Academic literature on the topic 'Spoken Tatar'
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Journal articles on the topic "Spoken Tatar"
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Isakova, Anna. "Russian and Siberian-Tatar language contacts in middle of XX century." SHS Web of Conferences 50 (2018): 01072. http://dx.doi.org/10.1051/shsconf/20185001072.
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This article is devoted to the language contacts between the Siberian Tatars and the Russians in the XX century. We have executed a research of the Russian borrowed lexicon in the dictionary of dialects of the Siberian Tatars, written by D.G. Tumasheva in 1992. 93 borrowed lexemes from Russian and Western European languages relating mainly to the household sphere of language functioning of the Siberian Tatars have been revealed. We assume that there were Russian loanwords in the language of the Siberian Tatars in the third period of the development of the Tatar people’s spoken language, namely in the 40-60s of the XX century. The author revealed several borrowed lexemes from the dictionary of dialects of the Siberian Tatars, pertaining to the household lexicon of the language of the Siberian Tatars. The direct permanent intense and stable contacts between the Russian and Tatar unrelated languages led to the emergence of broad and thematically diverse formation of Russian loanwords in the Tatar language. The household sphere of functioning of the Siberian Tatar language is less susceptible to intrusion of foreign vocabulary. Thus, in order to analyze its structural and semantic development, there was an attempt to analyze the identified borrowing according to two corpuses of the Tatar language, namely to identify the right words and confirm the use of the language, as well as to determine the frequency of their usage. According to the Tatar National Corpus “Tugantel” and the Corpus of written Tatar, the most frequent borrowings are өstәl (TNC 4682, CWT-16155), kөpkә (TNC -1242, CWT 9547), Torba (TNC -206, CWT-1141).
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Lyutikova, Ekaterina, and Asya Pereltsvaig. "Elucidating Nominal Structure in Articleless Languages: A Case Study of Tatar." Annual Meeting of the Berkeley Linguistics Society 39, no. 1 (December 16, 2013): 123. http://dx.doi.org/10.3765/bls.v39i1.3874.
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In lieu of an abstract, here is a brief excerpt:The central question addressed by this paper is whether languages without articles have the same highly articulated functional architecture in noun phrases, including the DP projection. Pereltsvaig (2006, 2007, 2013) argued that while some nominals in Russian and other articleless Slavic languages are DPs, others are Small Nominals (SNs) of different sizes. In this paper, we provide novel evidence for this position based on another Turkic language, Tatar (spoken by over 5 million in Tatarstan, Russia). Drawing on our fieldwork on one sub-dialect of Tatar (spoken in the village of Kutlushkino), we show that different syntactic constructions call for nominals of different sizes.
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Henry, Cassidy. "An Optimality Theoretic analysis of vowel harmony in Kazan Tatar." Proceedings of the Linguistic Society of America 3, no. 1 (March 3, 2018): 4. http://dx.doi.org/10.3765/plsa.v3i1.4278.
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Kazan Tatar is a Kipchak language spoken in the Republic of Tatarstan (Ethnologue). Previous literature has described a backness harmony system, with weak rounding harmony in the mid vowels (Comrie 1997, Berta 1998, Poppe 1968). This work utilizes novel data to investigate Tatar’s harmony under an Optimality Theory (OT) (Prince & Smolensky 1993) framework, contributing new observations regarding the lack of rounding harmony in Tatar, contrary to previous accounts. Through investigation of Tatar’s harmony system, we gain insight into the workings of the language’s phonology and find crucial evidence for the gradual decay of rounding harmony in Turkic languages.
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Dzhanov, Aleksandr V. "The Tatar-Genoese Treaties of 1380 and 1381." Golden Horde Review 8, no. 4 (December 29, 2020): 675–713. http://dx.doi.org/10.22378/2313-6197.2020-8-4.675-713.
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Research objectives: To provide an introduction to the scholarly circulation of an improved transcription and Russian translation of the Tatar-Genoese treaties dated to 1380–1381 which were concluded between the Golden Horde’s rulers of Solkhat and representatives of the administration of Genoese Caffa. Research materials: The Tatar-Genoese treaties of 28 November 1380 and 23 February 1381. Results and novelty of the research: This paper introduces the improved transcription and translation into Russian of the Tatar-Genoese treaties signed during the most difficult period in the Golden Horde history which followed the defeat of Mamai’s troops at Kulikovo and the subsequent ascension of Toqtamïsh Khan. The texts of the agreements are literal translations from the Turkic original into the spoken Ligurian language (dialetto). Some elements of the text reflect the standard form of the yarliqs (decrees) of local rulers of the Golden Horde which have been preserved, particularly within Venetian documents. The treaty of 1380 contains the name of the previously unknown khan of the Golden Horde, Konak-Bey. The main concession to the Genoese was the transfer of eighteen casalias (rural communities) of Soldaia and an unspecified number of casalias of Gotia. In the treaty of 1381, three casalias of Cembalo were added to the previous concession.
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Gromova, Chulpan, Rezeda Khairutdinova, Dina Birman, and Aydar Kalimullin. "Educational Practices for Immigrant Children in Elementary Schools in Russia." Education Sciences 11, no. 7 (June 30, 2021): 325. http://dx.doi.org/10.3390/educsci11070325.
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Teachers have a pivotal role in the acculturation and adjustment of immigrant children. Practices are an important but an insufficiently explored part of teachers’ work in a multicultural classroom. The purpose of the present research was to identify educational practices that elementary school teachers in the Republic of Tatarstan, Russia, use in their work with immigrant children to provide language and academic support and promote a welcoming atmosphere in the classroom that fosters psychological adjustment of the child. Data were collected through interviews with twenty elementary school teachers working with immigrant children. Interviews were analyzed using inductive and deductive content analysis methods. Findings suggest that in the absence of institutionalized structures, teachers take the initiative to adapt their teaching and instruction methods when working with immigrant children. Teachers primarily rely on individual (one-on-one) tutoring methods to provide language and academic support. Approaches to creating a favorable climate in the classroom and the child’s psychological adjustment include practices of promoting respect for different ethnic groups and developing cross-cultural communication skills. Inclusion of parents in the educational process is used in conjunction with all practices with immigrant children used by teachers. In addition, teachers often rely on Tatar language as an intermediary between the migrant children’s heritage language and Russian when communicating with them. Most children of immigrants are from Central Asian countries where the languages spoken are Turkic in origin and similar to Tatar—the indigenous language spoken in the Republic of Tatarstan.
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Stahlberg, Sabira, and Sebastian Cwiklinksi. "Foreword: Tatars in Finland in the Transnational Context of the Baltic Sea Region." Studia Orientalia Electronica 8, no. 2 (May 13, 2020): 1–7. http://dx.doi.org/10.23993/store.83952.
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The Tatar diaspora in Finland has attracted researchers for over a century, but studies traditionallyfocus on topics such as origins and general Tatar history, religion, identity or language. One of themost important aspects of research on Tatars both historically and today, however, is the transnationalcontext. Migrating from villages in Nizhny Novgorod province, often via the Russian capitalSaint Petersburg at the end of the nineteenth century, the forming Tatar diaspora communities inthe Baltic Sea region maintained, developed and extended their previous networks and also creatednew connections over national borders despite periods of political difficulties. New research aboutTatars in the Baltic Sea region – with the focal point of the Tatars in Finland and their connectionschiefly in Estonia, Russia and Sweden – was presented during a seminar called Tatars in Finland inthe Transnational Context of the Baltic Sea Region at the University of Helsinki in October 2018.Scholars from Finland, Sweden, Russia, Estonia and Hungary spoke about the past and present ofthe diaspora. A result of the seminar, this special issue of Studia Orientalia Electronica is dedicatedto new research on Tatars in a transnational context.
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Nurieva, Fanuza Shakurovna. "Review of the work “Modern Tatar Spoken Language: Identification Signs and Social Differences” by G. Galiullina, E. Kadirova, G. Hadieva, 2020. 222 p." Tatarica 16, no. 1 (2021): 194–200. http://dx.doi.org/10.26907/2311-2042-2021-16-1-194-200.
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Kel'makov, V. K. "TO THE HISTORY OF USING UDMURT LEXICAL DIALECTISMS IN EARLY TEXTS AND PATHS TO THEIR SYNONYMIZATION (Using example words with the meaning ’to deceive’)." Bulletin of Udmurt University. Series History and Philology 30, no. 5 (October 27, 2020): 785–803. http://dx.doi.org/10.35634/2412-9534-2020-30-5-785-803.
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Due to the lack of a common Udmurt written language, the translated texts of the first half of the 19th century and the subsequent time up to the beginning of the 20th century were formally oriented towards the native speakers of separate Udmurt dialects and therefore, they were mainly based on the Sarapul, Glazov, Kazan, Yelabuga and other dialects. However, in most cases, these translated texts - even the earliest ones - were linguistically different in various degrees from the spoken variant of the original basic dialects, since translators and editors were forced to incorporate linguistic elements from other dialects, firstly, in order to make these translations accessible for the majority of the Udmurt readers, and secondly, to enhance the expressive capabilities of the literary Udmurt language. Consequently, even the very first as well as the following Udmurt translations of Russian and (partially) Christian Tatar religious texts introduced various dialectal inclusions, especially lexical ones. The article discusses the ways and methods of using inter-dialectical lexical parallels with special attention to one of them, consisting of lexical units with the common meaning “to deceive” (in the clerical literature also “seduce, tempt”): southern aldani̮, peripheral southern and central örekč́ani̮ and northern pöjani̮. In the end, these specific words and a number of other inter-dialectal correspondences close to each other in meaning were subjected in the Udmurt literary language to full or partial synonymization, as evidenced by the language of Udmurt printed materials of recent decades.
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Butler, Judith. "Helen, Angel of History." PMLA/Publications of the Modern Language Association of America 130, no. 1 (January 2015): 150–54. http://dx.doi.org/10.1632/pmla.2015.130.1.150.
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How quickly and how often those who heard about the sudden death of helen tartar asked, did i let her know how much her support meant to me? Did I express adequately my gratitude for all the work she did for me and for others in literature, philosophy, critical theory, visual culture, poetry, and religion, to name but a few of her fields? I do not think it was a reflex of self-punishment as much as the upsurge of another kind of remorse, the wishing to have said more. At the American Comparative Literature Association's memorial for Helen Tartar, person after person testified to the extraordinary support she offered—soliciting a manuscript; reading it actively and critically; sometimes productively quarreling with its ideas or formulations; finding the right readers; collaborating on the material form, including cover and font; and sending the work forth into the world of readers, “worlding” it, if you will. Some at that event spoke about the race against tenure and the acute anxiety it produces, and how crucial Helen was in expediting a review and presenting the work before the board for approval. Others talked about her frank and sensitive evaluations, which let us know what had to change before the manuscript became a book—always delivered with an affirmation of the project. But because Helen was a committed intellectual with her own philosophical, literary, and religious archive, she also contested conclusions and queried moves. I remember how, when she copyedited The Psychic Life of Power (in the days when she handled every aspect of production at Stanford), she quarreled with my reading of Freud and sent me to new sources to correct my view. To Haun Saussy, with whom she worked on several projects, she wrote, “When I read this argument, I felt I needed to take hold of it like a twisted sock and pull it inside-out.” She was our first reader, and we were incredibly lucky because she paid attention.
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Gadamska-Serafin, Renata. "Góry Kaukaz jako wrota Orientu. Motywy orientalne w twórczości Tadeusza Łady-Zabłockiego." Góry, Literatura, Kultura 11 (July 17, 2018): 111–41. http://dx.doi.org/10.19195/2084-4107.11.9.
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THE CAUCASUS AS A GATE TO THE ORIENT. ORIENTAL MOTIFS IN TADEUSZ ŁADA-ZABŁOCKI'S OEUVREThe East, its culture and literature were always part of the rich, erudite poetic imagination of Tadeusz Łada-Zabłocki 1811–1847, a tsarist exile to the Caucasus. He spoke Oriental languages Georgian and Persian and had a thorough knowledge of the Koran, a short fragment of which he even translated probably from French. Although today we only have his poetry inspired by the Caucasian mountains, he was also no stranger to extensive travel accounts unfortunately, his Dziennik podróży mojej do Tyflisu i z Tyflisu po różnych krajach za Kaukazem Journal From My Journey To and From Tiflis Across Various Countries Beyond the Caucasus and notes from his Armenian expedition were lost. An important source of inspiration for Zabłocki, encouraging him to explore the East, were the Philomaths’ translations of Oriental poetry by Jan Wiernikowski and Aleksander Chodźko, while his model of reception of the Orient were the oeuvres of Mickiewicz primarily his Crimean and Odessa Sonnets, Byron and Thomas Moore especially the fragment of Lalla Rookh — Paradise and the Peri. The exile brutally brought Zabłocki into contact with the real Orient, terribly dangerous and diametrically different from the one described by Western travellers. It is, therefore, not surprising, that their superficial and simplified accounts were criticised by the Polish poet and soldier.Zabłocki’s oeuvre, both pre-exile and Caucasus period works, is full of various Oriental reminiscences: from the Biblical topos of the Paradise ab Oriente, through numerous splendid images of Caucasian nature, scenes from the life of Caucasian highlanders, poetic imitation of the metre of Caucasian folk dances, apt ethnographic observations in the verses, borrowings from Oriental languages, extraordinarily sensual eastern erotic poems, to translations of texts of Caucasian cultures Tatar, Azeri and Georgian songs. Zabłocki drew on both folk culture of Caucasian tribes, and on Eastern mythologies as well as universal culture of the Islamic world. He presents an ambivalent image of Caucasian highlanders in his poetry: sometimes they acquire traits of noble, free, valiant and indomitable individuals, typical of the Romantic idea of highlanders, on other occasions the label “Son of the East” becomes a synonym of Asian barbarity.Freed from the service in the tsarist army, Zabłocki planned travels across nearby Persia, Asia Minor, and even Arabia, Nubia and Palestine. However, the plans never became a reality, owing to a lack of funds and the poet’s early death of cholera.Zabłocki’s “Eastern” oeuvre fully reveals the “liminal”, demarcational nature of the Caucasian mountains, for centuries constituting the limes between Europe and Asia, the East and the West, a meeting place of the Christian and the Muslim Orients.]]>
Dissertations / Theses on the topic "Spoken Tatar"
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Hall, Mica. "Russian as spoken by the Crimean Tatars /." Thesis, Connect to this title online; UW restricted, 1997. http://hdl.handle.net/1773/7163.
Full textBooks on the topic "Spoken Tatar"
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Kharisov, F. F. Psikhologo-pedagogicheskie i lingvisticheskie osnovy obuchenii͡a︡ tatarskoĭ ustnoĭ rechi v russkoĭ shkole: Pervonachalʹnyĭ ėtap. Kazanʹ: Khėter, 1998.
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Öqvist, Jenny. När man talar om trollen: Personreferens i svenskt samtalsspråk. Linköping: Linköpings universitet, Institutionen för språk och kultur, 2005.
Find full textBook chapters on the topic "Spoken Tatar"
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Latypov, Rustam, Ruslan Nigmatullin, and Evgeni Stolov. "Automatic Spoken Language Identification by Digital Signal Processing Methods. Tatar and Russian Languages." In Communications in Computer and Information Science, 539–49. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-67642-5_45.
Full textConference papers on the topic "Spoken Tatar"
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Hock, Hans Henrich. "Foreigners, Brahmins, Poets, or What? The Sociolinguistics of the Sanskrit “Renaissance”." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.2-3.
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A puzzle in the sociolinguistic history of Sanskrit is that texts with authenticated dates first appear in the 2nd century CE, after five centuries of exclusively Prakrit inscriptions. Various hypotheses have tried to account for this fact. Senart (1886) proposed that Sanskrit gained wider currency through Buddhists and Jains. Franke (1902) claimed that Sanskrit died out in India and was artificially reintroduced. Lévi (1902) argued for usurpation of Sanskrit by the Kshatrapas, foreign rulers who employed brahmins in administrative positions. Pisani (1955) instead viewed the “Sanskrit Renaissance” as the brahmins’ attempt to combat these foreign invaders. Ostler (2005) attributed the victory of Sanskrit to its ‘cultivated, self-conscious charm’; his acknowledgment of prior Sanskrit use by brahmins and kshatriyas suggests that he did not consider the victory a sudden event. The hypothesis that the early-CE public appearance of Sanskrit was a sudden event is revived by Pollock (1996, 2006). He argues that Sanskrit was originally confined to ‘sacerdotal’ contexts; that it never was a natural spoken language, as shown by its inability to communicate childhood experiences; and that ‘the epigraphic record (thin though admittedly it is) suggests … that [tribal chiefs] help[ed] create’ a new political civilization, the “Sanskrit Cosmopolis”, ‘by employing Sanskrit in a hitherto unprecedented way’. Crucial in his argument is the claim that kāvya literature was a foundational characteristic of this new civilization and that kāvya has no significant antecedents. I show that Pollock’s arguments are problematic. He ignores evidence for a continuous non-sacerdotal use of Sanskrit, as in the epics and fables. The employment of nursery words like tāta ‘daddy’/tata ‘sonny’ (also used as general terms of endearment), or ambā/ambikā ‘mommy; mother’ attest to Sanskrit’s ability to communicate childhood experiences. Kāvya, the foundation of Pollock’s “Sanskrit Cosmopolis”, has antecedents in earlier Sanskrit (and Pali). Most important, Pollock fails to show how his powerful political-poetic kāvya tradition could have arisen ex nihilo. To produce their poetry, the poets would have had to draw on a living, spoken language with all its different uses, and that language must have been current in a larger linguistic community beyond the poets, whether that community was restricted to brahmins (as commonly assumed) or also included kshatriyas (as suggested by Ostler). I conclude by considering implications for the “Sanskritization” of Southeast Asia and the possible parallel of modern “Indian English” literature.