Phraseological units expressing gender stereotypes in the Azerbaijani language

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Phraseological units expressing gender stereotypes in the Azerbaijani language

Aliyeva Kamala PhD, Lecturer Ganja State University

Summary

The article examines phraseological units expressing gender stereotypes in the Azerbaijani language. A semantic analysis of phraseological units included in the concept of the family and denoting gender stereotypes is carried out. When grouping the term kinship component gender phraseologisms, it was found that the bulk of these phraseological units were formed with the aim of expressing the severity of intra-family problems.

Methods and methodology of the article. Scientific works, articles on the topic were used in the research work. Phraseological units expressing gender stereotypes in the Azerbaijani language were analyzed on the basis of concrete examples.

The main scientific novelty of the study is that for the first time the lexical semantic features of phraseological units reflecting gender relations in the Azerbaijani language were investigated.

It can be concluded that the phraseological units contained in the phraseological system of the Azerbaijani language and showing gender relations fully reflect the gender stereotypes molded in the ethno-psychology of the Azerbaijani people. It has been established that some phraseological units deviate from the expression of gender relations over time, while others retain the initial semantics.

The translation of ethnographic lacunae into another language is quite complicated, or rather, impossible at all without additional explanations.

In particular, the specificity of gender relations was considered as a factor generating phraseological lacunity. It can be concluded that the translation of ethnographic lacunae into another language is quite difficult, more precisely, usually impossible without additional explanation. The cognitive analysis of the component composition of phraseological units reflecting gender relations in the Azerbaijani language shows that the load of meaning and additional shades of meaning reflected by terms and metaphors are directly related to the stereotypes of society, the accumulated informative “memory”.

Key words: Azerbaijani language, phraseological system, gender relations, gender stereotypes, the concept of “family”.

Алієва Камала. Фразеології, що виражують гендерні стереотипи в азербайджанській мові

Анотація. Основна мета у статті дослідження фразеологізмів, що виражають ґендерні стереотипи в азербайджанській мові. Проводиться семантичний аналіз фразеологізмів, що входять до концепту сім'ї та позначають гендерні стереотипи. При угрупованні термінородственно- компонентних гендерних фразеологізмів було встановлено, що основна маса цих фразеологізмів була утворена з метою гостроти внутрішньосімейних проблем. фразеологізм ґендерний стереотип азербайджанська мова

Методи та методологія статті. У дослідницькій роботі використовувалися метод когнітивного аналізу, були проаналізовані на конкретних прикладах наукові праці, статті фразеологічних одиниць, що виражають гендерні стереотипи в азербайджанській мові.

Основна наукова новизна дослідження полягає в тому, що вперше було досліджено лексико-семантичні особливості фразеологізмів, що відображають стосунки статей в азербайджанській мові.

Висновки. Зазначається, що фразеологічні одиниці, що містяться у фразеологічній системі азербайджанської мови та відбивають гендерні відносини, повною мірою відображають гендерні стереотипи, що сформувалися в етнопсихології азербайджанського народу. Встановлено, що одні фразеологізми згодом відхиляються від вираження родових відносин, інші зберігають вихідну семантику.

Переклад етнографічних лакун іншою мовою досить складний, вірніше, взагалі неможливий без додаткових пояснень.

Зокрема, специфіка тендерних відносин розглядалася як фактор, що породжує фразеологічну лаконічність. Можна зробити висновок, що переклад етнографічних лакун іншою мовою досить складний, точніше, зазвичай неможливий без додаткових пояснень. Когнітивний аналіз компонентного складу фразеологізмів, що відображають гендерні відносини в азербайджанській мові, показує, що смислове навантаження та додаткові смислові відтінки, що відображаються термінами та метафорами, безпосередньо пов'язані зі стереотипами суспільства, накопиченої інформативною пам'яттю.

Ключові слова: азербайджанська мова, фразеологічна система, ґендерні відносини, ґендерні стереотипи, поняття «родина».

Introduction (statement of issue)

The article examines phraseological units expressing gender stereotypes in theAzerbaijani language. A semantic analysis of phraseological units included in the concept of the family and denoting gender stereotypes is carried out. When grouping the term kinship component gender phraseologisms, it was found that the bulk of these phraseological units were formed with the aim of expressing the severity of intra-family problems.

Methods and methodology of the article. Scientific works, articles on the topic were used in the research work. Phraseological units expressing gender stereotypes in the Azerbaijani language were analyzed on the basis of concrete examples.

The main scientific novelty of the study is that for the first time the lexical semantic features of phraseological units reflecting gender relations in the Azerbaijani language were investigated.

Review of works on the topic

It is known that there are quite different approaches to stereotypical concepts, including gender stereotypes. So, according to E.Arsonson, “thinking with stereotypes means creating an identical characteristic of any individual in a social group and not taking into account real differences between members of that group” [1, 307]. L.Kim makes a more accurate characterization, noting that “traditionally, a stereotype means a scheme, a cliche that makes it possible to perceive and evaluate any kind of information obtained. This scheme performs the function of generalizing a certain event, object or concept, and with its help a person automatically, thoughtlessly, evaluates or moves to action” [2].

Namely, the female and male typifications, which are subconsciously formed on the basis of gender stereotypes of that society, directly acquire their metaphorical or adequate verbal realization in the phraseological system. For example, Ogul odur atdan dugub atlana, Ogul odur hor ozaba qatlana, Qiz yuku, duz yuku, Ogul dugmon goporidir, Qizini doymoyon dizini doyor, Qizini ozbagina qoysan, ya zurnagiya gedor, ya da halvagiya and etc.

Apparently, the formed stereotypes refer to the image of a woman-mother with many positive signs, as well as they acquire features such as weakness, recessiveness, subordination to power and so on. On the other hand, the male image along with strength is characterized by such characteristics as dominance, superiority-priority position.

Formed archetypes “make possible schematic generalizations of the images of femininity, masculinity”Gender stereotypes conditioned by the social categories masculinities and feminities find their confirmation in the social roles and behavior of a person within society, depending on gender [3, 120-139]. Namely, on the basis of existing stereotypes, the sharp barrier between the femininity of the female image, the masculinization of the Male Image, its juxtaposition, is also reflected in the image comparisons in the phraseological system. Kigiuzlu arvaddan, arvaduzlu kigidon hozor//dlhozor, arvad uzlu kigidon, kigi uzlu arvaddan [4, 344]. Apparently, since the behavior that contradicts stereotypes about female and male images is condemned by society, phraseologisms have also appeared, which logically express a similar meaning.

According toY.P.ilyin,gender stereotypes mean “psychophysiological characteristics that distinguish men from women in the mass consciousness”, including “independence, courage, rudeness, activity, logic” inherent in men, “dependence, shyness, cowardice, dreaminess, spontaneity, emotionality” inherent in women, etc. he points out that the features are intended above [5]. For example, In Azerbaijani arvadagiz kigi, arvadagiz olmaq, arvadagizliq еЬтэк [4, 95] phraseological units are undoubtedly used to expose the vanity, gossip of a person of the male gender. In other words, here directly refers to the inconsistency of the characteristic features of a stereotyped image, that is, such characteristics as conversationalism, a tendency to gossip, extreme emotionality inherent in a woman, with a male image. Let us pay attention to the positions of elaboration of those phraseological units, arvadagiz kigi-henpecked man: Onda yens min gukur bizim arvada... Gorsssn bu hansi arvadagiz kiginin arvadidir? (S. Rustem) [6, 235]. Biz kigilsr mentalitetimizs xas olan ciddi kigi modeli ils arvadagiz kigi modeli arasinda gixilmaz vsziyystds qaldiq [7]. As it can be seen, the characterization of an image outside the male image, formed on the basis of gender stereotypes in the Azerbaijani ethnomentality, is carried out here. In the examples presented, the characteristics of the opposite gender are addressed in order to reveal the characteristic of “a man without a mouth, a man behaving like a woman, who cannot be the master of his words.”

Arvadagizliq elsmsk - we also follow the phraseological combination of the verb within the framework of the analogous meaning load: Bels soz-sohbstlsr Temirin gox da beynins batmirdi.... "Araga pis deysn gorum heg xeyir tapmasin, - arvadagizliq elsdi, qargidi ” [8]. Ozunu Musayevs qshrsman gostsrmsys galiganlara, msnim arxamca arvadagizliq edsnlsri gozsl bilirsm [9].

As it can be seen, the meaning of phraseology such as “to commit adultery” or “to be adulterous”, as in the example we will follow, also includes meanings such as “cursing, laughing in the face and talking behind the back”, which are incompatible with the image of a man in our national mentality.

Let's take a look at the processing positions of the phraseological combination of arvadagiz olmaq:

Allah, yordu msni dedi-qodular,

Arvadagiz oldu kigilsr goxu.

Hsr yerds, hsr yanda tsls qurdular,

Hsr yerdsn, hsr yandan kssdilsr arxi.

Onun hsr dediyi sozu ils razilagmaga borclu deyilssn. Ns qsdsr nszakstli gorunmsys galigsan da, bu daha gox arvadagiz oldugunu gostsrscsk.

In this context we can note the phraseological units such as “arvad sohbati”, “arvad sohbati elamak” [4, 95].

Rusiya kimi bir olksnin baggisi deyirss ki, arzunuzu ursyinizds qoyacam vs tez sagalacam, onda digsrlsrindsn ns gozlsysssn. Bu bilirsiz nsys oxgayir, arvad sohbstins... [10], Mandan sana maslahat, he? qorxub elama, biri var balaca yalan, yani dedi-qodu, arvad sohbati, biri da var boyuk yalan, yani camaatin urayindan xabar veran yalan [11].

As can be clearly seen from the presented examples, the meaning of the phraseological unit “arvad sohbati - wife talk” covers a wide semantic spectrum such as “gossip, nonsense, meaningless talk, empty promise”.

It should be noted that among the expressions included in the phraseological system of the Azerbaijani language and included in the concept of “family” there are quite interesting phraseological units reflecting gender stereotypes inherent in our people, and in some cases with contrasting semantics. For example, among the phraseologisms characterizing the role of a woman and a man within the family Arvadi sri saxlar, pendiri - dsri [4, 95]. Bilirsiniz, qadin ssassn kigidsn asilidir Atalarin bir msssli var: pendiri dsri, arvadi sri saxlar, Ssmays ana omru boyu 70 il sursn Sovet hokumstins bir gun ds iglsmsyib. Omrunu ovladlarina, nsvslsrins, nsticslsrins hssr edib. Bels yerds deyiblsr "arvadi sri saxlar, pendiri dsri”.

It should be noted that in the Southern dialects of the Azerbaijani language, there are variants of the phraseological unit in the following forms- Arvadi sr saxlar, bostani bar vs ya Arvadi sr saxlar, bostani vsl [12,160].

The presence of certain contradictions of Gender stereotypes in itself inevitably led to the antonym of their respective semantics. The most obvious example of this kind of contrasting approach can be traced in statements characterizing the attitude of a woman to her mind, the level of female intelligence. For example, Agilli olan arvad sozuns baxmaz, Agli olan arvad sozuns baxmaz [12, 83] expression such as Arvadi olmayanin agli olamz, Arvad yox, agil yox [12, 44] is in complete semantic conflict with its phraseological units.

As you can see, along with objective assessment, an extreme masculine approach is also reflected here. This is primarily due to the stereotypical attitude towards female intelligence. In the ethnomental approach, women were also given features such as trickery, infidelity, which contributed to the appearance of the next group of phrases:

Bsylsrls arvadlara inanma, xar suya dayanma [10, 160], Arvaddan vsfa, zshsrdsn gsfa olmaz [10, 82],

Arvad yixan evi, fslsk ds yixa bilmsz,

Arvad yixan evdsn Allahin xsbsri yoxdur,

Arvad mali algaq qapidir, bir girsnds alnina dsysr, bir gixanda [13, 7],

Arvad tufani baglayanda Nuhun tufani yaddan gixar [7, 67]. However, it should be noted that there are a large number of phraseological units that highly value the role of a woman in the family and express our national gender stereotypes about this point:

Arvadsiz ev - susuz dsyirman [4, 95],

Arvadsiz ev - urvatsiz ev [7, 67],

Evi abadedsn arvaddir [7, 376],

Evi abad edsn arvad, yurdu gsn edsn dovlst [7, 376].

It should be noted that in phraseological units with a more neutral attitude, it is possible to trace the adequacy of the gender stereretip, that is, its objectivity. For example, Arvad var, ev yigar, arvad var, evyixar [4, 7], Arvad srini rszil ds edsr, vszir ds [4, 7].

Among the phraseological units included within the framework of the concept of “family”, there are no less phraseological units expressing gender stereotypes about the distribution between the role-functions of parents. Ati atasi ils tanidarlar, qatiri anasi ils [12], Ugaq atadan yox, anadan yetim qalar, Ana gizina tsxt versr, ata ogluna bsxt [7, 66].

As it can be seen, among the phraseological units reflecting gender relations in the phraseological system of the Azerbaijani language, there are many interesting linguistic facts reflecting the gender stereotypes of our people.

It should be noted that the expression of gender relations in phraseological units with ethnographic content increases the lacunity coefficient even more. Thus, both ethnographic data and gender stereotypes inherent in the people complicate the task of adequate explanation of these statements. Thus, the phraseological units included in this group do not act on the nature of gender differences, that is, the fact that a woman is a weak, graceful creature, and a man has a strong and dominant position. This group of phraseologisms reflects the peculiarities of the society, specifically the Turkic existence of the Azerbaijani people, Islamic values, and belonging to the multicultural environment of the Caucasus. Gender relations, reflected in phraseologisms with ethnographic content, directly reflect on the centuries-old cultural heritage, the basis of traditions, refer to the existing historical-social and historical-philological “vertical context”. This group of phraseologisms directly reveals the “frameworks” of the linguistic picture of the world inherent in the Azerbaijani people, allows us to define the basis and core ofthe “world picture”characteristic of our people. Because the family is the foundation of society, and gender relations establish a code of conduct, models of behavior that regulate that minisosium. Our analysis and research clearly reveals the correlation of the linguistic picture of the world inherent in the people - ethnographic lacunae - phraseological units with ethnographic content, reflecting gender relations. “Culture is not what a person receives ready-made from nature but his own creation” - the author of the idea R.Ladon rightly points out, “the linguistic picture of the world differs from the conceptual or cognitive models of the world”, and the linguistic picture of the world “actually embodies a verbal conceptualization of a person's knowledge of the world” [14, 34-35, 51] . Since mold concepts arising from traditions play an exceptional role in the formation of the linguistic picture of the world inherent in the Azerbaijani people, no doubt, phrases such as "Oglan evi alinca, qiz evi oluncd, "Oglan adami - sindirar badami, Qiz adami - sindirar adami” [11, 126], Qiz qapisi, §ah qapisi // Qiz qapisi, §ah qapisi, mini gdbr biri razi gedsr [15,74] would not be understandable to peoples of different cultures and, therefore, of different world models.

However, the models of behavior dictated by the traditions of the Azerbaijani people fully clarify the historical and social vertical context of these phraseological units: according to a well- known model of behavior, the girl's family representatives should not say “yes” to the messengers from the first time, and the boy's family representatives should be in a difficult situation a bit. Saying “yes” to a boy's family representatives from the first time could be regarded as “keeping a girl cheap” and not valuing a girl's family, even if such a “precious” and “heavy” image of the girl's family laid the foundation for certain family conflicts in the later stages. It is noteworthy that even the fact that young people had already agreed and made a decision to be together, it did not play a very important role here. Thus, the centuries-old model of behavior on the basis of the existing wedding customs ultimately led to the formation of ethnographic lacunae-status expressions in the language. Despite the fact that some customs become obsolete and life dictates more modern and more liberal living standards, these expressions continue to function in the modern Azerbaijani language.

It can be concluded that the phraseological units contained in the phraseological system of the Azerbaijani language and showing gender relations fully reflect the gender stereotypes molded in the ethno-psychology of the Azerbaijani people. It has been established that some phraseological units deviate from the expression of gender relations over time, while others retain the initial semantics.

The translation of ethnographic lacunae into another language is quite complicated, or rather, impossible at all without additional explanations.

In particular, the specificity of gender relations was considered as a factor generating phraseological lacunity. It can be concluded that the translation of ethnographic lacunae into another language is quite difficult, more precisely, usually impossible without additional explanation. The cognitive analysis of the component composition of phraseological units reflecting gender relations in the Azerbaijani language shows that the load of meaning and additional shades of meaning reflected by terms and metaphors are directly related to the stereotypes of society, the accumulated informative “memory”.

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