Conversational Etiquette in the Itsary Dargin Language: Formulas for Contact-Establishing

Speech etiquette is an important element of any national culture. The speech etiquette of each particular language is characterized by a vivid national specificity, due to the culture, customs and rituals of a particular region. Speech etiquette is distinguished by an undoubted national and cultural specificity associated with the customs, mores, aesthetic tastes of peoples ^{[13, p. 413]}.  "Speech etiquette is a functional and semantic universal. However, it is characterized by a bright national specificity associated with the uniqueness of the usual speech behavior, customs, rituals, non-verbal communication of representatives of a particular region, society, etc." ^{[13, p. 413]}. At the same time, "standard speech formulas have pronounced socio-age and gender specifics, and are also associated with specific situations to which greetings are timed" ^{[19, 91]}.

In recent decades, due to the development of linguistic and cultural studies, the problems of speech etiquette and its functions have repeatedly become the object of special research ^{[2, 6, 13]}. A number of works are devoted to the phatic (contact-establishing) function of speech etiquette both in Russian and in the languages of other peoples ^{[3, 7, 9, 10, 11, 16]}.

Speech etiquette in Dagestan plays an important role in the life of the community. When meeting each other, any of its members are obliged to greet each other. Greetings can be minimal phrases; they can often result in protracted conversations ^{[16, p. 79]}.  The issues of speech etiquette in Dagestan and Dargin languages are considered in the works of a number of researchers ^{[1, 8, 14, 17, 18, 22]}. The formulas of speech etiquette, which play an important role in the formation of a linguistic picture of the world and the establishment of communication between people, are widely spread in Darginian languages.

Several functions of speech etiquette can be distinguished: phatic, conative, appellative, emotive, etc. ^[20]. The phatic (contact-establishing) function consists in establishing communication between speakers, its continuation or interruption. This function of language manifests itself in those speech acts in which the speaker draws the attention of the interlocutor to himself, prepares him for the communication of information. This function is carried out through the exchange of ritual formulas or even whole dialogues, the sole purpose of which is to maintain communication. Due to this function of speech etiquette, a person attracts the attention of the interlocutor, this function provides the beginning of speech contact between speakers ^[13]. 

This article examines the phatic function of speech etiquette in the Itsarin dialect of the Tsudakhar-Sirkhin language, which belongs to the Dargin branch of the Nakh-Dagestan languages. The Itsari dialect is widespread in the village of Itsari of the Dahadayevsky district of the Republic of Dagestan ^{[24, p. 8]}. Previously, researchers combined it into one language with Sanjin ^{[12, 23]}. The relevance of the topic lies in the fact that speech etiquette in this dialect remains unexplored. Meanwhile, there is an intensive process of disappearance of speech phrases – the functioning of speech formulas is rapidly declining, they are no longer used in the speech of the younger generation.

To establish primary communication in Itsarinsky, the following speech formulas are used: greetings, well-wishes-congratulations, well-wishes-condolences and sympathies. There are also expressions used when saying goodbye. The addressee of speech, as a rule, also responds to all greetings and wishes with an established speech formula, resulting in a dialogue with two (as a rule) or several replicas ^{[16, p. 79]}.

The main greeting of the Itsarins Assalamu g1alaykum ("Peace be upon you!"), borrowed from the Arabic language (the response Is1leikum ssalam! "And peace be upon you!), traditionally used only in the speech of male representatives. There are no gender differences in other speech formulas. The morning greeting at the meeting in Itsarinsky is expressed by the verb in =algundi (1 gr. class) "With awakening" (lit. "Did you wake up?", p=algyundi (2nd grade), d=algyundi (1-2 cl. mn.h.) ^{[16, p. 79]}. They answer: valgundi hurrah "And you with awakening!" 

The usual greetings are a question about business and health: tse tyah1yar lebni? "How is the condition?"; whole virkyattin? "How are you?" (lit. "What are you doing?"); Kulpat kuuttin? "How is the family?"; Aradeh, birka-bartan? "Health, business?"; Mazza-mass, kaccia-kvyal kuuttin? "How are sheep, cows, calves?". The interlocutor, as a rule, answers: g1yah1ilda, barkalla "Okay, thank you!". And, in turn, inquires about the affairs of the questioner.

A characteristic feature of the greetings of a person who approaches another participant in speech (one or more) in Itsarinsky is the naming of the verb, denoting the action that he is engaged in ^{[16, p. 79]}: Kattigiblida? "Are you sitting?"; ducatta? "Are you eating?"; dirkyatta/duzzatta? "Do you work?". In response, the addressee of the speech responds with the same words, as if confirming the truth of the action being performed: lettakyal kattigibli (ducatti, dirkatti ...) "Yes, we are sitting (eating, working ...)".

As can be seen from the examples, greetings in the idiom under consideration are interrogative constructions ^{[15, p. 41]}. Often, adverbial forms can also be used as greetings-questions as predicates in Itsarinsky; at the same time, the interrogative word is omitted in the sentence: turavkhunni? "Where are you going?" (letters. "Coming out?"); vatishibli? "Where did you go?" (lit. "Heading?"); t1ashshizzulli? "Why are you standing there?" (letters. "Standing?").

The use of some questions at a meeting is considered inappropriate, since it is assumed that the listener may fail in this case ^{[16, p. 79]}. So, can't you ask a person of Rank vyag1yattin? "Where are you going?". Can answer chinaburrigu bek1 guppyahyab ila! "So that you hit your head on the door lintel (which is located somewhere unclear)" (cf. in Russian: "Where are you going? - To kudykin mountain").

If someone came to visit late in the evening, asks, Dishsiblida? "Are you asleep?" They answer him: Yours, dishshibleykvi "Come in, we are not sleeping." If a person comes into the house when people are eating, he says: Dyarhyalla ducatta? "Are you having dinner?" (in the evening), barkat birkab! "May there be grace!". They answer him: Araigabi! "Health to you!"; keiji, bismilla barka "Sit down, and you taste" (lit. "make a Bismillah").

A shepherd returning from the pasture in the evening is greeted with the words: Vartsurdi, charigubdi? "Tired, back?", viabshshundi? "Wet?", delkahundi? "Did you manage to graze, saturate (the cattle)?". Returning from a long journey is greeted with expressions: Charigubdi? "Welcome back! (letters. "Is he back?"), agru ila g1yarkhya? "How was the trip?". The guy may be jokingly asked: Ul tse gyabibdin, tsar tse rik1varni? "What did you ask, what did she say?".

In the Itsarin dialect, the use of speech formulas with a phatic function in the form of well-wishes is widespread. A grammatical feature of such constructions is the functioning of the verb in the form of an optative ^{[15, p. 114]}: G1yah1 ssyag1yat bigab! "In a good hour!" ("May the hour be good!"), salamat virkabi! "Good journey!", hyunbi g1yah1digyab! "May the road be successful!".

Most of the good wishes are created as a result of observing the phenomena and events of everyday life and are connected with practical goals and objectives. They reflect economic activity and everyday life ^{[6, p. 352]}. The main content of the good wishes of the Tsar is the wish for health and well–being.

As noted in the work ^[21], "well-wishes express the eternal enduring values of the people: reverence for God, guardians, owners of mountains, love for the native land, for the native land, the importance of home, family, hearth for a person, work, work, respect for elders, parents, material well-being, prosperity, longevity, health, etc." ^{[21, p. 96]}. 

The use of one or another benevolence depends, as a rule, on the situation and the type of activity that the interlocutor is engaged in at the time of the meeting. So, if a person came during sheep shearing, he will say: Balgla xxulabagab! "Let the cut (of wool) be big!". When they approach a working person, they say: Samatt g1yachi! "Let the work become easy!". After cutting the head, the tonsured wish: Nyak-t1upp zaradarkab! "Health to the hands and fingers!"; he replies: Charkhh aral gubak1ab! "So that (the hair on the head) grows back in health!" ^{[16, p. 79]}.

In a situation when the person who came up found a person busy churning sour cream, they say: Xxvalli bakni sabagab! "Let there be a lot of cream!". A shepherd or a shepherd who goes out to pasture for the first time in the spring, they wish: Dubura att barkhkhyab, at duburri varkhyab! "May the mountain become gracious to you, you are a mountain!". If a person passes by those who sow the field, he is obliged to say: Derhibli dak1ab! "May the harvest be rich!". This is where the Darginian word derkhab, widely used in feasts, came from! "Let it bloom, let it multiply!".

If a person approached the campers' campaign, he says: Kushum xxulabigyab! "Let your circle widen!". A passing traveler is asked: Chirkavkhin, shirabarkya! "Get down (from the horse), stop, rest!". When a person is not visually visible, but they want to discuss some problem with him: Bek1 sartturakabach1ah! "Show yourself! (letters. "stick your head out!"). When the herald announces important information, he shouts at everything

village: Gulich1nay, gulich1naay! "Listen, listen!"; Gyursh biharali tturasattagaaay! "Come out tomorrow for a clean-up day!".

At the birth of a child, those who came with congratulations say: Talih1chivci gyattak1vab! "Let him grow up happy!"; tatti-neshil gyeikyab! "Let the parents grow up!". Reply: Amin, ara-shala varkabi! "And health to you!" (lit. Let you become healthy-bright!") ^{[4, p. 164]}.

There are many formulas of wishes for the young at the wedding: Bizzi-vyanal kaberhkhvab! "May they live happily (tasty-warm)!"; Davla imts1abigab, davlala bigab! "May fortune, wealth increase!"; Degni biikkab! "Let the children be born!"; Degni-rirsballa hal bits1ab! "Let the house be filled with boys and girls!" ^{[4, p. 166]}.

When buying any thing (clothes, houses, cars, etc.), they wish: Barkatizzili buzzyahyi bigab! "May there be grace from him!"; Barkatizzilli giattassahyitsi bigab! Aral berttab! "Let (the clothes) wear out in health!". At the birth of a calf, a lamb is desired: Bahla tsalikyan agab! "Let him grow up to be one of many (others)!".

Life circumstances are such that along with joyful and happy events, sorrows often happen. After learning about the trouble, people visit relatives and villagers, and when they meet, they use established speech formulas that express sympathy, condolences and, in this regard, wishes for health and well-being. "Therefore, a characteristic feature of the reproduction of well-wishes is often the addition of such appeals as I am Allag! "O Allah!"" ^{[5, p. 351]}. So, in accidents they say: I am Allag, gianakkvar bala xxarakbarkab! "O Allah, let misfortune pass by!"). When they visit a patient, they say: Allagyil urk1ets1i barkab! "May the Almighty have mercy!"), Allag kumekigyab! "May the Almighty help!".

At the condolences they say: Kiadar kabyagbu? "Has predestination been accomplished?"; vihittai digbakquitta? "Couldn't save?"; ssabur biikkab "Patience to you!"; alzhanala aglula vigyab! "Let him become one of the inhabitants of paradise!"; kattelguntai aradeh bigab! Health to the rest!".

The well-established formulas of speech etiquette are used in the speech of the Itsarins and in farewells. However, they also differ depending on the circumstances. So, when they leave the guests during the day or leave the house, they say bar g1yah1digab! "May the day be good (successful)!". If it happens in the evening, they say: ducci bar g1yah1digyab! "May the night and day be good!".

With those leaving the village or going on a long trip, they say goodbye with words and expressions: salamat virkabi! "Have a good road" Hyunbi g1yah1digyab! "May the roads be good!", kugal charukhabi! "Safe return!"; ts1il g1ug1uttira, kugal charigyab "So that in the future he will return in good health!" ^{[16, p. 79]}. The departing or departing person answers: g1yah1il kattelgaba! "Have a good stay!"; kugyal guttarkkaba! "So that when I return I will meet you in good health!".

Depending on who the departing person says goodbye to, different formulas are used. So, the wishes for a small child or teenager are as follows: G1umra-dikkal welk! "To be sated with life and love!"; Byarkyibtally gyeik! "To be raised by those who gave birth to you!".

Wishes to the young are also widely used: Muradliy veeg! "To reach the goal!"; urk1ila ver murad ag! "To fulfill the seven desires of the heart!"; abikkan kharchimabigyab! "So that troubles do not occur in life!". Wish to the girl: G1yah1 sub vikab! "Let a good husband get caught!". Wish to the young man: Rikkan nyakuzzi rikab! "Let the beloved get it" (lit. "Let the beloved fall into the hands!" ^{[15, p. 115]}.

Wishes to the seniors: degnalli chivavarkabi! "So that the children will magnify you!". Wish to the childless: Allagyil durh1u gumarkyab! "May the Almighty grant a child!". Wishes for the elderly: Byarkyibtagya ttimarikutt! "Let you not become a burden for children!" Degnayir salarikabi! "Let you leave before the children!".

After being a guest, when leaving, they say: tturabti kugal sabagab! "May those who are on the way come back healthy!"; shshabti aral gupparkkab! "Let them find healthy those who stayed in the village!"; Khal-urkkab bitskideh bigab! "Let there be warmth between the houses (neighbors)!" Dinra-hunra aral batab! "Health to the neighbors!". As can be seen from the speech formulas, the Itsarintsy attach special importance to relations with neighbors.

Thus, in the course of the study, the material of the speech etiquette of the Itsarin dialect of the Tsudakhar-Sirkhin language was collected and systematized, which is used both when establishing contact between speakers and when saying goodbye. The words and expressions denoting a greeting are divided into three groups: general greetings (expressed by interrogative constructions), well-wishes-congratulations and well-wishes-sympathies, which are constructions whose predicate is expressed by an optative form. There are also expressions used in various situations and circumstances at the end of a conversation. The scope of their functioning is also shown.

It should be noted that nowadays, unfortunately, there is an intensive process of disappearance of speech phrases – the use of the words and expressions given in the work is greatly reduced, especially it is evident in the speech of the younger generation, which is associated with both globalization and the change in the traditional way of life of mountaineers, their migration to cities and towns with mixed the composition of the population. Therefore, the task of collecting the formulas of speech etiquette as soon as possible remains urgent.

The results of the study will be used both in solving theoretical issues of speech etiquette of Dargins, and in the process of teaching Darginian language courses in educational institutions.  In the future, it would be possible to identify two directions in the further study of the topic under consideration. First of all, it will be necessary to investigate other functions performed by speech etiquette in the Itsarin dialect. On the other hand, it is important to collect and analyze words and expressions of speech etiquette, as well as to study their functions in all other Dargin dialects and languages.