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Archetypes in Literatures and Cultures

Cultural and Regional Studies- In Collaboration with Sevinj Bakhysh and Izabella Horvath

Edited By Rahilya Geybullayeva

The formation of new countries after the collapse of the Soviet Union and the Eastern European block necessarily brings about an increased awareness of national identity and has given rise to more urgent attempts to define national literary and cultural facts. Among the facts to be determined are the circulation of similar cultural motifs, situations, symbols, plots, genres, words, and rituals. Such a situation gives rise to questions concerning the relationship between things that were constructed over centuries and relatively new archetypal plots and situations created by different authors, developed in different periods and in national literatures. For example, how does translation influence the migration of plots? Does the blurring of borders between sources and re-interpretations make it difficult to distinguish the original and the «kidnapped» texts? The forms of archetypes have changed and continue to change, creating a hyper-text. Taking these things into consideration, the question arises: «Where are the borders between an original text, influences, and plagiarism?»


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Part 6: Mythology Archetypes and Totems


Part 6 Mythology Archetypes and Totems 239 Archetypes of Turkic Culture Anuar Galiev (Kazakhstan) The study of the formation of the social structure of Turkic peoples of Central Asia has a long tradition. The same can be said about the traditional organization of Kazakhs into three zhuzes (hordes). The most popular theory by V.V. Bartold suggested that they are related to three the geographical zones of Kazakhstan (Бартольд [Bartold]1925). However this hypothesis does not take into consideration other phenomena of Kazakh culture. This paper offers a semiotics analisis of Kazakh society as well as of formation of the classical structure of Turkic society. I suggest that the social structure is a reflection of a more general spatial model of socio-cosmos, a kind of matrix or ar- chetype, to which all cultural phenomena correlating (Раевский [Raevskiy]1990). The cosmic model represents the image of Space, which helps to construct the phenomena of an earthly world for human understanding. In human representation space is traditionally divided into three parts: upper, middle, and lower. The idea of a tripartite space is manifasted as a World River, a World Mountain, and as an antropomorphic model. Spatial zones are compared to parts of the human body, an idea that is related to the mythological notion that the universe was created from a body of the first human. In “A Hymn of Purusha” (Rigveda, Х, 90) there is a narrative about gods sacrificing the giant first human Purusha. The gods cut his body into several parts: the sky...

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