What is a family legend? Family legends as a way to study linguistic and cultural traditions

PHILOLOGY AND CULTURE. PHILOLOGY AND CULTURE. 2016. No. 4(46)

UDC 81 "27:398(470.56)

FAMILY LORD AS A REFLECTION OF THE IMAGE OF THE ERA

THE IMAGE OF THE EPOCH IN FAMILY STORIES

The image of the epoch as a description of people's lifestyle and activities, their environment and surroundings, characteristic features of their communication and behavior in certain regions of our country has received little attention. Passed from one generation to another, family legends are stories about family members and events connected with them. They are within the framework of language, culture and history, thus being of special interest for those who study the image of the epoch. Besides rich factual material, family legends contain information about the respondent"s background knowledge, which is manifested in his or her understanding and interpretation of the historical, cultural and national reality of the described events, transmitting the image of the epoch. The author points out the following characteristic features of the image of the epoch: material (geographical, historical, technical objects, and household items) and ideal objects (historical dates, traditions and their description, names, dates and facts about events known only to the narrator). All these can be found in family stories.

There exists a tradition of keeping records of individual family stories: Byzantine and Roman Chronicles, medieval chronicles, Russian genealogies, Polish and Western Ukrainian silva rerum. The purpose of our research is to study family legends of the people from Orenburg and the Orenburg region. We conclude that the respondents" interest in the history of their family tends to decline depending on age.

Keywords: legend, family stories, image of the epoch, features of the image of the epoch, verbal work.

The image of the era as a description of a number of established forms of life and activity of people, their habitat, the environment, characterizing the peculiarities of their communication and behavior in certain regions of our country, has not been studied enough. Family lore- stories about members of the same family and events related to them; beliefs and legends passed on from one generation of a family to another are within the framework of language, culture and history and are thus of particular interest for studying the image of the era. In addition to rich factual material, family legends contain information about the background knowledge of the respondent, which is manifested in the understanding and interpretation of the historical, cultural and national realities of the events described and conveying the image of the era. The author considers the signs that carry information about the image of the era to be material (geographical, historical and technical objects, household items) and ideal objects (dates of historical events and their descriptions, descriptions of traditions; names, dates and descriptions of events known only to the narrator) contained in family legends.

Despite the existence of a tradition of keeping records of the history of individual families, including Byzantine and Roman chronicles, medieval chronicles, Russian genealogies and generational paintings, Polish and Western Ukrainian silva rerum, the study, the purpose of which was to study the family traditions of residents of Orenburg and the Orenburg region, reveals a trend of declining interest among respondents to a story of sorts depending on age.

Key words: legend, family legends, image of the era, signs of the image of the era, speech work.

The image of an era is a multifaceted concept that has become widespread, but does not have an unambiguous interpretation. Most often this concept is found in art historical scientific discourse, where numerous works are devoted to the study of the image of a particular era historical person(for example, the image of the era of Ivan IV), or a period of time marked by outstanding events (the image of the revolutionary

era), or the image of the era presented in the works of artists (the image of the era in the poetry of A. A. Akhmatova).

An image in the broadest sense is a form of representation of something, the result of the reconstruction of an object in the human mind; a concept that is an integral part of philosophical, psychological, sociological and aesthetic discourses.

In philosophy, the image is one of the leading concepts of materialist dialectics, the form of existence of the material in the ideal, the form of a complex generalization of the subjective and objective. In the Middle Ages, in religious philosophy, the image of God acted as a projection of a certain essence that constituted man himself. In "The Tale of Bygone Years" ancient Russian chronicle XII century, the image is often used as a synonym for an inappropriate external appearance - “in the image of a bear” [The Tale of Bygone Years, p. 56].

The image is opposed to the thing, the image is objective in its content to the extent that it correctly reflects the thing, but the image of the object never exhausts the entire wealth of its properties and relationships: the original is richer than its copy. Also, the image is contrasted with the symbol: “... a symbol indicates that the image goes beyond its own limits, the presence of a certain meaning, inseparably fused with the image, but not identical to it [Berdyaev, p. 250]. Thus, the image is an expression of meaning [Averintsev, p. 155-161].

The image in epistemological discourse is directly related to semiotic-linguistic means of expression - from visual signs to conventional signs-symbols in modern science[New Philosophical Encyclopedia].

In psychology, a mental image is the result of the subject’s abstracting activity, a way of representing an object to the subject. In the sensory data of the image, external properties, connections, spatio-temporal relationships of objects are reproduced, which are determined by direct interaction with the subject [Galperin, p. 138].

Currently, work with large amounts of data is carried out computer equipment, And information Technology make you think about many concepts in a new way. Thus, in the description of information systems, an image is a reproduction of an object, any information about it or its description, similar in structure, but not identical to it; an image is an order, method, organization of data.

In sociology, the concept of lifestyle (lat. modus vivendi) is used as a firmly rooted form of a person’s existence in the world around him, manifested in his activities (labor, educational, social), in his interests and beliefs. modus vivendi - Latin expression, originally denoting a preliminary agreement between parties who agreed on the possibility of the existence of any adverse parties nearby. Often modus vivendi describes informal and temporary

agreements in political affairs; conditions and method of peaceful coexistence.

era in historical space always less than an era. An era is a long period of time marked by significant events. The ancient Greek epokhts meant a delay, a stop in the counting of time, a significant moment [Vasmer, vol. 4, p. 454].

In the modern understanding, an era is a period of time allocated according to one or another characteristic phenomenon or event. There are many phrases that have entered scientific discourse: the era of feudalism, the Peter the Great era, the era of great geographical discoveries, each of which is revealed in the minds of native speakers with a number of connotations.

The image of an era in our study is the reproduction in an oral or written story of a number of established forms of individual, group life and activity of people, their habitat and environment, characterizing the characteristics of their communication, behavior and way of thinking and thereby indicating a certain time period.

The image of the era is recorded in scientific and artistic texts and manifests itself in material and ideal objects. The description of material or ideal objects reflecting the image of the era is contained in the texts that a person creates. The study of the reflection of the image of an era becomes the result of a targeted study of an array of texts, in which it is important to record every insignificant, even accidental, mention of an object in the text. We include the following as material objects mentioned in texts that carry information about the image of the era:

Geographical objects(continents, countries, cities, streets, seas, rivers, mountains, etc.),

Historical objects (historical and cultural monuments),

Technical objects(equipment, transport, means of communication),

Household items (furniture, clothing, food);

to ideal:

Dates of historical events and their descriptions,

Description of traditions, customs, well-known holidays,

Names and characteristics historical figures,

Names, dates and descriptions of events known only to the narrator and significant only to him, but containing characteristic features era.

Any texts, regardless of the purpose of their creation, contain explicit and hidden indications of belonging to a particular era. Among the many texts, of particular interest is the study of family legends, which reflect, on the one hand, the image of the era, the history of the country, and on the other, everyday life and the unique shades of intra-family relationships.

We have set a goal to collect and study family legends of residents of the Orenburg region. The main difficulty associated with the study of family legends is their predominantly oral nature, that is, with the departure of representatives of the older generation, family traditions are forgotten. Therefore, we are trying to attract the attention of the younger generation to the problem of preserving family traditions, not only so that they record oral stories that “live” in families, but also think about preserving the memory of the clan and family values and heirlooms.

In the process of communicating with the target audience, we came to the conclusion that preserving family traditions, as well as systematizing family archives, is not a tradition that has become firmly established in the everyday life of the modern Russian family. Most often, families keep photographs, less often letters and postcards, souvenirs; With the development of technology, photographs are being replaced by video recordings, and all this needs to be systematized. But the main goal of searching and recording family legends and working with family archives is to awaken the interest of our contemporaries in family history, to arouse a desire to learn the life history of great-grandparents, to restore old or create new family traditions, to restore the connection between generations.

We consider each family legend as a speech work that is created in the process of a specific speech act and is part of discourse. A family legend is an integral unit of verbal communication, a speech segment characterized by intonation and semantic completeness.

Family legend belongs to the sphere of speech, since it:

Intended for a specific recipient (listener and reader);

Spoken (or written) at a specific point in time and for a specific purpose;

Correlates with a certain fragment of extra-linguistic reality;

Performs a certain communicative function - conveys a message about this situation;

It is appropriate in a given speech situation under given communication conditions [Moiseeva, p. 21].

Of interest is the study of family legends as part of the study speech activity as a process and a speech product as a result of this activity. The object of our research is the texts of family legends of the Orenburg region that we collected and recorded as verbal informative units with pragmatic and functional qualities.

Tradition in general is oral interesting story or instructive story, passed down from generation to generation. In philology, tradition is defined as one of the varieties folk art, a genre of folklore, an oral narrative containing information about real persons and events.

Etymologically, tradition is defined as the action of the verb transmit (betray) in the meaning of “bequeath, transfer to posterity by custom or law.” Tradition is a story, narration, memory of an event, passed down orally from ancestors to descendants; teachings, instructions, rules of life, passed on from one generation to another; belief, commandment, covenant [Dal].

A legend, often arising from an eyewitness account, is subject to free poetic interpretation when transmitted, and in this sense it can be compared with a legend [Big Encyclopedic Dictionary]. Researchers note one of the outdated meanings of the concept “tradition” - tradition, traditional establishment, order, rule.

Traditions related to the history of a country or people are closely intertwined with myths and folk epics, and are reflected in proverbs and sayings; individual sayings of legends become catchphrases, the awareness of the origin of which may gradually be lost by speakers of language and culture.

Legends are the most valuable sources of information for historians, philologists, and linguists. European scientists in the 19th century, following the German historian Johann Droysen, divided all the materials under study, that is, the whole variety of products of targeted human activity, on historical remains and historical legends [Droyzen, p. 113].

The tradition of recording and preserving the history of individual families goes back to the chronicles (Greek.

Xpovoç - "time") - historical descriptions events in chronological order, which appeared in the late Roman Empire and developed in Byzantium and Western Europe.

In the Roman Empire, yearly records of events were also called annals (Latin annus - “year”). In the annals, along with records related to the life of a city, region or country, the life path of individual historical figures was described in detail. For example, the biographical work of the Roman historian Eusebius of Caesarea (Greek Euosßtog o Katoapsiaç; 264-340) “The Life of Constantine” is known, which is a biography of Emperor Constantine I, the founder of the Byzantine Empire, with whom Eusebius of Caesarea was personally closely acquainted. The work of Tacitus (lat. Tacitus, 55-120) “The Life of Gnaeus Julius Agricola” is widely used as a source of historical and biographical information.

In addition, noble Roman families invited literate people to keep records of all family members. Plutarch, at the very beginning of his Comparative Lives, writes: “I happened to begin work on these biographies, fulfilling someone else’s request, but continue it - and, moreover, with great love- already for myself: looking at history, as if in a mirror, I try to change my own life for the better and arrange it according to the example of those whose virtues I talk about” [Plutarch].

Russian Soviet historian N.I. Radzig in his work “The Beginning of the Roman Chronicle” writes: “The Romans were very scrupulous about the good name of their family, and therefore it was already their custom early on to record the most important family incidents” [Radzig, p. thirty].

Keeping chronicles, chronicles, and compiling biographies continued everywhere in the Middle Ages. The French Augustinian monk Father Anselme (French Père Anselme, in the world Pierre Guibours) developed a scheme for transmitting information about kinship using a system of numbering generations and individuals - a generational list or pedigree. Unlike the genealogical tables known at that time, in which family ties were displayed graphically (using brackets, lines, horizontal or vertical placement), generational paintings contributed to the preservation of more detailed information about individual members of a particular family.

generations of paintings of the Lorraine house of Chatenois (German Haus Chätenois) and the Italian dynasty of the Duke of Savoy (Italian Duca di Savoia), later the “Palace of Glory” was published - a collection of genealogies of the great families of France and Europe.

IN Ancient Rus', Byzantium, Serbia, Bulgaria historical works, corresponding to Roman chronicles, were called chronicles and chronographs. The chronicle was a more or less detailed record of historical events by year. The recording of the events of each new year in chronicles usually begins with the words: “in the summer...” (that is, “in the year...”), hence the name - chronicle. In Rus', a tradition has developed of maintaining special office documents - genealogical books or genealogies, in which the Duma clerks entered generational records of noble families. Genealogical books were used to compile certificates in local disputes. They are valuable documents for genealogical research.

The first handwritten genealogical books appeared in the 40s of the 16th century. It is known that in 1555, by order of Ivan the Terrible, the “Sovereign Genealogist” was created. In 1682, the Chamber of Genealogical Affairs was formed, the main purpose of which was to create genealogical books of the entire nobility. On the basis of the “Sovereign’s Genealogist”, the “Velvet Book” was created in 1687; later, in 1787, Russian journalist and public figure N.I. Novikov published one of the lists of the “velvet book” entitled “Genealogical book of princes and nobles of Russia and those traveling abroad.”

In Poland and Western Ukraine in the XVI-XVIII centuries. silva rerum (Latin - forest of things, in figuratively- “a random set of heterogeneous objects”); a certain type of household book, household chronicle, which was kept and preserved by many generations of noble families. The books that have survived to this day contain records of current events, letters, political speeches, copies of legal documents, gossip, jokes and anecdotes, financial documents, grain prices, philosophical reflections, poetry, and genealogical tables. Among the Polish and Ukrainian gentry, silva rerum were considered as diaries or family memoirs, among other entries they included descriptions of events and family traditions; silva rerum were not intended for wide audience and, even more so, printing, but sometimes some books were lent to family friends, who were even allowed to add comments to the entries. Some of them had

more than a thousand pages, Z. Gloger (Zygmunt Gloger) quotes a book of 1764 pages, but the most common size is from 500 to 800 pages (^^er, 1896, p. 318).

Genealogical books and family diaries contain rich material for studying the connection between language and social conditions its existence, these sources have been actively studied and are currently being studied by historians, bibliographers, and philologists.

However, the stories of individual families - less famous, ordinary people - were practically not considered, so we set a goal, using questionnaires and surveys, to identify the current state and traditions of maintaining family business records, methods of maintaining family archives, as well as preserving various traditions in families of the Orenburg region.

We consider family legends as stories about members of one family and events that occurred in the recent or distant past and related to its members; family beliefs and legends kept in families and passed on from one generation of the family to another, both in oral transmission and recorded in writing [Ilyina, p. 69].

According to the definition of the image of an era proposed above, we will consider such facts as its characteristic features such as the mention of geographical, historical or technical objects; household items (material objects); mention of dates, description of historical events, traditions, customs, well-known holidays; mentioning the names of historical figures, names, dates and events known only to the narrator, but containing characteristic features of the era (ideal objects).

Considering a family legend from the standpoint of linguistic pragmatics, based on an analysis of the content of the family legend and its meaning, we can draw a conclusion about the author’s background knowledge and his mastery of mood forms, modal words and constructions, and deixis forms.

Also when analyzing collected materials We intend to record: the degree of preservation of the legend (the interviewee remembers the legend immediately or he needs to talk with other family members; names and dates are indicated relatively accurately and confidently); the legend is associated with members of a family or village, locality; use of outdated words and expressions when retelling; use of foreign words and expressions (possibly distorted) when retelling; the conditionality of the use of outdated or foreign words (they are the ones that

put the essence of the legend); repetition of one storyline in several legends.

Here are several family legends collected during a survey and questionnaire among residents of Orenburg and the Orenburg region, which contain vivid examples of reflecting the image of the era. The first legend (1) is recorded from the words of the respondent. Legends (2), (3), (4) were compiled by the respondents themselves; the handwritten texts of the legends are kept by the author of the article. The texts of family legends (1), (2), (3), (4) are published here for the first time.

(1) Dubrovkin Yuri, born in 1962, Orenburg region

“Comrad, bonjour, so va?”

My parents were friends with the Salnikov family when they were young. Nikolai Salnikov was a very insightful person; in the 1970s he worked in Guinea, and at that time traveling abroad was rare for us. Nikolai worked as a BelAZ driver during the construction of a large plant, which was carried out by the Soviet Union. Nikolai brought us many gifts from Guinea: for example, dry yeast (an amazing form of a familiar product for that time), an African mahogany mask, and coconuts. And there are many more stories about Guinea, about the indigenous people of the country and their culture. One story about the greeting ritual was often repeated by my father.

Guineans, meeting with Soviet workers, asked “Comrad, bonjour, so va?” ((distorted French - I.L.) Comrade, good afternoon, is everything okay?); after listening to the answer, they asked: “How is your father doing?”; Having again listened to the answer, they asked: “How is your mother doing?” and so on in order about all relatives. And every day there is a greeting ceremony and endless questions “How are you?” were repeated. Nikolai, after several days in Guinea, did not wait for the questions “How is your father doing?”, “How is your wife doing?” etc., and immediately after the Guinean’s first question, “Comrad, bonjour, so va?”, he said: “Everything is fine with me, and everything is fine with my father, and everything is fine with my mother, my wife and children, too, and everything is fine with my grandfather and grandmother, and with my aunt...” Nikolai told this with humor and everyone laughed.

In this legend, the image of the era is reflected quite clearly: firstly, the geographical object is mentioned - the Republic of Guinea; secondly, historical and technical objects - construction carried out by the Soviet Union, the BelAZ truck; thirdly, household items - gifts and the characteristics of one of them, causing surprise - dry yeast. The tradition of bringing gifts is also mentioned, and significant characteristic of the time described - trips abroad were rare. Specific dates are not mentioned, but the description of historical events suggests that the speech

is about the time period 1961-1977, when the Soviet Union provided the Republic of Guinea with economic and military assistance after its declaration of independence in 1958 [Great Soviet Encyclopedia, vol. 29, p. 79].

A significant place in the legend is occupied by the description of the tradition - the ceremony of welcoming the Guineans. The climax - the unexpected reaction of a foreigner to a local tradition - can be explained from the standpoint of theory intercultural communication as the unwillingness of the Soviet citizen to participate in intercultural dialogue.

In addition, in this legend we encounter a distorted phrase in French.

(2) Gerling Maria, born in 1997, Orenburg, student of the OGPU.

How my great-grandmother searched for her son

When my grandfather was little, his mother (my great-grandmother) Olga Fedorovna Shnarr worked as a doctor in Uzbekistan. There was a lot of work, and she had to stay in the hospital for days; she left her son Ivan (my grandfather) with a friend. And then one day she returned home, but her son and girlfriend were not there. A friend left her a note: “You may still have children, but I no longer have them. Vanyushka became like a son to me. Goodbye". My great-grandmother did not stop searching for her son for 3 years. Because of this, she even refused surgery, which subsequently affected her health. After some time, Olga Fedorovna went to a call in a distant village. As always, from the moment her son disappeared, she began asking everyone if a woman with a child had come to the village. She was told that she came and stayed to live here. Olga Fedorovna was shown the house where this woman lived. When Olga Fedorovna entered this house, my grandfather immediately recognized her and shouted “Mom!” My great-grandmother took her son, and she never met with her ex-girlfriend.

In this legend we find a mention of a geographical entity - the Republic of Uzbekistan and an implicit description of historical events: “grandmother worked as a doctor in Uzbekistan.” Comparing this fact with the age of the respondent, we can assume that Olga Fedorovna’s family was evacuated to Uzbekistan during the Great Patriotic War. Patriotic War. The mention of the fact “she left her son with a friend” indicates a solution to the problem of “who to leave the child with” that was widespread in Soviet times.

(3) Alina Altukhova, born in 1995, student at OSU.

Grandma's photo

My grandmother was born in August 1941. This was the beginning of the Great Patriotic War, when the country experienced terrible hardships. Hunger and poverty existed in almost every family. But no matter

life went on less, children were born, as in peacetime, people wanted to live as decently as possible.

My grandmother recalled that one day my parents decided to take a family photo. This photograph is kept in our family - she and her sister are standing against the backdrop of simple furniture, with white bows, in modest dresses, very thin. But the most surprising thing for us, grandchildren living in a different time, was that the sandals that grandmother and her sister were wearing in the photograph were borrowed from neighbors only for the time being to take the photo. After this, the shoes were returned. During the war years, decent shoes were a luxury and were only available to wealthier families.

Here we find an indirect mention of a technical object - a camera, a description of the tradition of taking “family photos”, a description of household items (furniture - simple, dresses - modest, sandals - borrowed from neighbors). The respondent mentions the date of birth of his grandmother and a historical event - the beginning of the Great Patriotic War. The legend describes the wartime: “people wanted to live as decently as possible” and a description of a specific case: in order to photograph children, shoes were “borrowed” from neighbors, which indicates the poverty of ordinary people during the war, the presence of “wealthy” families and mutual assistance neighbors.

(4) Didenko Dasha, born in 2002 Orenburg, student of an Orthodox gymnasium.

How my great-grandfather herded geese

My great-grandfather lived in the village of Tashla. As a boy he herded geese. In the morning he drove them to the pond, and in the evening he drove them back to the village. And suddenly the geese began to disappear. Every day my great-grandfather brought fewer and fewer birds to the village.

The truth was revealed unexpectedly. One fisherman was sailing on a boat and noticed how, next to the swimming geese, a huge creature emerged from the water and in an instant pulled the fat goose to the bottom.

The fishermen from the village laid out their nets, and a couple of days later he got caught in them huge catfish who ate geese. The catfish was so huge that it was transported on a cart, and its tail hung down to the ground.

The legend mentions a geographical object - the village of Tashla; technical objects - cart, boat, nets; tradition is to herd geese. This legend is difficult to attribute to a specific time period, since these signs can serve as characteristics of the rural way of life in Russia in the 19th-20th centuries. The story of a huge fish, described in legend, is a fairly common plot as

folklore works, and the everyday novel.

We also note that family legends as speech works contain information about the background knowledge of the respondent, which is manifested in the understanding of historical, cultural and national realities and the interpretation of the events described. Generalizing information about respondents’ proficiency in forms of deixis, mood, modal constructions, and in some cases about proficiency in foreign languages requires taking into account indicators such as age, education, position held, place of work, place of residence.

To date, we have collected about 200 family legends, each of which contains information about the time period being described and conveys an image of the era.

Thus, material objects are mentioned with the following frequency:

Geographical objects - in every third family legend (~ 33% of total number studied legends);

Historical objects (historical and cultural monuments) - in every seventh (~ 14%);

Technical objects - in every fourth (to 25%);

Household items (furniture, clothing, food) are found in almost every legend.

Ideal objects:

Dates of historical events and their descriptions are in every seventh legend (~ 14%);

Description of traditions, customs, well-known holidays - in every second (“50%)”;

Names and characteristics of historical figures - in every tenth (“10%)”;

Names, dates and descriptions of events known only to the narrator and significant only to him, but containing characteristic features of the era - in every second (“50%).

In addition, the first results of the study of family legends suggest that young people aged 17-20 years living in Orenburg and the Orenburg region know little about the life of previous generations of their family, do not know family legends or do not recognize them as such, and do not respond to an offer to talk with other members of your family in order to find interesting stories. Moreover, representatives of this age group do not always understand the value of preserving family history and family traditions.

Representatives of the age group 10-16 years also know little about the life of previous generations of their family, but they are more willing to respond to

an offer to talk with other members of your family in order to find interesting stories. The youngest respondents (10-12 years old) more often recall stories with elements of “miraculous” or mystical content.

Representatives of the older generation (over 30 years old) remember many stories related to various events in the lives of several generations of their family, but do not purposefully collect and preserve information about their family.

Thus, family legends as speech works are within the framework of the language and are rich material for observing and studying the structure of the language and its elements, as well as the speech behavior of native speakers. Family legends, like a mirror, through the history of individual families and entire generations, reflect the history of the country and convey the image of the era. In addition, family legends - stories, were, legends kept in families are of great value for preserving the memory of the family and instilling respect for family values.

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Povest" vremennykh let (2007). . 67 p. Moscow, Direkt-Media. (In Russian)

Radtsig, N. I. (2012). Home rimskoi letopisi. 150 p. Kiev, Agrar Media Grupp. (In Russian)

Vasmer, M. (1996). Etimologicheskii slovar" russkogo iazyka: v 4 t. T. 4, 864 p. St. Petersburg, Terra-Azbuka. (In Russian)

Most likely, in every family, from one generation to another, people come from the depths of the Nowadays there are legends about so many ancestors. There is also in our family ar-hi-ve such a story about the ancestor-ro-di-tel-ni-tse of the female line of Ana-sta- these Ni-ko-la-ev-not Po-le-tae-howl. Za-pi-san-noe my ba-bush-koy from the words of her ba-bush-ki, it sounds like this.
Countless days have passed since that time, and a lot of water has flowed under the bridge. Somewhere, like, seven-twenty years before the Tsarist ma-ni-fe-sta of 1861 in the godly village of Kon-stan-ti -but, in the Tula province, a girl was born in a cattle yard. Her mother, a Christian cattle Ef-ro-si-nya, a young widow, sick, worn out by hard work, passed away, never having heard the first cry of her child.
The poor little one was left behind as a round si-ro-toy.
In de-living between each other, the unsophisticated property is in no way, the cattle are ki-well-whether the lot is: on whose share the baby must get it, as if it was out of spite for them to be born. You-la-that bitter fate of the calves Var-va-re, women have no disposition, ser-ez-no-go, su-ro-vo-go. Of course, to be fair, she didn’t beat the lord’s calves and her own kids, but she -lazy Na-stu (that name is ok-re-sti-si-rot-ku) tu-zi-la not-nice-heartedly.
From the very first day of his appearance into the world, the g-re-moo di-t did not meet any of the villagers with any sympathy. niya, no pity, for some reason, under the back, kicks and teeth, without being stingy.
The poor girl worked from morning to night, and she was called lazy and gifted. When she was little, she herded geese and ducks, at the age of seven she was already cleaning manure in a calf's house, and a little older - Var-va-ra op-re-de-la her at hand to her husband, husband-to-be, soon to the right-hand, then time -for some reason, I os-ta-viv-she-mu mit-ka-le-vuyu factory and per-re-se-liv-she-mu-sya with my -their weaving mill to the farmyard.
Yes, apparently, it’s not in vain that it’s said: not everything is wrong, the red sun will rise. By the age of seventeen, Nas-tia blossomed beyond belief, turning into a real beauty. And in the summer, gentleman Afa-na-siy Petrovich came to his estate on vacation. As in la-ga-et-sya - with my wife, children, ok-ru-zhen-ny nyan-ka-mi, gu-ver-ne-ra-mi. Under the senior bar-chuk, Dmitry Fe-do-ro-vich Dementyev, a young man, was a teacher -ny, you come from a prosperous family, but the dinner is not of your kind.
A chance meeting with a cre-po-st de-vush-coy. She stood on the wall for a ne-ro-co-howl. He fell in love. However, fortunately for him, having learned about this, Afa-na-siy Petrovich did not fall into dis-go-va-nie, on the contrary, through-you-tea -but got excited and even in the ry-ve ve-li-ko-du-shia gave the unfortunate orphan freedom. And since there was no one else to ask for consent for the marriage of Dmitry Fe-do-ro-vi-chu (ro-di-te-tee-him then -he died a long time ago), then the wedding will not be held for a long time.
It’s hard to say whether it’s true or not, but as if in the future Ana-sta-sia Ni-ko-la-ev-won’t-be-beautifully succeeded in hiding - start your peasant production, and noble family Dementiev was one of the respected people in the Tula province.

FAMILY LODES

AS A WAY TO STUDY LINGUISTIC AND CULTURAL TRADITIONS

Orenburg State University

The interconnected study of language and culture allows us to find new effective ways of research and achieve new results in different areas knowledge.

Tradition In general, it is an interesting oral story or an instructive story passed down from generation to generation. In philology, tradition is defined as one of the varieties of folk art, a genre of folklore, an oral narrative containing information about real persons and events.

Tradition defined as action on a verb transmit( betray). in meaning bequeath something, transfer something to posterity by custom or law. Tradition- a story, narration, memory of an event, passed down orally from ancestors to descendants; teachings, instructions, rules of life, passed on from one generation to another; belief, commandment, covenant.

A legend, often arising from an eyewitness account, is subject to free poetic interpretation when transmitted, and in this sense it can be compared to a legend. Researchers note one of the outdated meanings of the concept tradition- tradition, traditional establishment, order, rule.

Traditions related to the history of a country or people are closely intertwined with myths and folk epics, and are reflected in proverbs and sayings; individual sayings taken from legends become catchphrases, awareness of the origin of which may gradually be lost by speakers of language and culture.

Legends are the most valuable sources of information for historians, philologists, and linguists. European scientists in the 19th century, following the German historian I. Droysen (German Johann Droysen; 1808-1884), divided all the materials under study, i.e., the entire variety of products of purposeful human activity into historical leftovers And historical betrayal I.

The historical materials to be studied, according to I. Droyzen, are: oral speech(song, saga, story, legend, anecdote, proverbs, winged words), written language(genealogical tables, historical inscriptions, memoirs, brochures, newspapers, etc.) and Images(geographic maps, iconography of historical figures, city plans, drawings, paintings, sculpture).

Among the many historical materials, of particular interest is the study of family legends, which reflect the history of the country from one country, and from the other - life and unique shades of intra-family relations.

The tradition of recording and preserving the history of individual families dates back to chronicles(Greek Χρόνος - time) - historical descriptions of events in chronological order that appeared in the late Roman Empire and developed in Byzantium and Western Europe.

In the Roman Empire, weather records of events were also called annals (lat. annus- year). In the annals, along with records related to the life of a city, region or country, the life path of individual historical figures was described in detail. For example, the biographical work of the Roman historian Eusebius of Caesarea (Greek Ευσέβιος ο Καισαρείας; 264-340) “The Life of Constantine” is known, which is a biography of the founder of the Byzantine Empire, Emperor Constantine I, with whom Eusebius of Caesarea was personally closely acquainted. The work of Tacitus (lat. Tacitus, 55-120) “Biography” is widely used as a source of historical and biographical information.

In addition, noble Roman families invited literate people to keep records of all family members. Plutarch (ancient Greek Πλούταρχος, 46-127) at the very beginning of his “Comparative Lives” writes: “I happened to begin work on these biographies, fulfilling someone else’s request, but continue it - and, moreover, with great love - for myself “: looking at history, as if in a mirror, I try to change my own life for the better and arrange it according to the example of those whose virtues I talk about.”

The Russian historian (1881-1957) in his work “The Beginning of the Roman Chronicle” indicated that “... the Romans were very scrupulous about the good name of their family, and therefore it was early in their custom to record the most important of their family incidents.”

Keeping chronicles, chronicles, and compiling biographies continued everywhere in the Middle Ages. French Augustinian monk Father Anselm (fr. Pere Anselme, 1625-1694, in the world Pierre Guibourg (fr. Pierre Guibours)) developed a scheme for transmitting information about kinship using a system of numbering generations and individuals - generational painting or pedigree. Generational painting included, in the form of a list of relatives broken down into generations, information about descendants (descending listing) or ancestors (ascending listing). It is noted that ascending listing is much less common than descending listing. Unlike the genealogical tables known at that time, in which family relationships were displayed graphically (using brackets, lines, horizontal or vertical placement), generational paintings contributed to the preservation of more detailed information about individual members of a particular family.

In 1663, Father Anselm published "The Palace of Honor" - a heraldic study with generational paintings of the Lorraine house of Chatenois (German: Haus Châtenois) and the Italian dynasty of the Duke of Savoy (Italian: Duca di Savoia), later the "Palace of Glory" was published - a collection of genealogies of great families France and Europe.

In Ancient Rus', Byzantium, Serbia, Bulgaria, historical works corresponding to Roman chronicles, were called chronicles And chronographs.

Chronicle was a more or less detailed record of historical events by year. The recording of the events of each new year in chronicles usually begins with the words: "into the summer …"(i.e. "in the year..."), hence the name - chronicle. In Rus', there is a tradition of maintaining special office documents - Rgenealogical books or genealogies, in which the Duma clerks entered generational paintings noble families. Genealogical books were used to compile certificates in local disputes. These books are valuable documents for genealogical research.

The first handwritten genealogical books appeared in the 40s of the 16th century. It is known that in 1555, by order of Ivan the Terrible, the “Sovereign Genealogist” was created. In 1682, the Chamber of Genealogical Affairs was formed, the main purpose of which was to create genealogical books of the entire nobility. There, on the basis of the “Sovereign’s Genealogist”, the “Velvet Book” was created in 1687; later, in 1787, the Russian journalist and public figure N.I. Novikov (1744-1818) published one of the lists of the “velvet book” called “Pedigree book of princes and nobles, Russian and expatriate."

In Poland and Western Ukraine in XVI-XVIII centuries were distributed silva rerum(Latin - forest of things, in a figurative sense - “a random collection of heterogeneous things”); a certain type of household book, household chronicle, which was kept and preserved by many generations of noble families. The books that have survived to this day contain records of current events, letters, political speeches, copies of legal documents, jokes and anecdotes, financial documents, philosophical reflections, poetry, and genealogical tables. Among the Polish and Ukrainian gentry silva rerum viewed as a diary or family memoir, recording family traditions among other matters; silva rerum were not intended for a wide audience, much less print, but sometimes some books were lent to family friends, who were even allowed to add comments to the entries. Some silva rerum had more than a thousand pages, Z. Gloger (Polish. Zygmunt Gloger; 1845 - 1910) quotes a book of 1,764 pages, but the most common length is 500 to 800 pages.

Genealogy books and family diaries contain rich material for studying the connection between language and the social conditions of its existence. These sources represent big interest, but they have been actively studied and are currently being studied by historians, bibliographers, and philologists.

However, the histories of individual families - less famous, ordinary people - have been practically not studied, so we set a goal, using questionnaires and surveys, to identify the current state and traditions of maintaining family business books, family archives, as well as preserving various legends in families of the Orenburg region.

We are considering family legends as stories about members of the same family and events related to them that occurred in the recent and distant past; family beliefs and legends passed down from one generation of a family to another, both in oral transmission and recorded in writing.

When analyzing the collected materials, we intend to record: facts of reflection of historical events of the era in family tradition; the degree of preservation of the legend (the interviewee remembers the legend immediately or he needs to talk with other family members, names and dates are indicated relatively accurately and confidently); the legend is associated with members of a family or village, locality; use of outdated words and expressions when retelling; use of foreign words and expressions (possibly distorted) when retelling; the conditionality of the use of outdated or foreign words (they are the essence of the legend); repetition of one storyline in several legends.

The results obtained to date suggest that young people aged 17-20 years are little aware of the history of previous generations of their family, do not know family traditions, or do not recognize them as such, do not respond to the invitation to talk with other members of their family with the goal is to find interesting stories; moreover, representatives of this age group do not always realize the value of preserving family history and family traditions.

Representatives of the age group 10-16 years old also have little knowledge of the history of previous generations of their family, but they are more willing to respond to the invitation to talk with other members of their family in order to find interesting stories. The youngest respondents (10-12 years old) more often recall stories with elements of “miraculous” or mystical content.

Representatives of the older generation (over 30 years old) remember many stories related to various events in the lives of several generations of their family, but they are engaged in the purposeful collection and preservation of information about their family.

Thus, family legends - stories, were, legends, kept in families and valuable for members of the same family, at the same time they are rich material for the study of historical events, ethnography, life and worldview of a certain region.

List of used literature

1. Big Encyclopedic Dictionary. 2000. [Electronic resource] Access mode: http://dic. academic. ru/dic. nsf/enc3p/242654

2. Dal, V.I. Explanatory dictionary of the Great Russian language [Electronic resource] Access mode: http://dic. academic. ru/dic. nsf/enc2p/332102

3. Droyzen, I. G. Historian. Lectures on the encyclopedia and methodology of history / . - St. Petersburg: Vladimir Dal, 2004. - 581 p.

4. Efremova, Russian language dictionary. Explanatory and word-formative. 2000 [Electronic resource] Access mode: http://www. efremova. info/word/predaniye. html#.V7MAGmBkjIU

5. Radzig, Roman Chronicle /. - Kyiv: Agrar Media Group, 2012. – 150 p.

6. Plutarch. Comparative biographies [Electronic resource] Access mode: http://www. ancientrome. ru/antlitr/plutarch/index-sgo. htm

7. Gloger, Z. Ksie̜ga rzeczy polskich / Zygmunt Gloger. - Nakł. Macierzy Polskiej, 1896. - 498 s.

8. Jouniaux, L. Généalogie: pratique, méthode, recherche / Léo Jouniaux. - Quercy: Seuil, 2006. - 414 p.

Our family legend.
This happened to my great-grandmother a hundred years ago. At that time, her family kept sheep. They were milked in the morning, before they were turned out to pasture. The way to milk sheep in the village was this: you need to go into the barn, sit on the sheep backwards and, wrapping your arms and legs around it so that it doesn’t break out, bend over to the back of the sheep and milk it into a nearby bucket.
Early in the morning of the day that made her famous in her village, my great-grandmother went out to milk the sheep as usual. But what was unusual was what had already happened that night, but had not yet manifested itself in any way. The culprit of the incident was sitting in the barn, hiding and doomedly waiting for dawn.
It was a wolf. A hungry wolf who came to the village in winter. He made a hole in the roof and climbed into the barn. He climbed in, but, as befits a smart animal, he first checked whether he could get back out. I couldn't. Either he climbed inside through a snowdrift, but the wall from inside was too high; Or maybe the gray one is just tired of fiddling with the roof.
No one knows why the wolf does not start killing the sheep in such cases.
Maybe he’s calculating all the options and realizing that people with pitchforks will come running at the noise; and the wolf is simply waiting for someone to open the door in the morning - and then he suddenly jumps out and sneaks off into the forest; Or maybe the wolf just gets depressed and loses his appetite. One way or another, the wolf didn’t make any noise at night; he hid until the morning among the sheep, closer to the doors and fresh air, and began to expect what would happen.
My sleepy great-grandmother walked into the dark barn, quickly and tightly closed the door behind her, out of habit, holding the sheep that was rushing to the exit with her knee, and tried to saddle it. She did not understand why it happened that this struggling, but still saddled “sheep” seemed to go completely mad when her great-grandmother wrapped her legs and arms around her and tried to feel the udder in the thick “sheep’s” wool. Of course, the grandmother did not have time to feel for anything, because the sheep began to gallop and jump around the cramped barn with a frantic and completely incomprehensible force, as for a domestic sheep.
Out of fear and in order not to fall, my great-grandmother grabbed the thick wool of the “sheep” harder and began to scream loudly. The “sheep”, once again jumping onto the wall, finally opened the door, jumped out onto the road and rushed towards the forest. The great-grandmother, who had saddled the “sheep,” still did not give up - she was simply unable to unclench her cramped fingers. The wolf (and it was him) ran 50 meters and fell. The gray one's heart could not stand it from the shock he had suffered.
Not right away, but my great-grandmother got up and stood up from the already dead wolf. Without looking at the villagers who had come running, she wandered home. She needed to change clothes.
The remaining sheep were waiting for milking.

In the life of every person, nothing can be more important than the Motherland and Family, and therefore we all must treat them with deep respect, love and care.

The meaning and importance of having a homeland, as a rule, comes to people as they grow up, but we begin to feel the understanding of the presence and importance of a family from an early age, because greatest participation and we receive warmth from loved ones. Anything can happen in life, but it is your own family that can become the support that can provide the necessary support in difficult times, and therefore you should always love and take care of your family.

The main foundations of a family are the spiritual and moral values and traditions that reign in it, preserved family legends, which not only hold each family together, but also make it unique in its own way.

In ancient times, families typically had three generations living together, which is why communication between older family members and their grandchildren was daily. Then there was no television or the Internet, and in the evenings the grandchildren often listened to various tales, narratives and legends that their grandparents told them. Happened in any family interesting events, which elders told about from generation to generation and which gradually turned into family legends. The events could be completely different - heroic, adventurous or simply funny, but the main thing that was inherent in them was unusualness or demonstrated human wisdom.

Unfortunately, now in many families grandchildren do not meet their grandparents very often, since they live separately from them, and if they do, you can often see the following picture - a grandson or granddaughter will sit at a party, buried in his gadget, because he is interested the child’s interest in communicating with elders outweighs his interest in social networks.

This is how family legends and the history of the family fade into oblivion, and we gradually become “Ivans of kinship who do not remember”!

With this competition we want to have a little influence on the current situation, to push the children to talk with the elders of their family or at least with their parents.

Dear Guys! Show interest in the history of your family, ask your elders to tell you something unusual from their past! Then you will have something to tell your children and grandchildren, which you will definitely have someday. In turn, your descendants will someday tell their grandchildren and children about this. Write to us about it family event past in the form a short story, essay.

Stories can be anything, the main thing is that they should seem interesting to both you and your readers who will evaluate them. It is not necessary to provide complete details for everyone characters the story and the exact place where the event you are describing occurred, approximate indications will suffice. To make it clear what is required of you, as an example, outside of the competition, we will cite the family legend of one of the employees of the Office of the Commissioner for Children’s Rights.

Dear children and their mothers and fathers, grandparents! The competition will last six months, so you have time to communicate with each other, remember various family stories and choose one that you can tell other people about.

Of course, adults can and should assist their children in writing a story or an essay, but I would like the main work - writing - to be done by the children themselves, and therefore, dear adults, limit yourself to consultations.