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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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the study of socio-linguistic variation.’ Annual review of Anthropology 41 : 87 – 100 . Ecsedy , Hilda 1972 . ‘Tribe and tribal society in the 6th century Turk empire.’ Acta Orientalia Hung . 25 : 245 – 262 . Erdal , Marcel 1991 . Old

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The aim of this paper is to report on an experiment designed to evaluate the perception of high frequency sibilant articulations in Hungarian male speech and to theorise on the results. The main findings of the experiment are that the Hungarian listeners rate high frequency sibilants with femininity. These findings suggest that there is at least some social awareness of sibilant frequency in Hungarian. What follows from this is, in turn, that the sociolinguistic salience of sibilants as a variable is not confined to dialects of English, where the phenomenon has been most thoroughly described and discussed.

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This paper analyzes G. Vinokur’s scientific heritage. The main focus is on the development of his ideas in the field of linguistic construction: from the first attempts at “linguistic technology” speech and the reform of traditional approaches to literature to the establishment of philology as a science. The scientist significantly contributed to sociolinguistics and the ecology of language, style and poetic linguistics, philological criticism and textology. His innovation is remarkable in the study and interpretation of the history and the theory of verbal culture.

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The central effect of globalization is cultural convergence. The notion of “cultural creolization,” amplified from creole linguistics, offers a model wherewith to understand the cultural convergences of Europe and the rest of the postmodern world. Creolization, like diaspora, is a word with a history that is relevant to cultural analysis. Despite the claims of other terms like acculturation, transculturation, mixing, and hybridization, I advocate creolization to remind ethnologists of the decisive power differences that are always present when cultures converge. Creolization also denotes the creation of something discontinuous and new, which could not have been predicted from its origins. I sketch the relation of this concept to history, sociolinguistics, communication theory, anthropology, and religious studies, in the light of definitive linguistic research.

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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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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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szociolingvisztikai szempontú megközelítéséhez [Remarks on a sociolinguistic approach to Hungarian historical linguistics]. In: Magyar Nyelvjárások 38: 505-12. Gondolatok a magyar nyelvtörténet szociolingvisztikai szempontú megközelítéséhez

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Summary:

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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