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Anna T. Litovkina: Once upon a Proverb: Old and New Tales Shaped by Proverbs. Szekszárd, published by the author, 2004; Wolfgang Mieder-Anna T. Litovkina: Twisted Wisdom. Modern Anti-Proverbs. Burlington 1999; Anna T. Litovkina: A Proverb a Day Keeps Boredom Away. Pécs-Szek-szárd 2000; Eniko Szocsné Gazda: Erkölcs és közösség. Orbai széki erkölcsirányítás a XVII-XIX. században [Moral und Gemeinschaft.Moralanleitung im Orbai-Stuhl im 17.-19. Jh.]. Csíkszereda: Pro-Print Könyvkiadó 2001;Réka Kiss-Attila Paládi-Kovács (eds): Times - Places - Passages. Ethnological Approaches in the New Millennium. Plenary papers. Budapest 2001; János Tari: Néprajzi filmezés Magyarországon [Ethnographisches Filmen in Ungarn]. Budapest: Európai Folklór Intézet 2002; Erno Kunt: Az antropológia keresése. Válogatott tanulmányok [The search of anthropology. Selected essays]. Budapest: L'Harmattan-MTA Néprajzi Kutatóintézet [Institute of Ethnology of the Hungarian Academy of Sciences] 2003; Vilmos Voigt: A vallási élmény története. Bevezetés a vallástudományba [The history of religious experience. Introduction to the study of religion]. Budapest: Timp Kiadó 2004; Imola Küllos: Közköltészet és népköltészet [Popular poetry and folk poetry]. A comparative study of the genre, subject and motive history of 17th-18th century Hungarian secular popular poetry. (Szóhagyomány [Word tradition] - series editor: Ilona Nagy.) Budapest: L'Harmattan 2004; A pityke és a kökény [Das Küken und der Schlehdorn]. Auserwählte Volks-märchen von Ráfael Dékány aus der zweiten Hälfte des 19. Jahrhunderts. Edition, Auswahl der Bilder und Nachwort von József Kriston Vízi. Budapest: Argumentum 2004; Éva Pócs (ed.): Mikrokozmosz - makrokozmosz. Vallásetnológiai fogalmak tudományközi megközelítésben [Micro-cosm - Macrocosm. Interdisciplinary approach to concepts in ethnology of religion]. Budapest: Balassi Kiadó 2002; Éva Pócs (ed.): Áldás és átok, csoda és boszorkányság. Vallásetnológiai fogalmak tudományközi megközelítésben [Blessing and Curse, Miracle and Witchcraft.Interdisciplinary approach to concepts in ethnology of religion]. Budapest: Balassi Kiadó 2004; Gabriela Kiliánová-Eva Riecanská (eds): Identity of Ethnic Groups and Communities. The Results of Slovak Ethnological Research. (Etnologické Štúdie 7.) Bratislava: Institute of Ethnology of SASc 2000;Ortsbezüge. Deutsche in und aus dem mittleren Donauraum. Referate der Tagung des Johannes-Künzig-Instituts für ostdeutsche Volkskunde vom 25. bis 27. Oktober 2000. (Schriftenreihe des Johannes-Künzig-Instituts Band 5, Ed.: Hans-Werner Retterath.) Freiburg: Johannes-Künzig-Institut für ostdeutsche Volkskunde 2001; Valeri A. Tiskov:Ðåêâèåì ïî åòíîøó,Èññëåäîâàíèÿ ïî ñîöèàëüíî-êóëòóð-íîé àíòðîïîëîãèè[Requiem for the Ethnos, Cultural and Social Anthropological Research]. Moscow: Nauka 2003
Abstract
En 1999, Ahmadou Kourouma a reu le prix Inter pour sa satire, son chef d'œuvre satirique et caustique des dictatures africaines, En attendant le vote des btes sauvages. C'est avec la męmeverve, le mme chatoiement de langue empreint d'aphorismes, d'adages, de proverbes spectaculairement traduits en franais, de petit ngreet de geste de conteur rompu que le romancier Ivoirien nous livre avec Allah n'est pas oblig, l'histoire hallucinante et abracadabrantesque d'un massacre dont les enfants sont les hros,les tristes hros la gchette facile ; ces enfants-guerriers des guerres civiles et tribales en Afrique dans la lutte sans merci que se livrent les seigneurs de guerre. Ds les premires lignes de ce texte pineux et dissonant, le lecteur se sent comme pris en chargeet s'abandonne la lecture du roman comme celle d'un classique. C'est une satire de la guerre, une satire qui saute pieds joints et raconte les scnes effroyables de torture, de viol et de massacre, la folie des chefs de guerre et la dmence des enfants soldats, travers le regard de marbre d'un enfant-soldat. Les journaux ont tout dit puisqu'il s'agit d'un sujet d'actualit : la guerre qui a sviau Liberia et qui n'est pas encore compltement teinte en Sierra Leone. Si tout ceci reste un ensemble de faits indniables, quelle est la part de fiction dans cette œuvre o les scnesde carnage, de cannibalisme et de viol se succdent un train d'enfer ? La part de fiction n'est que la manire de prsenterdes faits dj connus de tout le monde. Ce qu'il nous plairait de montrer dans cet article, c'est l'adaptation spectaculaire de l'actualiten œuvre d'art et le souci d'un crivain de montrer la bonne voie aux politiques gars dans les sentiers hontsdes richesses et privilges.
University Press . Njam-Osor, N.-Ölzijsüren, B. (2011): Ням-Осор, Н.–Өлзийсүрэн, Б.: Монгол хэлний зүйр цэ- цэн үгийн товч тайлбар толь [Brief dictionary of Mongolian proverb]. Улаанбаатар, Их засаг их сургууль
Abstract
Influence is a widespread and well-documented and widely acknowledged practice in the Western literary tradition, but there has been a flat denial that it exists among African writers. The very fact that a controversy should arise at all as to whether the readership of African writing lies within Africa itself says something about how a different standard is always applied when it comes to things African. Along with fame and fortune, the perception that one’s work could ignite the creative spark for others both in one’s immediate surroundings and afar continues to provide writers worldwide the incentive to keep honoring their calling, in part, because leaving a legacy of hope and inspiration is every writer’s dream. While common sense ought to suggest that the situation of Africa cannot be any different—after all, as a familiar African proverb has it, “it takes a village to raise a child”—the notion of artistic production as a communal affair has continued to be widely thought to be inapplicable to Africa. Why has it become convenient to argue that dialogue of an indigenous nature, as a mode of creative interaction and invention, is absent in contemporary African literature? To take up that question, our argument in this essay proceeds in three interlocking steps. First is an overview of the role professional readers, literary analysts, and scholars have ascribed to literary inheritance in the development of expressive power universally. Next is an attempt to adduce reasons for the persistent regime of denial that over time has established itself firmly in discussions of African writing concerning suggestions of a preoccupation, conceived expansively as disposition, style, thematic engagement, stance, and sensibility, which an informed observer might take as emanating from inspiration of a local origin. The final section makes the case that proper identification and recognition of the conventions of this indigenous literary source would unquestionably provide the best approach to understanding contemporary African literature and stimulating admiration for the creative temper involved in its writing as the case of contemporary African literature cannot be an exception.
Interpretation based on maxims of legal logic occupies an honourable place among the possible methods of legal interpretation; this being done most frequently using basic concepts originating from the classical period of Roman law, which faciliate orientation among contradictory decrees and help to clarify the meaning of legal rules. The following principles belong hereby, widely known in Modestinus's formulation but dating from the period of the leges XII tabularum: "lex posterior derogat legi priori",the Papinian "lex specialis derogat legi generali", and the "lex primaria derogat legi subsidiariae". It is a basic interpretive principle, that the legal rule should be interpreted in its integrity, not by extracting certain parts of it. The following the letter of the law often leads to its evasion. During the interpretation one should take into account the legislator's intention. If this is doubtful, the more lenient solution should be preferred. All these ideas can be traced back into a highly philosophical, Celsian principle, which is-also widely accepted in contemporary legal thinking. It-declares the vocation of the Law to implement Justice, according to which "ius est ars boni et aequi", the Law is an art of the Good and the Just. Out of these, the procedure called in fraudem legis is connected to the statement that enforcing the letter of the law often leads to inequity contradictory with the spirit of the law, i. e. injustice. Cicero also quotes this proverbium, already widely spread in the age of the Republic, which remained in use in his formulation until today: "summum ius summa iniuria", i. e. the utmost enforcement of the law leads to the greatest injustice. The present paper has a modest aim. It does not offer a general survey, but rather an introspection into the problem. First it enumerates the occurences of this proverb in the sources of Roman literature (I.), then it sketches the development and semantic changes of the concept of interpretatio (II.), next it investigates the meaning of summum ius in the relation of the ars boni et aequi principle and the concept of Justice in legal sources and Cicero's works (III.), in the end it will consider the further reaching consequences of this proverbium in Adagia by Erasmus of Rotterdam, one of the most important humanists (IV.).
közmondásferdítések ma: öt nyelv antiproverbiumainak nyelvészeti vizsgálata . [Proverb Alterations Today: A Linguistic Investigation of Anti-proverbs in Five Languages]. 2018, Budapest: Tinta Könyvkiadó. 158. ISBN 978-963-409-149-3 Peter Zolczer J. Selye
Русско-венгерские паремиологические параллели (в поисках национальной специфики)
Russian-Hungarian Paremiological Parallels (in Search of National Specifics)
Proverbs and sayings, which have always been considered the favourite genre of folklore and the representatives of the national mentality proper, have recently attracted particular attention of linguists. These are attempts to objectively establish the so-called “paremiological minimum” of different languages, the desire to measure the cognitive potential of the parеmias, and a broad comparative study of the proverbs and sayings of related and unrelated languages as well as a characteristic of the pragmatic capabilities of the latter. The present paper offers a comparative typological analysis of proverbs and sayings in the Russian and Hungarian languages.
Despite their different genetic origins, it is in paremiology that there is a fairly large number of parallels of different types. The purpose of the paper is to identify such parallels and their classification by origin. The sources of such parallels are different: above all, longterm interaction with the paremiological systems of German and other European languages, including Slavic. Slavic paremiology, on the one hand, was a “donor” of borrowing in the form of tracing, on the other hand, it itself absorbed many Finno-Ugric paremias.
That is why Hungarian paremiology and paremiography are of particular importance for comparative studies. And not only because the Hungarian language has historically absorbed a pan-European (including Slavic) paremiological heritage but also because Hungarian paremiography has long been one of the richest treasures of Hungarian and European small folklore. These collections of Hungarian proverbs and sayings against a broad interlanguage background are one of the most significant paremiological traditions. The rich paremiological collections accumulated by Hungarian researchers provide an opportunity for a detailed comparison of Slavic and Hungarian proverbs and sayings against a common European background and at the same time to trace the traces of direct Slavic-Hungarian contacts.
Of particular importance in such a comparative study is the dialectal material, both in Hungarian and Slavic. When comparing the paremias of Russian and Hungarian languages, linguistic details are especially important, allowing to demonstrate the adaptation of the common European heritage to the Slavic and Finno-Ugric languages and to determine the proportion of similarities and differences between the respective paremias. It is not only genetic inertia but also the field of variation of borrowed proverbs and sayings that forms their national specificity.
A comparative study shows that the Slavic variant proverb series look more compact and almost unchangeable. The variation of the Hungarian proverbs reveals a much wider amplitude, although it also retains the “classical” version as the main one. Some of them can be considered nationally specific despite the universality and globality of the range of some proverbs. The quota of national specificity for each of the options is different but it is the paremiological details that contain the national colour reflected in the language.
We are just about at the end of this year, and my kind responsibility is to summarize the most important events of 2011. May I start with a Latin proverb “Panta rhei”, which means everything is changing. This is what has happened with the
proper time.’ (transl. W. Stahl, corr. by the author) Personified Satire castigates here the author for insane impertinence and closes her indignant accusation with the Greek proverb ὄνος λύρας (“the ass playing the lyre”). 39 Connecting procacitas
secures referential and pragmatic equivalence to the original”(1988: 68‒69). In advertisement 1 , the English headline All roads lead to … La Brioche is modelled on and intertextually interacts with the English proverb All roads lead to Rome , which