ПОВЕСТЬ Р. КУЛАКОВСКОГО «АҔАМ ОЛОҔО» (‘ЖИЗНЬ ОТЦА’) КАК ФОЛЬКЛОРНЫЙ ИСТОЧНИК: ОЛОНХО И ОЛОНХОСУТЫ

• Main Authors: МУХОПЛЕВА С.Д., ДМИТРИЕВ П.Н.
• Format: Text
• Language: unknown
• Published: ФГБУН «Калмыцкий научный центр Российской академии наук» 2015
• Subjects: ИСТОРИЧЕСКАЯ ПОВЕСТЬ,ФОЛЬКЛОРНО-ЭТНОГРАФИЧЕСКИЙ ИСТОЧНИК,РЕКОНСТРУКЦИЯ ЭПИЧЕСКОЙСРЕДЫ,ОЛОНХОСУТЫ,УСТНАЯ КОММУНИКАЦИЯ,ЗАГЛАВИЕ,КУЛЬТУРНО-ИСТОРИЧЕСКИЙ,КОНТЕКСТНЫЙ ИФУНКЦИОНАЛЬНЫЙМЕТОДЫ АНАЛИЗА,HISTORICAL TALE,FOLKLORE-ETHNOGRAPHIC SOURCE,THE RECONSTRUCTION OF THE EPIC ENVIRONMENT,OLONKHOTELLERS,ORAL COMMUNICATION,TITLE,CULTURAL,HISTORICAL,CONTEXTUAL AND FUNCTIONAL ANALYSIS METHODS; Tatta; Якути*
• Online Access: http://cyberleninka.ru/article/n/povest-r-kulakovskogo-a-am-olo-o-zhizn-ottsa-kak-folklornyy-istochnik-olonho-i-olonhosuty; http://cyberleninka.ru/article_covers/16983729.png

В статье представлен анализ повести якутского писателя Реаса Кулаковского «Аҕам олоҕо» («Жизнь отца») как фольклорно-этнографического источника. Авторами выявляется, что персонажи-олонхосуты являются историческими лицами, а сцены устного исполнения достоверно показывают условия устного бытования олонхо в дореволюционной Якутии (время, место, ситуация исполнения), реконструируют контекст ситуации исполнения олонхо вплоть до функционирования заглавия олонхо в устной коммуникации. The communicative situation of an oral existence (statements playback) olonkho in the Yakut folklore has not yet been the independence object of study, researchers have fixed their attention on it, and left almost no full descriptions of these situations. Therefore, today, when the public decides the problems revival of the narration of folk tales of the Olonkho traditions, the problem is the source. In the article authors on the example of the analysis of one work put forward idea that as a reliable source for reconstruction of a context of narration of the epic in the XIX-XX centuries. It may be recognized as individual works of Yakut writers-realist of the pre-revolutionary and Soviet periods. The main method of analysis defined in the cultural-historical approach, which allows you to explore the product in its relationship with the historical tradition and social environment. When studying the topic «olonkho and olonkho-teller» further use contextual and functional analysis techniques. The authors found that in the novel, consisting of a chain of 42 event-scenes the main character›s life, the theme of «olonkho and olonkho-teller» disclosed in eight episodes, runs through the entire work. The study of the sources shows that the prototype olonkho-teller characters are historical figures Tatta and Vilyuysky regions, who lived in the late XIX early XX centuries. Scenes analysis of oral performance olonkho the parameters: the characters, time, place, situation performance allowed to disclose that the product is not fixed calendar olonkho confinement performance. It is executed when the circumstances in any season: spring, summer, autumn and winter. The place of performance of the epic works in all scenes depending on the season is winter or summer type of dwelling. Olonkho is performed in the narrow circle of family or neighbors in the presence of the traveler. Traveler is a story-teller or the listener. In the story discovered the functioning of the title of olonkho in oral communication. On the basis of its analysis, the authors argue that the title of the text in this case serves as a substitute for the text and suggests that the customer olonkho and its performers have common cultural presuppositions, are carriers of one epic environment that the customer knows the repertoire of epic story-tellers. In the context of oral communication using the title of the text varies. It is as the case may be complete, incomplete and brief. As a result, it should be noted that Reas Kulakovsky’s story «Agam ologo” is a historical work, which should be considered as folklore and ethnographic source.