only in Tuva but also beyond its borders, namely: those are the Mungush from Osh Region of Kyrgyzstan, the Fergana Valley of Uzbekistan, and the Xinjiang Uygur Autonomous Region of China. However, the academic opinions about kin relations between the Tuvan Mongush and those of Fergana Kara-Kirghizes/Osh Kyrgyzes require further historical and folklore insights.

The study analyses the characteristics of syllables in personal names of the Setswana (Tswana) language (Sotho subgroup of the Bantu languages, Southern Africa). The authors focus on 1,001 most frequent names extracted from a dataset of 1,093,265 names using Wordsmith Tools. Of all the studied names, 55.5% are male, while 40.2% are female and 4.3% — unisex names. Most Setswana names have three syllables followed by those with four syllables (more than 70% of the studied personal names are either three or four syllable names), five syllable names are the third most common, while six syllable names are rare in Setswana. The study reveals that in female names, the first and penultimate (perceptually most prominent) syllables statistically more often end in front vowels, while in male names, in the same positions, back vowels are more frequent. At the same time, the last phoneme in most female names is a back vowel, while most of male names end in front vowels. Female names also more often terminate in syllabic constants compared to male names. All this suggests that in Setswana, there are distinct patterns for male and female names, which means that Setswana speakers are phonologically aware of the relations between the gender of a person and the phonological form of his or her name. These patterns found in Setswana are compared to what is known about the syllable structure of personal names in English and French. The results demonstrate that the phonological patterns in Setswana personal names may display sound symbolism.

The image of a Lithuanian is one of the least studied in Belarusian literature. Presumably, the author who created the earliest variants of this ethnotype in the 20th century is Maxim Garetsky, whose story The Lithuanian Farm (1915) is the object of this imagological study. The article highlights the qualities assigned by the author to the Lithuanian characters, compared with the qualities (including imagems) of other ethnic images, relevant for the artistic space of the work – German, Russian, Jewish. The nature of the detected delegated metaimages is examined. The question is raised whether the Lithuanian ethnotype created by Garetsky has become the imagotype of Belarusian literature.

Copyright of Stratum Plus Journal is the property of P.P. Stratum plus and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Introduction. In recent decades, Tuvans have shown an increasing interest in their clan/tribal histories contained in state archival documents or memoirs of their ancestors preserved in family files. Goals. The article seeks to explore features of names adopted by Tuvan clan/tribal (subethnic) groups. To facilitate this, the paper shall systematize clan/tribal names in the Tuvan language, investigate clan/tribal identities from ancient times, identify habitats of Tuvan subethnic groups as of the early 20th century, explore peculiarities of subethnic structures, and single out communities closely related to Tuvan ones to be found beyond Tuva’s borders. Materials. The work analyzes Tuvan ethnonyms from publications on the topic of research and field data collected during dialectological and comprehensive research expeditions. Results. Tuvan self-identity is closely associated with subethnic (clan/tribal) origin. The Tuvan language contains names for a total of over forty tribal associations, the latter be further divided into intra-tribal units (clans). Another important self-identity factor is the administrative/territorial one established in the mid-18th century by the Manchu (Qing) Dynasty of China. Our analysis shows the Tuvan ethnogenesis was based mainly on Turkic-speaking components, however, one can still trace Mongolic, Samoyed, Ket, and Tungus elements therein. Quite a number of clan/tribal names are distributed not only in the territory of Tuva, but also beyond its borders, which attests to common origins of many Turkic-speaking communities. A significant part of Tuvan ethnonyms remain virtually unexplored to date, therefore, those require deeper insights.

Introduction. The article examines the onym Megüren (Yak. Möŋürüön < Mögürüön) used as a name of several administrative units in the territory of Yakutia, mainly those included in Meginsky (Yak. Mäŋä) District. The available 17th-century written sources — i.e. earliest Russian-language documents on Yakuts — mention no such onym. And it was E. Pekarsky who already pointed out that the Yakut word mögürüön ‘round-thick’ could be a Mongolic borrowing and, in particular, tended to trace parallels in the Buryat language. Subsequent researchers paid no attention to both the word and the corresponding ethnonym. Goals. The paper aims to analyze origins of the word the ethnic name stems from. Materials and methods. In the absence of early historical accounts, the work explores linguistic sources to investigate phonetic appearances of the Yakut onym in question and comparable data in other languages, primarily Mongolic ones. The latter include not only vocabularies but also materials dealing with personal onomastics. Some folklore elements also prove instrumental in settling the issue. Conclusions. The analysis of phonetic properties inherent to the Yakut ethnonym möŋürüön — in comparison with different forms of the word in Buryat dialects — makes it possible to conclude that it penetrated the Yakut discourse precisely from a language essentially close to western Buryat dialects characterized by the use of /ö/ in the first syllable (/ü/ in standard Buryat) and vowel labialization in non-first syllables. Other features outline the upper chronological limit of the word’s arrival in Yakut to the late 17th century since the observed properties are as follows: /g/ > /ŋ/ assimilation; presence of a long vowel in -VgV- complex, and the intervocalic /g/ from the Mongolic /k/ not yet transformed into the Buryat /χ/.

The article aims to identify and interpret the onomastic material collected in the course of linguistic and general field research in the Tamyan-Katai and Argayash cantons of Bashkiria, carried out by the Academic Center of the People’s Commissariat of Education of the BASSR together with the Academy of Sciences of the USSR in 1920s–1930s. The source materials were the documents, reports, and texts collected from the population during the expeditions of 1928–1929, now stored in the Scientific Archives of the Ural Federal Research Center of the Russian Academy of Sciences. These sources were found to include much data on the onomastics of the Bashkir language: personal names and surnames, collective and individual nicknames, geographical names, ethnic names of clans and tribes, tribal divisions and ethnic groups living on the territory of the republic. This also includes the names of mythical characters, placenames, and cosmic objects registered both is documents (reports, route sheets, lists of informants, indexes of tribal names and attributes of Bashkir clans, etc.) and first-person records from informants (regarding the history of the clan, village, family, customs, beliefs, fairy tales, legends, etc.) These documents are of great value, since they contain archaic material relating not only to onomastics, but also to the views and beliefs of the Bashkirs. A good example would be the mention of names and nicknames of the Bashkir healer-spirits (baksy), which evidences that the forest Bashkirs still retained relics of shamanism at the beginning of the 20th century.

The image of a Lithuanian is one of the least studied in Belarusian literature. Presumably, the author who created the earliest variants of this ethnotype in the 20th century is Maxim Garetsky, whose story The Lithuanian Farm (1915) is the object of this imagological study. The article highlights the qualities assigned by the author to the Lithuanian characters, compared with the qualities (including imagems) of other ethnic images, relevant for the artistic space of the work - German, Russian, Jewish. The nature of the detected delegated metaimages is examined. The question is raised whether the Lithuanian ethnotype created by Garetsky has become the imagotype of Belarusian literature. [ABSTRACT FROM AUTHOR]

When researching Slavic tribal names, we may come across several tribes with two names based on one and the same root. This concerns, inter alia, also ethnonym Slav/Slavon. The names with the suffix -jane/-ěne, from Proto-Slavic *-ēn-, coexist with the other names, which are mostly autodenomination, and patronymic ones, however, they are not always derived from the latter names and they cannot mostly refer to a place. The assumption of analogies to Moravian-type ethnonyms, which were the most common in medieval times, is not fully justified, since the age of the records suggests that the records with the suffix *-ēnare as old or in several cases even older than those without it (e.g. *Tuchorěne, known as early as the 10th century, is recorded as *Tuchori only in the second half of the 11th century). In the light of this fact, the suffix *-ēn- must be reinterpreted. [ABSTRACT FROM AUTHOR]

Among the Balkan nations, in particular the Bulgarian, Romanian, and Serbian, it is only the Bulgarian nation that the Italians have a stereotypical image of, quite often carrying a negative connotation. There are no specific reasons for such a pejorative attitude, but the ethnonym ‘bulgaro’ forms several stable collocations or is used for the formation of words with a negative semantics. In general, the toponyms and anthroponyms containing the stem bulgaro are devoid of connotation; there are no stable collocations in the Italian language that express prejudice against Serbs or Romanians. [ABSTRACT FROM AUTHOR]

Copyright of Lexikos is the property of Bureau of the Woordeboek van die Afrikaanse Taal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper aims to present ethnonyms in Khanty with the most widespread dialectal distribution and to compare their origin. The four ethnonyms represent different types of naming and reflect not only the relationship of the Khanties to the designated peoples and groups but also the relationship to their physical (geographical) and social space. In the absence of a comprehensive typological classification of ethnonyms in general, the paper also to attempt to set up (tentative) typological features of the ethnonyms. [ABSTRACT FROM AUTHOR]

Der Beitrag Inklusivität und Translation befasst sich mit dem aktuellen Phänomen des inklusiven Sprachgebrauchs, welcher derzeit nicht nur unter Linguisten und Translatologen intensiv diskutiert wird. Das Phänomen wird in zahlreichen Zeitungsartikeln, Fernsehsendungen oder Blogs thematisiert. Der Artikel identifiziert neue Sprachtrends, vor allem den nicht-binären Ansatz zur Reflexion des Geschlechts; aber ebenso Veränderungen in der Konzeptualisierung der Nationalität, der Altersbezeichnung und der körperlichen Verfassung des Einzelnen. Konkrete Beispiele aus der ungarischen, deutschen und englischen Sprache zeigen die Wirkung inklusiver Mechanismen im Verhältnis zwischen verschiedenen Kulturen. Ziel des Artikels ist es, die Konsequenzen der neuen Regelungen für den Sprachgebrauch zu beschreiben. Auch werden die Schwierigkeiten einer politisch korrekten interkulturellen Kommunikation aufgezeigt, die mit der fortschreitenden Evolution der Sprache, den Unterschieden in kulturellen Normen und Wertorientierungen, sowie der grammatikalischen Gestaltung und Semantik von Spracheinheiten und ihren assoziativen Verknüpfungen verbunden sind. Aus translatologischer Sicht ist beachtenswert, dass Inklusivität stark sprachenabhängig ist, da beispielsweise nicht alle Sprachen das grammatische Genus kennen. Da sich sprachliche Inklusivität vor allem im gendergerechten Sprachgebrauch manifestieren sollte, sind Sprachen ohne grammatisches Genus wie z. B. Finnisch oder Ungarisch von dieser Diskussion nicht betroffen. Der Artikel geht auch darauf ein, welche Probleme grammatische Genuslosigkeit bei Übersetzungen/Verdolmetschungen bereiten kann. Ein weiteres Problemfeld bilden Ethnonyme. Auch dies ist sprachenpaarabhängig. Deutlich wird dies bei der Bezeichnung Sinti und Roma, die im deutschen Sprachgebiet allgemein verbreitet ist als politisch korrekte Variante der ehemaligen, pejorativ konnotierten Variante Zigeuner. Translatologisch kann dies zu sprachlichen und interkulturellen Problemfällen führen. Die Erforschung des Themas Inklusivität für den Bereich der Translatologie liefert den Übersetzern und Dolmetschern wichtige Informationen, um Übersetzungsstrategien für die inklusive interkulturelle Kommunikation zu entwickeln und trägt so zu einer korrekten, effektiven und qualitativ hochwertigen Übersetzung/Verdolmetschung bei.

The article examines the functioning of ethnonyms and ethnocultural stereotypes in the texts of the Yakut epic tales. It describes hitherto understudied ethnic groups’ nominations, the contexts and internal logic of its use in folklore narration with the involvement of published and archival sources. The main attention is paid to the tropeic function of ethnonyms, that is their inclusion in the various attributive expressions correlated with certain objects of the epic world. The author shows that three largest ethnic groups — Yakuts, Tunguses and Russians — are at the center of the “ethnogeography” of the Yakut epic. Comparisons with foreigners is characteristic of peripheral (culturally alien) loci of the epic world, and in the character system the concepts associated with them are emphasized in the images of the character’s opponents. Consideration of the attributes of the “others” distinguished by the tradition suggests the importance of economic and cultural features in the formation of their stereotypes.

Introduction. This article under takes a study of the clan name Shoshoolog (Šošōlog) in the context of ethnogenesis and ethnic history of the Mongolic and Turkic peoples of Inner Asia and Siberia. New historical and ethnographical data, including the evidence of ethnonymics as a part of the ethnic history of the Mongolic and Turkic peoples of the region will contribute to the knowledge of the migration and settlement history of the Shoshoolog people. The study aims at examining the etymology of the term šošōloγ, the area where it wasspread and theways of itsspread. Data and methods. The authors have taken into account written documents, ethnographical and folklore sources that contained references to the ethnonym in question. The written sources of the period between the seventeenth and nineteenth centuries, mainly in Russian, such as Cossacks’ otpiski (reports), and, more recent, travel and census reports, contain various forms of the ethnonym, often incorrectly spelled but still of interest as evidence pointing at the settlement areas of the ethnic group, as well as a source for linguistic speculation. The ethnographical sources include references to the ethnic group in question based on the legends and sagas shedding light on the people’s origin and settlement patterns both in the Baikal area and in Mongolia. The folklore texts written down by N. N. Poppe, S. P. Baldaev, etc. Include the stories of the Shoshoolog as a Buryat clan with a strong Shamanic background, as well as various forms of the ethnonym. Granted the available knowledge of the historical patterns in the language evolution, the orthographical forms of the ethnonym contained in different records were used as the data for further phonetical reconstructions and localizations of the ethnonym’s phonetic shape in terms of chronological and geographical dimensions. This data, alongside other material on the ethnonymics and onomastics of Mongolic and Turkic peoples, contributes to the linguistic part of the database in the field. Conclusions. A comparative analysis of ethnonymic evidence contained in a variety of sources examined resulted in phonetic reconstructions of the ethnonym under study to finally shed new light on its etymology, as well as to project further developments of its phonetic shape.

Ethno-linguistic identification of Romanian speakers in the south of Odessa region is an essential issue. Their ethno-linguistic self-identification is characterized in that most Romanian speakers who lived this area has accepted the ethnonym “Moldovan”. The researching tasks of our study, which is based on the discussions with the interviewed romanophones who live in the south of Bessarabia: - the criteria of Moldovan self-identification compared with Romanian one and vice versa; - what the national language means to Romanians (Moldovans) under independent Ukraine in terms of (a) ethnicity, (b) language function; - how Romanians (Moldovans) from the south of Odessa region understand such terms as “ethnic identity” and “citizenship”; how they identify themselves and how it affects on their linguistic identification; - functional distribution of the languages of romanophones, who speak two or more languages, according to the areas of life or specific situations; the factors which make speaker to switch between languages or use them in alternative ways. The main components of individuation during the process of self-determination of ethnic and language identity are ignorance of historical truth and manipulating ethnic and language awareness of romanophones.

Manchu is the name of a people that has an important place in world history. While the list of etymologies of the name already encompasses several dozen proposals, none is widely accepted. The most promising etymology from a linguistic perspective can be characterized as the "riverside hypothesis". It states that the name is that of the lower Amur that was later used for peoples living along that river. This paper takes a fresh look at this hypothesis, discussing previous approaches, rejecting earlier arguments against it, and evaluating the plausibility of the hypothesis by establishing a detailed semantic model and a list of sound laws. It concludes that, despite minor phonological issues, the hypothesis is very likely the correct one. [ABSTRACT FROM AUTHOR]

The paper discusses the issue of the Albanian ethnonym in the Middle Ages, starting from the fact that today they use the ethnonym Shqipetar for themselves and that other peoples know them as Albanians. It first points out the possibility that the former name was in use among the Albanians already in the 14th century, and then discusses the use of the ethnonym Albanians in the historical sources from the 11th to the 14th century. Since it originated from the geographical term Arbanum and was conditioned by it, the question arises оf how the ancestors of the Albanians were called before they came to Arbanum. Finally, the paper suggests a possible connection between them and the Vlach groups in the south of the Balkan Peninsula.

Copyright of Journal of Dil Araştırmaları is the property of Journal of Dil Arastirmalari and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of History / Habaršy Tarihi Seriâsy is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

. Introduction. The article examines the ethnonym of the largest Buryat tribe — Khori. The absence of universally accepted etymology thereof in Buryat ethnography significantly complicates ethnogenetic studies dealing with earliest ethnic history. Goals. The work seeks to reveal linguistic, historical, and cultural etymology-related properties of the term ‘Khori’ in Buryat ethnonymic discourse. Materials and Methods. The article analyzes texts of Khori Buryat shamanic invocations, data from Mongolian written sources, and petroglyphs from the northern shore of Lake Baikal. The materials have been studied using the methods of historical comparative, historical contrastivecomparative, cultural semantic and linguistic analyses, reference data being similar facts from cultures of Turko-Mongols inhabiting Central Asia and Southern Siberia. Results. The image of the Mother Deer described in shamanic texts of Khori clans settled in the mouth of the Selenga River can be traced to the Scytho-Siberian canonical tradition of depicting animals on stone slabs that accompany burial mounds containing Caucasoid remains in the mountainous regions of Western and Northwestern Mongolia, similar to Pazyryk mounds of the Altai and Uyuk mounds of Northern Tuva. Historical, cultural and linguistic ethnic indicators allow for the possibility the ethnonym ‘Khori’ may derive from the word ‘khor’ used to denote the Sun and its symbol — Deer — among the Bronze and Early Iron Age nomadic Iranian-speaking tribes of Central Asia and Southern Siberia. A comparative insight into common traditions of worshipping the Swan — maternal totem bird of the Khori Buryats, Western Mongols, and Teleuts — makes it possible to determine ethnic and cultural ties between ethnic ancestors of the Khori and Turkic tribes with the Swan cult through the ethnic union referred to as ‘Toumat’ and geographically connected with the Sayan-Altai. The research shows that the origins of the ethnonym ‘Khori’ is closely related to the history and culture of Central Asian nomads — representatives of the stone grave culture characterized by the solar cult and that of the Mother Deer.

Introduction. Kazakhs are a Turkic people dominant in present-day Republic of Kazakhstan. The former also reside in adjacent territories of China, Russia, Uzbekistan, Mongolia, and Turkey. Ancient written sources employed quite a number of ethnonyms — including the endonym қазақ (Qazaq) — to denote the ethnos. And the issue of etymology is still debatable. According to the main version, the word қазақ stands for a ‘free, unrestricted, independent person’. Goals. The paper seeks to examine spelling variants of the ethnonym in national languages of bordering countries — Mongolian, Chinese, and Russian. Results. The ethnonym has two spelling variants in Mongolian, namely: хасаг and казак. The former is the traditional spelling adopted by Mongols since ancient times. In Mongolian, the first syllable ка- (ka-) turns into ха- (kha-), which thus gave rise to the mentioned form. The second spelling variant was borrowed in the mid-to-late 20th century from Russian, and is a neologism. The Chinese hasake is as transformed as other ethnonyms, e.g., монгол (Mongol) — menggu, русский (Russian) — eluosi, ойрат (Oirat) — weilate, elute. Russians tended to call Kazakhs ‘Kirghiz-Kaisaks’, or ‘Kirghizes’ till the early 20th century. The latter ethnonym was replaced by қазақ (Qazaq), and further the spelling казах (Kazakh) was officially accepted.

The paper discusses the peculiarities of explicating the dichotomy "in-group – out-group" in the languages and folklore of the Eastern, Western and Southern Slavs. The authors conclude that the traditional attitudes to foreigners as out-group members can be considered in the context of the opposition "human – non-human" as a special case of the "in-group – out-group" polarity, which permeates all levels of being from etiological legends to everyday routines. All Slavic languages demonstrate the most universal motives that characterize the "non-human" image of an out-group member. First of all, these are beliefs about their bestial or animal-like nature, close connection with the devil, lack of speech, and violation of ethical norms.

The purpose of the paper is to give an overview of phraseological means incorporating ethnic allusions in the framework of the Spanish world model as a whole and in professional activities in particular. The author proceeds from the premise that professional education of participants in international processes should attach critical importance to the awareness of the nation’s associative thinking, especially related to ethnic stereotypes, for ensuring successful interethnic relationships. The Spanish perception of their own, alongside others’, national character is exemplified by numerous ethnically coloured phraseological units. Special attention is paid to ethnically orientated idioms referring to various professional activities. The author also considers historically based motivation of ethnic allusions in the Spanish phraseology, semantic and evaluative features of the phraseological units in question.The following conclusions are made:– ethnically related allusions in the Spanish phraseological world model are distinguished by specific images and stereotypes which are determined by historical and cultural experience of native speakers;– in terms of structural modes, phraseological units with ethnonyms follow the universal patterns of set phrases ranging from word combinations to complete sentences;– evaluative connotations of such units do not always provide reliable testimony of the actual ethnic stereotypes; many ethnically coloured images in Spanish idioms look paradoxical rather than demonstrate the Spaniards’ true vision of a nation rooted in the objective background.

Introduction. Mari people formed in the IX–XI centuries AD and settled due to historical circumstances mostly within the Volga-Kama region. For many centuries it had two ethnonyms: Cheremis and Mari. In the first quarter of the XX century the representatives of the Mari people selected one ethnonym in favor of another one, which was authentic and complimentary; it turned out to be a very complex historical fact. Materials and methods. The use of a systematic analysis of the sources of the studied period, an attempt to restore events in chronological dynamics, studying the events of the Mari ethnic history in the context of all-Russian history allows us to formulate the most objective answers to the research problems. Results and discussion. One of the earliest precursors to the solution of the ethnonymic alternative was “Marla Calendar” yearbook, the first publication to receive official recognition, where the self-name of the people took its rightful place on the cover of the printed edition. The turning point in using of the ethnonym was the First All-Russian Congress of the Mari People in July 1917. The materials of the Congress, both in the original language and in translation into Russian, do not contain a single use of the term Cheremis. February Regional Congress of Mari (1918) made a historic decision to abandon the existing name Cheremis people and replace it with the self-name of the people, Mari. Conclusion. The historical process of legitimization of the ethnonym Mari developed according to a certain pattern: “the position of a broad ethno-social base → a small number of the intelligentsia capable of formulating ideas → the agenda and resolutions of the national movement → legal acts, official record keeping, the language of science …”.

In academic and unspecialized literature related to the ethnogenesis and ethnic history of the Buryats, the two ethnonyms Bayïrqu ~ Bayarqu, known in the Old Turkic period, and Barγu ~ Barqu, first recorded in the early 13th century, have been commonly regarded as corresponding forms, phonetically or, at least, semantically. This position fit well into the ideas about the ethnic continuity in the history of the population of the Baikal region at different stages. Once hypothetically suggested, this point of view established itself in historiography. But although accepted by many authors, this position has never been subjected to verification or philological criticism. The article aims to reconsider and dispel this misconception. The authors give philological evidence to prove that treating the ethnonyms Bayïrqu ~ Bayarqu and Barγu ~ Barqu as phonetic forms of one word at different historical stages is completely ungrounded. Specifically, the study shows that there are no phonetic rules, known at least for Altaic languages, to argue the transformation of forms Bayïrqu and Bayarqu, attested in written sources of the 8th–10th centuries, to Barγu known since the 13th century. The authors also consider different versions of the etymology of each of these ethnonyms, based on the materials of the Turkic and Mongolic languages. The name Bayïrqu ~ Bayarqu must be derived from the stem bay+u- ~ bay+ï- ‘to be or become rich’ and is likely a verbal noun with the meaning ‘enrich (Acc.)’. Contrary, the ethnonym barγu is attested among Mongolic peoples and displays parallels in the ethnonymy of the Turkic peoples in the forms of Barγï, Barqï. It can be either a Turkic borrowing or an original Mongolic formation, in both cases representing a verbal noun from the stem bar-.

Copyright of Journal of Dil Araştırmaları is the property of Journal of Dil Arastirmalari and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Aims and objectives: This paper reconstructs past multilingualism (1900–1930s) among the nomadic people of the Lower Yenisei in northern Siberia, with particular attention to the language ideologies behind it; it is validated by parallels from small-scale communities worldwide. Approach: An ethnographic approach is taken, which interprets sociolinguistic data in view of emic categorizations. Data and analysis: The reconstruction is based on: (a) 1926 census data; (b) ethnographic reports from the 1920s to 1960s; (c) narratives from the 1940s; (d) retrospective sociolinguistic interviews; and (e) ethnonyms of local languages. (a), (b) provide a background for the interpretation of the linguistic data from (c)–(e). Findings: The connection of local social categories/groups to languages was unstable both synchronically and diachronically. Linguistic repertoires described the authenticity of the speech communities better than the command of individual languages. The linguistic indexing of identity was relational and depended on social networks more than on ancestry/kinship. These ideologies together with constant migrations shaped the sociolinguistic profile of the area and facilitated language shifts. Originality: Besides providing a detailed sociolinguistic description for an underresearched part of the world, this paper uses a novel methodology for reconstructing multilingualism of the past. Implications: The described mechanisms of language shift within communities that are multilingual in related languages contribute to theories of language diversification and spread at least in the north, but possibly also in a broader perspective. The methodology can be applied to other cases of past multilingualism. [ABSTRACT FROM AUTHOR]

The Sinti are a minority of the Gypsy population in Hungary, but their cultural, linguistic and social characteristics make them a well-identifiable group among other Romani-speaking Gypsy groups, different from the majority. In the first part of this paper, we present the sources dealing with the Sinti from a scientifichistorical perspective, mainly from a linguistic point of view, from the 16th century to the present day, describing the different names of the Sinti and the historical and etymological dilemmas related to them. Then, drawing on our fieldwork data, we analyse the external and internal ethnonyms, surnames and related strategies that are important tools for the social and linguistic (self-)identification of the Hungarian Sinti. [ABSTRACT FROM AUTHOR]

In this paper I reflect on whether ethnonyms and demonyms can appropriately be considered proper names at all from the semantic perspective, and if so, on what basis. I believe the answer is yes, perhaps unsurprisingly, but there are troublesome conceptual tensions to overcome in the relation between logic and linguistics. Nevertheless an understanding of the difficulties can be constructive, and in this case it lead to a proposal for a terminological innovation that has useful consequences. [ABSTRACT FROM AUTHOR]

Copyright of Journal of History / Habaršy Tarihi Seriâsy is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of European Journal of Humanities & Social Sciences is the property of Premier Publishing s.r.o. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the modern world, which is characterised by migration processes, ethnic and cultural mixing, the interest of representatives of various fields of knowledge to the category of ethnicity, ethnic processes, their historical, cultural, philosophical and linguistic component is growing. In this regard, the work is devoted to studying the dynamics of representations of ethnicity in different types of discursive practices and identifying the specifics of conceptualisation of ethnicity in English-speaking society in the context of ideological, socioeconomic and socio-cultural transformations of the second half of the 20th - early 21st century. The relevance of the study is due to the inclusion of the dynamics of language development and change in such areas of modern linguistics as ethnolinguistics, linguocultural studies and discourse analysis, as well as growing interest in the evolution of language, lexical structure of English and changes in the English world picture with the development of ethnic culture, the synthesis of language modifications in the context of global sociocultural transformations. The following methods were used in the work: definition analysis; comparative analysis; quantitative analysis; analysis-discourse; hypothetical-deductive method; generalisation; systematisation. The research methods used in the article made it possible to substantiate the principles of material selection for studying the dynamics of ethnic representations in English dictionaries; to reveal the concepts of ethnic stereotype and ethnonym-nickname as ways of stereotyping; to characterise the concept of political correctness as relevant for the study of linguistic construction of ethnicity. The dynamics of the representation of ethnicity in the lexicographic discourse on the material of British dictionaries of two times cross-sections (mid-20th century and modern latest edition) in the context of socio-cultural transformations were analysed. The practical value of the work is that the obtained results contribute to a fuller understanding of the English-language picture of the world, deepen scientific ideas about the interaction of ideology, language, culture. [ABSTRACT FROM AUTHOR]

Copyright of Zbornik Radova Vizantološkog Instituta is the property of Institute for Byzantine Studies of the Serbian Academy of Sciences & Arts and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studii şi Cercetări de Onomastică şi Lexicologie is the property of University of Craiova, Faculty of Letters and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)