Проект «Словаря заимствований в современном английском языке в эпоху глобализации»

ЗАИМСТВОВАНИЯ, ФУНКЦИОНИРУЮЩИЕ В ХУДОЖЕСТВЕННЫХ ПРОИЗВЕДЕНИЯХ ПИСАТЕЛЕЙ ИЗ КЕНИИ И НИГЕРИИ

“Why had he not come back? I imagine him in Segu, writing off his affair with the obroni and moving on with his life, while my mother waited in London, frantic and disgraced. Did he find out my mother was pregnant? Did Thomas or Blessing get news to him? Did he reject me before I was born?” [Onuzo 2021: 38–39].

“Drivers stopped to stare at the obroni woman in a cage. I stared back. I was not yet afraid. I was too stunned to be afraid” [Onuzo 2021: 240].

“They gave me a cell of my own, perhaps my last vestige of obroni privilege” [Onuzo 2021: 241].

“‘Obroni, you’re awake,’ a prisoner calls out. I the low light I can’t see his face clearly. I look at him and look away, ‘Obroni, are you deaf? I’m talking to you’” [Onuzo 2021: 242].

“I get the sense that Adjonyoh’s mixed heritage plays into her nervousness about getting things right. When she went back to Ghana in 2014, she found herself labelled ‘obroni’, which means foreigner. ‘It’s used mostly about white people,’ she says. ‘So when people are calling me obroni – when in London I’m black – it’s really like…’ Her voice trails off, and she grasps for words. ‘I was really offended.’” [The Guardian 23.04.2017].

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М. А. КУЗИНА. ПРОЕКТ «СЛОВАРЯ ЗАИМСТВОВАНИЙ В СОВРЕМЕННОМ АНГЛИЙСКОМ ЯЗЫКЕ В ЭПОХУ ГЛОБАЛИЗАЦИИ»

10.osu BrE [ˈɒsuː], [ˈəʊsuː] AmE [ˈɑsu], [ˈoʊsu] N [C] – сущ. [исч.]

Etymology: < Igbo (òsú “a person dedicated as a slave to the service of a god, or whose ancestors were so dedicated”)

Frequency: 0,01–0,1

Этимология: < игбо (òsú «человек, который является слугой бога или чьи родители были слугами бога»)

Частотность: 0,01–0,1

In West Africa (especially in Nigeria or Cameroon): a person belonging to a class of cult slaves in traditional religion (odinani), and therefore treated as an outcast; an untouchable.

***

В Западной Африке (особенно в Нигерии и Камеруне): человек, принадле- жащий к касте «живых жертв» в рамках традиционной религии (одинани), что делает его изгоем, неприкасаемым.

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ЗАИМСТВОВАНИЯ, ФУНКЦИОНИРУЮЩИЕ В ХУДОЖЕСТВЕННЫХ ПРОИЗВЕДЕНИЯХ ПИСАТЕЛЕЙ ИЗ КЕНИИ И НИГЕРИИ

“‘I’m an osu,’ she wept. Silence. She stopped weeping and quietly disengaged herself from him. Still he said nothing. ‘So you see we cannot get maried,’ she said, quite firmly, almost gaily – a terrible kind of gaiety” [Achebe 1960: 54].

“‘Look at me,’ said Joseph, getting up and tying his coverlet as a loincloth. He now spoke in English. ‘You know book, but this is no matter for book. Do you know what an osu is? But how can you know?’ In that short question he said in effect that Obi’s mission-house upbringing and European education had made him a stranger in his country – the most painful thing one could say to Obi” [Achebe 1960: 54–55].

“These outcasts, or osu, seeing that the new religion welcomed twins and such abominations, thought that it was possible that they would also be received. And so one Sunday two of them went into the church” [Achebe 2008: 125].

“ ‘You do not understand,’ said one of the converts, ‘What will the heathen say of us when they hear that we receive osu into our midst? They will laugh’” [Achebe 2008: 125].

“And he told him what an osu was, He was a person dedicated to a god, a thing set apart – a taboo for ever, and his chidlren after him. He could neither marry nor be married by the free-born. He was in fact an outcast, living in a special area of the village. Close to the Grest Shrine. Wherever he went he carried with him a mark of his forbidden caste – long, tangled and dirty hair. A razor was taboo to him. An osu could not attend an assembly of the free-born, and they, in turn, could not shelter under his roof” [Achebe 2008: 125–126].

“In other words, his family were neither osu nor ohu. None of their ancestors had been dedicated as slaves to the pagan gods of any shrine, none of their ancestors had been slaves to other families. And so we, nwadiala, freeborn, were not forbidden from marrying amongst them” [Nwaubani 2009: 281].

“‘No one is having her but me,’ Chike insisted. ‘And you’re not stealing her, either. We may be descended from an osu woman, but I like to do things in the proper manner. Tell me when she becomes a woman, then we shall go and speak to her people’” [Emecheta 2013: 107].

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Иллюстрированная вкладка

choli

sari

pallu

Рис. 1. Национальный индийский женский костюм

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ИЛЛЮСТРИРОВАННАЯ ВКЛАДКА

grand boubou

Рис. 2. Национальный нигерийский мужской костюм

ДлямногихстранАфрикихарактернырегиональныестиливодежде, поэтомуподобная широкаятуника, часто скроенная а-ля летучая мышь, можеттакже называться“agbada” у народов йоруба и дагомба, “babban riga” у народа хауса, “mbubb” у народа волоф, а в бывших французских колониях чаще всего используются наименования “kaftan”

и“boubou”

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