![BOOK REVIEW. CRISTINA GAVRILUȚĂ, THE NEGATIVE OF THE DAILY,”ALEXANDRU IOAN CUZA” UNIVERSITY PUBLISHING HOUSE, IAȘI, 2017](/api/image/getissuecoverimage?id=picture_2018_40988.jpg)
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The great Romanian writers consider the Romanian language as apeasant language, which has acquired "the specific charm and expressivity from itsoriginal maker, who was the peasant" (Rebreanu, in Ungheanu, 1999 :181) it isowed its development to this day, because it was the only one who has alwaysspoken it. For this reason, the language spoken to today in the Romanian villages bythe elderly people is a picturesque freshness, the words and expressions have muchricher meanings, they are more flexible and full of nuances, according to the rhythmof life in constant movement and change.Through this paper we intend to analyze the sociological significance ofpopular language in general, respectively that of popular words (proverbs, sayings,idiomatic phrases) in particular from Oltenia's countryside. The approach wasmainly exploratory. We used, as a main method of research, the participantobservation ethically external, structured and unstructured. To identify the mainwords shape the lexicon of Oltenia's countryside, we made an observational studyon elderly people in Dabuleni city.The observation aimed to identify some broadcast channels of the popularwords and their intergenerational transmission, the contexts in which they are used,cultural elements that they reflect (values, norms, morals, stereotypes), this studybringing many innovative elements in this area.Key
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The article discusses the tenets of comparative semantic research on the names of emotions in the domain of joy. The author follows Renata Grzegorczykowa’s idea of a subjective nature of emotions and their dependence on particular languages and cultures. She then proposes to ground the research not in concepts associated with specific lexical items in a given language (e.g. the English happiness) but in a general conceptual invariant around which lexicosemantic fields of emotions terms are organized. To justify this approach, the author refers to the difficulties in comparing the results of research on different languages as well as the problems involved in translation. It is necessary to distinguish and address various levels of abstraction in understanding lexical concepts of emotions; it is also crucial to analyze their modelling in discourse. Therefore, apart from lexicographic data, which show what is possible, use is made of texts, which contain realizations of these potentialities. A combination of the structural linguistic approach with the cognitive linguistic approach facilitates a fuller understanding of the phenomena being investigated, which is illustrated with a schematic characterization of selected portions of the linguistic view of the Polish radość (joy).
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The article discusses the ways in which subcultures are strengthened by the category US - THEM and the means of manifesting that category conditioned by the type of subculture and the degree of its social openness. The presence or the active creation of THEM enables one to form the image of one’s own group and the conviction of its superiority, which becomes the basis for an unwritten code of behaviour of its members. The observation is concerned with the language of contemporary subcultures, for it is there that the attitude of the group towards the world is most fully revealed, it is there that social and group conceptions, values, principles and norms have been entrenched. The analysis is concerned with subcultures of different degrees of social bond: from the open hip-hop, through the spontaneous communitas of football fans to the closed subculture of prison, where social order is based on ritualized verbal formulae.
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On the basis of the rich literature of the subject and observations of the Polish phraseology, the author discusses the relationships between the code and gesture in linguistic communication. The article attempts to show in what way gestures and their verbal phraseological counterparts become metaphors and eventually idioms. The following cases are discussed: 1) gestures rooted in biological reactions of the organism are universal and contribute to verbal communication as simple information about emotions (frowning and squinting as a sign of anger); 2) gestures are biologically conditioned but interpreted in culture (turning one’s back on someone may be taken as a refusal to help); 3) gestures are purely symbolic, physically impossible, and their verbal aspect is metaphorical, idiomatic (ugryźć się w język ‘bite one’s tongue’, łamać sobie głowę ‘rack one’s brain’, lit. ‘break one’s head’, zrywać boki ‘laugh heartily’, lit. ‘tear off one’s sides’). A special case are phraseological units and idioms borrowed from another language or culture: they are semantically modified and their paraphrases become fixed (e.g. pokazać komuś figę ‘refuse to do something’, lit. ‘show someone a fig’).
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The word *svojь ‘one’s own’ is present in all Slavic languages and dialects mainly with a possessive meaning. The subject (possessor) is above all a person or a community, to a limited degree also animals, plants, natural phenomena, artifacts and abstract entities. The objects treated as “own” constitute concentric circles, with a person in the centre and with what belongs to him or her, starting with the body. The next circle is the nearest environment (the family and the home), then relatives, neighbours, friends, fellow countrymen, people connected through ethnic, religious or linguistic bonds (the nation or country), finally the whole humanity, the earthly world, as opposed to the “other”, supernatural world. The circles of meanings and values are investigated on the basis of Polish and Russian lexical and phraseological data.
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In the light of historical sources, texts of folklore and spoken data recorded in villages, the multiethnic and multi-confessional Belarus is not so tolerant as is commonly believed. In folk mentality, the concepts of a “nation” and “faith” are combined and thus ethno-confessional stereotypes emerge. However, one may observe that nowadays the two notions are being distinguished and need not tally. The article discusses the relationships between and mutual stereotypes of particular confessions. The relationships between Catholics and members of the Orthodox Church are non-confrontational but nevertheless asymmetrical because the latter tend to underscore the “correctness” of their faith. The oppositions “old–new” or “first–second” are devoid of valuation. Old Believers clearly oppose the Orthodox and emphasize the mutual “foreignness”. Mutual images of the Orthodox and the Old Believers are more distant than would seem on the basis of the common religious ground; the latter are said to be prone to sin, especially theft, which is then easily forgiven. At the same type, the stereotype of Old Believers contains as major components faith, health and affluence, while a frequent common celebrations of major Christian holidays and the accompanying mutual visits point to a high degree of tolerance. Baptists and Jews are viewed as much more alien. Particularly disturbing is their lack of cult of the Virgin Mary and saints, sometimes also the lack of belief in Jesus. At the same time, the image of Baptists is becoming more positive in Byelorussian villages due to the former’s abstinence. The authors suggest that it is necessary to extend the research on ethno-confessional stereotypes in Belarus mainly with analyses of recordings of oral data.
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In meinem Beitrag würds ich gern an das Eingangsreferat und die bisherige Bilanzierung der bisherigen Arbeit in unserem Institut anknüpfen Ich müchte die Tatsache unterstreichen, dass die folkloristische Forschung, aber auch die ethnomusikologische Orientierung der Untersuchungen am Institut für Ethnologie eigentlich wahrend der gesamten Dauer seines Bestehens einen organiscaen Bestandteil der wissenschaftlichen Untersuchungen und Projekte bildet. wissenschaftliche Disziplinen mit einem eigenen Untersuchungsgegensiand sind ist die gegenseitige Verknüpfung mit der ursprünglichen ''Ethnographie*' oder der heutigen ‘'Ethnologie" an unserem Arbeitsplatz bis heute eine sehr enge und ich meine auch erfolgreiche Diese Tradition kann man lür unseren großen Vorteil halten und auch als Perspektive werten.Soweit cs sich um eine bestimmte Retrospektive handelt - sehe ich als größtes Problem die Tatsache, dass wir uns bis heule nicht ganz mit manchen in unserer wissenschaß liehen Arbeil vorhandenen Stereotypen abgefunden haben, und das sowohl im begrenzten Untersuchungsgegenstand als auch in der Interpretalionsart des Materials. Zu diesen Stereotypen gehört:1. der ständig andauernde Ethnozentrismus: 2. der Stereotyp des sog. “politischen Vakuums"; 3. dass cs bei weiteren Untersuchungen notwendig sein wird, die Erkenntnisse der Anthropologen und Ethnologen in der Beziehung zu Kultur und Narration zu respekteren
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The beginnings of a scientific research of the Romanics in Europe lead into the 18th century. Hie book called „Cigáni v Uhorsku (1775- 1776) written by Samuel Augustini ab Hortis, a polyhistorian from Spiš, belongs to a small number of professional monographs written by that time. This work incensed the interest of some other European scientists in clarifying of the origin and the language of the Romanics. The censuses /sats/ of the Romanies, initiated by Miestodržitel'ská rada in 1770-1785. in context of the "queen Maria Teresa regulation", as well as the census of the Romanies In Hungaria in 1893, can be considered as the signs of a scientific interests. Mainly František Štampach dealt with the subject of the Romany studies in Slovakia in 1918- 1938. The collective, documenative and educational work of Ján Kolarčik Fintický (1899-1961), the east-slovak teacher, was not evaluated yet. The results of a long period- research of the ethnographer Emilia Horváthová-Čajánková (1931-1996) bring a new quality in the next period of the scientific interest in the Romany studies. She wrote her first papers and especially the fundamental work of our Romany studies called Cigáni na Slovensku (1964) in a time, when the official politics of our country refused to acknowledge the rights of an ethnic group, own language and culture, and put through an approach of assimilation. In the same time, Eva Davidová wrote her popularly-scientific paper „Bez kolib a Šiatrov" (1956). However, since then a serious scientific interest in the Romanics was for the next twenty years intentionally hindered. The science followed the policy of the state. In the situation of the reformation of the politics the Ethnographic Institute SAS succeeded in editing and publishing of a monothematic volume of the journal Slovenský národopis in 1988, which contained more than twenty articles on Romany studies. The sociologically oriented research of a romány family, performed by the Institute of social sciences SAS in Košice, was also of an importance in that lime. After 1990 occurred the opportunity of an research and publishing the results, Ctibor Nečas, Vladimir Gecelovský, Jozef Drenka, Mária Dubayová published their historical works. The volume Neznámi Rómovia was published by the Ethnographic Institute SAS in 1992. Historian Anna Jurové, ethnologist Arne B.Mann and political scientist Michal Vašečka make a systematic research in Romany studies. The results of the scientific research in Romany studies occur in several volumes from the conferences. However, some results are published in the journal Romano džaniben established in 1994 in Prague, or in the Bulletin of the Museum of the Romany Culture in Brno, which publish some articles on Romany studies written by Slovak scientists, too. There is of remark, that the present state of our knowledge is still unsatisfactory.
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