Translation or itinerary: (philosophy of) Azerbaijani literary terms in thresholds of cultures

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CROSSING CULTURES, COGNITIVE LINGUISTICS OR STEREOTYPE, ARCHETYPE, PROTOTYPE THEORY FOR CULTURAL HISTORY

Knowing the context of prismatic translation, the word's biography - the stages of its evolution - leads to a certain semantics. I am presenting this theory, which has emerged by studying the biography of words – one of the brunch for cultural history. The theory is as follows: the word's biography assumes three stages, such as stereotype, archetype, a prototype that took place during evolution. In this chain process, the biography of the word is divided into three phases. First, the stereotype, which begins with the separation of "me and others." To put it another way, a stereotype is the first impression. It is what a person thinks depending on his background (according to the environment he was formed) and what semantics is initially associated. For example, when we say "qurban," a first impression for the Turkic peoples, Iran, the former Soviet Union’s people (through Russian as a meditative language), it means the Muslim ritual of slaughtering a lamb.

The next stage is a concern of very few people. It is a matter of thinking about what this custom or this word is associated with. There may be a certain period in the recent past, such as 100 years or 500 years ago. In fact, as we have already said, the word qurban is associated with Muslim holidays; then (second) the association that comes to mind connects this word with the Arabic culture and language and is thought to have come from the Arabs. We call this stage associative impression or re+presentation or archetype. This meaning of the word or connection seems logical and recognizable to many.

In the third phase, which we call a prototype, non-associative unpredictable semantic "relatives" are found, just as in the Humans’ Ancestry DNA project. What is behind the archetype (stage two association)? Why should we consider this historical point as a starting of the case -rite cultural attribution -the word's etymology? In this case, what has the term ‘qurban’ in Islamic history have to do with ‘kurben’ in Judaism, before the Middle Ages - in earlier history? Thus, by dividing the word's biography or history into three parts, we discover the older layers of cultural history, the cultural crossroads, and transfers of their earlier "national" affiliation. Thus, by dividing the word's biography or history into three parts, we discover the older layers of cultural history, the cultural crossings, and transfers beyond their modern-day “ authentic” "national" affiliation.

1) What is the first translation that comes to mind in modern times, or what is the original word's meaning? This translation can be called an original translation or a modern translation.

2) What does a person who is acquainted with a slightly different culture associate with this word?

For example, how can the word ‘namaz’ be translated? Is it phonetically related to ‘namaste’? There is an apparent sharp reaction to these associations in teaching my elective course "Comparative Culture and Cultural Matrix” among my students. The Azerbaijani-speaking audience and the Arabic-speaking audience respond differently to the same word, representing the same Muslim tradition.

3)Non-associative relatives. This seemingly non-associative level is part of cognitive linguistics and cultural history. Prototype level can also explain why some words, such as ‘qurban’ or ‘namaz’, essential Islamic rituals, do not coincide with the Arabic (Adha) and those mentioned Muslim people?

It also involves prismatic translation methods,- one of the most exciting translation methods through the abjad alphabet, which is more concerned with Arabic-Persian words. It is a field that is limited to comparative religion and linguistics and is not included in translation theory. I think that this would be an exciting method and concept for cognitive linguistics and prismatic translation.

Keywords: prismatic translation, cultural history, stereotype, archetype, prototype

1^ Russian the semiotics of the word vino (вино – wine) go back to the semiotics of the word of the same root vina (вина – sin).

2^ Klassik islam poeziyasında ədəbi-fəlsəfi cərəyan

3^ Holy Quran. Surat Al-Insan (71), Verse 21; Al-Ins an ( 76), Verse 5.

4^ Holy Quran. Surat Al-Insan (71), Verse 21; Al-Ins an ( 76), Verse 5.

5^ Руми. Рубаи. Свет вина (Игорь Аграчёв) / Проза.ру https://www.proza.ru/2012/03/17/1598; Также рубаи о винеЖ https://open.conted.ox.ac.uk/sites/open.conted.ox.ac.uk/files/resources/Create%20Document/Five%20Wine%20Poems%20from%20Rumi%27s%20Diwan.pdf