Suchergebnisse

Depuis la nuit des temps, partout dans le monde, en général et en Afrique en particulier, la femme a été et reste toujours victimisée, chosifiée, soumise à toutes sortes de violence et à la déconstruction entre les mains de l'homme qui se croit supérieur. Etant donné que la femme Awka dispose de certain pouvoir féminin, que la littérature est porteuse de la culture d'un peuple, et que les proverbes constituent une des ressources de la littérature orale, la présente étude se fixe l'objectif de mettre en examen minutieux, vingt proverbes Awka afin d'établir si la société Awka, en general fonctionne, malgré ladite force féminine, à base phallocentrique. Le phallocentrisme se réfère à l'idéologie qui conçoit le phallus ou l'organe sexuel de l'homme comme l'élément central dans l'organisation de la société mondiale. Il se définit, dans le contexte de cette étude, comme la tendance à considérer l'homme comme supérieur à la femme et à le traiter de maître, de seigneur et de dominant. On adopte les approches féministe, masculiniste, et historico-sociologique pour mener à bien cette recherche. On se sert du dialecte Awka dans cette étude. Il a été découvert que malgré le pouvoir que détient la femme Awka, la société Awka comme dépeinte dans les proverbes soumis à notre étude, est patriarcale et fortement caractérisée par le phallocentrisme. Compte tenu des changements sociopolitiques actuellement à Awka comme partout ailleurs, on a proposé le réajustement d'un des proverbes : « A fvudike, e bieabia, » pour que cela devienne : « A fvụdikenwoke ma ọfvụdikenwaanyị, e bieạbịa» (Lorsqu'un héros ou une héroïne apparaît en scène, le tambour funèbre est arrêté).Mots Cles: Phallocentrisme, Proverbes Awka, Pouvoir Féminin, Force Régulatrice, AwoMmili, Umuokpu, Féminisme, Masculinisme, L'historico-sociologique, Catégorisation des ProverbesEnglish AbstractSince time immemorial, everywhere in the world in general and Africa in particular, the woman has been and remains always victimised, thingified and subjected to all sorts of violence and deconstruction at the hands of man who considers himself superior. Considering that the Awka woman possesses a certain feminine power, that literature transmits a people's culture, and that proverbs constitute one of the resources of oral literature, the present study has for objective to examine minutely twenty Awka proverbs with a view to establishing establish if the Awka society, in general, operates on the basis of phallocentrism despite the much professed women power. Phallocentrism has to do with the ideology that the phallus or the sexual organ of man constitutes the central element in the organization of the social world. It is defined, in the context of this study, as the tendency to consider the man to be superior to woman and to treat him as master, lord and the dominant force. Feminist, masculinist and historico-sociological approaches are used to conduct this research. The Awka Dielect is used in this study. It is discovered that despite the power at the disposal of the Awka woman, the Awka society, as depicted in the proverbs studied, is patriarchal and strongly characterized by phallocentrism. In view of the sociopolitical changes made presently in Awka and everywhere else, a proposal is made for the readjustment of one of the proverbs used in the study: "A fvụ dike e bieabịa" to read: "A fvụ dike nwoke ma ọfvụ dike nwaanyị e bieabia"(When a hero or a heroine appears on the scene, the funeral music is stopped).Keywords: Phallocentrism, Awka Proverbs, Feminine Power, Regulatory Force, AwoMmili, Umuokpu, Feminism, Masculinism, Historico-Sociologique, Categorisation of Proverbs

Proverbs as a genre of folklore contain traditional values of a given culture and views upheld by its members. They form a repository for linguistic analysis, the foundation of which is the relationship between language, culture and society. The analysis of proverbs can be used as a way to deconstruct traditional views. This research paper attempts to explore intercultural and contrastive paremiology by contrasting proverbs from two different cultures, and by identifying and analysing common cultural models within proverbs in different languages. By contrasting proverbs in English and Serbian, the aim is to examine how women are described in proverbs and what proverbs reveal about the two different cultures, their cultural models and how they relate to the female gender. The corpus consists of English and Serbian proverbs containing the words describing women, namely woman, women, wife or wives in English (Hazlitt, 2007), and žena and all its inflectional forms in Serbian (Marković, 2005). By studying these proverbs, we are able to observe traditional ways of societal expectations of women, how they were seen and evaluated, praised and valued. Also, the research may act as a means of charting and rectifying men's views of women and their place in society.

Abstract
Even though slavery-related understandings are deeply embedded in the collective Ethiopian consciousness, they are seldom explicitly discussed. In the course of oral interviews carried out in rural northwestern Ethiopia with elderly men and women who still recall the practice of slavery, a rich corpus of Amharic proverbs related to this topic was collected. Focusing on a specific segment of this corpus, I invite the reader to visit Ethiopian folkloric crossroads of slaves and salt, spiced up with some hot chili pepper. These proverbs are revealed as a powerful channel to tap into generally submerged and rarely discussed local slavery-related perceptions.

Change is one of the fundamentals of every language. Every community consists of different generations with various perspectives toward life. The difference among different generations' vernaculars are so drastic that it would not be an exaggeration to claim that every generation of a society or a speech community has its own language or vernacular which distinguishes it from other generations or age-groups of the society in lexico-grammatical terms. This study put the frequency of expressions and proverbs in different generations' speech styles under investigation. Hence, inspired by stratified randomization technique, the researcher randomly selected a group of 24 middle-aged and similarly a group of 24 teenager participants of the two genders. Each of the age-groups consisted of 12 male and 12 female subjects in order to provide the possibility to determine the role of gender on expression or proverb usage. All the subjects were individually interviewed for elicitation of the needed data then their sentences were recorded and accurately transcribed for further investigation. By counting the expressions or proverbs in sentences of male/female teenagers' and middle-aged subjects of the research, their expression and proverb usage frequencies were illuminated. The study's results suggested that middle-aged speakers of Iranian community employed expressions and proverbs more than teenagers. This implies that the older would have a stronger relationship with the literature and are more satisfied with their culture and identity. Middle-aged subjects used those expressions which were deeply rooted in the literature and culture while teenagers were highly in use of those expressions and proverbs which were suddenly entered into the lexicon of the society by the advent of new television series or expanded advertisements of mass media, for example. Furthermore, it was found that males generally were more interested in using expression and proverb in their daily conversations than females.

Atasözleri bir milletin binlerce yıllık tecrübelerin sonucunda ortaya çıkmış söz varlığıdır. Bu söz varlıklarında ataların yaşadıkları olaylar karşısında derin düşünce ve duygularını görmek mümkündür. Bu yönüyle önemli kültürel hazineler olan atasözleri, binlerce yıl öncesindeki sözlü dilin yazıya geçirilmesi ile eşsiz dil varlığı hazinesi olarak varlığını sürdürmektedir. Aynı zamanda atasözleri, yabancı unsurlardan da en az etkilenen ve günümüze kadar değişmeden gelen hazinelerdir. Atasözleri sözlü edebiyatın önemli kaynakları olmakla birlikte semantik, sentaktik ve morfo-sentaktik açıdan incelenme imkânı veren önemli dil bilgisi kaynaklarıdır. Çok geniş bir coğrafyaya yayılmış ve uzun bir geçmişe sahip olan Türk dili, bugün çağdaş Türk lehçeleri ile varlığını sürdürmektedir. Uygur Türkleri ve Yeni Uygur Türkçesi bu coğrafyanın güney doğusunda Türklük tarihinin önemli merkezinde yer almaktadır. Bu nedenle Türk dilinin önemli kollarından birisi olan Uygur Türkçesinin atasözleri ve bu atasözlerindeki sözcük öbekleri inceleme konusu olarak seçildi. İki veya daha fazla sözcüğün birleşmesiyle oluşan sözcük öbekleri, Türk dilinin grameri üzerine yapılan çalışmalarda söz dizimi konusu içerisinde değerlendirilmektedir. Uygur atasözlerinde sözcük öbeklerinin kullanım şekillerinin incelendiği bu çalışmada öncelikle sözcük öbekleri gruplandırılacak, sonrasında her bir grupla ilgili örnek atasözleri gösterilecektir.

Bu çalışmada, psikoloji biliminin hayatımızın bütün yönlerini kapsadığı
ve dolayısıyla halk ürünü olan atasözlerinin her birinin de bir psikolojik
durumu açıkladığı düşüncesinden hareketle 5405 Türkmen atasözü psikolojik
yönden incelenmiştir.Türkmen atasözleri, konuları bakımından birbirine benzer psikoloji alanlarından
oluşturulan beş gruba göre değerlendirilip, psikolojik bakış açısıyla
yorumlanmıştır. İnceleme sonucunda, "Sosyal Psikoloji ve Endüstri Psikolojisi"
grubunun 3577 atasözüyle (% 66) en fazla Türkmen atasözünü kapsadığı tespit
edilmiştir. Sayısal olarak ikinci büyük grubun 1001 atasözüyle (% 19) "Gelişim
ve Kişilik Psikolojisi" olduğu, üçüncü grubun ise 390 atasözüyle (% 7)
"Deneysel ve Fizyolojik Psikoloji" olduğu saptanmıştır. "Klinik Psikoloji ve
Danışmanlık Psikolojisi" grubu 269 (% 5) atasözüyle dördüncü sırada yer
alırken, "Okul ve Eğitim Psikolojisi" grubu 168 (% 3) atasözüyle en son grubu
teşkil etmiştir.

Alınan sonuçtan hareketle, Türkmen toplumunu oluşturan temel üç yapının;
yani birey, aile ve toplumla ilgili atasözlerinin sayısal olarak ilk üç sırayı
oluşturduğu saptanmıştır. "Sosyal Psikoloji ve Endüstri Psikolojisi" grubunda
yer alan Türkmen atasözlerinin sayıca fazla oluşu ise Türkmen toplumunda
toplumsal uyumu sağlamak amacıyla sosyal normların ortaya çıkmasını sağlayan
anlayışın olduğunu göstermektedir.

Bu araştırma, atasözlerinin en önemli işlevinin Türkmen toplumunda
toplumsal uyumu sağlayıcı sosyal normları topluma tanıtmak ve benimsetmek
olduğunu göstermiştir.

Proverb of a community can indicate their level of knowledge on natural resource and forest management. These expressions are an effective way to learn about traditional ecological knowledge (TEK). Differences or similarities in the knowledge systems of various ethnic groups can be found by comparing their expressions. This traditional ecological knowledge is passed down from generation to generation through oral tradition. Oral traditions are not always reliable because they depend on memory and oral transmission. However, unlike proverbs, old sayings and societal rules have more validity by their nature. Proverbs and old sayings are expressions of fundamental truths or practical perceptions based on common sense or cultural experience. The Kerinci community in Kerinci Regency, Jambi Province, is known to have these expressions, but it has not been documented. Therefore the significance of this research needs to be done. The maintenance of expressions of oral tradition is a task from generation to generation simultaneously so that the collection of expressions in the form of proverbs, proverbs, and local rules from a community group becomes essential for the development of science. This study aims to document and analyze the expressions of the people of Kerinci. The research method was carried out qualitatively with library research techniques and interviews with resource persons. The results show that there are 30 expressions of the Kerinci community consisting of proverbs and old rules. These expressions show that the people of Kerinci have the knowledge they get from nature and the ecosystem in which they live.

This article surveys the idea of commonalities in cross-cultural communication through examining potential semantic universals in languages, particularly in their proverbs — the smallest verbal folklore genre that vividly reflects the mentality and culture of any nation. At the proverb level, it is possible to identify, (1) basic cognitive universal mechanisms that lead to the creativity of metaphorical thinking; (2) principles of verbalization of common human values in different languages; and (3) statements of affability, translatability, and as a result, mutual understanding between nations. At the global level, diverse human languages and cultures exist and are interconnected in a dialectical unity reflecting both its universal/common and specific features. Based on the idea of Noosphere, i.e., the latent planetary source of any kind of intellectual and spiritual information, this metaphysical perspective enables us to identify human universality in all its forms.