Linguocultural transformations in the translation of kissa texts into the Tatar language

The subject of the research is the Arabic-language edition of "One Thousand and One Nights" in four volumes (Beirut, 2009), the Tatar translation of this collection translated by Fatih Khalidi in six volumes (Kazan, 1897–1899), the text of the work "One Thousand and One Nights" in Old Ottoman Turkish, translated by Ahmed Nazif (Istanbul, 1851, six volumes; 1870, four volumes), and the Russian translation by M.A. Salye in eight volumes (Moscow, 1996). Additionally, to confirm the hypothesis about the typicality of the identified transformations, we examined examples from other works, such as "Kalila and Dimna," "Tuti-name," "Forty Vazir Kitabı," and "Abu Galisin." The study aims to identify specific techniques of adaptation (e.g., replacement of realities, modification of comparisons, transformation of descriptions) and determine their role in conveying the cultural code and artistic meaning of the original in a new linguistic and cultural environment. The theoretical foundation of the research consists of the works of researchers that reveal the lexical-semantic and morphological aspects of the Tatar language; the theory of translation, in particular, the classification of semantic correspondences that is used for analyzing lexical transformations; and the principles of linguoculturology and the theory of intercultural communication. The methodological basis is a detailed comparison of the originals and Tatar translations to identify specific transformations. The scientific novelty of the article lies in the comprehensive analysis of linguocultural transformations in the translation of Eastern texts (kissa) into the Tatar language. For the first time, specific translation strategies of Tatar enlighteners have been identified, including semantic adaptations, modification of images, the use of Ottoman-Turkish versions as the primary source rather than Arabic originals, and the conscious shortening or expansion of texts to enhance didacticism and cultural closeness. As a result of the study, it was established that translators did not merely translate texts mechanically but creatively reinterpreted them, forming new literary traditions and enriching the Tatar language. These transformations not only enriched Tatar literature with new plots and the language with new stylistic techniques and lexical units but also contributed to the formation of new language traditions. The direction and nature of these changes were conditioned by both the objective needs and capabilities of the language during the corresponding period, as well as the specifics of the world perception and cultural expectations of the Tatar audience.