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ABSTRACT: Popular wisdom asserts that you can't teach an old dog new tricks. But is this proverbial lesson applicable to its own material? The proverb is generally defined as a frozen linguistic object, in terms of both form and meaning. The frozenness is therefore a formal and semantic framework that is supposedly immutable. In practice, however, this theoretical framework is very often altered, whether intentionally or not, when it collides with other, more extensive frameworks into which it naturally fits (collections of proverbs, the immediate linguistic environment, the spatio-temporal and social context of compilers or speakers). The aim of this work is to present a taxonomy of all possible types of alteration of the Spanish-speaking proverbial framework, diachronically and synchronically, as well as in language and discourse, placing the notion of intentionality and the signifier-signified pair at the heart of the analysis. Our approach is thus at once linguistic and pragmatic, and is based on a variety of corpuses.
RÉSUMÉ : On dit que ce n'est pas à un vieux singe qu'on apprend à faire des grimaces. Mais cette leçon proverbiale est-elle applicable à sa propre matière ? On définit en effet généralement le proverbe comme un objet linguistique figé, tant au niveau de sa forme que de son sens. Ce figement est donc un cadre formel et sémantique prétendument immuable. Or, il s'avère que dans la pratique, ce cadre théorique est très souvent malmené, intentionnellement ou non, lorsqu'il rentre en collision avec d'autres cadres à l'extension plus importante dans lesquels il s'insère naturellement (recueils de proverbes, environnement linguistique immédiat, contexte spatio-temporel et social des compilateurs ou locuteurs). Ce travail tâche ainsi de présenter une taxinomie de tous les types possibles d'altérations du cadre proverbial hispanophone, en diachronie et en synchronie, mais aussi en langue et en discours, en plaçant la notion d'intentionnalité et le couple signifiant-signifié au cœur de l'analyse. L'approche envisagée est donc à la fois linguistique et pragmatique et s'appuie sur des corpus variés.

The article is devoted to the pragmatic properties of proverbs in dialogue. Proverbs, or axiomatic folk assessments of people's experience, are used in dialogues predominately as argumentative support to this or that speech act of a speaker. The proverbs meaning adjusts to temporal and agent characteristics of speech act to make it more convincing when using a proverb as an argument. Sometimes proverbs can be used as indirect speech acts, combining both functions of speech act and its argument. The analysis of typical usages of proverbs makes it possible to reveal their pragmatics and thereby supplement the interpretations of proverbs in order to enhance their use in speech both by foreigners studying the Russian language and by new generations of native speakers of the Russian language. The statements put forward in the article are illustrated with six proverbs actively used in the modern Russian language pragmatic description: za odnogo bitogo dvuh nebityh dayut, klin klinom vyshibayut, vyshe golovy ne prygnesh', posle draki kulakami ne mashut, nazvalsya gruzdem, polezaj v kuzov, s volkami zhit', po-volch'i vyt'.

The preliminary version of this article was published as 'Analiza użycia przysłów w dyskursie polityki na przykładzie tekstów prasowych w języku hausa opublikowanych w okresie wyborów powszechnych w Nigerii w 2019 r.' [Hausa Proverbs in Press Language during Nigeria 2019 General Elections]. Afryka, No. 49, 2019, pp. 61-79. ; Abstract Karìn màganā̀ is a form of traditional cultural expression which has the status of a genre in Hausa oral literature. It is equivalent to a proverb. This paper presents examples of Hausa proverb usage in political discourse. The data were extracted from press articles published during the period of the Nigerian general election (February 2019). The research focuses on analysing discursive features of karìn màganā̀ and aspects of its contextual understanding and translation. In contemporary Hausa discourses proverbs perform textual and pragmatic functions. Each function in which a proverb is used changes its interpretation (representational meaning). ; This article presents the results of the field research task "Hausa Proverbs in Political Discourse" conducted by the author in February 2019 in Abuja, Nigeria. The task was co-financed by Faculty of Oriental Studies, University of Warsaw.

Language acts as a primary vehicle for transmitting cultural norms, values, and expectations, as well as thought paradigms, from one generation to another. This is despite language choices in Ekegusii proverbs being loaded with culturally stereotypical language choices about gender. This study investigated how power discourses are employed in Ekegusii proverbs. The study applied Critical Discourse Analysis (CDA) by Fairclough (1989, 1993 and 2001) and Van Dijk (2001). This research adopted a descriptive qualitative research design. The target population was eighty (80) ekegusii proverbs. Purposive sampling procedures were used to select eighty power-related proverbs. The study adopted the three-dimensional discourse framework as a method of data analysis. The findings of the study revealed that power relations are embedded in Ekegusii proverbs. The lexicalization and level of meaning of proverbs showed that these proverbs obtain their sexist and obscene connotations, which are construed as being laden with an impertinent reference that derogates womanhood. The study further revealed that linguistic features such as metaphors, negative syntactic structures, and vocabulary are used to enact power between genders. The study recommends that gendered proverbs be consciously improved to portray gender neutrality, equality and contemporariness.

The American proverb, "root hog or die," though popular in the early nineteenth century, gained widespread use after President Lincoln used it at the Hampton Roads Conference. Newspapers across the country then published contradictory anecdotal accounts of how Lincoln had used the proverb, incensing the citizenry of both Northern and Southern states. The proverb then became a contentious political rallying cry used frequently in the racially charged rhetoric of the Re-construction Era.

Whereas the field of public administration has benefited from periods of critical reflection and reform aimed at reexamining the field's traditional management paradigms, the related field of nonprofit management has generally lacked such an analogously explicit and sustained research program to reevaluate its own conventional wisdoms. Meanwhile, accumulated findings from the last several decades of nonprofit management research have problematized many traditional assumptions and practices in nonprofit management, specifically regarding the soundness of nomothetic management theory, the unintended negative consequences of certain management norms, and underlying assumptions about the nature and purpose of nonprofit management. This article critically reexamines four well-known "proverbs" of nonprofit financial management—minimize overhead, diversify revenues, be lean, and avoid debt—to demonstrate the need for a critical and reflective research program that takes stock and reconsiders the field's foundational principles and assumptions. Implications are derived for scholars and practitioners, as well as for information intermediaries that evaluate nonprofits based on financial information.

The article reveals the functional-semantic features of the numbers encountered in the text of folk proverbs. The numbers in the text of the proverbs are analyzed in spiritual groups. The symbolism of numbers in Uzbek and German folk proverbs is compared and conclusions are drawn.