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Acta Archaeologica Academiae Scientiarum Hungaricae
Authors: Szabolcs Czifra, Attila Kreiter, Éva Kovács-Széles, Mária Tóth, Orsolya Viktorik, and Beáta Tugya

pitcher goes so long to the well… Iron Age wells from the outskirts of Békéscsaba) . BMMK 30 ( 2007 ) 111 – 150 . Bóka–Tugya 2007 = G. Bóka – B. Tugya : Egy békéscsabai szkíta kút állatcsontleletei (Animal bone finds of a Scythian well in

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О Шарике, Жучке, Мурке и сером волке

ономасиологические заметки

Studia Slavica
Author: Viktor Mojszejenko

The author of the article gives a comparative description of Russian and other Slavonic denominations of domestic animals whose names derive from that of colour.

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The author of the article gives a comparative description of Russian and other Slavonic denominations of wild and domestic animals whose names derive from that of colour.

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Research from Luzhnica and Nishava]. Srpski etnografski zbornik XVI. Nikolić , M. Vladimir 1928: Životinje u narodnim pričama (iz Pirotskog okruga) [Animals in Folk Narratives in the Pirot Region]. Glasnik etnografskog

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The present paper examines the origin of two Tocharian animal names, assuming that they were borrowed from an oriental source. The Common Tocharian term for ‘poisonous snake, viper’ (Toch. A ārṣal, B arṣāklo) reproduces exactly the Turkic name *arsala:n ‘lion’, whereas the Tocharian B partākto ‘camel’ seems to represent a loanword from East Iranian *pardāk(u)-tā (pl.) ‘leopards’ (perhaps created by a contamination with Altaic *aktan- ‘a castrated animal’). The phonetic aspects of both derivations are unquestionable. The semantic differences may be explained by the fact that Proto-Tocharians borrowed names of two unknown exotic animals and later they wrongly identified the word with different animals, transferring the Turkish name for ‘lion’ into ‘poisonous snake, viper’ and the Iranian name for ‘leopard’ into ‘camel’. The same process is perfectly attested in Slavonic (e.g. Polish słoń ‘elephant’ < Turkish (dial.) aslan ‘lion’; Pol. wielbłąd ‘camel’ < Greek elephas, -antos ‘elephant’) and many other languages.

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Whodunnit? — Disturbed graves in early medieval cemeteries . Graves disturbed in antiquity are a common feature in any period in which inhumation burial was practised. Disturbances of early medieval graves are often interpreted as human interference. Excavations at the Langobardic-period cemetery at Szólád (Kom. Somogy) in 2005–2007, however, indicated that the role of burrowing animals should not be underestimated. Excellent soil conditions demonstrated that at least 10% of the graves were disturbed by burrowing animals whose activities displaced bones and grave-goods. In this particular case, badgers, who are known to inhabit warrens for several generations and for extending them to a depth of 5 metres, are the most likely suspects.

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The paper presents an exhaustive list of plant names in the Kāśyapīyakrsisūkti, the most important Sanskrit treatise on agriculture, horticulture and animal husbandry dated from the early medieval period. The Sanskrit names are given with full reference to the verses where they appear and together with the up-to-date botanical terms and occasionally with the current English names.

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The aim of this paper is to demonstrate how speakers of Polish and Hungarian conceptualize the concept of <death> and <life>, more specifically how they impersonate and animalize it. In this paper, the authors focus only on examples in which the lexemes death and life are treated as a living organism or its parts.

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A sztoikus filozófusok állatokkal és vegetarianizmussal kapcsolatos nézeteiről eddig nem született tanulmány. Ennek magyarázata az, hogy a sztoikusok az állatoknak önmagukban nem szenteltek nagy figyelmet. A sztoikus filozófia középpontjában az ember és az embernek az istenekhez fűződő viszonya áll. Mindazonáltal az ember maga is a „lelkes élőlények” (ἔμψυχoν) csoportjába tartozik, ugyanonnan indul, ahonnan az állatok, csak éppen az „értelem” (λóγoς) kifejlődésével célja magasabb szintre emelődik: a természet elsődleges kívánalmairól az erényre. Tanulmányomban a sztoikusok állatokkal szembeni hozzáállását vizsgálom meg az ókori források alapján, különös tekintettel a húsevés és a vegetarianizmus problémájára. Az első részben az állati és az emberi lélek ismeretelméleti különbségét tárgyalom, a másodikban az állatok lételméleti helyzetét, a gondviselés kérdését és a teleológiát. Az elemzés során a sztoikus filozófusok bámulatos egységre törekvése mögött felsejlenek azok a belső ellentmondások, amelyektől egyetlen olyan rendszer sem lehet mentes, amely végső és egységes magyarázattal kíván szolgálni a világ jelenségeire.

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Abstract  

Beginning with a review of ecocriticism’s scholarly and activist origins and development through the related fields of eco-composition, ecofeminist literary criticism, and environmental justice literary studies, this essay discusses children’s environmental literature from the intersecting standpoints of animal studies, environmental justice, and ecofeminist literary criticism. From that intersectional standpoint, the essay raises three central questions for examining children’s environmental literature, and offers six boundary conditions for an ecopedagogy of children’s environmental literature.

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