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Tibet in the Crimea? Polish Embassy to the Kalmyks of 1653 and a Project of an Anti-Muslim Alliance

100%
Kolodziejczyk D.
Acta Poloniae Historica
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2016
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vol. 114
PL
In early modern world, cross-cultural contacts were not a monopoly of Western European ‘trading nations’ and they were not made exclusively through trans-ocean trade. Buddhist Kalmyks arrived in Eastern Europe at the beginning of the seventeenth century and have remained there until today. Following the medieval tradition when Christian Europe looked for allies in Inner Asia against ‘the Muslim danger’, Moscow and Warsaw competed to win the Kalmyks over so that they would become their allies against the Crimean Tatars. In 1653, the Polish court prepared an embassy to the Kalmyks, proposing to help them conquer the Crimean Peninsula in return for a military alliance. Curiously, the letters of the Polish king and chancellor were written in Turkish and drawn in Arabic script, as in that period these were the accepted media of Eurasian communication, even though the letters’ tenor was anti-Muslim. Both letters are extant today and their content is analysed in the article.
2
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Zagadnienie tajemnicy w języku i przysłowiach tureckich

86%
Stanek K.
Przegląd Orientalistyczny
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2018
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issue 1-2 (265-266)
103-114
EN
In the Turkish language a ‘secret’ is: giz, gizlilik, sır. What is hidden and implicit is described by some adjectives: gizli, sırlı – esrarlı, esrârengiz, gizli. The meaning of ‘hide’ or ‘not to disclose’ is reflected in some verbs like gizlemek, sırrolmak, and expressions and phrases. The analysis of vocabulary related to ‘mystery/ secret’, as well as its confidentiality or disclosure, indicates that the secret is most often revealed, which means someone talks about what it represented. On the other hand, keeping something secret does not necessarily refer to verbal human activity (hide, not show, not explain). Proverbs, defined as the words of the ancestors (atasözleri) contain a set of orders and instructions on how to / how not to proceed in a given situation. The analysis of the proverbs relating to ‘secrets’ shows that: 1. A secret should be kept even at the cost of losing one’s life; 2. Secrets should not be revealed even to one’s closest friends; 3. When one person says something, it is known by all; 4. Only from a child can one learn the truth; 5. The longer one talks, the more information one may gain. ‘Secrets’ and (not) keeping them involves skills that only humans possess, namely speech. Just as oral transmission enables us to capture and transmit knowledge and culture, so it enables others to learn the secrets that should be kept secret.
3
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Сходства и различия русских и турецких суеверий в лингвокультуре

72%
Coşkun J.
Acta Universitatis Lodziensis. Folia Linguistica Rossica
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2022
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issue 21
37-47
EN
This article is devoted to the study of similarities and differences between Russian and Turkish superstitions in linguistic culture. Superstition is a psychosocial phenomenon seen in all geographic regions throughout history. Superstitions vary from culture to culture. They have always remained a relevant topic for research. The study of superstitions in the Russian and Turkish languages is of great interest to us due to the specific pattern of their preservation and transmission from generation to generation.   This study presents cross-cultural comparisons of Russian and Turkish superstitions. It is hoped that this will fill in an important way a significant gap on the topic of superstitions in Turkey. The aim of the study is: to study and analyse various literature on signs and superstitions in Russia and Turkey; consider, analyse, and compare superstitions in the two cultures, Russian and Turkish; to explain the role of signs and superstitions in people’s lives and the culture of the country. Superstitions arose based on the belief in magical power. Most superstitions have lost their meaning over centuries, and now they are alive only thanks to people’s faith. But this is precisely what links signs and superstitions to folklore and culture of a particular country. Having studied some superstitions and signs of Russia and Turkey, we can conclude that they undoubtedly play a big role in the life of the inhabitants of these countries. Superstitions and signs are a valuable object for linguoculturological research and are an integral part of the national linguistic picture of the world. Knowledge of culture, folklore, traditions, and beliefs helps us become better acquainted with the customs of another country, its history, and spiritual life, and enriches our worldview.
RU
Данная статья посвящена исследованию сходств и различий между русскими и турецкими суевериями в лингвокультуре. Суеверия – это психосоциальное явление, наблюдаемое в разных странах на протяжении всей истории. Суеверия являются актуальной темой для исследования. Благодаря специфической закономерности сохранения и передачи предрассудков из поколения в поколение, исследование суеверий в русском и турецком языках представляет для нас огромный интерес.   В настоящей статье представлено межкультурное сравнение русских и турецких суеверий, автор надеется, что данные исследования заполнят пробел в изучении поверий и примет. В ходе работы был проведен анализ научной литературы, посвящeнной приметам и суевериям в России и Турции, осуществлено сравнение предрассудков в русской и турецкой культурах, обоснованы и сделаны выводы о роли примет в жизни людей. Суеверия возникли на основе веры в магическую силу. Большинство из них потеряли свой смысл на протяжении веков, они живы лишь за счет веры людей. Данный факт причисляет приметы и суеверия к фольклору, к культуре той или иной страны.   Изучив некоторые суеверия и приметы России и Турции, можно сделать вывод о том, что они, несомненно, играют большую роль в быту жителей этих стран. Суеверия и приметы представляют собой ценный объект для лингвокультурологического исследования и являются неотъемлемой частью национальной языковой картины мира. Знание культуры, фольклора, традиций и верований помогает ближе познакомиться с нравами другой страны, еe историей и духовной жизнью, обогащает мировоззрение людей.
4

O zapożyczeniach turkijskich w języku polskim

72%
Majtczak T., Sieradzka-Baziur B., Mika D.
Roczniki Humanistyczne
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2013
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vol. 61
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issue 6: Językoznawstwo
93-107
EN
The article presents a brief history of linguistic contacts between Polish and oriental languages, mainly the Turkic ones. The authors have created a word corpus containing about 1000 Polish lexemes having a connection with the Turkic languages. This list contains direct and indirect borrowings, and derivatives of these loans. The paper also includes an alphabetical index of the Turkic loan-words that have been discussed in it.
5
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Rachatłukum w słowiańskich ustach

72%
Stachowski M.
Rocznik Slawistyczny
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2018
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issue 67
103-113
EN
Two types of names for ‘Turkish delight’ are known in the Slavic languages: rahat-lokum ~ ratluk, and lokum. Even though most etymological dictionaries derive them from the same Arabo-Turkish etymon, their different structures are not discussed and the phonetic differences not explained. The aim of this paper is to establish the relative chronology of changes made to the original phrase, as well as to point out some problems which still remain more or less obscure.
6
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Rachatłukum in the Slavic mouth

58%
Rocznik Slawistyczny
|
2018
|
issue LXVII
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