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Proverbs are maxims that reflect the values, beliefs, and cultural heritage of a society. This study attempted to conduct ethnocultural analysis of two concepts, marriage and family, in the Chinese Paremiology. The topics of 'marriage' and 'family' are extensively covered in Chinese proverbs; hence this study aimed to find out how Chinese proverbs about marriage and family reflect the Chinese cultural view of these institutions. A sample of 333 proverbs from the Dictionary of Chinese Proverbs was chosen and was categorized into several categories like partner selection criteria, forms of marriage, divorce, remarriage, relations between husband and wife, mother-in-law and daughter-in-law, daughter-in-law and wife, parent-child relationship, and resolution of family conflicts. The study found out that most Chinese proverbs dealt with the concept of male superiority over women. A few proverbs presented the Chinese ethno-cultural practices adopted in choosing a spouse, marriage and family customs, and family values. The research has practical significance as the results can be used in compiling a guide to the study of proverbs, a dictionary of Chinese proverbs, and a corpus of proverbs in philological science.

Exploring the role hip-hop language arts plays in the development of Black (and other minoritized) youth, this study provides a theoretical account of hip-hop moral codes and how they become part of young people's ethical sensemaking. This study extends sociocultural theories of moral development by centering the "cultural form" as a fundamental unit of ethical sensemaking. This study focuses on one particular cultural form, tracing the dissemination of the phrase "no new friends" from its origin in rapper Drake's 2013 song to its later use by various young people who took it up as a catch phrase in their everyday lives. The study traces the sociogenesis of this cultural form in the cognitive activities of hip-hop adjacent youth as they contemplate their loyalty obligations to their day-one friends. The research employs a discursive analysis of the original song, an analysis of interviews with 21 college students who use the phrase, and a Twitter scrape of 8,716 global mentions of the phrase. These methods are used to explore how hip-hop ethical norms originate in the cultural surround as "codes of the street," and are internalized by individual actors, becoming tools they can use within their own ethical deliberation. To properly understand the ontogenesis of ethical sensemaking in a specific adolescent, it is imperative to analyze the cultural forms and social constructs that have evolved in that adolescent's local communities. Conclusions suggest that one way to operationalize ethical learning is as a process of gaining cultural competency or linguistic fluency with localized moral vernaculars, which includes marginalized literary traditions of third world communities. The study finds that youth take these hip-hop proverbs seriously but not literally, and therefore are able to agentically use proverbs like "no new friends" to make sense of their social worlds and orient themselves toward "staying down" and "keeping it real."

A potentially fructuous approach to fostering mental health and flourishing in Africa is to leverage traditional African proverbs and maxims aligned with positive psychology themes and constructs within the framework of positive psychology interventions (PPIs). This paper explores the potential for integrating (African) proverbs into PPIs to foster well-being and flourishing among African populations. I reference specific proverbs to explore their literal, metaphorical, moral, and epistemological import and inherent values, as well as their prospective utilization in promoting positive relationships, kindness and empathy, teamwork and collaboration, gratitude, truthfulness and honesty, and patience and humility, demonstrating how proverbs hold promise for promoting flourishing in the African context. I propose the CAPPI (Customization and Application of Proverbs in Positive Interventions) framework to guide researchers and practitioners in exploring and incorporating (African) proverbs into interventions. By embracing diverse cultural perspectives, positive psychology can enhance its impact on global well-being and create a more inclusive approach to research and intervention design. [ABSTRACT FROM AUTHOR]

The aim of this paper is to study the online discourse of Kazakhstan from the point of view of realization of structural-semantic and linguocultural parameters of online communication. In this paper, key parameters of structural semantics and linguoculture in Kazakhstani social networks are studied using lexico-semantic, structural and linguocultural analyses. The structural-semantic model of the lexicon of Kazakhstani social networks consists of two levels. The first level includes such lexical-semantic groups as emotional-evaluative and expressive lexicon, borrowed lexicon, linguoculturally marked lexicon, dialect lexicon, reduced and abnormal lexicon. Emotional-evaluative and expressive lexicon was represented by such groups as pejoratives (with negative evaluation) and melioratives (with positive evaluation). Linguoculturally marked lexis was represented by three main lexico-semantic fields: non-equivalent lexis, phraseological expressions and proverbs, and reduced and non-normative lexis was represented by colloquial and commonplace lexis. The statistical results showed that the quantitative correlation between linguocultural lexemes was distributed in the following way. Lexemes related to material culture were represented by 34%), lexemes related to professional activities were represented by 25%, lexemes related to food names were represented by 23%, and lexemes related to dance names occupied about 18% of the total. [ABSTRACT FROM AUTHOR]

The article explores the connections between John Florio and William Shakespeare, specifically focusing on Florio's language lesson manual called Second Fruits. It suggests that Florio's manuals, which contained dialogs and proverbs, may have influenced Shakespeare's works. The article also discusses Florio's involvement in the theatrical environment of London and his ambivalence towards theater, which could have influenced Shakespeare's portrayal of plays. Overall, the article highlights the cultural and linguistic influences on early modern theater and the impact of Florio's work on Shakespeare's oeuvre. [Extracted from the article]

In this article, I have tried to explore the proverbial wisdom stated in the parables of Kierkegaard. I have collected proverbs in the book Parables of Kierkegaard edited by Thomas C. Oden. Parables are unique from other types of short stories as they are told by the person practicing religious duties. Therefore, it is essential to study the proverbs to interpret the wisdom. It is crucial to describe the context in which the proverbs are used; hence, I have explored the contexts of the proverbs. The contextualization gives us an idea of whether the proverbs relate to mythological, cultural, traditional, environmental, or religious aspects. It is essential to look at these contexts to study wisdom derived from them. Thus, I have tried to explore the wisdom that proverbs convey through the parables. Kierkegaard starts the parables with questions and the parables include proverbs stating the moral advice to the people either by a learned person or a philosopher. The wisdom mentioned in the parables gives a universal moral message to the general public so that they become wise. [ABSTRACT FROM AUTHOR]

This article explores Estonian and Slovenian proverbs related to alcohol and drinking with the aim of interpreting these proverbs in their broader sociocultural context and analysing the controversies embedded in proverbs on this topic. Considering that alcohol is not consumed in the same form everywhere, the article examines Slovenian material as representative of the geographical region of Southern Europe and the Slavic language group, and Estonian material as representative of the geographical region of Northern Europe and the Finno-Ugric language group. The units encompassed by the research contain the following words: wine, beer, spirits (vodka), drunk, and drinking. We analyse how proverbs - as culturally metaphorical units often considered the cornerstone of national identity and a compass of ethnic morals - fit into this ethnic pretext. We focus on three different aspects: those regarded as specific to national culture; gender and family (gender inequality, drinking alcohol as a symbol of masculinity); and the ambivalence surrounding drinking. [ABSTRACT FROM AUTHOR]

Mentorship and sponsorships play a significant role in faculty experiences, career trajectories, well‐being and academic success in higher education. In this study, 23 racially and culturally minoritised (RACM) academics were interviewed about their experiences working in Australian universities, and all spoke about the key importance of their mentoring experiences. Mentorship was understood as both enabling and constricting, with unspoken rules of conduct and an embedded hierarchical relationship that could perpetuate the exclusion of both marginalised scholars and scholarship. In this paper, the theory of practice architectures, part of a wider ‘practice turn’ within education and the social sciences, was used to conceptualise the qualitative analysis of how mentoring arrangements are experienced by RACM academics in Australian universities. Here, we view academic mentoring as a social architectural practice whose power is articulated in discursive, material‐economic and social‐political arrangements and enacted through language (sayings), actions (doings) and relationships (relatings). This study offers insight not only into the structural and experiential landscape of mentoring for RACM academics but also provides an opportunity to envision pathways for its transformation. [ABSTRACT FROM AUTHOR]

Proverbs are one of the ways that societies transmit their cultural values from one generation to the next. A word or combination of words stands out more than the others in any of the aspects of a large number of the proverbs examined in this study. It transfers emotion more effectively since it is expressed more clearly. Proverbs are known for their sentence stress on adjectives, adverbs, and place-indicating terms. This might be understood as an external manifestation of the goal to guide people toward the good through counsel based on collective experiences. Proverbs are categorized into three primary classes based on this observation: place-stressed, adverb-stressed, and adjective-stressed. Their corresponding structures are also covered. Adjectives have the strongest sentence stress in proverbs, and it is evident that they primarily convey a quality of the subject. After adjectives, adverbs (mostly derived from verbs) have the highest sentence stress. Place-indicating words can also contain sentence stress. Because proverbs are the byproducts of human-oriented oral culture, the fact that sentence stress is focused on an adjective--that is, an attribute of the subject--is interpreted as an attempt to keep the subject from being viewed negatively and to encourage them to be good by drawing attention to that attribute. Adverbs, which typically involve action, also have strong sentence stress because of an innate need to shield the reader from inappropriate behavior by emphasizing the cause-and-effect relationship and pointing them in the direction of appropriate behavior. [ABSTRACT FROM AUTHOR]

The compilation of folk narratives of Chagatay coincides with the second half of the 19th century, the period following the Russian occupation of Central Asia. The content of these compilations is varied and includes many examples of folk literature, among which proverbs are the folk phrases that have attracted the most attention from Orientalists. Arminius Vámbéry was the first to record examples of proverbs from the region, and he included them in his Ćagataische Sprachstudien, published in 1867. Vámbéry's collections inspired other scholars of the time, including the Russian orientalist Nikolai Petrovich Ostroumov. The subject of this article is the Chagatay proverbs that Ostroumov collected in Turkestan in the 1880s. Ostroumov published the first part of proverbs in 1888 under the title Poslovitsı tuzemnago naseleniya Turkestanskago kraya (Proverbs of the local people of the Turkestan region) and the second part in 1891 in Tashkent under the title Poslovitsı i pogovorki tuzemnago naseleniya Turkestanskago kraya (Proverbs and idioms of the local people of the Turkestan region). These works are very important because they are among the first compilations of proverbs, and their examples were recorded in the last period of Chagatay. At the same time, the examples of proverbs are a valuable source that contributes to the study of Chagatay in the 19th century in terms of phonetic and morphological features, as well as the vocabulary and dialectology. Ostroumov brought together both the Russian translation and the Arabic text of the proverbs in his work. In this paper, which aims to introduce the compilation in Turkey, we have transcribed the text in Arabic letters, given information about some words in the text, and tried to evaluate the proverbs in general. [ABSTRACT FROM AUTHOR]

The analysis of Thucydides 3.30.4 (from the speech of Teutiaplos), which contains the obscure phrase τὸ κενὸν τοῦ πολέμου , as well as of all occurrences of the same phrase in Greek and Latin texts confirms the reading κενόν against the vv. ll. καινόν and κοινόν , and helps establishing the meaning of the proverbial expression πολλὰ (τὰ) κενὰ τοῦ πολέμου. It does not refer to a mental state (illusion etc.), as has been generally assumed, but to a particular situation that can emerge in warfare. The 'void of war' means that one side is in a way neutralized. One of the two opponents is either unable or unwilling to fight, or is clearly inferior, to the degree that it withdraws or surrenders without a battle. The investigation of the proverb's semantics also leads to a better understanding of the Thucydidean use and improves the understanding of Teutiaplos' speech (Th. 3.30). [ABSTRACT FROM AUTHOR]

This article explores Nigerian Pidgin English proverbs as a source of cultural conceptualisations that reflect traditional wisdom as well as the modern urban setting of West Africa. A total of 173 proverbs sourced from the BBC News Pidgin's Instagram service were analysed for recurrent lexical keywords and themes (e.g. those relating to food, eating and drinking, and animals) that can be interpreted as source domain lexical material that points to the knowledge of nature, common animals, objects and social situations. The findings suggest that Nigerian Pidgin English proverbs contain a rich inventory of variety‐ and culture‐specific lexis that encodes cultural knowledge and practice, for example knowledge of the local flora and fauna, food items, but also objects of material culture such as clothing, as well as references to social culture. [ABSTRACT FROM AUTHOR]

This article deals with the interaction of Oromo's oral literature with written poetry. The main objective is to indicate the way different types of oral literature elements are adapted to written poetry. Data were collected through qualitative methods such as document analysis, interviews, and group discussions and were analyzed qualitatively. Types of Oromo oral literature like a proverb, oral narrative, oral poetry, and riddles are adapted into written poetry by different authors. The interaction forms a bridge between the oral literary culture and written literature enabling both to complimentarily develop Oromo literature. As Richard M. Dorson states, "Oral literature can and frequently does enter into written literature. A new generation of African novelists... strews the proverbs of their native languages throughout their fiction" (2). The intermixing of African orality and written literary works makes literature closer to culture and societal life. These connections sustain the life of oral literature in written literature, on the one hand, and enable written literature to aesthetically communicate the culture, history, norms, and beliefs of a group of people who share it. [ABSTRACT FROM AUTHOR]

The present paper examines proverbs in Folklore Stories and Proverbs by Sara E. Wiltse, and Proverb Stories by Louisa M. Alcott. It is an attempt to understand the proverbs deeply rooted in other cultures. The stories are set in different contexts and cultures hence, they might use different proverbial functions. The contexts, the culture, and the elements related to natural, social, and traditional aspects vary from one culture to another. The intentions, implications of actions, and traditional beliefs differ. Therefore, it becomes difficult to understand the proverbs used in other societies. I have tried to understand and interpret the proverbs in the best possible way using the context provided by the story. The analysis hopefully provides a better understanding of the proverbs used in these short stories. [ABSTRACT FROM AUTHOR]

The article discusses intertextuality in Stanisław Lem's novel, Memoirs Found in a Bathtub (1961). An analysis of Memoirs discovers references to numerous works of literature (Kafka, Borges, Gombrowicz, Mrożek, Chekhov, Gogol, Shakespeare, Mickiewicz, Ray Bradbury, Genet, and Jan Potocki, among others), philosophy (Cassirer, Peirce, Lévinas), religion, popular culture, and unwritten lore (the Bible, Greek mythology, songs, proverbs, aphorisms, rhymes, and toasts). However, careful examination reveals that it is extremely difficult to draw the line between connections intended by the author and those which are accidental or read into the text by critics or readers. That is because in Memoirs, Lem designed a work which is intertextually open, capable of establishing a virtually infinite number of relations with other texts and contexts, and encouraging its reader to recognize all possible links. Intertextual references operate here collectively rather than as relationships with individual works. Locating Memoirs in a vast, practically unlimited intertextual space does not lead to specific, premeditated meanings, but rather serves to multiply potential senses. In the article, this intertextual strategy is paired with Lem's theory that the meaning of a literary work is unstable and is fully developed in the process of individual reception. [ABSTRACT FROM AUTHOR]

Nowadays, with the progress of science and the emergence of new scientific theories, literature and literary works have also taken on a practical dimension. The study of literary works based on psychological theories is one of the new scientific methods proposed by thinkers and thinkers. However, studies examine folktales, legends, anecdotes and proverbs to realize different hidden historical perspectives and spiritual and psychological characteristics of different ethnic groups. In the field of proverbs of the nations, a number of studies have been conducted which surveyed "the linguistic role of women in the creation and spread of oral literature by looking at the stories, play songs, lullabies and couplets of the people of Kerman". In particular, Sarahi (2017) examined the position of women in Turkish proverbs. Considering the conducted research, it becomes evident that no comprehensive study has been done on Turkish proverbs based on psychological analysis. In addition, since psychology is one of the main categories in understanding the mind and human behavior, the current research tries to reveal the important and invisible psychological issues and factors lying in the hidden and deep layers of proverbs by psychologically examining and analyzing the proverbs. [ABSTRACT FROM AUTHOR]

This study delves into the works of the Turkic poet Osman Kemal Efendi, commonly known as Osman Kemali. He was a devoted disciple of Jalal al-Din Rumi and a memorizer of the Quran. Rumi's profound engagement with rational and transmitted sciences, literature, jurisprudence, hadith, Quranic exegesis, and the sayings of Imam Ali (AS) provided the fertile ground for the emergence of the most exquisite panegyrics dedicated to Imam Ali (AS) in the Persian literary tradition. This influence has also inspired Osman Kemali's poetry to be crafted in an ethereal style, embodying a genuine affection for the Ahl al-Bayt (AS). The significance of the present research lies in the introduction of a poet unreserved in his expression of love for the household of the Prophet. The primary objective of this study is to examine the extent to which Osman Kemali's poetry is influenced by Rumi. The research methodology is predominantly library-based, supplemented by interviews in certain sections of the study. The theoretical framework is grounded in discourse analysis, drawing on the ideas of Fairclough (2001). Findings indicate that Kemali's poetry is deeply influenced by Rumi in terms of theme and meaning, and it can be posited that the meter of his verses closely resembles that of Rumi's. In contrast to Rumi's poetry, which incorporates both personal and impersonal pronouns, Kemali's work is characterized by a restriction to personal pronouns. Another salient feature of Osman Kemali's poetry is his use of allusion; he employs verses, hadiths, and even Rumi's poetry as allusions throughout nearly all of his works, following Rumi's stylistic approach. [ABSTRACT FROM AUTHOR]

Copyright of Arts Magazine is the property of Thamar University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study aimed to analyze and elaborate on the dimensions of meaning in the floral lexicons in Javanese proverbs. Employing an ecolinguistic approach, this study focused on the expressions in Javanese proverbs that entail floral lexicons. The data were collected using an uninvolved observation method, as well as documentation, observation, and interviews with relevant informants. The data were then analyzed using the referential identity method, translational identity method, and immediate constituent analysis or distributional technique. Further, data triangulation was also conducted to validate the data with the following steps: discussion, re-checking, and expert consultation. The result shows that the floral lexicons entailed in Javanese traditional proverbs take the form of words and phrases. In word or morpheme form, the lexicons are categorized as nouns and polymorphemic expressions consisting of affix, reduplicative, and compound words. The floral lexicons in Javanese proverbs, in accordance with the cultural values they embody, include depicting attitudes and worldviews; reflecting negative attitudes; being related to strong determination; portraying the relationship between humans and God; and illustrating human interactions with other humans, as well as their connection with nature. The lexicons also represent the thought process and cultural values of Javanese society. [ABSTRACT FROM AUTHOR]

EFL teachers’ and 60 students’ perceptions of the knowledge needed to translate English proverbs into Vietnamese. The study used an online survey to collect the two groups’ responses. The survey used a five-point Likert scale ranging from 1 for strongly disagree to 5 for strongly agree. The results showed that most teachers were aware of teaching their students the necessary knowledge to help them translate English proverbs into Vietnamese. Similarly, most students were mindful of the knowledge required for translating English proverbs into Vietnamese, and they perceived that translating English proverbs was a demanding task. For an open-ended question, many valuable ideas regarding translating English proverbs to Vietnamese were collected and used as references for future proverbial translation teaching and learning. Suggestions and limitations of the study were also included. [ABSTRACT FROM AUTHOR]

Copyright of International Journal of Language Academy is the property of Rota Kariyer and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The present article, realized by using analytical method and library research, has discussed the different roles of colors in French and Persian terms. On the one hand, these terms have been studied in the field of linguistics, especially in terms of vocabulary and syntactic structure, and on the other hand, their hidden and obvious symbols have been analyzed by the intercultural point of view. In order to be aware of the commonality and differentiation of the colors’ role in the terms of both French and Persian languages and to create order and coherence in the text of the article, the authors have categorized them into six groups, according to their own initiative: conceptual metaphor, terms structured by noun and adjective, metonymy, political domain, abstract concepts and terms based on infinitive. It is noteworthy that by referring to specialized books and dictionaries, the body of research consisting of qualified terms for each group has been conceived and for each of them, equivalent has been chosen in the target language. In addition to examining each term, the authors of the article have provided an analytical study of the examples, citing the views of linguists. Also, by referring to the book Le Proverbe : Vers une définition linguistique (2012) by Sonia Gomez-Jordana Ferari, the syntactic structure of the examples of the research body has been examined.. [ABSTRACT FROM AUTHOR]

This article explores Estonian and Slovenian proverbs related to alcohol and drinking with the aim of interpreting these proverbs in their broader sociocultural context and analysing the controversies embedded in proverbs on this topic. Considering that alcohol is not consumed in the same form everywhere, the article examines Slovenian material as representative of the geographical region of Southern Europe and the Slavic language group, and Estonian material as representative of the geographical region of Northern Europe and the Finno-Ugric language group. The units encompassed by the research contain the following words: wine, beer, spirits (vodka), drunk, and drinking. We analyse how proverbs – as culturally metaphorical units often considered the cornerstone of national identity and a compass of ethnic morals – fit into this ethnic pretext. We focus on three different aspects: those regarded as specific to national culture; gender and family (gender inequality, drinking alcohol as a symbol of masculinity); and the ambivalence surrounding drinking.

This article contains a comparative analysis of the axiological component in phraseological units with the color name red in Russian and Persian linguistic cultures. Phraseological units with color names are numerous in both languages and represent a microsystem united by the semantics of color, the components of which enter into intralingual and interlingual relationships of full or partial equivalence, synonymy, homonymy, or antonymy. The research objective was to compare figurative meanings of the color component in phraseology of the two different languages on the basis of culture linguistics and axiological analysis. The study provided an insight into the national mentality of the two peoples, which emerged as such under the influence of historical events, climate, religion, traditions, and values. The research material included 53 Russian and 20 Persian phraseological units. Both worldviews demonstrated an axiological component in the idioms with color name red, as well as a binary axiological opposition. In Russian, it demonstrated a positive meaning (66%) whereas in Persian it had a mostly negative meaning (80%). In Russian, the color red had a positive meaning in such categories as beauty; respect, festivity; holiday, fun; especially valuable; oratory; the key thing, the beginning; achievement; response action; embarrassment. Categories with negative meaning included beauty; timidity, shyness; oratory; limit, danger; fire; aggression; response action; shame. In Persian phraseology, positive meaning was detected in such categories as appearance; embarrassment; preserving one’s dignity, appeal. The negative categories included change in complexion; troubles; limit, danger; anger, irritation; duplicity; obstruction; cruelty; bad consequences. In addition, 19% of Russian phraseological units were classified as neutral and belonged to the categories of trade, revolution, and communism. The method of lexical-axiological analysis makes it possible to use the results in teaching general linguistics, Russian, Persian, translation, and comparative typology, as well as in in lexicographic practice.

Two years ago, I represented the University of Szczecin on board the sailing ship “STS Fryderyk Chopin” joining the ranks of the teachers there after a successful recruitment process. I started my journey on February 1, 2022 from Martinique, and after almost two months of sailing around the islands of Central America, I arrived in Jamaica. It was a very demanding venture. On board the sailing ship, I combined teaching work (giving lessons, grading, checking tests) with research work, all under completely new and often difficult conditions. I became acquainted with the language used by the ship‘s crew, and together with the students of the “Blue School” (Pol. “Niebieska Szkoła”) I collected and compiled research material. The paper presents the results of linguistic proverbs research initiated on the tall ship “STS Fryderyk Chopin”. In the course of German language classes on the board the brig I collected, together with a group of Polish students, aged 15 to 19, German and Polish proverbs with elements of maritime language and compared them with their Polish or German counterparts, respectively. On the basis of the comparison of phraseological units in the two languages, equivalence relations were established. The numbers of equivalents was analyzed, as well as lexical and/or structural differences between the proverbs and their counterparts in the target languages.

This study identifies similarities and differences in the structural organization and cultural attitudes expressed in Swedish and Russian proverbs of comparative semantics on poverty and wealth. It provides a classification of linguistic units (35 Swedish and 60 Russian proverbs) based on their expression of identity, comparison, contrast, and syntactic organization. The research reveals that in the Swedish language, proverbs expressing comparison with adjectives in the comparative degree have quantitative advantages, while in the Russian language, proverbs expressing contrast prevail. Similar cultural attitudes in Swedish and Russian proverbs of comparative semantics on poverty and wealth include:(1) The wealthy person’s material status is incomparably higher than that of the poor, but the poor person surpasses the wealthy in moral terms.(2) The wealthy always desire more, being unsatisfied with their wealth.(3) Laws operate differently for the rich and the poor.(4) Wealth is fleeting if not used wisely.Differences lie in specific cultural attitudes. For instance, Swedish proverbs focus on the wealthy person’s daughter as a coveted prize for those seeking easy enrichment, while Russian proverbs intensify certain qualities of individuals based on their degree of poverty / wealth (the poorer a person is, the more generous, wise, intelligent, brave, cunning they are, etc.).

The purpose of this article is to examine the intersections between the corpus of sayings in the Sufi tradition and the changing realities in the period between the third/ninth and seventh/thirteenth centuries. The main hypothesis is that masters' sayings were neither expressions of abstract theories nor mere responses to changing forms of religious identities but rather a powerful engine for the shifts then occurring in the Sufi tradition as a whole. This notion is examined from two realms. The first is an examination of the ways Sufi sayings went far beyond being a vessel for mystical themes and acted as an effective instrument in the hands of Sufi masters in their quest for authority. Sufi sayings helped masters build the foundations for a shared Sufi "science" transmitted through generations of Sufis and contributed, thereby, to establishing a powerful collective identity and institution. In the second realm, this paper categorizes the bulk of sayings according to prevalent themes, structures, and performativity to propose major outlines of the development of these sayings across time. There were three significant phases in the development of Sufi sayings: the first refers to the late second/eighth and early third/ninth centuries; the second to the fourth/tenth and fifth/eleventh centuries; and the third covers the period from the sixth/twelfth century onwards. Inspired by speech act theory and other theories on the performativity of language, I argue that Sufi sayings, including ecstatic utterances, were designated as social acts seeking to change the basics of religious consciousness. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Kirsehir Education Faculty is the property of Journal of Kirsehir Education Faculty and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Gazi University Journal of Gazi Educational Faculty (GUJGEF) is the property of Gazi University Journal of Gazi Educational Faculty (GUJGEF) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The present paper analyzes proverbs in the four volumes of The Book of the Thousand Nights and One Night otherwise popularly known as Arabian Nights. The purpose is to point out the cultural nuances and implied meaning of the proverbs. The stories are set in the Arabian context hence, they use different contexts to perform their proverbial function. The contexts, the culture, and the elements related to natural, social, and traditional aspects are different. Therefore, it becomes difficult to understand these proverbs. I have attempted to understand and interpret the proverbs in the best possible way. The analysis hopefully provides a better understanding of the proverbs used in these folktales. [ABSTRACT FROM AUTHOR]

This article investigates the verbalization mechanisms of the 'family' concept within the Kazakh, Russian, and English linguistic cultures. The research aims to examine the verbal representation mechanisms of the 'family' concept within the linguistic worldviews of the aforementioned cultures. The research material comprises dictionary definitions of the primary lexemes as presented in explanatory dictionaries and synonym dictionaries, proverbs and sayings, phraseological units, and data derived from an associative experiment. The employed analysis methods include component analysis, the descriptive method, the experimental method (psycholinguistic experiment), and the statistical method. This article furnishes a thorough analysis of the linguistic representation methods of the 'family' concept, illuminating its intricate and multidimensional nature. The authors endeavored to identify the concept's structure and describe linguistic units via the interpretation of semantic components. Based on the data procured from the psycholinguistic experiment, the components and layers of the 'family' concept, identified during the analysis, substantiate the theory that this concept plays a fundamental role in the shaping of society and individuals. [ABSTRACT FROM AUTHOR]

In this paper, we explore the role of Nigerian Pidgin English (NPE) proverbs in language contact settings and their impact on the development of idiomatic phraseology in Nigerian English (NgE). In a set of 100 NPE proverbs, we identified lexical keywords that served as anchors for searches in the large‐scale Nairaland corpus to detect recurrent collocational patterns that in further proximity searches yielded frequent, lexico‐grammatically variable patterns that may be interpreted as innovations at the early stages of idiom formation. The findings suggest that cognitively motivated key lexical items of NPE proverbs may serve as a basis for the formation of variable but also lexico‐grammatically more condensed idiomatic expressions in NgE. [ABSTRACT FROM AUTHOR]

The difficult text of Prov 19:27 can be explained with the help of Sir 6:22, where explicit wordplay with the word מוּסָר suggests that this word was interpreted not only as the noun “instruction” from the root יסר, but also as a hophal participle from the root סור that may be translated “what is remote, obscure, rejected.” [ABSTRACT FROM AUTHOR]

Culture is the whole of tangible and intangible elements such as values, beliefs, food habits, social lives, visual arts, proverbs and idioms that distinguish one society from another and are shared by the people living in that society. Cultural elements are transmitted from generation to generation in various ways, including cartoons. In this context, the cartoon named "Alpman", which is one of the cultural cartoons, was discussed. In the cartoon examined within the scope of the study, answers are sought to the questions of which elements of Turkish culture are conveyed, which cultural elements are processed more and how these elements are depicted. In line with the purpose and questions determined in the study, in-depth interview method as well as mixed analysis in which content and discourse analysis methods are used together are used. As a result of the study, it is seen that in addition to material items such as tents, horses, arrows, bows, carpet weaving in the cartoon, intangible items such as stories, proverbs and folk medicine are also included. It is seen that the participants generally know the horse, archery, mangala game, wrestling, tent, shadow play and zerde dessert of Turkish culture. In particular, horse riding, archery and tent living seem to be the most well-known cultural elements. Another striking result is that shadow play is also known, and especially the play called Hacivat and Karagöz comes to mind first. However through the Alpman cartoon, it was learned that the lynx animal is important in Turkish culture and that the game of Çevgen is a cultural game. It is one of the valuable features of the cartoon that it reminds the cultural elements that are about to be forgotten in each episode. It is suggested that the number of cartoons about cultural elements should be increased. [ABSTRACT FROM AUTHOR]

This paper offers a new look at the design of Abigail's character as a wise woman in 1 Sam 25, based on an analysis of the argumentative component of Abigail's speech and the connections between her speech and the book of Proverbs. According to this analysis, Abigail is not only portrayed as a rescuer, but is also designed in the image of the wise educator in the book of Proverbs, who teaches David a fundamental theological principle about relying on God instead of on his own strength—despite the essential legitimacy to harm Nabal. This message is relevant to David's status as an anointed king de jure , but as a refugee de facto. David's adherence to Abigail's message designs his character as a wise person who is willing to learn, indicating that the narrative justifies David's monarchy through his encounter with Abigail. [ABSTRACT FROM AUTHOR]

Proverbs are cultural heritages that express the nation's value judgments based on centuries of life experiences. They are stereotyped sayings that initially became widespread orally, some of which were included in written texts with the introduction of writing, and which succinctly express the nation's value judgments based on experience. Proverbs, which have a long and deep-rooted history and whose origin and source are unknown, have an important place in the vocabulary of the Turkish language. They are valuable linguistic data reflecting a nation's experience, perspective, way of thinking and living, and the way it perceives and evaluates events and expresses them. Since proverbs are mostly based on oral culture, they emerge and spread in dialects and are shaped by being spoken from language to language. In Yukarı Çöplü Village of Gölbaşı District of Adıyaman Province, where we conducted a compilation, there are many beautiful proverbs on many subjects waiting to be recorded. In this study, in the village of Yukarı Çöplü in Gölbaşı district of Adıyaman province, between the ages of 70 and 80, two of whom are illiterate and the other who have completed primary school outside the village were interviewed, and 30 proverbs that were not included in the relevant studies were recorded. The situations for which they are used, their meanings, and, if any, the phonetic features different from the written language in some words are also given against the proverbs we have recorded. Words with unknown meanings are also witnessed with references. [ABSTRACT FROM AUTHOR]

This article examines the interpretation of the biblical text Eshet Hayil, which is traditionally sung in Jewish homes before the Shabbat meal. The poem praises the Jewish woman for her talents, perseverance, wisdom, and modesty. Different commentators offer various interpretations, with some viewing the woman as a successful businesswoman and others seeing her as an allegory for the Torah or wisdom. Midrashic interpretations of Eshet Hayil connect its verses to other biblical characters, providing diverse perspectives on the role of Jewish women. The article argues that the midrash idealizes the perfect Jewish woman and emphasizes the importance of women in Jewish history and society. It also explores the portrayal of the biblical figure Ruth in the Midrash Eshet Hayil, highlighting her non-conformity to traditional gender roles and her loyalty to Naomi. The article concludes that while the idealized image of the Eshet Hayil may be unattainable, it still adheres to traditional gender roles. [Extracted from the article]

This article examines the different interpretations of Deuteronomy 22:10, which prohibits plowing with an ox and an ass together. One interpretation suggests that the verse reflects compassion for animals, while another connects it to the ban on mixed breeding. However, the article also suggests that the verse can be understood as a witty or playful warning against inappropriate sexual liaisons. The article explores the symbolic significance of the animals mentioned in the verse and provides examples from various ancient texts to support these interpretations. It also includes references to other scholarly works for further research. [Extracted from the article]

The present research examined whether consideration of individuals' certainty in their holism can enhance the ability of this individual difference to predict how they respond to contradiction‐relevant outcomes. Across four studies, participants first completed a standardized measure of holistic‐analytic thinking. Then, they rated how certain they were in their responses to the holism scale or were experimentally induced to feel high or low certainty. Next, participants were exposed to dialectical proverbs (Study 1a and 1b), to a counter‐attitudinal change induction (Study 2), or to a paradigm of attitudinal ambivalence (Study 3). Results revealed that participants with higher certainty in their holistic thinking exhibited higher preference for dialectical proverbs (Study 1a and 1b), changed their attitude less following a counter‐attitudinal task (Study 2) and showed weaker correspondence between objective and subjective ambivalence (Study 3). Beyond examining new domains and discovering novel findings, the present work was designed to be the first to show moderation of previously identified effects in the domain of holistic thinking and responses to contradiction. [ABSTRACT FROM AUTHOR]

The article examines the film "El futuro perfecto" and its use of acousmatic sound to challenge fixed notions of Argentine identity and the immigrant experience. It follows Xiaobin, a Chinese immigrant in Buenos Aires, as she learns Spanish and navigates daily interactions. The film's use of acousmatic sound, where the source is unseen, prompts viewers to question assumptions about the characters' identities. It critiques the association between being Argentine and being white, while also highlighting the historical context of immigration in Argentina. The article explores how the film challenges assumptions about who can sound Argentine and encourages viewers to question their own beliefs and assumptions. It also analyzes scenes that simulate acousmatic conditions and how they contribute to the film's exploration of language and identity. The article discusses the concept of the acousmatic voice and its ability to challenge assumptions, as well as the portrayal of race, listening, and voice in the film. It emphasizes the importance of listening and understanding different voices and experiences. The article also examines the subway scenes in the film as a representation of a quiet and introspective space. Overall, the film "El futuro perfecto" explores migration and identity, challenging stereotypes and embracing multiple possibilities for a more inclusive future. [Extracted from the article]

In any pragmatic-dialogic context, the 'face' plays a central role, and in some cases, it is concretely visible when considering the various communicative strategies implemented to protect its integrity, which coincides with the personal dignity of the individual. Long before pragmalinguistics developed the scientific concept of 'face' and the interactional construct of 'facework', a similar sense was clearly developed in the metaphorization of common linguistic expressions: indeed, both Italian and Sicilian have many expressions built around the noun 'faccia/facci'. In oral communication strategies, the threat to everyone's 'positive face' is lexicalized through metaphorical uses, and not only, of the word 'faccia', generating idioms, clichés, and proverbs that involve the assertion of one's personal image. «Saving face», more than a linguistic fact, is a social necessity. [ABSTRACT FROM AUTHOR]

The two terms oriolo (with his variations oriuolo, orivolo) and orologio are two variants used in diachrony to indicate the same referent (the instrument used to measure time and hours). Oriolo was a form that initially spread from Tuscan use, while orologio instead established itself during the nineteenth century and, above all, the twentieth century. Both lexemes have created idiomatic expressions and proverbs: the forms that were formed on oriolo are more attested in literature and more recorded in historical lexicography and Tuscan usage; expressions constructed on clock are not particularly attested in lexicography. The behavior of the two lexemes in the formation of idiomatic expressions is, therefore, partly contrary to the diffusion experienced by the two lexemes, which has allowed clock to always be the most widespread word of the two, compared to oriole which is the most attested. The contribution therefore aims to show the idiomatic expressions created on the two lexemes under study, and observe the dynamics of behavior in the diffusion of the forms and in their attestation in historical lexicography, in Tuscan use and in contemporary use. [ABSTRACT FROM AUTHOR]

This paper aims to examine, in the context of various types of idiomatic phrases and proverbs of Promessi sposi (1840-1842), the so-called somatic idioms, in particular those that contain lexemes referring to parts or organs of human anatomy. Examples are given, especially, of two categories of somatic idioms: first of all, those that have little attestation in the literary tradition prior to the novel, and of which vocabularies identify as the first example the Promessi sposi. Secondly, are analysed some of those found by the Author in vocabularies and writers, as documented in Manzoni's marginalia and linguistic works. The arguments given can help reveal Manzoni's idea of an Italian language formed with the common background of all dialects and prove that his novel convey the expressions examined in the current Italian phraseology. [ABSTRACT FROM AUTHOR]

In the educational project «dal dialetto alla lingua», promoted by Lombardo Radice and institutionalized through the reform by minister Gentile (1923), many volumes dedicated to teaching Italian to dialect-speaking students have been characterized by the presence of proverbs widespread in the reference areas. This paper proposes to investigate the characteristics of the paremiological heritage transmitted in the dialect-Italian bilingual volumes, which also present differences in the production intended for the same area determined by the choices of the individual authors. Through the analysis of a large sample of volumes addressed to different Italian areas, we will try to hypothesize which translation were most functional to the objectives proposed by the method, between a type of translation close to the dialect text, an explanatory translation, or a translation that transmits an Italian-Tuscan language model. [ABSTRACT FROM AUTHOR]

Some common Italian sayings are rooted in similar expressions used in the Latin texts: these are mostly lexicalized metaphors originating from the use of conceptual images. This is the case of «sharpening your weapons»: this saying, which has established itself above all on the media and in the language of politics and sport since the 1960s, recalls some military metaphors applied to the context of classical oratory. The study of its origins says a lot about the dynamics of communication established in contemporary society. [ABSTRACT FROM AUTHOR]