Features of modern storytelling: author's works in the olonkho style
The Yakut olonkho is unique in its preservation of the ancient framework of the epic plot, plot motifs, figurative system, figurative and artistic language. The article is devoted to the study of the texts of modern author's works in the olonkho style in order to identify the preservation of stable authentic epic traditions in them, since in the olonkho, in its traditional sense, distortions and incorrect interpretations of the components of the epic culture created by storytellers over many centuries are unacceptable. Following the traditional canons of one's national epic is a means of preserving the original culture of the people, and therefore the relevance of the study is obvious. A textological analysis of the plot-compositional structure, motive composition, figurative system of modern works in the olonkho style is offered. The novelty of the study lies in the fact that the problem of a special study of works written in the olonkho style is a little-studied area in the Yakut folklore science. The author's works written and performed in the style of olonkho by one of the talented storytellers of our time V.V. Semenova “Kemus uunnekh, Kusteekh kuennekh, Kegecher attaakh, Kuoppat kuoibat, Kuttagaha suoh Kun Dibiliter bukhatyyr” (“Bogatyr Kun Dibiliter”) and L.S. Afanasyeva "Ereli Bergen" ("Bogatyr Ereli Bergen") of Verkhnevilyuisky district. The result of the study will lead to the establishment of the preservation of stable traditional elements in them, the identification of the features of modern works in the olonkho style, the establishment of transformations. Based on the results of the analysis, it was established that, in general, modern author's works by V.V. Semenova, L.S. Afanasyeva were created according to the traditional canons of the Yakut national epic. They adhere to the canons of the plot-compositional structure, motive composition and figurative system. They describe the heroic courtship of the aiyy bogatyrs, the battle with the abaasy bogatyrs and their return to their homeland with victory. The author's contributions are the image of a shaman helping a hero from the constellation Yurdel, a demonstration by the mother of the bride of a sheet - evidence of the purity of the bride after the newlyweds spent three nights of love, a detailed description of Ysyakh-Uruu ("Ereli Bergen"), the motif of rain from a white-milk divine drink that turned into lake, the absence of a description of the meeting of the hero with his wife in the homeland of the hero (“Bogatyr Dibdiliter”). Occurring author's introductions are within the limits of admissibility, they do not affect the overall picture. All this leads to the thought: the Yakut epic olonkho continues to exist, but with some changes.