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L'alimentation dans les négro-cultures en général et chez les Bulu en particulier revêt une importance qui va bien au-delà de la satisfaction organoleptique. En effet, elle intervient dans la société comme un fait social total permettant de l'appréhender sous l'angle politique, économique, médical, religieux, artistique, juridique, linguistique. Du point de vue linguistique, les proverbes constituent un espace propice à la démonstration des représentations autour de l'aliment. Utilisés pour illustrer une situation, donner une leçon ou encore appuyer un discours, les proverbes sont un canevas linguistique dont on ne peut se passer dans les joutes oratoires. Pour ce qui concerne est des proverbes alimentaires, on peut se rendre compte qu'ils permettent d'observer comment les Bulu appréhendent le monde et montrent de ce fait la société dans sa dimension holistique. Cet article s'attèle à une analyse anthropologique de quelques proverbes alimentaires de la socioculture bulu. Ces parémies font intervenir la vision bulu de l'organisation politique, de l'économie, des relations de parenté, de la diplomatie, de l'education, de la mort, de la justice, de la construction de la personnalité,etc. Feeding in negro-cultures generally and particularly on Bulu's people have an importance which goes beyond the biological needs. In fact, it intervenes in this society as a social total fact and permits to apprhehend it on political, economical, medical, religious, artistic, juridical, linguistic angle. From the linguistic point of view, proverbs constitute a favorable space to the demonstration of representations on food. Used to illustrate a situation, to give a learning or to support a speech, proverbs are a linguistic framework which is not possible to avoid during verbal sparrings. Concerning food proverbs, it can be realized that, they permit to observe how Bulu's people apprehend world and show society in this case holisticallly. This article make an anthropological analysis of some food proverbs among the Bulu. These proverbial expressions show the bulu's philosophy of life in politics, economics, kinship, diplomacy, education, death, justice, construction of the personnality, etc.

Отношение к людям и определение своего места в обществе входит в систему нравственных измерений человека, поэтому завышенная самооценка, которая на лексическом уровне номинируется словами заносчивый, чванливый, спесь, высокомерный и др., является фактором, привлекающим внимание говорящих. Она влечет за собой определенные последствия, подлежит оценке носителями языка и культуры - преимущественно негативной - и способствует формированию в культуре стереотипных представлений, принимающих форму пословичных обобщений, о поведении и психологии самоуверенных людей.Анализ массива русских пословиц на фоне китайских с точки зрения выражения в них семантики завышенной самооценки, реализуемой разными средствами, позволяет увидеть расхождения и совпадения в стереотипных представлениях и способах их вербализации. В статье приводятся 7 подгрупп русских паремий, выделенных в соответствии с выражаемыми ими лингвокультурными установками, часть из которых вербализуется и в китайском языке. Вместе с тем несомненны различия в пословицах двух народов, состоящие в отсутствии некоторых представлений у одного из них.
The attitude towards other people and the determination of one's place in society are included in the system of human moral measurements, therefore, overestimated self-esteem, which is lexically nominated by the words arrogant, snooty, conceited, hubris, etc., is a factor that attracts the attention of speakers. It entails certain consequences, is subject to assessment by native speakers of a language and culture - mostly negative - and contributes to the formation in culture of stereotypical ideas about the behavior and psychology of self-confident people, which takes the form of proverbial generalizations.The analysis of the Russian paremias against the background of the Chinese paremias in terms of expressing the semantics of overestimated self-esteem, which is verbalized by different means, makes it possible to see differences and similarities in stereotypical notions and ways of their verbalization.The article presents 7 subgroups of the Russian paremias, distinguished in accordance with the linguocultural ideas expressed by them, some of which are also verbalized in Chinese. At the same time, there are undoubted differences in the proverbs of the two peoples, consisting in the absence of some ideas expressed by proverbs.

The article presents an innovative concept of a comparative dictionary that allows to reflect the objective analysis of the similar and different aspects in axiologically oriented paremiological systems of the East Slavic languages. Comprehensive collected dictionaries that include tens of thousands of Russian, Ukrainian and Belarusian proverbs, found in handwritten and printed collections of the last four centuries, have been used for this research. The expediency of including not only paroemias denotatively correlated with basic universal values, but also other proverbs associated with the category of evaluation in the object of the dictionary linguo-axiological description is justified. Based on the material of one of these axiological dyads – fast / slow – the features of structuring the thematic headings of the axiological comparative dictionary of East Slavic proverbs are shown. The system of parameterization of the material based on the results of its structural-semantic, historical-etymological and comparative linguo-axiological analysis is viewed through the example of macro-entries. Based on the material of the considered paroemias, it was found out that the national distinguishing characteristic of East Slavic paroemias consists not in their axiological content but in the form of its expression. The prospects of using the proposed model of the dictionary description of paroemias and phraseological units in the practice of axiological lexicography are emphasized.

Mathematics and idioms, as well as proverbs, all reflect the laws of life. At the same time, primary school children may have heard idioms and proverbs before attending school. Therefore, there are many possibilities to exploit and apply idioms and proverbs in teaching mathematics in primary schools. This study aims to identify appropriate situations and apply idioms and proverbs in different regions of Vietnam to teaching mathematics. The researchers selected 1155 expressions related to mathematics from many typical pieces of research on idioms and proverbs in Vietnam. After surveying 1822 teachers three times in many provinces and cities in all 3 regions of Vietnam: the North, the Central and the South, the researchers have classified the data according to the criteria from closed to open-ended questions. The results show a prominent level of interest (level 4/5) of all teachers participating in the survey, and there is no difference in the effectiveness in the three regions, but there is a clear difference in regions in using idioms and proverbs. Particularly, identifying situations to teach geometric and quantitative knowledge, as well as probability and statistics, allows one to apply idioms and proverbs at a high level. It is concluded that if idioms and proverbs from Vietnamese regions are appropriately selected and applied in teaching mathematics in primary schools, they will contribute to improving students' mathematical ability and preserving the national cultural heritage. Doi: 10.28991/ESJ-2022-SIED-015 Full Text: PDF

This article analyzes Romanian and Hungarian proverbs collected in the nineteenth century that convey images of the Other. These were published mostly in the masive collections of proverbs, sayings, and riddles edited by András Dugonics, Ede Margalits, and Iuliu Zanne. Proverbs speak first of all about the differences between "us" and "them," about the negative traits of those around us, by which we identify ourselves and which highlight our superiority and "normality" in relation to dangerous and peculiar strangers around us. Peasants did not reflect on their neighbours in order to outline an objective portrait of them, but to display and reinforce their own cultural features, setting themselves apart from the strangers surrounding them. For this reason, they usually mocked and did not praise the Other. Mockery and ridicule were much more common than positive assessments, regardless of whether the relations between the two communities were good or bad. In this general framework, the popular images of the two peasant communities were agreeable and conveyed a sense of closeness and familiarity rather than a high degree of otherness, as was the case with the imagological relationships maintained with the Gypsies or the Jews.
Keywords: Romanians, Hungarians, proverbs, nineteenth century, historical imagology

The paper presents an analysis and a comparison of the meanings and functions of proverbs in two editorials by the lawyer and journalist Dr Jakob Eben. The texts comment on the situation and the relations between nationalities in the Habsburg Monarchy in July 1880. One proverb is used in its normal form by the author (directly), while the other appears in a modified form, in a quotation (indirectly). In both cases the proverbs are used as part of a persuasive strategy in the text type of the editorial, for the purpose of provoking antipathy against the "others", i.e. the Czech politicians as political rivals, by means of their negative characteristics. In their specific co-text and context, the proverbs acquire additional semantic-pragmatic components of meaning, enabling them to participate in various isotopic chains and to contribute significantly to textual coherence. Additionally, their positioning marks important points in the argumentative structure of the text. The analysis also indicates some possibilities for the specification of semantic and pragmatic information in dictionaries.

Since the birth of Nigerian literature, writers have produced impressive collection of literature in English. African oral traditions like proverbs have been in use in creative works. Over time, there have been some alterations in proverbs as their usage and meanings slightly assume different dimensions on their seriousness, effects and explicitness of the message therein, forming either an extension to the traditional proverbs or coinages of certain expressions. It is contended that the meaning of proverbs can be interpreted within the semantic, ideational, stimulus-response, realist and contextual theories, as proverbs play significant roles in literary works. This paper anchors on J.L. Austin's Speech Act Theory and examines the proverb uses and postproverbial reflections with the view to foregrounding their implications in two plays of common thematic preoccupations—Zulu Sofola's Old Wines are Tasty and Emeka Nwabueze's A Parliament of Vultures. Ultimately, it will highlight the proverbial stance and significance of the texts, thereby ascertaining the proverbial mutations in contexts.

Critical thinking is foundational in American higher education, and yet the approaches are largely grounded in European and Euro-American thought. It behooves Africana Studies, then, to develop an African-centered approach to critical thinking and related pedagogical approaches. This article argues for employing African proverbs (wise sayings), riddles (verbal puzzles), and narratives (stories) as culturally grounded and relevant pedagogical practices that promote African Deep Thought which is an African-centered approach to critical thinking. The objective of this article is to advance African proverbs, riddles, and narratives as viable African-centered approaches to critical thinking. Secondly, it enhances African proverbs, riddles, and narratives as culturally relevant pedagogy for grounding students of Africana studies in African cultural values. Lastly, the article contributes to the existing literature on decentering European and Euro-American centered approaches to education by diversifying basic assumptions, core concepts, and pedagogical approaches in higher education. The article presents observations and reflections on student responses to African proverbs, riddles, and narratives in two Africana Studies courses.