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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.

Teaching English through idioms and proverbs is one of the ways to help students' better understanding the use of English. Therefore, the purpose of this study was to determine the frequency, interest and learning style of idioms and proverbs among first-year students at University of Khanh Hoa, Khanh Hoa province, Vietnam. It is hypothesized that teaching of idioms and proverbs increase students' vocabulary, help them understand grammar and sentence structure, grasp the meaning and culture of English, and finally use English naturally and confidently. This study adopted a quantitative strategy to answer research questions by employing descriptive analysis based on survey data collected between August 2022 and April 2023, at University of Khanh Hoa, Khanh Hoa province, Vietnam. A sample of 83 first-year English language students majoring in English and 14 English lecturers at University of Khanh Hoa, Khanh Hoa Province participated in the survey organized through Google Form. The data was analyzed by collating the participants' responses in tabular forms showing the number, frequency and the percentage of responses for each option, and help understand their opinion and perception. A comparative approach was also taken to differentiate the learning of English idioms and proverbs with the methods used in the Vietnamese language. The findings revealed that students with better English proficiency of listening, speaking, reading and writing skills; a good learning environment and a good knowledge of culture and history learnt English proverbs and idioms more quickly. It is suggested that teachers need to teach idioms and proverbs combined with illustrations to promote students' critical thinking.

The goal of this study is to identify and describe the application of cross-cultural advice and counseling utilizing traditional Dayak expressions as a means of promoting character transformation and reducing school-related conflict. This is qualitative descriptive ethnography. SMA Negeri 1 Halong, Halong District, is the research site. Research topic: Employing in-depth observation to collect data on using Dayak Meratus in guidance and counseling. Principals, guidance counselors, teachers, and students were interviewed. The strategy and process of cross-cultural guiding and counseling using traditional Dayak idioms were interviewed. This study used a student questionnaire to gauge their impressions of cross-cultural counseling guidance with Dayak Meratus traditional expressions. Document review confirms and completes data. Miles, Huberman, and Saldana analyzed the data. Study shows that using Dayak in counseling helps teachers and students communicate. A harmonious connection determines the success of cross-cultural guidance and counseling in developing character. Dayak traditional expressions are often used by Dayak parents to advise their children; when used by Guidance and Counseling teachers, it's easy to grasp and quickly creates self-awareness for Dayak students to improve their behavior/develop character. For students of various ethnic groups, traditional Dayak expressions provide passion and critical power to find out the meaning in depth, so they create a mindset and viewpoint about the meanings and purposes contained in traditional Dayak phrases. The use of Dayak expressions is slowly allowing Dayak kids, who were first closed and sensitive due to misunderstandings with newbie teachers, to become open and familiar. Misconceptions can be prevented by translating verbal and nonverbal communications.

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."

People are born into an existing culture and are shaped by it, whether they realize it or not. The fact that people socializing in the same cultural environment have similar values, norms and behavior patterns results from this feature of the culture. While there are quite distinguishable differences between the cultures of different societies in the world, when it comes to violence against women, the distinctiveness of cultures disappears and societies show great similarities with each other. This is due to the fact that men's perspectives on women are similar around the World. The elimination of the violence primarily depends on men to change their perspective on women; to accept that women are human beings in the true sense of the word to accept that they have a dignity and this honor is at least as valuable as their own and to perform their relations with women on this acceptance. For a world without violence, both formal and informal education institutions have great responsibilities. The problem of violence can be solved by starting a total education campaign in the media, schools and religious institutions, especially in the family. The cultural basis of violence against women is tried to be revealed in this study. With this aim, the hints of the culture that feed violence are traced in proverbs and creation myths collected from different parts of the world.

As verbal folklore genres, proverbs are an essential part of cultural, social, and linguistic patterns in a given language, yet with universal tendencies present in all languages. As cultural mirrors of a given culture, proverbs may pose a resemblance in meaning and structure across cultures. There are growing appeals for translation studies that revolve around contrasting and investigating equivalent proverbs in the source language and the target language. This is the focus of the current study that aims to examine the performance of Turkish learners of English in translating selected English proverbs in terms of their interlingual equivalents in Turkish based on the theory of re-conceptualization on a comparative basis. Through the study, as an initial step 15 English proverbs were selected and examined under the scope of their re-conceptualization degrees to indicate their level of equivalency in three distinct levels as highly equivalent, roughly equivalent, and non-equivalent proverbs. As a second step, 80 learners of EFL at A2 levels participated in translating 3 groups of proverbs, and later their performance in translating these proverbs was examined and analyzed. The study is a quantitative study and the data was collected through papers uploaded by the learners on an online education program that enables remote learning called AYDEP (Ahi Qualification-Based Education Program), administered by Kirsehir Ahi Evran University. The results indicated that learners performed better in translating maximally equivalent interlingual English proverbs than roughly equivalent proverbs, and they translated and interpreted non-equivalent proverbs differently. Given these points, intertwining an intercultural affinity between the source language and the target language, interlingual equivalent proverbs prove to have facilitating roles in associating English proverbs with Turkish equivalents.

The purposes of the study were (1) to develop a learning media for improving the use of proverbs in the communication of students with vision disabilities, (2) to study the effect of the developed media on the use of proverbs in the communication of students with vision disabilities, and (3) to study students' satisfaction toward the developed media. The study was divided into two phases the development of learning media and the implementation of the media. The participants were a group of 5 scholars in related areas employed in developing the learning media and a group of 7 visually impaired students employed in the implementation phase. The instruments were a learning media developed in an audiobook in the DAISY system, a media evaluation form, a pre-posttest, and a questionnaire. The data were analyzed using the mean score, standard deviation, t-test, and content analysis. The results of the study show that (1) the learning media for improving the use of proverbs in the communication of students with vision disabilities was designed in an audiobook in the DAISY system and evaluated to be appropriate by experts in the area; (2) The developed learning media was effective in developing the use of proverbs in the communication of students with vision disabilities; (3) the developed learning media could bring about satisfaction in learning to a language class of visually impaired learners. The results of the study could be beneficial for teachers seeking ideas in managing language classes with blind students and scholars who are interested in studying how assistive technology help visually impaired students learn language skills.

This article is a preliminary study that aims to provide a theoretical review of the use of proverbs as a metaphor in solution-focused brief counseling (SFBC) approach, and to provide a framework for school counselors. The method used is a narrative literature review of several main themes; proverbs in counseling, the concept of metaphor, and the SFBC approach. The findings of this study indicate that in the last 10 years, the number of articles related to the topic of proverbs in counseling is still very small. Another finding theoretically is that the proverbs is a form of metaphor because both are cultural products so that they can be used in counseling. In addition, there is a lot of relevance between metaphor and SFBC, when viewed from the philosophical foundations aspects, orientation or purpose of counseling aspects, counseling techniques aspects, and therapeutic communication aspects. Thus, the proverbs can be used in the SFBC approach through the technique of metaphor. We recommend a framework for counselors from certain communities or cultures to be able to adopt their proverbs and work with the SFBC approach.

Speaking courses in English language education are important to develop many skills. They are enjoyable courses in which students can practice the words, phrases, idioms, or proverbs they learn. Teachers or lecturers are lucky if their students would like to attend the classroom activities, they prepare for their class hours. When students attend classroom activities full-heartedly new words, phrases or proverbs can be learnt joyfully. In speaking courses, phonetic letters, pronunciation of the words, definitions of the words in British English and in many American English are told. During the courses, students also develop their communication and thinking skills. This study deals with the speaking courses in the classes where English is taught as a second or as a foreign language. Sample classroom activities will be shared. Useful books to create joyful class hours will be suggested.

Philosophies of education serve as frameworks for producing lifelong learners and a knowledgeable and skilled human workforce who brace up their societies for changes in the 21st century. However, the Ghanaian education system continues to relegate its rich Indigenous philosophies to the back burner, favouring Western educational philosophies to drive its educational policies and practices. Ghana cannot continue to pursue a lifelong education agenda by relying on education that is entirely centred on foreign cultural values. The author of this article argues that lifelong education in Ghana needs to incorporate more elements of an authentic Ghanaian framework. Based on the view that a connection between education, culture and development in Ghana is imperative, he thus analyses the educational strengths of African folklore from the Akan ethnic group of Ghana. His conclusion is that aspects of Akan folklore, including its stories and proverbs, its kinship rights and rules, its moral codes, its corporate and humanistic perspective, present a viable alternative and complement to the country's current westernised education. The author therefore proposes an enhanced Ghanaian framework for education which takes on board Akan philosophy and pedagogy. This will be beneficial for promoting quality and lifelong education in the country and serve the common good of Ghanaians.

"Pasang Ri Kajang" is an Ammatoa community life guidance which is consist of a collection of ancestral mandates. The formulation of the problem in this study is how "Pasang Ri Kajang," which is Local Wisdom, contains aspects of Proverbs, Proverbs and Literature Characteristics the purpose of this research study is: Getting a picture of how "Pasang Ri Kajang" that is a Local Wisdom contains aspects of Proverbs, Characteristics and Literature. Data collection techniques through informants through observation, interviews, recordings and documentation. Sources of data in this study were obtained from primary data sources, namely customary stakeholders and community leaders. Data were collected from July 2019 to September 2019. Research findings and conclusions that the contents of "Pasang Ri Kajang" include proverbs. Types of proverbs: proverb, thimble or slogan. "Pasang Ri Kajang," if observed almost all elements of literary works contained in "Pasang ri Kajang." Literary elements, namely: thoughts, experiences, ideas, feelings, enthusiasm, beliefs, beliefs, expressions, expressions, forms, and language criteria for proverbs that are the structure that must not change, the beauty of the language lies in the repetition of words at the beginning of the sentence with use the word, reflecting events that occur in a society, proverbs are formed and created with a reliable and beautiful language bond so that the proverb will be attached to the mouth of the community and hereditary Celoka and Talibun.

The research purpose is examining the poems in Turkish textbooks for 1st-8th grade in terms of figurative language usage. The data source used in this qualitative study was gathered from the Turkish textbooks for the 1st-8th grade which was published in 2015-2016. The data were collected through document analysis and analysed via content analysis. It is revealed by this study that mostly simile and least metonyms and metaphors have been used for the 1st-4th-grade poems. In the poems included in the 5th-6th-grade Turkish course books, trope and simile have been utilized the most and metonym and metaphor have been used the least. In the poems included in 7th- and 8th-grade Turkish course books, trope and simile have been used the most and metonym and metaphor have been utilized the least.

This paper employs the innovative method of Elicited Metaphor Analysis to present original research in Malaysia into students' metaphors for 'language'. We summarize reasons why language and first/ second language learning are centrally important in education, and show patterned features of language metaphors in proverbs and in teacher talk about literacy. These may be one strand of student socialization into language-literacy conceptions. We then report our study of 408 university students in Malaysia who gave 977 metaphors for 'language'. Using a socio-cultural extension of conceptual metaphor theory from cognitive linguistics, we analyse these data into thematic clusters and metaphor networks of meanings. In student voices, this presents a surprisingly rich picture of language and shows evidence of linguistic meta-functions: student metaphors for language can be seen not only cognitively with affective and socio-cultural meta-functions, but also with moral-spiritual and aesthetic functions. These meta-functions accord with some educational theories. To show wider insider metaphor perspectives we cite our research with 'teacher' and 'learning' metaphors in Malaysia, and 'language' findings from China, Iran, Lebanon and the UK. The metaphor meanings and meta-functions broaden our conception of language as a medium of learning with strong implications for the teaching of languages and literacy.

In the study reported here we focus on proverbs in English Language Teaching (ELT) coursebooks and how the pithy structure and the "wisdom"-loaded content of proverbs can contribute to the development of foreign language learners' communicative competence as defined by Bachman (1990). We discuss how the most frequently used coursebooks in the context of English as a foreign language (EFL) were identified through a questionnaire administered to 127 first and fourth-year EFL pre-service teachers. We also show how these popular coursebooks were scrutinised for the inclusion and presentation of proverbs by using content analysis and an analysis form to uncover (1) the number of the proverbs incorporated, (2) whether or not the presentation of the proverbs in the coursebooks would foster the development of the competencies identified by Bachman (1990), and (3) whether they were among the most known and frequently used proverbs in present-day English (i.e., currency). The findings reveal a number of problems related to the frequency and currency of the included proverbs, and to the adequacy of the presentation of the proverbs in the examined coursebooks to help students develop their communicative competence.

The aim of conducting this study came from a need to explore contrastive study in using metadiscourse features between English and Hausa in research article genre. This study investigated what metadiscourse features are frequently used across two languages in research article genre. A sub-corpus of ten research articles was compiled from each language. The study adopted Hyland's (2005) typology of metadiscourse features. The results of the study show that there are certain commonalities and differences in using the features across the languages. In terms of similarity, both groups of writers typically used all categories of metadiscourse features. They are almost having a similar frequency of boosters and attitude markers. On the other hand, writers from Hausa research article typically had a high frequency of self-mention, whereas writers from English had a low frequency of the feature. One remarkable feature in Hausa sub-corpus is the use of proverbs and idioms. This study recommends raising awareness of students in relation to linguistic and social conventions of their disciplines.

The purpose of this study is to share the design, implementation, and evaluation processes regarding an activity implemented for improving the vocabulary of 4th grade students, and to determine the opinions of the students about the activity. The activity serves to the purpose of learning the new words and phrases meaningfully through active participation. Teaching words with different semantic properties supports conceptual learning. Therefore, synonyms, antonyms, idioms, and proverbs were selected specifically. Afterwards, a game was designed, tested, and revised by the students. At the end of the game activity, all students expressed their positive opinions about the game and were eager to learn new words. Students emphasized that they had fun during the activity, participated actively, and found it exciting to create their games. According to these results, this game can be used in language lessons for enriching the content as well as the processes and products.

On the 75th anniversary of Herbert A Simon's "Proverbs of Administration," it is fitting to consider its place in the public administration canon, with an eye to contemporary realities. In Proverbs, Simon interrogated prevailing mid-century "principles of public administration." But even as he reduced in rank each "principle," he preserved a central tenet of earlier pioneers of a "science of administration"--namely that public administration theory should focus, first and foremost, on administrative efficiency. Seven and a half decades after its publication, a clear-eyed examination of Simon's essay is in order, with attention to both its historical and contemporary contexts. This essay urges that the administrative efficiency tenet was already on unstable ground at the time of Proverbs' publication, rendering Simon's reformist agenda less than paradigm-changing. In the contemporary context, the democratic shortcomings of Simon's agenda are even more apparent. Proverbs is out of synch with the goals for public administration promulgated by respected associations in the field. Simon's approach also lacks inspiration for students of public service eager to shore up the American democratic project amidst unprecedented challenges.

Proverbs are a part of cultural heritage of people. Proverbs about climate and weather influence human behaviours at such areas as agriculture and fishing. The pedagogical use of proverbs promotes to link everyday knowledge with scientific one. However, teachers should be familiar with the meanings of proverbs to integrate them into their classes. This article presents data collected from prospective teachers (n=22) and senior citizens (n=38). The results show that both of the groups believed proverbs, even though there were some differences concerning their familiarities with the content of the proverbs. This shows that the proverbs should be successfully used in science teaching to facilitate a better conceptual understanding of science content. Therefore, proverbs should be approached in teacher education contexts.

This article features personal narratives that condemn ideologies that work to render invisible the identities of translingual individuals. The author engages members of the language and literacy field, particularly teachers and researchers, in conversations that will not only denounce antiminoritized groups rhetoric but also counter prejudiced standpoints about the validity and appropriateness of their literacies. The author describes and critically analyzes principal contemporary language theories, practices, and pedagogies in the preparation of English as a second language and bilingual education teachers she encountered in her academic journey, as an English teacher and learner. Through autoethnographic and multimodal sensory layered-account methods, she highlights issues of power and linguistic hierarchies entrenched in the language philosophies and pedagogies she experienced, while illustrating how translingual individuals "do" literacy. The author supports her analysis with vignettes, a poem, proverbs, pictures of artifacts, and photographs and defies traditional academic expectations about literacy processes, while exemplifying translinguistic writing. Findings are framed around narratives about bridging ideological beliefs into practical realities in the classroom, personal value systems and dispositions regarding language and literacy, turning critical experiences into meaningful research and practice, and the significance of a likeminded and supportive community of practice.

This study aims to reveal the situation about proverb instruction in EFL classrooms by seeking future English teachers' opinions. It is based on the argument that proverbs are an important part of cultural references, figurative, functional and formulaic language; thereby, they lend themselves well to enhancing communicative competence. This study investigates what EFL student-teachers think and feel about English proverb instruction, how they conceptualize proverbs, how they define their knowledge and use of English proverbs, and what they think about the extent to which their English teachers and coursebooks at high school taught English proverbs. In doing so, a questionnaire was designed and administered to freshman EFL student-teachers and semi-structured interviews were conducted with volunteers. The findings revealed that despite those student-teachers' positive attitudes towards proverb instruction, they did not view their knowledge of English proverbs as well as the teaching of proverbs by their English teachers and coursebooks at high school sufficient enough. Furthermore, traditional definitions were reflected in the participants' conceptualization of proverbs. The study has important implications for curriculum and syllabus design in which knowledge of phraseology in general and proverbs in particular should be incorporated as an important component of learners' language competence.

This article takes a critical second look at understanding idiomaticity in CALL (Computer Assisted Language Learning). The conditions markedly affecting second language teaching and learning are highlighted amidst pedagogical constructs supporting the reconstructive nature of idiomatic understanding and production in English. The ensuing discussion underscores the promise digital technologies hold for further research work on idiomaticity including, but not limited to, idiom, metaphor, simile, metonymy, hyperbole, proverb, slang, cliché, lexical bundle, phrasal expression, multiword construction, collocation, colloquialism, and tropes of figurative language. It is argued that for the purposes of diagnosis and achievement idiomaticity must be thoughtfully anchored in pedagogical paradigms requiring further examination and care. These exemplars, as the need arises across contexts and audiences, are seen as particularly useful to the development and refinement of idiomatic knowledge, especially when such knowledge reflects the judicious and purposeful use of CALL technologies, electronic tools, and digital resources. Pedagogical implications addressing idiom-learning activities and task-based digital projects are also discussed.

In this study, it was searched for the extent to which proverbs and idioms were included in the children's books that were taught to elementary school students. Children's books which are taught at the stage of children's vocabulary enriched rapidly and significantly, present the vocabulary of the mother tongue and its universe of meaning to a child. The richness of a vocabulary provides superiority to the students in terms of human relations and their learning. Proverbs which are one of the elements that constitute the vocabulary of Turkish; are concise words that reflect society's wisdom, experiences, and expression power; idioms, on the other hand, are a stereotyped phrase which states a concept or a situation with an attractive narrative and which also has a side meaning. The method of this study is to document review. Within the scope of the study, children's books that are taught to elementary school students are described in terms of their use of proverbs and idiomatic expressions. The results obtained from the research are discussed in the light of literature, and suggestions for the researchers, teachers and authors are presented with the collected findings.

The major goal of this research is to investigate learners' metaphorical comprehension in L1 and its effect on the metaphorical comprehension in L2 by Iraqi EFL learners at secondary school. In which, they encounter difficulties understanding English texts and lectures, primarily when metaphor is included, which leads to the misunderstanding of some or even the whole material. To this end, the research will utilize the 'Conceptual Metaphor Theory' by George Lakoff and Mark Turner (1980), and Cummins' Linguistic Interdependence Hypothesis (1979). The type of the survey of the data collection is a self-administered questionnaire. The questionnaire is classified into two divisions: the demographic part that gives a general background of the participants, and the part that includes 30 Arabic metaphoric proverbs and other 30 English proverbs. Each proverb is followed by four distractors from which a participant is required to choose the correct meaning for a certain proverb. The questionnaire was administered to 252 Iraqi convenience sampling. The findings showed that the participants who are more skilled in Arabic metaphor performed better in English metaphor. In addition to the significance of this study to the literature where, up to the researcher knowledge, no study has tackled the effect of the L1 on L2 in the Iraqi context, it presents a pedagogical contribution. In which, the study will draw the attention of the syllabus designers to the significance of developing cognitive skills of learners in L1 to achieve a better cognitive skills in L2.

For systematic implementation of value education in educational institutions, the national programme "Values Development in Estonian Society 2009-2013" (Ministry of Education and Research 2009) was prepared in Estonia. However, it was launched only in 2010, and the authors intended to ascertain the values of the heads of preschool child care institutions, teachers and parents as well as their conception of value education. The national programme was updated as "Values Development in Estonian Society 2015-2020" (Ministry of Education and Research 2015). In 2015, the researchers aimed to investigate if and how values of teachers of child care institutions and their conception of value education had changed. The sample in 2010 included nine respondents related to preschool child care institutions: three heads, three teachers, and three parents. The 2015 sample included 10 teachers. The research was conducted by using a qualitative method, which included semi-structured interviews and video observations of activities that teachers carried out with children. In 2010 and 2015, the values were said to be incorporated in general curricular goals and topics of the year. In 2010, the teachers said that values were not separately designated in the kindergarten curriculum; however, they were incorporated into the curriculum. They did not teach values as a separate discipline; values were highlighted in various activities and situation games. In 2015, it was mentioned that value education was consciously included in activities proceeding from the relevant schooling and education domain and the topic of the week. It may be said that in 2010 value education related topics had not been sufficiently introduced in kindergartens yet. Based on interviews and video observations conducted in 2015, it could be claimed that educators would benefit from a more deliberate approach to value education.

Chinese sayings within the context of transnational education have not been extensively explored within higher education. In this qualitative study, which utilized semi-structured interviews, data were collected from 24 participants to explore their transnational study experience. Chinese sayings, framed within a rich Confucian history, provide a culturally appropriate way for participants to understand their transnational learning experience. By using Chinese sayings and metaphors, the participants found meaning in their transnational education experience for personal growth and to strengthen their communities. The article provides a discussion of implications for higher education contexts and recommendations.

Proverbs, which have been evaluated as a very rich heritage of collective wisdom and experience in society, are loved by people who prefer spicing up a conversation with the tips of wisdom to 'convince' others to 'prove' their point of view and actions. The paper explores semantic models of proverbs which denote the status of children in the family as well as issues connected to the process of child-raising in Turkish and English languages and cultures. Semantic models were interpreted, compared and the morals of the proverbs were identified. We see that proverbs have a crucial role in the growth and development of young people and not only the parents but also the whole community should remember vivid images portrayed in those proverbs.

Pseudo-profound bullshit pertains to grammatically and syntactically correct but meaningless sentences, that, due to syntactical correctness appear as made to communicate something and research shows that people deem them profound. However, the effect of differing source credibility on bullshit profoundness evaluations has, to our knowledge, not yet been tested. We presented participants with pseudo-profound bullshit alone and with authors of different credibility. In order to partly replicate and extend on the findings regarding mechanisms of receptivity and sensitivity to bullshit we collected profoundness evaluations for mundane statements and proverbs, and different measures of analytic thinking. Ascribing credible authors leads to an increase while ascribing uncredible authors leads to a decrease in profoundness evaluations. Cognitive reflection protects against the tendency to evaluate any type of statement as profound and drives better differentiation between pseudo- and conventionally truly profound, while positive views about actively open-minded thinking enable stronger effects of uncredible authorship.

To date, research into conference interpreting has not produced a definition of the concrete subskills associated with an A, B and C language in interpreters' combinations of working languages. Existing frameworks for performance assessment in foreign languages are not designed to cover the very advanced range of language mastery associated with an A or a B language in conference interpreting. To fill this gap and deepen our understanding of what characterises an A, B or C language, we reviewed the existing literature on language classification in interpreting and foreign language acquisition, and analysed frameworks for performance assessment in foreign languages as well as archives of feedback given to interpreting students regarding their respective languages. Based on this analysis, we developed a self-administered online test that allows applicants to assess whether their mastery of a language, in our case French, corresponds to the level normally expected for an A, a B or a C language. The test was calibrated with three different groups of subjects (native speakers of French, professional interpreters and interpreting students), showing a high level of accuracy in identifying the language classification of subjects in all samples.

Background: The ability to understand figurative language, including metaphors and proverbs, decreases with age, although the phenomenon is not universal. Cognitive capacities and education play an important role in the competence connected with figurative language use and comprehension in people during the second half of life. Aims: To identify possible similarities and differences in task performance by subjects representing middle adulthood (40-49 and 50-59 years old) and late adulthood (60-69 and 70-92 years old). Additionally, the analyses took into account factors significantly affecting the results, that is, tasks type (metaphors versus proverbs), the way the answer is given (open-ended versus multiple choice) and types of answers (abstract and concrete). This study also aimed to identify some cognitive correlates of task completion. Methods & Procedures: A total of 86 Caucasian subjects, aged 40-92 years, participated in this study (M[subscript whole group] = 62.37, SD = 15.53); the group included 20 subjects aged 40-49 years (M[subscript age] = 45.4; SD = 3.05), 20 aged 50-59 years (M[subscript age] = 55.50; SD = 2.64), 20 aged 60-69 years (M[subscript age] = 64.40; SD = 2.78), and 26 aged 70-92 years (M[subscript age] = 79.15; SD = 6.27). A total of 20 well-known Polish metaphors and 20 popular Polish proverbs were used to assess the level of proverb and metaphor comprehension. The Montreal Cognitive Assessment Scale and Vocabulary subtest of the Polish version of WAIS-R were applied to assess the cognitive functions. Outcomes & Results: The results of the analyses suggest that there are differences as well as certain similarities between the groups. At 70+ years of age, the ability to explain and comprehend metaphors and proverbs decreases when compared with younger adults. In the 70+ group, the ability to grasp the meaning of both metaphors and proverbs is similar, unlike in the younger groups which present a better ability to explain and comprehend metaphors than proverbs. The conditions related to the types of tasks, that is, spontaneous interpretation and choice of responses, do not affect scores of the oldest subjects. Conclusions: The analysis of response types, that is, abstract versus concrete, shows that, compared with younger groups, people aged 70+ years tend to less frequently provide abstract explanations and more often give concrete (but correct) responses, referring to situational data or examples from everyday life. Moreover, attention, short-term/delayed memory and lexical reserve influence the ability to use and comprehend figurative language to a varied degree.

Foreign language teaching is not to teach grammar and vocabulary of the target language and to gain basic language skills only. Foreign language teaching is teaching of the language's culture at the same time. Because of language and community develop and shape together, learning, understanding and speaking a foreign language literally requires that one is able to think like the society that speaks the language natively. This is only possible with learning the culture that shaped the language. Teaching Turkish to foreigners should be put into practice in an environment that Turkish culture is being explained, reflected and lived because a person who learns a foreign language learns a new culture as well. Due to elements that constitute culture are enormous and multifarious, during teaching period, it is not possible to transmit all the elements that shaped Turkish culture, via course material and lessons only. One of the most important aims of foreign language teaching is to teach culture of the target language. Like all other educational environment, foreign language educational environments are supposed to be organized in accordance with its educational aims. Based on this, providing enriched environment with cultural components in educational environment is important. In this context, structuring educational environment with cultural elements can be used as a tool to confront learners with Turkish culture. In this study, relationship between language and culture is mentioned, cultural transmission and its importance in foreign language teaching are accentuated, the role of foreign language educational environments in cultural transmission is discussed and some suggestions about how arranging educational environment can be used as a tool in cultural transmission are given.

Adult second language (L2) learners have often been found to produce discourse that manifests limited and non-native-like use of multiword expressions. One explanation for this is that adult L2 learners are relatively unsuccessful (in the absence of pedagogic intervention) at transferring multiword expressions from input texts to their own output resources. The present article reports an exploratory study where ESL learners were asked to re-tell a short story which they had read and listened to twice. The learners' re-tells were subsequently examined for the extent to which they recycled multiword expressions from the original story. To gauge the influence of the input text on these learners' renderings of the story, a control group was asked to tell the story based exclusively on a series of pictures. The results of the experiment suggest that multiword expressions were recycled from the input text to some extent, but this stayed very marginal in real terms, especially in comparison with the recycling of single words. Moreover, when learners did borrow expressions from the input text, their reproductions were often non-target-like.

The article is devoted to linguoculturological description of woman's image in the proverbial worldview of the Dagestan languages. The analysis of proverbial expressions revealed androcentric bias of the Dagestan paroemiological worldview where woman, as a rule, appears for an object: mainly for mother, daughter, bride, and wife/mistress. The proverbs representing the image of mother have uniquely positive connotation, while the image of stepmother is traditionally laden with negative context. One of the most important components of the gender worldview is marriage. The role and position of woman in family is represented especially eloquently. Image of wife is one of the most frequent female proverbial images. In the proverbs and sayings a series of warnings and recommendations regarding marriage are represented, addressed mostly to man, which shows the androgenic character of the Dagestan language worldview. Zoomorphic images in the Dagestan culture may have gender compound. The concept of woman, actualized by the Dagestan proverbial units is of a contradictory and inhomogeneous nature. Some attributes represent the moral system and social grounds of patriarchal society, while the other are connected with the fair side of the female origin as a source of life. The woman's image is multifaceted and expresses opposite connotations which may be explained by the enigma of womanhood and its ambiguous interpretation in the national linguistic views of the world.

Mau Forest, the home of the majority of the Ogiek people is located in the Rift Valley Province and straddles Kericho, Nakuru, Narok and Bomet districts. Traditionally, the Ogiek as hunter-gatherers have distinctive histories of interaction with the natural environment. Over the years, the Ogiek have inhabited in the Mau Forest with little impact on the environment. The paper focuses on the influence of hunting apprenticeship as Indigenous Form of Education for sustainable conservation of Wild life in Mau Forest of Kenya. The study was informed by the General Systems Theory and the Cultural Ecology Theory. The argument of the general systems theory is that the intricate relationship of the parts cannot be treated in isolation from the whole. In this case, an analysis of the Ogiek superstructure affirmed that the society's institutions must be contextualized in their totality. Arguably, an understanding of the Ogiek in general is related to how the community interacts with nature. On the other hand, the cultural ecologists argue that there exist a clear link between the society's culture, mode of subsistence and the natural environment. An ethno-historical approach was employed in the design, instrumentation, data collection, analysis and interpretation. To achieve systematic collection of data, purposive sampling techniques were used. Forty-five (45) members of the Ogiek community, mainly key cultural consultants were interviewed for the study. Cultural consultants provided the most complete and representative information about particular aspects of Ogiek life because of their experience and training. The main instruments for data collection were observation and interview schedules. In addition to oral interviews, this study used a variety of documentary sources. The information obtained from the various sources was checked for validity and reliability using triangulation as well as external and internal criticism approaches to data analysis. The paper reveals that hunting apprenticeship as indigenous education as practised by the Pre-colonial Ogiek society facilitated sustainable conservation of wild life in Mau Forest of Kenya. In essence, it was arguably revealed that the Ogiek hunting practice and broader socio-cultural contexts as well as human-animal relations incorporated a number of conventions and practices that helped to support and sustain wild life populations.

In the past decade, we have seen a significant growth in Latina/o college enrollment. Rarely is Latino families' engagement in their children's educational aspirations acknowledged for this increase in the rate of Latinas/os attending college. I examined how first-generation Latina/o students reflected on and retold stories of how their families helped them persist on the college path through "historias familiares" (family stories), "dichos" (proverbs), and "consejos" (advice-giving narratives). Findings challenge deficit based generalizations of Latino families as unsupportive of their children's college education. The article concludes with policy recommendations to improve college/university programming to create a more welcoming and affirming campus climate for Latina/o students and their families.

This article explores the African religious, cultural and philosophical dimensions of peace, conflict and conflict transformation. It seeks to examine African traditional religious and philosophical ideas as resources for the promotion of peace and justice and their implications for intra-state and inter-state conflict resolution activities. Specifically, it examines how the cultural dimensions of peace and conflict and its nonviolent resolution as expressed in the traditional religious and philosophical oral texts (the documented proverbs and symbols) of the Akan people of Ghana can contribute to our understanding and mechanisms for conflict transformation and peacebuilding strategies in Africa. It argues strongly for the promotion of some of the understudied positive elements in the religious and philosophical traditions of Africa for finding solutions or 'cures' for contemporary conflicts in Africa such as electoral disputes and internal ethnic conflicts, and their peaceful resolutions. Hence, it demonstrates how the African traditional methods for conflict resolution when effectively developed can substitute (or complement) in critical situations when the formal political institutions such as the Judiciary becomes ineffective. Finally, the study demonstrates how indigenous conflict transformation strategies can infuse some innovations, creativity and sustainability to the national and international attempts at resolving intractable African conflicts.

Adults, unlike children, have a wide variety of prior experiences and knowledge which they bring to the processes of learning they engage in at later stages of life. This difference between teaching children (pedagogy) and teaching adults was identified by Malcolm Knowles in the 1980s. He coined the term "andragogy" to describe the art and science of helping adults learn. Andragogy is premised on five key tenets: self-concept; experience; readiness to learn; orientation to learn; and motivation. These are often absent from the conventional facilitation methods used for adult learning and education (ALE) in Nigeria. The author of this article notes that many ALE programmes fail to meet the needs and expectations which motivate learners to engage in a course. She argues that for learning outcomes to be more successful, teaching methods need to be more creative and take learners' prior experience and knowledge into consideration. After reviewing literature on the topic of adult learning, this article examines conventional methods of facilitating ALE in South West Nigeria. The author points out some of these methods' shortcomings and suggests that one viable approach to addressing these might be to introduce the use of traditional folklore for andragogical purposes. The author posits that integrating oral tradition would also enable a more playful approach to adult learning. In a practice-oriented vein, she discusses the innovative and andragogical elements inherent in folktales, lullabies, folksongs, poetry, proverbs and riddles, illustrating her discussion with Yoruba examples. She concludes that folklore is useful as an independent or integral ALE facilitation method, with promising potential to make ALE more effective.

This study proposes to investigate the functions of morphosemantic in Meetei proverbs, particularly the attribution of different meanings of the lexical items in Meetei Proverbial verbs. Meetei society has been using proverbs in the all ages, stages of development, social changes, and cultural diversifications to mark their wisdom of social expertise. Meetei used proverbs as an important aspect of verbal discourses within the socio-cultural and ethno-civilization contexts in which skills, knowledge, ideas, emotion, and experiences are communicating. The language used in proverbs reflects the Meetei's status of life, food habits, belief systems, philosophy, cultural and social orientations. At the same time, various meanings attribute in Meetei proverbs in the forms of figurative, witty, pithy, didactic etc. The construction of these forms are grammatically insightful thereby creating spaces for a whole range of possibilities for investigating the features, functions and structure of verbal inflectional markers occurred in Meetei proverbial sentences.

In Turkey, the family unit is regarded as the cornerstone of a healthy and balanced society. Family relations exhibited in Turkish proverbs deal with several aspects of married life and the persons making part of it. These include the functions of Husband and Wife, Mother, Father, Grandparents, Children, Grandchildren, and even In-laws and their relations with one another. Traditional values on Turkish family life based on Islamic moral standards have been upheld throughout generations by proverbs in this part of the world. While proverbs based on Qur'anic and prophetic teaching provide "advice," "warning," on one side, many mundane proverbs presenting "observations and justifications based on popular wisdom and personal experiences" teach morals in a unique format on the other. In this study, where only a sampling of 100 Turkish family proverbs are selected, such universal clichés as "Marriage is a lottery," "The apple does not fall from its bottom," "Like mother like daughter," and "As the twig is bent, the tree is inclined" have been omitted as they exist in almost all cultures literally, and the unique Anatolian proverbs have been emphasized to give special regional flavor with a familiar tone to all.

Through proverbs, students develop their thinking and imagination, enrich their vocabulary and they are introduced to folk wisdom. The study aimed at demonstrating to teachers the activities and exercises designed to use in the classroom to increase their awareness of teaching proverbs. The study of the potential of a proverb in English language teaching has revealed that it can be used in many ways to improve the students' skills and develop their understanding of the language. These activities not only helped the students improve their methodology, experimentation and attentiveness, but the teachers benefited as well. These activities enable young people to learn and use proverbs in the right context in their daily lives

The African proverb, "Until the lions have their historians, tales of the hunt shall always glorify the hunter," is used to metaphorically describe how dominant groups inscribe power through historical narrative. In this article the author discusses how African-American educators between the years of 1890-1940 conceptualized citizenship education through Black history textbooks. Much of the literature about turn-of-the-20th century social studies textbooks typically described the lack of diversity or racist conceptualization of Blackness; little research has examined the textbooks that responded to these shortcomings. By concentrating on the efforts of African-American educators, this research accentuates multicultural education as an important dynamic in the theoretical development of social studies education. Throughout the article the author does this by seeking to accomplish three goals: (1) to highlight late nineteenth and early twentieth century Black history textbooks written for and by African Americans; (2) to illustrate how social studies and multicultural education occurred simultaneously in an effort to provide African-American students an equitable history curriculum; and (3) to situate early African American educators as salient theoreticians to the social studies field whose interdisciplinary philosophies conflicted with traditional social studies thought, especially the ideology of civic education. This research adds to the developing literature base on how African-American educators contributed to the early theoretical and practical multicultural and social studies movements. It focuses specifically on late nineteenth and early twentieth century African-American educators who developed and distributed Black history textbooks for primary and secondary education. The relevant educators and textbooks include Edward Augustus Johnson's "A School History of the Negro Race in American" (1987), Lelia Amos Pendleton's "A Narrative of Negro" (1912), Carter G. Woodson's "The Negro in Our History" (1922), and Meryl Eppse's "The Negro, Too, In American History" (1937).

In order to see English Teachers' attitudes towards learning and teaching proverbs, descriptive methods and quantitative approaches were used, and a questionnaire was answered by 84 English Teachers from grades 9 through 12 in two different cities Ordu, Turkey and Akhaltsikhe, Georgia.

Integral to most undergraduate psychology degree programs are research methods courses. Students learn about theory, study design and hypothesis testing, and gain knowledge that is assessed by laboratory reports. We describe a problem-based learning approach with an emphasis on acquisition of study design skills. Working in small groups, students took well-known falsifiable proverbs, developed hypotheses to test them, recruited and assessed participants, analyzed the data, and presented their findings in a poster format. This approach allowed students to develop key skills to systematically experiment with an idea using proverbs as a proxy for theory. We suggest proverb testing as a useful technique to engage student-centered active learning in psychology and in the behavioral sciences more broadly.