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Morozova, Ekaterina N. "Stylistic text characteristics of Mari folk fairy tales." Finno-Ugric World 14, no. 1 (April 22, 2022): 44–57. http://dx.doi.org/10.15507/2076-2577.014.2022.01.44-57.
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Introduction. The relevance of the article is determined by the need to identify and describe the stylistic characteristics of the texts of folklore genres, as well as revealing the composition of the identified expressive means and figurative techniques of the Mari language. With a modern interest to the spiritual heritage of nations, the development of philological sciences, an analysis of the stylistic characteristics of the texts of Mari fairy tales can provide a more complete picture of the language and style of Mari folklore, which is an integral part of the system of functional styles of the Mari language. The article presents new data on the systemic nature of stylistic devices in the texts of folk tales. Materials and Methods. The empirical material is presented by 133 Mari folk fairy tales borrowed from various sources and considered from the stylistics within the framework of the theory of systems using a combination of general scientific (analysis and synthesis) and specific stylistic (semantic-stylistic, stylistic interpretation of the text) methods. Results and Discussion. The identified and described set of expressive and figurative means testifies to the wide variety of the components of folklore functional style, which is part of the system of styles of the Mari language. The algorithm for studying expressive means and figurative techniques in the texts of fairy tales presented in the article makes it possible to use the theoretical basis and methodological base in the study of texts of other folklore genres that belong not only to the Mari linguistic culture. Conclusion. The relevance and significance of the research is determined by the tasks set in it resulting in definition of new data on the systemic nature and components of the style of folk fairy tales. The main part of the system of stylistic devices is made up of expressive techniques of the phonological and syntactic levels of texts, supplemented by techniques of the morphological and lexical levels.
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Glukhova, Natalia N. "Leading components of ethnic mentality in Mari verbal charms." Finno-Ugric World 11, no. 4 (March 23, 2020): 374–90. http://dx.doi.org/10.15507/2076-2577.011.2019.04.374-390.
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Introduction. The relevance of the article is determined by the need for a systematic description of the national-cultural characteristics of individual peoples (in particular, Mari) and fixing the composition of the identified ethno-differentiating components of mentality, which demonstrate the identity of ethnic cultures. The article presents new data on the systemic nature of the Mari mentality, which core is a subsystem of images, symbols and values, summarizing the results of the mental functions of perception and thinking, reflected in folklore texts and are actively used in the daily life of Mari society. Materials and Methods. 600 conspiracy-spell texts, extracted from various sources, are considered in the framework of system theory using a combination of linguistic, traditional folkloristic approaches and quantitative methods. The algorithm for studying ethnic mentality, shown in the article, makes it possible to use the theoretical basis and methodological base in the study of the texts of other folklore genres belonging to other cultures. Results and Discussion. As a result of the work, a description of some national and cultural characteristics of the Mari ethnos is presented. It contributes to the preservation and enhancement of the traditional spiritual and moral values of Russian society. Conclusion. The research novelty, relevance and significance of this work are determined by the set of tasks, which results in new data on the systemic nature and components of the Mari national mentality obtained using the innovative methodology of the interdisciplinary approach applied to the study of unique folklore texts. Academic and applied significance lies in the development of a methodological base, the choice of which can be considered as a certain contribution to the creation of methods for studying ethnic mentality on the basis of folklore texts.
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OHNISHI, Tsuneyuki. "“ha. na” in the Mari Texts: An Examination." Bulletin of the Society for Near Eastern Studies in Japan 50, no. 1 (2007): 1–19. http://dx.doi.org/10.5356/jorient.50.1.
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Abukaeva, Liubov A. "The concept jylme ‘language’ in the language and ordinary world views of Mari." Finno-Ugric World 10, no. 3 (December 30, 2018): 6–12. http://dx.doi.org/10.15507/2076-2577.010.2018.03.006-012.
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The article describes the concept jylme ‘language’ in the Mari language. It considers the ways of representation of the concept in phraseology and in folklore texts, considering that the concept arises as a result of the interaction of national tradition and folklore, religion and ideology, life experience and images in the arts, sensations and values. The research is based on a dictionary definition of the word jylme, idioms, proverbs, sayings, lyrics, charms, and prayers of the traditional Mari religion. The work employs component and contextual analysis, and descriptive methods. In the ordinary world view the Marie language has a dual nature (both grief and joy). The texts which specify this concept give a detailed description of the person’s communication skills. In this case, eloquence is not a sign of frankness and openness. In the linguistic consciousness of Mari, idle talk and verbosity receive a negative feedback. Mari speech etiquette calls to watch the words, to exercise restraint in communication (yulmym pidash ‘to bind the language’). In the naive picture of the world Marie jylma is perceived as a tool of enormous power and has a dual nature. Language issues the nature of man, human nature, thoughts. The concept jylme in the Mari linguistic culture characterizes the communicative qualities of the person and human speech.
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Beitzel, Barry J. "Dated Texts from Mari: A Tabulation. Jack M. Sasson." Journal of Near Eastern Studies 45, no. 3 (July 1986): 245–46. http://dx.doi.org/10.1086/373192.
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Klyucheva, M. A. "Zoonyms in the names of the characters in Mari folk games." Bulletin of Ugric studies 10, no. 3 (2020): 462–71. http://dx.doi.org/10.30624/2220-4156-2020-10-3-462-471.
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Introduction: zoonyms occupy important place in the semiotic system of folklore. They encode basic mythological ideas and, at the same time, reflect economic activity of people traditionally associated with animals. The game vocabulary correlates with the general system of folklore and mythology. Zoonyms are used in games as the names of characters, game items and toys, movements, as well as they are widely represented in texts of chits, game sentences, dialogues, songs. Objective: to reveal zoonyms in the names of the characters in the Mari folk games, to systematize them according to their functions, thematic groups and etymology. Research materials: almost the full volume of texts with descriptions of the Mari folk games is taken from publications in Russia and other countries, from the hand-written Archive of the Mari Research Institute of Language, Literature and History, field records, the personal collection of the author. Results and novelty of the research: the article for the first time reveals a complete system of zoonyms in the names of the characters of the Mari games. Their functions in the game are revealed: most often, zoonyms are used in the games like catch-up, blind man etc. as the name of the catcher, his antagonists, as well as an offensive nickname for the losing player; they also indicate the similarity of the movements of the gamer and the animal; used in round dances and imitative improvisational games. Thematically, most of them are the names of mammals and birds, which Mari children most often met in everyday life and in native nature. There are almost no names of reptiles, amphibians, fish and insects. Etymologically, most of the reviewed zoononyms are Turkic borrowings in the Mari language, fewer of them are words of Finno-Ugric origin and borrowings from Russian; and these data indirectly indicate the genesis of specific animal images in the Mari game culture.
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Maria A., Klyucheva. "VERB MORPHOLOGY IN THE MONUMENT OF MARI WRITING “THE BEGINNINGS OF CHRISTIAN DOCTRINE...” (1839 / 1841)." Ural-Altaic Studies 40, no. 1 (2021): 31–46. http://dx.doi.org/10.37892/2500-2902-2021-40-1-31-46.
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The article deals with the verbal morphology in the monument of Mari writing “The Beginnings of Christian doctrine...” (published in Kazan in 1841). Among the earliest publications in the Mari language, this is one of the most voluminous texts, including Concise Sacred History and Catechism. The dialectal basis of the considered text is a Meadow dialect, at the same time the verbal morphology (mainly in the plural forms) differs significantly from the literary norm of the contemporary Mari (Meadow-Eastern) language. As a result of comparison with dialectological data, the correspondence of the verbal morphology in the monument to the conjugation in the western subdialects (Volga, Yoshkar-Ola) of the Meadow dialect is revealed. (These dialects turned out to be peripheral during the formation of the literary Meadow-Eastern Mari language in the 20th century. The verbal morphology of the literary language is based on the Morki-Sernur subdialect of the Meadow dialect and the Eastern dialect of the Mari language.) At the same time, the specific verb forms of Western subdialects of the Meadow dialect revealed in the monument and described in the article largely correlate with the conjugation in Western Mari dialects (Hill and North-Western), including the literary norm of the Hill Mari language. In general, the analysis of the verbal forms (with preliminary consideration of phonetic and vocabulary data) allows us to define the “The Beginnings of Christian Doctrine…” (1839 / 1841) as a most important early written monument of the Volga subdialect of the Meadow dialect and a valuable source on the historical dialectology of the Mari language. Keywords: Finno-Ugric languages, Mari language, Vol
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Semyonova, M. Yu. "Phonostylistics of Grammatical Rhyme in the Sacral Texts of the Mari People." Izvestia of Saratov University. New Series. Series: Sociology. Politology 10, no. 1 (2010): 50–54. http://dx.doi.org/10.18500/1818-9601-2010-10-1-50-54.
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Abukaeva, Lyubov. "REPRESENTATION OF THE CONCEPT JUMO ‘GOD’ IN THE TEXTS OF MARI PRAYERS." Финно-угроведение, no. 1 (2020): 8–18. http://dx.doi.org/10.51254/2312-0312_2020_61_01.
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Ефремова, Диана Юрьевна, and Герман Юрьевич Устьянцев. "God, Spirit and Devil: The Status and Image of Keremet in Modern Mari Folklore." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 1 (March 25, 2020): 114–23. http://dx.doi.org/10.26158/tk.2020.21.1.008.
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В данной работе авторы исследуют образ керемета, персонажа марийской несказочной прозы, в современных нарративах. На основе корпуса устных текстов авторы анализируют существующие в настоящее время представления о керемете, его визуальных характеристиках и статусе в семиотической системе марийского фольклора. Особое внимание в статье уделено интерпретациям образа носителями традиции - респондентами. Исследователи выявили основные статусы, предписываемые керемету в марийском фольклоре (божество, дух и т. д.), а также атрибуты и функции, которыми наделяют его рассказчики. Помимо этого, авторы сравнивают записанные материалы с более ранними свидетельствами этнографов, что позволяет выявить трансформацию образа керемета в несказочной прозе. Актуальность работы заключается в попытке исследователей рассмотреть различные подходы респондентов к керемету в зависимости от их личной вовлеченности в дискурс фольклора. В работе отражена неоднородность и противоречивость образа керемета, а также разнообразие его интерпретаций в современной марийской культуре. Статья основана на анализе устных текстов, собранных исследователями в Кировской области и Республике Марий Эл в 2015-2019 гг. In this article the authors analyze the image of Keremet, a character of Mari non-narrative prose, in modern narratives. On the basis of a corpus of oral texts, the authors scrutinize current ideas about Keremet, the character’s visual characteristics and status in the semiotic system of Mari folklore. Special attention is paid to the respondents’ interpretation of the image. The researchers identify the main role ascribed to Keremet in Mari folklore (as deity, spirit, etc.), as well as the attributes and functions attributed to him by narrators. In addition, the authors compare the recorded evidence with material from earlier ethnographers. This allows them to identify the transformation of the Keremet’s image in non-narrative prose. The relevance of the work lies in the researchers’ attempt consider the different approaches of respondents to the Keremet depending on their personal involvement in the discourse of folklore. The work reveals the heterogeneity and inconsistency of the Keremet’s image, as well as the diversity of its interpretation in modern Mari culture. The article is based on oral texts (memorats and fables) that the authors collected independently of each other in the Kirov Region and in the Republic of Mari El in 2015-2019.
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Glukhova, Natalia N. "Types of space in Mari verbal charms." Finno-Ugric World 10, no. 4 (December 24, 2018): 34–46. http://dx.doi.org/10.15507/2076-2577.010.2018.04.034-046.
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The object of the research is the Mari verbal charms; the subject is their lexical level. The aim of this article is to reveal, describe and classify types of space constituting a system of spatial images and symbols. The significance of the verbal charms as a source of information is beyond doubt and lies in the fact that verbal magic formulas are original, statistically undoubted material that has been created and used for centuries on the territories inhabited by the ethnic group. The methodological basis of the research includes the use of a number of provisions of the theory of system analysis (text is a systemic, a hierarchically structured unit, consisting of a number of elements), which is supplemented by the use of factor (types of space) and statistical types of analysis. They are combined with linguistic methods of semantic research: method of vocabulary analysis, componential and contextual analysis. Imaginary and real actions necessary to achieve the goals of verbal formulas occur in the space-time continuum. In the folklore reflection of reality, the space is used as a background for the events. It is characterized by geographical and climatic features. The article identifies and analyzes the elements of the terrain and geographical objects defined by the term “types of space”. The algorithm of the research includes a number of following steps. First, the lexical composition of 428 texts from various sources is analyzed. Then, using the definitional and component types of analysis, individual lexemes are defined, denoting the types of space. After this step, the frequency of their use is calculated. The ranking of factors contributes to the allocation of four groups of space types, combining eighteen items. The obtained results make it possible to determine the symbols and archetypes of the space of the Mari folklore genres. The most common types of space in the analyzed texts consist of 55,7 % of geographical objects and are marked by the following lexemes: ponds and their parts, housing, earth, sky. They have symbolic meanings containing Mari ethnic religious and mythological view of the universe.
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Turanov, Andrei Alekseevich. "TO THE HISTORY OF TRANSLATION OF BOOKS OF SCRIPTURE INTO THE MARI LANGUAGE: VYATKA TRANSLATIONS OF THE GOSPEL." Yearbook of Finno-Ugric Studies 13, no. 3 (September 25, 2019): 495–502. http://dx.doi.org/10.35634/2224-9443-2019-13-3-495-502.
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The article on the basis of documentary materials for the first time presents the main steps in the history of the Mari translations of the gospel in the Vyatka province in the light of the activities of the Russian Bible society. The translations were started in December 1820 on the initiative of the leadership of the Vyatka diocese and were carried out by the parish clergy in two counties: in Yaransk the gospel of Matthew was translated, whereas in Urzhumsky the gospel of Mark. The Yaranskiy translation was made in 1821 by S. Bobrovsky, who was a priest in the village Pizhemskоya; the Urzhumskiy translation was completed in 1822, and performed in parts by multiple translators, including the priests K. Ushnurski from the village Toral and A. Popov from the village Yuledur. Both translations were sent for consideration to the metropolitan Committee of the Bible society in early July 1823. The article provides brief biographical information of the translators. In addition, an idea is given of the attempts undertaken in the Vyatka diocese to use translations of Christian texts into the Mari language made outside of the region. In particular, in 1820-1821, a translation of the Liturgy of John Chrysostom was tested in parishes with the Mari population, and in 1824, a suitability test began for the Vyatka Mari people of translations of the Gospel made in Kazan.
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Ziegler, Nele. "The conquest of the holy city of Nineveh and the kingdom of Nurrugûm by Samsî-Addu." Iraq 66 (2004): 19–26. http://dx.doi.org/10.1017/s0021088900001571.
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To speak about Nineveh from the perspective of the archives of Mari may seem rash: the Middle Euphrates is a long way from the banks of the Tigris. Yet the importance of Nineveh and its shrine was such that several texts found at Mari mention it as what must then have been a religious metropolis.During the period when Mari was under the dominion of Samsî-Addu, his son, Yasmah-Addu, sat on its throne. He was primarily responsible for affairs in the west, but personally participated in the military campaign marked by the fall of Nineveh and received numerous letters informing him of military events related to this event. Even after the conquest of Mari, when Yasmah-Addu had left the area, news of Nineveh and its surroundings went on arriving at the capital of the Middle Euphrates and continued to do so more sporadically in the era of Zimrî-Lîm.I would like first to present the data relevant to the geography and toponymy of the kingdom of Nurrugûm, to which Nineveh belonged at that time, and then to reconstruct the campaign that led to the fall of Nineveh and the complete annexation of the kingdom. I will end with some remarks on the famous commemorative inscription placed by Samsî-Addu in the temple Emenue at Nineveh.
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Ključeva, M. A. "Obraztsy retshi tomskich mari (po archivnym zapisjam 1969 goda) [Samples of the Mari Texts Written in the Tomsk Province (Siberia), 1969]." Linguistica Uralica 53, no. 4 (2017): 276. http://dx.doi.org/10.3176/lu.2017.4.04.
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Revesz, Peter Z. "Peacock Motifs in Rig Vedic Hymns and Hungarian Folksongs." MATEC Web of Conferences 292 (2019): 03020. http://dx.doi.org/10.1051/matecconf/201929203020.
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Comparative musicology can link together the musical traditions of distant people. For example, Kodály found interesting melodic similarities between Hungarian and Mari folksongs. Although he found no melodic similarities between Hungarian and Indian folksongs, Kodály also believed that the peacock motif in Hungarian folksongs had an Indian origin. That would imply that texts with certain motifs are preserved even more than the melodies in folksongs. In this paper we show that it is indeed the case by describing a possible Rig Vedic origin of various Hungarian folksong texts with the peacock motif.
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Ustyantsev, German Y. "Folklore and Trauma: Reflection of personal experience of the narrator (by the example of Mari non-fabulous prose)." Вестник антропологии (Herald of Anthropology) 47, no. 3 (September 5, 2019): 235–42. http://dx.doi.org/10.33876/2311-0546/2019-47-3/235-242.
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The author investigates the representation of experience and trauma in folklore narratives by the example of the texts of the Mari non-fairy prose. Stories about meeting evil spirits, demonic characters, and unexplained phenomena reflects personal experience of narrators, especially traumatic events from the past. The main motifs of mystical stories are death, sorrow, sickness, etc., which are expressed in the narrative, its structure and plot.
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Золотова, Татьяна Аркадьевна, Наталья Игоревна Ефимова, and Екатерина Андреевна Плотникова. "Traditions of Russian Folklore in Mari El Republic (Folk Calendar of Russian Migrants)." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 5 (December 10, 2019): 35–52. http://dx.doi.org/10.26158/tk.2019.20.5.003.
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В настоящей статье предложено описание календарных обрядов (зимних, весенних, летних и осенних) в пределах одной локальной традиции. В основе статьи - материалы, собранные на территории северо-восточной части Республики Марий Эл (Мари-Турекский, Новоторъяльский, Сернурский, Куженерский, частично Килемарский районы) по единой программе фольклорными экспедициями Марийского государственного университета в Республике Марий Эл (руководитель - профессор Т.А. Золотова) на протяжении последних десятилетий ХХ в. и первых десятилетий XXI в. Они представляют собой хронологический срез календарного фольклора 20-30-х годов XX века. Выводы о региональном своеобразии народного календаря вятских переселенцев РМЭ делаются на основе сопоставления определенных обрядовых действий всех населенных пунктов в пределах одного района, затем районов между собой и, наконец, всего контента календаря вятских переселенцев с календарно-обрядовыми традициями и фольклором Кировской области. Среди обрядовых действий и текстов для специалистов в данной области интерес могут представлять описания традиций ряженья и гаданий в период зимних Святок, катаний на шестах на Масленицу, действий с троицкой березкой, а также текстов подблюдных гаданий, вечерочных (гулевых) песен, хороводных (круговых) и троицких песен. The given article contains a description of calendar rites (winter, spring, summer and autumn) within one and the same local tradition. The material presented was collected in the area of the northeastern part of Mari El Republic (Mari-Turekskiy, Novotorjal'skiy, Sernurskiy, Kuzhenerskiy, partially Kilemarskiy regions) according to a programme of ethnographic expeditions of Mari State University conducted by professor Tatyana Zolotova from 1980s till present. Chronologically, the materials correspond to the calendar folklore of the 1920-1930s. Conclusions concerning regional peculiarities are drawn on the ground of consistent juxtaposition of certain ritual actions of all settlements within one region, of regions themselves, and of the whole calendar of Vyatka’s migrants with calendar rites and folklore of Kirov region. Among the ritual actions and texts, descriptions of fortune telling and mummers on Christmastide, katanie na shestah on Maslenitsa, actions with the Trinity birch tree, texts of podbljudnye fortune telling, youth party songs (vecherochnye, gulevye), round dance and trinity songs might be of a peculiar interest to a specialist in the field of ethnography.
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Couey, J. Blake. "Amos vii 10-17 and Royal Attitudes Toward Prophecy in the Ancient Near East." Vetus Testamentum 58, no. 3 (2008): 300–314. http://dx.doi.org/10.1163/156853308x301971.
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AbstractThis study examines the confrontation between the priest Amaziah and the prophet Amos in Amos vii 10-17 against the background of selected ancient Near Eastern texts that deal with royal attitudes toward prophecy. Texts from Mari, Nineveh, and Lachish all provide evidence for the role of royal officials, including priests, in reporting prophecy to the king in the ancient world. In light of this evidence, Amaziah's actions in this narrative appear to be motivated by state interests more than specifically cultic interests, as suggested in the text by his appeal to the royal sponsorship of the Bethel shrine (v. 13). Read in this way, the narrative points to the complexity of the relationship among priests, prophets, and kings in ancient Israel.
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Bradley, Jeremy. "Corpus.mari-language.com: A Rudimentary Corpus Searchable by Syntactic and Morphological Patterns." Septentrio Conference Series, no. 2 (June 17, 2015): 57. http://dx.doi.org/10.7557/5.3468.
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This paper introduces a rudimentary infrastructure for a searchable corpus of Mari, a highly agglutinative Uralic language spoken in the Volga and Ural regions of the Russian Federation. is infrastructure allows users to search the corpus by syntactic and morphological paerns. It makes use of the University of Vienna’s digital Mari-English dictionary, published under a Creative Commons License in 2014, and a morphological analyser following a simple item-and-arrangement approach. Texts fed into the corpus are subjected to a morphological analysis, the results of which are saved into the application’s database with the corpus materials and are accessed by the search algorithm. A demonstration of this open-source tool, covering 994,097 tokens taken from works not subject to copyright, can be found at corpus.mari-language.com, the source code at source.mari-language.com. While a non-representative text collection of this scope can only serve demonstrative purposes, the infrastructure could enable quantitative diachronic or sociolinguistic comparisons, if fed with a sufficiently wide text collection annotated with adequate metadata.
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Устьянцев, Герман Юрьевич. "«Восславим землю Акпарса»: легендарный князь в современном фольклоре и этнорегиональной идентичности горных марийцев." Вестник антропологии (Herald of Anthropology), no. 1 (53) (March 15, 2021): 275–87. http://dx.doi.org/10.33876/2311-0546/2021-53-1/275-287.
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На основе полевых материалов автор исследует репрезентацию этнорегиональной идентичности горных марийцев в моделях освоения, трансляции и интерпретации фольклорной традиции, связанной с образом легендарного правителя Акпарса. Соотношение имени и функций сотенного князя рассмотрены в текстах несказочной прозы (легендах, преданиях), интервью, медийном и научном дискурсах, коммеморативных практиках современных горных марийцев. Автор выделяет две интерпретативные модели описания Акпарса в различных дискурсах: историко-реалистическую и мифологическую. Образ Акпарса выступает в качестве инструмента формирования этнорегиональной идентичности и одновременно ее символа. Бытование фольклорного персонажа демонстрирует связь между принадлежностью респондентов к отдельной этнической группе марийцев, административному региону их проживания и акцентуализацией «своего» специфического фольклора. Автор также рассматривает этносимволическую роль указанного персонажа в утверждении дихотомии «свой–чужой» в контексте аутентичности народной традиции: Акпарс выступает в качестве маркера горномарийской культуры как для самих горных марийцев, так и для соседних групп иноэтничного населения. On the basis of ethnographic data, the author examines the representation of the ethno-regional identity of the Hill Mari people in the development, translation and interpretation of the folklore tradition concerning the legendary ruler Akpars. The correlation of the ruler’s name and functions is analyzed in the texts of non-fairy prose (legends), interviews, media and scientific discourses, and commemoral practices of the modern Hill Mari people. The author identifies two interpretative models of describing Akpars in different discourses: the historical-realistic and the mythological ones. The image of Akpars acts as a tool for the formation of ethnic identity and at the same time as its symbol. The existence of the folk character demonstrates an association between respondents’ belonging to a particular ethnic group of Mari people, their administrative region, and the accentuation of their “specific” folklore. The author also considers the ethnosymbolic role of this image in the strengthening the “we–they” dichotomy in the context of the folk authenticity: the character Akpars acts as a marker of the Hill Mari culture both for the Hill Maris themselves and for neighboring ethnic groups.
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Montero Fenollós, Juan-Luis. "De Mari a Babilonia: ciudades fortificadas en la antigua Mesopotamia." Vínculos de Historia Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 11 (June 22, 2022): 15–32. http://dx.doi.org/10.18239/vdh_2022.11.01.
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Las ciudades mesopotámicas estaban amuralladas desde sus orígenes. Muralla y ciudad, símbolo de civilización, eran dos conceptos inseparables. Por mandato de los dioses, el rey era el responsable de la fundación de las ciudades y de la construcción de sus sistemas de defensa, que fueron evolucionando como respuesta a los cambios producidos en el arte de la guerra en el Próximo Oriente antiguo. En este artículo se analiza, en particular, la documentación arqueológica y textual de dos modelos de ciudad fortificada: Mari (III-II milenio a. C.), en el norte, y Babilonia (II-I milenio a. C.), en el sur. Se realiza una nueva propuesta de interpretación del recinto defensivo interior de Babilonia. Palabras clave: Ciudades mesopotámicas, fortificacionesTopónimos: Habuba Kabira, Mari, BabiloniaPeríodo: IV-I milenio a. C. ABSTRACTMesopotamian cities were walled from their origins. Wall and city, a symbol of civilisation, were two inseparable concepts. By mandate of the gods, the king was responsible for the foundation of the cities and the construction of their defence systems, which evolved in response to changes in the art of warfare in the ancient Near East. This article analyses, in particular, the archaeological and textual documentation of two models of fortified cities: Mari (3rd-2nd millennium B.C.), in the north, and Babylon (2nd-1st millennium B.C.), in the south. A new approach to the interpretation of the inner wall of Babylon is proposed. Keywords: Mesopotamian cities, fortificationsPlace names: Habuba Kabira, Mari, BabylonPeriod: IVth-Ist millennium B. C. REFERENCIASAbrahami, Ph. (1997), L’armée à Mari, tesis doctoral, Université de Paris I (inédita).al-Rawi, F.N.H. (1985), “Nabopolassar’s Restoration Work on the Wall Imgur-Enlil at Babylon”, Iraq, 47, pp. 1-9.Aurenche, O. (dir.) (1977), Dictionnaire illustré multilingue de l’architecture du Proche Orient Ancien, Lyon, MOM.Azara, P. (dir.) (2000), La fundación de la ciudad. Mesopotamia, Grecia y Roma, Barcelona, CCCB.Battini, L. (1996), “Un exemple de propagande néoassyrienne: les défenses de Dur-Sharrukin”, CMAO, 6, pp. 215-234.— (1997), “Les sytèmes défensifs à Babylone”, Akkadica, 104-105, pp. 24-55.Becker, H., van Ess, M., Fassbinder, J. (2019), “Uruk: Urban Structures in Magnetic and Satellite Images”, en Uruk. First City of the Ancient World, Los Angeles, Getty Museum.Burke, A. A. (2008), “Walled up to Heaven”. The Evolution of Middle Bronze Age Fortifications Strategies in the Levant, Winona Lake, Eisenbrauns.Butterlin, P. (2016), “Villes de Mésopotamie, D’Uruk à Babylone”, en L’histoire commence en Mésopotamie, París, Louvre, pp. 166-171.— (2020), “Mari, une ville circulaire ordinaire?”, en Circular Cities of Early Bronze Age Syria, Turnhout, Breplos, pp. 265-273.Chavalas, M. (ed.) (2006), Historical Sources in Translation. The Ancient Near East, Malden, Blackwell.Childe, V. G. (1992), Los orígenes de la civilización, México DF, FCE (1ª edición de 1936).Collon, D. (2008), “Le développement de l’arc en Mésopotamie”, en Les armées du Proche-Orient ancien (IIIe et Ier mil. av. J.-C.), Oxford, BAR.Durand, J. M. (1997), Les documents épistolaires du palais de Mari, tome I, Paris, Éditions du Cerf.— (1998), Les documents épistolaires du palais de Mari, tome II, Paris, Éditions du Cerf.George, A. R. (1992), Babylonian Topographical Texts, Leuven, Peeters.Herzog, Z. (1997), “Fortifications”, en The Oxford Encyclopedia of Archaeology in the Near East, New York-Oxford, Oxford University Press, pp. 319-326.Hnaihen, K. H. (2020), The Defensive Brick Architecture in Mesopotamia from the end of Early Bronze Age to th end of Early Iron Age, tesis doctoral, Universidad de Almería (inédita).Houben, H. y Guillaud, H. (2006), Traité de construction en terre, Marseille, Éditions Parenthèses.Kenyon, K. M. (1963), Arqueología en Tierra Santa, Barcelona, Ediciones Garriga.Lackenbacher, S. (2001), “Fondations assyriennes”, en Mites de fundació de ciutats al món antic (Mesopotàmia, Grècia i Roma), Barcelona, MAC, pp. 69-74.Liverani, M. (2006), Uruk. La primera ciudad, Barcelona, Edicions Bellaterra.— (2014), Imaginar Babel. Dos siglos de estudios sobre la ciudad oriental antigua, Barcelona, Edicions Bellaterra.Ludwig (1980), “Mass, Sitte und Technik des Bauens in Habuba-Kabira Süd”, en Le Moyen Euphrate, zone de contactes et d’échanges, Leyden, Brill, pp. 63-74.Margueron, J. C. (2000), “Nacimiento y fundación de ciudades en Mesopotamia”, en La fundación de la ciudad. Mesopotamia, Grecia y Roma, Barcelona, CCCB, pp. 33-48.— (2004), Mari. Métropole de l’Euphrate au IIIe et au Début du IIe millénaire av. J.-C., Paris, Picard-ERC.— (2009), “La fondation de Mari. Première aproche d’une technologie de fondation”, Estudos Orientais, 10, pp. 13-33.— (2011), “Aux origines de l’architecture militaire en Mésopotamie”, en Stratégies de défense, de conquête ou de victoire en Méditerranée des textes aux architectures et à l’aménagement, Tlemcen, pp. 11-45.— (2012), “Du village à la ville: continuité ou rupture?”, en Du village néolithique à la ville syro-mésopotamienne, Ferrol, PAMES-UDC, pp. 67-97.— (2013), Cités invisibles. La naissance de l’urbanisme au Proche-Orient ancien, París, Paul Geuthner— (2014), Mari. Capital of Northern Mesopotamia in the Third Millennium, Oxford-Philadelphia, Oxbow Books.Mazar, A. (1995), “The Fortification of Cities in the Ancient Near East”, en Civilizations of the Ancient Near East, volumes III-IV, Peabody, Hendrickson Publishers, pp. 1523-1537.Mielke, D. P. (2012), “Fortifications and Fortification Strategies of Mega-Cities in the Ancient Near East”, en Mega-cities Mega-sites, the Archaeology of Consumption Disposal, Landscape, Transport Communication, 7th ICAANE vol. 1, Wiesbaden, Harrassowitz Verlag, pp. 74-91.Montero Fenollós, J. L. (2004), “Revisando a Gordon Childe, el concepto de Revolución Metalúrgica en los albores de la historia de Mesopotamia”, en Miscelánea en homenaje a Emiliano Aguirre, Alcalá de Henares, Museo Arqueológico Regional, pp. 312-319.— (2017), “Bronze Metallurgy in the Times of Earliest Cities. New Data on the City I of Mari”, Ash-Sharq, 1, pp. 48-54.— (2019), “La frontera noroccidental del reino de Mari a comienzos del II milenio a. C. a la luz de los textos y la arqueología. Reflexiones sobre la localización de Dur-Yahdun-Lim”, Claroscuro, 18, pp. 1-21.Nadali, D. (2007), “Ashurbanipal against Elam. Figurative Patterns and Architectural Location of Elamite Wars”, Historiae, 4, pp. 57-91Nigro, L. (2015), “Tell es-Sultan 2015. A Pilot Project for Archaeology in Palestine”, Near Eastern Archaeology, 79, pp. 4-17.Pedersén, O. (2011), “Excavated and Unexcavated Libraries un Babylon”, en Babylon. Wissenskultur in Orient und Okzident, Berlin-Boston, De Gruyter, pp. 47-67.— (2021), Babylon. The Great City, Münster, Zaphon.Reade J. E. (2008), “Early Travellers on the Wonders: Suggested Sites”, en Babylon: Myth and Reality, London, British Museum, pp, 112-118.Rey, S. (2012), Poliorcétique au Proche-Orient à l’âge du Bronze. Fortifications urbaines, procédés de siège et systèmes défensifs, Beyrouth, IFPO.Sanmartín, J. (2018), Gilgamesh, rey de Uruk, Madrid, Trotta.Sasson, J.M. (1969), The Military Establishments at Mari, Roma, Pontifical Biblical Institute.Sollberger, E., Kupper, J. R. (1971), Inscriptions royales sumériennes et akkadiennes, Paris, Éditions du Cerf.Thomas, A. (dir.) (2016), L’histoire commence en Mésopotamie, París, Louvre.Van Ess, M. (2008), “Koldewey, Pionier systematicher Ausgrabungen im Orient”, en Auf dem weg nach Babylon. Robert Koldewey. Ein Archäologenleben, Mainz, Verlag Philipp von Zabern, pp. 91-103.Vidal, J. (2012), “La guerra de asedio en el período paleobabilónico según los textos de Mari”, en Fortificaciones y guerra de asedio en el mundo antiguo, Zaragoza, Libros Pórtico, pp. 21-35.Wetzel, F. (1969), Stadtmauer von Babylon, Osnabrück, Otto Zellen.Yadin, Y. (1963), The Art of Warfare in Biblical Lands, 2 vols., New York-Toronto-Londres, McGraw-Hill Book Company.
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Arkhangelskii, Timofei Aleksandrovich. "INTERNET-CORPORA FOR FINNO-UGRIC LANGUAGES OF RUSSIA." Yearbook of Finno-Ugric Studies 13, no. 3 (September 25, 2019): 528–37. http://dx.doi.org/10.35634/2224-9443-2019-13-3-528-537.
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Digital language corpora have long become one of the most important tools in linguistic research; a new methodological approach, known as corpus linguistics, has been based on corpora. While comprehensive corpora exist for the major European Uralic languages (Hungarian, Finnish, Estonian), the smaller Uralic languages of Russia did not have comparable resources until recently. In this paper, I present digital corpora recently developed for the largest Uralic languages of Russia: Udmurt, Komi-Zyrian, Meadow Mari, Erzya and Moksha. The corpora comprise digital texts available on the internet, which were collected and processed by the author. Two corpora were created for each language: a social media corpus and a non-social-media (“main”) corpus. Both kinds of texts were automatically morphologically analyzed; the social media texts were additionally filtered and anonymized. I will outline the development process of these corpora, as well as present their features and possible applications. All corpora described in the paper are equipped with a web-based user interface and are publicly available at http://volgakama.web-corpora.net/.
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Lynch, Matthew J. "The Prophet’s šārtum u sissiktum “Hair and Hem” and the Mantic Context of Prophetic Oracles at Mari." Journal of Ancient Near Eastern Religions 13, no. 1 (2013): 11–29. http://dx.doi.org/10.1163/15692124-12341243.
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Abstract In this article I consider the strengths and weaknesses of theories regarding the mention of prophets’ šārtum u sissiktum (hair and hem) in prophetic texts from Mari. I suggest that royal correspondents sent along the prophets’ šārtum u sissiktum because they were part of the material locus of divine revelation, functioning as proxy omens. As such, they offered royal diviners an efficient and material means of cross-checking prophetic omens through extispicy-derived omens in order to discern divine directives for the security and success of the kingdom. Moreover, the šārtum u sissiktum constituted two data points within a larger divinatory system that discerned the divine will primarily through material and observable media.
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Bácskay, András. "Járványok és dögvész az ókori Mezopotámiában." Vallástudományi Szemle 16, no. 2 (2020): 9–25. http://dx.doi.org/10.55193/rs.2020.2.9.
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Cuneiform texts from the second and first millennium are one of the oldest sources for plague or pestilence in the ancient times. Letters from the royal archive of the kingdom Mari written in the early second millennium inform us individual cases of contaminations in royal court and the outbreak of plague in various cities. Similarly to the conception of diseases, plague and pestilence were considered as a punishment of the gods. Moreover, the concept about illnesses including plague is closely connected to the impurity. The Mesopotamians used several medical and magical practices to protect themselves. In this paper magical amulets (so called ‘plague amulet’ and necklace made of various amulet stones) and a healing treatment (an ointment) were presented. Rituals were also performed to protect domestic animals against pestilence. A complex Neo-Assyrian ritual for purifying the military camp were here also presented.
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Tsareva, Tamara V. "“SACRED” VS. “SECULAR”: A LANGUAGE OR OTHER TYPE OF BARRIER IN THE RUSSIAN ORTHODOX CHURCH?" Texts and History Journal of Philological Historical and Cultural Texts and History Studies 2 (2022): 101–20. http://dx.doi.org/10.31860/2712-7591-2022-2-101-120.
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The problem of understanding the liturgical texts of the Russian Orthodox Church is no less pressing in the 21st century than it was at the turn of the 20th century, and the issue of liturgical language has repeatedly been the object of debate both within the Church and in the academic community. The arguments of supporters and opponents of change in the language of liturgical texts have remained virtually unchanged for more than a century. It is therefore important to study the church’s experience in dealing with this problem within the context of present-day conditions. To approach this task, the article analyzes the ideas developed and proposals voiced by the clergy in preparation for the Preconciliar Commission in 1905–1907, along with the views of contemporary Russian Orthodox clergy on this issue. Moreover, the article analyzes the data obtained in the survey that the author of this article conducted in November 2021. In the Moscow Patriarchate of the Russian Orthodox Church, discussions about the translation of liturgical services into Russian have fuelled a fierce controversy among both the clergy and the laity, despite the practice of bilingual worship in many parishes of the Russian Orthodox Church Outside of Russia and despite the performance of services in regional languages in Chuvash, Mordovian, Mari, Yakut, and other parishes in Russia. Besides the question of language of worship, there is a problem of «understanding» the liturgical texts: will the translation of the liturgical texts make it easier to understand them? Or will the transition to the celebration of the liturgy in Russian lead to a schism in the Church? In fact, there are no canonical restrictions on the translation of liturgical texts. Moreover, the very idea of translating church services into any language does not contradict the call addressed to the apostles to preach Scripture: «Go into all the world and preach the gospel to every creature» (Mark 16: 15). But why does the language of worship cause so many disagreements and disputes?
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M. Kandemiri,, Coletta, Nelson Mlambo,, and Juliet S. Pasi. "Disruption of Social Settings in Selected Narratives of Genocide." Journal of African Languages and Literary Studies 2, no. 1 (April 1, 2021): 131–55. http://dx.doi.org/10.31920/2633-2116/2021/v2n1a7.
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Social settings are what characterise each society hence they vary from one society to the other. If these social settings are disturbed by any force internally or externally, chaos becomes inexorable. Between 1904-1908 at the dawning of the 20th century, a genocide happened where Herero and Nama people of the then German South West Africa (present day Namibia) were nearly completely exterminated by German soldiers. Through the selected narratives of genocide: Parts Unknown (2018) by Zirk Van Den Burg, The Lie of the Land (2017) by David Jasper Utley, The Weeping Graves of Our Ancestors (2017) by Rukee Tjingaete, The Scattering (2016) Lauri Kubuitsile, and Mama Namibia (2013) by Mari Serebrov, this paper explores the disruption of social settings as represented in the selected texts. Founded within the disruption of social settings of the Herero and Nama people are three key issues namely: interference with family set ups; discounting religion, culture and tradition; and violation of revered places. The article concludes that the presence of the Germans brought with it a miserable overhaul to the indigenous people’s lives.
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Zvereva, Tatyana Vjacheslavovna. "“TWILIGHT OF GODS” IN SERGEY STRATANOVSKY'S POETIC BOOK “ANIMATION OF THE TAMBOURINE”." Yearbook of Finno-Ugric Studies 14, no. 4 (December 25, 2020): 651–58. http://dx.doi.org/10.35634/2224-9443-2020-14-4-651-658.
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The paper analyses the book Animation of the Tambourine by Sergey Stratanovskii. The research focuses on the poetic interpretation of the Russian peoples’ myths (Karelian-Finnish, Mari, Mordovian, Udmurt, Chuvash, Mansi , Tatar, Bashkir, Buryat, Chukchee, Nivkhi, Yakut, etc.). Special emphasis is made on the analysis of the poetry which refers to Finno-Ugric legends and myths. The author considers that S. Stratanovskii not only educes the unique character of certain cultures but also reveals universal archetypical structures which moderate surface differences on the primal level. The main conflict of the book is the clash between heathen beliefs and Christian faith which replaced them. Most texts deflect S. Stratanovskii’s ‘basic myth’, i.e. the ‘civilization myth’ about the Teacher’s arrival. Reference to fiction pretexts ( Calevala , A. Blok, K. Zhakov and Y. Rytkheu, etc. ) play an important role in sense making. Text analysis lets the author draw the conclusion of conventionality of artistic time continuum which correlates with past and present as well which means the hic et ubique situation rather than a given period in human history. Animation of the Tambourine raises a most important problem for the present-day Russia, namely the problem of interrelationship between the Russian and indigenous ethnic groups’ cultures. The fact ascending to folklore - fundamental variability of the book - is noted as there are a few copies of Animation of the Tambourine written by the author himself which differ in number of texts and genre composition.
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Mhainnín, Máire Áine Ní. "'Il aurait peut-être préféré avoir une autre fille': Paternal Mourning in the Work of Annie Ernaux." Irish Journal of French Studies 19, no. 1 (December 9, 2019): 107–22. http://dx.doi.org/10.7173/164913319827945765.
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Annie Ernaux discovered, at the age of ten, that her sister, Ginette Marie Thérèse Duchesne, had died of diphtheria in 1938, two years prior to Ernaux's birth. Ernaux relates the circumstances of her sister's death and parents' grief in Une femme and in several subsequent texts, culminating in L'Autre fille, a letter addressed to her deceased sister. In the latter text, Ernaux poignantly describes her parents' grief and this article examines Ernaux's perception of her father's mourning processes as depicted across a range of texts. The analysis of Ernaux's writing is informed by Freudian concepts of mourning and grief. According to Freudian theory, when one enters the melancholic stage of grieving, the lost loved one causes a diminishment of the ego. Ginette's death was clearly a profound loss for her father. Ernaux's mother, Blanche, recalls Alphonse Duchesne's reaction: 'mon mari était fou quand il t'a trouvée morte en rentrant de son travail.' (L'Autre fille, p. 16). It is significant, therefore, to note that Alphonse Duchesne, as described by Ernaux, particularly in La Place and La Honte, displays many of the behavioural elements which Freud considered melancholic including a decrease in self-regard – as can be seen through many examples in Ernaux's corpus of her father's abasement, humiliation and emasculation. Our reading of Ernaux's texts will be enhanced by Cathy Caruth's conception of trauma as 'the story of a wound that cries out'. By combining both of these approaches – the melancholia of grief and the trauma of loss – this article engages in a close reading of paternal experience of the death of a child, as related by Ernaux, with a focus on how this impacts on both the physiological and physical self.
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Reid, John Nicholas. "The Birth of the Prison: The Functions of Imprisonment in Early Mesopotamia." Journal of Ancient Near Eastern History 3, no. 2 (February 23, 2018): 81–115. http://dx.doi.org/10.1515/janeh-2017-0008.
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AbstractWhile the terms prison and prisoner are frequently used in translations and studies based on the texts from early Mesopotamia (ca. 3200–1595 B.C., according to Middle Chronology), Although “early Mesopotamia” is not ideal as a descriptor, it is employed here in the same way as Postgate (1992: xxi–xxiii). The term is used to refer to Southern Mesopotamia from Late Uruk until the first fall of Babylon, or circa 3200–1595 B.C. Despite this, the Mari evidence will be summarized and referenced at certain points in the article. While the focus of this study is in on the early Mesopotamian evidence, occasional references are made to select relevant material from other periods to add depth and perspective to the discussion. the contextual evidence relating to these terms has not been assembled and organized to determine the nature of the so-called prisons of the period, together with any points of continuity and discontinuity with the modern terminology. When done, it may be concluded that prisons in early Mesopotamia do not share a one-to-one correspondence with the various manifestations of prisons in the modern Western world. Although prisons in early Mesopotamia functioned in broader ways than modern examples, I argue that significant functional overlap also exists. These similarities directly relate to theoretical and definitional criteria employed in historical discussions about prisons, demonstrating that the Mesopotamian evidence belongs in a world history of prisons.
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M. Kandemiri, Coletta, Nelson Mlambo, and Juliet S. Pasi. "Literary reconstructions of the 1904-1908 Herero Nama conflict in Namibia." Journal of African Languages and Literary Studies 1, no. 3 (December 1, 2020): 7–31. http://dx.doi.org/10.31920/2633-2116/2020/v1n3a1.
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At the beginning of the 20th century (1904-1908), a genocide took place where Herero and Nama people of the then German South West Africa (present day Namibia) were nearly completely decimated by German soldiers. Through the selected factional novels, Parts Unknown (2018) by Zirk Van Den Burg, The Lie of the Land (2017) David Jasper Utley, The Weeping Graves of Our Ancestors (2017) by Rukee Tjingaete, The Scattering (2016) by Lauri Kubuitsile, and Mama Namibia (2013) by Mari Serebrov, this article explores the literary reconstruction of this Herero Nama conflict of 1904 to 1908 with German as the aggressor. The paper considers the pragmatic disposition of the Herero Nama conflict with the Germans as presented from a fictional perspective (faction) and how it is relevant to the reconstruction of the Herero Nama history. Additionally, there are various art forms that specify new modes of expression for the reconstruction of the same historical event and this paper pays attention to some of these forms as presented in the selected texts. Through the analysis, it was found that the selected historical novels recreate the same event but from different angles yet several incidents emerging in the novels relate to the historical reality that is now reenacted through art. Through the analysis of the historical novels, the researchers also found that there seems to be a thin line between the imaginative literary works and the historical events that took place. Lastly, the selected novels demonstrate literature’s immediacy to recreate some critical arguments that are still unsolved even in present day Namibia about the general welfare of the people with the problems that are still linked to the nation’s history.
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Chernick, Lauren S., Alexis Konja, Ariana Gonzalez, Melissa S. Stockwell, Anke Ehrhardt, Susanne Bakken, Carolyn L. Westhoff, Peter S. Dayan, and John Santelli. "Designing illustrative social media stories to promote adolescent peer support and healthy sexual behaviors." DIGITAL HEALTH 8 (January 2022): 205520762211046. http://dx.doi.org/10.1177/20552076221104660.
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Objective Adolescent females in the United States continue to have unmet sexual and reproductive healthcare needs. Research shows that interventions incorporating peer support can augment perceived self-efficacy and reinforce healthy behaviors. Yet, few user-centered digital sexual health interventions incorporate peer support, and aim to change perceptions of peer norms and model social skills. The objective of this study was to design and demonstrate the receptivity of adolescent females to illustrated digital social media stories that promote healthy sexual behaviors and peer social support. Methods We conducted a three-phase study approved by our Institutional Review Board. In Phase 1, we presented sexually active adolescent female emergency department patients aged 14–19 with eight sexual health scenarios via a survey study. Participants wrote three text messages addressed to the protagonist of each scenario which motivated and encouraged her to consider the use of contraceptives. Messages were scored based on the construct of peer support (emotional, tangible, informational, and belonging). In Phase 2, we worked with a professional artist and screenwriter to design digital sexual health comics using the gathered messages. In Phase 3, we gathered feedback on the comics from adolescent female emergency department patients. Results Females ( n = 22) provided 352 messages. Using top rated messages, we designed five digital visualizations in a running story called Mari tells it like it is. Each story incorporated 5–12 peer-authored quotes. We inserted the final images into Instagram®. Additional females ( n = 39) found the images “relatable,” “super-realistic,” and “educational.” Conclusion Collecting peer-authored texts from our local adolescent community led to the creation of well-received sexual health visualizations. This novel method of design incorporated adolescent voices to promote peer support and healthy behaviors.
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Uusküla, Mari. "Translation of colour terms: An empirical approach toward word-translation from English into Estonian." Eesti ja soome-ugri keeleteaduse ajakiri. Journal of Estonian and Finno-Ugric Linguistics 10, no. 2 (February 10, 2020): 69–84. http://dx.doi.org/10.12697/jeful.2019.10.2.05.
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Translation of colour terms hovers somewhere between cognitive linguistics and translation studies and has therefore remained relatively understudied as a topic, despite the popularity of cross-linguistic colour term studies in the languages of the world. Although colour terms form a relatively small and restricted semantic domain, translating a colour term into another language can cause a massive headache to anyone who has ever tried to seek an appropriate equivalent for it in another language. The article describes how a group of translators and non-translators translated single, mainly simplex secondary colour terms from English into Estonian. Four main translation strategies can be discerned: literal translation, abstraction change or hyponymy, information change or omission and descriptive translation techniques. In addition, the study shows that translation experience and translation education is an advantage even if one translates small units of texts.
Kokkuvõte. Mari Uusküla: Empiiriline lähenemine värvinimede tõlkimisele inglise-eesti suunal. Värvinimede tõlkimist võiks pidada keele teaduse ja tõlketeaduse siirdealaks, kuna tõlketeadus tegeleb põhiliselt suuremate üksuste uurimisega kui selleks on sõnad, kognitiivne semantika aga huvitub ka üksiksõnadest. Teemat võib pidada aktuaalseks ja uudseks, sest värvi nimede tõlkimist on süstemaatiliselt uuritud vähe sellele vaatamata, et huvi värvinimede vastu eri maailma keeltes on jätkuvalt suur. Artikkel kirjeldab, kuidas kakskümmend vabatahtlikku, kelle hulgas leidus nii tõlkijaid kui ka mittetõlkijaid (s.t. inimesi, kes oma igapäevaelus ega -töös tõlkimisega ei tegele), tõlkisid inglise keelest eesti keelde kakskümmend objektist tuletatud värvinime (nt lemon, chocolate ja rose). Värvinimede tõlkimisel kerkis esile neli põhilist tõlkestrateegiat: otsetõlge, abstraheerimine või hüponüümia kasutamine, informatsiooni muutmine või väljajätt ning kirjeldav tõlge. Lisaks näitab läbiviidud uurimus, et tõlke kogemusega ja tõlkeharidust omavatel inimestel on tõlkimisel selge eelis, isegi kui tõlgitavateks üksusteks on üksiksõnad.
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Peters, Christine. "Women, Manuscripts and Identity in Northern Europe, 1350–1550, by Joni M. HandReading Medieval Anchoritism: Ideology and Spiritual Practices, by Mari Hughes-EdwardsAnchoritism in the Middle Ages: Texts and Traditions, ed. Catherine Innes-Parker and Naoë Kukita Yoshikawa." English Historical Review 130, no. 544 (May 4, 2015): 715–20. http://dx.doi.org/10.1093/ehr/cev130.
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Rogos-Hebda, Justyna. "Matti Peikola, Aleksi Mäkilähde, Hanna Salmi, Mari-Liisa Varila and Janne Skaffari (eds.). 2017. Verbal and Visual Communication in Early English Texts. Utrecht Studies in Medieval Literacy 37. Turnhout: Brepols, xii+280 pp., 30 illustr., 11 graphs, 9 tables, € 80.00." Anglia 137, no. 3 (September 13, 2019): 481–85. http://dx.doi.org/10.1515/ang-2019-0041.
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Millet Albà, Adelina. "Des soldats babyloniens à mari : deux nouveaux textes*." Revue d'assyriologie et d'archéologie orientale 97, no. 1 (2003): 35. http://dx.doi.org/10.3917/assy.097.0035.
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Lafont, Bertrand. "Que nous apprennent les textes de Mari sur l’Oronte ?" Syria, no. IV (December 1, 2016): 29–87. http://dx.doi.org/10.4000/syria.4809.
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Arkhipov, Ilya. "Nouveaux textes sur la fabrication de palanquins à mari." Revue d'assyriologie et d'archéologie orientale 103, no. 1 (2009): 31. http://dx.doi.org/10.3917/assy.103.0031.
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Normanskaja, Julia V. "Первый черемисский словарь — архаический текст или конкорданс слов из нескольких марийских диалектов? (О. А. Сергеев. Василий Крекнин, Иоанн Платунов «Краткой черемиской словарь с российским переводом»: лингвистический анализ (с приложением словаря). Йошкар-Ола, 2020. 348 с.)." Ural-Altaic Studies 42, no. 3 (September 2021): 90–99. http://dx.doi.org/10.37892/2500-2902-2021-42-3-90-99.
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This review analyzes the ways in which the Concise Cheremis-Russian Dictionary differs from the literary Mari language in order to answer the following question: was the dictionary compiled in the Pizhan subdialect of the Yaransk dialect of Northwestern Mari, which was spoken at that time in the Kukarskaya Sloboda, where the dictionary was created, or, as O. A. Sergeev claims, “words belonging to all the main dialects of the modern Mari language can be found in the Concise Cheremis-Russian Dictionary” [Сергеев 2020: 17]? To answer this question, a comprehensive graphic-phonetic analysis of the dictionary has been carried out. Three innovative features inherent in the Yaransk dialect have been identified (PMari *ć > ц, PMari *-j > 0, PMari *ńč́, *ńʒ́, *nǯ > нз) together with five more features that are characteristic of other first books: the preservation of the PMari *i, the reflection of PMari *ӧ as o and PMari *w as b, and the retention of vowel harmony. The only feature that occurs neither in the nineteenth-century books, nor in the modern dialects is the PMari *ӧ > е/э, which may indicate a later origin of Mari ӧ < Finno-Ugric *е than previously thought. Thus, the review shows that the dictionary could have been written in the Pizhan subdialect of the Yaransk dialect, which differed significantly from its modern state in the 18th century as it retained many archaic features characteristic of other first books. The analysis of the dictionary allows one to refine the history of the Yaransk dialect and the dating of certain sound changes.
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Vallikivi, Laur. "Soome-ugri misjon: Eesti kristlaste hõimutöö Venemaal." Eesti Rahva Muuseumi aastaraamat, no. 61 (October 11, 2018): 154–81. http://dx.doi.org/10.33302/ermar-2018-007.
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Faith-Based Finno-Ugric Outreach: Estonian Christian Missionaries among Kindred Peoples in Russia This article provides an initial overview of the role of Christianity in the Finno-Ugric movement and the instrumentalisation of Finno-Ugric identity. It analyses the mission activity conducted by Estonians (and Finns to some extent) among speakers of Finno-Ugric (Uralic) languages in Russia. Above all, the writings of missionaries are used as the source – primarily mission publications published in Estonia. The background is the author’s fieldwork conducted among Nenets reindeer herders, who have been influenced by Russian and Ukrainian Protestant missionaries, and the Udmurt people living on the far side of the Kama, the latter being untouched by mission work. In both communities, religion and language inherited from forebears have a noteworthy role, even though the younger generation is becoming equally bilingual (the Russian language often dominates) and fewer and fewer young people take part in the non-Christian rituals passed down by their ancestors. The first half of the article gives an overview of how the church’s outreach directed at peoples who speak Finno-Ugric languages (hõimumisjon and hõimutöö are Estonian terms used) developed and the ideology behind it. The second half focuses on the activities of Estonian and Finnish missionaries in Russia. The author looks at the reception that the Erzya and Moksha Mordvins, Mari, Udmurts and Zyrian Komis have given the missionaries and also examines Protestant relations with the Russian Orthodox Church and representatives of local native religions. Whereas the collapse of the Soviet Union saw extensive missionary activity in Russia, Protestants from Estonia and Finland (mainly Lutherans, Methodists, Baptists and Pentecostals) set out to actively spread the gospel among Finno-Ugric peoples living in Russia. As Estonians and Finns are often accepted as ‘kin’, missionaries see this as a ‘niche provided by God’, which should be utilised. The goal for the missionaries is to create a Christian community where the kindred brothers and sisters become religious brethren. In spite of accusations to the contrary, they consider their endeavour something that will save Finno-Ugric cultures and languages, proceeding from the attempt to bring eastern ‘kindred peoples’ closer to the Protestant world and the world of the Estonians and Finns and the possibility of redemption. Protestant Estonian and Finnish missionaries portray themselves as preservers of the local languages. In practice, however, their activities are quite conflicting. On one hand, the need to make religious texts available in native languages is stressed, and they participate in organising translation of Christian texts and promote the local mission in the indigenous languages. On the other hand, the primary language used for outreach is not the local language but Russian, as Russian proficiency is predominant among Finno-Ugrians (although not always on a par with that of Russians). As the primary objective is to convert as many people as possible to Christianity, it is not of primary importance for missionaries to learn the local language. Due to conflicting values and practical choices, few native-language congregations are created. Estonian and Finnish Protestants style themselves as preservers of local cultures. The role model is that of Estonian and Finnish Christian popular cultures where the role of ‘paganism’ is under control and the elements of national culture tend to be integrated into a cultural whole. Missionaries cultivate an image of culture as something that can be dressed, sung, eaten, but not as something that relates to the house guardian spirits or the souls of ancestors, communicating with whom is a factor underlying the creation of a major part of the visible culture. To sum up, the author asserts that Christianisation as a culture-changing force has all the more powerful an effect if cultural changes are resisted.
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Bassas Vila, Xavier. "The Husserliana as a Phenomenon. Apunts per a una història de la figurativitat: Husserl, Heidegger i Marion." Investigaciones Fenomenológicas, no. 4-I (January 15, 2014): 39. http://dx.doi.org/10.5944/rif.4-i.2013.29737.
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In this paper we state that, up to now, scholars have read the Husserliana—that is Husserl’s official texts—only partially. This statement must be considered within the History of phenomenology and, more precisely, with-in the history of Husserlian studies: from Heidegger to Jean-Luc Marion, including Levinas, Ingarden, Sartre, Merleau-Ponty and so on, Husserl’s texts have been read only partially. With the exception of some analysis proposed by Derrida—or, nowadays, by Natalie Depraz or Elianne Escoubas—, and as far as I know, all the interpretations of Husserl’s texts have considered them just as a support to ex-pose theories or to describe phenomena, but not in themselves, that is, not as texts. Our aim here is then to propose a new perspective to to phenomenalize Husserliana as a text and focus precisely on Husserl’s praxis of writing. Here we will develop specially an analysis of one mode of writing used in Husserl’s praxis of writing and called: bildliche Rede. We will finally compare the results of our analysis to Heidegger’s and Jean-Luc Marion’s praxis of writing.Podem afirmar que, fins avui, els in-vestigadors han llegit la Husserliana —és a dir, els textos de Husserl publicats de manera ofici-al— només parcialment. Cal considerar aquesta afirmació en el marc de la Història de la feno-menologia i, més precisament, en el marc de la història del estudis husserlians: des de Heidegger fins a Jean-Luc Marion —més de cent any de fenomenologia—, els textos de Husserl han estat considerats només com a suport per a exposar teories o descriure fenòmens, però no s’han considerat en ells mateixos, és a dir, no com a textos. Posant en pràctica l’acció de “llegir fenomenologia” en un nou sentit fort del verb “llegir”, aquest article comença identificant els diferents modes de la praxis d’escriptura de Husserl. Després ens concentrarem en un d’aquests modes d’enunciació, anomenat “bildliche Rede”, per desenvolupar així una història de la figurativitat. Finalment, esbossa-rem una breu comparació dels resultats amb la praxis d’escriptura de Heidegger i Marion.
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Ogden, Jenni A., Erana Cooper, and Margaret Dudley. "Adapting Neuropsychological Assessments for Minority Groups: A Study Comparing White and Maori New Zealanders." Brain Impairment 4, no. 2 (December 1, 2003): 122–34. http://dx.doi.org/10.1375/brim.4.2.122.27026.
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AbstractCulturally-appropriate neuropsychological assessment is important if we wish to gather valid information about the abilities of individuals from minority cultural groups. This study compares 20 Maori and 20 white New Zealanders (16–30 years) from a low socioeconomic group on a range of neuropsychological tests, some adapted in an attempt to increase their appropriateness for Maori. Results generally support the hypotheses that Maori score more poorly on tests that rely heavily on formal western education and concepts, and score as well as or better than the white New Zealanders on tests that rely on concepts valued by Maori (e.g., visuospatial abilities), or have some Maori content. The test adaptations in this study might provide ideas for test adaptation for other cultural groups.
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Stol, M., and Philippe Talon. "Textes administratifs des Salles "Y" et "Z" du Palais de Mari." Journal of the American Oriental Society 106, no. 4 (October 1986): 838. http://dx.doi.org/10.2307/603565.
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Biggs, Robert D. "Bibliographie de Mari: Archéologie et textes [1933-1988]. Jean-Georges Heintz." Journal of Near Eastern Studies 52, no. 3 (July 1993): 236. http://dx.doi.org/10.1086/373631.
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Mika, Kasia. "Marc, Escola (ed.), Théorie des textes possibles." Irish Journal of French Studies 14, no. 1 (December 1, 2014): 181–82. http://dx.doi.org/10.7173/164913314821358137.
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Posta, János, István Komlósi, and Sándor Mihók. "Evaluation of Hungarian Sporthorse mare performance tests." Acta Agraria Debreceniensis, no. I (October 5, 2010): 83–87. http://dx.doi.org/10.34101/actaagrar/i/8381.
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Results of the Hungarian Sporthorse mare performance tests were evaluated. Data from the period of 1993-2009 were used, coveringscores of 618 3-year-old and 310 4-year-old mares, 109 of them were tested at both ages. Seventeen traits were scored on the tests, whichcovered ten conformational, three free jumping performance and four movement analyses traits, respectively. Breeding value estimation wasbased on BLUP animal model. Test year, age and owner were included in the model as fixed effects. Variance components were estimatedwith VCE-6 software package. Heritabilities ranged from 0.32 (frame) to 0.50 (saddle region) for conformation traits, from 0.39 (jumpingstyle) to 0.49 (jumping ability and jumping skill) for free jumping traits and from 0.20 (walk) to 0.48 (canter) for movement analysis traits.Breeding value indexes were constructed for each trait group. Conformation index was computed based on the weighted scores of thebreeding values of conformational traits. The conformational score scales were used as weightings. Free jumping and movement indexescontain the proper breeding values with equal weights. A total index was also constructed using conformation index, two times the freejumping index and two times the movement index. Each breeding values and breeding value indexes were presented with the mean 100 andstandard deviation of 20 for the easier understanding.
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Audier, Florence. "À propos du texte de Marc Robert." Les Cahiers de la Justice N° 3, no. 3 (2016): 425. http://dx.doi.org/10.3917/cdlj.1603.0425.
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Mota, Júlio. "About the text “From Ricardo to Marx, From Marx to Ricardo” and about Piketty’s book on the dynamics of inequality in capitalism: some reflections." Boletim de Ciências Económicas 57, no. 2 (2014): 2349–418. http://dx.doi.org/10.14195/0870-4260_57-2_29.
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Montero Fenollos, José-Luis. "La frontera noroccidental del reino de Mari a comienzos del II milenio a.C. a la luz de los textos y la arqueología. Reflexiones sobre la localización de Dur-Yahdun-Lim." Claroscuro. Revista del Centro de Estudios sobre Diversidad Cultural, no. 18 (December 30, 2019): 1–21. http://dx.doi.org/10.35305/cl.vi18.70.
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El estudio de la documentación textual y arqueológica ha servido para plantear una serie de reflexiones sobre la localización en el Medio Éufrates sirio de Dur-Yahdun-Lim, la fortaleza que controlaba la frontera noroccidental del reino de Mari a comienzos del II milenio a.C.
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Frankfurter, David. "Apocalypses Real and Alleged in the Mani Codex." Numen 44, no. 1 (1997): 60–73. http://dx.doi.org/10.1163/1568527972629876.
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AbstractThe florilegium of revelations that Mani adduces as proof of his own authority in the Cologne Mani Codex has stimulated research into the circulation and influence of Jewish apocalypses among the various Jewish-Christian sects of late antiquity. But it has also proved frustrating, since not one of the apocalyptic “texts” that Mani quotes matches extant apocalypses in the name of Enoch, Adam, Seth, or Enosh. Considering the breadth of the Enoch literature now known from textual and patristic sources, including Manichaean literature, the absence of a parallel for Mani's Enoch-“quotation” may be reason to suspect that Mani invented this quotation as well as the others. This paper proposes an interpretation of Mani's apocalyptic florilegium that depends not on the historical existence of the putative texts but on Mani's own distinctive scheme of prophetic lineage and authority. It is argued that Mani's universalist view of mission and religion led him to revise existing schemes of Jewish revelatory heroes that were traditional to Jewish and Jewish-Christian sects and that invoked the patriarchs constitutive of Jewish identity, like Abraham, Moses, and Elijah. In contrast, Mani promotes his relevation's ecumenical appeal by casting himself in a line of biblical figures who in the late antique world had especially universalist significance: Adam, Seth, and Enoch (all antediluvian and therefore pre-covenantal) and Paul (Mani's model of an ecumenical missionary).
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Samsudin, Zarihan, Zainon Shamsudin, and Mohd Faisal Mohd Arif. "The Application of Bandura's Social Learning Theory in the Teaching of Academic Writing." GATR Global Journal of Business Social Sciences Review 5, no. 2 (April 20, 2017): 01–09. http://dx.doi.org/10.35609/gjbssr.2017.5.2(1).
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Objective - This experimental study seeks to ascertain whether Bandura's (1977) Social Learning Theory can be used to teach academic writing. Interpreted in terms of an approach to the teaching of writing, the theory suggests that students can learn to write a particular text by observing closely the structural as well as the linguistic features of that text. Methodology/Technique - By observing how the text is written, students obtain an idea of how it is formed, and on later occasions they can use this information as a guide to produce similar texts. The sample of this study consists of 100 students from College University Poly-Tech MARA, Kuala Lumpur. The study adopts a pre/post-assessment of the students' writing performances for three types of academic essays. T-tests were used to compare the results of the 3 pre-tests with the results of the 3 post-tests which were administered to the participants after they underwent each of the 3 treatment sessions. Findings - The study reveals that the Social Learning Theory speaks the truth about the human natural learning process. Thus, this implies that this potent theory be used in designing varying approaches to teaching students the skills to write academic texts. Novelty - The study suggests that observational learning of sample texts provides students with guidance on how to improve their writing as it makes them aware of the different ways texts are organized for different communicative purposes, thereby promoting their confidence and positive attitude towards writing. Type of Paper - Empirical Keywords: Academic Writing; Social Learning Theory; Observational Learning; Analyzing; Emulating; Model Text.