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LUO, X. (2025). The image of Tibet in the Russian linguistic worldview compared to the Chinese one. Litera, 5, 288–296. . https://doi.org/10.25136/2409-8698.2025.5.74471
The image of Tibet in the Russian linguistic worldview compared to the Chinese one
DOI: 10.25136/2409-8698.2025.5.74471EDN: QFLTTVReceived: 16-05-2025Published: 31-05-2025Abstract: This study examines the differences in the images of Tibet in the Russian and Chinese linguistic pictures of the world and their causes. Tibet, as a unique cultural, historical, and religious region, occupies a special place in the consciousness of speakers of Russian and Chinese. The work considers key aspects of the formation of the image of Tibet, including its historical heritage, cultural traditions, political status, religious significance, and geopolitical determinants. Particular attention is given to how these factors influence the linguistic representation of Tibet in the two cultures. The analytical perspective of the work is focused on the interdiscursive corpus of sources, including media texts from traditional media, journalistic works, literary texts, and digital communicative practices represented in online discourses, which provides a multifaceted analysis of the verbal representation of the region. This article, relying on contextual analysis methods and comparative research, analyzes the characteristics of the image of Tibet in the two linguistic pictures of the world in various aspects such as history, culture, politics, and religion. The study shows that, although the descriptions of the image of Tibet in the Russian and Chinese linguistic pictures of the world have common features, the comparative analysis reveals significant differences in the images of Tibet in the Russian and Chinese linguistic worldviews, which are mainly determined by different historical backgrounds, cultural traditions, political positions, and religious beliefs of the two countries. This study offers a new perspective on intercultural communication and regional studies and is important for promoting cultural exchange and mutual understanding between China and Russia. This analysis allows us to see how language becomes a tool for constructing images of a specific region, as well as how semantic fields and metaphors contribute to the formation of stable representations of Tibet in the Russian-speaking context. Keywords: Tibet, image of Tibet, linguistic picture of the world, Russian language, Chinese language, comparison of images, intercultural communication, semantics, semantic field, linguistic consciousnessThis article is automatically translated. You can find original text of the article here. As an important national autonomous region of China, the Tibetan Region has always attracted close attention in academic and political research circles both at home and abroad. The surrounding reality, within which a person's practical activities and communicative interaction with other individuals are carried out, is reflected in consciousness and receives linguistic embodiment through semantic structuration. This position, combined with the view of L. V. Shcherba and V. V. Vinogradov about the lexical level of language as a system [3, 9] and the interpretation of the semantic field as the basic unit of the systemic organization of the lexicon [3, 7], forms the methodological foundation for the reconstruction of the lexico-semantic representation of the world. The term "linguistic worldview" dates back to the concept of "linguistic worldview" developed by the German scientist W. Humboldt in the early 19th century, who argued that each language carries a peculiar worldview [4, p. 70]. According to N. F. Alefirenko, "the linguistic picture of the world is a set of ideas about the world historically formed in the everyday consciousness of a given language collective and reflected in the language, a certain way of perceiving and arranging the world. It is believed that each natural language corresponds to a unique linguistic picture of the world" [1, p. 11]. D. S. Tsakhuyev believes that "the language of each nation, its history are inseparable from the ethnic group and its history, because none of the ethnic manifestations or constants can compete with it in the constancy of expression, universality, completeness and the maintenance of everything ethnic for thousands of years" [8, p. 65]. Chinese scholar Wu Guihua explains: "The linguistic picture of the world is the crystallization of national spiritual culture in language. It is the centralized embodiment of this people's knowledge of the real world in language, in other words, language contains this people's knowledge of the real world" [10, p. 11]. In various linguistic and cultural contexts, the construction of the image of Tibet demonstrates significant characteristics of diversity. According to A.V. Zelenin, the study of the image of a different cultural reality (including peoples and ethnic groups) objectified through linguistic practices (literary texts, drama, lyrics, essays, travelogues, etc.) allows us to identify the mechanisms of fixation of collective consciousness (mythologems, stereotypical constructions), as well as group and individual mental models [5, p. 63]. "The term "image" can denote a variety of ideas about another country: from fleeting impressions to detailed concepts supported by solid scientific evidence" [2, p. 110]. Using the theory of the linguistic worldview as an analytical framework, this study focuses on the representation of the image of Tibet in the Russian and Chinese language systems, aiming through a systematic comparative analysis to deeply explore the characteristic features of the differences in the image of Tibet in the two linguistic worldviews and their underlying causes. This study not only contributes to a deeper understanding of the intercultural perception of the Tibetan region, but also provides a new empirical case for applying the theory of the linguistic worldview in regional studies. The construction of the image of Tibet in the Russian linguistic worldview is significantly influenced by historical ties, cultural traditions, and geopolitical factors. In the diachronic aspect, Russia's cultural contacts with Tibet have been traced since the late 19th and early 20th centuries. According to the research of Luo Xue (2024), during this period, Russian Orientalists and researchers conducted systematic studies of Tibet [6]. In their works, including the work "Buddhist pilgrim at the shrines of Tibet", semantic markers such as "mysterious" and "mysterious" were actively used, which contributed to the formation in the Russian public consciousness of the image of mysterious and distant Tibet, colored by orientalist tones [G. Ts. Tsybikov, 1919]. In addition to directly describing the mystique of Tibet, this image in the Russian language worldview manifests itself through certain semantic fields and metaphors. Below are a few semantic fields with examples.: 1) The semantic field related to religion and spirituality emphasizes. that Tibet is a place of spiritual power and wisdom. In the works of Russian symbolists and writers of the early 20th century, such as Nicholas Roerich, Tibet appears as a sacred land where the paths of various religions and philosophical teachings intersect. In his book, Nicholas Roerich writes: "The Himalayas cover Tibet. Where is such brilliance, such spiritual saturation, if not among these precious snows?" [Roerich, 1929]. Roerich, being not only an artist, but also a philosopher, often used images of "Tibetan monasteries", "prayer flags" and "Buddhist rituals" in his literary and artistic works. G. Ts. Tsybikov in the book "Buddhist pilgrim at the shrines of Tibet" uses the word "sacred" to describe rice grains: "He it is encased in gold in the form of a bowl (gabala) and, facing upwards, contains grains of rice, which are distributed to worshippers as sacred, having the power to heal diseases" [G. Ts. Tsybikov, 1919]. Yu. I. Yelikhina in her dissertation on Tibetan Buddhist art mentions the word "prayers" more than once: "A special The iconography and painting series of Tangka refers to the fifteen wonders of the Buddha. The celebration of this event, the so-called "great prayer" was introduced by Tsongkhapa at the beginning of the XV century." [Yu. I. Yelikhina, 2022]. In addition, in Russian literature of the 20th and 21st centuries, Tibet is often associated with the idea of "Shambhala" – a mythical country that symbolizes spiritual perfection and an unattainable ideal. This motif can be found in the works of such authors as A. S. Green, D. A. Glukhovsky, N. K. Roerich and many others who address the themes of esotericism and mysticism. In particular, the writer Nicholas Roerich directly used the word "Shambhala" as the title of his work, "Shining Shambhala." In his other works, "Shambhala" is also often mentioned, for example: "Tibetan lamas say: "Shambhala is an invisible country beyond Kailash. It will manifest itself when humanity is cleansed" [Roerich, 1927]. Russian Russian literary expressions related to the religious themes of Tibet reflect the deep interest of Russian writers and poets in the spiritual and cultural aspects of the region. 2) The semantic field related to nature and geography emphasizes the uniqueness of the Tibetan landscape and its inaccessibility. In the context, "The so-called hot snow caused us no less trouble, especially E.I., when the snow from the reflected sun gives unbearable heat from which there is nowhere to hide" [Roerich, 1929] the phrase "hot snow" describes Tibet as a city of snow, which is often used by some authors as a direct name for their works, this reflects its symbolic and aesthetic significance in a literary context, for example, "Tibet. The Land of Snows" [Roerich, 1999], "Tibet. Legends and secrets of the Land of Snow" [Strelkov, 2012]. It should be noted that in the Internet space, the metaphorical designation "Roof of the World" (Tib. གངས་ཅན་; kit. 世界屋脊) is widely used as a stable toponymic epithet in relation to the Tibetan Autonomous Region of China, due to the unique geographical location of the region located on the Qinghai-Tibetan Plateau with an average altitude of more than 4,000 meters above sea level. In addition, the metaphor "roof of the world" describes Tibet as a place close to heaven and the divine. Within the framework of the cultural tradition, Russian literature and works of art often present Tibet as a space saturated with difficulty. F. Efremov's memoirs draw attention to the "heavy air" in the Himalayan mountains in Tibet, which makes it difficult for humans and horses to breathe, and they "die" [Efremova, 1995]. 3) A semantic field related to time and eternity. Here, Tibet appears as a place where time flows differently. Tourists' impressions of Tibet are often found in blogs: "The Himalayas: a place where time freezes"; "Tibet. Where time stopped." These semantic fields, using metaphors and symbolism, portray Tibet as a place beyond ordinary reality, filled with mystical meaning. Similarly, the expression "time has stopped" conveys a sense of eternity and timelessness, characteristic of the perception of Tibet in Russian culture. This image is consonant with the mystical aspirations inherent in the Russian national character, which determines the unique position of Tibet in the cultural space of Russia. 4) A semantic field related to the policy. Geopolitical aspects also have a significant impact on shaping the image of Tibet. In the context of the continuous strengthening of Russian-Chinese relations, Russian media materials and academic research on Tibet increasingly emphasize its success in developing as an autonomous region of China. The Russian media also describe Tibet as an integral part of China. In particular, the Rossiyskaya Gazeta for 2021 says: "Tibet is an important part of China, and its development highlights the successes of Chinese national policy" [Rossiyskaya Gazeta, 2021], the Russian news agency TASS in its 2021 report noted: "Tibet is an integral part of China, and its development under the leadership of the Chinese government demonstrates significant economic and social progress" [TASS, 2021]. 5) The semantic field associated with the legends. Russian Russian often gives the history and legends of Tibet a mystical and romantic aura: in the Russian linguistic worldview, Tibet is often metaphorically likened to "Shangri-La", "Shambhala", for example.: "In the works of Russian Orientalists, Tibet is sometimes interpreted as a modern projection of the mythical Shangri-La, a closed spiritual space that has survived despite globalization" [Philosophy and Culture of Tibet, 2019], symbolizing a utopian ideal or an earthly paradise. In Russian-language discourse, Tibet is often described as "the last goal of researchers" or "a treasure trove of unsolved mysteries," for example, in the diaries of Nikolai Przhevalsky (XIX century) Tibet is considered the "last destination of explorers": "Lhasa, the forbidden destination of all Asian expeditions, beckoned to me like a mirage. But the Tibetans guard their secrets more jealously than the Arabs do the oil of the desert." The magazine "Around the World" writes about the "Tibetan Code" project: "Even today, with satellite maps, highland monasteries remain a treasure trove of unsolved mysteries, such as the phenomenon of tulku (conscious reincarnation)" [Around the World 2021, No. 5]. These expressions reflect Russians' desire to explore the unknown. In the Chinese linguistic worldview, the description of Tibet has unique characteristics that manifest themselves through vocabulary, semantic fields, metaphors, and cultural symbols. 1) In the Chinese linguistic worldview, the geographical features and natural environment of Tibet are one of the key elements of the description. Frequently used lexical units and expressions include: "世界屋脊" (Roof of the World): focuses on the mountainous location and unique geographical position of Tibet; "第三极" (The Third Pole of the Earth): emphasizes its high-altitude landscape, picturesque landscapes and ecological significance; "雪域高高" (Snowy Plateau): Highlights the features of Tibet as a snow-covered mountainous region; "净土" (Pure Land): It symbolizes the purity and untouched natural environment of Tibet. For example, "Tibet, the land known as the "Roof of the World," attracts countless people with its majestic snow-capped mountains and vast plateaus" [Chinese National Geography, 2015]. In addition, in the semantic field of geography, the Chinese linguistic picture of the world also mentions the "environmental barrier", in particular, as part of the official discourse in the White Paper "Environmental Security of Tibet" (2022), the Chinese government declares: "Tibet is an "Asian water basin", where such large rivers originate, like the Yangtze, Yellow River and Mekong, which has global environmental significance" [Press Office of the State Council of the People's Republic of China, 2022]. 2) The semantic field of culture and religion. The culture and religion of Tibet (especially Tibetan Buddhism) occupy an important place in the Chinese linguistic worldview. Frequently used lexical units and expressions include: "藏传佛教" (Tibetan Buddhism): Emphasizes the religious traditions of Tibet; "圣地" (Sacred Land): describes the religious and cultural significance of Tibet; "经幡" (Prayer flags), "转经筒" (Prayer Drums): They symbolize the religious rituals and beliefs of Tibet. These lexical units and expressions, reflecting the deep connection between Tibetan culture and its religious traditions, emphasizing the unique place of Tibet in Chinese linguistic and cultural discourse, are indeed found in Chinese literature, for example: "The Potala Palace in Lhasa is not only a symbol of Tibet, but also the sacred land of Tibetan Buddhism, which annually attracts thousands of pilgrims to make pilgrimages" ["Journey through the Culture of Tibet", 2018]. In the Chinese linguistic space, the religious symbols of Tibet are undergoing intense sacralization, steadily being associated with the concepts of "faith", "mystery" and "purity", which forms the image of a spiritual shrine. Thus, the Xinhua report "Potala Palace: Preservation of a World Heritage Site" states: "The Potala is not only a shrine of Tibetan Buddhism, but also a cultural pearl of the Chinese nation" [Official website of Xinhua, 2021], and an article in the journal "Chinese Tibetan Studies" provides a semiotic analysis of the "religious symbols of thangka", noting their syncretic nature as "a synthesis of Buddhist doctrine and Tibetan aesthetics" [Zhongguo Jangxue, 2020]. 3) The semantic field of history and politics. In the Chinese context, Tibet is usually portrayed as an integral part of China.: "Throughout history, Tibet has been an integral part of China, which is confirmed by numerous historical and legal evidence" [White Paper "Development and Progress of Tibet", 2013]. In addition to the direct expression "integral part", the media often use the term "compatriots" to refer to the Tibetan people, reflecting the status of the Tibetan region. As stated in the publication of the Chinese National Newspaper dated September 15, 2020, "the policy of national regional autonomy of Tibet fully complies with the norms of international law and the Constitution of China, ensuring comprehensive protection of the rights of Tibetan compatriots" ["Chinese National Newspaper", 2020]. Tibet, as an integral part of China, is often given historical and political significance in the Chinese linguistic worldview. Frequently used lexical units and expressions include: "自"" (Since ancient times): It highlights the historical connection between Tibet and China. "民"" (National Unity): It reflects the political concept of harmonious coexistence of various ethnic groups in Tibet. "和平平 (" (Peaceful Liberation): It refers to the historical event of the peaceful liberation of Tibet in 1951. These expressions are used to emphasize the historical and political integration of Tibet into China, as well as to emphasize the importance of national unity and stability in the region. An example of use in an academic context: "Tibet, being an integral part of China since ancient times, plays a key role in the historical and political discourse of the country. The concept of "national unity" reflects the Government's efforts to maintain harmony between different ethnic groups, and the "peaceful liberation" of 1951 marked an important stage in the history of the region, ensuring its integration into China" [White Paper on Tibet, 2009]. Thus, in the Chinese linguistic worldview, Tibet appears as a region deeply rooted in the historical and political context of China, which is emphasized through the use of specific vocabulary and stable expressions. 4) In the Chinese linguistic worldview, Tibet is often given a deeper meaning through the use of metaphors and symbols: "最后的净土" (The Last Pure Land): It symbolizes the purity of Tibet and its state untouched by modern civilization; "天空之境" (Mirror of the sky): describes the clear blue sky and transparent natural environment of Tibet; "世界屋脊" (Roof of the World): it emphasizes geographical dominance and "elevation" in the literal and figurative sense. "亚洲水塔" (Asian water basin): emphasizes the ecological mission of the region. For example, the report of the Chinese Institute of Tibetology (2022) says: "Tibet, as the "roof of the world", not only rises physically, but also spiritually heads the ecological ethics of Asia" [Ecological Civilization and Development of Tibet, 2022]; "灵魂的归宿" (Shelter of the soul): expresses the attraction of Tibet on a spiritual level. "Tibet, this "last pure land", with its unique natural landscapes and rich cultural heritage, has become a "mirror of the sky" in the hearts of many people" [Chinese Tourist Newspaper, 2020]; in addition, symbolic constructions such as "雪域长城" (Indestructible Snow Fortress) are often used in Chinese.) – a parallel with the Great Wall as a way of protection and "The Red Sun over Tibet" – a reference to the socialist rhetoric of the 1950s, this is confirmed by the fact that the textbook "New History of Tibet" (2019) states: "As snow-capped peaks reflect sunlight, so Tibet reflects the wisdom of the party leadership". The 1965 poster for the "Liberation Day of Tibet" depicted a Buddhist stupa engulfed in the flames of a red banner (archive of the Tibetan Museum). These metaphors and symbols emphasize not only the natural beauty of Tibet, but also its deep spiritual significance, making it a unique place in the cultural and emotional perception of the Chinese people. Thus, although the descriptions of the image of Tibet in the Russian and Chinese language worldviews have common features, a comparative analysis shows that the image of Tibet in both language worldviews has differences that manifest themselves mainly in historical perception, cultural interpretation, political position and religious perspective. In historical terms, the Russian linguistic picture emphasizes the independence and mystery of Tibet more, while the Chinese linguistic picture emphasizes the historical connection and unity of Tibet with the central regions of China. In cultural interpretation, the Russian context tends to view Tibet as a unique cultural entity, while the Chinese context emphasizes the role of Tibetan culture as an important component of Chinese culture. From a political point of view, the image of Tibet in the Russian linguistic picture of the world is influenced by the international political situation, which sometimes gives it a certain complexity; while the Chinese linguistic picture invariably emphasizes that Tibet is an integral part of China. From a religious perspective, the Russian context focuses more on the philosophical and spiritual aspects of Tibetan Buddhism, while the Chinese context pays more attention to the harmonious development of religion and society. These differences reflect the different historical backgrounds, cultural traditions, and political positions of China and Russia, as well as demonstrate the important role of the linguistic worldview in shaping the regional image. The present study reveals through comparative analysis the similarities and differences in the image of Tibet in the Russian and Chinese language worldviews, as well as the reasons for their formation. The results of the study demonstrate significant differences in the perception of Tibet in the Russian-speaking and Chinese-speaking contexts, due to differences in the historical background, cultural traditions and religious beliefs of the two countries. Understanding these differences is essential to promote cultural exchange between China and Russia and deepen mutual understanding between them. This analysis allows us to see how language becomes a tool for constructing images of a particular region, as well as how semantic fields and metaphors contribute to the formation of stable ideas about Tibet in the Russian-speaking context. References
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