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The paper describes how sociolinguistics, revealing the relationship between language and society independently of translation, provides scientifically well-founded descriptions of the relationship between the source language and source language society, and the target language and the target language society, and might thus contribute to exploring the objective rules behind the translators’ decisions.

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Miklós Kontra and Anna Borbély (eds.). ( 2021 ). Studies on Budapest Speech, Based on the Budapest Sociolinguistic

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Tres bybliothecas habeo, unam Graecam, alteram Latinam

Textkritische, philologische und soziolinguistische Interpretation von Petrons Satyricon 48. 4.

Acta Antiqua Academiae Scientiarum Hungaricae
Béla Adamik

The aim of this study is to examine a sentence from Petron's Satyricon usually considered tobe problematic and corrupted (48, 4): tres bybliothecas habeo, unam Graecam, alteram Latinam. However, we demonstrate that the old conjecture proposed for healing that sentence, i.e. duas for tres, is untenable and in fact grammatically impossible and so the reading of the Codex Traguriensis is correct. Afterwards we explain the meaning of this sentence in accordance with those interpreters who explain Trimalchio's silence on his own third library with a kind of inferiority complex in the given situation activated by the sociolinguistic pressure motivated by the hegemonic Graeco-Latin bilingualism in the Roman World.

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The current work attempts to investigate the vital role of linguistics in saving and defending ‘reputation’ as an important social and cultural phenomenon that is widely known in Jordan as al-isim ‘the name’ or al-sum‘a ‘the reputation’. A good example that illustrates the common application of this social phenomenon in the Arabic culture is an ordinary job known as samsara the act of marketing a property, which, to the best of my knowledge, has not been studied in the linguistic literature. The study attempts to shed lights on the different linguistic features associated with the struggle to save ‘reputation’ within the field of samsara. It argues that it is a big challenge for al-simsār, ‘the dealer’, to resist losing ‘reputation’, as maintaining it requires mastering the skill of using certain linguistic strategies and structures, which I call linguistic power, to maintain al-isim or al-sum‘a as an important social and cultural value. It is an interesting case where three different fields (business, linguistics, and sociology) interact in which business appeals to using linguistic and social tools to survive socially and professionally.

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Language and society are interrelated. One linguistic phenomenon that illustrates this relationship is Arabic “Wāsţa”(W), literally 'connection' and idiomatically 'intermediation between twopersons'. Although, there is a common belief in the Arab World that “Wāsţa”(W) exists, there is no linguistic evidence whatsoever that it is proven or documented. In this paper, we are providing linguistic evidence based on special terms, expressions, and slogans that demonstrate that W exists. We point out the different aspects of this linguistic evidence. We argue that W should be fought by using new slogans and expressions that are able to replace the productive ones that are used daily.

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Jupiter Dolichenus was a Roman god, a so-called ‘Oriental deity’ whose mystery cult gained popularity in the 2nd century AD, reached a peak under the Severi in the early 3rd century AD, and died out shortly after. As for Jupiter Dolichenus, he is sometimes referred to by scholars as ‘Baal of Doliche’ or ‘Dolichenian Baal’.1 The name Baal is derived from the term Ba’al, meaning ‘owner’ or ‘lord’, and the word must have been used as a title for gods in general. Over six hundreds monuments – mainly inscriptions – of the Dolichenian cult have come to light from the Eastern and Western parts of the Empire. The name Jupiter with the epithet Dolichenus – from the original name of Doliche – appears in inscriptions in many incorrect forms including Dolichenius, Dolychenus, Dolochenus, Dolicenus, Dolcenus, Dulcenus, Dolucens.

Which of the above epithets reflects the original Syrian form and tradition? Is it possible that Dulcenus is the original and correct form of the deity’s name, or is it just another vulgar change which appeared separately in time and space? This paper tries to prove the latter with the help of the LLDB. The Dolichenian cult is thought to have first been introduced by Syrian merchants and auxiliary soldiers, including troops from Commagene (the province that includes Doliche). In the light of the names of the priests of Jupiter Dolichenus, Speidel2 states that the Jupiter Dolichenian cult in the army was largely supported by Syrians and other Orientals.

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The traces of socio-cultural interaction between the ethnic groups that are neighbours to each other but speak different languages are reflected in their languages. Common words and concepts appear in the languages of both ethnic groups. The Caucasus, which is the subject of our article, is a broad geographical region where a great many different ethnic groups live together and have been mixing ethnically with each other for hundreds of years. Our purpose is to study the vocabulary of different ethnic groups' languages to determine the cultural and linguistic interaction between them. It is possible to draw the conclusion from our study that there is widespread ethnic and cultural interaction among all the peoples of the Caucasus.

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The aim of this paper is to bring into discussion some data concerning early Christian inscriptions from the Iberian Peninsula on the differentiation of Vulgar Latin, focusing on the several methods and procedures of collecting data (in corpora and databases), and the interpretation as regards Latin dialectology. The low number of specific dialectal traits in early Christian funerary epigraphy contrasts with specific local features that can be found when we put the epigraphic texts into their social and cultural context. We may conclude that Latin dialectal evidence in Late Antiquity should be evaluated according to its context. We can understand both common and specific traits of the written language from this perspective.

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Ervin-Tripp, Susan 1972. On sociolinguistic rules: Alternation and co-occurrence. In: Gumperz —Hymes (1972, 213–250). 213–250. Ervin-Tripp S. Directions

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63 / 1 : 64 – 80 . Jamison , Stephanie Wroth 2009 . ‘Sociolinguistic remarks on the Indo

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