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1

Personal Characteristics in the Mirror of “Slavic Linguistic Atlas”

100%

Вендина Т. И.

Rocznik Slawistyczny

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2020

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issue LXIX

2

Soimuvaljendid: saatmine olematusse

100%

Babič S., Voolaid P.

Mäetagused

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2019

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vol. 74

191-208

EN

This study comparatively analyses swearing material in the Slovenian and Estonian languages in order to show the lexical and structural similarities/differences between swearing and incantations present in the material and to argue that swearing is not only a way to give voice to taboos, but is similar to incantations. The basic premise underlying the analysis is the existence of the “go to X” formula found both in the material and in the two genres analysed. Place X is the place of origin, non-existence or chaos to which the unwanted is sent. There are more than 50 different variants of the formula “go to X” that we can detect in both Estonian and Slovenian languages; in addition, we consider the phrases which carry the idea to fend off someone or send them somewhere, but they are in a different formulation. The adverbial slot in the phrase ‘go to X’ may be filled by a variety of expressions, all of which have had different connotations throughout time, although they are connected with chaos, in which nothing living exists, or the place of origin to send the evil back to from where it came (spells are also expelled by counting back, but it does not reveal in swearwords). In swearing we can specify three major groups of mentioned places to which one expels another person: 1) places linked with religion and the supernatural; 2) sexual and reproductive organs as a place of extinction; 3) places signified by non-taboo expressions that connote taboo words. The analysis of Slovenian and Estonian swearing expressions with the formula “go to X” showed not only that this material has preserved some pagan gods and concepts of sacred places (Svarun, Perun, concept of forest, swamp mountains, etc.), which are not alive in religious contexts anymore, but also the concepts of places in which a human does not live, and places of chaos and emptiness, which can also be linked with incantations. These swearing formulas are similar to incantations, i.e., words and rituals to expel the evil, including curses. Incantations send the curse into emptiness or back to its origin. Similarly, swearwords with the formula “go to X” send another person into his or her origin (inherent in the physical conception), or into chaos, which is the conceptually fitting hell or devil’s place. At the same time, it reveals a different concept of human origin and existence: when religion and god were on a pedestal and higher forces gave life to the human being, the worst violation was mentioning god and devil in swearing. When someone was sent to hell, he or she vanished into chaos and destruction. By accepting that a human being originates in a human body as a result of sexual intercourse, and by accepting the world of intimacy as an important part of human existence, swearing gained lexis from the field of reproductive and intimate organs and sexual intercourse. Sending the person back into mother’s uterus or even further, into the penis (which would be pre-conception period, pre-existence), can show us the sender’s aim to negate the existence of that person. In both cases utterances with the formula “go to X” deal with the person’s origin, birth, and existence, trying to negate him or her or to fend them off, as if the “persecuted person” were the evil, a curse which has been brought upon someone and needs to be expelled; we exorcise the person, trying to negate him or her. With his or her death, all the headaches and illnesses originating from them would vanish; our life would become nicer and calmer. With these swearwords a person can be expelled either to the place where no (religious/Christian) soul exists, like hell, or into their point of origin, with the idea that if they had not been born, if they returned to cunt or dick, wherever they came from, life would gain colours again (Nežmah 1997: 131). Therefore, these places – either places of non-existence or places of origin – have the function of places of dissolution. Both concepts of these places send one into nothingness, non-existence, where nothing living exists. What becomes obvious is the fact that in both concepts – religious or physical – places of dissolution are directly connected with the concept of our existence and socialisation. Swearwords with the formula “go to X” try to negate our existence either way.

3

Tradycje konceptualizacji śmierci w etnograficznej komunikacji respondenckiej z powiatu augustowskiego

72%

Dudziak A.

Prace Językoznawcze

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2020

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issue XXII/1

27–44

PL

Przedmiotem badań są ludowe wyobrażenia kulturowe z zakresu antropologii śmierci. Zostały one zarejestrowane w etnograficznej komunikacji respondenckiej w północno-wschodniej Polsce na terenie powiatu augustowskiego. Analizy sytuują się w metodologicznym paradygmacie nauk o komunikacji społecznej, w kręgu zainteresowań antropologii lingwistycznej. W procesie badawczym komunikowanych treści antropotanatologicznych zastosowano metodę antropologicznej hermeneutyki tekstu. Wyniki badań potwierdziły hipotezy etnologów oraz antropologów języka: a) folklor cechuje się silnym lękiem antropotanatologicznym, b) formy językowe odzwierciedlają światopogląd wspólnoty komunikatywnej, c) ludowa antropologia śmierci jest dowodem uniwersalności myślenia mitologicznego, d) mitologizacja jest formą neutralizacji lęku przed śmiercią w etnograficznej komunikacji respondenckiej, e) antropotanatologia ludowa cechuje się określonymi regułami kulturowo-językowymi, f) źródła kulturowe antropotanatologii okolic Augustowa mają rodowód indoeuropejski.

XX

The subject of this research are folk cultural ideas in the field of death anthropology. They were observed in ethnographic respondent communication of Augustów county, in North-East Poland. The analysis is based on the methodological paradigm of the sciences of social communication and linguistic anthropology. In the research proces of communicated anthropotanatological content, the method of anthropological hermeneutics of the text was applied. The results confirmed the flollowing hypotheses of ethnologists and language anthropologists: a) folklore is characterized by a strong anthropotanatological anxiety, b) language forms reflect the worldview of the communicative community, c) folk death anthropology is proof of the universality of mythological thinking, d) mythologization is a form of neutralization of fear of death in respondent communication, e) folk anthropotanatology is characterized by specific cultural and linguistic rules, f) cultural sources of anthropotanatology of the area of Augustów have an Indo-European origin.

4

Lingwistyka kulturowa

72%

Sharifian F.

Etnolingwistyka. Problemy Języka i Kultury

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2016

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vol. 28

EN

According to the author, Cultural Linguistics (necessarily capitalised) is a multidisciplinary area of research on the relationhsip between language, culture, and cognition. Following Palmer, the author locates Cultural Linguistics in the vicinity of cognitive linguistics (with its image schemas, conceptual metaphors, and cognitive structures) and linguistic anthropology (which includes Boasian linguistics, ethnosemantics, and ethnography of speaking). The common platform for Cultural Linguistics, linguistic anthropology, and cognitive linguistics is an exploration of cultural models, which belong to the broader category of cultural conceptualisations. Recently Cultural Linguistics has incorporated insights from such areas as complexity theory or the notion of distributed cognition, enriching its own understanding of cultural cognition. Three areas of application of Cultural Linguistics are discussed: investigation of world Englishes, diagnosing causes of misunderstandings in intercultural communication, and identifiying cases of linguistic manipulation in the use of metaphors in political discourse.

PL

Lingwistyka kulturowa (ang. Cultural Linguistics) to według autora multidyscyplinarny obszar badań nad relacją między językiem, kulturą i poznaniem. Za Palmerem autor sytuuje lingwistykę kulturową w bliskości lingwistyki kognitywnej (która operuje pojęciami schematów wyobrażeniowych, metafor pojęciowych i struktur poznawczych) i antropologii lingwistycznej (w ramach której mieści się lingwistyka w stylu Franza Boasa, etnosemantyka i etnografia mówienia). Wspólną płaszczyznę zainteresowań lingwistyki kulturowej, antropologii lingwistycznej i lingwistyki kognitywnej tworzą modele kulturowe przynależne do szerszej kategorii konceptualizacji kulturowych. Ostatnio lingwistyka kulturowa korzysta z nowych podejść badawczych, takich jak teoria systemów złożonych lub koncepcja poznania rozproszonego i wzbogaca swoje rozumienie poznania kulturowego. Autor w kolejności omawia trzy obszary zastosowań lingwistyki kulturowej: do badania odmian angielszczyzny, do diagnozowania przyczyn nieporozumień w komunikacji międzykulturowej, do ujawniania manipulacji językowej w sposobie posługiwania się metaforami w dyskursie politycznym.

5

Hlavně žádná věda: zdravý rozum a common sense prizmatem přirozeného sémantického metajazyka

58%

Pavlásková M.

Naše řeč (Our Speech)

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2022

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vol. 105

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issue 1

21-36

EN

This paper aims to analyse the meaning of the salient Czech concept of zdravý rozum, and compare it with its English equivalent, common sense. It does so by using the natural semantic metalanguage, a universal and elementary metalanguage originated by Anna Wierzbicka. This metalanguage represents a shared conceptual core of, presumably, all natural languages, so it is independent of any particular culture and can serve as a non-ethnocentric tertium comparationis for the purposes of intercultural ethnolinguistic research. In this study, it serves to compare and contrast two unique and highly complex concepts that enable us to gain some insight into two different linguistic worldviews – and their respective cultures.

6

Jazyk a sociální interakce v přirozeném světě: o Goodwinově teorii ko-operativního jednání

51%

Kaderka P., Mlynář J., Nekvapil J., Sherman T., Tůma F.

Slovo a slovesnost: časopis pro otázky teorie a kultury jazyka (Slovo a slovesnost: A journal for the theory of language and language cultivation)

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2024

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vol. 85

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issue 2

150-172

EN

This text provides a critical analysis and assessment of Charles Goodwin’s theory of co-operative action. First, it characterizes Goodwin’s distinctive research style, analyzing his specific way of presenting research findings, as well as drawing on memoir and biographical texts and published interviews. This distinction lies in: a) a strong emphasis on the collection and analysis of empirical data, b) the use of video data, c) the original presentation of data and analysis in collages/assemblages of transcripts, images and analytical commentary, d) a holistic, integrative and interdisciplinary approach to the research object, e) the inclusion of ethnographic knowledge in the analysis, and f) an axiomatic style of thinking. Then the text introduces the conceptual architecture of the theory of co-operative action and discusses the contributions of this theory to the field of (linguistic) anthropology, particularly to questions about the origins of language, the historical diversification of languages and cultures, the situated nature of communication, the distribution of knowledge, and the formation of competent members of cultural communities. It concludes that Goodwin’s theoretical insights have the potential to shape the future of not only linguistic anthropology, but also interactionally-oriented linguistics.

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1 Etnolingwistyka. Problemy Języka i Kultury

1 Mäetagused

1 Naše řeč (Our Speech)

1 Prace Językoznawcze

1 Rocznik Slawistyczny

1 Slovo a slovesnost: časopis pro otázky teorie a kultury jazyka (Slovo a slovesnost: A journal for the theory of language and language cultivation)

1 Babič S.

1 Dudziak A.

1 Kaderka P.

1 Mlynář J.

1 Nekvapil J.

1 Pavlásková M.

1 Sharifian F.

1 Sherman T.

1 Tůma F.

1 Voolaid P.

1 Вендина Т. И.

1 2024

1 2022

2 2020