Etnolinguistics

Abstract.
By using cognitive definition method created by the Lublin ethnolinguists, this paper aims to explore the Lithuanian conception of wisdom and where it stands within the set of moral values. Firstly, the data from various dictionaries is examined. The second part analyses data from a survey and represents the contemporary worldview of a young person. The third part is an analysis of data from six discourses, revealing wisdom as a complex concept. In the end, the cognitive definition is formulated. It reflects the understanding, evaluation, and characterization of wisdom in Lithuanianʼs mind, together with its coherence to other values and virtues.

The European Parliament offers a unique multilingual and multicultural context with its twenty-four official languages interpreted. This institutional context does not correspond to any national reality but affects the meaning. How could an interpreter improve cognitive contextual awareness and convey the message better? How does identifying context models reflected in discourse categories improve interpreting? Comparing political discourse in Polish and Spanish shows that an interpreter must identify and understand context models so that they can convey the message adequately in the target language. Thus, identifying discourse categories is a crucial tool in interpreter training.

W niniejszym artykule autor prezentuje koncepcję dyskursywnego obrazu świata. Kategoria ta umożliwia opis dynamicznego procesu profilowania znaczeń i sensów w poszczególnych dyskursach. Autor podejmuje próbę integracji dorobku polskiej szkoły etnolingwistycznej i niemieckiej lingwistyki dyskursu prezentując możliwe kategorie opisu dyskursywnego obrazu świata.

Resumen El objetivo de este trabajo es estudiar la percepción y las actitudes lingüísticas de los hablantes ecuatorianos de segunda generación en Madrid para analizar el valor otorgado por estos individuos a su variedad lingüística en relación con su proceso general de integración. A partir de la aplicación de una cinta-estímulo, hemos realizado un estudio de actitudes lingüísticas sobre una muestra pre-estratificada en función del sexo y la edad de llegada a Madrid. Finalmente, se comparan los resultados con los obtenidos en un estudio previo sobre la primera generación.
Palabras claves: inmigración, ecuatorianos, percepción de variedades, actitudes lingüísticas, identidad etnolingüística
Abstract
Second generation Ecuadorians in Madrid: linguistic perception and attitudes in the process of their integration
The objective of this work is to study the perception and the linguistic attitudes of second-generation Ecuadorian speakers living in Madrid, in order to analyze the value they confer on their linguistic variety in terms of their overall integration. For the purposes of our research, we have applied a stimulus tape to a sample, which is pre-stratified according to sex and time of arrival in Madrid. Finally, the results are compared with those obtained in a previous study on first-generation Ecuadorian immigrants.

In this paper the author presents his conception of the discursive worldview. The discursive worldview makes it possible to describe the dynamic profiling of meanings in specific discourses. The author proposes that the category of discursive worldview should integrate the methods used in discourse analysis and cognitive ethnolinguistics.

The article deals with the conceptualization of house/home in the Molise Croatian ethnolect (hiža), spoken by the Croatian minority in the Italian province of Compobasso. The Lublin school ethnolinguistic approach and the tenets of the EUROJOS project are employed for the purpose: the Molise Croatian concept of HIZA is investigated on the basis of lexicographic data, texts (proverbs, literary works, and the press), as well as results of linguistic experiments. Lexicographic sources have appeared to be rather poor and insufficient for a full reconstruction of the concept - this has to be supplemented with the much richer texts and questionnaires. The texts reveal the physical, locative, and (psycho-)social aspects of the meaning of hiža. The questionnaires, in turn, contain a clear axiological component. The speakers of the ethnolect have shown that hiža is a family place/space, a building, or family as such. It is a beautiful place, important and friendly to people.

The purpose of a research paper is to provide an analysis of the shades of niebieski (blue) archilexeme in Polish and archilexeme azzurro in Italian. Synchronic and diachronic language analysis that color in both languages indicates a different evolution of the terminology of shades of this color.

Cartographic analysis of ethnolinquistic deterritorialization process of native peoples in the east of Abya Yala, and the consequent territorialization of invading European peoples. The accelerated decrease in the linquistic diversity of the planet is remarkable in globalization. This started in the Americas, from the end of the 15th century, with European invasions. Upon cartographic and anthropogeographic analyzes, we seek to understand what was the geographic distribution of ethnolinguistic areas, through which it is possible to point out proposals for ethnolinguistic territories and regions in the Southeast and East of Brazil, in the first two centuries of Euro-Western invasion. This text presents a proposal for mapping these spaces from qualitative sources that have never been mapped. In this way, it is possible to observe the places from which its disfigurement started. The conclusions are that there were several portions of this space that could be considered ethnolinguistic hotspots, but that were eliminated through the process of territorial disorganization that started in the 16th century. This strengthened what is now identified as globalization.

The present work sheds light on the relationship between totemism and dialectal culture starting from the analysis of a range of Sicilian proverbs and phraseologies regarding wild animals (birds, insects and reptiles). The corpus is made up of proverbs and idioms from macro-and micro-areal lexicographical or paremiological repertoires, also considered on the basis of demo-ethnographical studies dealing with Sicilian customs, beliefs and superstitions. The article is aimed both at explaining, from a motivational view point, the value or the origin of a specific expression according to the totemic hypothesis, and at analysing aspects of an ancient era which still dwell in one of the most linguistically conservative levels of the Italo-romance dialects. In particular, the study focusses on two specific features of totemism: on the one hand, the animals' magical-prophetic power influencing both agricultural and pastoral activities and, more in general, man's destiny; on the other hand, the fauna's holiness which justifies expressions of taboo or respect. Moreover, a special attention is paid to fatalism, a common thread which characterises the presence of the animals in the several examples taken into account.

JAN KARŁOWICZ IN THE LIGHT OF ARCHIVAL MATERIALS.
DIALECTOLOGY, ETHNOLINGUISTICS AND THE STUDY OF LITHUANIAN LANGUAGE AND CULTURE



The book refers to the scientific activity of Jan Karłowicz, and, in particular, to the three areas to which he contributed much of his work: dialectology, ethnolinguistics, and the study of Lithuanian Language and Culture. The material basis includes the researcher’s archival works (files of the Lexicon of Polish Dialects [Słownik gwar polskich], Lexicon of Polish Mythology [Słownik mitologii polskiej] and the Little Lexicon of Lithuanian Mythology [Słowniczek mitologii litewskiej]), found in 2017 in the Scientific Archive of PAN and PAU in Kraków. The objective of this book is to publish these documents and re-analyse the Lexicon of Polish Dialects. For more than a hundred years, i. e. since the time in which the lexicon was finished in 1911, nobody has probably read those manuscripts. One of the reasons for this is the fact that they were catalogued in a wrong manner.
The composition of this book, as well as its objective, has been determined not so much by the whole scientific output by Karłowicz, as by the researcher’s collection of archives stored in Kraków (this specification is important because Karłowicz’s main archive is located in Vilnius).
The first part of the monograph refers to the scientist’s dialectological achievements, mainly to the Lexicon of Polish Dialects. Finding the files and reaching the manuscripts accompanying their writing shed a new light on this lexicon and made it possible for us to undertake a reliable discussion with the review published by Kazimierz Nitsch in 1911. For a long time (more or less until the end of 1960s), this review was influencing the opinion on Karłowicz’s dialectological activity which was unfairly evaluated as unprofessional. Also, due to the discovery of the files, we could see clearly what the participation of Jan Łoś actually was like in preparing the dialectological lexicon (it was believed that Łoś made significant contributions to the work, as a result of which the last three volumes of the lexicon, edited by Łoś, were better than the previous volumes).
In the second part of this book, the hand-written file of the Lexicon of Polish Mythology was the starting point for the history of the ethnolingustic research. It is because it turns out that Karłowicz’s interests focused not only on Polish vocabulary and folk culture as separate areas of knowledge, but they also referred to a folk vision of the world and humankind reflected in linguistic material, i. e. what we now call ethnolinguistics. The file of the Lexicon of Polish Mythology was presented against the background of the most important achievements of Slavic ethnolinguistics, i. e. the Lexicon of Stereotypes and Folk Symbols [Słownik stereotypów i symboli ludowych] edited by Jerzy Bartmiński and Славянские древности edited by Nikita I. Tolstoy. Also, on the basis of an index card, the entry: BREAD was reconstructed, and the arrangement of the lexicon was suggested, assuming that it was probably meant to be onomasiological, according to the following categories: KOSMOGRAFIA (COSMOGRAPHY), POWIETRZNIA (AIR), KAMIENIE (STONES), ROŚLINY (PLANTS), ZWIERZĘTA (ANIMALS) and CZŁOWIEK (HUMAN).
The third part of the book remains within Karłowicz’s studies on Lithuanian language and culture. The researcher analysed both the Lithuanian language and folklore. The file of the Little Lexicon of Lithuanian Mythology is the first Polish study of this topic. In this book, the whole file was presented along with the adequate scientific commentary.
In the monograph, Karłowicz is presented as a persistent scientist who, despite various obstacles (he was not associated with any institutions, which is unusual in our times; he was fighting with several diseases in the last years of his life), successfully carried out his scientific research. Also, in the book, ahistorical evaluation of Karłowicz’s work by other linguists is discussed. Moreover, the author of the monograph emphasizes the variety of ideas which go beyond the frames of the age in which the editor of “Vistula” [“Wisła”] lived.
Karłowicz’s notebooks found in 2017 make it possible for us to fairly assess his scientific activity and the history of Polish science (especially dialectology, ethnolinguistics, and the study of Lithuanian language and culture).

Resumen: Este trabajo propone un diálogo intercultural entre conceptos de dos lenguas y dos culturas. Partiendo de la dificultad de traducir la palabra del español 'pobre' a la lengua quechua por no tener esta un concepto de significado similar, se analiza su traducción impropia como 'wakcha' que significa originalmente 'huérfano'. La hipótesis planteada sugiere que la diferencia y dificultad de traducción revela algunas claves que ayudan a comprender la cosmovisión implícita en la cultura y lengua andina, así como la propia cultura y cosmovisión implícita en las sociedades latinoamericanas contemporáneas. Palabras clave: wakcha/pobre, qhapaq/rico, traducción, homemorfismo, filosofía andina. Abstract: This paper proposes an intercultural dialogue between concepts of two languages and two cultures. Considering from the difficulty of translating the word 'poor' to the Quechua

Abstract: This study approached the spiral in pre-Columbian pictography, to analyze it rigorously and show all its complexity in defining visions of the world. To this end, the spiral and its different variants are studied from linguistic anthropology, ethnolinguistics and ethnography. Finally, the results will point to the need to re-evaluate the interpretation of these rock marks in their various means of artistic reproduction, since they could strengthen, through their meaning, ethnic identity and indigenous intercultural learning.

Almost all activities of the Bugis Kendari community begin by considering the quality of time known as good days and bad days. This quality of time has guidelines and uses certain symbols. This study aims to examine the symbols of good days and bad days of the Bugis people of Kendari city. This study uses a qualitative descriptive approach with a case study method. Data collection is done by in-depth interviews and observations. The results showed that the guideline of the symbol of good days and bad days of Bugis people in Kendari city was classified into eleven, (1) Arabic symbols, (2) mathematical symbols, (3) handwriting symbols, (4) Bugis symbol, (5) Bugis symbols and drawings, (6) Soewandi alphabet symbols, (7) animal symbols, (8) star symbols, (9) flag symbols, (10) Haji Daud symbols, and (11) Hj. Nursiah symbols. This research finally emphasizes that the symbol of this guideline represents the Bugis Kendari community which is full of planning and has a sense of optimism to achieve the maximum results of an activity.

The Eastern Slavic rusalki are feminine mythological beings commonly associated with water, death, and sexuality. They have been thoroughly ethnographically described, classified and compared. This paper presents a re-evaluation of D. K. Zelenin's classic interpretation of these beings as the souls of women deceased by untimely or unjust death. By means of analysis of their function and embedding in the entire social-cultural environment, it is shown how rusalki make sense in the symbolic system of East Slavic folklore. One of the main goals is to understand how intricately are rusalki and stories about them connected with the Orthodox liturgical year, specifically with the week following Pentecost. The paper concludes that these feminine revenants are symbolic representation of an eternal unripenness, which needed to be annually revived temporarily in order to help the symbolic system to cross the liminal phase of the agricultural and liturgical year cycle.

È vietata la riproduzione, anche parziale, non autorizzata, con qualsiasi mezzo effettuata, compresa la fotocopia, anche a uso interno e didattico. L'illecito sarà penalmente perseguibile a norma dell'art. 171 della Legge n. 633 del 22.04.1941 ISBn 978-88-98051-09-0

The present article brings an introductory, linguistic and ethnolin-guistic description of Polish folk lullabies, taking into account the stylistic and pragmalinguistic features as well as genre rules of these unique songs targeted at children. Nearly 70 authentic texts were analysed for the study. The authors believe it is worthwhile to look at folk lullabies since they retain numerous archaic elements, including features which are prototypical of this ancient genre of melic poetry. Apart from that, they seem to come closest to the instinctive behaviour of a mother wishing to put her child to sleep, and present the first examples of lullabies as we know them today.

Is Honor Still Important for Lithuanians?
IRENA SMETONIENĖ

Honor as a moral value has become the object of multi-faceted analysis in present-day scholarship.  Sociologists, historians, psychologists and linguists are taking an interest in the concept of honor and in the place honor has within a value system.  Honor has occupied an important place in the value system of Lithuanians from time immemorial.  Popular websites and personal blogs write about, discuss honor.  These sources do not consider honor for a scientific viewpoint, but they help us to understand what honor is to the people of today, to observe how the concept has changed and how new aspects of it have arisen.  Current cognitive methods allow us to construct the value system not only of separate individuals but also of society as a whole through analysis of the concepts of individual words.
Etymologists consider the word “garbė” (honor) to be derivative.  They assert that it has preserved its proto-indoeuropean meaning quite well.  The analysis of this word allows us to take a look at the world view of Lithuanians, through which those who use the language create their cultural and social identity.  It also lets us examine one element of a value system - honor.  One can arrive at a semantic description (cognitive definition) of the word “garbė” (honor) by analyzing ancient texts, lexicographic sources, contemporary discourses and questionnaires completed by young people.  It is a feeling of self-worth and responsibility, when a person feels that he is appreciated for his life, for his deeds, and it is a good name, earned in society by good and unselfish deeds, by virtuous behavior and a virtuous life, by a high level of morality, by conscientiousness, by justice, by keeping one’s word, by respect and care for others, by sacrifice for one’s country, for an idea, for the good of other people, by patriotism and heroism.  This definition is very important for current linguistics because it provides a linguistic and cultural portrait of an object, as representatives of a particular language culture see it.  It also shows which qualities of the object are fixed in language, which characteristics form the basis of these qualities and which subjective and cultural factors influence the appearance of the particular visual structure of that object.

Recerca etnolingüística sobre la memòria històrica del llop a la comarca del Bages, a partir del testimoni de més de 250 informadors (bàsicament pagesos i pastors de 70 anys o més) dels diversos municipis de la comarca.
Publicat a Dovella, Manresa, 2004.

An Animal in the Exact Meaning of the Word

The author aimed at a creating a typology of common ways of conceptualising the notion of the "animal" in the Polish language and culture. He also indicated dependencies between the world outlook shaped under the impact of culture and the way od perceiving animals, and thus their treatment. Upon the basis of research material collected amidst 140 students it has been possible to indicate 13 ways of defining animals in everyday thought (common sense). Despite the extraction of ways of defining animals based on empathy, the dominating stand appears to be a "supremacy definition", stressing man's superiority vis a vis animals-things. It recalls a reification interpretation enrooted in language and culture, which reduces animals to the role of useful products-raw material "serving man". (Full text in Polish).

Els dialectes d'altres llengües, siguin quins siguin, són de mal traduir al català actual. Cada dialecte (social, generacional, de gènere, geogràfic...) té unes relacions intrasistèmiques úniques dins del repertori lingüístic d'una comunitat. Les connotacions de cada dialecte són variables, extremament contingents. En altres paraules, la convencionalització de les diferents varietats segueix trajectòries úniques en cada comunitat. En aquesta contingència també participa l'estàndard, el supradialecte unitari per antonomàsia: dins de cada comunitat, cada dialecte té i manté una relació específica i diferent amb l'estàndard.

L'ero sampre moun paire quë fëzìo la biëero, lour il an ëmparà dai vélh a fâ co biëero. I mousavo, i rëstavo picanto, e l'er uno cozo quë la fëzìo dë ben, përqué l'èr fait oou lî gënëbbre; l'ërfrecho lou corp, la chavo l'ënflamasioun. La së bëvìo la stajoun dî travalh.» «Subit il ê un poc douso, e peui a mëzuro la resto pì frizzante, la paravo la sé pì dë l'aigo soulëtto.» «Pì i së gardo pì il é bouno, përqué i frîzo. Un ann quë lh'èr pâ ità dë néou nou l'an faito ounze vê, tant dë gënëbbre la nh'à sampre. Nou l'an un poc pilhâ ën guinhoun, e aprèe për dooutrei ann l'ai papì faito. I vôl curâ un poc, ëntò pâ patî lou mal d'ëstommi.» «La të pézo pâ su l'ëstommi, tu bëguése d'aigo coum tu beve d'eiquenquì tu fërìe uno stumacâ.» «Nou la fëzìën për fâ lou fén, për la meità dë junh.»