ISSN: 2158-7051 ==================== INTERNATIONAL JOURNAL OF RUSSIAN STUDIES ==================== ISSUE NO. 5 ( 2016/2 ) |
THE COMPARATIVE ANALYSES OF THE PRETEX AND MENTAL CONTENT OF TURKISH AND RUSSIAN FAIRY TALE
GAGAEV ANDREY ALEXANDROVICH*, GAGAEV PAVEL ALEXANDROVICH**, BOCHKAREVA OLGA VICTOROVNA***
Summary
The Turkish fairy tale is generation and
synthesis of motives and plots of a number of ethnoses and tribes on the basis
of the oguzo-Turkmen substratum in Anatoly. First, it is model of belief and
Islam in the concept of a fitr (nature) and fatr (innovations in it), realizing justice and
restoring it from injustice of life. Secondly, it is a clarification of human
nature - as the eusocial and egoistical being combining the general property of
Allah both private possession, and use in its way which are used in way of
Allah for learning and development of the personality having various ethnic
substrates and developing the metaphorical bases of science and culture (Hodge
Nasreddin as the citizen of the Muslim world), realizing Allah (prophet
Mahomed's) Doctrine which implementation generates the excess energy and information
of life allowing to overcome needs, defects in implementation of belief - as
creativity and Islam. Thirdly, the Turkish fairy tale creates ethnooriginal in
model of Holy Koran semantics of life, containing general structures, finding
compatibility, deductibility, following of the beliefs keeping the distinctions
and cultures of ethnoses in the form of life and geopolitics of the world life
of the people.
Fairy tale prototype is the belief in Allah,
angels, the last day, a meeting with Him on
Key Words: Genesis of the Turkish people, nation, superethnos, life, person,
fairy tale prototype, special semantics, general structure, belief, Islam,
national and literary fairy tale, fairy tale pretext, Sufism, pantyurkizm,
Pan-Islamism, K. Ataturk.
"Here I inspired apostles:" Believe in Me and My Messenger! "They said:" We believe, bear witness
that we have surrendered "(Holy Koran Sura 5 Meal, 111 (111)).”
"And they say:" Tales of the Ancients! He ordered to write it for themselves, and they are read to him morning and evening "" (Holy
Koran 25, Distinction).
The
theory of fairy tales
Fairy tale as a genre refers formally in accordance
with the position of V. Y. Propp: oral poetic narrative, oral histories, form
of pleasure, extraordinary (a fantastic, wonderful, worldly), the poetics of
the seven heroes and 32 functions, deliberately poetic fiction and fiction in
that no one believes. Levi-Strauss similarly understands a fairy tale and myth,
identifying them, which reveals a general structure, while essential meaning
and significance of myths and fairy tales disappears completely and the ethnic
sense of folklore in general is eliminated. Myth is not a fairy tale, but parallel to the
evolution and history of the fairy tale construction. Myth is ethnic performative mononormatics of the
objective type, but a fairy tale is subjective probability models of the life
of ethnic groups. Using the formal structure of such fairy tale understanding
reduces its understanding to the pattern set of heroes, magic tools,
situations, functions and eliminates the real meaning and ethnic content,
excluded and the real functions. Tale is not a formal structure with 7 heroes
and 32 functions in which the predicate is meaningful, and the subject is
variable, but on the contrary, the subject sets the semantics, this semantic
ethno-cultural sign-voice structure as a narrative, the excess energy and
information, literary language in the form of verbal and nominal sentences,
their dialogue, performative (magic), narrative, recursion; prototype of
semantics; subjective rating faith and knowledge of the witness; convention and
coherence of the judgments, having in the basis the existential generalizations;
teleology of the ethnic group fate; cycles of simulation of protest and social
mobility; antinomy of nonviolent action and the forecast of the ethnos life.
The tale is always ethnicity, although has a form of reception acculturation,
retaliation.
The notion of Turkey and the Turkish people. Place of folk tales in Turkish culture
Turkey is a crossroads of cultures and civilizations.
There primordial traditions - Indian, Persian, Iranian, Greek and Roman,
Byzantine (Orthodox) and Christian (Catholic, Protestant, and other sects),
Arab, Islamic (different directions in Islam), oguzo-Turkmen (mostly), Kurdish,
Armenian, Central Asian, Seljuk Turks, Russian-Slavic, Altai, Eastern European,
Western European, Mediterranean, African, Bulgarian, Serbian, Albanian and
others synthetically Islamic-Christian-Jewish interacted and interact.
Apparently, the Turkish people (nation) - Anatolian Asia the minor superethnos
(but the Ottomans were the Turkmen ethnic group of origin) formed under the
conditions of expansion of the West to the East, and their opposition in the
history. But the primary factor - the expansion of the West (the Crusades) to
the east.
In the aspect of folklore and literary forms of
folklore (folk tales and literary fairy tale), the main influences were
Persian, Iranian, Arab and Islamic-Arab, Greco-Roman and Byzantine.
In the genetic aspect Turkish superethnos has
haplogroup - R1a (Aryan and Slavic Haplogroup), R1b (Celtic haplogroup), G
(Caucasian haplogroup in general, Middle East, kapsugi, Kazakhs, Abkhazians,
Ossetians), J (Semitic, Arabic, Hebrew , Mesopotamian, Balkan haplogroups), E3b
(Mediterranean haplogroups), K (Caucasian haplogroup of haplogroup Jewish and
Armenian, Middle East haplogroup), N (Ural-Altaic and Finno-Ugric Haplogroup),
L (South Asian, Middle-Asian Middle Eastern haplogroup), Q (Mongoloid
haplogroup), F (ancestors of mankind except Africa, India, North Africa, the
Levant, Arabia, South-West Asia, the ancestors of the Aryans and the Finns
together), T (Egyptian haplogroup), I (Balkan, South-Slavic - I2, Saxon
haplogroup - I2b). Actually Turkic haplogroups (anthropology) count not more
than 7%, but the language structure is Turkic, Oguz-Turkmen with Persian and
Arab, Byzantine vocabulary and normatics.
Language, if we use the
classification of Edward Sapir and E. Sapir and B. Whorf’s theory of linguistic relativity of languages, is based on the specific stable
names (roots) and forms of verbs (languages are specific, derivational,
concrete relational, relational, substrate). Hence the dominance of
metaphorical output, but the output based on the classes and sets of grammars
belonging to the majority of languages rather than one language. Thus, the
Turkish people is the constructive superethnos of
The problem of the Turkish and Russian
people - we are not a nation, but superethnoses and attempt to achieve uniformity generates ethnic antagonisms. Russian are not Slavs, but superethnos and gyperethnoses composed of Turks (including the Turks), the Iran-Alans (Ossetians), Ugro-Finn, Eurasians (synthesis of haplogroups in economic areas), Russian - Slavs. As is the case with the Turkish Anatolia superethnos! It is necessary to achieve interoperability of ethnic groups in
In terms of folk tales and
literary tales cultural tradition of Sunni and Sufi (monotheism, the knowledge
of Allah, and the knowledge of Him, being content with what is given by Allah -
Al-Kahn, at, trust in Allah - Al-Tauakul, gratitude - Ash- Shukr, patience
(As-Sadr, self -control- Al Murakbah, satisfaction with life and conviviality
in the optimistic vision of a better - Ar-Riba worthy of worship of Allah, not
slavery - Al Ubudiyyah, willpower - Al Iradah or the path of Allah, but daily
routine and not fate or necessity were important, but its
meaning is not
inpredestination, but that evil will be brought to punishment, and good - to reward as the life in heaven and earth, for all is in His power, Sakhih al-Bukhari, self-knowledge, self-formation, acquisition of outstanding
ability and talent in spiritual self-development, in actions and consequences: deterioration and improvement of the individual) and meddahi - storytelling of folklore, fairy tales, toys.
Turkish tale is an original
Turkish-Islamic synthesis of motifs and themes, plot, ways of thinking,
philosophy, literature and philosophy, literary form of the fairy tale
(XIII-XVII, XVIII, XIX, XX-XXI centuries.) of all of these cultures. Turkish
society in history is Eastern society with all its advantages and
disadvantages, the Islamic world is a civilization, surrounded by warlike
Western European neighbors and Russia, civilization, located in a permanent
situation of survival, preservation of nationality, ethnicity and integration
into the European and Russian world. Naturally, as the eastern Turkish society, like
Literary fairy tale reflects
this pivotal and revolutionary modernity as a whole in the Turkish history. It is purely folk tale, folklore and author. Purely author tale is of such authors as
Ali Aziz efendi, Nazim Himket, Aziz Nesin, Yasar Kemal, Sabahattin Ali Zia Gёkalep ("Great Turan") Eflyatun Cem Guney etc.
Literary tale proves a model
of the Turkish nation (Dzhelyaleddin Rumi - theory and practice of synthesis of
Islam and Christianity (1207-1273), Z. Gёkalep, Kemal Atatürk): "A nation
is a set of people with a common language, religion, customs and culture, that
is received equal education »[Gokalp 1952: 15]; nation means the total area of
all who live on it and are recognized in civil rights as the Turks, and not
minorities (97% of Turkey territory is Anatolia). In the assimilation of Turks
in the population of
Turkish superethnos was
formed in the process of revolution of K. Atatürk (1923 - Present). K.
Ataturk's principles: republicanism, nationalism as resistance to oppression
and ethnic survival, people's sovereignty and the denial of the class struggle,
statism, secularism and revolutionary - loyalty to the ideas of K. Ataturk).
But the assimilation of ethnic minorities is supposed. This theory of the
nation is in the spirit of Marx, Engels, Lenin and Stalin. Soviet
Unfortunately, as a man, and the people are ungrateful, "Verily, man is unjust, ungrateful" (Holy
Koran, Sura 14 Abraham, 37). "And We have made the
Koran easy to understand, but whether there will be at least one remembering?"
(Holy Koran, 54 months, 22 (22)). "And We destroyed the likes of you, but whether
there will be at least one remembering?" (Holy Koran, 54 months, 51 (51)). "When the Son of man cometh, shall he find faith on the earth" (Lk. 18: 8). That is the point of thinking
of Sufi Khoja
Nasreddin, carrying restoring justice and law.
The concept of Turkish tales
Turkish tale: narrative of Fitr and Fatr and justice in them; generating excess energy of Turkish superethnos survival under pressure from the West and Russia; Turkish literary language in routine and everyday life and common sense, rolling Arabic content and restricting universal content in the ethnic model
of literature and science, Sufism of routine and everyday life as the philosophy of fairy tales;the prototype of learning human and main knowledge as the criterion of the Courts of God, the ideal of faith and Islam, shame, uprightness, genealogy; witness of the message of the prophet Muhammad. Cunning of Allah, subjective rating faith and conditionality of the of life in the way of Allah; convention and coherence in the system of knowledge - ijma (knowledge of God), ijtihad (collective knowledge in the Ummah), qiyas (analogy), the bid’a (innovations), fitrah (natural environment and development), fatra (natural innovations in evolution), tofsir ( collective interpretation; tawil (essential interpretation linking realism, nominalism, conceptualism of general concepts in existential generalization), taqlid (persistence and dogma), Sakhih al-Bukhari (Hadith true), isnad (Hadith succession of witness and judgments in person); teleology of battle and forgiveness in the way of Allah for justice in the world; cycles of social mobility of ethnicities in Anatolia and the return to Allah from the temptations and enticements and travel, Hajj as a return to the purity of a child; a system of reward and punishment in the forecast of the past, present and future, unconditional punishment of evil and unconditional reward of good, standard variable actions of Anatolia ethnic in compatibility, hatchability, follow, keeping a type of civilization and culture; compatibility with Europe and Russia. The tale is to be determined as an ethnic, not like a fairy
tale at all.
Turkish tale in its prototype, based on Fitr and Fatr, simulates Life, Man, the mindset of the Turkish man, the order of the
cosmos in the Chaos of life and journey, the ascent to Heaven and the descent to Earth, identity and identification, teleology in the way of Allah, the natural cycles of questions of life solutions, the return to their
homes when the
world and the
House has changed.
Prototype Turkish tales
1.1. Model of life. Tale "Speckled Cockerel and Beyoglu." Speckled Cockerel is a wayward living being stubborn in their natural thirst to live on his own and not to obey anyone cut of its natural nature.
"Speckled Cockerel lived so either sang, or was silent, and most of all in the debris stuck" (30, p. 645).
Natural life: his
topogenesis; excess energy and information; joy of life; the natural course of
time from the future to the present and the past, not the past - present -
future; taking their place in life; actions correspond to the place and the
name, one must not do anything that does not match the location and name; your
way to Allah and waste excess energy in its path (generosity, not greed);
correctness: rooster compatibility (feature), wolf (power and aggression), fox
(cunning), sheep (harmony and love) in the same person; thanks: to return good
for good and for evil handsomely hundredfold, and that is justice and
retribution; injustice as a departure from the way of Allah - spending funds in His ways and eusociality and breach of contract; condemnation of deception confidence; assessment of intentions, even if the good intentions did not materialize; the court or the same reward for trying to deprive of life; natural eusociality in Allah and Muhammad as a source of joy and fullness of life. In this eusociality is the love of the community communicate the necessary power and a common mind which win necessity of evil forces and intelligence, cheating of life.
Overall, this is a fantastic cosmology (ordering) of chaos of
life in the
Koranic concept of Fitrah and fatr.
1.2. The nature of faith.
"What is faith? He said: (The essence of faith) is to believe you in Allah, in His angels. To the meeting with Him and His messengers, and to believe in the Resurrection "[Sakhih al-Bukhari, 2002: Vol. 1, 2. 31. 44 (50), p. 46].
The nature of Islam. "What is Islam? .." (The essence of Islam) is that you worship only one God and no one else, made a prayer, paying zakayt obligatory and fasted in Ramadan "...". "What
is sincerity? ..." -
"(To
be frank) - is to
worship Allah as if you see Him, and if you do not see Him, then (remember that) he truly sees you" [Sakhih al-Bukhari 2002: Vol. 1, 2. 31. 44 (50), p. 46].
"Those who perform Hajj for Allah's sake, do not come close to his wife and did not do anything sinful and unworthy to come home (same), how (he was on the day) when the mother gave birth to him" [Sakhih al-Bukhari, 2002: t . 1, 22. 4. 716 (1521), p. 342].
1.3. The nature of Islam: The excess energy and bring it to the best and the new creation of the world. "I took the milk, and (Gabriel) said:" This is
- (Islam of "Fitr"), which will stick to you and your community "[Sakhih al-Bukhari, 2002: Vol. 2, 54. 25. 1336 (3887), p.186]. Islam is fitrah (natural law and knowledge) and Fatra - innovation in it, justice (zyakyat and natural hierarchy), connecting in them the models of the Torah, the Gospel and the Holy Koran.
"I've treated people
before you and tryed to make with the Israelites everything I could (but in vain) [Sakhih al-Bukhari, 2002: Volume 1, 2, 54. 25. 1336 (3887), p. 187]; [Sakhih al-Bukhari, 2002: Vol. 2, 56. 8. 1353 (4485), p. 202]. "Or they are created out of nothing, or they themselves are the creators? Or they created the heavens and the earth? No, they do not know the truth! Or they have treasure of thy Lord, and they are stewards? Or do they have a ladder on which they overhear? Let the listened come with a clear confirmation. (Holy Koran, 52 Mountain, 35 (35) -38 (38)). "My heart was ready to fly" [Sakhih al-Bukhari, 2002: Vol. 2, 56. 52. 1412 (4854), p. 244].
"Every baby is born not
otherwise as in its natural state (fitrah), (only then) his parents make him a
Jew, a Christian or a fire worshiper. Likewise, animals are born whole (and not
mutilated); did you find among them someone with its ear cut off?!
"..." Turn your face towards the religion, being true (and
consistent) with nature (that is given to you) by Allah, Who created human
beings so, that a creation of Allah can not be changed. This is direct
religion. . . "[Sakhih al-Bukhari, 2002: Vol. 1, 20. 36. 629 (1359), p.
302]. Nature is Islam or submission to the will of Allah!
Regarding those who will come after Muhammad to Islam: "And We have made the
Koran easy for remembrance, but whether
there will be at least one who remember?" (HolyKoran, 54 months, 32 (32) 17 (17) 15 (15)). Christ says:
"When
the Son of man cometh, shall he find faith on earth?" (Lk. 18: 8). Naturalness "... can be
distinguished the inhabitants of the
Everyone
does in its naturalness, and what he does for his naturalness is easier for him than if he had done something that does not correspond to his naturalness and Allah has ordained it, but opt for naturality makes himself a Muslim (or in favor of the unnatural, the there is a
sin).
"Dried up pens (by which was recorded) that (it was previously) is known to Allah" [Sakhih al-Bukhari, 2002: Vol. 2, 73. 1. 1754 (6596), p. 379].
"And it is neither for a believer nor a believer when decided by Allah and His Messenger matter of choice in their business. And who disobeys Allah and His Messenger, he was in obvious confusion. (Holy Koran, 33 Host 36 (36)). "Everything flows up to a
point" (Holy Koran 13 Thunder 2 (2)). "Allah does not change the
things with people until they change what is with them" (Holy Koran, Thunder 13, 12 (11)). "It was Allah's decision a foregone conclusion" (Holy
Koran 33 Host 38 (38)). "Command of Allah is predestined" (Holy
Koran 33 Host 38 (38)).
"Will
not bring a vow for son of Adam anything except that I am ordained to him, on the contrary, the
predetermined by Me leads him to (that
for which he brings a vow), and in this way I'll have stingy (wasting) funds" [Sakhih al-Bukhari, 2002 : Vol. 2, 73. 3. 1756 (6609), p. 380]; "Stored is the one whom Allah has kept" [Sakhih al-Bukhari, 2002: Vol. 2, 73. 3. 1757 (6610), p. 380]. Sinless one who has been saved from the sins by Allah.
1. 4. Synthesis of the Torah, Koran and the Gospel.
"Someone who will
testify that there is no god but the only Allah, which has no partner, that
Muhammad is His servant and His Messenger, that Isa is a servant of Allah and
His Messenger, and His Word, which He bestowed on Maryam, and a spirit
of,(created) them that heaven is a truth and hell is the truth, Allah leads to
heaven no matter what were his affairs "[Sakhih al-Bukhari, 2002: Vol. 2,
52. 15. 1194 (3435) p. 125] (Catholicism, Protestantism). "Do not exalt
me, just as the Christians praise (Isa) the son of Mariam, for indeed I am a
slave of Him, so say:" Servant of Allah and His Messenger "[Sakhih
al-Bukhari, 2002: vol. 2, 52. 16. 1200 (3445) p. 128].
1.5. Relationship
with Christ and Christianity.
"Do not argue with the
owners of the Book, except with something better than those who do wrong and say: We believe in what was revealed to us and revealed to you. And our God and your God is One, and we are faithful to him "(Holy Koran, Spider, 45 (46)). Prophet
Muhammad be he blessed and welcome by Allah - the one who has created a new universe of values. "Of all the people I'm closest to the son of Maryam. As for the prophets, they (like) brothers from the same father and different mothers, and there was no prophet between me and him (Isa and Muhammad). ""Of all the people in this
world and the Hereafter, I am closest to Isa son of Maryam. The prophets are brothers (from one father): they have
different mothers (race
and ethnic groups - Gagaev A.A.) and their religion is the same "[Sakhih al-Bukhari 2002: Sakhih al-Bukhari, vol. 2, 52. 16. 1198 (3442), (3443), p. 127-128].
2.1. What is man, how do you see it? (fairy tale "The generous and mean").
Human being is difficult
to recognize. All the good and bad are inside him ... Oh, man, man! - Sigh of gin. - Truly a strange creature "[Tales of the World 1988 : vol. III, 651, 654].
Man is not function, not symmetry and reflection on the observed parameters, but a number of essential natures, something like Russian Matryoshka toys! Strangeness is admirative score. So is creature estimated at Turkish fairy tale, which in its reclamation (success), and pejorative (condemnation), deziderativity (desire) acts not naturally and not by common sense, in spite of its location and its name. Man and the Rooster (feature), and Wolf (strength), and the Fox (cunning) and the
river (Feed transcend) and clouds (Sky, Islam), and earth (Earth - a world in sin), and oil and honey (Koran), the rope (the truth of Muhammad. The natural of man is in his generosity, that is a waste of money in the Path of Allah for the sake of Allah and not for the good,and not the natural man is in his avarice and greed - it is the main sin of the Turkish man! Muhammad hated greed and greedy man.
"Every
day, when the
slaves (of Allah), wake up early in the morning (from heaven) must go down two angels, one of whom said:" O Allah, reimburse (their) means! - And the other says: "O Allah, bring destruction to the mean" [Sakhih al-Bukhari, 2002: Vol. 1, 21. 17. 675 (1442), p. 321].
"And We have made the
Koran easy for
understanding, but whether there will be at least one recall" (Holy
Koran, 54 months, 22 (22)). "And We destroyed the likes of you, but whether
there will be at least one remembering?" (Holy Koran, 54 months, 51 (51)).
"When the Son of man cometh,
shall he find
faith on earth?" (Lk. 18: 8).
Rozanov: "Two angels are sitting on my shoulders the angel of tears and angel of laughter. And their eternal bickering is my life "(On the Trinity
Bridge)"
[Rozanov 1990: 62].
In the
European sense there are two worlds: the world of «world» -of sin, that is property,
power and
hierarchy, domination, war and civil war, and the world - «peace», a world without violence, claiming the kingdom of God in the heart and Heaven on earth ; theory of the world's finest. These worlds are in antagonism and lead each other eternal war. I found neither in the
2.2.
Tale "Woodman."
Hero - Woodman (Indian,common-Persian, Iranian
and Arabic, Turkish hero), who lives haecseitas - here-and-now satisfied that
he has, trusts in Allah, not thinking about the past and the future
optimistically sees the world, grateful, suffer, satisfied that is, and how he
lives, his place in the life of Woodman is a mode of self-will, has strength of
will, self-esteem, freedom. Woodman is a Sufi, who needs no ownership over the
natural and the power and does not think the sultan as the person located in
anything above him!
Woodman is a hero of Indian, and Persian and
Iranian, and the Tatar and Russian fairy tales.
The motif of a saber, which is sold and then
replaced with a wooden is inherent Russian fairy tale. There is a tradition,
the right, that appointed to the position executes someone sentenced to death.
Woodman is ordered to carry out the execution by his saber, which he sold.
"O Allah! If this man is without sin, let my saber be of wood, if there is
- let cut him! " – cried he and pulled out his saber. " Everyone can
see that saber is Wooden. "- You see, Effendi, this man has no sin"
... "Woodman takes his wife, and they live in the Residence until death:
eat, drink and spend his life in peace" (reduced to a minimum
requirement).
In Russian fairy tale "Peter I walking"
a motive of substitution of real sword for wooden swords is discussed. In the
life a hero - a soldier, clever, and has no money, like the Woodman. And
soldier, and the Woodman meet with the Emperor and padishah. "Give damask
vodka under the mortgage of soldier saber" [Library of Russian folklore in
1989: Vol. 3, 97].
"Inspection will be in two hours!"
... "A soldier ran to the carpenter and ordered a wooden saber. Stuck it
into scabbard and thought "Okay!" [Library of Russian folklore 1989,
vol. 3, 97].
Peter tells the soldier to cut the another
soldier’s head: "Cut it down! The soldier said: "How am I going to
cut - maybe he is innocent ?. – You mustn’t argue with the tsar, the order is
to cut! The soldier looked up at the sky: "Lord, if this man is innocent,
make steel saber wooden." "He waved his saber and it became wooden.
The soldier and said: "Your Excellency, God created a miracle - then he is
innocent. Saber has become wooden "[Library of Russian folklore 1989: Vol.
3, 97-98]. Peter awards for his mind, but ordered not to violate the Charter no
longer, not to sell saber, not to drink, and let him return to live home.
"Do not tell our secret anyone - you will not be blamed" [Library of
Russian folklore 1989: Vol. 3, 98]. Soldier thanks Peter the Great for the
money and learning. "In this fairy tale ends, the charter had not been
violated by the law" [Library of
Russian folklore 1989: Vol. 3, 98].
From the point of view of V.Y. Propp and Claude
Levi-Strauss these fairy tales are to be
identical in structure and content, and the value has only a wooden saber
stroke act (predicate), the characters themselves - Woodman and Soldier -
irrelevant variables actors! In fact, it is a different kind of tale of
ethnicity as a judgment not on the predicate, but just about the subject - a
Woodman and Soldier that form various sorts of activities in various situations
- predicates. Woodman belongs to the form of life haecseitas, but soldier - to
the situation "Woe from Wit" (the mind is, and the means of life - not,
that is work does not bring well-being and the absence of the mind brings
prosperity, A. Griboyedov) and the form of life as a continuous War! These are
different realities (the reality, needs, a way to meet the needs, the level of
satisfaction, the human personality, I and we, the science, the scientific
world, true and false, the probability of objective and subjective, active and
passive, power control, ethics, aesthetics, pedagogics, common values and
standard variables of historical action - everything is different!).
But the point is not even that. In the Turkish
tale the transformation of a metal saber in a wooden one implements the
commandment of Holy Koran: "Pay for evil let it be commensurate evil. But
who will forgive and reconcile, will be rewarded by God: He does not like the
unfair (39). Those who pleads the cause of resentment, they have made, do not
reach the excesses in this (40). Coming to such excesses tend only to those who
unjustly hurt people and evil on the earth; they will be fierce tourment (41).
Who suffers and forgives, in addition to the activities have permanence. (Holy
Koran, Sura 2 Meeting, 38-41). This is philosophy of "Woodman"!
In Russian fairy tale philosophy is different.
Sabre is the same - the steel turn into the wood, but its meaning and
significance is quite another. The king punishes the offender by the court
justly, and Peter I ordered to execute in war according to his will, and apart
from the court - so the meaning of fairy tales is the protest against the meaninglessness
of absolute power, the absence of God, and the court and law, but at the same
time, the requirement of compatibility of self-will with the implementation of
Charter of Army in war! According to the individual of Persian, Iranian,
Turkish, Tatar, Russian Woodman - in ethnically Cosmo-psycho-logo and the
mentality and the mentality - are
different! Thus, one and the same structure of Levi-Strauss and Propp is the
same - has a different meaning and significance, but the formal theories of
these authors exclude this meaning and interpreted as purely trivial repeating
surface content that is negligible in the tale !
And is there and what is common in these tales?
Not saber is essential Substrate general, but the model of faith. It is as
follows:
A (implementation of the teachings of Christ
and Muhammad-) – causes B (Trinitarian dogma and doctrine of Monotheism in
Islam and monotheism in Christianity and Islam in the model of the love of God,
and the power of synthesizing mind); C (confession of himself in sin to Allah
and God - and your and our God is One, and we are devoted to him) -causes B
without A; C is cause of the faith, and A is property of V.
This faith as the action and the duty to act
and struggle for justice and equality in the Lord. This is a simple and genuine
faith, which is the same in action in Islam, Catholicism, Protestantism,
Orthodoxy, Buddhism, Hinduism, Confucianism, Shintoism, paganism!
2. 3.
Tale "Tali-baba"
simulates confidence of a man - girl - in her life: "This is my destiny"
and this fate overcomes power and might of the hierarchy, the fate in which the
good is rewarded and evil loses the eternal battle with justice. .. "- You
(Aisha) was shown to me in my dreams
twice (both times), I saw your (image) on a piece of silk, and (I was )
told:" This is your wife (Aisha) open it! - And it turns out it was you,
and I said: "If this is from Allah, He will bring it to completion"
[Sakhih al-Bukhari, 2002: Vol. 2, 55. 26. 1338 (3894) p. 188]. ” … and the best woman of this
commodity is Hadidja” [Sakhih al-Bukhari, 2002: Vol.2, 52.14.1192(3432),
p.124). This is the accumulation not of suffering in life, but joy and
laughter, as is the case with the life of Nasreddin Hodja. Tale
"Woodman", apparently on story, the plot, the meaning and significance
is the influence of the Hindu epic, the Persian and Iranian tales, Russian
fairy tales, it is borrowing, but in the form of acculturation, reception,
retaliation and replacing Christian, Persian sense - the Islamic meaning in
retaliation of Oguz-Turkmen substrate Islamic thinking. And it is not a
repetition, but absolutely original special meaning and significance. The
structure of repetition is a partial secondary moment in a unique Turkish tale
discussing the problems of the courts, retaliation, war, punishment and
forgiveness in Islam, in Holy Koran and Sakhih al-Bukhari!
It should be noted also that although the
Turkish language tale, but religious terminology and meaning are Arabic, so
this is the Arab-Islamic structures, but in the form of a Turkish component of
compatibility, hatchability, following in the metaphorical and the animal
output conclusion of beliefs of different ethnic groups in Anatolia and the
world. Turkish superethnos can have a great future in the history if its
leadership is aware of the principle of interoperability, hatchability,
following of faiths and ethnicities in itself as superethnos, not as a
homogeneous nation, and if it can, as well as Russia, to withstand external
geopolitical market forces to eliminate superethnos by the West (a threat for
Turkey and for Russia as a superethnoses).
2.4.
Nasreddin Hodja.
Hypothetically, Oguz and Turkmen, Uzbek, Arab, Tajik from Anatolia of Akşehir (
However, the question is not whether Nasreddin
Hodja was or was not, but the fact - whether particular ethnic groups believe
in what he was, he is and told the truth and justice of life!
So A. Dandes claims that the Finns believe in
"Kalevala" and this belief is subjective and insignificant,
ridiculous. But there are objective and subjective probability theory, the
so-called rating probability (J. Keynes, Bertrand Russell). Shape of it is: P =
r / r + s, where r - the rate on the reality and folklore of
"Kalevala", for example, 80, which put the Finns, and s – rate of A.
Dandes -20 and then rating belief in Finns (folklore as an identity, identity,
identification with the collective intelligence of the Finnish ethnos) - 0.8 or
national epic in every Finn is close to unity. Although it nationality to A.
Dandes is equal to zero! This type of probability of truth in epics and fairy
tale! Concordance with history and folklore in the epic is not in the
concordance with the authentic text of a particular territory without borrowing
and structures (for in any text there are some and to differentiate it from the
artificial is impossible), but in the accord to the type of ethnic identity,
identification, ethnic poetics, ethnic dimensions of poetry, sociocultural the
dynamics of self-consciousness, the typical model of Cosmo-psycho-logo as a
whole, the probabilistic model of subjective truth in the composition, plot,
plot, stories, fairy tales, songs, epics! Such is the case with Hodja Nasreddin
rating subjective belief in which in Islamic ethnic groups is of at least 0.8.
Tales of Nasreddin Hodja are not fakelor (fakelore - counterfeiting, forgery,
A. Dandes,
Name “Nasreddin Hodja” goes up to the Arab name
Juhi (V.A. Gordlevsky). Hodja means the owner (Persian). Hodja and the name of
the Sufis. In Arabic, the name Nasreddin Hodja means "Victory of the
Faith." Khoja Nasreddin carries genuine faith and Islam! And his journeys
are true Hajj.
Hodja Nasreddin - 1) fighting in Fatra and Fitr
against injustice of life, carrying out a recovery model of fairness and
justice, punishment, reward and forgiveness; 2) acts as I and We, as a citizen
of the Muslim world and the world in general, the world (stoic), he is a hero
of Central Asia and the Middle East, Asia Minor, Arabs, Persians and Iranians,
Central Asia, China, the Caucasus, the Balkans, Russia; 3) acts by the word
implementing common sense and Sufism, Zoroastrian unity of thoughts, feelings
and actions in the substantiality of good and evil, criticism of taqlid,
mindset - rating subjective probability and conditional constructive conclusions
in intuitionistic logic; 4) Sufi theologian in the teachings of Allah; 5.1)
absolute critic of reality in the model of optimism and realism meliorism,
system satire, humor, grotesque, irony and sarcasm; 5.2) implements identity
into superethnos of Asian nations; 5.3) implements the model of the perfect
person with super abilities to be taught; 5.4) cycles of travel and correction
of the world; 5.5) standard variables of action in the antinomy of nonviolence
(not a right, not the left, not the center, and so on.).
2.5.
Model of a Turkish man.
1) Antagonism of eusociality and absolute
selfishness of I, reciprocal altruism, image altruism, the instinct of the
owner.
2) The strangeness consisting of deviation from
natural Fitr and Fatra in the way of Allah, the artificiality. "Those who
spend their wealth in the way of Allah are like a grain, who raised seven ears,
every ear has a hundred grains. And Allah doubles who wish. Allah is
Encompassing and Knowing" (Holy Koran, Sura 2 The Cow, 263 (261)).
"... Their reward from their Lord, and no fear for them, nor shall they
grieve" (Holy Koran, Sura 2 The Cow, 264 (262)). Man is strange, when he
is not natural. Turk is natural, Chinese is natural, Vietnamese is naturally,
European and American are man-made!
3) The act of fitrah (natural) and Fatra
(innovations in naturalness, that is, in its Primordial tradition with
retaliation, limiting reception and acculturation of law and economic models)
choosing. This judgment of choosing the way in the space of life. .
4) Actual and potential infinity of intential
superethnic compatibility, hatchability, following of ethnic groups. But
conditional conditions and political will to this are absent.
5) Reflection of thinking.
5.1)The linguistic basis of thought – Turkic languages,
Oguz-Turkmen basis and Turkish. This is particular language, focusing on the
roots of nouns, simulating attribute reflection; agglutination and affixation;
syntax izafeta (attribute construction of names modeling metaphor); simulation
of the past with kind values as a long-term, sustainable action, the moment of
the present is substantivized and categorical view of the future is modeled;
synthesis of realistic, nominalist, conceptual potential in the root structure
and their interaction; nominal and verbal sentences, modeling a system of
identities and differences; metaphorical teleology of present and future tense;
defining predicates by subjects (judgments of the subject to a greater extent
than on the predicate; metaphorically - the intuitive conclusion).
5.2) The logic of questions and answers in the
essential semantics and antinomies (Nasreddin Hodja).
5.3) Metaphorical conclusion as a form of
induction and deduction, intuitionistic logics.
6) The natural activities of achieving its
place in the social structure, work and creativity - innovation in Fitr and
Fatra; development of the creative nature of man only in the Fitr and Fatra
system and its degradation in artificial (Home and fear; needs; manipulation of
things, people, words - the cunning in the way of Allah, the reward in the
hereafter).
7) The House is Space in the chaos of life,
fear of life outside the home, but traveling caravans), activity in the chaos,
its ordering - the return from the artificial to the natural and
non-interference in natural processes (skepticism and cynicism), and return to
its Space- House.
8) The identity with eusociality - naturality
(fitrah), and identification with the innovations in the primordial tradition
in placing (belief in Allah, the angels, the meeting with Him, the last day,
the parameters of the court; the worship of one God, prayer, zaket, Ramadan,
Hajj, genealogy, shame and sincerity, the Holy Spirit in Allah - the Truth).
9) The teleology of the development from the
worst to the best project of personality and generosity - spending funds in the
way of Allah!
10) Natural cycles of traveling the World and
return Home. This is return to Allah! But the journey are the search for peace
(perfect world without evil) in an attempt to overcome the world (of sin). Not
all are back ...
11) The system of justice and its maintaining
it throughout the world and in all nations.
The Christology and the Prophet
Muhammad are focused on justice in faith and life (genetic, universal, private,
demographic, historical, international, divine justice models). "Woe to
those who decree unrighteous decrees, and that write grievousness To turn aside
the needy from justice and to rob the right from the poor of my people, that
widows may be their prey, and rob the fatherless" (Isa. 10: 1-2).
"Those who believed and haven’t covered their faith in injustice, for them
- security, and they are - on the right path" (Holy Koran 6 Cattle, 82
(82)). "Verily, man is unjust, ungrateful" (Holy Koran, 14 Abraham,
37). The justice is above efficiency and correct way of Allah is above
benefits.
Injustice is taking the other’s place and
violation of a quantitative measure of participation in the model of the common
good (general theory of justice) and not wasting of assets in the wealth
acquired through personal merit (special theory of justice), treating each as
the owner of the time that belongs to Allah. The property is justified if it is
to be spent in the way of Allah, and not if is accumulated as capital.
But, indeed, the wealth ( of everyone) is that
it (spent), and what he saved is a wealth of his successor" [Sakhih
al-Bukhari 2002: Vol. 2, 72. 8. 1718 (6442), p 364]. The tale means the
unconditional punishment to unjust, but punishment and forgiveness. "Allah
ordered His Prophet be he blessed and welcome, of the moral qualities of the
people to elect the (ability) to forgive" [Sakhih al-Bukhari, 2002: Vol.
2, 56. 30. 1377 (4651), p. 217].
3.
The type of thinking of Turkish man in a fairy tale.
1. The logic of questions and answers (specification
of the local reality and time, kind of object as included in a few classes,
conditions, completeness, the development of private besides general) of
essential type (synthesis of realism, nominalism, conceptualism in the theory
of general concepts).
2.
Metaphorical withdrawal as a form of animale and deductive and inductive
reasoning: a metaphor for prescription is found; its meaning is revealed and
significance; metaphor relates to the special terms and it carries its meaning;
meanings to these special term is included in a number of classes; meaning of
classes are transferred to a special term; build models of identities -
differences of object of the same and different kinds (the Europeans – of the
only kind), and animale withdraw; teleological specification and interpretation
of the term; cycles of inductive inference; model of understanding in relation
to place development, the situation here-and-now - in time (connecting long
actions in the past, moment of time in present and the definitive model of the
future).
3.1. Existential generalizations in principle
of observation of empirical parameters of the theory. Hodja (Nasreddin) is
trading ladder anywhere; everyone in the Muslim world and the in world in
general in some respects is a Hodja; any person anywhere can trade ladder. A
ladder - "Either they have a ladder on which they overhear? Let listened
come with a clear confirmation. (Holy Koran, 52 Mountain, 35 (35) -38 (38)).
This is Abu Bakr’s rope or stairway to heaven, on which only Prophet Muhammad
and Nasreddin Hodja can come up, those who protest! These are Islamic and
Turkic-Arabic structures of thinking. Two mindset interact in Turkish human:
Oguz-Turkmen, a Turkic in specialized activities and Arabic in the field of
religion, at the same time the second is the general framework that defines
special Turkic tribes options of thinking in the created the definitive
contingent subjective probable religious intuitions of the past, the present,
the moment and a definitive future (but the structure of the time is Turkic).
3. 2. Testimony knowledge in general.
4. Designation of the circle of ignorance as a
form of knowledge in the infinite judgment.
"Has given you just a little bit of
knowledge" (Holy Koran 17 Migrating at night, 87 (85).
"... Say:" I do not know ", this
will be (one of the signs of) knowledge" [Sakhih al-Bukhari, 2002: Vol. 2,
56. 44. 1391 (4774), p. 230]; (Holy Koran, Garden 38, 86). Funds must be spent
in the way of Allah and the way of the growth of knowledge is one of His ways.
"Those who spend their wealth in the way of Allah are like grains, which
raised seven ears, in every ear there are seven grains. And Allah doubles for
those who wish. Allah Encompassing and Knowing "(Holy Koran 2 The Cow, 263
(261)).
5.
Subjective rating form of probabilistic thinking on the feasibility of anything
on the basis of conditionality terms, identity in some way, self-organizing
forecasting, cycles of repetition, compatibility, hatchability, following of
objects of the same and various kinds (thought of Hodja Nasreddin).
4.
The order of the cosmos in the chaos of life and travel. Reflection of Hodja
Nasreddin.
Travel of Hodja Nasreddin - the Turkish-Tajik
epic.
1. Life is chaos, injustice in which we travel
and restores justice. It is our responsibility and duty to self - do in our
nature!
2. Man is a dirty creature, but there are
always those who are dirtier, and because the man is not an angel, and not an
animal - it is exactly such in its abilities and Allah asks him for his
opportunity, and forgive for good intention, even if it could not be
implemented. Do not be afraid to manifest itself in sin before Allah.
"Allah does not impose on the soul anything but an opportunity for it. For
it - that it has acquired, and against something that it has acquired for
itself "(Holy Koran, The Cow 2 286 (286)).
3.1. Subjective-rating probable conditional
constructivist thinking. Perhaps something for which we will create the
conditions in man in subjective-rating probability models - confidence in the
truth and justice of their actions, guided by the faith (interest and intention
of compatibility, hatchability, adherence). P = r / r + s, where r - the rate
of the implementation; and s - bet against the implementation of the event.
This is a direct experimental measurement of the personal degree of certainty
with regard to this event [Philosophy of mathematics ... 2006: 259]. Nasreddin
Hodja believes the event that he constructs, others - no, but he overcomes the
opposition and implements the desired event (desiderativity, adherence,
ingerence, locus of control, illocutionary and perlocutionary force of the
impact of the word), although it is contrary to the need for life!
3.2. Intuitionistic logic type
(intuition in the metaphor and trops; there is something that can be
constructed according to the terms of conditionality, the world are the
processes, the world marked the sequence of natural processes and synthetic
processes, the laws do not act, laws of not contradictions, exceptions of
third, reduction to absurdity, a double negative, but laws of exception of the
second, fourth and fifth act; operations are constructive, regardless of
experience, independence from the logics in the language; limitations and
relativity of the rules: a fully due is not due, not completely due is due, the
literary language is basis of thought but not specialized languages ).
3.3. Logics of analogies and examples of
Nasreddin Hodja.
3.4. Metaphorical and animale conclusion.
3.5. Common sense as the basis of
decision-making, which correct decisions and the interests and science. What to
do? To act according to Fitrah and fatr!
3.6. Constructivism, meliorism in the models of
conditional categorical and the separative categorical, dividing conditional
reasoning.
3.7. Testimony knowledge of Nasreddin
Hodja.
"Of those whom We created there is a
nation that is the truth and it is doing justice". (Holy Koran, Hedges,
180 (181)). Nasreddin Hodja is the subject of truth, which creates justice in
the world.
3.8. Comization of satire, humor, grotesque,
irony, sarcasm nullity of a man who takes other’s place and does not correspond
in thoughts and actions, a sense to his
name by Khoja Nasreddin!
3.9. Using tricks by Khoja Nasreddin to destroy
the evil assessment, thoughts, feelings, sensations, intuitions, will, and
power, evil trick.
"And they cheated, and Allah schemed, and
Allah - the best of schemers" (Holy Koran 3 The Family of Imran, 47 (54)).
3.10. The principle of methodological uniques
in language and speech (metaphor) - this does not grasp an object that is said
but I know, and it just said, I can not explain and justify (Nasreddin Hodja).
Unique and the intrinsic value of human creative personality. indispensable for
Khoja Nasreddin each person and love for him.
3.11. The principle of methodological
collectivism - there is collective intelligence.
3.12. The principle of median axioms: changing
traditions and principles of activities in special situations and time,
introducing new middle axioms of metaphorical and precedent nature.
4.1. Old month is a material for new stars,
that is New is generated from the old naturalness! This is a scheme of
succession and inheritance in genealogy, sincerity and shame.
4.2. The past is determined, but the future is
not, and you in your effort can change it and shape of the ideal of the Prophet
Muhammad.
4.3. Stairway to Heaven is everywhere and in
everyone, but to climb on it or abandon it is the choice of everyone. Anyone
who thinks he is the absolute owner is a thief and he will be deprived of his
home, for when he is stealing from the people, does not rob them, but Allah
Himself! Wealth is in spending wealth in the path of righteousness, Allah.
4.4. Time for Nasreddin Hodja does not flow
from the preceding to the present and subsequent, but their constructive
subsequent to the modernity and the previous, drawing lessons from history and
do not repeat the mistakes made, but do not repent of their deeds and enjoying
holiday of the moments of time! Hodja - "Capricorn" - the kid, not
the old goat!
4.5. Nasreddin Hodja planting seedlings of
grapes, knowing that he won’t taste its fetuses, "and let the descendants
eat the fruits of my seedlings." This is an eusocial type of personality,
there is about 5% of persons in life.
You must love your neighbor and be with him – compatible, hatchable, following
in work and creativity together fairly and honestly fulfilling the duties and
distributing goods.
5.1. The property belongs only to Allah. And
the people - the owners and users (the theory of property rights) in time and
space, which is structured: short, medium, long-distance! States corresponds to
the Islamic community.
"Everything that is in the heavens and on
earth belongs to Allah! If you find what is in your souls, or will hide it,
Allah will punish you for this. And He will forgive whom He wills and punishes
whom He wills: For Allah hath power over all things "(Holy Koran, 2 The
Cow, 284 (284)). "After all, the earth belongs to Allah: He gives it for
an inheritance to whom He wills of His servants, and the end to
God-fearing" (Holy Koran, 7 Hedges, 125 (128)).
Justice or spend funds in His ways is higher
than effectiveness (of property) and the rightness of teachings of Allah is above the good!
"Allah Destroys growth and growing charity" (Holy Koran, 2 The Cow,
277 (276)). Nasreddin Hodja is fighting with people taking interest. "The
power belongs only to Allah ..." (Holy Koran12 Quran Yusuf, 67 (67)).
Nasreddin Hodja and carries it on His Name!
5. 2. The identity and identification with a
variety of ethnic groups in the implementation of justice. Identity with equity
and identification with the sky and the road to Heaven. To climb a tree - Sky
can only Nasreddin Hodja (or the Prophet Muhammad and a few). "... And the
road to anywhere can be opened from the Tree" [Tales of the World 1988
vol.III, 679]. "I’ll climb" [Tales of the World 1988: p. 678]. Even
Nasreddin Hodja is inclined to fall off the donkey and plop into the dust,
becoming an object of ridicule people and children! So now - that we are all
trying to climb the sky is falling in dust and dirt, becoming an object of
laughter of people and nations, the irony of history.
5.3. Where to go - right, left, center, back,
forward, stand still, right, at the curve, in the desert, in the woods, look
for utility - award on the ground, or - in the sky? The right path leads
nowhere, left is the road to hell! Even the followers of Muhammad go to Hell.
People really do not know where the right side, and where is the left and,
therefore, do not see anything even lighting a candle! "How do I know in
the dark, where the right side?" [Tales of the World 1988: 676].
"As for (some of) my companions, they
would be taken to the left (to hell), and I exclaim:" My companions, my
companions! "He will say:" They have not ceased to retreat (from the
statutes of Islam) since You left them "[Sakhih al-Bukhari, 2002: Vol. 2,
52. 3. 1170 (3349) p. 112]. "O Allah, forgive my countrymen, for indeed,
they do not know (what they do)!" [Sakhih al-Bukhari, 2002: Vol. 2, 52. 20.
1212 (3477) p. 133]. "Each of you (read) correctly. Do not fall into
dispute, for indeed living before you became disagree and died (because of
this), "[Sakhih al-Bukhari, 2002: Vol. 2, 41. 1. 1031 (2410) p. 36].
"Jibreel taught me to read (the Koran in
one) way, but I continued to seek more from him until he (taught me to read it)
seven ways" [Sakhih al-Bukhari, 2002: Vol. 2, 51. 5. 1128 (3219) p. 97].
It is necessary to correctly read the Koran, and through him the Book of Life!
Useful - not the moon and not the sun, but what is necessary in relation to
demography of ethnicity and ethnic family. This super-value determines the
efficiency and benefit.
5.4. Cycles of traveling or ordering Chaos into
Space - return home, and the house changes. "No wonder they say about traveling:
go away - and do not come back. And if you come back, the former did not find
"[Tales of the peoples of the world in 1988: 668]. Hodja Nasreddin always
returned to the family, his wife, their children and sees the past and the new
together!
Hodja from the former makes New! Cycles of
losses and acquisitions in life. What have you lost in life? You’ve lost your
best project, but realized - the worst.
5.5. The life is the sea of salt water, but you
can always find a fresh source and save lives. Hodja Nasreddin realized life
not as a hell, and not as suffering but as rejoicing of excess energy of life,
as the eternal struggle based on the excess of natural energy with injustice
and its continuous limit and victory over evil and evil force, carrying just the
scope of the measure - Fitr and Fatra of life!
5.
Ascent to Heaven and the descent to Earth.
The ascent to heaven is learning to work, work
in the tradition, working as creativity. The teacher teaches, and this teacher
is a woman. What does she teach? - Teaches eusociality! Learning takes place in
a journey through the Chaos of life. The woman (Aisha, Hadidja) is a gift of
Allah. "Is it a woman (can) give yourself?" (Wives without a marriage
contract and grant). "You (can) defer (queue), who want to have (wives of
the Prophet), and (can) take anyone you want, and (as for) that which you wish
from the ones you deleted, it will not (in this ) sin for you "(Holy Koran
33 Host 51); [Sakhih al-Bukhari, 2002: Vol. 2, 56. 46. 1394 (4789), p. 232].
Learning in clear language and Allah in Arabic
(Holy Koran 16, Bees, 105 (103)).
In this journey the person a) learns b)
overcomes temptations, c) is lowered into the vices and virtues and rises the
rope (the descent into the well and reverse rise), d) distinguish between true
and false (this distinction is the rope of the Koran and Holy Scripture), e)
changes himself and others, and the world, f) optimizes the entire spectrum of
right - left without eliminating differences, and bringing them to the
compatibility, hatchability, following in his place development and the whole
space (Tale "Grenades and towel with lace border ").
6. The identity and authentication.
Man in our world is dirty,
sinful, one is filthy than another, but this artificiality is in us. Each of us
has Fitr (naturally) and Fatra (innovations) on this basis to be taught - as
himself and the world. And the world, in this case is transformed by local, not
universal way to peace - the natural world of justice and unity in Diversity of
ethnic groups. The identity with the evils
is overcome and the identity of the specified model of the Turkish man
is shaped. In the fairy tale the child learns himself, creates and predicts his
place in life. In a dirty life person identificates himself with his activity
at the basis of private property, and in
a fairy tale this identification breaks down and is replaced by the creative
approach to the spending funds in the way of Allah, restoring justice in the
world.
7. Teleology in the way of
Allah.
Motivation in a fairy tale: the combination of the prophet Muhammad and Christ in place development based on Fitr and Fatra - waste of wealth in the way of expanded reproduction of a Turkish family and ethnic group - the property belongs only to Allah. And the people are its temporary owners - the restoration of justice and the fight against injustice throughout the world. "Those who spend their wealth in the way of Allah and then what was spent is not accompanied by reproaches and resentment, they have the reward from their Lord ..." (Holy Koran, 2 The Cow, 264 (262)).
8. Natural cycles of solving life questions.
Life is gender-demographic
cycle and the growing injustice. There are like waves of injustice and the
reason of it is blindly following what was bequeathed by olders. New elements
should be made of the elements of past, but to act on the basis of the median
axioms corresponding to the specific situation – and so Nasreddin Hodja and
Keloglan ("Ivan - fool") do. They just start new cycles of life, as
they are their cause and in this new cycle
the Memory of the past - evil – is clipped and measure of Fitr and Fatra
is growing, that is, justice and joy of life as a holiday. The natural cycle of
life are acts of the new creation of the World: "... if He wills, He will
take you and bring a new creation" (Holy Koran, Ibrahim, 14, 22 (19)).
9. Returning home when the world
and the House have changed!
Nasreddin
Hodja and heroes of fairy tales - return to their ethnicity and their ethnic family, to the Woman and child, and return in the Hajj and to the child in general! But returning home is not always the way they went on a Trip. And others and in this way, they are cleaned of dirt and come home being new people, with new wine of life, and their house with new people is getting another - the high place, or Paradise, Miro-town of Mirgorod!
The return - and the hajj, or restore in itself the purity of a child. "Those who perform Hajj for Allah's sake, who didn’t come close to his wife and did not do anything sinful and unworthy will be back (home being the same), how (he was on the day) when the mother gave birth to him" [Sakhih al-Bukhari, 2002: Vol. 1, 22. 4. 716 (1521), p. 342]. Their journey - for himself as a new man. And this is a real fairytale dream come true! Going back to the community, that is - the family and the community is the happiness of life. "... and let there be a community among you which calls to the good, and keeps orders approved and keeps out of disapproved. These are happy "(Holy Koran, 3 family of
10. Exegesis of Turkish tales (Sufi Hodja Nasreddin).
Tale is usually condemned by
religious people for alleged improper criticism of churches and faiths. But the
semantics of the tale lies the aphoristic wisdom of ethnic groups and generations
(absolutely true empirical generalizations of the first kind in the knowledge
of the second kind) in a model of common sense and common faith in the
intentions of euthymia (goodwill to other ethnic groups and people as of your
own bank, and of the other side) and compatibility, hatchability, following to
ethnic groups and faiths in their place development, condemning every kind of
migration; your own residence shall be fair and well, and justice must be the
limited measure of life of any place development. Accordingly Tale generate the type of exegesis based on the type of antinomy type of formal -
content essential intuitionistic logics. Tale constructs antinomic type of logic, seeking to combine the teachings of Abraham, Moses, Jesus, Muhammad's identity and difference, while denying the fact that in them the traditions, the hadith were incompatible. S (faith) is P0 or the total of these faiths compatibility ∧¬ Р1 (the Jewish faith) ∧¬ Р2 (Christian faith), ∧¬ Р3 (Islam), ∧¬ Р4 (Buddhism), ∧¬ Р5 (any other faith in Compatibility with P0). Incompatibility is denied, and faith are seen not as mutually exclusive, but as compatible, that is, taking into
account the law of exceptions 4. It should be stressed, that Judaism, Catholicism, Protestantism, Orthodoxy in the least, absolutely exclude the validity of other faiths and the real ethno-cultural Dialogue with them. Only Islam in the face of the Prophet Muhammad recognizes the truth of their faith and of other faiths, seeking to combine
them and leading them in fairy tales, and in the Holy
Koran active real (not formal, not a technical one – as Catholicism) dialogue.
Conclusion
The tale and its philosophy are the basis of
ethnic identity and identification into superethnos. No doubt, you yourself
listen to fairy tales, return to fairy tale becoming grandparents! Tale is a
genre for children and for us, when we have children and grandchildren, for
ethnic groups when they recognize themselves in the general will, and when
danger threatens their lives. Miracle is
not something that does not happen, but what we lack right now, and that what a
fairy tale models and creates!
Women are more likely than men to believe in a
fairy tale. If you are a woman, like any woman, believe in Cinderella (60% of
women believe in it, 16% of men and 40% of people on average, in the fairy tale
"The wave of the wand" believes 1/4, 1/5 in the heroic epic, in
"Kiselny river" 1/6). I think that 80% of Muslims believe in
Nasreddin Hodja and Aisha, Hadidja!
Tale is
a reflection of the soul and spirit in itself and the reality of our spiritual
and mental life, but not fantasy and imagination; people believe in a fairy
tale! If you are a man - in a sense, you believe in the heroic epic. Every
soldier believes in fairy tales. Mythology die, and tales, as genetic
(genetics, IGOs, VMPK etc.) form accompany us for life, generating excess
energy of life and justice.
Tale is
great semantics of clarifying the darkness in the faiths and return to His
light, and to the general will of the nation and superethnos!
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*Gagaev Andrey Alexandrovich - Doctor of Philosophy sciences, the professor of Mordovia State University, Saransk, Russia
**Gagaev Pavel Alexandrovich - Doctor of Pedagogical sciences, the professor of Penza State University, Penza, Russia
***Bochkareva Olga Viktorovna - the senior lecturer of general disciplines department of Samara Railway University (branch in Ruzaevka), Ruzaevka, Russia
© 2010, IJORS - INTERNATIONAL JOURNAL OF RUSSIAN STUDIES