Abstract
The fictional world in A.O. Adarov’s novels corresponds to several levels of narration. First, there is the “real” time of the novel’s events; second, historical reconstruction given through subjective focalization; third, the realm of the unreal conveyed by visions and dreams. The novel shows the modeled reality from the perspective of a particular person, a survivor of political repressions. Through the categories of life and death, love and fate, honor and dignity, the novel speaks of the eternal ontological values and the importance of self-identification in a very difficult time, a time of re-evaluation of old values and the search for moral guidelines. According to the author’s concept, traditional folk constants play a crucial role in the worldview and perception of the world and turn out to be crucial for individual choice. The sacralization of space and the presence of a symbolically charged topos in the center of the fictional world, itself an infinite mosaic of various local territories, supports the idea of the spatial structure of the novel as a single cosmic whole. Conventional chronotopic boundaries as well as the theme of death as a pass to the other world present in all the novels of this author, together with the motif of the “eternal return,” support his conception of the soul’s immortality.
References
1 Avtorskie strategii v literaturnom protsesse Gornogo Altaia vtoroi poloviny ХХ — nachala ХXI vv. [Authorial strategies in the literary process of Gorny Altai in the second half of the 20th — the beginning of the 21st centuries]. Gorno-Altaisk, BITs GAGU , 2020. 176 р. (In Russ.)
2 Adarov Blagoslovennyi Altai. Vechnaia liubov [Blessed Altai. Eternal love]. Gorno- Altaisk, Gorno-Altaiskaia respublikanskaia tipografiia Publ., 2005. 192 p. (In Altai)
3 Adarov Siniaia ptitsa smerti [The blue bird of death]. Gorno-Altaisk, GU knizhnoe izdatel’stvo “IuchSӱmer Belukha” Publ., 1993. 469 p. (In Altai)
4 Adarov Siniaia ptitsa smerti. Serdtse, opalennoe ognem [The blue bird of death. A heart scorched by fire]. Gorno-Altaisk, GU knizhnoe izdatel’stvo “IuchSӱmer Belukha” Publ., 2002. 752 p. (In Altai)
5 Dedina M.S. Osobennosti miromodelirovaniia v romanakh A. Adarova “Serdtse, opalennoe ognem” i “Blagoslovennyi Altai. Vechnaia liubov’” [Features of world modeling in the novels of A. Adarov “Heart scorched by fire” and “Blessed Altai. Eternal love”]. In: Dialog kul’tur: poetika lokal’nogo teksta [Dialogue of cultures: the poetics of the local text]. Gorno-Altaisk, RIO GAGU , 2012, pp. 14–19. (In Russ.)
6 Enchinov V. Semeinye tsennosti altaitsev: transformatsiia obychnogo prava v sovremennoi kul’ture [Altai family values: Transformation of customary law in contemporary culture]. Gorno-Altaisk, IP Vysotskaia G.G. Publ., 2013. 226 p. (In Russ.)
7 Eredeev Ia. O romane “Siniaia ptitsa smerti” [About the novel The Blue Bird of Death]. Altaidyҥ Cholmony [Star of Altai], 1993, 23 September, p. 4. (In Altai)
8 Istoriia altaiskoi literatury [The history of Altai literature]. Gorno-Altaisk, Gorno- Altaiskaia respublikanskaia tipografiia , 2004. Book 1. 552 p. (In Russ.)
9 Istoriia altaiskoi literatury [The history of Altai literature]. Gorno-Altaisk, Book 2: Literaturnye portrety [Literary portraits]. 356 p. (In Russ.)
10 Minikhanova K., Fatkullina F.G. Khudozhestvennaia kartina mira kak osobyi sposob otrazheniia deistvitel’nosti [The model of the world as a special way of reflecting reality]. Vestnik Bashkirskogo universiteta, 2012, vol. 17, no 3 (I), pp. 1627–1628. (In Russ.)
11 Musukaeva Kh. Severokavkazskii roman v dialoge s narodnoi kul’turoi [The North Caucasian novel in dialogue with folk culture]. In: Literaturnaia klassika v dialoge kul’tur [Literary classics in the dialogue of cultures]. Moscow, IWL RAS Publ., 2014, issue 3, pp. 234–257. (In Russ.)
12 Obriadnost’ v traditsionnoi kul’ture altaitsev [Ritualism in the traditional culture of Altai]. Gorno-Altaisk, BNU RA, NII altaistiki S.S. Surazakova Publ., 2019. 704 p. (In Russ.)
13 Rybal’chenko T.L. Poisk kartiny mira v sovremennoi proze [Search for the world model in contemporary fiction]. In: Kartina mira: modeli, metody, kontsepty. Materialy Vserossiiskoi mezhdistsiplinarnoi shkoly molodykh uchenykh “Kartina mira: iazyk, filosofiia, nauka” [The model of the world: models, methods, and Proceedings of the All-Russian interdisciplinary school of young scientists scholars “The image of the world: language, philosophy, and science]. Tomsk, Izdatel’stvo Tomskogo gosudarstvennogo universiteta Publ., 2002, pp. 261–266. (In Russ.)
14 Sultanov K.K. Natsional’naia samobytnost’ i khudozhestvennaia tsennost’: k voprosu o vzaimodopolniaemosti etnokul’turnogo diskursa i aksiologicheskogo podkhoda [National specificity and artistic value: at the crossroads of ethnocultural discourse and axiological critique]. Studia Litterarum, 2018, vol. 3, no 2, pp. 230–251. https://doi. org/10.22455/2500-4247-2018-3-2-230-251 (In Russ.)
15 Sultanov K.K. Reprezentatsiia proshlogo kak dominiruiushchii faktor samoidentifikatsii v literature postsovetskogo perioda [Representation of the past as the major factor of self-identity in post-soviet literature]. Studia Litterarum, 2016, 1, no 1–2, pp. 302–321. https://doi.org/10.22455/ 2500-4247-2016-1-1-2-302-321 (In Russ.)
16 Heidegger M. Raboty i razmyshleniya raznykh let [Works and reflections of different years], transl. from German. Moscow, Gnozis Publ., 1993. 464 p. (In Russ.)
17 Ianushkevich A.S. Ot kartiny mira k obrazu mira: istoriia stanovleniia imagologicheskogo teksta v russkoi slovesnoi kul’ture [From the world model to the world image: the history of imagological text development in the Russian literary culture]. Imagologiia i komparativistika, 2014, no 2, pp. 5–16. https://doi. org/10.17223/24099554/2/1 (In Russ.)
