Miejsce jako kategoria językowo-kulturowe we frazemach z pola leksykalno-semantycznego DIABEŁ

The article deals with praseological units that contain the lexemes diabeł ‘devil’ and diabelski ‘devilish’, excerpted from dictionaries of standard and dialectal Polish. The study is based on the assumption that a description of location as a languacultural category, manifest in these units, will be non-differential and panchronic; however, characteristic features of two languacultural areas (i.e., traditional folk culture and contemporary culture) are taken into account. In the phraseological units being investigated, the category of location appears either on the expression plane (it functions as a component of a given unit) or on the content plane (the place is the meaning of the unit), and its exponent is either a common noun or a proper name. Several aspects of the category of location, as it functions in the lexico-semantic field of "devil”, have been revealed: (i) the folk culture (spiritual culture, folk beliefs in demonology); (ii) location as a category that is evaluated and that is used in evaluation, in the context of the US–THEM opposition; (iii) cultural changes (in the city and in the country).Autorka poddała analizie frazemy z komponentem o znaczeniu ‘diabeł’ i ‘diabelski’, wyekscerpowane ze słowników dokumentujących polszczyznę dialektalną oraz ogólną odmianę polszczyzny (polszczyznę literacką). Założyła, iż opis miejsca jako kategorii językowo-kulturowej, uwidaczniającej się w tej grupie frazemów, będzie miał charakter niedyferencjalny oraz panchroniczny, starała się jednak uwzględnić zjawiska charakterystyczne dla każdego z dwóch obszarów językowo-kulturowych: tradycyjna kultura ludowa i kultura współczesna. W prezentowanych w artykule jednostkach kategoria miejsce występuje albo w planie wyrażania (nazwa miejsca jest komponentem frazemu), albo w planie treści (miejsce jest znaczeniem frazemu), jej wykładnikiem jest appellativum lub nomen proprium. Przeprowadzona analiza pozwoliła ukazać kilka aspektów funkcjonowania tej kategorii we frazemach z pola leksykalno-semantycznego diabeł: (1) dokumentacja kultury ludowej (kultury duchowej, wierzeń ludowych z zakresu demonologii), (2) miejsce jako kategoria wartościowana oraz wartościująca, z uwzględnieniem opozycji swoi – obcy, (3) ilustracja przeobrażeń cywilizacyjnych i zmian kulturowych (wieś i miasto)

Životinje u frazeološkom ruhu

Životinje u frazeološkom ruhu zbornik je većega dijela radova izloženih na međunarodnom znanstvenom skupu Animalistički frazemi u slavenskim jezicima. Skup je održan 21. i 22. ožujka 2014. godine na zagrebačkom Filozofskom fakultetu u sklopu istoimenoga istraživanja kojem je Sveučilište u Zagrebu dodijelilo potporu u studenom 2013. godine. Na skupu je sudjelovalo 49 znanstvenika: 22 iz Hrvatske te 27 iz Bosne i Hercegovine, Bugarske, Mađarske, Makedonije, Poljske, Slovačke i Slovenije. Zbornik sadržava recenzirane znanstvene radove u kojima se propituje zastupljenost naziva životinja u različitim frazeološkim jedinicama slavenskih, ali i romanskih te germanskih jezika, ukazuje na njihovu pragmatičnu i kulturološku važnost te pruža uvid u suvremene frazeološke tendencije primijenjene i na odabranu skupinu frazema. (iz Predgovora / Ivana Vidović Bolt

O jedzeniu i pracy – na podstawie polskich przysłów

The selected proverbs point to the fact that eating is something obvious and natural, a repeated activity that aims at sating one’s appetite. Eating as a sign of life in proverbs has been contrasted with death. It is also a reward, payment for one’s work. However, some exceptions to this rule could be distinguished, including situations when: 1. one man works while another eats, i.e. “consumes” the fruit of the work of the former; 2. one eats but does not work, i.e. is a lazy person; 3. one works but does not eat, i.e. does not receive payment for his or her work, or the payment is unsatisfactory. Among the elements that build the linguistic picture of eating are the relations between eating and working: 1. work dominates eating, i.e. eating does not counterbalance the effort put in working, payment for work is insufficient (the point of view here is of a farmhand or a peasant); 2. eating dominates work, i.e. one eats more than one has worked for (one looses all the possessions, or falls into poverty); 3. balance is maintained between working and eating, i.e. one “eats up” everything that he or she has worked for. The linguistic picture of eating and working has been formed not only on the basis of life experience of many generations that reflects social hierarchy: gentry, peasantry (many proverbs present the viewpoint of a villager, a folklore bearer), but also under the influence of the Bible. This is because work is identified with a virtue, its aim is the maintenance and development of life, while not working (laziness) is a sin

“A Little Motherland” in the Light of Phraseology and Paremiology of Silesian Dialects (Śląsk Cieszyński, Górny Śląsk, Śląsk Opolski)

The article presents an analysis of phrases and proverbs with a toponymic component, which were excerpted from lexicographic sources recording Silesian dialects. The object of description is the image of “a little motherland”, or to be more precise, little Silesian motherlands (Śląsk Cieszyński, Górny Śląsk oraz Śląsk Opolski), which is present in those units (i.e. phrases and proverbs). Thanks to particular toponyms in phraseology and paremiology, the following aspects of old times reality have been preserved: administrative centers, the development of industry and railroading, mental health care, education, prison system, agriculture, craftsmanship, trade, religious life, dialectal differences between residents of neighbouring towns, real estate

On Silesian Phraseology and Toponymic Paremiology – Once Again

The article is a special continuation of the paper published in the previous volume of Studia Linguistica entitled “A little motherland” in the Light of Phraseology and Paremiology of Silesian Dialects. It contains the analysis of those phraseological units and proverbs found in dictionaries documenting Silesian dialects which refer to the so-called rest of the world, namely the world which is not ‘a little motherland’ of a Silesian, but is situated outside its borders. The components of presented units are the names of Polish and foreign towns, regions, European and non-European countries, adjectives derived from these toponyms, as well as nouns denoting the inhabitants of countries (ethnonyms). The units have been presented in the order which made it possible to show the spreading – in a geographical sense – of this world. Thus, the presentation of ‘the rest of the world’ contains the point of view of a Silesian, for whom ‘the little motherland’ is located in the centre of the world, while everything outside of it is perceived as more or less remote places. Silesian phraseology and paremiology presented in the article cannot become the basis for any far-reaching opinions on the image of this ‘rest of the world.

Boskie a diabelskie – na podstawie polskich przysłów i frazeologizmów

The paper analyzes proverbs and idiomatic expressions that present relations between God and the Devil. It is commonly believed that the forces of good (God) and of evil (the Devil) are clearly separated (the formula: GOD AND the DEVIL). God creates and symbolizes all that is good, while the Devil perpetrates and stands for evil. Man has to choose (the formula: GOD OR the DEVIL). Although the choice seems obvious (the formula: GOD ABOVE the DEVIL), man chooses wrong (the formulas: BOTH GOD AND the DEVIL; the DEVIL INSTEAD OF GOD) or makes no choice at all (the formula: NEITHER GOD NOR the DEVIL). The clear order of things (the divine and the devilish apart) may also be destroyed when man gives vent to his feelings. In expressive idiomatic expressions the words God and Devil are interchangeable