GENDER STEREOTYPES OF CHINESE LINGUOCULTUREFatimabibi Daulet1*, Zhunisbek Gulnaz2, Farida Orazakynkyzy3, Gaukhar Dauletova4, Anuar Saule5,Gulvira Toikina61Lomonosov Moscow State University, Russian Federation and Al-Farabi Kazakh National University, Kazakhstan, 2,3Al-Farabi Kazakh National University,4Kazakh Academy of Labor and Social Relations, Kazakhstan, 5International Kazakh-Chinese Language College, Kazakhstan, 6Dos Education Group LLP, Kazakhstan.Email: *fatima-dauletova@mail.ruArticle History: Received on 15th October 2019, Revised on 27th November 2019, Published on 21st December 2019AbstractPurpose of the study: The article discusses the national-cultural characteristics of the Chinese gender culture and methods of its implementation in linguistic units: words, phraseological units, euphemisms, proverbs, and sayings. This research also examines the nominative system of the Chinese language, the lexicon, as well as what ratings are attributed to men and women and in what semantic areas they are most clearly expressed. Methodology: In order to describe the internal form of gender vocabulary, the authors used the following methods common for studies: description, semantic definition, classification, and linguistic interpretation, and the statistical method (quantitative calculations). The etymological approach used to identify primary sources of gender vocabulary. Main Findings: A study of linguistic facts shows that the gender stereotypes of Chinese culture possess not only general cultural, but also general linguistic properties, which are fixed by different kinds of language units. Gender stereotypes in modern Chinese are objectified by an extensive and well-structured lexical and phraseological field, proverbs and sayings, case-texts (discourse) and other language units, which indicates its communicative relevance to Chinese linguistic consciousness. Applications/Implications of the study: The results of the study can be used in the further researches of gender stereotypes and its linguistic objectification in both related and genetically distant languages, in various types of discourse. The results of the work can also be used in the teaching of Chinese, as well as in courses on the theory and practice of translation, regional studies. The authors believe that the results of the study will help to better understand the native Chinese speakers, which can help increase the effectiveness of intercultural communication.Novelty/Originality of the study: In this article, the author first showed that gender stereotypes in modern Chinese are objectified by an extensive and well-structured lexico-phraseological field, proverbs and sayings, and other linguistic units, which testifies to its communicative relevance to Chinese linguistic consciousness. It is one of the first studies analyzed the language objectification of the gender code of Chinese culture. Keywords: Gender Stereotypes, Chinese Language, Linguoculturology, Linguistic Worldview, Gender Culture of China, Secondary Nomination.INTRODUCTIONThe exposition of masculinity and femininity and their inherent features are topical to any national culture. Significant space in ceremonies, folklore, mythological consciousness, and in the “naive picture of the world” is given to gender. At the same time, stereotyping and the value scale of gender indifferent cultures-differ significantly. Because of the social roles of men and women deeply differ in various cultures. They are usually regulated; such regulation is stereotyped, and then functions in a collective consciousness. ( HYPERLINK \l "Voichenko2009" Voichenko, 2009, p.66).One of the current prospects in modern linguistics, which allows one to study the uniqueness of national-cultural characteristics of the mentality of individual ethnic groups, is the study of so-called gender stereotypes in the linguistic and cultural aspects. Gender stereotypes are internal attitudes regarding the place of men and women in society, their functions, and social tasks. The uniqueness of stereotypes is firmly connected to the penetration of the subconscious mind so that it is very difficult not only to overcome them but also to objectively recognize them.Due to the increased interest of scientists in anthropological problems, gender discourse begins to occupy one of the central places both in understanding the essence of human beings and in determining the development of culture and civilization. Many researchers note that gender vocabulary is one of the key components of a human being’s worldview and is one of the most ancient and universal. Therefore, the study of this problem contributes to a more complete study of the spiritual, cultural and social nature of man.The concept of gender is universal for human civilization, at the same time it is characterized by national-specific features for various ethnic cultures. In this study, the term gender is used to emphasize the social components of the concept of men or womankind, which are fixed in the cultural traditions and stereotypes of Chinese linguistic culture and have a direct impact on the self-identification and behavior of speakers of the Chinese language and culture in various fields of activity.LITERATURE REVIEWProblems of Language and Gender in Western LinguisticsOver the past 60 years, linguists have published many works on gender discourse. So, at the beginning of the twentieth century, scientists claimed the existence of the so-called “female language”. Gender differences in language primarily relate to the lexical variations used by men and women. O. Jesperson claimed that women’s speech differs from men’s speech in its politeness, more limited vocabulary, and wider use of intensity adverbs (awfully, pretty, terribly, nice). ( Despite the fact that Jesperson is rightfully the founder of gender linguistics, we cannot but recognize the fact that sexist stereotypes were also present in his works (for example, he noted that women are more talkative than men). It is no coincidence that some scholars have characterized his concepts as "the scientific substantiation of the prevailing opinion of female inferiority." (Cameron, D. 1992; Arnold, A. 2008). Statistical studies of sociolinguists were used to show that women's speech is less close to standard than men's speech and that it has many linguistic forms of prestige (for example, “yes” instead of “yeah” ( HYPERLINK \l "Lobov1966" Lobov, W. 1966; Trudgill, P. 1972).Feminist studies in the language began in the ’70s of the last century. Robin Lakoff was the first to argue that the distinction between female and male speech reflects and at the same time creates a subordinate position of women in society. According to Lakoff, women's speech, stuffed with emollient expressions, is powerless, doubtful and trivial. This “female model” of speech reflects the gender inequality which is common in society, pointing to their male dependency ( HYPERLINK \l "Lakoff1973" Lakoff, R. 1973).Other works by Western linguists on the analysis of the linguistic reflection of gender culture are also noteworthy. These researches illustrate how applying of discourse act lightens the understanding of the complex and subtle attributes in which gender is represented, constructed and disputes through language. These works reflect and develop current understandings of gender, identity, and discourse, particularly the transfer from 'gender differences' to the discourse shaping of gender ( HYPERLINK \l "Maltz1982" Maltz, D., Borker, A.1982; Coats, J. 2003; Holmes, J. 1995; Pawels, A. 1998; Sunderland, J. 2006; Swann, J. 2002).Problems of Language and Gender in works of Chinese scientistsThe identification of sex as a special subject of discussion is indeed less characteristic of the Chinese scientific tradition than of the western one. As the above work convincingly shows, the problematization of sex has deep roots in Western culture and appears as a historical collection of various knowledge, institutions and relevant practices that establish rules, boundaries, and limits that are binding on everyone. Thus, the basis of the study of all manifestations of gender is a historically unique form of experience in relation to both a particular personality and scientific discourse. And the very concepts of “masculinity” and “femininity”, with all their universal universality, have a certain national-cultural specificity. Gender relations are an important aspect of social organization. They express their systemic characteristics in a special way and structure relations between speaking subjects. The main theoretical and methodological provisions of the gender concept in Chinese linguistics are based on four interrelated components: cultural symbols; normative statements giving directions for possible interpretations of these symbols and expressed in religious, scientific, legal and political doctrines; social institutions and organizations; self-identity. An analysis of recent studies of Chinese linguists on gender linguistics shows that gender relations are fixed in the language in the form of culturally determined stereotypes, leaving an imprint on the behavior, including speech, of the person and the processes of its linguistic socialization (Yang, X. 2010; Li, J. 2001; Li, L. 2003; Zhao, R. 2003; Sun, R. 2012).Among the above-mentioned Chinese authors, the works of Sun Rujian (Sun, R. 2012) are especially notable, especially his monograph “Chinese Gender Linguistic” (汉语性别语言学), which can be called the first work that laid the scientific foundation of Chinese gender linguistics. The author, based on the theoretical and methodological foundations used in psycholinguistics and sociolinguistics, comprehensively analyzes the reflection of gender in modern Chinese; also, through the etymological analysis of Chinese characters, the problem of gender discrimination, which dominated in Chinese linguistic culture in past centuries, has been introduced. The circle of studies also included such problems as the etymology of gender discrimination and its reflection in hieroglyphs, the reflection of gender in phonetics, vocabulary and word formation.It is also preferable to note the monograph “Language and Gender” by Zhao Ronghui (Zhao, R. 2003). In this monograph, the gender discourses of Russian and Chinese linguistic cultures are presented for the first time in a comparative manner. In the study, from the point of view of sociolinguistics, the differences of the so-called male and female language in Russian and Chinese colloquial speech are presented; their social nature is comprehensively described. The theoretical framework of this monograph covers the main aspects of studying the relationship between gender differences and speech, a word, as well as various styles of discourse. Problems of Language and Gender in works of post-Soviet linguistsThere is a certainly gained experience in researching the linguistic aspect of gender in the works of post-Soviet linguists. They emphasize the appropriateness of interpreting the parameters of a literary text in the “gender dimension”. At the same time, “the reconstruction of the gender “I” in the text”, as well as “building a speech portrait of a gender linguistic personality” can be considered the most important problems for the gender study of a linguistic personality” ( HYPERLINK \l "Neroznak1999" Neroznak, V. 1999; Gritsenko, E. 2005).In some works, by post-Soviet authors, sex and gender are not interpreted as a biological factor, but as a multicomponent sociocultural phenomenon, due to the general tendency to anthropocentrism and the integration of various branches of humanitarian knowledge ( HYPERLINK \l "Voichenko2009" Voichenko, V. 2009). A remarkably interesting approach to this issue was given by I.I. Khaleyeva which states the approach to gender as a reality mediated by signs, symbols and texts allows us to define gender as a kind of interdisciplinary intrigue, which is based on a multitude of sciences about a person, not only biological but also socially and culturally determined specificity, intrigue as a combination of circumstances, events and actions, in the center of which is a person or personality. From this point of view, we agree with the prevailing opinion that gender as a set of social and cultural norms that society requires people to fulfill depending on their biological gender ( HYPERLINK \l "Kirilina2001" Kirilina, 2001). Thus, the study of the essence and existence of gender stereotypes is an urgent and debatable problem for linguo-genderology, psychology, sociology, and other humanities. The social consciousness builds images of men and women, based on the stereotypes that have been developing over the centuries. These stereotypes also apply to infants, although they have not yet managed to acquire socio-culturally significant male or female characteristics.As a result, the analysis of the literature shows that in modern linguistics, studies devoted to the language reflection of gender are carried out in the following two directions: 1) the nominative system, vocabulary, syntax, gender category, etc. are studied primarily, as well as which ratings are attributed to men and women and in what semantic areas are the most pronounced. The main purpose of such study is to describe and explain how the presence of people of different genders is reflected in the language; 2) the study of the communicative behavior of men and women, where typical strategies and tactics, a gender-specific choice of vocabulary units, syntactic structures, etc. are highlighted. This paper mainly presents the gender stereotypes of Chinese culture and their impact on the lexical foundation of the Chinese language. The aim of the work is to present the national-cultural features of Chinese gender culture and how to transfer them into vocabulary, phraseology, euphemisms, as well as proverbs. That is, the study primarily presents the nominative system, vocabulary, and the reflection in Chinese of the presence of people of different genders.DISCUSSION/ANALYSIS Lехico-semantic and structural analysis of language values representing the character 女 - “woman”It is common knowledge that Chinese writing differs from other people’s writing; it captures the entire history of Chinese civilization development, spiritual and material culture. For example, to understand the social status of a woman in ancient China, you only need to look at the character with this meaning. The character 女 [nǚ] – “woman”, in ancient bone inscriptions, depicted the figure of a woman sitting in a pose symbolizing humility, with legs bent underneath, with hands folded in front: . In ancient China, it was a traditional pose of a woman, symbolizing politeness and humility to a man. In jiaguwen (甲骨文 - letters on tortoise shells and bones, around XIV — XI centuries BC) a man was depicted as: , the upper part of the character means field, the lower part - the power, because in ancient society, men were traditionally engaged in agriculture and women in a household. This gender structure was embodied in the phraseology 男 耕 女 织 [nán gēng nǚ zhī] - men plough and women weave (JZC, 2004).The language of the nation, according to D.S. Likhachev, is in itself a concise, algebraic expression of the nation’s entire culture. All the experience and knowledge acquired by native speakers of this language over the centuries have been accumulated and consolidated in the language units. Language is a kind of mirror of common people’s life, which is able to reflect not only the present but also the past. The language is able to accumulate a “memory of generations” and through its units can show traces of distant eras and recent times: To be sure of this, we will turn to lexicographic sources later.In the Cihai (辞海) dictionary, 257 characters, which include 女- the woman in their grapheme, are presented. Among them, there are 47 characters with a positive connotation, and they most often describe the attractive appearance and virtue of a woman. For example: 娇 [jiāo] - beautiful, attractive; feminine; fragile; 好 [hǎo]; [hào] - good; pleasant; nice; kind; suitable; comfortable; 妥 [tuǒ] - proper, proper, proper, calm, peaceful; 妙 [miào] - beautiful, beautiful; cunning; thin; skillful; dexterous; secret, secret; 妌 [jìng] - virtuous; 姝 [shū] - beautiful, charming;娥 [é] - beautiful, beautiful; beauty;㚴[bù] - a beautiful girl;妆zhuāng - cosmetics; to preen (CH, 1989).There are 35 characters with a negative connotation (for example: 嫉[jí] - envy, jealous; hate; 嬲[niǎo] - tease; flirt with, 奸[jiān] - evil; crafty, villainous, false; 奴[nú] - slave; 妄[wàng] - absurd, reckless; [wáng] - lies, delusion, [wú] - not (denial; 奻[nuán] - swear, scandal; bad, stupid; 嬾 [lǎn] - lazy ; 妨 [fáng], [fāng], [fāng], [fáng] - to harm; cause harm; bring unhappiness, interfere, obstruct; 妒 [dù] - envy; jealous; envious; 媸 [chī] - ugly, ugly, disgusting; 妓 [jì] - prostitute, etc. (CH, Ibid.).There are 18 characters with both - negative and positive connotations. Among them, the character 妖 [yāo], which is used with the meaning - "attractive", "amazing", "tempting", but at the same time can mean something unexplained, evil, sinister. The character 媮 (偷) [yu], [tōu] can mean "fun", "joy", but can also mean "steal". The character 媔[mián], [miǎn] can be used to describe the beautiful eyes of a woman; at the same time, it can be used in the meaning of "envy"(CH, Ibid.).Etymological background of linguistic objectification of the concept “woman” in different layers of vocabularyIf we look deeper into the lexical layer of the Chinese language, we can find out that the fate of women in ancient Chinese society was very unenviable. Let us take, for example, the word - 溺 婴 [nì yīng] - “to drown a child”. In the second character 婴 [yīng] we see grapheme 女 meaning a woman; this opens up that in ancient times babies exclusively of a female were killed in this way. Such an inhuman approach to getting rid of a child, in our opinion, goes back to the cult ancestors, which became the core of the ancientChinese people’s religious life. It is known that the cult of ancestors obligated filial piety - xiao ( 孝 ), which implied blind obedience to parents during life, and after death - a funeral withall honors and the subsequent offering of sacrifices to their spirits jibai zuxian (祭拜祖先), within the framework of peculiar decrees, which were expressed by a special word - li ( 礼 ). According to the concept of li, the daughter had no right to make sacrifices to parents after their death. Perhaps that is why in old China, the daughter was, in most cases, an unwanted child. In the old society, there were very common cases when a poor peasant, taking care that there was someone to bury him with all honors and sacrifices after his death, killed female babies until the birth of a boy.In ancient China, having a daughter was economically unprofitable. Not only because when having matured, the girl leaves her parents, and goes into an another’s house, at the very moment when she can share the household affairs of the family, but even when she gets married, the parents had to prepare a trousseau- jiazhuang (嫁妆), which often, according to the girl’s parents, was a pure loss. A popular Chinese proverb says 嫁 出去 的 女 , 泼 出去 的 水 [jià chūqù de nǚ, pō chū qù de shuǐ] - “A married daughter is like water spilled out”. And the only way to stop all these problems in the bud was to kill a newborn girl. Parents killed them themselves, or entrusted it to another person, or simply carried out into the yard and left to die. Such an inhuman way of resolving financial problems periodically led to an imbalance in the sexual composition of people of marriageable age. For example, Chinese ethnographer Fei Xiaotong notes that in some Chinese villages of the last century, 140 boys of marriageable age accounted for 100 girls of the same age ( HYPERLINK \l "Fei1989" Fei, X. 1989).In ancient China, in poor peasant families, if the girl was not drowned in her infancy, she often could not escape an unenviable fate. An infant or young girl was often bought by poor families who could not afford to pay a bride ransom for their sons. From a young age, the girl was taught to manage and, upon reaching her marriageable age, was married to one of her sons ( HYPERLINK \l "Fei1989" Fei, X. Ibid.).We can find more information about gender culture and gender relations in the following language units: 1) words: 家里人 [jiā lǐ rén] or 屋 里 人 [wū li rén] – she, the one who sits at home; 孩 子 他 娘 [háizi tā niáng] - mother of children; 贱 内 [jiàn nèi] - mine (despicable wife); 拙荆 [zhuō jīng] - my (wretched) wife; 2) phraseological units: 重男轻女 [zhòng nán qīng nǚ] – to value males and belittle females; 男尊女卑 [nán zūn nǚ bēi] - to regard men as superior to women; 红颜命薄 [hóng yán mìng báo] - a beautiful woman has a difficult fate; 3) proverbs and sayings: 女子无才便是德 [nǚ zǐ wú cái biàn shì dé] - a woman’s virtue is to have no talent ;女人头发长见识短 [nǚ rén tóu fǎ cháng jiànshì duǎn] - long hair and short wit;好 女 不 嫁 二 夫 [hǎo nǚ bù jià èr fū] - a good woman does not get married twice; 打老婆, 骂老婆, 手内无钱卖老婆 [dǎ lǎo pó, mà lǎopó, shǒu nèi wú qián mài lǎo pó] - you can beat your wife, you can scold her, but if there is no money left, you can sell her; 菜刀不磨成死铁, 女人不打成妖孽 [cài dāo bù mó chéng sǐ tiě, nǚ rén bù dǎ chéng yāo niè] - if you don’t sharpen the knife, it will numb, if you don’t beat your wife, she can turn into a werewolf ;美色从来是祸胎 [měi sè cóng lái shì huò tāi] - a beautiful woman is always a source of evil; 十个女子九个妒 [shí gè nǚ zǐ jiǔ gè dù] - a woman is a very envious creature, etc.The problems of gender inequality are also reflected in literary works. So, Lao She (老舍), who himself came from a poor family, in his own writings very realistically conveyed a heavy destiny of a simple Chinese woman. His main character in the novel “Crescent Moon” (月牙) who, because of the circumstances, becomes a prostitute, says: “Having dealt with many men, I completely forgot what love is. I could not even love myself, excluding another person. Expecting to get a propose, I was forced to pretend that I love, to assure that I want to be with him forever. I told this to many, and even swore, but no one took me as a wife. A libertine is worse for them than a thief: after all, theft brings money”( HYPERLINK \l "Lao2014" Lao, Sh. 2004). One of the characters of Lao She’s social novel “Cat Country” (猫城记), when introducing the main character to her husband’s concubines, says: “My husband took this damn thing when she was only ten years old. Her small body has not yet gained strength and my husband has regaled for it. I remember, the first month, as soon as it gets dark, this little devil starts to cry, calls for her father, mother, grabs my arms, begs me not to leave. Oh I am, a virtuous wife, could not quarrel with my husband over some ten-year-old scum. But am I really like her, am I able to stop my master from joy?” (Lao, Sh. 2014).The Chinese language is full with words, phrases and other linguistic means evidencing the most tragic pages of Chinese gender culture. One of these ancient customs is guo xiao jiao (裹 小脚) - bandaging women’s feet. In ancient China, xiao jiao (小 脚) - a small foot that adversely affected women's health, was highly regarded by female beauty lovers. The beauty and sexual attractiveness of the Chinese woman were often determined by small feet sung by male poets, like san cun jin lian (三寸金莲) - three-inch “golden lotuses” (woman's bound feet in feudal age).It is believed that the tradition of bound feet dates back to the 7th century, when one erotic emperor sang in verse the little feet of his beloved concubine, stepping on lotus flowers, especially for this purpose made of sheet gold: “So, step by step, a step is born the lotus under it!” Thus, women of high society, in order to satisfy the perverted sexual tastes of men, in spite of pain and suffering, did everything to have san cun jin li - three-inch “golden lotuses”. It is known that feet bandaging started from four to five years old, but not later than seven to eight. At the same time, four smaller fingers were bent to the sole, and then, together with the front of the foot, they were pulled to the heel, bandaged with a wide ribbon of paper or silk fabric. A special powder was poured between the sole and fingers, which literally dragged water, and from this the muscles of this part of the leg became dry. Day after day, the bandages were applied tighter and tighter. Such bandaging, with powder, was carried out on a daily basis, for six months or a year, until the deformed foot took the desired size and the appearance of an elongated triangle. The size of the crippled foot sometimes reached 3 tsun (1 tsun - 3.3 sm, which was the pride of women and aroused the admiration of male erotomaniacs. The proverb 小脚一双,眼泪一缸[xiǎo jiǎo yī shuāng, yǎn lèi yī gāng] - "a pair of small legs - a whole chan of tears" - shows how deep was woman’s suffering.The famous Russian sinologist V.M. Alekseyev, in his book “In Old China”, writes: “The feet have become the center of feminine attractiveness, creating femininity even to anti-woman figures, even to deep old women. It is appreciated! Worker and peasant women bandage their feet, wandering around the wet ground all day, even beggars also bandage. Despite the prohibitions on countless philippics against bandaging, everywhere you see the agony of four to five years old girls, mutilated, deprived of their childhood”( HYPERLINK \l "Alekseyev1958" Alekseyev, V. 1958).The lexical-semantic and linguocultural characteristics of Chinese gender euphemismsIt is believed that the Chinese are very restrained in showing off their feelings. This character's uniqueness dates back to ancient Confucian norms of behavior. In ancient China, everything that was connected with the sphere of feelings, with the emotional beginning, personal experiences, liability and interests, was pushed into the background to the category of duty. For centuries, for Chinese people debt has largely determined the national character and rules of conduct. The only one who combined humanity and a sense of duty was considered a well-mannered person. The duty to society required obeying accepted standards and not going beyond etiquette. The duty to the family forced a person to rein his passions and desires. Perhaps that is why the ties that bind the spouses in ancient China were distinguished by great strength. Despite the fact that the young people did not know each other until the moment when the bride was brought in a red palanquin to her husband’s house, between the spouses, in most cases, there was real love and affection ( HYPERLINK \l "McGowan2017" McGovan, J. 2017; Smith, A. 1890; Bichurin, I. 2017; Daulet, F. 2006, 2009, 2018), who lived in China for a long time, and who could see with their own eyes the life of a simple Chinese. For example, an English missionary McGowan, 2017 describes the case of a bride arriving at the groom’s house: “It is hard to imagine a colder meeting. No one greeted her with a word, but everyone looked at her with searching eyes. Even the groom met her awkwardly. He did not even dare to take her hand and, leading into the house, held her sleeve, as if she was plagued, looking to the other side at the same time. The ceremony required by etiquette apparently extremely embarrassed him". He also mentions a case when an English young lady asked a Chinese woman if she loved her husband. This question frightened the Chinese woman, and she, blushing with excitement, replied: "Of course not." Only later, in an intimate conversation, she confessed this love, but it was said to a foreigner, she would never have told any of her own, even her mother. The author we mentioned exclaims: “Go to the grave where her husband was buried a few days ago, and listen to her cry and lamentations; you will hear such a love confession that will immediately reveal to you the secrecy of her soul!” ( HYPERLINK \l "McGowan2017" McGovan, J. 2017).The above justifies the existence of a number of euphemisms in the language that arose as a result of gender stereotypes that prevailed in Chinese society: for example, pregnancy - 有了 [yǒu le] (appeared); menstruation: 来了那个了 [lái le nà gè le] - this has come; 来好事了 [lái hǎo shì le] - “happiness” has fallen; 大姨妈来了 [dà yí mā lái le] - the aunt has arrived; 受罪 [shòu zuì] – endure suffering 倒霉 了 [dǎo méi le] - no luck! (Yang, D. 2012). Despite the rapid development of the sex industry, sex is still a taboo subject. Modern Chinese language is replete with a huge number of words and phrases that describe the intimate life of a man and woman. Besides zuoai (做爱) - which, obviously, is a calking of English “to make love” of a series of monosyllabic verbs 日 [rì], 操 [cāo], 搞 [gǎo], 干 [gàn], in Chinese there are a number of euphemisms describing this delicate matter: zaoren (造人) – to create a person; xingxingwei (性行为) - sexual behavior; dunlun, (敦伦) – to strengthen moral ties between humans; fangshi (房事) - sexual intercourse, to make love; rendao (人道) – sexual intercourse, human sympathy; yunyu (云雨) – cloud and rains, sexual intercourse; fasheng guanxi, (发生关系) – to establish (sexual) relationship; shuijiao (睡觉) – to sleep; kunjiao (困觉) – go to bed; rugang (入巷) – to enter; pitui (劈腿) – two-timing (in romantic relationships); chaofan (炒饭) – to fry rice, to have sex; banshi (办事) – handle affairs; conduct (direct, manage) an affair]; hecha (喝茶) – to drink tea; dapao (打炮) – to fire a gun (cannon); dajing (打井) – to dig/drill a well; zuanjing (钻井)- to drill a well; dadong (打洞) – to dig a hole; dayan (打眼儿) – to catch the eye; attract attention; kaikun chunvdi (开垦处女地) – newly plowed virgin soil; meizhou dashi (每 周 大 事) – this week’s big deal; kaifang (开房) –to rent a room; nashir (那事儿) – that deal; wanr (玩) – to play, have fun; nong (弄) – to do; ru (入) – to enter; laiyixia ( 来一下 ) – to do once and many more (XHC, 2018; HKC, 2012; ZZL, 2018). Gender reflection in modern Chinese linguistic cultureNumerous feature films about love and marriage: “小男人遇上大女人” (A weak man met a strong woman), “盛女黄金时代” (The Age of the “Old Maids”), “北京爱情故” (Love in Beijing), “老爸的爱情” (My father’s love story), “玉观音” (Jade Guanyin), “未婚妻” (The Bride), “中国式离婚” (Chinese Divorce), “别动我的幸福” (Don’t touch my happiness), “门当户对” (The equal), “人到四十” (when you turned forty), “婚前婚前” (Premarital agreement), “裸裸时代” (The era of “naked weddings” (without buying an apartment, car, wedding ceremony, rings, etc.)), “小城 大 爱” (Big love in a small town), “美好生活” (Happy life), “丈夫的秘密” (My husband’s secret), “错婚” (Marriage by mistake), “幸福密码” (Happiness code), “娘要嫁人” (The woman will marry), as well as many others, which demonstrate quite clearly what striking changes gender culture is undergoing in modern China. The above-mentioned films are don’t only have aesthetic value, but at the same time, they showcase relevant language units that appeared in the speech after the changes in gender culture: 剩女 [shèngnǚ] – «left girl» (com. En.: old maid); 女强人 [nǚ qiángrén] – «strong woman», (com. En.: business lady, business woman); 女汉子[nǚ hànzi] – «masculine woman», (com. En.: headstrong woman); 富婆 [fùpó] – «wealthy woman »; 小 白 脸 [xiǎobáiliǎn] – «attractive young man » (com. En.: gigolo, toy-boy); 妻管严 [qī guǎn yán] – com. En.: henpecked male; 做 小 姐 [zuò xiǎojiě] – com. En.: call-girl; 车辆放置饮料 [chē liàng fangzhì yǐn liào] – com. En.: «soft drink prostitution», 包二奶 [bāo èrnǎi] – to cohabit with and financially support a mistress; 小三[xiǎo sān] – mistress, the other woman; 宝贝[bǎo bèi] – baby, precious, 心肝[xīn gān] – darling, 小心脏[xiǎo xīn zàng] – my heart, 小祖奶奶 [xiǎo zǔ nǎinai] – mildly disapproving address for a young woman, 小祖宗[xiǎo zǔ zōng] – little devil, brat, 第三者 [dì sān zhě] – the other woman (com. En.: rival in love); 闪婚 [shǎn hūn] – literally “flash marriage,” describing couples who meet, fall in love, and get married very quickly., 闪孕[shǎn yùn] - to get pregnant very fast, 闪离 [shǎn lí] – to get divorced shortly after marriage.CONCLUSIONA study of the above linguistic facts shows that the gender stereotypes of Chinese culture have not only culture-universal but also the common-language signature, which are fixed in the lexico-semantic system of the Chinese language with symbolic meanings. It can be seen from the above examples that in modern Chinese, gender stereotypes are objectified by an extensive and well-structured lexical and phraseological field, numerous sayings, case texts and other linguistic means, which indicates its communicative relevance to Chinese linguistic consciousness. The results obtained during this work allow us to draw the following conclusions:Any stereotype is inseparable from the language. This primarily concerns ethnic stereotypes that are closely related to vocabulary and cannot exist without it. The ethnic stereotypes receive language objectification in the form of vocabulary, phraseology, proverbs and sayings, precedent texts and other linguistic units.The linguistic approach to the study of ethnostereo types excludes subjectivity and ensures the reconstruction of a person’s image of objective reality. Since the basis of this approach is the linguistic reality: words and expressions actively used by native speakers of language and culture.The gender stereotypes are one of the central components of the Chinese language culture. They play an important role in protecting the social values of the Chinese people, are characterized by emotionality and a high degree of stability.The study of gender stereotypes and gender-specific vocabulary can help to understand the cognitive processes occurring in various national cultures, the characteristics of the mental world of native speakers. Since gender vocabulary is an important layer, which is the basis of the conceptualization of the surrounding world by man and is an important cultural unit in the mental world of man.The gender stereotypes greatly simplify the real situation, but in the collective social consciousness they are firmly fixed and changes come slowly. The information enshrined in the lexical fund of the national language leaves an imprint on the perception of the world of native speakers of the Chinese language and directly affects the quality of the communication processes in which they enter.SIGNIFICANCE OF THE RESEARCH RESULTS The results of the study can be used on teaching Chinese, university lecture courses and seminars on cognitive linguistics, linguoculturology, ethnolinguistics, and sociolinguistics. Research materials and results also can be used in gender studies of various linguocultures.SUGGESTIONS FOR FUTURE RESEARCHES The authors believe that in the future it is very important to study the communicative behavior of men and women living in Chinese linguoculture and find out by what means and in what contexts gender is constructed, how social factors and the communicative environment in mentioned linguoculture influence to this process.REFERENCESAlekseyev, V. (1958) In Old China. 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