Linguocultural Analysis of the Conceptual Framework “Family” in the Works of Mustai Karim

Khadisa V. Sultanbaeva1a, Liliya B. Abdullina2a, Guldaniya M. Gimasheva3a, Galiya G. Ganeeva4b, Gulnur N. Kaskinova5b, Gulkay Kh. Samirkhanova6c

Abstract ARTICLE HISTORY: The relevance of the study is conditioned by the undeveloped issue of the conceptual framework ‘Ғаилә’ (‘Family’) in the Received May 2021 Bashkir language picture of the world on the example of Received in Revised form July 2021 Mustai Karim’s work and the lack of works covering this Accepted August 2021 concept. The purpose of the study is to identify the place of Available online August 2021 the conceptual framework ‘Ғаилә’ (‘Family’) in the Bashkir language picture of the world and the linguistic consciousness of the Bashkirs, by referring to the works of Mustai Karim. The conceptual analysis method was used, as well as component analysis, synthesis, and the deductive method, comparison. The paper analyses the etymological- KEYWORDS: conceptual, figurative, and value-based features of the Linguistics conceptual framework ‘Ғаилә’ (‘Family’) in the works of Linguoculturology Mustai Karim. This study contributes to the theory of the Ғаилә (Family) conceptual development of the conceptual framework Conceptual analysis ‘Ғаилә’ (‘Family’) based on the material of a single Cognitive linguistics language. The conceptual framework ‘Ғаилә’ (‘Family’) was fully analyzed and described in the language picture of the poet’s world. © 2021 IJSCL. All rights reserved.

1 Professor, Email: [email protected] 2 Associate Professor, Email: [email protected] (Corresponding Author) Tel: +347-229-9721 3 PhD Candidate, Email: [email protected] 4 Associate Professor, Email: [email protected] 5 Associate Professor, Email: [email protected] 6 Associate Professor, Email: [email protected] a Bashkir State University, Ufa, Republic of Bashkortostan b Birsk Branch of Bashkir State University, Republic of Bashkortostan c Sibay Institute of Bashkir State University, Republic of Bashkortostan

2 Linguocultural Analysis of the Conceptual Framework “Family” in the Works of Mustai Karim

1. Introduction In modern linguistics, the word is considered not only as a linguistic category but also as a he conceptual framework is nationally concept of culture. The content of the concept specific; this shows its connection with as a unit of the linguistic picture of the world is the cultural traditions of a particular T always nationally specific; it reflects the society. The idio-ethnicity of the conceptual features of the culture and worldview of a framework is expressed at the emotional and particular linguocultural community, and psychological level and determines the therefore the study of any concept is of value “national character” as a set of norms of for the reconstruction of the linguistic picture of communicative behavior. Also, the national the world (Gimasheva, 2018a; Gimasheva, identity of the conceptual sphere is reflected in 2018b; Gimasheva & Sultanbaeva, 2017; the complex of judgments, the assessments of Gimasheva & Sultanbaeva, 2019). the linguosocium, and the principles of their implementation, that is, the conceptual sphere The picture of conceptual meanings that defines interacts with the national mentality. At the the conceptual framework of the Bashkir semantic level, the national specificity of the language is still not formed. In this direction, conceptual framework is mainstreamed in the linguoculturology and cognitive linguistics are presence of a set of features of the lexical in the process of development and formation. system of the language. The analysis of the Despite this, the national peculiarity of folklore language plays a special role in the study of the and fiction texts should be investigated based conceptual framework of a particular community on the conceptualization and meanings of each since the transmission of cultural heritage from language. The concept as a mental unit contains generation to generation is performed primarily certain national features related to the through language. A concept is a unit of the worldview, culture, customs, beliefs, way of conceptual framework and is represented by thinking, and the history of the people. The multidimensional shaping, the meaning of linguistic picture of the world of each nation which is based on the terminology of the sign, constitutes a reflection of the national consolidated in its lexical meaning. mentality. The conceptual framework ‘Ғаилә’ (‘Family’) is one of the constants in the culture The concept opens up a new paradigm of of the Bashkir people. Structural analysis linguistic research. Especially valuable reveals the highest guidelines and family values experience in understanding and applying the that function within the semantic space of the term ‘concept’ has been accumulated in value-based conceptual framework ‘Ғаилә’ Russian linguoculturology at the turn of the (‘Family’) as exemplified by the material of the 20th-21st centuries. The philosophical works by Karim. foundations for this were founded as long ago as in the 1970-1980s by Pavilenis. The scientist In this paper, a conceptual study contributes to interpreted the concept as a kind of notion, i.e. the development of linguoculturology and as a way of defining an object in thought. To cognitive linguistics, defining the features of learn the meaning in his teachings means to the conceptual framework ‘Ғаилә’ (‘Family’) build some structure from existing concepts in relation to the works of Karim. In this paper, used as interpreters. In this regard, the the authors presented a review of the subject understanding was interpreted as an matter in linguocultural studies. The object of interpretation in a certain conceptual framework the study comprises the works of Mustai Karim of the speakers of a particular language, an on the subject ‘Ғаилә’ (‘Family’), the subject of interpretation in the current system of opinions research is the conceptual framework ‘Ғаилә’ and knowledge about the world, reflecting their (‘Family’) in his works. In our study, the current cultural knowledge (Samsitova, 2012). conceptual framework ‘Ғаилә’ (‘Family’) also In the conceptual framework of each ethnos, acts as a tool for revealing the internal unity and those concepts are distinguished that are more structure of significant sections of the Bashkir stable and significant for the national culture – language systems, united by the representation key concepts (constants). These basic units of of this concept. the picture of the world are important both for The investigation of the concept of ‘Ғаилә’ the linguistic personality and for the linguistic (‘Family’) allows to describe the main features and cultural community (Thorik & Fanyan, of the works of Karim, and also to cover the 2005).

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mentality of the Bashkir people, which are internal structure comprising simpler meanings, reflected in his works. The language of his the heterogeneity of content, wide volume, and works, in general, and the conceptual expression by various iconic representations. framework ‘Ғаилә’ (‘Family’) in particular, Bizheva (2004) and Vezhbitskaya (1999) define constitute the foundation for creating a system the concept as a formulated representation of of images in the works of the author. The the ideal concept, reflecting the native relevance of this study is also connected to the speaker’s vision of the surrounding reality, fact that the conceptual framework ‘Ғаилә’ which is determined by the traditions of the (‘Family’) has not been the subject of special given culture. research to date, despite the great importance of Karasik and Slyshkin believe that the the concept ‘Ғаилә’ (‘Family’) for the Bashkir correlation concept – language – consciousness person: love for the family has always been – concept is as follows: 1) consciousness is the considered unquestionable value to Bashkirs. domain of the concept; 2) concept is a mental The purpose of the study is to investigate the reflection of culture; and 3) language and/or conceptual framework ‘Ғаилә’ (‘Family’) in speech are areas of objectification of the the Bashkir linguistic culture. concept. Scientists point out that this scheme is 2. Theoretical Framework relative, since the interrelation between language and culture is a complex phenomenon, and A study of the poet’s literary works from the there is also a two-way connection between standpoint of the linguocultural and language and consciousness. In their opinion, linguocognitive approaches is reflected in the the linguocultural concept differs from other works of Karasik (Karasik, 1997; Karasik & concepts used in linguoculturology by mentality, Slyshkina, 2005), Nikitina (1991), and Samsitova therefore they understand the concept as a (2011). They are a special contribution to the mental formation with a privileged value study of the speech language material of Karim, property (Karasik & Slyshkin, 2001, 2005). and also represent a significant component of the modern spiritual culture of the Bashkir Theoretical aspects of the linguocultural people and the development of modern analysis of the conceptual framework were linguistics in a new direction. investigated in various research. Peculiarities of Turkic languages vocabulary were studied by Pimenova (2005) notes that the study of Abdullina, Karabaev et al. (2016), Shamigulova concepts is carried out in several stages: the et al. (2015), Usmanova (2016), and Galiullina study of the lexical meaning and internal form et al. (2020). of the word, the definition of synonyms of a given word, the analysis of ways to implement Abdullina, Ishkildina et al. (2016), Ashirova et the concept in the linguistic picture of the al. (2016), and Bukharova et al. (2018) studied world, the identification of methods of morphonological phenomena on the example of conceptualization, the study of metaphors and Bashkir language. Cultural context, bilingualism, metonymy, and the studies of events that occur and non-native languages were the subjects of in time and/or space, in which it is assumed that studies in Berkes et al. (2018), Cohen (2018), there is a subject, object, purpose, conditions, Godwin-Jones (2018), Makleeva et al. (2016), time and place, and conditionality of and Schmitz et al. (2018). Poetics and lyrical emergence. communication were investigated from different approaches by Eslamieh (2018), Vorkachev (2004) defines the concept as a Merkel et al. (2016), and Samirkhanova et al. separate subject of collective consciousness, (2015). which directs to higher entities, has an expression in the language, and is marked by an 3. Methodology ethnocultural property. Tokarev (2009) describes As a leading method in the study, a special the concept as a historically developing element linguoculturological method is used – the of the conceptual framework. From the conceptual analysis method. This method standpoint of the cultural-semiotic approach, contributes to the study of the functional the concept is considered as a global, specificity of words and their meanings. In the multilateral mental unit, which is described by analysis of the text, contextually determined the following features: conditionality by and contextually independent meanings of cultural and historical events, the presence of an

4 Linguocultural Analysis of the Conceptual Framework “Family” in the Works of Mustai Karim

words are distinguished, respectively, and the ‘caring for loved ones’, ‘kindness’, and conditions for their implementation are ‘spiritual kinship between family members’. determined depending on a particular context. Thus, the components of the conceptual In particular, a continuous selection was made framework ‘Ғаилә’ (‘Family’) indicate the of texts of lexical units appealing to the versatility and complexity of its content. conceptual framework ‘Ғаилә’ (‘Family’). During the linguocultural analysis of the works The concept of conceptual analysis in modern of Karim, the conceptual framework modeling linguistics is ambiguous. This phrase, as method was used. The modeling of the pointed out by Nikitin (1991), can be conceptual framework ‘Ғаилә’ (‘Family’) is considered both as an analysis of concepts, and carried out by means of a conceptual scheme as a certain type of research, for example, reflecting extremely generalized models of the analysis with the use of concepts or analysis in concept of a work. The conceptual framework which concepts constitute the ultimate units. model is a schematic representation of the Maslova (2001), by concepts, implies the main connection of the nominative field of language elements of the picture of the world, determined formations, social and mental spheres, and by culture, that are significant both for the cultural values. In particular, the works of linguistic personality and for the linguistic and Mustai Karim constitute a model of ethno- cultural community. The researcher refers to mental perception of the world, a system of key cultural concepts such abstract names as traditional values and national identity. His ‘will’, ‘sin’, ‘homeland’, ‘conscience’, ‘fate’, works represent the experience gained, the etc. She also notes that the study of these words conceptual integrity of the images, and the is very important since the key concepts of forms of national and individual linguistic culture occupy an important place in the thinking. linguistic consciousness of the people. 4. Results and Discussion Methods of theoretical research were also used: component analysis, synthesis, and the The conceptual world of the conceptual deductive method (the transition from general framework ‘Ғаилә’ (‘Family’) is enriched by ideas about the conceptual framework ‘Ғаилә’ the Bashkir culture, which is directly related to (‘Family’) to particular conclusions). The the life and identity of the people. The method of component analysis involves the secondary meanings of the concept are layered analysis of the values of language units through on the cultural and copyright connotations of the identification of the main components of lexemes. The conceptual framework ‘Ғаилә’ meaning. Upon studying lexical meanings, an (‘Family’) semantically acquires interpretation analysis of language units is often used. Tokens from the standpoint of ethnocultural specificity of the conceptual framework ‘Ғаилә’ and reveals to the researcher a model of the (‘Family’) contain all the necessary information world order of the mental field of creativity of about the component composition of the the studied author. This means that the meaning of a given word and about the conceptual framework ‘Ғаилә’ (‘Family’) possibilities of its use. The deductive method constitutes an important component in Bashkir allows putting forward a hypothesis about culture since for each ethnic group the concept linguistic entities in which national and mental of family has a value. features of the linguistic picture of the world are The author’s linguistic personality is a person expressed in cognitive linguistics. who implements a particular strategy and In Bashkir linguistics, the conceptual framework tactics of the speech-thought process. Consider ‘Ғаилә’ (‘Family’) forms the mentality of the some of the studied concepts of works and Bashkir people, as it is reflected in the language highlight their individual speech and at the level of vocabulary (keywords) and at the conceptual level in the language picture of the level of grammar (category and structure). author’s world. In the works “The Joy of Our Thus, this concept is studied through the lens of Home”, “Mercy”, “Long, Long Childhood”, the mentality. In the Bashkir language picture of concepts ‘Әсә’ (‘Mother’), ‘Инәй’ (‘Aunt’), the world, the conceptual framework ‘Ғаилә’ and ‘Өләсәй’ (‘Grandmother’) reveal the (‘Family’) expresses such concepts as ‘fidelity’, contents of what we are studying concepts such ‘love’, ‘mutual respect’, ‘mutual understanding’, as ‘housewife’ (‘хужабикә’), ‘keeper of the

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hearth’ (‘йорт усағын һаҡлаусы’), and will reconcile the quarrels, cure the sick, ‘mother’ (‘әсә кеше’) located in the near comfort the dull, share one's grief) (Karim, periphery of the conceptual framework ‘Ғаилә’ 1983, pp. 300–301). (‘Family’), as they convey the direct meaning The conceptual framework ‘Ғаилә’ (‘Family’) of the conceptual sphere. In the linguistic and in the Bashkir language picture of the world is cultural analysis of Mustay Karim’s works, we closely connected with the concept of see a special attitude towards mothers, the ‘hospitality’. Hospitality is on a par with the semantic content of the conceptual sphere words: friendly attitude, warm welcome, ‘Ғаилә’ (‘Family’), which is his value and generosity. The following statement reveals the moral ideal: “ул арала әсәйем дә, эшен nature of the ‘Оло инәй’ – the Elder Mother, бөтөрөп, табынға килә. Өләсәйем сәй яһай reveals its most significant socio-psychological башлай” (Meanwhile, my mother, having features that have historically been developed finished work, came to dinner. Grandma started by the nation under the influence of living making tea), “Өләсәйем йомшаҡ ҡулдары conditions, lifestyle, socio-economic system, менән биттәремдән һөйә“ (I love my etc. The semantic field of construction reveals grandmother’s soft hands), “Мин әсәйемдең the national image of the Elder Mother, шулай һөйләгәнен яратам. Ҡояштың ни benevolent attitude, compassion, hospitality, әйтерен дә белә шул ул әсәй кеше булғас” (I respect for others, the desire to help in difficult love my mother so much. She is the brightest of times: “Был имән минең Оло инәйем булып all people) (Karim, 1983, pp. 271–277). сыға. Уның тирәһендә инде балалар ғына The concept ‘Әбей’ (Aunt) reveals the contents түгел, беҙҙең бөтә ғаиләбеҙ – атайым, Кесе of the conceptual framework ‘Ғаилә’ (family), инәйем, ағайҙарым, апайҙарым әйләнә. Хатта where we see the image of Fedora, and which is бер пар күк атыбыҙ, ике ала, һыйырыбыҙ, described by such key concepts as ‘әкиәт быҙауҙарыбыҙ, тауыҡ-ҡаҙҙарыбыҙ әйләнә. оҫтаһы’ (‘knower of fairy tales’), ‘селтәр Шул кеше тирәһендә беҙҙең барлыҡ бәхет- бәйләүсе’ (‘craftswoman’), ‘йолалар белеүсе’ шатлыҡтарыбыҙ, ҡайғы-хәсрәттәребеҙ, (‘knower of traditions’), ‘фатиха’ (‘blessing’): көндәлек мәшәҡәттәребеҙ, өмөт-хыялдарыбыҙ “Бәләкәс кенә, сибек кенә Федораның уң әйләнә – донъябыҙ әйләнә. Минең Оло аяғы байтаҡҡа ҡыҫҡараҡ. Йыраҡтан инәйем ошо әйләнеп торған донъяның үҙәге ҡарағанда, уның йөрөшө велосипедта ул. Шуға күрә тыныс һәм хәүефһеҙ баҫып барған төҫлө күренә. Шул арҡала уны тора. Уның өсөн, әйтерһең. Һәләкәт тә, ғазап “Самокат Федора” йәки “Самокат” тип кенә та юҡ. Йөҙөндә шәфҡәтле йылмайыу...” (But йөрөтәләр. Кәмһетеп, мыҫҡыллап түгел, the tree is no longer a tree, but my Elder былай яратып, үҙ күреп шулай тиҙәр. Mother. And not just kids, our entire family – Әбейҙең быға иҫе китә лә китмәй. “Самокат” father, Younger Mother, my older brothers, булғас, “Самокат” инде, тәгәрләй бирә. sisters are revolving around her. Even a pair of Ыҙғыш-ҡырылыш ҡупҡан ергә лә, туй our gray horses, two motley cows, calves, уйнаған төбәккә лә, үлем–етем булған өйгә sheep, chickens, geese dance in this circle лә иң алдан Федора һылтыҡлап килеп етә. dance. All our happiness and joys, misfortunes Һәммә ерҙә уны ихлас ҡабул итәләр, сөнки and sorrows, worries, and everyday and long ул һәр эщтең яйын, ғөрөф-йоланың рәтен dreams revolve around her, our world and fate белә. Сырхауҙы дауалай, күңеле төшкәнде revolve around her. The Elder Mother is the йыуата, хәсрәтленең хәсрәтен бүлешә…” unshakable trunk of this life, and therefore she (The elderly frail Fedora has the right leg much stands calmly and reliably, as if sadness and shorter than the left. From a distance, she looks suffering, aging and death are unknown to her, as if she is riding a bicycle. That's why they with nothing but a tender smile on her face...) called her Fedora the Scooter. So scooter it is, (Karim, 1983, pp. 508–510). whatever – she was “rolling” unconcerned. In the tragedy “On the night of the lunar Whether noise, whether quarrel, whether the eclipse”, the poet describes the ancient customs wedding is celebrated, whether death happens, and traditions of the Bashkir people. In this Fedora is always there, the first to limp up. And case, the concept under study acts as a mental everywhere she is accepted with pleasure, entity, reflecting the mentality and essence of because in every business she knows the whole the Bashkirs. The concept ‘Әсә’ (‘Mother’) order, knows all the customs and traditions. She reveals the contents of the conceptual

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framework ‘Ғаилә’ (‘Family’) by such grandmother), “Ҡайһы саҡта Фәрхениса concepts as ‘йолаларҙы һаҡлаусы’ (‘curatress әбейҙе лә эйәртә. Әле лә шулай икәү of customs’), ‘йола ҡорбаны’ (‘customary етәкләшеп килеп инделәр” (Sometimes he sacrifice’), ‘быуындар бәйләнеше’ (‘generational comes not alone, but also takes grandmother connection’), ‘милләт әсәһе’ (‘mother of the Farhunisu with him), “Иҫәнгенәме, nation’). һауғынамы, ҡәрендәш? – ти ул һәм әбейҙе етәкләп һандыҡ өҫтөнә килтереп ултырта” In the tragedy, the concept of ‘Ул’ (‘Son’) is (Hello! How is your health? How are you, filled with meaning in such lexemes as sister? – Grandfather Mansur asks grandmother ‘батырлыҡ’ (‘heroism’), ‘азатлыҡ’ (‘freedom’), and places his old woman on a chest), etc. ‘рух ҡоло’ (‘soul slave’). The image of (Karim, 1983, pp. 311–315). Aq’eget constitutes a tragic hero. The author uses his name to reveal the unbroken character The concepts ‘Ҡусты’ (‘Brother’), ‘Еҙнә’ and purity of the soul, calling him a white (‘Son-in-law’), ‘Кейәү’ (‘Bridegroom’), ‘Ҡоҙа’ dzhigit. The linguistic and cultural analysis of (‘In-law’) in the comedy “Abduction of the the concepts of ‘Ата’ (‘Father’) and ‘Ул’ bride” by Mustai Karim describe status, age, (‘Son’) in the work “Salavat” is expressed in and wisdom of Bashkir people. The author words such as ‘bright future’ (‘яҡты киләсәк’), describes the wedding ceremony as a ‘heritage’ (‘аманат’), ‘invincible spirit’ celebration of kinship, in which each (‘һынмаҫ рух’), ‘humanity’ (‘кешелеклелек’), participant on the part of the groom and the ‘loyalty to the heritage’ (‘аманатҡа тоғро bride is assigned status by age. It should be ҡалыу’). noted that the conceptual framework ‘Ғаилә’ (‘Family’) is considered on a huge scale: the In this work, the author describes historical unity of not only family members, but also of events from the life of the Bashkir people. fellow villagers. Prototypes of images are national heroes Yulay Aznalin and Salavat Yulaev. Father Yulay The results of the work carried out confirm our Aznalin was a foreman of the Shaitan-Kudey observation that the conceptual framework ulus and a participant in many battles, therefore ‘Ғаилә’ (‘Family’) has a national-cultural and he was always an example for his son. The national-linguistic specificity, the concept of concept of ‘Атай’ (‘Father’) is described by ‘family’ is the most significant in the circle of such concepts as ‘баш, йәғни ғаилә башлығы’ values that are reflected in the culture of the (‘head of the family’), ‘ғаилә тотҡаһы’, ‘ғаилә Bashkir people. In the works of Mustai Karim, терәге’ (‘support of the family’), ‘ғаилә the meaning ‘Ғаилә’ (‘Family’) is represented һаҡсыһы’ (‘protector of the family’), by the following conceptual signs and ‘балалары өсөн өлгө’ (‘ideal, an exemplar for incremented meanings: 1) family – a difficult children’). Also in the works “The Joy of Our test requiring diligence, internal strength, Home”, “The Abduction of the Bride”, intelligence, and hard work; 2) friendly family “Clemency”, “Country Aigul”, the concepts life – a test of friendship, fidelity, partnership; ‘Атай’ (‘Father’), ‘Олатай’ (‘Uncle’), ‘Ағай’ 3) family – protection; 4) life lived together is (‘Brother’), ‘Бабай’ (‘Uncle’ – a dialect) are an example for future generations; 5) love in the expressed in concepts as ‘ил һаҡсыһы’ family is a reward for loyalty to people who (‘defender of the homeland’), ‘ғаилә respect, love, and value each other; 6) children башлығы’ (‘head of the family’), ‘терәк’ in the family – God’s gift, a gift for true love; (‘support’), ‘мираҫ’ (‘inheritance’), ‘шәжәрә 7) family – something right, good, virtuous. һаҡлаусы’ (‘keeper of the family tree’). Thus, considering the hierarchy of concepts in In the work “The Joy of Our Home”, the model of the individual author’s conceptual grandfather Mansour and grandmother framework, we come to the conclusion that the Farkhenis are a vivid example of a happily modeling of the conceptual framework ‘Ғаилә’ married couple, where kindness, mutual (‘Family’) is carried out by means of a respect, mercy, and patience reign. For conceptual scheme reflecting extremely example: “Mansur babaykar beҙgә yәnәshә generalized models of the concept of a work. toralar. Mansur babayҙyң өyөndә shul әbei ҙә The conceptual framework model is a үҙе genә” (Grandfather Mansour’s house stood schematic representation of the connection next to ours. He lived together with between the nominative field of language

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formations, social and mental spheres, and 5. Concluding Remarks cultural values. Thus, the conceptual sphere ‘Ғаилә’ (‘Family’) Karasik and Slyshkin (2001), analysing the is one of the basic concepts in the Bashkir most important properties of linguocultural language picture of the world, because the concepts, identified their basic features. Thus, the Bashkir people invest in the concept ‘Ғаилә’ complexity of life is based on a comprehensive (‘Family’) a value-based content that includes study of language, consciousness, and culture. language, spiritual, and material achievements, The mentality distinguishes the concept from customs, traditions. other units in linguistic and cultural studies. During the linguistic and cultural analysis of the Axiological nature, as the linguistic-cultural conceptual framework ‘Ғаилә’ (‘Family’), we concept, differs from other mental units by a value-based element, conditionality (a division revealed that this conceptual framework is expressed in conceptual terms as an of consciousness is carried out for the purpose emotionally positive attitude towards close of research) and blur (the concept has no people and relatives, and customs and traditions specific boundaries), variability, limited familiar from childhood; a sense of deep consciousness of the carrier conditioned by the attachment to family values. These semantic existence of the concept in an individual or notations constitute the basis of the conceptual collective consciousness, three-component nature – the composition of the concept framework ‘Ғаилә’ (‘Family’) and reveal the author’s worldview. In the conceptual distinguishes value, figurative, and conceptual framework of the inner world of Mustai Karim, components, polyappealability (the existence of the concept of ‘Ғаилә’ (‘Family’) makes a many ways of appeal to any linguistic-cultural significant contribution to the linguistic picture concept), multidimensionality – traditional units of linguoculturology are used to model the of the world of the Bashkir people, as it constitutes a voluminous mental formation and concept, methodological openness, and covers all levels of the language. It should be polyclassifiability. Within the framework of noted that an important moment in the linguistic linguoculturology it is permissible to use both picture of the poet’s world is a constant feeling linguistic and non-linguistic methods; concepts can be classified based on various signs. of the personality of the author, Mustai Karim himself, his connection with the inner world, Thus, the main feature of the conceptual sphere his attitude towards the family, and life ‘Ғаилә’ (‘Family’) is determined by the variety experience. of kinship terms in the Bashkir language and Thus, we consider the conceptual framework indicates the richness of the language. Each clan, tribe, clan division, even each family had ‘Ғаилә’ (‘Family’) both as an element of the representation of mentality and as a carrier of its own terms. Apart from the individual the ideological and semantic meaning of a work dialects, the Bashkirs do not have certain terms of art. For our study, it is important to identify of kinship to refer to uncles, aunts, nephews, the semantic potential of the conceptual and nieces. This is probably due to the ancient family traditions of the Bashkirs: they lived in framework ‘Ғаилә’ (‘Family’) in the work of Mustay Karim in the aspect of Bashkir national- large families. An important feature of the cultural features. kinship system is the differentiation of the terms of kinship by seniority and gender and the References differentiation in the terminology of the paternal and maternal line of kinship. Abdullina, G. R., Karabaev, M. I., Karabaeva, Moreover, the terms of kinship and properties N. G., Ketenchiev, M. B., & reflect the originality of the language, the Gadzhiakhmedov N. E. (2016). From the specifics of the national path, therefore, history of studying the category of describe the national mentality. Mustay Karim, negation in general linguistics and the as a representative of the Bashkir people, study of Turkic languages. Journal of managed to reflect the moral, ethical, and Language and Literature, 7(1), 81–86. mental features of the concepts of the Abdullina, G., Ishkildina, Z., Karabaev, M., conceptual framework ‘Ғаилә’ (‘Family’) in Samsitova, L., & Fayzullina, L. (2016). his works. Morphonological phenomena in derivation process (as exemplified by the

8 Linguocultural Analysis of the Conceptual Framework “Family” in the Works of Mustai Karim

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