Suchergebnisse

The article is devoted to the study of the peculiarities of church (calendar) and folk (everyday) names of Orthodox holidays in the Khakass language in the theolinguistic aspect. The research was carried out on the material of publications of the diocesan newspaper "Сын сабланыстығ киртiнiс" ("Orthodox Faith"), as well as calendars and dictionaries of the Khakass language. The topic of the article is relevant due to the insufficient degree of development of the problems of the scientific description of the religious vocabulary of the languages of the indigenous peoples of Siberia, including the Khakass language. The novelty of the work is determined by the fact that it was carried out on the basis of Khakass heortonyms, which had not previously become an object of scientific research. The author found that the Khakass church names of religious holidays are often tracing copies of Russian names, which, in turn, repeat the basic structure of Greek nominations, and a certain cultural specificity is manifested in the folk ones. The author divides the folk heortonyms of the Khakass language into two groups, the first of which refers to the names that arose by transferring the name of the attribute of a certain holiday to the holiday itself, and the second — names that are distorted Russian heortonyms. Answering the question, what is the reason for the presence of folk heortonyms to indicate some holidays and absence for others, the author concludes that their presence is determined either by the features of the celebration of a religious event, or its economic significance. The author concludes that further research is needed on the religious vocabulary of the Khakass language and its fixation in dictionaries

This open access book demonstrates the linkages between local languages, traditional knowledge, and biodiversity at the landscape level in Asia, providing a fresh approach to discussions on Asia's biocultural diversity. The book carries forward earlier analyses but importantly focuses on 'traditional ecological calendars,' 'folk medicine,' and 'folk names' in the context of the vital importance of maintaining biological, cultural, and linguistic diversity. It does this by addressing a range of cases and issues in relation to Southeast Asia: Brunei Darussalam, Indonesia, Malaysia, the Philippines, and North-East India. The several chapters demonstrate the ways in which the various forms of knowledge of the environment and its categorizations are important in areas such as landscape and resource management and conservation. They also demonstrate that environmental knowledge and the practical skills which accompany it are not necessarily widely shared. This book sends important messages to those who care about the sustainability of our environment, the maintenance of its biocultural diversity, or at least the maintenance of what remains of it because much has changed. This interdisciplinary collection draws from a wide range of disciplines and is of appeal to students and scholars in anthropology, environmental studies, geography, biodiversity, and linguistics. ; This book demonstrates the linkages between local languages, traditional knowledge, and biodiversity at the landscape level in Asia, providing a fresh approach to discussions on Asia's biocultural diversity. The volume carries forward earlier analyses but importantly focuses on 'traditional ecological calendars', 'folk medicine' and 'folk names' in the context of the vital importance of maintaining biological, cultural and linguistic diversity. It does this by addressing a range of cases and issues in relation to Southeast Asia: Brunei Darussalam, Indonesia, Malaysia, the Philippines, and the culturally connected area of North-East India. The several chapters demonstrate the ways in which the various forms of knowledge of the environment and its categorisations are important in such areas as landscape and resource management and conservation. They also demonstrate that environmental knowledge and the practical skills which accompany it are not necessarily widely shared. This book sends important messages to those who care about the sustainability of our environment, the maintenance of its biocultural diversity, or at least the maintenance of what remains of it because much has changed, and the impacts of culture-carrying human beings on nature. This interdisciplinary collection draws from a wide range of disciplines, and is of appeal to students and scholars in anthropology, geography, biodiversity and linguistics.

The research is carried out in the context of ethnolinguistics, which is aimed at analyzing nominations of ecosystem objects as means of presenting relations between language and culture, and in particular, specificity in their perception by various ethnical and subethnical (dialect) groups. The authors rely on two suppositions: though flora and fauna are reflected diacritically in linguistic consciousness of various dialect communities due to physical, geographical, social environment, there exist some universal lexical and phraseological language means to describe every object of nature. The purpose of the article is to determine the regularities in nomination of the cuckoo as a significant linguocultural representative of fauna. The material for the study was the card file of the Linguistic Atlas of Russian folk dialects, stored at the Institute for linguistic research of the Russian Academy of Sciences (Saint Petersburg). The research has shown that the nominations of the cuckoo and the cuckoo chick have special implications in the linguistic consciousness of the Russian people. These units have onomatopoietic origin, they have undergone phonetic, derivational and semantic transformations in the Russian dialect continuum. Ornithonyms implement a binary semantic correlation, linking the sphere of living nature, to which they belong by denotative features, and the human character – the area where their development of connotative-contextual semantics leads, due to the specifics of the linguocreative thinking of the language personality.

Field research in the Storozhinet district, which includes the Romanian villages of Budenets, Cheresh, Chudei, Krasnoilsk, Izhivtsi, Nizhny and Verkhni Petrivtsi, as well as in the Hlybot district, in the village of Ropcha, convinced us that everywhere there is a special interest in preserving the Romanian language, names ancient folk clothing and Romanian culture in general by popularizing traditions and the Christian-Orthodox faith, which are the main components of spiritual identity, defining elements of Romanian identity not only in this zone, but also in other adjacent territories. The purpose of the article is to analyze the terminology related to folk clothing. The novelty of scientific research is due to the fact that the vocabulary for the designation of the Romanian folk costume in the valley of the Siret River is being studied for the first time. The relevance of the study is motivated by the need for an in-depth analysis of the terminology of traditional Romanian folk clothing from ethnographic, ethnological and ethnolinguistic points of view, which confirms the dynamics of the development of the Romanian language in Ukraine. Conclusion. So, after analyzing the specific terminology of the indicated ethnographic region, we came to the conclusion that language elements of Latin origin are the most productive. They testify that the investigated layer of vocabulary was formed a long time ago, and therefore reflects the mentality, linguistic and cultural features of the Romanians of Northern Bukovina, is part of their ethnographic and ethnolinguistic heritage.

To think about analyze the way in which politics, nation and folklore articulate itself in Latin America implies, at least, to understand to understand the variations in time and reality and the names that refer to it. Also implies the need to adjust corresponding definitions, which we do here for investigation scopes. So in this paper "neofolklore", "posfolklore", "folk-communication", as well as "folklore projection" (folklore showing) and "modern folklore", are designations analyzed. Briefly tracing the history of theoretical concepts with which folk science proposed to approach author creation, not anonymous, allows us to glimpse how people were conceived, the nation and the art that tried to represent them. Limitations of transferring those concepts to popular music, now, require new points of view, like "affective turn" in social studies. This is especially important when the music whole that includes "creator/issuer, performer, and receivers (actually co-makers)", transforms it in "musics of use". All this leads us, in transcendent substantial cases, the close of that special circle of observation, creation, emission, reception and reimpact in new artists, that in popular creation and when are founded through entire trajectories, constitutes what we call "folk-link", definition we propose here. Links that, of course, to be such, must be generationally relevant. ; Pensar en analizar la forma en que folklore, política y nación se articulan en América Latina implica, al menos, tener claras las variabilidades en el tiempo, de la realidad y de los términos que intentan representarla. También implica la necesidad de ajustar las definiciones correspondientes, lo que realizamos a efectos investigativos. Por ello, "neofolklore", "posfolklore", "folk-comunicación" son designaciones analizadas en este trabajo, tanto como "folklore moderno" o "proyección folklórica". El recorrer brevemente la historia de los conceptos teóricos con que la ciencia folklórica propuso acercarse a la creación de autor, no anónima, nos permite vislumbrar cómo se concebía al pueblo, a la nación y al arte que intentaba representarlos. Las limitaciones provocadas al transferir hoy esas concepciones a la música popular determinan la necesidad de nuevos enfoques, como el reciente giro afectivo en los estudios sociales. Esto es especialmente importante cuando el conjunto "creador/emisor-ejecutor y receptor/público (real co-constructor de las obras)" la convierte en músicas de uso. Esto nos conduce, para los casos sustancialmente trascendentes, al cierre de ese especial círculo de observación, creación, emisión, recepción y reimpactación en nuevos creadores, que, en la creación popular y cuando están cimentadas a través de trayectorias integrales, constituye lo que denominamos enlace folklórico, o "folk-link". Enlaces, claro, que, para ser tales, deben ser generacionalmente significativos.

This article deals with folk names (phytonyms) that denote common yarrow (Achillea millefolium L.) in two Germanic (English, German) and three Finno-Permic languages (Finnish including Ingrian Finnish dialects, Karelian and Komi). The author analyses the motivations of these folk names and identifies some of the nominative characteristics which the names of this plant can be based upon. Some names belonging to the Germanic languages are also viewed in the diachronic perspective. The research employs the descriptive, contrastive, and comparative methods. The material mainly draws from the following sources: Dictionary of English Plant Names (J. Britten, R. Holland), Die Deutschen Volksnamen der Pflanzen (G. Pritzel, C. Jessen), Wörterbuch der Deutschen Pflanzennamen (H. Marzell), Suomalaiset kasvinnimet (P. Suhonen), Finnish Folk Plant Vocabulary (Formation and Functioning) (Yu. E. Koppaleva), and Komi-Russian Botanical Dictionary (A. N. Rakin). It is established that the names of yarrow are motivated by the following characteristics: form; usage in folk medicine; habitat; effect produced by the plant; usage by animals as food; folk beliefs and customs; colour; features of structure. The author concludes that the images of yarrow in the five languages considered mostly correspond with each other. This can be explained by the common view on the plant among the speakers of these languages. The names belonging to both language groups contain the following characteristics: form; usage in folk medicine; effect produced by the plant; folk beliefs and customs; colour. The Finno-Permic languages alone note the habitat and features of structure and only the Germanic languages note usage by animals as food. In addition, the article contains observations as to how frequently these nominative characteristics occur in the names of yarrow in the five languages studied. The author also describes some difficulties that can arise during the analysis and classification of this material.

The article presents the results of cognitive, language-and-cultural and sociolinguistic analysis with the goal to distinguish the markers of regional identity in commemorative names, viewed as heroic ideologemes that help in actualizing ideological and axiological ideas of community. The empirical material, that was collected through upstanding sampling from regional web sites and survey, includes region commemorative names represented by nominations of outstanding people and historical events that took place in Chelyabinsk region. Considering cultural history of the territory, the commemorative names could remain in the regional consciousness for a long time without changing the original content. However, the original forms might either be simplified without losing the heroic sense or in the process of transonymization they might fail to keep it in folk naming, undergo renaming, or disappear from the local language landspace. Deglorification may be presented as complete or partial loss of heroic connotations in commemorative names. Heroic meaning of a toponym or microtoponym is kept on in cases of partial deglorification, though being specified by some positive connotations associated with the attitude of the local people to the commemorative name. Heroic meaning of commemorative nomination is faded out in cases of complete deglorification, thus reflecting ironical or contemptuous attitude of the South Ural people to transformed toponyms or microtoponyms. Commemorative toponyms and microtoponyms demonstrate reference to folk nomination; whereas recurrent usage of the same folk names in the answers to the survey is viewed as a reliable proof that regional place names and minor place names are markers of regional identity in the language consciousness of the South Ural people. The results of the study are supposed to be included in the Dictionary of Chelyabinsk regional lexicon.

Markmið greinarinnar er að benda á mikilvægi þess að til starfa innan stjórnsýslunnar veljist fólk með bestu undirbúningsmenntun sem völ er á fyrir tiltekin störf. Menntun stjórnsýslufræðinga er vönduð en MPA-menntunar er ekki krafist innan stjórnsýslunnar. Í staðinn eru oft önnur ófagleg sjónarmið látin ráða, svo sem tengsl við tiltekna stjórn málaflokka, vina- eða ættartengsl við ráðningaraðila, kynbundin eða aldurstengd sjónarmið. Samfélagið þarf á því að halda að innan stjórnsýslunnar veljist hæfasta fólkið sem völ er á. Réttindabarátta stjórnsýslufræðinga er ekki einkamál þeirra heldur á hún samleið með kröfum samfélagsins um meiri gæði í störfum innan stjórnsýslunnar

27 p., tablas, gráficos, ilustraciones -- El artículo tiene 2 apéndices comprimidos en un archivo WinRAR. -- Postprint del artículo publicado en Journal of Ethnopharmacology. Versión revisada y corregida. -- Este es un artículo distribuido bajo los términos de la licencia Creative Commons Reconocimiento-NoComercial-SinObraDerivada 3.0 España (CC BY-NC-ND 3.0 ES) -- ; Ethnopharmacological relevance: Ethnobotany takes into account past uses to be projected into the present and future. Most current ethnobotanical research is focused, especially in industrialised countries, on obtaining information of plant uses from elderly people. Historical ethnobotany is less cultivated, although papers have demonstrated its interest. Particularly poor, but potentially very relevant, is the attention paid to historical herbaria as a source of data on useful plants. ; Aims of the study: Bearing this in mind, we studied the herbarium of the Catalan pharmacist and naturalist Francesc Bolòs (1773–1844), which contains information on medicinal uses and folk names, with the aim of establishing a catalogue of plants and uses and tracing them through old and contemporary literature. ; Methodology: The ca. 6000 plant specimens of this herbarium were investigated to assess those including plant uses and names. These taxa have been thoroughly revised. The data have been tabulated, their biogeographic profile, possible endemic or threatened status, or invasive behaviour have been assessed, and the content regarding medicinal uses, as well as folk names, has been studied. The medicinal terms used have been interpreted as per current days' medicine. The popular names and uses have been compared with those appearing in a certain number of works published from 11th to 20th centuries in the territories covered by the herbarium and with all the data collected in 20th and 21st centuries in an extensive database on Catalan ethnobotany. ; Results: A total of 385 plant specimens (381 taxa) have been detected bearing medicinal use and folk names information. We collected data on 1107 reports of plant medicinal properties (in Latin), 32 indications of toxicity, nine reports of food use, and 123, 302 and 318 popular plant names in Catalan, Spanish and French, respectively. The most quoted systems are digestive, skin and subcutaneous tissue (plus traumatic troubles) and genitourinary. Relatively high degrees of coincidence of plant names and uses in the herbarium and the literature comparison set have been found. Of the taxa contained in this medicinal herbarium, 294 were native to the Iberian Peninsula, and 86 were alien. Neither endemic nor threatened taxa have been detected, whereas a considerable portion of the alien taxa shows invasive behaviour at present. ; Conclusions: Our analyses indicate a certain degree of consistency between the medicinal uses of plants recorded in this 18th and 19th century herbarium and the records found in the literature and in recent ethnobotanical datasets, accounting for the robustness of pharmaceutical ethnobotanical knowledge in the area considered. Data appearing on the specimen labels are numerous, pointing out the herbarium as a relevant source of ethnopharmacological information. Special attention should be paid to some original uses contained in the herbarium's labels for further investigation on plant properties and drug design. ; This research was supported by projects 2014SGR00514 from the Generalitat de Catalunya (Catalan government) and CSO2014-59704-P from the Spanish government. ; Peer reviewed

The august group of Jewish intellectuals and cultural activists who gathered in St. Petersburg on December 27, 1909 to honor S. Ansky's twenty-fifth anniversary as a writer had every reason to celebrate. If they belonged in the nationalist camp, they could point to Ansky, ne Shloyme Zanvl Rappoport, as the prodigal son par excellence. For here was a man who had left home at the age of seventeen to spread enlightenment among the benighted shtetl masses but soon took up the cause of the Russian masses instead; changed his name to Semyon Akimovitsh so as to share the miserable fate of Russian miners in the Don Basin; spent a heady year in St. Petersburg as a trusted member of the Russian Populist elite and then followed the lead of other radicals by emigrating to Paris where he worked for the cause in the cradle of the Revolution. But by the time the political amnesty of 1905 brought him back to Russia, this "Old Narodnik" was ready to assume a leadership role in the Jewish cultural and political arena.

The article is devoted to the areal distribution of Croatian mythological characters, taking into account the general picture of folk mythology in the space of Southern Slavia. The author regards demonological images specific to the Adriatic, southern and northern parts of Croatia (including the Istrian peninsula), northwestern Croatia (often representing a single whole with the neighboring Slovenian area), Slavonia and Croats living in the environment of a foreign-cultural and foreign-speaking majority (Drava's Croats in Hungary and Burgenland's Croats in Austria and Hungary). The need to analyze character types considering the neighboring South Slavic regions (Bosnian, Serbian, Slovenian) is caused by the common system of distribution of cultural dialects and the corresponding terminology of folk culture in the whole South Slavic territory. As far as the geolinguistic study of folk mythology is concerned, and more broadly – cultural dialects, the ethnolinguist's attention naturally falls on borrowings in the names of demonological characters: Italian, German, Hungarian, etc.

The purpose of the article is to analyze the Ukrainian nominations due to the internal form of the word. The names of literary language and vernacular on the basis of ethnolinguistic phenomena – folk etymology and taboos are involved in the analysis. The relevence of the study is due to the need to clarify ethnolinguistic phenomena associated with ambivalent tendencies – the vivid imagery of the word and its concealment and reproduction in linguistic concepts. Research methods. In the article as the main general scientific methods of analysis and synthesis are used, as well as linguistic – descriptive, structural and comparative and historical methods. Conclusions. For ethnolinguistics the phenomenon of folk etymology is important, which testifies the desire of speakers to explain the name, illustrates the subconscious attempt of native speakers to poetize the word, to inspire the word with poetry. In folk speech etymology motivates primarily toponyms and nicknames of people. Under the influence of folk etymology the literary language and folk words change their sound composition. Ethnolinguistic character has such a phenomenon as taboo: the word "hides" the internal form. During the Christmas holidays the speakers of the Bukovinian dialects had a taboo on the pronunciation of the word poppy. Taboo was widely used in folk birth rites. Euphemisms are associated with the phenomenon of taboos. In vernacular the word "devil" has many "substitutes". Periphrases are close to euphemisms. In literary language there are established periphrases which emphasize the feature of the concept.

Weddings vary considerably in form across the Tibetan cultural area and in exile. Furthermore, there is much scope for creativity within the wedding format in any given region. One such area of creativity is poetry and riddling between 'champions' from the bride and groom's parties. Leaving the riddling aside, the poetry (ka bshad, or 'pillar exposition') enables the bridegroom's champion to lay out the cosmology of the household and place its occupants within it. In the course of laying out this cosmology, themes of health, prosperity and protection recur—often in the idiom of household deities and/or related astrological concepts. Certain configurations of these household deities correspond to personal deities residing in different parts of the body, establishing a form of 'folk ontology' where personal identity is triangulated from the household and the local area. Drawing from, among other sources, ethnography from India, this article examines themes of this 'folk ontology' found in Tibetan wedding poetry. Specific attention is paid to poems concerning the groom's ritual arrow (mda' dar), and the central pillar (ka ba) of the house (which gives the genre of wedding poetry its name), and the roles of these objects in weddings and other occasions.

He increasing interest to the one-actor theatre in Korea is caused by the existence of the pansori, a ballade performed by narrator to the accompaniment of a drum, in the Korean folk tradition. Nowadays, the Korean folk performance tradition is widely used by directors in contemporary monodramas. The article analyzes two performances: "The Byeoksok Fairy" (director - Sohn Jin chaek, actress - Kim Sung nuy) by Bae Sam Sik, a well-known Korean dramatist, which uses the traditions of the Korean folk performance madan nori; and the "Mother Courage and Her Children" (director - Nam In woo, actress - Yi Ja ram) by Bertolt Brecht, staged in the pansory style.