Syntagmatic and paradigmatic structures of Janggar the epic: relevant philosophical interpretations

In this article, we have aimed to define the syntagmatic and paradigmatic structures of Janggar the epic, and propose some relevant philosophical interpretations. Defining the structures rely primarily upon the methodology described in Morphology of the Folktale by Vladimir Propp, and The Structural Study of Myth by Levi-Strauss. Janggar the epic compiled by T. Dugersuren comes to be main material for the article. With regard to syntagmatic structure, all functions excluding branding, unfounded claims, difficult task, solution, recognition, and exposure are noticed in Janggar. As regards paradigmatic structure, the first column of the matrix covers episodes such as stealing of horses, attempting to seize the queen or heroes, or harming someone’s body, and it is observed that the characteristics of these episodes are connected with difficulties or villainy. The events grouped in the second column deals with releasing, reviving, healing, interceding, assisting in fleeing, protecting, supporting, helping to defeat the enemies, and becoming a child for someone else. These all have common in alleviating difficulties and in indicating the good activities. The third column has something to do with exacting revenge, pursuing, encroaching, and spatial transference whereas the common feature of last one refers to the events like winning, capturing, killing, or beating down. Legitimating how one responds, and how the ultimate outcomes would be when the accepted relationship or treatment within paradigmatic structure underlying the epic are violated, it exhibits what should be done or preferable in cases of invading or being invaded as exemplary social behaviors, norms and models of living. Moreover, enumerating the belongings or property of main hero in detail in very beginning of epics as usual would express the awareness of liberty, and the value on property for the Mongols. An important feature for epics could be inferred from here. Apart from providing norms or standards and satisfying the criteria of competence, epics produce desires in the society in which they exit. Therefore, coming to be memory or reminder of experienced lives, the epics may seem to belong to the past, but there are always contemporaneous with act of being told again NYAMSUREN Tserennadmid – PhD, Head of Department of Health Social Work and Social Sciences, School of Public Health, Mongolian National University of Medical Sciences, Ulaanbaatar, Mongolia. E-mail: nyamsuren@mnums.edu. mn DULAM Sendenjav – ScD, Distinguished professor, School of Dance Art, Mongolian State University of Arts and Culture, Ulaanbaatar, Mongolia. E-mail: sosedula@gmail.com DAGZMAA Baldoo – PhD, Associate professor, Head of Department of Philosophy and Religious Studies, National University of Mongolia, Ulaanbaatar, Mongolia. E-mail: dagzmaa@gmail.com НЯМСУРЕН Цэрэннадмид – доктор философии, зав. каф. медико-социальной работы и социальных наук, Школа общественного здравоохранения Монгольского национального университета медицинских наук, Улан-Батор, Монголия. E-mail: nyamsuren@mnums.edu. mn ДУЛАМ Сэндэнжав – д. филол. н. , заслуженный профессор, Школа танцевального искусства Монгольского государственного университета искусств и культуры, Улан-Батор, Монголия. E-mail: sosedula@gmail.com ДАГЗМАА Балдоо – доктор философии, зав. каф. философии и религиоведения Национального университета Монголии, Улан-Батор, Монголия. E-mail: dagzmaa@gmail.com Ts. Nyamsuren, S. Dulam, B. Dagzmaa SYNTAGMATIC AND PARADIGMATIC STRUCTURES OF JANGGAR THE EPIC: RELEVANT PHILOSOPHICAL INTERPRETATIONS Вестник Северо-Восточного федерального университета имени М. К. Аммосова: Серия Эпосоведение, No 4 (12) 2018 11 and again in the society in which they are, and produce future hope, aspiration, and desire through the image of heroes carrying the human spirit forward.