Papers by Rahilya Geybullayeva
Transcending Signs: Essays in Existential Semiotics edited by Eero Tarasti, IX-XIV. Berlin, Boston: De Gruyter Mouton, 2023. https://doi.org/10.1515/9783110789164-toc . pp. 539-567. , 2023
Transcendence is one of the key categories of philosophy and denotes "a state of being or existen... more Transcendence is one of the key categories of philosophy and denotes "a state of being or existence above and beyond the limits of material experience." Transcendence comes from the Latin prefix trans-, meaning 'beyond,' and the word scandare, meaning 'to climb.' When you achieve transcendence, you have gone beyond ordinary limitations. The word is often used to describe a spiritual or religious state or a condition of moving beyond physical needs and realities.1 Cognitive-semiotic-linguistic analysis of sign and constituent components helps discover the itinerary-history of the transcendence unit of word and sign. This paper contributes explicitly to this research area within the analytical context of how meaning and content are conveyed through signs and communication-transcultural references to the ancient or pre-medieval period. It looks at Azerbaijani cases of social practice signs and their cross-cultural changes transferred through communication. For example, this paper uses the symbols incorporated in the modern-day Azerbaijani (Islamic) rite of prayer, namaz. It demonstrates how the social practice of namaz includes ways that are also linked to Hinduism. It explores how it is identified as social practice and how it can be seen as a Muslim rite through specific, attributed signs. Or is it relevant to explore its semiotics through its signs dating back to a more ancient, pre-Islamic period? Cognitive anthropology and semiolinguistic analysis of the rite of namaz can help illuminate or understand how the process of transcendence takes place or how the association of specific signs allows the adaptation of a new ritual. In this context, what lies behind the ordinary, secular Azerbaijani word odun (wood): is it related to Odin, or/ are they just homographs? And what about the case of halo-hal-hello? What is behind Fat(i)ma, a name associated as Muslim name and its Azerbaijani dialect version Pad(i)ma? What links the names of ethnic groups or toponyms such as Rutul, Udin, and Gargar, well-known in Zagatala region in modern-day Azerbaijan, and almost unknown in other parts of Azerbaijan, not to mention other countries? What does transcendence mean-is it "communication before our eyes, but beyond our consciousness?"
CL has a large scope of research such as comparison between literature and art types (music, cine... more CL has a large scope of research such as comparison between literature and art types (music, cinema, dance, painting, sculpture), between humanities (philosophy, religion studies, social sciences, history, linguistics), literary disciplines (parameters and aesthetics of literature, literary text-chronicle-myth), between national literatures, between authors, between literary works, parallels in literary-cultural traditions and types, parallels of the same national literature from different historical periods (diachronic) and different national literatures from the same historical period (synchrony). This subject assumes influence of social transformations and historical events on literature and culture such as common and various points in literary-cultural types on an example of Islamic civilization and Christian rules (hagiography, fable, didactic genre; forbidden items/glorifying symbols: wine in Islamic doctrine and in poetry and forbidden image and icon); literary trends in diff...
The book provides the reflections of modern semioticians, as well as those of representatives fro... more The book provides the reflections of modern semioticians, as well as those of representatives from related disciplines (linguistics, anthropology, philosophy), within the framework of the international online Forum «Responding to Major Challenges: Semiotics in Dialogue with the Humanities» and a round table «New normality, new life forms: semiotics and pandemic» (23.01.2021, Moscow) under the auspices of the International Association for Semiotic Studies and in collaboration with the Center for Franco-Russian Studies. The Forum was organized by the International Center for Semiotics and Intercultural Dialogue of the State Academic University for the Humanities in Moscow. During the first and second waves of the pandemic, scientists from 12 countries (Russia, France, Belgium, Spain, Italy, China, Lithuania, Iran, Argentina, Colombia, Azerbaijan, Australia) attempted to give a conceptual and philosophical interpretation of the ongoing sanitary crisis and its impact on our lives. This book summarizes the discussions. The original texts have been translated into Russian for the first time in order to raise awareness of the achievements of global semiotic science in recent years among the Russian-speaking readership, students of GAUGN and the younger generation of Russian academics working in the field of humanities. In Russian, French, English, Spanish
This is a report of the international conference on Comparative Literature and Culture, organized... more This is a report of the international conference on Comparative Literature and Culture, organized by the Azerbaijan Comparative Literature Association and the Azerbaijani Literature Department of the Baku Slavic University.
Nizami and Dante, 2021
Rahilya Geybullayeva
abstract
The medieval concept of emanation and semiotic parallels
(on an ... more Rahilya Geybullayeva
abstract
The medieval concept of emanation and semiotic parallels
(on an example of the works of Nizami and Dante)
Understanding the highest truth/ the meaning of life - has always been a problem of concern to
mankind. Among them, the idea of an emanation (to flow from),2
which exists in almost all
religions and beliefs, have a special place. Different ways to achieve this wisdom are offered in
philosophical and religious systems. This diversity is also reflected in literary works, through
symbols and hagiography, for example, in the poetry of the great thinkers Nizami and Dante.
This study focuses on an understanding of “Emanation” by Nizami (1141-1209) and Dante
(1265-1321), representatives of the medieval philosophical and literary thought of accordingly
Islamic and Christian civilizations, whose works have been part of general education for
centuries, as well as their predecessors, as to say Plotinus with his interpretation of emanation,
who is considered the founder of Neoplatonism (204-270). 3
In this context, emanation in their works is considered as God's manifestation by means of such
symbols as wisdom/beauty is represented by symbols: horn semiotics (symbol of the two-horned
Alexander and the horned Moses and parallels in other religions); the semiotics of a virgin
beauty and its parallels (Shirin, Nushaba, Leyli, seven beauties by Nizami, and Martianus
Capella's (first half of the 5th century) “De niptius Philologiae et Mercurii (De septem
disciplinis” )4
; infinite (endless) light (Dante's Empirean - the symbol of the last seventh sphere
of paradise and infinite light’s parallels as a halo in Christianity; created on the first day flamed
heaven with in infinite light; Kabbalah Ein Sof (infinite light; emanator of ten sefirots) or Ohr
Ein (nothingness or unending, infinity, the origin of creation) in Judaism and Sufism in Islam.
Keywords: Emanation, Neoplatonism, horned Iskander, horned Moses, horned matzya-fish, Ein
Sof, Ohr Ein
The book provides the reflections of modern semioticians, as well as those of representatives fro... more The book provides the reflections of modern semioticians, as well as those of representatives from related disciplines (linguistics, anthropology, philosophy), within the framework of the international online Forum «Responding to Major Challenges: Semiotics in Dialogue with the Humanities» and a round table «New normality, new life forms: semiotics and pandemic» (23.01.2021, Moscow) under the auspices of the International Association for Semiotic Studies and in collaboration with the Center for Franco-Russian Studies. The Forum was organized by the International Center for Semiotics and Intercultural Dialogue of the State Academic University for the Humanities in Moscow. During the first and second waves of the pandemic, scientists from 12 countries (Russia, France, Belgium, Spain, Italy, China, Lithuania, Iran, Argentina, Colombia, Azerbaijan, Australia) attempted to give a conceptual and philosophical interpretation of the ongoing sanitary crisis and its impact on our lives. This book summarizes the discussions. The original texts have been translated into Russian for the first time in order to raise awareness of the achievements of global semiotic science in recent years among the Russian-speaking readership, students of GAUGN and the younger generation of Russian academics working in the field of humanities. In Russian, French, English, Spanish
Review of the conference "The Interpretation of Nizami’s Cultural Heritage in the Modern Per... more Review of the conference "The Interpretation of Nizami’s Cultural Heritage in the Modern Period" organized by the Nizami Ganjavi International Centre and Azerbaijan Comparative Literature Association. Baku, Azerbaijan, 13-14th March 2018.
New normality, new life forms : semiotics in the era of crises, Inna Merkoulova (ed.), Moscou, Russian Semiotic Almanac. Collection. GAUGN, 2021
The book provides the reflections of modern semioticians, as well as those of representatives fro... more The book provides the reflections of modern semioticians, as well as those of representatives from related disciplines (linguistics, anthropology, philosophy), within the framework of the international online Forum «Responding to Major Challenges: Semiotics in Dialogue with the Humanities» and a round table «New normality, new life forms: semiotics and pandemic» (23.01.2021, Moscow) under the auspices of the International Association for Semiotic Studies and in collaboration with the Center for Franco-Russian Studies. The Forum was organized by the International Center for Semiotics and Intercultural Dialogue of the State Academic University for the Humanities in Moscow. During the first and second waves of the pandemic, scientists from 12 countries (Russia, France, Belgium, Spain, Italy, China, Lithuania, Iran, Argentina, Colombia, Azerbaijan, Australia) attempted to give a conceptual and philosophical interpretation of the ongoing sanitary crisis and its impact on our lives. This ...
ССЖТЕ1ЧТ8 Ргегасе XI Аскпо\у1её§етеп1з XV Скар(ег 1. Е(кп\с 5(егео(урез апй 1та§е о/а N0(10/1 т Ы... more ССЖТЕ1ЧТ8 Ргегасе XI Аскпо\у1её§етеп1з XV Скар(ег 1. Е(кп\с 5(егео(урез апй 1та§е о/а N0(10/1 т Ы(ега(иге Аз1ап МаттасШ (АхегЬацап) С1гсазз1апз т Кизз1ап зоигсез 1 N100 Клчпкайхе (Сеог§1а) ТЬе рЬепотепоп оГОегтап пайоп т ТЬотаз Мапп'з еззау "Оегтапу ...
Stereotypes in Literatures and Cultures, 2010
Stereotypes in Literatures and Cultures, 2010
Conference programme and abstracts, 2017
Common past, recycling cultures, national and cultural identity
Villa Lante Symposium: Semiotics of Cultural Heritages International Research Project, April 7, 2014 Institutum Romanum Finlandiae, Passeggiata di Gianicolo, 10, Roma, 2014
Rahiyla Geybullaeva (Baku) : Cultural traditions which are considered as a sub... more Rahiyla Geybullaeva (Baku) : Cultural traditions which are considered as a substantial part of modern-day national identities
Abstract
The main aim of this article is to consider the principle features of “The Book of Dada ... more Abstract
The main aim of this article is to consider the principle features of “The Book of Dada Qorqud” and the “Nibelungenlied” (The Song of the Nibelungs) as examples of epic literature. These two works have claimed their deserved place in world literary heritage and, though they belong to different peoples, they were both coincidentally written in the Middle Ages.
How did both epics influence literary theory in general and the theory of the epic in particular? For example, what are the functions of the epic as a starting point for national literature and as a main historical and literary source? From this point of view, what do both epics tell us about the main historical, social and cultural values and mythological sources of the people that they describe?
Both works are thought to have been written in approximately the same era – the Middle Ages (between the 12th and 13th centuries and the 15th and 16th centuries). Historical layers are described in the work: the marriage of Kriemhild, princess of the German tribe the Burgundians, to Attila, ruler of the Mongol-Turkic Huns (406-453); and the journeys of Qazan khan and later his son to Trabzon, “where the infidels live”, and the city with “the infidel church called Aya Sofya” (now Istanbul, i.e. before the fall of the Byzantine Empire).
Both epics – BDQ and NL – are considered companion monuments, that is, they unite several peoples and talk of a common history of related ethnic groups (Germanic tribes and Turkic tribes respectively) and neighbouring peoples. It is possible to tell from the names of both epics which peoples they concern: the Nibelungenlied is linked with the myths of the Germanic tribes and Dada Qorqud with those of the Turkic tribes.
Prototypes in Literatures and Cultures or Cultural Genomes, Conference Programme, 2017
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Papers by Rahilya Geybullayeva
abstract
The medieval concept of emanation and semiotic parallels
(on an example of the works of Nizami and Dante)
Understanding the highest truth/ the meaning of life - has always been a problem of concern to
mankind. Among them, the idea of an emanation (to flow from),2
which exists in almost all
religions and beliefs, have a special place. Different ways to achieve this wisdom are offered in
philosophical and religious systems. This diversity is also reflected in literary works, through
symbols and hagiography, for example, in the poetry of the great thinkers Nizami and Dante.
This study focuses on an understanding of “Emanation” by Nizami (1141-1209) and Dante
(1265-1321), representatives of the medieval philosophical and literary thought of accordingly
Islamic and Christian civilizations, whose works have been part of general education for
centuries, as well as their predecessors, as to say Plotinus with his interpretation of emanation,
who is considered the founder of Neoplatonism (204-270). 3
In this context, emanation in their works is considered as God's manifestation by means of such
symbols as wisdom/beauty is represented by symbols: horn semiotics (symbol of the two-horned
Alexander and the horned Moses and parallels in other religions); the semiotics of a virgin
beauty and its parallels (Shirin, Nushaba, Leyli, seven beauties by Nizami, and Martianus
Capella's (first half of the 5th century) “De niptius Philologiae et Mercurii (De septem
disciplinis” )4
; infinite (endless) light (Dante's Empirean - the symbol of the last seventh sphere
of paradise and infinite light’s parallels as a halo in Christianity; created on the first day flamed
heaven with in infinite light; Kabbalah Ein Sof (infinite light; emanator of ten sefirots) or Ohr
Ein (nothingness or unending, infinity, the origin of creation) in Judaism and Sufism in Islam.
Keywords: Emanation, Neoplatonism, horned Iskander, horned Moses, horned matzya-fish, Ein
Sof, Ohr Ein
The main aim of this article is to consider the principle features of “The Book of Dada Qorqud” and the “Nibelungenlied” (The Song of the Nibelungs) as examples of epic literature. These two works have claimed their deserved place in world literary heritage and, though they belong to different peoples, they were both coincidentally written in the Middle Ages.
How did both epics influence literary theory in general and the theory of the epic in particular? For example, what are the functions of the epic as a starting point for national literature and as a main historical and literary source? From this point of view, what do both epics tell us about the main historical, social and cultural values and mythological sources of the people that they describe?
Both works are thought to have been written in approximately the same era – the Middle Ages (between the 12th and 13th centuries and the 15th and 16th centuries). Historical layers are described in the work: the marriage of Kriemhild, princess of the German tribe the Burgundians, to Attila, ruler of the Mongol-Turkic Huns (406-453); and the journeys of Qazan khan and later his son to Trabzon, “where the infidels live”, and the city with “the infidel church called Aya Sofya” (now Istanbul, i.e. before the fall of the Byzantine Empire).
Both epics – BDQ and NL – are considered companion monuments, that is, they unite several peoples and talk of a common history of related ethnic groups (Germanic tribes and Turkic tribes respectively) and neighbouring peoples. It is possible to tell from the names of both epics which peoples they concern: the Nibelungenlied is linked with the myths of the Germanic tribes and Dada Qorqud with those of the Turkic tribes.
abstract
The medieval concept of emanation and semiotic parallels
(on an example of the works of Nizami and Dante)
Understanding the highest truth/ the meaning of life - has always been a problem of concern to
mankind. Among them, the idea of an emanation (to flow from),2
which exists in almost all
religions and beliefs, have a special place. Different ways to achieve this wisdom are offered in
philosophical and religious systems. This diversity is also reflected in literary works, through
symbols and hagiography, for example, in the poetry of the great thinkers Nizami and Dante.
This study focuses on an understanding of “Emanation” by Nizami (1141-1209) and Dante
(1265-1321), representatives of the medieval philosophical and literary thought of accordingly
Islamic and Christian civilizations, whose works have been part of general education for
centuries, as well as their predecessors, as to say Plotinus with his interpretation of emanation,
who is considered the founder of Neoplatonism (204-270). 3
In this context, emanation in their works is considered as God's manifestation by means of such
symbols as wisdom/beauty is represented by symbols: horn semiotics (symbol of the two-horned
Alexander and the horned Moses and parallels in other religions); the semiotics of a virgin
beauty and its parallels (Shirin, Nushaba, Leyli, seven beauties by Nizami, and Martianus
Capella's (first half of the 5th century) “De niptius Philologiae et Mercurii (De septem
disciplinis” )4
; infinite (endless) light (Dante's Empirean - the symbol of the last seventh sphere
of paradise and infinite light’s parallels as a halo in Christianity; created on the first day flamed
heaven with in infinite light; Kabbalah Ein Sof (infinite light; emanator of ten sefirots) or Ohr
Ein (nothingness or unending, infinity, the origin of creation) in Judaism and Sufism in Islam.
Keywords: Emanation, Neoplatonism, horned Iskander, horned Moses, horned matzya-fish, Ein
Sof, Ohr Ein
The main aim of this article is to consider the principle features of “The Book of Dada Qorqud” and the “Nibelungenlied” (The Song of the Nibelungs) as examples of epic literature. These two works have claimed their deserved place in world literary heritage and, though they belong to different peoples, they were both coincidentally written in the Middle Ages.
How did both epics influence literary theory in general and the theory of the epic in particular? For example, what are the functions of the epic as a starting point for national literature and as a main historical and literary source? From this point of view, what do both epics tell us about the main historical, social and cultural values and mythological sources of the people that they describe?
Both works are thought to have been written in approximately the same era – the Middle Ages (between the 12th and 13th centuries and the 15th and 16th centuries). Historical layers are described in the work: the marriage of Kriemhild, princess of the German tribe the Burgundians, to Attila, ruler of the Mongol-Turkic Huns (406-453); and the journeys of Qazan khan and later his son to Trabzon, “where the infidels live”, and the city with “the infidel church called Aya Sofya” (now Istanbul, i.e. before the fall of the Byzantine Empire).
Both epics – BDQ and NL – are considered companion monuments, that is, they unite several peoples and talk of a common history of related ethnic groups (Germanic tribes and Turkic tribes respectively) and neighbouring peoples. It is possible to tell from the names of both epics which peoples they concern: the Nibelungenlied is linked with the myths of the Germanic tribes and Dada Qorqud with those of the Turkic tribes.
The Forum was organized by the International Center for Semiotics and Intercultural Dialogue of the State Academic University for the Humanities in Moscow. During the first and second waves of the pandemic, scientists from 12 countries (Russia, France, Belgium, Spain, Italy, China, Lithuania, Iran, Argentina, Colombia, Azerbaijan, Australia) attempted to give a conceptual and philosophical interpretation of the ongoing sanitary crisis and its impact on our lives. This book summarizes the discussions.
The original texts have been translated into Russian for the first time in order to raise awareness of the achievements of global semiotic science in recent years among the Russian-speaking readership, students of GAUGN and the younger generation of Russian academics working in the field of humanities.
In Russian, French, English, Spanish
Изучение художественных функций таких категорий как «обстоятельство», «мотив», «событие», «ситуация», рассмотрение их с позиций системно-структурных отношений позволили говорить о том, что с ю ж е т – это функциональная подсистема более высокоорганизованной системы – художественного произведения, состоящая из таких элементов, как: мотивационное, событийное, связующее, итоговое звенья. Каждому звену – семантической плоскости произведения – соответствует определенный тип художественного времени – мотивационное, событийное, связующее, итоговое время. Расчленение сюжетных элементов связано с анализом содержания, соотношения и функциональной связи обстоятельств и эпизодов, текстовых фрагментов. Через иъ взаимодействие и сцепление достигается с и с т е м н а я ц е л о с т н о с т ь сюжета.
Выдвигаемые предположения не претендуют на роль единственных; как и всякая теория, выдвинутая нами типология может и должна дополняться, развиваться. Предложенная автором типология анализа может в определенной мере дополнить уже сложившуюся практику над произведением как определенной системой.
The book contains articles in English and in Russian language.
Rahilya Geybullayeva
\Translation as transfer from one language to another
Emergence of writing translation and transformation of words:
agni –cognate-agnostisim –ogon’-agnes ;
nowruz (ruzu, uraza, rhizome, rice (rise) – compare with pilaw-plowman-ploguh),
roah-ha-codesh – pneuma hagion – holy sanctus-holy spirit
roah-nəfs (nəfəs) – dusha-dishat’-breath- air-həvva-hava
Translation-transfer of the content or text of a work of one type of art to another, more often to visual forms such as transposition to film, opera, or painting (Eugeni Onegin by Pushkin and Tchaikovskiy
In painting and icons – sacred people from hagiography and halo (different from appropriation)
In both cases, this is a type of adaptation.
Literary translation has expanded its boundaries, leading to parallel terms such as “adaptation”, “recycling of cultures” and earlier “itinerant subjects” and “the archetypal subject” (Pointy Pilate) in literature, Bible plots and images on the Christian churches and palaces – the same? – comparison with XX century appropriation)
Genre tezmin (Firdausi, G. bey Zakir and Vaqif)
Disputes : whether the texts of literary translation can be considered as plagiarism or a new archetypal subject.
Boundaries between the original text and the plagiarism (famous poems “Leili and Mejnoun”; Winnie de Pouch – English and Russian , Pinocchio and Buratino)
Rahilya Geybullayeva
Abstract
Words, like peoples, travel their own evolutionary path, which can be retraced in one way or another. Like families and tribes, the words crossbreed in fresh soil with other interpretations, acquiring new shades of meaning. These shades then spill out into new words which, at first glance, have nothing in common with the previous meaning of their progenitor; for example, the lexical series – semeni-sema-semela-zemlya – where each word appears to be original, through interpretation and translation enter different cultures in new semiotic dimensions.
So, interpreting individual words in translation without any knowledge of their cultural context leads to contradictions,
In this work I suggest retracing the path of several literary terms or words, closely related to literary context of Azerbaijani and Turkish literary studies, such as ghazal, khamsa, kitab, şeir, ozan-hazzanutu, ədəbiyyat, which are not mentioned (as well as other appropriate terms from other eastern cultures) in the Western textbooks.
Keywords: ghazal, khamsa, kitab, Adapa, philologia, janan, cultural matrix, reinterpretation, prototype, prismatic translation