Linguocultural foundations of Russian and Chinese proverbs about husbands and wives

Li Lusy PhD in Philology independent researcher Miklukho-Maklaya str., 6, Moscow region, 117198, Russia 1368683201@QQ.COM

Lazareva Olesya Viktorovna PhD in Philology Associate Professor; Department of General and Russian Linguistics; P. Lumumba Peoples' Friendship University of Russia Russia, Moscow, Miklukho-Maklaya str., 6 lazareva-ov@rudn.ru

Introduction

The paremiological foundation of any language is a reflection of the national system of values, a representation of the dominant national conceptual picture of the world. Paremias demonstrate how the system of moral norms and assessments is changing in diachrony.

T.G. Bochina rightly argues that "a number of folk sayings reflect the cognitive transition from the identification and assimilation of objects to their distinction and opposition, to a new stage of cognition of the essence of phenomena, thereby fixing the rejection of past stereotypes," i.e. proverbs represent a change in the value paradigm of folk beliefs ^[1].

Of course, the paremiology of any language has always attracted the attention of many leading foreign and domestic linguists such as V.V. Vinogradov, V.M. Mokienko, N.F. Alefirenko, Yu.E. Prokhorov, V.N. Teliya, L.B. Savenkova, O.V. Lomakina, M.L. Kovshova, T.G. Bochina, E.E. Ivanov, I.A. Bredis, G.L. Permyakov, etc.; paremiology is of particular interest in Chinese linguistics, let us name Chinese paremiologists: Ma Guofan, Mu Huain, G.O. Gottlieb, Sun Weizhang, Xia Zhengnong, Chen Zhili, He Changfei, etc.

Research methodology

In this article, the methods of comparative and component analysis and linguistic and cultural commentary were used.

The results of the study

For a comprehensive analysis of the paroemias of the Russian and Chinese languages with the components husband/wife, it is necessary to clarify the understanding of linguistic terms: proverb, paroemia, paremiological fund, etc.

In general, paroemias in Russian linguistics are interpreted as stable reproducible sayings of an instructive nature. V.M. Mokienko clarifies that a proverb is "a complete figurative or ugly saying that has an edifying meaning and is characterized by a special rhythmic and phonetic organization" ^{[2, p. 103]}.

The multiplicity of definitions of proverbs in Russian linguistics is explained by various classification features underlying the analysis of this phenomenon of language and speech.

Thus, L.B. Savenkova considers a proverb to be "an anonymous generalizing saying stable in language and reproduced in speech, at least some of the elements of which are endowed with a figurative meaning and which is suitable for use for didactic purposes" ^[3], while attention is focused on the generalizing nature of proverbs.

Yu. E. Prokhorov believes that the value of proverbs lies in fixing the national experience, he points out that "a proverb is a stable, rhythmically and grammatically organized saying in which the practical experience of the people and their assessment of certain life phenomena are recorded" ^{[4, p. 355]}.

In the concept of T.G. Bochina, dialogicity and ambivalence are recognized as an essential feature of proverbs, while it is indicated that "a proverb is a summary of a collapsed dialogue", as well as "a proposition (proverb = sentence), and generalized information (proverb = text)" ^{[5, p. 27]}.

M.A. Bredis considers paremias as "a commonly used brief generalization of human experience", a proverb is "standardized for typical life situations and expressed in speech in a complete stable sentence" expression "most often with a figurative meaning" ^{[6, p.86]}.

In modern Russian–language paremiological studies, the understanding of a proverb is often comparable to the definition proposed by V. Mieder: "A proverb is a short, well-known saying of the people, containing wisdom, truth, morality and traditional views in a metaphorical, fixed and memorable form, and which is passed down from generation to generation" ^{[7, p. 5]}.

The discussions on the characterization of proverbs as a linguistic phenomenon and as a genre of folklore have not been completed. However, it should be clarified that in most "modern studies, the term paremia is used as a generic name for various classes of folk aphorisms, primarily proverbs, sayings, riddles and signs, as well as sayings, jokes and sub-phrases" ^{[8, p. 268]}.

In Chinese linguistics, the theoretical understanding of the essence of paroemias is conditioned by national specifics and the peculiarities of the language system.

In Chinese linguistics, as well as in Russian, there is no consensus on the definition of the essence of proverbs. However, traditionally proverbs are correlated with phraseological units. The most famous classification (which is currently undergoing revision) is the system of Ma Guofan, who back in the 50s of the XX century pointed out that all stable reproducible turns of the Chinese language should be divided into several types:

1. 成 ( (literally "ready-made expression") –An idiom, Chengyu.

2. 谚语 is a proverb; yanyu

3. 歇后语 (literally "utterance with a truncated ending") – omission-allegory (expression with a certain understatement); sehou

4. 惯用 ( (literally "familiar expression") – phraseological combination; guanyunyu

5. 俗语 (literally "colloquial expression") is a saying; suyu ^[9].

According to Ma Guofan, all reproduced expressions in Chinese have the obligatory stability of form and content, "familiarity" in use, historicity (that is, a long history of existence in the language), and also reflect the historical facts and traditions of the people. Let us point out that in stable reproducible turns of the Chinese language, ethnomarkers (according to O.V. Lomakina's terminology) are often used as components, which are lexical units that usually have no analogues in other languages. Ethnomarkers in Chinese proverbs are the precedent names of Chinese linguoculture, the names of artifacts (elements of folk costume, musical instruments, mythological characters, etc.). Ethnomarkers are also found in proverbs with the components husband and wife.

Here is an example from the Chinese-Russian Phraseological Dictionary (chengyu):

«半部论语ban bu lun yum

旧时对儒学经典之一《论语》的 夸赞之辞，掌握半部《论语》， 人的能力就会提图，就能治理国 家。

器 宋•罗大经《鹤林玉露》卷七： “赵普再相，人言普山东人，所 学止《论语》……太宗尝以此论 问普。普略不隐，对日：'臣平 生所知，诚不出此。昔以其半辅 太祖定天下，今欲以其半辅陛下 致太平。'"

器况且从前古人以〜治天下，就是 半部亦何妨。（清•李宝嘉《官 场现形记》第六十四回）。

"Half of Lun Yu" is knowledge sufficient for governing the state ("Lun Yu" is a great work attributed to Confucius, mastering at least half of which is sufficient for governing the state)" ^[10].

The terminology characterizing Chinese stable expressions includes another term, shuyu (literally "familiar, ready–made expression"). Shuyu is a generic concept that combines a set of stable turns. Some Chinese linguists believe that shuyu includes phraseological combinations (guanyunyu), chengyu, proverbs (yanyu), sayings-omissions (sehouyu). For example, Sun Weizhang speaks about this in his monograph "Chinese Phraseology (shuyu)" ^[11].

The term shuyu in the Dictionary of Modern Chinese is interpreted as follows: "A stable phrase can only be used in its entirety, does not allow arbitrary replacement of its constituent components, in addition, cannot be analyzed from the point of view of word formation" ^[12].

Despite the difference in understanding of the essence of paroemias (and phraseological units) and the multiplicity of points of view on the nature of stable expressions in Russian and Chinese linguistics, it is possible to identify a universal and unique beginning in the value paradigm of the two linguistic cultures.

In solidarity with the author's team of the monograph "Paremiology at the crossroads of languages and cultures", we note that among the named aspects of the analysis of proverbs as linguistic units (discursive, historical-etymological, linguoculturological, translation studies, comparative), linguoculturological and comparative are the most important, as they provide the basis for identifying similarities and differences between national paintings of the world ^[13].

In Chinese and Russian paremiology, the number of proverbs about family and family relations is significant, which indicates the importance of the institution of the family in Russian and Chinese society.

N.F. Alefirenko notes that, according to the representation in language, "spiritual values can be universal, national, class-class, group, family, individual and personal."

Since the family is, according to N.F. Alefirenko, "a society in miniature," family values play a huge role "in the formation of culture," family values include "all positive family traditions (moral, professional, artistic, or even purely domestic)" ^[14].

Family relations in Russian and Chinese paremiology show the complexities of the relationship between husband and wife, parents and children, as well as grandparents with the younger generation. Family parodies demonstrate how family ties developed between brothers and sisters, parents of the husband (father-in-law and mother-in-law) and wife (mother-in-law, father-in-law), numerous uncles and aunts, adopted children. In Russian linguistic culture, the godparents of children were an important part of the family, in Chinese, the husband's parents and the relationship between brothers played a special role.

For example: 尺布斗粟 chi bu dou sum

比喻兄弟间因利害冲突而不和。

器 《史记•淮南衡山列传》：“一 尺布，尚可缝：一斗粟，尚可 春：兄弟二人不相容。”

器他们虽然是亲兄弟，却常常因为 各自的私利，出现一些〜之争。

"One chi of cloth, one dou of chumiz" – a quarrel between brothers over the division of wealth; a clash of interests between brothers ^[10].

The paremiological foundation of both Russian and Chinese languages demonstrates the ambivalence of folk ideas about husbands, wives, and their relationships. It should be noted that the paremiological fund is a set of paremias "widely used at different stages of the historical development of a language, including the modern period" ^{[15, p.64]}.

Chinese and Russian linguistic culture reflect the patriarchal view of society on the family. This is reflected in the fact that most proverbs are based on the traditional androcentric view of the system of family relations.

The positive and negative assessments of family relationships mostly represent a man's view of the world.

A wife is like a purchased horse that you can mock as much as you want.

"The wife is a bonded laborer.

And the wife is afraid of her husband.

To let a wife (a woman) down is to blame herself (no good to see).

Beat your wife for lunch, and for dinner again (sing), so that the soup (stew) is hot (highlanders) and the porridge is greasy" ^[16].

Husbands in both China and Russia are represented in paremias as masters of their wives, they make decisions, punish their wives, and demand their submission.

In Chinese proverbs, husbands are fully responsible for their wives, but they also have the right to concubines, although this is not evaluated positively.

欲成家，置两犁；欲破家，置两妻 If you want to start a family, buy two production tools; if you want to ruin your family, marry more concubines.

The more you change the horse you ride, the better it gets. The more you change your wife, the worse she gets.

There are also proverbs in the Russian paremiological foundation that state that the more a man marries, the worse his wife is.

"The groom chooses the first wife himself, God gives the second, and the devil sends the third" ^[16].

But at the same time, marital infidelity is condemned in Russian parodies.

"Be satisfied with a legitimate wife and alone.

Whoever loves a married wife, beat him in the wounds.

Don't look at someone else's wife" ^[16].

Russian paremias do not just reflect the dominance of a husband, but positively assess domestic violence, which is perceived as the norm and even has a positive connotation.

"Beat your wife with a hammer, she will become gold.

Hit your wife with the butt, crouch down and smell: she's breathing and playing tricks, she still wants to.

Beat your wife for lunch, and by dinner again [don't sit at the table without a fight]" ^[16].

At the same time, in Russian paremiology, a significant number of proverbs say that a wife should be loved, "pitied", then there will be harmony and prosperity in the house.

"Keep your wife affectionate, your daughter safe – there will be no quarrel" ^[16].

Among Chinese proverbs, there are those in which violence against a wife (woman) is considered unworthy.

A good dog does not fight with a chicken, and a good man does not fight with a woman (wife).

But at the same time, Chinese paremiology states that wives are completely dependent on their husbands.

嫁鸡随鸡，嫁狗随狗 If you marry a chicken, you follow the chicken, if you marry a dog, you follow the dog.

Marry a man and have to depend on him for clothes and food.

When a woman marries, she becomes her husband's man in life and a ghost in death, and she must be faithful to her husband.

Chinese proverbs state not only the dominant position of a man (husband), but also emphasize that the husband is responsible for all household members (and for his wife, and for children, and for his elderly parents).

If the husband doesn't work hard to earn money, the wife can't even wear a linen dress.

男人挣钱，女人腰圆 If the husband earns a lot of money, the wife will have a decent life.

In Russian and Chinese parodies, it is stated that women and men must necessarily create a family. It is impossible to run a household without a good wife. In Russian parodies, it is repeated many times that a wife should be "kind", an "evil" wife is considered a punishment, she destroys the house and family. At the same time, an "evil" wife is not only a quality of character, but also an inability to build relationships with her husband and all relatives, an inability to run a household, a woman's laziness and idleness.

"To take a good wife is to see neither boredom nor sorrow (not to know).

With a good wife, grief is half a mountain, and joy is doubly so.

An evil wife is scarier than a bad dream.

The evil wife is the same snake.

In front of the evil woman, Satan is an immaculate child" ^[16].

In the Russian paremiological foundation, many proverbs state the importance of a wife's intelligence, her ability to keep a house, and support her husband.

"A good wife and a stupid husband have a reputation for being smart.

A good wife and husband have no price.

A good wife and a bad husband will do well"^[16].

The loss (death) of a wife is recognized as a great grief for her husband and family, and the loss of her husband makes a woman completely defenseless. The death of a husband is not just grief, complete death threatens both his wife and children.

"Have you ever had trouble–has your wife died?

There is someone to stand up for my husband's wife.

No matter what kind of husband is a crow, but a wife's defense" ^[16].

It should be noted that in the Russian paremiological picture of the world there is ambivalence regarding the assessments of the "evil" wife and the "evil" husband. An "evil" (bad) husband, as well as an evil wife, is recognized as a disaster for the family.

"An evil husband is no match for everyone" ^[16].

Special attention in Russian paremiology is paid to the economy and diligence of the wife, the ability to run a household. In many parodies, it is stated that the beauty of a wife, rather, does not benefit the family, but many husbands love their beautiful wives and allow them not to work a lot.

"My wife would be nice if she didn't milk, as long as she walked around the yard" ^[16].

The Chinese and Russian paremiological systems recognize that the most important thing in a family is the consent between husband and wife, in which case the family will prosper. But in addition to consent, there must be respect and love between spouses, then there will be happiness in addition to well-being.

A husband and wife who love each other will find sweetness even in a hard life.

Husband and wife live in harmony, and the whole family is happy.

Husbands and wives don't get along with each other, and their offspring don't thrive.

When a husband and wife are separated due to circumstances, it brings suffering to the spouses.

Here is an example of chengyu from the Chinese-Russian Phraseological Dictionary:

别鹤孤鸾bie he gfl luan

另1J：离别；鸾：凤凰一类的鸟。 离别的鹤，孤单的鸾。比喻远离 的夫妻。器 三国魏•稽康《琴赋》：“王 昭、楚妃，千里别鹤。”晋•陶 潜《拟古》诗：“上弦惊别鹤， 下弦操孤鸾。”器你们两位曾"这么大岁数了，就凑 合着过吧，又何必非要弄成个〜可呢 不？心劳燕分飞，别鹤离鸾，离鸾别 凤，孤雌寡鹤 "the Lone Phoenix, saying goodbye crane" – the couple separated ^[10]. In Russian paroemias, the importance of consent between husband and wife is emphasized, and it is also recorded that in the family the bond between the spouses is inseparable. "Husband and wife are one thing, one body, one spirit. Husband and wife are one soul.

A husband is dearer to his wife than his own mother; a wife is closer to her husband than her father" ^[16].

In addition, some parodies implicitly assert that a smart wife manages her husband, builds the entire economic and household side of family life, and in some proverbs it is noted that the wife is the soul, the moral foundation in family relations. "The husband is in the house like the head of the church, the wife is in the house like the trumpet in the bathhouse.

The husband says, "I am the head"; the wife says, "I am the neck, as I turn it, so it will be."

The husband is the head, and the wife is the heart.

The husband is the head, the wife is the soul" ^[16].

The theme of a number of Chinese and Russian parodies is the life of a woman after her husband's death. Russian parodies indicate that a wife without a husband is an orphan, there is no one to stand up for her, and her life becomes incredibly difficult.

"With a husband, it's necessary; without a husband, it's even worse, and a widow and an orphan can even howl like a wolf" ^[16].

The behavior of people who offend a widow is especially condemned. But at the same time, a woman's desire to remarry is frowned upon, while a man needs to remarry.

"Whoever makes a widow, God hates him.

You won't get enough of one piece (you won't get enough), [and so] you'll choke on the second (you'll choke). It's hard to get lucky in a second marriage

Take a wife for yourself, widower, and a stepmother for your children!"^[16].

In Chinese paremias, a woman's desire to remarry is also discouraged, while a man is encouraged to remarry.

A woman should not drink tea from two families (that is, she should not remarry).

A virtuous and chaste woman will not marry a second man, and a loyal minister will not serve two monarchs.

老婆是墙上的泥坯，去了一层又一层 Wife is like dirt on the wall, it is necessary to remove another layer if it is destroyed, then it can be painted over if the wife died, you can marry again.

Russian and Chinese proverbs state the division of labor between husbands and wives, which is seen as a natural dichotomy of life.

The man plows the land diligently, the woman weaves the cloth diligently, and there will be enough clothes and food.

Men do not cope well with maternal duties and, as a rule, do not engage in matchmaking; women are always shy and afraid to take responsibility and, as a rule, do not guarantee debts.

"The husband threshes the wheat, and the wife bakes the firewood" ^[16].

Conclusions

In general, in Russian paremiology, proverbs about husbands and wives reflect the traditional patriarchal androcentric view of the world.

The husband is the head of the family, he makes decisions, works hard, provides for his wife and children; a good husband makes his wife happy, mentors and loves her (a good husband and a stupid wife are smart). And at the same time, the parodies about her husband recorded negative qualities: stupidity, laziness, drunkenness, cruelty towards his wife and children (beat his wife, and cabbage soup tastes better). A wife can be "kind", then there is peace and prosperity in the family, when a wife is "evil", then there are big troubles in the family, it is difficult for her husband to live with her (an evil wife will drive her husband crazy).

Russian Russian parodies reproduce the basic system of values and assessments of Russian linguistic culture, which enshrines the value of a family, whose happiness lies in the consent of wife and husband, in mutual love and help (a wife is red, but a family is fine; husband and wife are one thing, one body, one spirit).

The Chinese paremiological foundation contains a large group of proverbs, which also reflect a patriarchal androcentric view of the world order, the system of traditional values of paremia includes a paradigm of family moral attitudes. Positive and negative assessments of the qualities of a husband and wife are associated not only with male or female responsibilities, but also with the requirements of society regulating the family hierarchy. But, as in the Russian Paremiological foundation, the most important thing is mutual understanding, mutual respect, love and harmony between spouses. Note that these value dominants of the paremias are juxtaposed with a reflection of the wife's complete dependence on her husband.

The Russian and Chinese paremiological foundations represent historical experience, provide an assessment of life phenomena, and reflect the value dominants of linguistic culture. The core of the linguistic and cultural spiritual experience of the Chinese and Russian peoples, reflected in the system of proverbs, are family values.