REFLECTION OF NATIONAL CONSCIOUSNESS IN THE EMOTIOLOGY OF KABARDINO-CIRCASSIAN LANGUAGE

Today, one of the relevant topics in linguistics is the interaction of language and consciousness, which reflects the specifics of the culture of a particular people. In our opinion, emotives, while expressing different emotions characteristic of all peoples, tend to reflect the national identity to a larger extent. This paper attempts to study the emotions of the Kabardino-Circassian language in the national-cultural aspect. In this regard, we analyze phraseological units with proper name associated with specific historical events, mythology, life of the Adyghe people, demonstrating the peculiarity of the world perception, Adyghe mentality. It was found that some phraseological units associated with long-standing historical events are of little use in the modern Kabardino-Circassian language. At the same time, it was noted that the bulk of the studied emotive units reflecting the identity of the Adyghe people successfully function in the Kabardino-Circassian language. It was revealed that the emotions of interest are mostly curses. In contrast to them and as a carrier of usually weakly expressed positive emotions, the paper includes wishful thinking, which in certain cases become affects, receiving the highest degree of emotional expression. There are also cases when curses, losing their emotional aggression, take on a ritual character. It is noted that phraseological units with the word гу ‘heart’, which in the Adyghe consciousness is an integral part of many concepts related to feelings, thoughts, memory occupies a special place among emotives. One way of expressing emotions in the Kabardino-Circassian language is interjection characterized by gender markedness.


Introduction
Anthropocentric trends in language learning popular in recent decades have attracted increasing attention of researchers to national cultures. This is caused by the understanding of a language as a bearer of cultural information, reflecting the national consciousness, character of the people. It was anthropocentrism, according to Surkhaeva (2013), that allowed considering a language as a special cultural code of the nation. Culture as a complex human experience "is reflected not only in traditions, customs, beliefs, ideas and values of society, but also in language, speech, a special style of communication" (Wang, 2012, p. 12). It is culture that ultimately "acts as the communicative basis on which any language practices are built" (Medvedev, 2018, p. 68). The studies of linguistic phenomena in the context of national identity reveal not only the features of lexico-semantic phenomena of a particular language, but also contribute to the facilitation of communicative function when communicating with speakers of other cultures and languages.

Problem Statement
The object of the study is the emotiology of the Kabardino-Circassian language -a relatively young section of linguistics exploring various ways and forms of expressing emotional states. Emotive vocabulary, which became popular in the last decades of the twentieth century in world and Russian linguistics (Charleston, 1960;Kryk-Kastovsky, 1997;Lakoff & Johnson, 1980;Osmond, 1997;Shakhovsky, 1987;Sinelnikova, 2013, etc.), has not yet been studied enough in the Kabardino-Circassian language. Reflecting various aspects of human life, emotives actively participate in semantic, derivational, syntactic and other processes, thereby occupying a certain place in the language system. Despite the seeming commonality of feelings, the emotional vocabulary of any language is nationally conditioned as it reflects the cultural specifics of its people; the representatives of different nationalities react differently to certain manifestations of human relations (Chertykova, 2020).

Research Questions
In our opinion, the most striking bearer of national identity among the available emotive vocabulary of the Kabardino-Circassian language is phraseological units. According to Sinelnikova (2013), phraseology refers to those areas of the language that "occupying a certain place in the language worldview is intensively involved in creating its national-specific color" (p. 62). It is in phraseological units that the main cultural codes are recorded (Suleymanova, 2019). The paper considers emotive phraseological units reflecting culturally marked realities, which include facts of material, social life, history, etc., as well as curses and interjections.

Purpose of the Study
The purpose of the study is to consider the emotive vocabulary of the Kabardino-Circassian language through the prism of national identity, where emotion is one of the expressions of the cultural component of language units. https://doi.org/10.15405/epsbs.2021.11.203 Corresponding Author: Madina Khasanbievna Tokmakova Selection and peer-review under

Research Methods
The study of given emotives of the Kabardino-Circassian language requires a set of methods. In general, the following linguistic methods were used in the study: descriptive -to collect and systematize materials on the research topic; analysis -selection and study of those words, phraseological units, interjections that denote the emotional state of a person reflecting national consciousness.

Findings
First of all, in our opinion, culturally marked phraseoemotives may include phraseoemotives with proper names: ХьэфIыцIэ и къыдыру гъэлъэн "give a dressing down" (literally, "to chase like Khafitsa his mule"). Къуажэдэсыр зэхэзехуэн ищIащи (къадым), къыпэщIэхуэр ХьэфIыцIэ и къыдыру егъэлъей. "Efendi keeps the villagers in fear, those that come across are given a dressing down" (Keshokov, 2006); Гуащэхужь и Iэлэхьумэр къегъэбжын "to knock the hell out of" (literally, "to make someone read an alahuma (prayer) Guashahuzh"). Плъагъунщ абрэджхэм я къэзэуатыр нобэ ямыухмэ, -гушыIэрт Бэлацэ, -Гуащэхужь и Iэлэхьумэр кърамыгъэбжмэ, си Iуэхущ нобэ (Keshokov, 1984). "You will see, today it will be over with the holy war of the abreks", Balyatsa joked, "I swear, they will knock the hell out of them". Such phraseological units are the result of some specific, once known cases, apparently remembered by the characteristic of emotions, as a result of which they were fixed in these meanings in the minds of people. Subsequently, having spread and used in entrenched emotional meanings, personal names have become common names, although they may be written with a capital letter.
In the Kabardino-Circassian language there are few stable expressions related to historical events that took place many centuries ago. Let us give some examples: Парипых уихуэ "so that you end up at Paripikh" (the place of beating the Turguts who attacked Kabarda); Тамтаркъай и махуэр къыпхукIуэ "may you suffer the fate of Tmutarakani" (legend of the terrible destruction and ruin of Tmutarakani). As we see, they belong to swear vocabulary and have the nature of a curse. The considered expressions should be attributed to obsolete phrases, since they are rarely used in colloquial speech, in fiction. They became peculiar linguistic monuments of certain historical events preserved in the minds of the Adyghe people (common name of the Kabardians, Circassians and Adygeans) through oral folk art enshrined in dictionaries. This may also include a stable expression with a negative emotive meaning -Пхъурылъхур къихьэмэ, псатхьэр магъ "to bring someone in anxiety" (literally, "when the nephew appears in the house, the icon cries" (historically, a Muslim guest from Kabarda defeated the icon from Mozdok Kabardian Christians), as a reminder of those times when the Kabardians had a different faith and the associated "unpleasant" situation. Some stable expressions are associated with the mythology of the Adyghe people, when they paid homage to different gods, for example: Лъэпщ и уадэр къытихуэ "may the hammer of Tlepsha (the god of blacksmith craft) fall on him". According to the emotional load, this expression also refers to the category of verbal vocabulary, to curses.
Speaking about the identity of phraseological units, one cannot but emphasize the role of some words (in their composition), which are important in the national consciousness of the Adyghe people (гу "heart", псэ "soul", нэ "eye", щхьэ "head") (Tokmakova, 2017). A special place is occupied by stable expressions with the word гу "heart", which in the Kabardian language is a capacious concept that includes the meanings of "soul", "conscience", "memory". It is there, according to the Adyghe people, that the internal states and sensations of a person are localized. The maximum number of emotive phraseological units with different emotional semantics is formed using the word гу: гур къэчэн "get angry" (literally, "heart cracks"), гур лынцIын "get angry" (literally, 'heart is charred"), гур дзапэкIэ Iыгъын "be in anxiety, fear" (literally, "to hold the heart with teeth tips"), гум къыщIитхъын "to be sorry for something throw oneself body and soul" (literally, "to break away from under the heart"), etc.
The curses often use the name of Allah, affecting believers especially strongly, since it is impossible to hide from his power and punishment: Тхьэр зэуэн "so that he (you) will be cursed by god" (literally, "whom God will hit"), Алыхьым и нейр къыпщыхуэ "inflict evil" (literally, "so that a bad look of Allah reaches you"), Алыхьым и бэлыхьыр зытрилъхьэн "to whom Allah punishes", etc. Strong negative energy is typical for curses associated with the loss of a house, a family hearth, which are of great value to the Adyghe people: щIапIэ "homestead" -зи щIапIэм псы ирагъэжыхьыжын "may the flow destroy his yard" (literally, "whose yard is washed with water"); унагъуэ "family" -зи унагъуэбжэр IэщIыбкIэ хуэзыщIыжын "find your death" (literally, "whose family door is closed with the back of your palm"); лъапсэ "roots; estate with residential buildings " -зи лъапсэр гъущын "completely destroy someone" (literally, "whose roots will dry"); жьэгу "hearth" -зи жьэгу мафIэр ункIыфIын "whose fire of the hearth is possible to put out", etc.
In contrast to curses that are negative in nature, in the framework of emotional vocabulary, one can also consider wishful thinking, which, as noted by Mees (1985), is based on a "positive emotion of expectation". It should be noted that most wishful thinking are clichés, and therefore characterized by a low degree of intensity of expression of expectation (Trofimova, 2008). However, in particular cases where the author invests all the strength of his feeling (for example, love), such wishes may reach a high degree of intensity. The Adyghe people have a significant role in the development of positive emotions played by wishful thinking, which are pronounced for various reasons. For example: псым хуэдэу уаулъагъу "let you be loved as water" is said in gratitude to the water-giver, лъэдакъэ махуэ https://doi.org/10.15405/epsbs.2021.11.203 Corresponding Author: Madina Khasanbievna Tokmakova Selection and peer-review under responsibility of the Organizing Committee of the conference eISSN:  1543 къыфхущинэ, лъапэ махуэ иригъэхьэ (literally, "let the happy heel lag you, let the happy sock carry to the groom's house") is usually told by the relatives of a bride, уи пыIэм и хъер улъагъу (literally, "so that you see benefit from your hat") is half-jokingly told by the elderly to a groom, etc. To express love, appreciation, usually when the elders address the younger, the expression къурмэн сыпхъухъу is used as a "sacrifice to you I will be" (Kurman is a holiday in Muslim religion when there is a ritual sacrifice of an animal in the name of Allah), which in the context can be translated as a conversion "my beloved", "my dear", for example: Дэфэрэдж и гур къызэфIэна пэтрэ, и къуэм зыкъримыгъащIэу, гуапагъэ, IэфIыгъэ хэлъу къыпищащ: -НтIэ, къурмэн сызыхуащIыжын, сызрашэкIыжын, си къарум хэщI фIэкIа хэхъуэркъым, жьы сохъу (Keshokov, 2006). "Although Dafaraj was very upset, but without showing this to her son, she continued cordially and affectionately: "Yes, my dear, my strength is only decreasing, I am getting old". The example shows that the second part of the expression represented by a verb may vary.
A feature of the Adyghe culture is the combination of wishful thinking with curses (the latter are aimed at the ill-wishers of the addressee) in toast. It should be noted that in such cases curses become ritual and the degree of emotional expression is significantly reduced due to the insensitivity of curses aimed at imaginary, alleged opponents of health. The author of the abuse does not experience proper negative emotions, on the contrary, "he performs the ritual in a high-festive, good mood, with the desire to convey this mood to the public, laugh, cheer it up" (Bgazhnokov, 2010, p. 72). Thus, the curses receive the opposite emotional load. Let us give an example of the second part of the toast containing curses: Ар ифIэмыфIу зи жагъуэм: И гъунэгъуитIыр и бийуэ, И фызыр и бийрэ мыпсалъэу, ЩIыгулъ зыгъэбатэм ехъуапсэу, ПсэукIэ мыщIэу, Ишхыр фIэмащIэрэ ИщIэр фIэкуэду, Кхъуей кIэдащхьэ тезычым И шыпс ар енэцIу, Я сабийхэр нацIэIуцIэрэ Лъакъуэ фIыцIэ ныбэкъыу, Къэрэкъурэр я бжэIулъэрэ ШапцIэр я бжэ лъэмбу, Я вакъэжь лъэмбыIурэ, БыIуэбышэу уэрам дэту, Ялыхь къэгъанэ! -"And those who did not like what was said", -So that the enemies are their neighbors on the right and on the left, so that the wives will be at odds with them and not talk, so that those with the land will give birth, they will be jealous. So that they themselves do not know how to live, so that it seems to them, that too little they eat and work too hard. So that having seen how to open the frame with cheese, they thought with lust that they would try at least serums. So that their children be insatiable, that they be black-legged and paunchy. So that their door latches are of dry grass stems, so that the doorstep is of latuk grass. So that they wobble along the streets walk like cuttlefish in worn down shoes. Oh Allah, leave (make) them like this!" (Bgazhnokov, 2010). As we see, the author of these curses listed those cases that, in his opinion, as a representative of the Adyghe society, would become a punishment for the enemy, making certain difficulties.
Emotive interjections are also a vivid expression of the Adyghe national identity. Interjection refers to conventional linguistic means, their use requires knowledge of the national-cultural specifics of this language (Afaunova (Tokova), 2020). Emotive interjections and interjection words, along with affectionate and swearing vocabulary, Shakhovsky (1987) refers to affections. The peculiarity of emotive interjections of the Kabardino-Circassian language is that they may be divided by gender into female and male, thereby reflecting the national specifics of the Kabardino-Circassian language (Bizhoev & Tokmakova, 2018). https://doi.org/10.15405/epsbs.2021.11.203 Corresponding Author: Madina Khasanbievna Tokmakova Selection and peer-review under

Conclusion
Having analyzed the emotive vocabulary of the Kabardino-Circassian language from the point of view of the "cultural component", we identified: phraseological units with their proper name, which, according to emotional semantics, are mainly negative and relate to verbal vocabulary; curses, as wishes of evil, a threat; opposing them in emotional semantics of wishful thinking (with an initially weak degree of emotion); combinations of wishful thinking with curses, sometimes used in Kabardino-Circassian feasts as a combination of opposing verbal forms of attitude expression. It was revealed that in routine wishful thinking, it is possible to increase the emotional background in specific situations, as well as in toast curses they lose their aggression, anger, etc., due to their ritual character. Wishful thinking and curses in such cases "gain power", i.e. they move from everyday etiquette phrases to the category of emotive, when they become affections, receiving the highest degree of emotional expression from the authors.
The presented phraseological units, wishful thinking, curses, interjections reflect the identity of the Adyghe people (Circassians), in some of them there are elements of past times related to specific personalities, using household objects typical of their time of action, mindset, etc. Despite the fact that the mentioned facts of Adyghe life have mostly became historicisms, the expressions containing them still function to some extent in the language.