The Ethno-Cultural Essence of Linguistic Consciousness

Abstract

Each culture is based on a specific system of subject meanings, social stereotypes and cognition patterns. The “worldview” invariant is determined by socially developed supports (by meanings, in the first place). In its turn, there may be a worldview which is common for the whole society (for a socio-cultural community or ethnos) or an individual one typical of a specific group (a socio-cultural group) within a given ethnos. In the process of ontogenesis, a child learns words in its native language, while lying behind these words is an integral image of consciousness comprising two layers. The first layer is the existential one. It includes the bio-dynamic tissue of live movement and action, as well as a sensory image. The second layer is the reflexive one, which includes meaning and sense. Behind a language sign, there is an organic cell, which is part of a worldview typical of a specific culture. The systemic character of meanings reflects the system of concepts existing in a given culture, in a Universe structure (worldview) formed within this culture. It is the association component represented by figurative and metaphoric connotations that determines the semantic content of a cultural concept.

Modelling the Linguistic Worldview: Subject Field Scoping Review

“…Also, researchers differentiated between conceptual and linguistic worldviews (Grzegorczykowa, 2015;Ajdarkhan, 2018;Tokarski, 2016;Novoseletska et al, 2020). On the basis of theoretical studies, the concept of linguistic worldview is clarified, the dynamic of its development as well as its main universal features are described (Gabbasova et al, 2013;Suleimenova, 2013;Alefirenko & Li, 2015;Kozlova, 2016;Alefirenko et al, 2019). Apart from that, it was proposed to apply a questionnaire method to study a national linguistic worldview (Stria, 2015).…”

Expressing Gender Opposition in Kazakh Proverbs Through Metaphor

“…One of the ways to convey the image of special signs and evaluations in the national culture is to use metaphors in proverbs and sayings. According to Alefirenko (2008), 'the emotional and evaluative content of the language picture of the world is genetically linked to sociocultural concepts and indirectly verbalized by means of derived nominative signs (metaphor, phraseology, proverb and saying)' (p. 202). Proverbs containing a gender component constitute an important layer of the paremiological fund of any language.…”