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This paper analyses Phalee proverbs that refer to acts of speaking and holding the tongue in a community rhetorical context. Phalee/ Phadang, spoken in the Ukhrul district of Manipur, falls under the Tangkhul Naga language sub-group of the Tibeto-Burman family but is mutually incomprehensible with it. Tangkhul is the lingua franca among the villages that make up the Tangkhul Naga identity despite every village’s quotidian language use, rituals, and laws being unique to the village identity. This is a complex phenomenon, and the proverbs that arise out of the Tangkhul-Phalee composite provide interesting perspectives on identity formation regarding language, custom, and art. The collected corpus of proverbs we studied shows that while speech is considered clearly a necessity in terms of self-expression, community policy determination, and social interaction, most proverbs on speaking nevertheless emphasise the power of spoken words and ultimately counsel minimal and extremely careful speech. Silence seems to be often and poignantly granted greater value in communal life. This paper explores how these accumulated insights into speech reflect cultural attitudes in Phalee society and offer insights into the distinctive forms of social governance as mediated through the rhetorical strategies of proverb context and usage that characterise the village identity.

The aim of the study is to emphasize the importance of antonymy in proverbs through the analysis of opposite relationships of words within English proverbs and comparing them with their equivalents in Spanish and Romanian. Based on a semantic perspective, a classification of opposites has been established and the English proverbs selected from the corpus categorized accordingly. Subsequently, the English proverbs containing opposites have been contrasted with their Spanish and Romanian equivalent proverbs. The objective is to analyse the equality, near-equality, or equivalence of oppositeness found in the proverbs extracted from the corpus in all three languages. The study examines if the Spanish and Romanian equivalents of the English head proverbs also contain pairs of opposite words and if they can be classified in the same group of opposites. Thus, the similarity or equality of oppositeness in the proverbs across the three languages is analysed and contrasted. The quantitative results of the study are presented in this paper, along with reflections that have emerged from the research.

Comparison is an inherent process in folkloristics. The inclusion of paremiology in folklore studies and the concept of proverb being a folklore genre allows the comparison of proverbs too, which are most suitable for a study of this kind. However, what needs to be defined is what comparison consists of and how it differs from other approaches like those of contrast and typology. In this paper we will try to highlight this concept and see how it is related to variation, a key feature to folklore, using examples from the proverbial discourse of the Balkan peoples. The methodology employed in this study revolves around establishing specific criteria for determining comparability among proverbs, while the examples mentioned are taking into account both the etic and the emic view regarding the interpretation of the proverbial material. The examples selected illustrate proverbs that are either directly comparable or perceived as equivalents by the folk themselves, evident in their integration into daily discourse.

This article explores the use of proverbial language in songs by the late rhythm and blues and rock music artist, Prince. This article uses a selective array of the songs in which Prince used proverbs, proverbial sayings, and proverbial expressions during the time frame that spans from his first release, For You (1978), through his last release before his death in April 2016, HITNRUN Phase Two (2016). Using Sw. Anand Prahlad’s grammatical and situational categories of meaning as primary tools for the discussion, the author interprets the meaning of Prince’s proverbial language in the larger context of three “masks” or personae that the artist adopted during his long career (The International Lover, Goldnigga, and The Purple Yoda). Finally, the article compares Prince’s proverbial output in song to those of known proverb users in literature.

This article argues that Yoruba proverbs are an essential source of popular wisdom on socio-environmental practices accessible through creative reconstruction and interpretation of their historical contexts. Learning from the everyday knowledge and accumulated wisdom of ordinary people holds significant promise at a time of unprecedented socio-environmental crisis and widespread calls for transformative change across scales. Drawing on the collection of Yoruba proverbs by Oyekan Owomoyela, broader Yoruba oral literature, Yoruba popular culture and a cross-disciplinary selection of academic literature, this article curates and reimagines nine Yoruba proverbs on the theme of fire, using these as an entry point to interrogate aspects of ecology and local understanding and practices of living with fires among the Yoruba people.

The Valley of Kashmir has a rich Folklore and folk literature is an integral part of Kashmiri Culture. Folkloristics maintains that the message conveyed through folklore may appear simple but it is intertwined with complexities. This paper attempts to study the folklore of Kashmir through an analysis of Kashmiri proverbs to uncover the simple/complex message transmitted through proverbs. The endeavour is to highlight how folklore is informed by Power relations and how the conception of Power interlaces the content, milieu and purpose of folklore. Michel Foucault traces the role of discourse underlying seemingly neutral context of speech, representation and knowledge. Along with Foucault’s concept of discourse, insights from feminist theory have also been employed to expose the discourse of patriarchy, religion and authority in Kashmiri folk literature. The study investigates the power structure inherent in the proverbs of Kashmir and attempts to unravel how discourse constructs unequal power relations. The attempt is to illustrate how power abuse is enacted, reproduced and legitimized.

The purpose of this paper is to reassess the use of proverbs in the adventures of Sherlock Holmes, taking as a starting point the article previously published by G. B. Bryan on this same topic in Proverbium in 1996. In it, Bryan came to the conclusion that proverbs did not abound in the series. For this reason, the collection of stories and the four novels published have been surveyed for their use of paremias in order to establish their frequency of appearance and how they are used by the author. Once a rather extensive catalog of sentences susceptible to being considered as proverbs had been gathered, they were individually checked against dictionaries to establish whether they could be labeled as such. After a detailed examination of the materials obtained, this paper contradicts the thesis presented by Bryan and demonstrates that Conan Doyle uses proverbs in his detective stories quite often, most frequently through the character of Holmes.

This essay explores some of the proverbs, sayings, and proverbial expressions used by Stokely Carmichael (1941-1998) that are found in writings such as: Black Power the Politics of Liberation in America (1967), Stokely Speaks: From Black Power to Pan-Africanism (1971), and his autobiography, Ready for Revolution: The Life and Times of Stokely Carmichael (2003). In the process of analyzing traditional language used by Carmichael, this essay also: (1) seeks to identify sources from which Carmichael’s sayings are derived, (2) examine some of the contexts in which they are used, (3) determine the extent that they illustrate Carmichael’s ever-evolving political philosophies and worldview during the Civil Rights Era (1954-1968) and the African Independence Movement (1950-1975) respectively, (4) and it also seeks to categorize Carmichael’s proverbs, sayings, and proverbial expressions based on origin, structure, and traits (such as word count and subject matter). (5) Additionally, this essay considers the extent that his proverbial language is used to establish, reinforce, and regulate both personal and professional relationships throughout his entire life.

This study fields a range of radical and newly-formed sayings, which are derived almost directly from traditional sayings, in a number of African languages, in reaction against or engagement with the outbreak of the coronavirus pandemic. The set of proverbial creations, otherwise referred to as COVID-19 postproverbials, showed the ingenuity of the human mind in its creative powers as a regenerative, defensive and even playful forge against the choleric force of illnesses. The radical imagination in these proverbial creations in particular language communities are evident of the philosophy of engagement with the pandemic, ranging from admonition and deflation to derision of the pandemic as well as the promise of triumph against the illness. Beyond their structural and lexical formations, a general analysis of the body of COVID-19 postproverbials indicates certain common reflections on the reality of the pandemic, the experience of lockdown, social distancing and hygiene as well as the invocation of the morbid potential and presence of the virus across in communities. Thus, COVID-19 postproverbials are creative expressions of the awareness of the virus as much as they are verbal jousts with the realities of its virulence and trauma.

This paper will concentrate firstly on American and European culture in the 19th and 20th centuries to illustrate the cultural context in which proverbs about women were used, which refer to the following themes: women’s work, a woman’s place is in the home and a woman makes a home, a man needs a woman, and smart women were then put to use. The main aim of the article is to show briefly the correlation between the history and culture of women in the U.S.A. and in Central and Eastern Europe (where the German, Polish, Czech and Sorbian languages were used) and the position of women in some American, German, Polish, Czech and Sorbian proverbs. The language material of this article is confirmed by statements from women who lived in the nineteenth century and also with scientific publications about women’s place in society until now.

The Vocabulista, written by Father Patricio de la Torre in Tangier at the end of the 18th and beginning of the 19th century, includes a total of 183 proverbs that we present in this article. Some of them appear in Andalusian sources (az-Zağğāli, Ibn ʕĀṣim and Alonso del Castillo) and others remain in the current Moroccan proverbs. We offer in this work its linguistic and stylistic presentation, as well as a comparative study with these sources. We have also incorporated two appendices with all sayings and a glossary. / La obra Vocabulista, escrita por P. Patricio de la Torre en Tánger a finales del siglo XVIII y principios del XIX, recoge un total de 183 refranes que presentamos en este artículo. Algunos de ellos aparecen en fuentes andalusíes (az-Zağğāli, Ibn ʕĀṣim y Alonso del Castillo) y otros perduran en el refranero marroquí actual. Ofrecemos en este trabajo su presentación lingüística y estilística, además de un estudio comparativo con estas fuentes. Hemos incorporado además dos apéndices con todos los refranes y un glosario.

The aim of this paper is to stress the use of proverbs as a process of communication strategy and means of persuasion in the context of the City of Athens cleaning program. The use of proverbs as an element of collective experience that makes them generally accepted in conjunction with their underlying message, makes them a promotional tool of this initiative.

Proverbs have been widely used as a formalized genre in the literature since the eighth century BCE in China, and there has appeared a great number of proverb collections in the past centuries. However, the proverb studies in China have not been given relevant attention, and the deficiency of focusing only on the proverb texts out of context in those existing studies is obvious. Proverbs are a form of literature as well as a comprehensive practice of life and culture, whose integrity of meaning and function can only be presented and realized in context. Therefore, a better collection or investigation of proverbs must be combined with the perspective of context. The ongoing national project the “Treasury of Chinese Folk Literature: Proverbs” is expected to not only make up for the deficiency of previous investigations of proverbs in China, providing a more comprehensive and integrated collection of Chinese proverbs, but also further advance proverb studies in China.

In the article, the attention is focused on recent political events in three Eastern European countries, namely Poland, Belarus, and Russia. In the case of Poland, the emphasis lies on demonstrations against the new anti-abortion law, commonly known as the Women’s Strike (Strajk Kobiet). The focus then moves to the protests which followed the presidential elections held in Belarus on 9 August 2020. Finally, the paper addresses the public debate around the Russian opposition politician and anti-corruption activist Alexei Navalny. In all three cases, the use of paroemias on different levels and its role are examined. The sayings discussed here appear in interviews, official statements, on social media, and on demonstration posters.

Unha das características propias das unidades fraseolóxicas no seu conxunto e das paremias en particular resulta ser a fixación. De certo, aínda que moitas paremias conseguen non sufrir ningunha variación co paso do tempo, outras experimentan transformacións máis ou menos importantes ou caen no esquecemento. Neste artigo, analizaremos as diferentes variacións que pode padecer unha paremia co paso do tempo. Para iso escollemos as 600 unidades fraseolóxicas españolas presentes na obra paremiográfica "Quelques six mille proverbes et aphorismes usuels empruntés à notre âge et aux siècles derniers" de Charles Cahier (1856) e contrastámolas coas paremias recompiladas no Refranero Multilingüe do Instituto Cervantes. Os resultados obtidos desta análise das variantes ortográficas, léxicas e sintácticas axudarannos na sistematización dos diferentes modelos de variantes, na observación dunha posible evolución nas paremias, co propósito de descubrir cal é a forma clásica da paremia desde a que foron aparecendo todos os cambios. // One of the specific features of the phraseological units as a whole and the proverbs in particular is the unalterableness of the word order. Nevertheless, proverbs as well as other linguistic elements either evolve or sink into oblivion, remain unaltered through their entire period of use or undergo transformations to a greater or lesser extent. In this article we will analyze the different variations to which a proverb is subjected over time. In order to achieve this objective we have chosen the 600 Spanish phraseological units included in the paremiological work “Quelques six mille proverbes et aphorismes usuels empruntés à notre âge et aux siècles derniers” by Charles Cahier (1856) and we have carried out an extensive comparative analysis with the proverbs compiled in the Refranero Multilingüe (Instituto Cervantes). The results obtained from the study of the orthographic, lexical and syntactic variables will help us to build the different variation models and to provide a possible explanation to the evolution of phraseological units with the objective of finding the classic version of the proverb as a point of departure from which all the changes have progressively appeared.

The neglected Irish-born writer Beatrice Grimshaw (1870-1953) created a character in a novel who spliced English language proverbs. Putting such spliced proverbs into his mouth, Grimshaw both developed the character and inserted some bright spots of humor into the novel. Patrick O’Brian has created a proverb-splicing character that has attracted scholarly attention in his novels, but Grimshaw’s use of this technique predated his by about 60 years. Grimshaw also used proverbs in other artful ways.

The present paper explores different aspects of the use of proverbs and popular idioms found in anti-Trump social media posts. It draws on the analysis of 700 texts posted on Facebook and Twitter during September 2019 and January 2020 by a number of opposition communities. First, we offer some introductory remarks about the topic, methods, and the practical material. Second, we present a thematic classification of the sampled media texts. Third, we discuss the idiomatic portrayal of the President and the Republican Party and the use of multiple codes (i.e. phenomenon of creolization) in the collected posts. Fourth, we look into how culture specific proverbs, mostly modified, are employed as a form of structuring American socio-political reality and verbalizing the pre-sent-day phenomena, and, then, highlight the problem of paremiological creativity. Last, we specify what cognitive-discursive functions the analyzed proverbs and idioms fulfill in the anti-Trump social media dis-course. The study has confirmed the proposition that proverbs and idioms as lingua-cognitive signs possess significant potential for influencing mass audiences and molding public opinion.

The article provides a glimpse at wider research on the conceptualization of shame, fear and anger in Lithuanian. In the paper an attempt has been made to present the semantic and axiological substance of GĖDA1 (Eng. shame, embarrassment) encoded in the consciousness of the Lithuanian linguistic-cultural community. The cognitive portrait2 of Lithuanian GĖDA has been construed by applying SAT methodology, proposed by Jerzy Bartmiński. The data have been drawn from dictionaries and proverbs collected from the compendium of Lithuanian proverbs by searching for the conceptual and lexical keys3 of GĖDA. The conceptual key sketches the semantic core of GĖDA, and the lexical key reflects its textual potential, giving an insight into its ethno-conceptualization. Thus, the construal of the mental image of GĖDA illustrated in the Lithuanian proverbs under study draws on the dictionary definitions of the GĖDA lexemes, and on a semantic analysis of the proverbs containing those lexemes. The study focuses on the presentation of the cognitive portrait of Lithuanian GĖDA.

This essay examines the use of proverbs and proverbial language in the music and life of Bob Dylan. Through the lens of paremiology, it explores current Dylan scholarship including: biographies, literary studies, Dylan interviews, and his extensive catalogue of music in order to understand the way that proverbs and proverbial expressions influence his work and audiences. It also explores the extent that they also reflect his life experiences and philosophical viewpoints.

This paper is a presentation and analysis of proverbial names of the Idoma people of Nigeria. A total of fourteen proverbial names are written in Idoma, translated into and analyzed in English within the purview of literature and Sociolinguistics. Proverbial names, and names in general, like proverbs are a vehicle for expression in apt language and are considered an important aspect of the Idoma oral lore. The analysis reveals that Idoma proverbial names are a vehicle of expression and convey very deep meaning and interpretations. They also serve didactic purposes where a name advises against societal ills or suggesting the need for people to embrace humility as the case may be. Socio-linguistically, these proverbial names are not just arbitrary labels but socio-cultural tags with their functions and meanings. Proverbs and proverbial names therefore stand as the fortress and custodian of the people’s wisdom.

This study presents the functionality of proverbs in a modern Greek open-air market. The study is based on the ethnographic research of an open-air market in the centre of Athens, which, apart from capturing traditional and modern proverbs within the urban space of Athens, aims, on the one hand, at depicting the communicative function of proverbs, and, on the other hand, at highlighting their importance in the advertisement of products and the commercial promotion of the latter.

This article aims to provide a revisiting of the novel Things Fall Apart (1958) by the Nigerian essayist and writer Chinua Achebe (1930-2013) as regards the established notion in postcolonial studies which claims that African literature solely writes back to the western paradigm. The central thesis of this paper is that Achebe’s seminal first novel exhibits self-referential moments as do metafictional texts of the 1990s (Mwangi, 2009) to particularly focus on local nuances as well as colonial criticism. This self-reflexive technique foregrounds aspects of content and form that are especially evident in the use of proverbs. In this sense, we attempt to assess the significance of the internal heteroglossia staged in proverbs which venture unexplored thresholds between the “self” and the “other” and enact a new aesthetics characterized by the umbrella of minor literatures (Deleuze and Guattari [1975] 1986; Bensmaïa, 2017). Proverbs as locus of such hybridization (Bhabha, 1994) and heterogeneity grant a space for the “other” in the Anglophone narrative and also allow the deconstruction of the notion of “other” for African purposes. In a complementary fashion, our concern will be to explore how this heterogeneity is reproduced in the three Spanish translations done by Jorge Sarrió (1966), Fernando Santos (1986) and José Manuel Álvarez Flórez (1997), all of them published in Spain. Accordingly, we approach the analysis of interlingual heterogeneity (Spoturno, 2010) founded on an operation of deterritorialization (Deleuze and Guattari, [1975] 1986) by comparing how the Spanish translators have rendered these configurations of heterogeneity and hybridity present in the original proverbs into the translated texts and, at the same time, by accounting for the strategies used for their recreation (Bandia, 2006; Tymoczko, 1999; Murphy, 2010).

Food is “an essential source to survival with great symbolic force, food has been central to human history”. (Fellner, 2013: 243). The aim of this article is to emphasize the strong relationship between food and cooking, on the one hand, and language and communication, on the other. Culinary words and concepts infiltrated local sayings and proverbs in English culture, thus becoming important pieces of cultural and historical evidence, if reliably dated. Culinary metaphors are equally important, as they reflect and reveal cultural and social realities.

El desinterés que existe en el campo de los proverbios árabes que han tenido su origen en los dichos del Profeta Mahoma nos ha llevado a efectuar este estudio para arrojar algo de luz sobre tan notable realidad de la paremiología árabe. Se trata de un acercamiento a los proverbios relacionados con la tradición oral profética cuyo uso sigue presente en las conversaciones diarias. Otro objetivo a tomar en consideración tiene que ver con ofrecer una propuesta de traducción del corpus recopilado para los estudiosos y especialistas, y ayudar a distinguir entre aquellos proverbios que realmente se originaron a partir de dichos del Profeta y aquellos que erróneamente se le suelen atribuir.

The article examines the use of paremiological material in the two thirteenth-century Middle High German versions of the Tristan and Isolde legend by Ulrich von Türheim (ca. 1240–1260) and Heinrich von Freiberg (ca. 1290). Though working with the same originals and facing the same challenge of continuing the story whose ethos neither author could fully embrace, the two poets approach their source material in starkly different ways, based on their individual poetic goal, capabilities, and style. By looking at the way the two poets use proverbs and proverbial expressions in their respective epics, the paper claims that it is representative of their overall treatment of the Tristan story.

Proverbs are part of oral tradition in a society. They get meaning when they interact with a context, either when they precede or follow it. Proverbs, like any other linguistic element, are culturally meaningful in a given context. They are part of every society, and Hadoti proverbs are no exception to it. Such proverbs create a sociolinguistic reality and a unique identity to the indigenous people from the Hadoti region. This paper discusses how the identity of Hadoti speakers emerges from proverbs and is an attempt to capture this theme by analyzing what they say about the Hadoti region, culture, and people, and how the meanings that derive from a single-line phrase mirror the sociolinguistic reality and help establish an identity.

The article analyzes the ways of using well-known Polish proverbs in the Internet memes. The research has been based on the lists of the Polish paremiological minima (gathered in 1998 and 2013). Proverbs taken from these lists were searched by the Google Images and, as a result, a corpus of 750 paremiological Internet memes was gathered. The paper takes into consideration quantitative as well as qualitative aspects of paremic memes. The former shows that there is no correlation between the big number of occurrences of the given proverbs on the paremiological minimum lists and their popularity among meme creators. The latter focuses on the relations between verbal (proverbs) and graphic (drawings, photos) units joined together in memes, e.g.: combinations of a proverb and a picture, which confirms the sense of the proverb, collations in which the picture is linked to one of the lexical ingredients of the proverb and graphic forms connected with particular kinds of transformations in proverbs (e.g. the image of master Yoda from “Star Wars” changing the word order). The results of the analysis indicate that meme creators know well the most popular of these units judging by the fact that the gathered corpus is quite big (750 examples) and covers most of the proverbs from the minimum list (62 out of 78). It can also be stated that proverbs have become a part of the new linguistic environment on the Internet, which is proved e.g. by the proverbs’ behavior according to the rules established by the Internet meme series). Some conclusions referring to the issue of the paremiological minimum have also been presented.

The present paper explores two media of rather recent appearance, or at least recent popularization, in the public sphere and their im-portance and usefulness in the diffusion of proverbs, mostly from a cross-linguistic point of view. Thus, with English being the present-day lingua franca of not only academia, but also the entertainment industry, it con-tributes to the spread of different types of phrasemes that may eventually gain a considerable degree of acknowledgement among different linguistic communities, with the focus in this case being on proverbs. Television fictions and Internet memes are presented here as two rather efficient vehicles for the maintenance and transmission of proverbial knowledge among different languages, therefore proving that proverbs are of as cur-rent use as they have ever been.

The Bridge of Beyond (1982, French original 1972) by Guadeloupian female writer, Simone Schwarz-Bart, depicts Caribbean women at the intersection of gender, race and class. Drawing inspiration from Caribbean oral tradition, itself a legacy of the African patrimony, the author makes copious use of proverbs in the novel. This study analyses some of the proverbs used by female characters from the womanist perspective. It focuses on the internalisation of the messages they encode and how these messages translate into effective means of resistance to various forms of adversity in the hostile post-emancipation Caribbean society. The study reveals that women in the novel and in tandem with the sociology of the Caribbean islands are the stabilising force of the family within a social structure that emasculates black men. The paper concludes that the tenacity and resilience of the women emanate from a positive world view gleaned from proverbs as a result of which they emerge as solid anchors of their families and, by extension, agents of the survival of their entire race.

Our goal here is the study of certain textbooks for the teaching of French as a foreign language that were published in Spain throughout the nineteenth century and which contain a section dedicated to sayings, idioms and proverbs. We question the role of these tools in terms of student motivation in the acquisition of the new language and their effectiveness from a teaching perspective. Folk psychology has been remarkably influential in teaching in general and particularly in terms of lan-guages. While it is true that in the past the universe of beliefs played its role, among learners of today multiculturalism and diversity also create a new language with complex and shifting identities. As a result, cultural and language learning is based on a dependence that enables learners to come to terms with multiple identities and to take advantage of the results achieved in the past

Multi-Word Expressionsand Fixed Phrases According to Harald Burger, fixed phrases are defined as less fixed phraseologisms compared to the topical formulas (Burger, 2007:37). Fixed phrases include most, but also the most well-known, categories in the phraseological field, such as short forms, which are considered the shortest phraseologisms and usually appear as one-word lexemes such as "Metze", twin formulas consisting of two words of the same part of speech such as Ach and Krach , idioms such as blaming someone, proverbial idioms defined as incomplete but meaningful statements, winged words such as the tree of knowledge (Bible) and if God did not exist, one would have to invent him (Voltaire), proverbs (Wellerisms), the anonymous proverbs are formulated in a funny and ironic way, e.g. All beginnings are difficult, said the thief, then he stole an anvil. This paper focuses multi-word expressions and fixed phrases from a theoretical perspective. It touches upon as twin formulas, idioms, proverbial sayings and winged words, et explores a set of properties characterizing such structures, among which arbitrarily prominent co-occurrence, or collocation as a particular feature, discontinuity, and non-compositionality. Due to this variablility, there would be a need for classification. A set of characteristic features have been established in this paper for classificatory purposes.

The proverbs that are known and used in a given language by some group of interest provide insight into the values, perceptions and experiences of the users. These aspects of collective knowledge contribute to a cultural model that is specific to the group in question. Increasingly, gaps in cultural consonance, the extent to which actual experience conforms to the expectations formed by a person’s cultural model, are observed to contribute to wellbeing, psychological and physical health. This article considers the ways in which proverbs contribute to cultural models and how models generated in this way can serve as a baseline for the study of cultural consonance. Examples are provided from American English and Malay, which serve as a comparison with each other as well as with new cultural models disseminated by the media.

The Way is the most popular work of Saint Josémaría Escrivá Balaguer. It has been translated into 43 different languages and has sold 4.5 million copies. It is one of the most successful books about spirituality since its first edition in 1934. Its author is the Aragonese priest Josémaría Escrivá de Balaguer, founder of Opus Dei and sanctified in 2002. The Way is a work of great spiritual depth, written in a simple and entertaining language that comes easily to the reader. Escrivá de Balaguer included a large number of proverbs and proverbial phrases that we have gathered in our study.

Proverbs have usually been considered the preserve of the elders in the society because they are seen as the repository of the wisdom of the race. However, the creativity that comes with the youthful incursion into proverbial expression is not considered a serious communicative occurrence in Nigeria. This paper thus investigates the use of proverbs as a sign of communicative creativity by the youth as well as linguistic dynamism. Ethnographic and linguistic instruments were employed in investigating different proverbs from a Nigerian language, Yoruba. The original proverbs and their post-proverbial forms were presented and the essence of modern adaptation as a feature of linguis-tic dynamism as well as communicative creativity were presented. It is argued that this linguistic posturing exposes the communicative dyna-mism that exists in Nigerian languages to fit into the postmodern con-text and relevance of proverbs in the twenty-first century world of the Nigerian society.

The author confined the term “traditional” to conceptual category and genre affiliation. Although Andric used both, the paper tried to determine how tradition was a motivating act not only for his work but also for the entire literary opus. The traditional culture was expressed through his characters (the paper mentioned ten of them). Gnomic and paremiological level of the work, in which traditional is very productive, were especially analyzed. Andric’s overview of Bosnian Franciscans’ works and activities was also observed at the traditional level.

The expressive inspiration of Ivo Andrić is always at the spring of popular expression. This especially refers to proverbs originating from the conciseness type of the folklore, popular štokavian dialect. Proverbs are deeply woven into Andrić`s work showing thereby a high conciseness, semantic density, and nuanced specificity of expression. We recognise the greatness of our Nobel Prize winner also by how much in his work he managed to reise the local to the level of the universal. The translation equivalent of Andrić’s proverbs in the Russian and German Languages has once again confirmed their universal value. However, it also confirmed that Croatian, Russian and German belong to the same civilisation circle.

Topical Formulas Propositional phraseological expression is an intersection that links naming to predication on a syntactic and semantic basis. For GLÄSER, there are two types of propositional idioms, the integral or partial type. (GLÄSER, 1986: 49). In the complete proposition we find routine formulas, proverbs, truisms, quotations, maxims, slogans and the partial proposition includes fragments and proverbial phrases as well as literary allusions, Zwillingsformeln (binomial formulas) and stereotypical comparisons. Harald Burger distinguishes fixed sentences from topical formulas. (Burger, 2007: 37). Topical formulas are expressions that can be integrated into different communicative situations, but they remain independent of context. They are considered to be the most fixed idioms. They occur in two forms, as truism and proverbs or anti-proverb. Fixed phrases include most, but also the best known phraseological category, such as turn of phrase and locution. We are concerned in this paper with all aspects relevant to

Se nos baseamos nas súas orixes, o esperanto pode clasificarse en tres grupos: en primeiro lugar, hai un grupo de unidades fraseolóxicas planificado, isto é, de unidades creadas conscientemente. Principalmente remóntanse a Zamenhof, o iniciador da lingua, quen publicou unha colección de refráns en esperanto, Proverbaro Esperanta, en 1910. Un exemplo é Ne ŝovu la nazon en fremdan vazon ( “Non metas o nariz nos asuntos alleos”). En segundo lugar, moitas unidades fraseolóxicas entraron na lingua a través doutras moitas linguas. Este grupo comprende préstamos clásicos da tradución, sobre todo da Biblia, por exemplo lavi al si la manojn (“lava-las mans sobre un asunto”) ó igual que préstamos ad-hoc que introduciron os falantes dende as súas linguas nai, máis ou menos de maneira espontánea. En terceiro lugar, hai unidades fraseolóxicas que teñen as súas orixes na lingua e na vida cultural da comunidade que a fala. Unha expresión como Ne krokodilu! (“Fala esperanto cando esteas entre falantes de esperanto!”) só se pode entender co coñecemento sociocultural que ten o falante de esperanto. Descubriuse que a lingua planificada, o esperanto, co seu carácter aglutinador, coa súa orde libre de palabras e coa súa flexibilidade para formalas posúe os prerrequisitos para crear unidades fraseolóxicas estilisticamente atraentes e apegadizas. Unha análise de textos literarios, xornalísticos e tamén orais en esperanto revela que a súa fraseoloxía se emprega moito e que ós autores lles gusta modifica-las frases e as expresións idiomáticas conforme á situación textual. // On the basis of their origin, Esperanto phraseology can be classified into three groups: Firstly, there is a group of planned, i.e. consciously created phraseological units. They mainly go back to Zamenhof, the initiator of the language, who published an Esperanto Proverb Collection (Proverbaro Esperanta) in 1910. An example is Ne ŝovu la nazon en fremdan vazon (‘Don’t put your nose into sb. else’s affairs [lit. ‘vase’]. Secondly, many phraseological units have entered the language through various other languages. This group includes classical loan translations especially from the Bible, e.g. lavi al si la manojn (cf. to wash one’s hands of sth.) as well as adhoc-loans introduced by speakers from their mother tongues more or less spontaneously. Thirdly, there are phraseological units which have their origin in the language and the cultural life of the speech community. An expression such as Ne krokodilu! (‘Speak Esperanto when amongst Esperanto speakers!’) can only be understood with an Esperanto speaker’s socio-cultural background knowledge. It was found that the planned language Esperanto with its agglutinative character, free word order and flexible word formation possesses the prerequisites for creating stylistically appealing and catchy phraseological units. An analysis of literary and journalistic texts as well as oral communication in Esperanto reveals that its phraseology is widely used and that authors like to modify phrases and idioms according to the textual situation.

Edición de 1951 unidades fraseolóxicas do actual caudal paremiolóxico galego referido aos équidos, extraído de diversas fontes. Así, usáronse tanto compilacións escritas (Cadernos de Fraseoloxía Galega, diferentes dicionarios fraseolóxicos e refraneiros varios – algúns dos cales se poden atopar na rede) como tamén recolleitas in situ da oralidade da zona do Condado (Pontevedra). Esta recadádiva súmase ás que vén exhumando Cadernos de Fraseoloxía Galega. // Publication of 1951 phraseological units of the present Galician paroemiological wealth about the equidae, extracted from several sources. Written compilations (Cadernos de Fraseoloxía Galega, phraseological dictionaries and collections of proverbs -some of which can be found on the Internet) and the orality collected in the area of O Condado, Pontevedra, Spain, were used. This compilation joins those disinterred by Cadernos de Fraseoloxía Galega.

Edición dun manuscrito inédito que contén 385 fraseoloxismos galegos recollidos en 1951 polo etnógrafo Laureano Prieto nos concellos ourensáns de Viana do Bolo, A Gudiña, Vilariño de Conso e As Frieiras (A Mezquita). Esta recadádiva súmase ás que vén exhumando Cadernos de Fraseoloxía Galega. // Edition of an unpublished manuscript containing 385 Galician phraseologisms compiled in 1951 by the ethnographer Laureano Prieto in Ourense, in particular in Viana do Bolo, A Gudiña, Vilariño de Conso e As Frieiras (A Mezquita). This compilation is another contribution published by Cadernos de Fraseoloxía Galega.

Edición do caudal paremiolóxico galego en uso no cambio de milenio (1995-2007), recollido por uns 300 alumnos de diferentes lugares de Galicia. Trátase dunha mostra ponderada xeográfica e demograficamente, espella variacións dialectais e permite albiscar frecuencias de uso das paremias. Esta recadádiva súmase ás que vén exhumando Cadernos de Fraseoloxía Galega. // Edition of the Galician paremiological wealth in use during the change of millenium (1995-2007), compliled by about 300 students of different parts in Galicia. It consists of a geographical and demographic sample showing dialectal variations. It allows us to see the frecuency of use of idioms. This compilation is another contribution published by Cadernos de Fraseoloxía Galega.

As locucións expresivas, entre as que se atopa o proverbio, carac terízanse pola súa forma fixa e a súa ambigüidade léxico-gramatical. As súas diversas implicacións semánticas non poden agochar o seu lado retórico marcado pola súa metaforicidade, idiomaticidade, rima e ritmo. Na práctica lingüística presuponse a existencia de polo menos un trazo diferencial entre os proverbios e os que non proverbios. É o que intenta demostrar este estudo por medio das características metafórico/literal, verdadeiro/falso, referente ou non ao home (G. Kleiber 1989 & 1994) tratando os proverbios do francés e do árabe marroquí. // Expressive idioms, which include proverbs, are characterized by their fixed form and their lexical and grammatical ambiguity. Their diverse semantic implications can not hide their rethorical side, marked by their metaphoricity and idiomaticity, rhyme and rhythm. In linguistic practice the existence of at least a feature distinguishing proverbs and non-proverbs is supposed. This paper will try to demonstrate that statement by means of the characteristics metaphoric/literal, true/false, reference/not reference to humans (G. Kleiber 1989 & 1994), analysing proverbs of French and Moroccan Arabic.

Neste traballo explórase a relación entre unidades pluriverbais con carácter metafórico e metonímico (expresións idiomáticas e refráns) do inglés e do español. Hai veces en que a linguaxe figurativa se preserva na tradución, mais hai outras en que a imaxe se perde ou se substitúe por unha diferente. Estudaranse trinta unidades pluriverbais no discurso, proporcionando algúns datos sobre a súa orixe e as estratexias de tradución utilizadas. // The relationship among metaphorical and metonymic multiword units (proverbs and idioms) in English and Spanish is explored. There are times when the figurative language is preserved in the translation but there are others when the image is lost or portrayed by a different image schema. Thirty highly frequent multiword units in discourse are studied, providing some clues about their origin and the translation strategies used.

Chinese proverbs, a mode of language that children encounter in their early stage of learning, are important tools with which to instil values and transform the social order. Any biases hidden in them may affect children’s self-images and their perceptions of others. The present study examines the images of men and women represented in Chinese proverbs as found in a dictionary published in Hong Kong. Despite the absence of the under-representation of women, gender inequality is evident in the stereotypical depiction of women, who are described as dependent on and submissive to men, and who are valued for their physical charm, chastity, domestic roles and ability to bear sons to continue the family line. For men, on the other hand, values are placed on their talents, friendship building and such personal attributes as bravery, modesty and kindness. Men’s fondness for women is neutrally or positively portrayed as unrestrained or romantic, reflecting the sexual objectification of women. Male supremacy is also evident in the common use of masculine generic constructions and male-firstness in Chinese proverbs.

Publicación do manuscrito "Paremias selectas", de Vicente Llópiz Méndez, con permiso do Centro Galego de Buenos Aires. A recadádiva vén introducida por un prólogo de Xesús Ferro Ruibal e Cristina Veiga Novoa. // Publication of the manuscript "Paremias selectas" by Vicente Llópez Méndez authorized by the Centro Galego de Buenos Aires. The compilation is introduced by a prologue by Xesús Ferro Ruibal and Cristina Veiga Novoa.