Microsoft Word terra sebvs- special issue final 23 februarie doc

I. S. Karabulatova, E. N. Ermakova, G. A. Shiganova 

 

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confirm our assumption that we are dealing with invariants of the Turkic-

speaking people”

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 implemented in medieval Siberian-Tatar literature.  

All these abovementioned factors suggest the need for a wider 

definition of “the problem of formation of polylinguomental Eurasian 

linguistic personality” in the south part of Western Siberia and North 

Kazakhstan as a multi-aspect, mega-conceptual personality affecting the 

whole Turkic society in principle.

27

 

The question of Siberian Turkic peoples’ ideology has been 

considered by J. D. Rogers and other researchers,

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 who analysed in detail 

the Turkic and Mongolian eras of civilization and the pagan beliefs of the 

Turks before the era of the Chingisids.

29

 The works of P. B. Golden seem 

important in considering syncretism in the religious beliefs of Siberian 

Turks and pagan archetypes,

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 because pagan beliefs are organically woven 

into the so-called “folk Islam” of the Siberian Turks.

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 This aspect was very 

important for the nomadic warriors, allowing them to enter into the 

unknown world without fear.

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In general, the name - or rather, what is behind the name, the 

onomastic concept - serves as incomprehensibly complex system. 

Toponymic legends are based on the associative perception of names. In 

this regard, the mental space of a proper name is of special interest since, 

functioning in a multiethnic environment, all the elements of regional 

onomastic systems are influenced by stereotypical perceptions of standards 

inherent in man as the subject of cognition. Communication occurring 

between the elements of a toponymical concept - which includes the 

lexicographic, etymological and associative and/or psychologically real value 

of the onym (proper name) - generates weightless holographic names in the 

human mind, ensuring this naming convention a long life. 

Myths are an effective means of influencing the mass consciousness; 

mythological communication is very interesting for advertising and public 

relations, as it operates at a level that can be only weakly refuted by the mass 

consciousness. Myth is one feature of onomastic discourse. In onomastic 

discourse, myths can be understood as uncritically-perceived stereotypes of 

social consciousness. At the heart of the myth is the phenomenon of a 

fetishised symbol: Babylon (the Biblical city → meandering river with 

riverbed → complex pattern; Babylon → Network → Trade goods) implies 

                                                 

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 Karabulatova 2013, p. 792. 

27 

Gultyaev et al. 2013, p. 158. 

28

 Biran 2005, p. 175; Golden 2006, p. 27. 

29

 Biran 2005, p. 180; Golden 2006, p. 35; Rogers 2012, p. 221. 

30 

Golden 2011, p. 21. 

31

 Ibid. 

32

 Beckwith 2012, p. 34. 

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Astana the Capital of Kazakhstan and Astanas in Siberia as a Linguistic-Cultural Aspect  

 

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things piled on top of each other, devoid of organisation. Myth reduces 

complex reality to a simplified picture. Onomastic myth has an impact on 

the consciousness of the addressee such that it encourages certain actions 

and, ultimately, the implementation of joint activities. The astana has 

become just such an onomastic myth. We assume that folk etymologies of 

toponyms arise from structured toponymic myths, allowing the name to be 

kept as long as possible in the memory of native speakers. 

The authors believe that astana sacral complexes are not just objective 

but subjective-objective, not just natural and hereditable but historically 

derivative and mediated by media phenomenon. From many aspects, the 

concept of astana contains auto-stereotypes of the social, ethno-cultural and 

lingual behaviour of individuals as representatives of a certain ethnos and 

reflects the constants of the national personal identity of Turkic peoples in 

Siberia and Kazakhstan. 

 

Conclusions 

The associative value of an onym consists of associative fields, i.e. 

structured associative responses to that onym in modern society. The nature 

of the association, as a rule, undulates - it is in constant motion from the 

nucleus to the periphery and back again, while being in accord with the 

actualization of those or other characteristics of the communicative 

situation. Fragmentation of associations can shift the focus of attention of 

modern human consumer society to the highest spiritual values, transferring 

it to the mythologized “dream society.” Here myth becomes the salvation 

for man, tired of the lack of a stable system of spiritual origin, of living in a 

situation with elusive properties.

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In other words, we can talk about post-modernist trends in 

contemporary onymo-formation and onymo-pragmatics, which, according 

to Jean Lyotard, represent a special worldview today.

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 For example, it is 

rational; it has always been dominant in the category of toponymical 

objects, but this principle isnow receding and new values come to the fore 

in the form of new meanings given to famous quotes from world folklore, 

literature and science. Thus, toponymic space arises as a new interpretation 

of known facts. Jean Baudrillard wrote with great love and emotional 

warmth,

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 that the “culture of structures is the qualitative state of a 

particular ethnic group in a particular social space and time.”

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 These texts 

allow us to establish connections and reconstruct an ethno-genetic 

                                                 

33

 Gerashchenko 2006, p. 50. 

34

 Lyotard 1979, p. 100. 

35

 Baudrillard 2000, p. 184. 

36

 Karabulatova 2009, p. 181. 

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