The article examines the peculiarities of the mentality and speech activity of Arabic-speaking and Russian-speaking communicants, reflected in phraseological units and the linguistic worldview of representatives of two different linguistic cultures.

Keywords: speech activity, speech behavior, thinking, mentality, language picture of the world, language personality, language situation, phraseological units, paremias, Arabic speakers, Russian-speaking communicants.

Against the background of the intensification of international relations in the modern world, a significant expansion of the spheres of intercultural communication, the subject of broad scientific research in a number of sciences - sociolinguistics, psycholinguistics, ethnopsychology, linguoculturology, etc. - has become a person with his spiritual component, moral values and moral and ethical potential, the phenomenon of human existence in culture and language. It is no coincidence that the study of the problems of speech activity, speech act of Homo loquens belongs to one of the central places in modern iolinaradigmatic linguistics, in which a special place is occupied by anthropocentrism with its close attention to man as the main subject of communication.

The modern activity-based concept of communication goes back to the ideas of W. von Humboldt, who in the XIX century considered language as an activity. "Language," W. von Humboldt pointed out, " is a continuous activity of the spirit, striving to turn sound into an expression of thought... the essence of language is its reproduction" (cit. by: [Sidorov, 2010, p. 9]). The beginning of the formation of psychological concepts of language is also connected with the works of scientists who adhered to the Humboldt tradition.

Following E. V. Sidorov, we consider speech activity as "one of the types of activity that is motivated by the need for universal sign coordination, correlated with reality (linguistic and non-linguistic), expedient, internal, or internal and external, activity of the individual, performed in the form of speech-psychological actions and operations using the sign resources of the language system based on communication skills and experience of its implementation "[Sidorov, 2010, p. 12].

As the leading dynamic aspect of the nature of language, the concept of speech activity is considered in detail in the works of L. S. Vygotsky, A. N. Leontiev, A. A. Leontiev, L. V. Shcherba, E. V. Sidorov, N. I. Formanovskaya and other scientists. No matter from what point of view speech activity is considered, researchers focus on the linguistic personality, the person who perceives and generates an utterance, which is reflected in the development of such scientific areas of modern linguistics as cognitive, pragmatic, communicative, emotionological, cultural studies, etc.

page 98
At the same time, questions of speech behavior go far beyond the scope of linguistic science and concern the whole life of society, the essence of the mentality and culture of a particular people. In speech behavior, a language personality is manifested, constantly choosing this or that speech style, this or that speech behavior. Thus, speech behavior distinguishes a citizen from a villager, a highly educated person from a poorly educated person, children from adults, etc. Thus, a person's speech behavior is a variety and an integral part of his social behavior.

In the speech behavior of a person, there is a constant realization of the role characteristics inherent in him and variables of situational roles, an assessment of the formality or informality of the communication situation. "Speech behavior is our actions, actions, habits, customs, traditions and rituals performed with the help of such an instrument as speech" [Formanovskaya, 2007, p. 458]. Speech actions are based on the moral basis of the individual, showing its individual moral qualities, and are considered from the point of view of the individual's motivation, intention, choice, decision-making in conjunction with moral consciousness.

It should be noted that in the presence of a certain unity of people's mental activity and logical laws of its implementation, there is a nationally colored specificity of thinking and behavior of Homo loquens, which is fixed in the signs of the language (in words and grammatical forms) and reflected in speech.

Finally, language is an integral part, a component of spiritual culture. The material and spiritual culture of society is a product of the activity of a person who has a specific way of knowing the surrounding reality in the form of abstract, generalized thinking, the relationship of which with language, speech is recognized in various linguistic and philosophical teachings. As H.-G. Gadamer noted, "a person living in the world is not just equipped with language as a kind of equipment , but the language is based and expressed in it that for a person in general there is a world" (Gadamer, 1998, p. 512). Following hermeneutical philosophy, it is advisable to consider such a phenomenon as speech behavior as a part of human existence, which, according to H.-G. Gadamer, is itself a language phenomenon.

Speech acts of both an individual linguistic person, expressed in and through language, and a particular language collective have their own national and cultural specifics and reveal the world picture displayed in the consciousness of Homo loquens, which is "the secondary existence of the objective world, fixed and realized in a kind of material form" [Kolshansky, 2013, p. 15]. Thus, the world surrounding a person finds repetition in his consciousness and is objectified with the help of linguistic means that consolidate and implement the results of a person's reflective activity. Following A. Leontiev, the worldview is understood as " a representation in the human psyche of the objective surrounding reality, mediated by objective meanings and corresponding cognitive schemes and amenable to conscious reflection "(cit. by: [Krasnykh, 2012, p. 116]). It is noteworthy that the national-cultural image of the world, which is essentially understood, thus means not a picture depicting the world, but the world understood in the sense of such a picture "(Heidegger, 1993, p. 49).

Against this background, the language picture of the world is a conceptual picture of the human world and represents "a set of knowledge about the world fixed in language" [Krasnykh, 2013, p. 124]. The linguistic picture of the world is formed in the consciousness of a particular language collective and reflects its ideas about the surrounding reality in a linguistic form. A complex, multi-faceted manifestation of human mental activity is the mentality, which is considered as a part of the ethnic picture of the world, realized through a system of moral values, and knowledge, concepts, concepts and representations "form the cognitive subsystem of linguistic culture" [ibid., p. 206] and are displayed in the linguistic picture of the world of Homo loquens.

page 99
It is important for both general and private linguistics to study the problems of speech activity, speech act within the framework of the worldview of the Arabic language. The speech behavior clearly shows the national features of the Arabs, whose speech is characterized by funny jokes, anecdotes, and various comic stories. It can be said that a sufficiently high background of speech expression is one of the most striking psycholinguistic characteristics of arabophones. In this regard, the study of speech activity of Arabs at the psycholinguistic, ethnolinguoculturological and communicative-pragmatic levels is of scientific interest.

The speech of Arab people is quite expansive and temperamental-usually quite emotional and, as a rule, is accompanied by active gestures and certain verbal correlates - interjections, ambiguous words, stable phrases. In Arab society, the use of gestures is typical for various communication situations, official and everyday. Arab gestures, which are very different in meaning, for example, from European or Russian, clearly reflect their national and psychological features and characteristics.

The speech activity of Arabs is realized in the context of the current language situation in the Arabic-speaking area, interpreted as " diglossia "and characterized by" the coexistence within the same speech collective of two genealogically similar language systems that are in a relationship of functional complementarity " [Mishkurov, 1982, p.9]. These two different language systems simultaneously function in Arab society as a synthetic (book - written, represented by the Arabic literary language-ALA) and analytical (oral-colloquial, represented by regional Arabic colloquial - dialect languages-ARDYA) form of the Arabic language.

Thus, the generation of speech, the realization of linguocreative abilities of communicants in the Arab society occurs in conditions of bilingualism, which creates special conditions for the speech activity of Arabs associated with the variety of their choice of language means. Emphasizing this feature of the Arabic language, N. D. Finkelberg writes that "...if in Russian the difference in styles as tonalities and registers of speech is carried out within the same language system, then in Arabic these differences are more multidimensional. First of all, a certain tonality of speech is achieved by changing the subsystems of the language or interspersing individual idioms" [Finkelberg, 2007, p. 152].

The Russian language personality is realized in the conditions of the modern language situation in Russia, which is characterized by a greater prevalence of the Russian language in society compared to other national languages of the country, which confirms its role as a means of interethnic communication. The Russian literary language (RL) as a normalized form of the national language is stylistically heterogeneous; its main part consists of elements that are used in all forms of communication without specific or other assessments. In addition, unlike Arabic colloquial speech, which is typologically different from ALA, Russian colloquial speech is close to the literary language in its morphological, syntactic, and lexical characteristics.

At the same time, oral and written Russian speech has lexical and grammatical differences. Oral Russian speech is accompanied by non-verbal means of communication - facial expressions, gestures, etc., and is characterized by a certain intonation, tempo, expression, and prosodic features. Written speech in its classical sense is "more logical, strict in form and content, normative and, as a rule, prepared in advance" [Starichenok, 2008, p. 526]. However, these characteristics do not exclude the possibility of using elements of colloquial speech, colloquial speech, expletive and slang vocabulary in Russian written speech within certain functional and functional limits.stylistic trends.

page 100
Both Arabic and Russian speech are highly metalogical, rich in emotional and expressive means, including tropes, figures of speech, and phraseological units, which will be discussed below.

In modern science, there are many definitions of the term "phraseology". V. N. Telia, in our opinion, defines this concept in the most detailed and generalized way: "Phraseology (phraseological unit) - a general name for semantically related combinations of words and sentences, which, unlike syntactic structures similar to them in form, are not produced in accordance with the general laws of choice and combination of words when organizing an utterance, but are reproduced in speech in a fixed ratio of semantic structure and a certain lexicon .- grammatical structure" [Teliya, 1990, p. 559].

V. V. Vinogradov, G. O. Vinokur, V. D. Ushakov, T. N. Shevtsova and other scientists were engaged in the problem of phraseological units in Russian linguistics. Thus, according to T. N. Shevtsova, the phraseological picture of the world is a fragment of the linguistic picture of the world and is "a reflection in phraseology of connections and relations of extra-linguistic reality interpreted by a person through generalization and metaphorization" [Shevtsova, 2008, p. 61].

In the Arabic linguistics tradition, phraseological problems - proverbs, sayings, winged words and phrases-were dealt with by Ismail ben Ali Al-Akwa, al-Maidani, Ahmed Timur Pasha and other philologists. It is in phraseological units that fill speech with emotionality, imagery and expression that all aspects of Arab life, their national and cultural features, peculiarities of mentality and ethnic consciousness due to historical and social factors are particularly clearly reflected.

"The national mentality," writes E. V. Kukhareva, "manifests itself linguistically in the semantics of those background knowledge that are verbalized in sign complexes, communicative units that contain, mainly, value judgments, and through lexical meaning reflect an associative-figurative system of primarily moral and moral representations fixed by a specific language system" [Kukhareva, 2005, p. 4].

The phraseological layer in Arabic and Russian is represented by interjective phraseological units, non-free phrases, and paremiological means. Both Arabic and Russian phraseological turns are characterized by the stability of the phrase, "in which the semantic solidity (integrity of the nomination) prevails over the structural separateness of its constituent elements (the selection of subject features is subordinated to its integral designation), as a result of which it functions in the sentence as the equivalent of a separate word" [Akhmanova, 2004, pp. 503-504]. Phraseological units are found in various functional styles of Arabic and Russian languages, while colloquial phraseology, used mainly in oral communication and artistic speech, forms the largest stylistic arsenal of use [Golub, 2007, p. 115].

Many phraseological units, along with stylistic features, demonstrate the features of a religious fragment of the linguistic picture of the world of Arabic speakers and native speakers of the Russian language. For example, the phraseological unit ("to be born on the Night of predestination"), which has the equivalent in Russian of "to be born in a shirt". Linguoculturological analysis of these phraseological units reveals some of their features. So, ("Night of predestination/Power") for Muslims is a holiday when the archangel Gabriel (in Christianity, Gabriel) appeared to Muhammad and revealed to him the first surah of the Koran. To be born on the Night of predestination is considered a good sign among Muslims: after all, " The night of Power is better than a thousand months. The angels and the spirit descend into it by the permission of their Lord for all commands. She is the world before dawn!" [Koran, 1986, p. 482]. In contrast to the Arabic example, the Russian phraseology "to be born in a shirt"

page 101
it appeared in the language not because of religious beliefs, but because of the belief that the life of a child whose body is covered with an amniotic bubble (i.e., a "shirt") at birth will be unusually happy [Synonyms website, 2014].

At the same time, the Russian phraseology "bring under the monastery", which contains a religious component, may have an equivalent in Arabic - "push to the neck of the bottle" (i.e., put in a difficult position), which is not related to the sacred meaning. Thus, on the example of similar Arabic and Russian phraseological units, there is a lexical discrepancy between language means against the background of similar semantic meaning, in this case religious, which is due to the linguoculturological features of Arabic and Russian speech.

Phraseological turns are often found in Arabic and Russian fiction, in works of oral folk art. For example, there is a well-known saying of a popular character in Arabic folklore, Johi, [Kissat Juha..., 2014] (to please people is an unattainable goal), which has the Russian equivalent of "you can't please the whole world". In N. V. Gogol's "Dead Souls" there are such phraseological units as "hand on heart"," red price", reflecting the originality and originality of the Russian language:" I believe for my part, hand on heart: but eight hryvnias per soul, this is the reddest price!" [Gogol, 1968, p. 95]. In the novel "Twelve Chairs" by I. Ilif and E. Petrov, we see the phraseological unit "To give your soul to God" in the meaning of "to die": "Klavdia Ivanovna died, the customer reported. "Well, the kingdom of heaven," Bezenchuk agreed. "An old lady has passed away, then... Old ladies, they always pass away... Or they give their soul to God, depending on what kind of old woman, for example, yours, is small and in the body, which means that she has passed away. And, for example, the one who is bigger and thinner is considered to give her soul to God... "[Ilf, 2005, p. 18-19].

Arabic and Russian phraseological units: . - "there is no smoke without fire" [Fawzi, 1989, p. 189], - "play with fire" [Baranov, 2006, p. 838] (- "play", - "fire", - "smoke"), - " side by side "(Fawzi, 1989, p. 46) (lit.:" side to side"), etc. are widely used in modern journalistic texts. In the Arab media, the phrase"between a rock and an anvil"is often found.: [Beina..., 2013] - "Between the hammer of disease and the anvil of society", in which, as in the above examples from journalistic speech, there is a complete coincidence of lexical units and grammatical forms of Arabic phraseological units and their Russian equivalents, which are stable calculated phrases. At the same time, the Arabic journal Deraa al-Watan uses a phraseological unit ("two sides of the same coin") in the expression [Deraa Al-Watan, 2013, p.16] - "Progress and security are two sides of the same coin". The Russian equivalent of this phrase is " two sides of the same coin." Obviously, in this example, there is an incomplete lexical similarity between the Arabic phraseology and its Russian equivalent (the word "coin" is used in Arabic phraseology, and "medal"in similar Russian). Such similarities and differences to a certain extent reflect the peculiarities of phraseological worldviews of Arabic-speaking and Russian-speaking monolinguals.

Phraseological units in Arabic and Russian are actualized in speech acts of expressing approval, admiration, indignation, praise, insults, intimidation, neglect, etc. At the same time, the sphere of use of phraseological units that characterize the moral qualities of a person is the most frequent and emotionally colored. For example, Arabic phraseological units and their corresponding Russian ones, such as (lit.: "sheep sacrificed")- "the scapegoat" [Baranov, p. 586, 675], (lit.:" his chest muscles are shaking", i.e. the hamstrings) - "the hamstrings are shaking" [ibid., p. 590; Fawzi, 1989, p. 358],

page 102
(lit.: "spin and spin", i.e. "wag and dodge") - "go around and around" [Baranov, 2006, p. 265, 724; Fawzi, 1989, p. 503], express negative feelings and negative attitude of the speaker to the interlocutor. In turn, the phraseological unit (lit.: "his hands are equal to the value of gold") - "golden hands", expresses feelings and emotions of delight, sympathy, admiration, approval. Thus, the results of a person's linguocreative thinking are fixed and implemented in phraseological units considered as mental images containing several information blocks, including denotation, connotation and motivation (see: Buyanova, 2012, p. 134).

Effective emotional and expressive means of illocutionary influence in Arabic and Russian speech are abusive phraseological units, which are used in most cases "in conditions of spontaneous reaction to an unexpected unpleasant (conflict) situation to express anger, indignation, displeasure, aggression" [Starichenok, 2008, p.368]. Examples of abusive Arabic phraseological units include the following:: ... - "May Allah destroy your house...!" (ALA) [Abdulmajid..., 2007]. ("son of a bitch"),- "low man, brute" in ARDYA Syria; ... (ARDYA Jordan) [Yalla ya kalb..., 2013] - " Come on, dog, son of a bitch, brute...". Note that the phrase [yohrib'be: tak] - "let your house be destroyed" is often used as an interjective phraseological unit that has lost its independent lexical meaning, for example: (ARDYAR) [Yehrib beitak..., 2013] - " Perish your house, as I have loved you!", (ARDYAR) [Habbeitak..., 2013] - " I have loved you, may Allah destroy your house!".

Analogs of such phraseological units are widely used in Russian speech: "Go to hell with your grandmother!", " So that you fail!" et al. (RLYA) [Mokienko, 1994, pp. 50-73]. It is obvious that the emotionality of such statements is focused on a specific situation, so the analysis of both the expressions themselves and their lexical and phraseological composition is possible only in close connection with a specific speech act.

When studying the issues of speech behavior of an Arabic speaker and a Russian-speaking communicator, it is impossible not to touch upon such phraseological units as paremias (proverbs, sayings, etc.), which contain a rich cultural and moral experience of Arabs and native speakers of the Russian language. Paremia are "utterances with a generalized content that is understood by all speakers outside of contextual conditions" [Starichenok, 2008, p. 422]. Proverbs and sayings, reacting to all phenomena of reality, reflect the life and worldview of a person, his socio-philosophical and moral-ethical views. Arabic and Russian proverbs are rich in figures of speech, tropes, are distinguished by clarity, beauty of sound, and are widely used in various functional styles.

National and historical stereotypes of a particular linguistic and cultural community influence the formation of a paremiological picture of the world of a particular language personality. As E. V. Kukhareva notes, "phraseological and paremic units are basic language cliches in the system of linguistic forms reflecting the national mentality" [Kukhareva, 2005, p. 3]. Being universal models of behavior, paremiological constructs are implemented in such functions as predictive, informational, modeling, instructive, and educative [Shaikhulin, 2012, p. 12].

"The Arab national mentality," writes E. V. Kukhareva, " is a definite, hierarchically constructed system of values, formed under the influence of the image system, ethical and aesthetic ideas of the ancient Arabs, as well as the spiritual and ideological influence of Islam. It is the basis for the formation of phraseological and paremic units of literary and folk art.-

page 103
spoken language at the etymological, lexical, and semantic levels, that is, it is manifested through the lexical and grammatical components of the literary and regional forms of the Arabic language " [Kukhareva, 2005, pp. 8-9].

The Arab Paremia Fund is common to all Arab countries and is represented by proverbs, sayings and aphorisms from pre-Islamic poetry, the Koran, hadiths, and fiction. Arabic paremias expressed in literary and dialect forms in the ARDYA of a particular country have territorial markings. Thus, the proverb " there is no smoke without fire "(ALA) in the ARDYA of Egypt has a variant [Fawzi, 1989, p. 189] [ta:], in the ARDYA of Syria -

Russian paremias are an ethno-cultural phenomenon, a product of the centuries-old culture of the people, a place of storing cultural information containing the cognitive experience of the Russian people, their mentality and philosophy. The Fund of Russian language paroemias is represented in fiction, journalistic and colloquial speech, as well as folklore texts that reveal the secrets of the Russian national character, which, as Yu. N. Karaulov writes, " is determined not only and not primarily by language, since along with language, one of the most important features of an ethnic group is the community of cultural values and traditions." [Karaulov, 2013, p. 47]. For example, such Russian proverbs as" the hut is not red with corners, but red with pies"," the apple is not far from the apple tree", etc., figuratively convey the socio-historical and ideological features of the Russian language personality, giving utterances expressiveness and conciseness.

The use of proverbs and sayings in Arabic and Russian speech is a characteristic feature of speech behavior, reflected in the iaremological picture of the world of arabophones and Russian-speaking communicants. Let us show this by the example of Yemeni and Russian proverbs: (ALA) - "To steal a camel like that, and to love the moon like that" (compare Rus: "To steal a million like that, and to love a queen like that") [Polikanov, 2007, p. 17]. (ALA)- "Once only in the dark, where nothing can be seen, he takes a surah from the Koran to read" (cf. Rus: "Thunder does not break - the man does not cross himself") [ibid., p. 22].

The use of transformed proverbs, for example, in journalism and colloquial speech, is a striking way to demonstrate the linguocreative abilities of Arabic speakers and native speakers of the Russian language. This feature of speech behavior is a kind of stylistic device, one of the types of language games that give speech expression and expressiveness. In this case, the "carnivalization" of speech is achieved by using the "deceived expectation" effect.

Thus, the well-known proverb, which sounds in ALA like - "He who has a house made of glass, does not throw stones at people", in a transformed form appears in the ARDYA of Egypt in the form of a variant: [Amsal mysriya..., 2013] - "He who has a house made of glass, does not change clothes in the hallway", what causes a hedonistic effect in the producer and a storm of emotions in the recipient.

Transformation of proverbs, sayings, and popular expressions is widespread in modern Russian newspaper and journalistic texts. For example, the proverb "If the mountain does not go to Mahomet, then Mahomet goes to the mountain" is transformed into the variant "If the mountain does not go to Mahomet, then. Moses paid more." The proverb "Better late than never", transformed as a result of the convergence of this stylistic technique with paronomasia, appears in the variant "Better mean than never", etc. (RLYA) [Aphorisms Narodnye, 2013]. The implementation of the paronomastic pair of words "late" and "mean" in the second example gives the speech an open tone of comicality, sarcasm. The desire of the Russian language personality to go beyond the standards, traditions, and codified norms that complicate the expression of the speaker's speech personality and contradict the language creativity

page 104
Homo loquens, reflects its linguocreative potential and features of the national character.

Comparing phraseological units that have a single semantic component in the Arabic-Russian pair of languages, assessing the national originality of their use, we can see that they can have similarities and differences: they completely coincide with each other at the level of lexical and grammatical structure, coincide only partially, and also do not coincide at all (have a different figurative basis), in particular, they can be what clearly shows the linguistic and cultural features of Arabic and Russian speech, its functional and stylistic characteristics, reflected in the language picture of the world of Arabs and Russian-speaking communicants.

list of literature

Folk aphorisms [Electronic resource] // Access mode: http://cttochno.ru/aforizmy/aforizmy-narodnyc/ (accessed: 29.04.2013).

Slovar ' lingvisticheskikh terminov [Dictionary of linguistic terms] / Ed. and comp. by O. S. Akhmanov, 2nd ed., stereotype.

Buyanova L. Yu., Kovalenko E. G. Russkiy frazeologizm kak mentalno-kognitivnoe sredstvo yazykovoy kontseptualizatsii sfery moralnykh kachestv lichnosti [Russian phraseology as a mental and cognitive means of linguistic conceptualization of the sphere of moral qualities of a person].
Baranov Kh. K. Big Arabic-Russian dictionary: approx. 100 000 words and phrases. In 2 volumes, 11th ed., stereotype, Moscow: Zhivoy yazyk Publ., 2006.

Ghadamsr H.-G. Truth and Method: Fundamentals of philos. hermeneutics / Translated from German; general ed. B. N. Bessonova, Moscow: Progress Publ., 1998.

Golub I. B. Stylistics of the Russian language. 9th ed. Moscow: Iris-press, 2007.

Gogol N. V. Dead souls. Poem / / N. V. Gogol. Collected works. In 4 volumes, vol. 3. Moscow: Pravda Publ., 1968.

Ilf I., Petrov E. Twelve Chairs, Moscow: ACT Publ., 2005.
Kolshansky G. V. Obektivnaya kartina mira v poznanii i yazyke [Objective picture of the world in cognition and language].

Krasnykh V. V. Osnovy psikholinguistiki [Fundamentals of psycholinguistics]. Lecture course, 2nd ed., supplement, Moscow: Gnosis, 2012.

Kukharsva E. V. Cliche as a reflection of the national mentality: on the example of Arab paremias. Diss. ... kand. filol. nauk: 10.02.19. Moscow, 2005 / / RSL OD [Electronic resource]. - Access mode: http://www. disscrr.com/contcnts/93249.html (accessed: 10.09.2012).

Kukharsva E. V. Cliche as a reflection of the national mentality (on the example of Arabic paremias). Authorsf. diss. ... Candidate of Philology. Russian Academy of Sciences: 10.02.19. Moscow, 2005.

Karaulov YUN. Russian language and language personality. 7-E. M.: LKI Publishing House, 2010.

Koran / Translated by I. Y. Krachkovsky, Ed. 2-E. M.: Nauka; GRVL. 1986.

Mishkurov E. N. The Algerian dialect of the Arabic language, Moscow: Nauka; GRVL, 1982 (ser.: Languages of the peoples of Asia and Africa).

Mokisnko V. M. Russkaya brannaya leksika: tsenzurnoe i netsenzurnoe [Russian swear vocabulary: censored and uncensored]. Berlin, 1994. № 1-2 / / [Electronic resource]. - Access mode: http://www.philology.ru/linguistics2/mokiyenko-94.htm (accessed: 17.06.2013).

Iolikanov V. F. Short dictionary of popular Arabic proverbs from Yemen with their translation and Russian correspondences. St. Petersburg: VIS Publishing House, 2007.

Website of synonyms [Electronic resource] // Access mode: https://dictionary of synonyms.рф/blog/ frazcologizm-rodilsya-v-rubashkc—znachcnic-i-istoriya-proishozhdcniya (дата обращения: 10.02.2014).

Sidorov E. V. General theory of speech communication. Textbook, Moscow: Russian State University Publishing House, 2010.
Starichsnok V. D. Bolshoy lingvisticheskiy slovar ' [Big linguistic dictionary]. Rostov n / A: Feniks Publ., 2008.

Tsliya V. N. Frazeologizm [Phraseology] / / Lingvisticheskiy entsiklopedicheskiy slovar ' [Linguistic encyclopedia] / Gl. ed. by V. N. Yartsev.

Fawzi A.M., Shklyarov V. T. Educational Russian-Arabic phraseological dictionary. About 900 phraseological units, Moscow: Rus. yaz., 1989.

Finkslbsrg N. D. The Arabic language: a course in translation theory. 2nd ed. Moscow: ACT; Vostok-Zapad Publ., 2007.

Formanovskaya N. I. Speech interaction: kommunikatsiya i pragatika [Communication and pragmatics], Moscow, 2007.

Haidsgsr M. Vremya i bytiye [Time and Being]. Articles and speeches / / Thinkers of the XX century / Translated from German, Moscow: Respublika Publ., 1993.

Shaikhulin T. A. Russian and Arabic paremias with a component-the name of kinship relations: conceptual-semantic and ethno-cultural aspects. Authorsf. diss... doct. philol. sciences. Kazan, 2012.

Shevtsova T. N. Joy and sorrow in the Russian and English language picture of the world (based on proverbs and sayings) // Bulletin of RUDN University (ser. Russian and foreign languages and methods of their teaching). 2008. № 1.

page 105
Abdulmajid, M. Allaahribbeitak yaRais {May Allah destroy your House, President}, 28 July 2007 / Muhammad Abdulmajid. 2007 [Electronic resource]. - Access mode:

http://www.ahl-alquran.com/arabic/show_article.php?main_id=2213 (accessed: 07.09.2013).

Amsal mysriya mudhika jiddan bas helua {Very funny but lovely Egyptian proverbs} [electronic resource]. - Access mode: http://forums.cgyptladics.net/ t85630.html (accessed: 10.10.2013).

Al-marad wa sindan al-mujtamaa {Between the hammer of disease and the anvil of society} [electronic resource]. Access mode:

http://www.bbc.co.uk/arabic/tvandradio/2014/01/140113_dcalingwith_canccr.shtml (дата обращения: 10.09. 2013).

"Deraa al-Watan "{"Shield of the Motherland"} 16. / / "Dsraa al-Watan". 2013. (November) No. 502, p. 16.

Yehrib beitak shu habbeitak {Perish your house, how I loved you!} [electronic resource]. - Access mode: dudu.com/213393l (accessed: 07.09.2013).

I'allah ya knlb ya ibn Alqyalb ya ua yta wa hua {Come on, dog, son of a bitch, brute and you and him}. [electronic resource]. - Access mode: pic-collage.com/_wOryv49 (accessed: 07.09.2013).

Kissat Juha ua kyalnm annas.. Juha wa ibnuhu wa Al-Himar {A story about Joha and people's rumor. Joha, Siu seung and donkey} [electronic resource]. Access mode: https://sitcs.googlc.eom/a/alain.tzafonct.org.il/arabic2012/homc/mham4/hkaytc-jha-wklam-alnas (accessed on 23.02.2014).

Habbeitaq Alla yehrib beitaq {I have come to love you, may Allah destroy your house!}. [electronic resource]. - Access mode: https://www.facebook.com/h0o0h (accessed: 07.09.2013).

page 106

Permanent link to this publication: