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Zapożyczenie rubel ‘drąg do przyciskania siana na drabiniastym wozie’ w gwarach wschodniej Polski

100%
Rembiszewska D. K., Siatkowski J.
Białostockie Archiwum Językowe
|
2017
|
vol. 17
EN
The article describes a range of East Slavonic borrowing rubel in dialects of Eastern Poland as well as its derivatives, which not only serves as a good example of lexical peculiarity on the Polish-East Slavonic borderland but also bears witness to old rural reality. The material is an interesting illustration of language contacts beyond state borders and beyond affiliation with a particular literary language.
2

Jak szczekają nasze psy na wschodniej granicy Polski: po rusku czy po polsku?

100%
Rembiszewska D. K., Siatkowski J.
Białostockie Archiwum Językowe
|
2017
|
vol. 17
EN
The text is devoted to the verb brechać, brzechać “bark” which is one of many examples of an overlap between Polish and East Slavonic systemic features, difficult to classify as native or foreign. The analysis of numerous sources and research papers enables to conclude that both Ruthenian brechać (expansive form that influenced derivatives) and Polish brzechać occured on Polish-East Slavonic borderland. This small difference has been either ignored or interpreted incorrectly in previous research.
3

Rahvapiibel slaavi rahvameditsiini tavade selgitajana

88%
Kolosova V.
Mäetagused
|
2010
|
vol. 45
53-76
EN
The article demonstrates how, among the Slavs, a given objective feature of a plant becomes an important factor in the selection of plants for use in folk medicine. At the same time, this feature provides remarkably close ties between the plant, folk beliefs about certain biblical personages, and the symptoms of disease. The role of another mediator – natural language – is no less important for connections between different codes of traditional culture. A plant name becomes linked to words and objects, thereby acquiring secondary associations. Thus, traditional culture regards disease not only as a deviation but also as a situation close to the mythological time of world creation, and a patient is placed in the mythological space where he uses, as medicine, the herbs which have “appeared” thanks to characters of Christian mythology. The phytonyms and etiological legends, analysed in the article, are used within the tradition as an instrument to ascertain the reason why a specific plant was selected for the treatment of a certain illness. In folk culture, an illness is observed – at least indirectly – as an anomalous state of the human being, however, it is also treated as a situation close to the mythological time of origin of the objects of the surrounding world, and the ailing person is placed in the mythological space wherein he/she would use medicinal plants created thanks to the figures of Christian mythology; this re-occurs again in the treatment of each new patient.
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