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Academic literature on the topic 'Translations into Udmurt'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Translations into Udmurt"

1

Ivshin, Leonid Michaylovich. "REVISITING THE QUESTION ABOUT THE TIME OF PUBLICATION OF THE FIRST BOOKS IN THE UDMURT LANGUAGE." Yearbook of Finno-Ugric Studies 13, no. 2 (June 25, 2019): 216–22. http://dx.doi.org/10.35634/2224-9443-2019-13-2-216-222.

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In the XIX century, the printed literature which appeared in the Udmurt language was mainly translation. These publications are mainly religious in nature and published in various dialects of the Udmurt language (Glazov and Sarapul). However, the language of these monuments cannot be correlated with a specific territorial dialect, since the translators and compilers during their writing were not limited to reflecting any one dialect, but, as a rule, resulted in inter-dialect doublets. The appearance of voluminous texts - translations of sources of Christian education in various languages of the Ural-Volga region, including the Udmurt region - is primarily due to the desire of church leaders to extend their influence to the illiterate non-Russian population of the backwoods of Russia in order to familiarize them with their faith. Translations into the Udmurt language of the first half of the 19th century were few. Some of them, compiled on the territory of distribution of various dialects, were deposited in various archives, a small part was published in Kazan in 1847, like the ABC and the Gospel in the Glazov and Sarapul dialects of the Udmurt language. The article deals with the history of creation and the time of publication of the first books in the Udmurt language, since in some works there are unreliable and unreliable dates of their publication. Researchers note that in 1823 a translation into the Udmurt language of the Gospel of Matthew was published, and in 1828 - “The Beginnings of Christian Teaching”. The author made an attempt to find out on the basis of what data similar historiographic mystifications appeared, whether they are not the result of a simple mistake or an inattentive study of written monuments.
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2

Bezenova, Maria. "Морфологические особенности первых печатных Евангелий на удмуртском языке." Ural-Altaic Studies 47, no. 4 (December 2022): 7–27. http://dx.doi.org/10.37892/2500-2902-2022-47-4-7-27.

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The article describes the morphological features of the first printed Gospels in the Udmurt language. These editions are the first longest coherent Udmurt texts, that is, they are one of the first sources for studying the formation of the morphological system of the standard Udmurt language. The paper describes the main grammatical categories of the noun (number, possessiveness, case) and verb (voice, mood, tense), as well as non-finite forms of the verb (infinitive, participle, gerund). The study is based on the corpus of texts that includes translations of the Gospels of Matthew and Mark into the Glazov dialect and the Gospel of Matthew into the Sarapul dialect of the Udmurt language, which were published in 1847. The analysis was carried out by comparing the linguistic data from the sources with the one from the Udmurt literary language and its dialects. Whenever possible, questions of the origin of morphological indicators are touched upon in order to determine the innovative or archaic nature of the features identified in the sources under analysis. The analysis reveals various kinds of characteristics in the texts of the first Udmurt Gospels. At the same time, many features are characteristic of the sources both in the Glazov and Sarapul dialects, which probably indicates the compilers’ desire to make all translations as easily understandable as possible for the speakers of different Udmurt dialects. However, the translations into the Glazov dialect still have some distinctive characteristics, such as the functioning of special possessive forms, the presence of secondary spatial cases, the use of egressive forms in the elative function, which indicate their dialect affiliation.
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3

Turanov, Andrey Alekseevich. "TO THE HISTORY OF THE TRANSLATION OF CHRISTIAN TEXTS INTO THE UDMURT LANGUAGE IN THE GLAZOV СOUNTY OF THE VYATKA GOVERNORATE IN 1803." Yearbook of Finno-Ugric Studies 15, no. 1 (April 2, 2021): 102–15. http://dx.doi.org/10.35634/2224-9443-2021-15-1-102-115.

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The article deals with the history of the first translations of Christian religious texts and prayers into the Udmurt language in Glazovsky Uyezd of Vyatka Governorate. Involvement in the study of archival documents from the funds of the Vyatka spiritual Consistory and Glazovsky spiritual Board allowed the author to describe in detail - chronologically accurately and thoroughly - the process of creating translations, to identify the authors of the translation of specific texts. In particular, it was established that at the initial stage there were no volunteers among the clergy of Glazovsky uyezd willing to engage in the compilation of translations. The spiritual Board turned to coercive measures and itself appointed translators from among the clergy who knew the Udmurt language, ordering them to appear for translation in Glazov. The first translation was performed jointly by priests N. Nevostruev, Z. Krotov, S. Anisimov and A. Babaylov ahead of events - even before receiving the list of texts assigned for translation. After receiving the list, the translation of the missing texts was carried out by the same persons individually, but only one of the translators sent his translation to the Glazov Board in time. In early July, translations from Glazov were sent to Vyatka. In the ecclesiastical Consistory the translations were checked and rewritten. As a result, the Synod was presented with a translation composed of two parts, one of which was performed by 4 priests together, and the other-alone by A. Babaylov. The study of the circumstances of the creation of the translation allowed to give answers to questions that remained unexplained for more than a hundred years, and to reveal new, previously unknown facts, including the previously unknown manuscript of the translation by N. Nevostruev and Z. Krotov.
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4

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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5

Kamitova, A. V. "“I SPEAK A NOISE OF A DEEP TAIGA”: THE BACKGROUND OF KUZEBAY GERD'S POETRY TRANSLATIONS." Bulletin of Udmurt University. Series History and Philology 29, no. 5 (October 25, 2019): 859–65. http://dx.doi.org/10.35634/2412-9534-2019-29-5-859-865.

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For the first time ever, the history of poetry translations of the Udmurt literature classics of Kuzebay Gerd into other languages has been classified and arranged in chronological order. After collection and classification of the materials, the facts have been established that allow us to speak about both the earliest and most recent translations of his poetry. The names of those who appealed to the translations and the languages into which they translated the poems have been revealed. The examples of how other cultures perceive Gerd’s lyric poetry could be a helpful basis for further analysis of poetry translation. The performed study may facilitate understanding which poetic texts of Kuzebay Gerd were translated into other languages and specifying main sources of translators’ interest in his poetry etc.
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6

Kamitova, Alevtina Vasilyevna. "MAXIM PROKOPYEVICH PROKOPYEV: LIFE AND CREATIVITY." Historical and cultural heritage 14, no. 1 (2024): 107–11. http://dx.doi.org/10.62669/30342139.2024.1.9.

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The article is devoted to the 140th anniversary of the birth of M. P. Prokopiev, Udmurt poet, publicist and public figure. The paper gives a brief biographical note, presents systematized material concerning his literary work. It is noted that in Udmurt poetry the foundations of political lyrics are connected with the name of M. P. Prokopyev. In his early life he wrote poems based on religious themes, imitated Russian classics and turned to translations of their works. It is suggested that his conversion to the Orthodox tradition was formed under the influence of Christian values transmitted during his studies at the Karlygan Central Votsk School and Kazan Inorodic Teachers’ Seminary. It is noted that M. P. Prokopyev was among the first Udmurt authors who turned in their poetic practice to the development of biblical themes, using the technique of approximate similarity to the quoted place from the Holy Scripture.
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7

Ivshin, L. M. "About the common Permian name of a swamp in the Udmurt language." BULLETIN OF UGRIC STUDIES 14, no. 1 (2024): 26–33. http://dx.doi.org/10.30624/2220-4156-2024-14-1-26-33.

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the article proposes to trace the history of fixation of the lexeme kud ‘swamp’ in the Udmurt language, which was first recorded in the earliest written documents (XVIII century). To present the dynamics of changes in the graphic design and semantics of a word, data from some of the most important lexicographic sources of the XIX–XXI centuries are presented. Objective: to identify the concept kud ‘swamp’ in the monuments of early Udmurt writing; to consider its semantic evolution and etymology. Research materials: written monuments of the XVIII–XIX centuries, lexicographic works on the Udmurt language, as well as data from related and contacting languages. Results and novelty of the research: our work provides for the first time the written history (from the XVIII century to the present day) of the lexeme kud ‘swamp’ in the Udmurt language. The initial fixation of Udmurt words in various kinds of handwritten and printed dictionaries and grammars dates back to the beginning of the emergence of Udmurt writing – 27 Bulletin of Ugric Studies. Vol. 14. № 1 (56). 2024. the XVIII century, while the earliest texts associated with translations of the Gospels and other Holy books appeared only in the middle of the XIX century. The author has made an attempt to consider the Udmurt word kud ‘swamp’ from the point of view of historical lexicography – the change in spelling is traced, the expansion of the semantic content of the lexeme is described. The study revealed that the first fixation of the word was made in 1780 in the handwritten grammar of the Udmurt language, and the graphic design differed slightly from the modern one – only by the presence of a hard sign in the end of the lexeme. An expansion of the semantic meaning of this notion in written sources of modern times has also been discovered. An etymological analysis of the word shows that it belongs to the common Perm vocabulary and has a correspondence in the related Komi-Zyryan language. The results of the chronological description of the word kud ‘swamp’ can be used as material for historical and etymological dictionaries of the Udmurt language.
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8

Turanov, A. A. "The monuments of Udmurt writing: unknown translations of «The Prayer for Sleep» and of «The Fiftieth David’s Psalm»." Bulletin of Ugric studies 10, no. 2 (2020): 332–39. http://dx.doi.org/10.30624/2220-4156-2020-10-2-332-339.

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9

Kondratieva, Natalia Vladimirovna, and Tatyana Ivanovna Zaytseva. "THE MELODIES GIFTED TO US BY GOD - LET THEM BE HEARD THROUGH CENTURIES." Yearbook of Finno-Ugric Studies 14, no. 3 (October 2, 2020): 560–64. http://dx.doi.org/10.35634/2224-9443-2020-14-3-560-564.

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The articles describes the biography of Mikhail Gavrilovich Atamanov, the Udmurt linguist, doctor of Philology, honorary professor of Udmurt State University, cleric of the Russian Orthodox Church (Russian Patriarchate), member of the Finno-Ugric Society (Finland), honorary citizen of the Udmurt Republic and Grakhovo district, laureate of Trokai Borisov Award and Kuzebai Gerd Award (Udmurtia), laureate of Kindred Peoples’ Literary Award (Estonia). M. G. Atamanov is the author of 11 academic books and 13 publicist and literary works; he translated the Bible and other liturgical and biblical literature into Udmurt (25 books). He also compiled the national epic ‘Tangyra’.The article focuses on the review of the scholar’s linguistic research as well as the analysis of his literary works and translation of canonical literature into Udmurt.
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10

Maksimov, Sergey Anatolyevich. "FEATURES IN READING OF SOME BESERMYAN WORDS FROM WRITTEN SOURCES OF THE 18th - 19th CENTURIES." Yearbook of Finno-Ugric Studies 16, no. 3 (September 29, 2022): 405–15. http://dx.doi.org/10.35634/2224-9443-2022-16-3-405-415.

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This work is devoted to the study of the vocabulary of written monuments presented in the monograph “Language of Besermyans” by T. I. Teplyashina. The use of such material plays an invaluable role in the development of unresolved issues of linguistics, as well as the origin of native speakers. Written sources are especially significant in the study of Besermyans, whose ethnic history is still a controversial issue. As a result of the analysis of three written monuments, the reading of lexical units was clarified, a different meaning was proposed for some of them. Most of the words in the grammar of M. A. Myshkin (Mogilin) are written down quite accurately, although in some cases their semantics (translations) are questionable. The lexical units of this grammar, defined by T. I. Teplyashina as Besermyan, were analyzed based on the use of data from different dialects. As a result, we came to the conclusion that they really can (could) belong to the vocabulary of the Besermyan language. The entries in the dictionaries of P. M. Sorokin and N. P. Steinfeld are not perfect, so in some cases it took a lot of effort to read them accurately. Despite the imperfection of the records in the documents under consideration, they are of great value for the study of the vocabulary and phonetics of the Besermyan language. Such Tatar loan words as bə̑jak ‘this side’, kalap ‘skein of yarn’, t'ereźi ‘cut window’, jaktə̑lə̑k ‘window frame’ are not recorded in other Udmurt dialects, and this speaks of a special type of interaction between the Besermyan dialect and the Turkic languages in the past. The studied lexical units will be placed in the dictionary of the Besermyan dialect we are compiling.
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Books on the topic "Translations into Udmurt"

1

R, Petrova-Akhtimirova, and Chuvashia (Russia). Ministerstvo kulʹtury i po delam nat͡s︡ionalʹnosteĭ., eds. Tără śălkuśsen kĕvvisem: Udmurt pisatelĕsen proizvedeniĭĕsem. Shupashkar: [s.n.], 1993.

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2

Badretdinova, Ljuza. Minu tee viib südamesse =: Mynam sjuresé-sjuléme = Doroga v serdce = My way is to the heart. Tallinn: Kirjastuskeskus, 2008.

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M, Vasilʹev I., ed. Katanchi usʹtïsʹke: Pʹesaos. Izhevsk: Udmurtii͡a︡, 1992.

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i︠a︡zyka i literatury Udmurtskiĭ institut istorii. Pervye pechatnye knigi na udmurtskom i︠a︡zyke: Sarapulʹskoe narechie. Izhevsk: Rossiĭskai︠a︡ akademii︠a︡ nauk, Uralʹskoe otd-nie, Udmurtskiĭ in-t istorii, i︠a︡zyka i lit-ry, 2003.

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M, Ivshin L., and Udmurtskiĭ institut istorii, i͡a︡zyka i literatury., eds. Pervye pechatnye knigi na udmurtskom i͡a︡zyke: Glazovskoe narechie. Izhevsk: Rossiĭskai͡a︡ akademii͡a︡ nauk, Uralʹskoe otd-nie, Udmurtskiĭ in-t istorii, i͡a︡zyka i lit-ry, 2003.

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6

Bazhenova, Galina Nikolaevna. Kyrd͡zasʹ pesʹtėr: Dunneysʹ kalykʺëslėn vyzhykylʺëssy. Izhevsk: "Udmurtii͡a", 2007.

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Arvo, Valton, and Pchelovodova Nadezhda, eds. Zėmos uchyr: Nylpiosly kylburʺës, verosʺës. Izhevsk: "Udmurtii͡a", 2008.

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8

Shiban, Viktor. Varsti on jälle kevad: Valik udmurdi proosat : 39 lugu 34-lt autorilt aastatest 1890-2010. Tallinn: Kirjastuskeskus, 2012.

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Aleksandr, Shkli͡a︡ev, ed. Pesni solnechnogo lesa: Stikhotvorenii͡a︡ i poėmy udmurtskikh poėtov. Moskva: Sovremennik, 1989.

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Matveev, Sergeĭ, and Sergeĭ Matveev. Vek Kyldysina =: Kyldysinlėn daurėz. Izhevsk: Udmurtii︠a︡, 2008.

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Book chapters on the topic "Translations into Udmurt"

1

Toulouze, Eva. "A Mind That Understands Words…" In Sator, 553–62. ELM Scholarly Press, 2021. http://dx.doi.org/10.7592/sator.2021.22.26.

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I once had the honour of becoming acquainted not with Tatiana Vladykina, but with Tatiana Perevozchikova. It was so long ago… It was in 1985, in Syktyvkar, the capital of the Komi Republic. It was an exciting Finno-Ugric scholarly congress: for the first time, Western Finno-Ugrists were allowed to visit a Finno-Ugric region in Russia, and to meet many more Russian colleagues than the Congresses abroad could host. It was also a treat to many Eastern European scholars, who accessed for the first time Russia’s Finno-Ugric regions, which they had been working on for decades. It was the beginning of the opening up, the first swallow: some five years later, it became possible to access many other regions. The Tatiana Perevozchikova whom I met had just published one, or perhaps even more books, in the Golden zither series, collections of Udmurt folklore with Russian translations, my first contact with Udmurt folk culture. I am sure that there remained much I could not access, as I did not know anything at the time about folk culture in general and Udmurt folk culture in particular. But I remember the day Tatiana offered me that book.
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Pchelovodova, Irina, and Nikolai Anisimov. "An Udmurt Exceptional Performer, Dzhakapay." In Sator, 439–68. ELM Scholarly Press, 2021. http://dx.doi.org/10.7592/sator.2021.22.16.

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This article concentrates on the phenomenon of the individual in the ethnic culture of the Udmurt, bearing in mind that this has never been attempted before. This is a proper framework to analyse Ol’ga Solov’yova’s (1932–2018) personality, who was famous among the people as Dzhaky / Dzhakapay / Dzhaky apay (lit: Aunt Jay). A whole range of reasons justifies scientific interest in her: her huge repertoire of songs and rituals, her ability to improvise freely within her local tradition, her unique musical and auditory skills. The analysis of Dzhakapay’s character allows us to connect the songs of her repertoire and her fate. Many non-ritual songs are in fact autobiographical narratives, dedicated to reflexions on an unhappy fate, on being an orphan. A considerable number of songs in her repertoire belong to the category of so-called personal songs (in Russian: imennyye pesni, ‘name songs’), which represent a kind of personal memoire in musical form. Another unique feature of this performer’s art is her knowledge of songs from neighbouring villages in their original language (Russian, Mari, Tatar) and their translation into Udmurt. Her knowledge of the local traditional rituals made her very important to the local community, in which she was deeply respected. Until the last day of her life, she followed the ontological positions, the rules of behaviour, the canons of ritual and singing performance elaborated by tradition, and attempted to instil them into the people surrounding her. This awakened her genuine interest in the social and scientific milieu. And today, when she is no longer among us, her name is attached to many very different projects.
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