Nesta dissertação, analisam-se alguns ditos populares retomados em músicas do cancioneiro popular, com base na teoria da metáfora conceptual (Lakoff e Jonhson, 1980; Kövecses, 2002), e na teoria da integração conceptual (Fauconnier e Turner, 2002). Busca se investigar se a projeção metafórica presente no dito empregado em situações cotidianas se sustenta, quando o mesmo é retomado em uma letra de música. Este estudo encontra sua justificativa em uma das assunções basilares da linguística cognitiva de que as metáforas conceptuais estão presentes tanto nas conversas cotidianas quanto nas manifestações literárias e artísticas. Pretende se, assim, observar a multidirecionalidade dos processos de significação desse tipo de construção linguística, a fim de postular seu poder projetivo e metafórico na mente dos falantes. Dentro do repertório de construções proverbiais em português, é perceptível a construção proverbial condicional com a configuração sintático semântica [x P Q], entre as quais foi escolhida como objeto de estudo a configuração [Quem P Q]. A escolha das músicas foi aleatória, já que não se buscou um gênero ou estilo específico, mas canções que possuíssem ditos populares em suas letras. Na análise, de cunho interpretativo, procedeu-se a identificação do papel da metáfora conceptual presente no dito empregado em situações cotidianas e nas 10 músicas selecionadas para este estudo. Em seguida, postularam-se redes de integração conceptual subjacente ao sentido dos ditos nas interações em geral e nas músicas, de modo a explicar que as diferenças de sentido observadas ou não nos ditos transpostos para letras de músicas estão relacionadas ao tipo de rede de integração conceptual ativado durante o processo de mesclagem. As redes de integração postuladas para explicar a construção de sentido dos ditos e destes nas músicas analisadas, revelam compressões das relações de CAUSA EFEITO, MUDANÇA, IDENTIDADE, ANALOGIA DESANALOGIA e TEMPO, devido, sobretudo, ao papel que os ditos desempenham ao ilustrar cenas da vida das pessoas. Entre as metáforas que estruturam os ditos, nas interações e nas músicas, encontram-se A VIDA É UMA VIAGEM / A VIDA É UM TRAJETO QUE DEVE SER PERCORRIDO COM CAUTELA / VIDA É UM JOGO DE AZAR; TEMPO É LOCAL PARA ONDE ALGO SE DESLOCA; DIFICULDADES SÃO IMPEDIMENTOS (IN) TRANSPONÍVEIS; RELIGIÃO É UMA TRANSAÇÃO COMERCIAL; MORAL É UM OBJETO PRECIOSO (MAS FRÁGIL COMO O VIDRO); EXAGEROS SÃO GOLPES INCERTOS. Espera-se que a hipótese aventada com este estudo motive outras pesquisas sob o escopo teórico da Linguística Cognitiva; em especial, as teorias da metáfora e da mesclagem conceptual, as quais revelaram um potencial descritivo promissor para análise de fenômenos semântico-pragmáticos da língua portuguesa, como os ditos populares, construções situadas no topo da escala de idiomaticidade / In this dissertation, some popular sayings found in folk songs, based on conceptual metaphor theory (Lakoff and Johnson, 1980; Kövecses, 2002), and conceptual integration theory (Fauconnier and Turner, 2002) are analyzed. We investigate if this metaphorical projection in those popular saying is sustained in everyday situations, when it is taken up in a lyric. This study finds its justification in one of the basic assumptions of cognitive linguistics that conceptual metaphors are present both in everyday conversations and in the literary and artistic manifestations. The aim is to observe the processes of significance of this type of linguistic construction in order to posit its power projective and metaphorical in the speakers minds. Within the repertoire of proverbial constructions in portuguese, it is noted the proverbial conditional construction with this syntax semantics configuration [x PQ], among these, it was chosen as the object of this study the setting [About PQ]. The choice of songs was random, since no attempt was made to a specific genre or style, but songs that possess popular sayings in his lyrics. In this analysis, interpretive nature, we proceeded to identify the role of conceptual metaphor in that this employee in everyday situations and in the 10 songs selected for this study. Then, it was postulated conceptual integration networks underlying the effect of said interactions in general and in music, in order to explain the observed differences in meaning or not the sayings translated into lyrics. Those songs are related to the type of conceptual integration of network activated during the merge process. The network integration postulated to explain the construction of meaning of these sayings and the songs are analyzed and it shows the compression of the relations of CAUSE AND EFFECT, CHANGE, IDENTIDY, ANALOGY AND DISANALOGY, TIME, due mainly to the role that those plays illustrate scenes of people's lives. Among the metaphors that structure those popular sayings in the interactions and in the songs are: LIFE IS A JOURNEY / LIFE IS A PATH TO BE TRAVELED WITH CAUTION / LIFE IS A GAMBLING GAME, TIME IS A PLACE WHERE SOMETHING MOVES; DIFFICULTIES ARE BARS (IN) TRANSPOSABLE; RELIGION IS A COMMERCIAL TRANSACTION, MORAL IS A PRECIOUS OBJECT (BUT FRAGILE AS GLASS). It is expected that the hypothesis of this study will motivate further research on the theoretical scope of Cognitive Linguistics, in particular, theories of metaphor and conceptual blending, which revealed a potential promise for descriptive analysis of semantic-pragmatic phenomena of Portuguese as the sayings popular construction on the top idiomatic scale

Nesta dissertação, analisam-se alguns ditos populares retomados em músicas do cancioneiro popular, com base na teoria da metáfora conceptual (Lakoff e Jonhson, 1980; Kövecses, 2002), e na teoria da integração conceptual (Fauconnier e Turner, 2002). Busca se investigar se a projeção metafórica presente no dito empregado em situações cotidianas se sustenta, quando o mesmo é retomado em uma letra de música. Este estudo encontra sua justificativa em uma das assunções basilares da linguística cognitiva de que as metáforas conceptuais estão presentes tanto nas conversas cotidianas quanto nas manifestações literárias e artísticas. Pretende se, assim, observar a multidirecionalidade dos processos de significação desse tipo de construção linguística, a fim de postular seu poder projetivo e metafórico na mente dos falantes. Dentro do repertório de construções proverbiais em português, é perceptível a construção proverbial condicional com a configuração sintático semântica [x P Q], entre as quais foi escolhida como objeto de estudo a configuração [Quem P Q]. A escolha das músicas foi aleatória, já que não se buscou um gênero ou estilo específico, mas canções que possuíssem ditos populares em suas letras. Na análise, de cunho interpretativo, procedeu-se a identificação do papel da metáfora conceptual presente no dito empregado em situações cotidianas e nas 10 músicas selecionadas para este estudo. Em seguida, postularam-se redes de integração conceptual subjacente ao sentido dos ditos nas interações em geral e nas músicas, de modo a explicar que as diferenças de sentido observadas ou não nos ditos transpostos para letras de músicas estão relacionadas ao tipo de rede de integração conceptual ativado durante o processo de mesclagem. As redes de integração postuladas para explicar a construção de sentido dos ditos e destes nas músicas analisadas, revelam compressões das relações de CAUSA EFEITO, MUDANÇA, IDENTIDADE, ANALOGIA DESANALOGIA e TEMPO, devido, sobretudo, ao papel que os ditos desempenham ao ilustrar cenas da vida das pessoas. Entre as metáforas que estruturam os ditos, nas interações e nas músicas, encontram-se A VIDA É UMA VIAGEM / A VIDA É UM TRAJETO QUE DEVE SER PERCORRIDO COM CAUTELA / VIDA É UM JOGO DE AZAR; TEMPO É LOCAL PARA ONDE ALGO SE DESLOCA; DIFICULDADES SÃO IMPEDIMENTOS (IN) TRANSPONÍVEIS; RELIGIÃO É UMA TRANSAÇÃO COMERCIAL; MORAL É UM OBJETO PRECIOSO (MAS FRÁGIL COMO O VIDRO); EXAGEROS SÃO GOLPES INCERTOS. Espera-se que a hipótese aventada com este estudo motive outras pesquisas sob o escopo teórico da Linguística Cognitiva; em especial, as teorias da metáfora e da mesclagem conceptual, as quais revelaram um potencial descritivo promissor para análise de fenômenos semântico-pragmáticos da língua portuguesa, como os ditos populares, construções situadas no topo da escala de idiomaticidade / In this dissertation, some popular sayings found in folk songs, based on conceptual metaphor theory (Lakoff and Johnson, 1980; Kövecses, 2002), and conceptual integration theory (Fauconnier and Turner, 2002) are analyzed. We investigate if this metaphorical projection in those popular saying is sustained in everyday situations, when it is taken up in a lyric. This study finds its justification in one of the basic assumptions of cognitive linguistics that conceptual metaphors are present both in everyday conversations and in the literary and artistic manifestations. The aim is to observe the processes of significance of this type of linguistic construction in order to posit its power projective and metaphorical in the speakers minds. Within the repertoire of proverbial constructions in portuguese, it is noted the proverbial conditional construction with this syntax semantics configuration [x PQ], among these, it was chosen as the object of this study the setting [About PQ]. The choice of songs was random, since no attempt was made to a specific genre or style, but songs that possess popular sayings in his lyrics. In this analysis, interpretive nature, we proceeded to identify the role of conceptual metaphor in that this employee in everyday situations and in the 10 songs selected for this study. Then, it was postulated conceptual integration networks underlying the effect of said interactions in general and in music, in order to explain the observed differences in meaning or not the sayings translated into lyrics. Those songs are related to the type of conceptual integration of network activated during the merge process. The network integration postulated to explain the construction of meaning of these sayings and the songs are analyzed and it shows the compression of the relations of CAUSE AND EFFECT, CHANGE, IDENTIDY, ANALOGY AND DISANALOGY, TIME, due mainly to the role that those plays illustrate scenes of people's lives. Among the metaphors that structure those popular sayings in the interactions and in the songs are: LIFE IS A JOURNEY / LIFE IS A PATH TO BE TRAVELED WITH CAUTION / LIFE IS A GAMBLING GAME, TIME IS A PLACE WHERE SOMETHING MOVES; DIFFICULTIES ARE BARS (IN) TRANSPOSABLE; RELIGION IS A COMMERCIAL TRANSACTION, MORAL IS A PRECIOUS OBJECT (BUT FRAGILE AS GLASS). It is expected that the hypothesis of this study will motivate further research on the theoretical scope of Cognitive Linguistics, in particular, theories of metaphor and conceptual blending, which revealed a potential promise for descriptive analysis of semantic-pragmatic phenomena of Portuguese as the sayings popular construction on the top idiomatic scale

Esta pesquisa se interroga sobre articulações entre características próprias a tradições orais e experiências de registro de enunciados orais indígenas a partir de dois casos, de escalas distintas: Xavante, habitando a aldeia de Pimentel Barbosa no Brasil Central, e Kanak, habitando as ilhas da Nova Caledônia na Melanésia. Internamente a cada caso, propus o estabelecimento de relações ou rizomas de modo a identificar efeitos que experiências e produtos de registro de enunciados orais produziram junto a seus atores, efeitos este que qualifico como de proliferação, rechaço, ou descaso. Ao pautar minha análise nos modos de interação mediados através do discurso segundo modalidades consideradas adequadas por aquelas populações em contextos específicos, busquei refletir acerca dos modos como vêm assumir sua tradição enunciada em situações de oficialização e institucionalização de patrimônios e identidades, assim como identificar modos com registros são empregados por tais populações segundo formas de criatividade próprias e inovadoras. Meu objetivo foi uma reflexão crítica, a partir de dois casos tornados aqui comparáveis, concernindo as atuais políticas do patrimônio imaterial pautadas em ações de valorização e salvaguarda de tradições orais de populações indígenas. / This study focus on the relationships between oral traditions, and products and events related to the documentation of indigenous oral sayings from the starting point of two case-studies of different scales: Xavante, from the Pimentel Barbosa village in Central Brazil, and Kanak, from the islands of New Caledonia, in Melanesia. For each of this cases I intended the search for relations or rhizomes, in order to identify effects that documentation of oral statements, narratives and sayings produced in the point of view of their very actors. I call such effects proliferation, resistance or indifference. Basing my analysis in expressive and discourse-mediated interaction as considered adequate by these populations in specific contexts, I wished to reflect on traditions as announced, in situations that demand the institutionalization of patrimonies and identities, as well as identify ways that documentation practices and products are invested by these people according to their own dynamic forms of creativity and innovation. My objective was to establish, through making these two cases comparables, a critical reflection on the contemporary intangible cultural heritage policies based on the safeguarding of oral traditions and expressions of indigenous people.

This thesis focussed on the matter of Judean ethnic identity in the first century CE. At first we pointed out that New Testament scholarship lacks an overall interpretive framework to understand Judean identity. There is not an appreciation of what informed the entire process of Judean ethnic identity formation in the first century, or at any period for that matter. This lack of interpretive framework is acute in scholarship on the historical Jesus, where the issue of Judeanness is most strongly debated. We investigated the reconstructions of John P Meier and John D Crossan, and attempted to identify what content, be it explicitly or implicitly, or by omission, do they assign to Jesus’ Judean identity. But as yet, we were not in a position to say just what kind of Judean Jesus was. We then proceeded by developing a Socio-Cultural Model of Judean Ethnicity. At first Sanders’ notion of covenantal nomism was explored and redefined to function primarily as an ethnic descriptor. We combined the notion of covenantal nomism with Berger and Luckmann’s theories on the sociology of knowledge, and saw that covenantal nomism could function as the Judean construction of reality. It is a convenient way to define the Judean “symbolic universe”. Dunn’s “four pillars of Second Temple Judeanism” was then reviewed, which looked at the importance of the Temple, God, Election and the Torah. The “new perspective” on Paul as developed by Dunn also proved useful, as he brought attention to the importance of traditional customs (e g circumcision and food laws), and how it served as “badges” for Judean identity. The approaches of Sanders and Dunn, however, lacked the insights of ethnicity theory. Ethnicity theory has identified two primary alternatives when it comes to ethnicity formation: constructionism and primordialism. We looked at the attempt of Jones to integrate the various approaches by her incorporation of the concept of the habitus. An overview of Duling’s Socio-Cultural Model of Ethnicity followed, which lists all the relevant cultural features and which emphasises the predominant constructionist approach. We integrated all of the above into our own proposed model, which we termed covenantal nomism. It is a pictorial representation of the Judean symbolic universe, which as an ethnic identity, was proposed to be essentiall primordialist. The model was then given appropriate content, by investigating what would have been typical of first century Judean ethnic identity. It was also demonstrated that their existed a fundamental continuity between Judea and Galilee, as Galileans were ethnic Judeans themselves and they lived on the ancestral land of Israel. Attention was then focussed on the matter of ethnic identity in Q. We investigated the stratification of Kloppenborg and suggested that the third stratum which refers to the Torah properly belongs to the polemical and apologetic strategy of the main redaction. After analysing the two stratums it was concluded that Q points to a community whose Judean ethnic identity was in (re)construction. Apart from the cultural features of name and land, all cultural features demonstrated strong elements of discontinuity with traditional covenantal nomism. The Q people were given an eschatological Judean identity based on their commitment to Jesus and the requirements of the kingdom/reign of God. / Thesis (PhD (New Testament Studies))--University of Pretoria, 2007. / New Testament Studies / unrestricted

Tangu kuzuka kwa umiliki wa vyombo vya moto vya usafiri (mabasi, malori, pikipiki) kwa watu binafsi katika miaka ya 1990 nchini Tanzania, misemo kwa kiasi kikubwa imechupa kutoka katika majukwaa yake ya asili ya kanga, vihangaisho, vipepeo na makawa majumbani na kuhamia katika vyombo vya usafiri. Si tu misemo mipya imezuka bali hata ile misemo ya asili imepindwa na kutumiwa katika miktadha mipya. Waandishi wa semi za magari ni madereva, utingo au wamiliki wa vyombo hivyo. Tumebaini makundi matatu ya misemo katika data yetu, yaani misemo kongwe, misemo pindwa na misemo ibuka, kwa kuakisi nadharia za methali na misemo za Mieder & Litovkina (1999), Mieder (2007) na Litovkina (2011). Je, misemo hiyo ni mkondo wa fikra mpya za watu kama alivyotabiri Kezilahabi (1988, 1995)? / Since the introduction of the private commercial motor transport services in Tanzania in the 1990s, the inscription of sayings has shifted from their mainly traditional platforms of female cotton wrap (Kanga), palm leaf food cover (kawa) or hand fan (kipepeo) onto the tailgate, sideboards or mudguards of commercial automobiles. The vehicle owners and/or their operators are inscribers of these automobile slogans. I analyse them in three forms: standard, parodied and innovated sayings adopting the paremiological approaches by Mieder & Litovkina (1999), Mieder (2007), Litovkina (2011). Do these forms of car inscriptions fulfill the prediction by Kezilahabi (1988, 1995) on the imminent transformation of the Swahili sayings to become a platform for negotiation of people`s tumultuous life challenges and desires?

<p>Најрепрезентативнији показатељ вербализације части и поштења у српском језику су српске паремије. Но, оне одражавају врло растегљиво схватање тих моралних појмова, и тешко је наћи јединствени лингвистички чинилац који их означава. Српски народ је исказивао поменуте концепте сразмерно ретко у пословицама и изрекама помоћу речи поштење и част, те њихових изведеница, а ова лексичка разноврсност је одраз недовољно екзактне концептуализације поштења и части уопште, уз многа поклапања са другим моралним појмовима. Различити разлози су утицали на ову неегзактност. Први је дуг, можда и вишемиленијумски период од настанка појединих паремија до њиховог објављивања, што је створило велику шароликост денотација поштења и части у српској паремиологији: од примитивног праисторијског поимања, заснованог више на на митском мишљењу, преко преетичке, хомеровске античке идеје, по којој је моралност изједначавана са обичајношћу, теорија попут Аристотелове, па до средњовековног теолошког учења (о врлини као богоугодности, светости, правоверности), нововековних становишта и тако даље. Сва ова схватања имају мање-више заједночко једино поистовећивање поштења са поштовањем етичких правила заједнице коју појединац осећа као своју, однсоно части са награђивањем те индивидуе од стране истог колектива за поштовање речених норми. Чињеница да су Срби, услед вишевековног живота под страним, турским законима, често могли да се ослоне искључиво на неписане, моралне законе властигог колектива, значајно је утицала да етички термини поштења и части прошире изворно значење. Такође, подређени положај нашег народа у Отоманском царству истакао је функцију пословица и изрека као својеврсног тајног, интерног језичког кода у српском друштву. Ова је функција захтевала симболичку употребу речи, како би се прикрио њихов стварни контекст од туђина, често упознатог са српским језиком, али у исто време да би се вербализовали и учинили препознатљивим апстрактни појмови части и поштења у махом неписменом домаћем становништву, које је преносило те пословице и изреке, и које је кудикамо боље познавало конкетне термине, колико год ови били семантички &bdquo;тврди&ldquo; и у основи непрецизни. За ту сврху су се користили лексичко-семантички бинарни парови (поређења по слиности или супротности), рима и друге игре речи, с њиховом експресивном симболиком и емфатичким карактером, те најзад, обиље митологема, иако је многим од њих првобитни смисао временом измењен или заборављен.</p> / <p>Najreprezentativniji pokazatelj verbalizacije časti i poštenja u srpskom jeziku su srpske paremije. No, one odražavaju vrlo rastegljivo shvatanje tih moralnih pojmova, i teško je naći jedinstveni lingvistički činilac koji ih označava. Srpski narod je iskazivao pomenute koncepte srazmerno retko u poslovicama i izrekama pomoću reči poštenje i čast, te njihovih izvedenica, a ova leksička raznovrsnost je odraz nedovoljno ekzaktne konceptualizacije poštenja i časti uopšte, uz mnoga poklapanja sa drugim moralnim pojmovima. Različiti razlozi su uticali na ovu neegzaktnost. Prvi je dug, možda i višemilenijumski period od nastanka pojedinih paremija do njihovog objavljivanja, što je stvorilo veliku šarolikost denotacija poštenja i časti u srpskoj paremiologiji: od primitivnog praistorijskog poimanja, zasnovanog više na na mitskom mišljenju, preko preetičke, homerovske antičke ideje, po kojoj je moralnost izjednačavana sa običajnošću, teorija poput Aristotelove, pa do srednjovekovnog teološkog učenja (o vrlini kao bogougodnosti, svetosti, pravovernosti), novovekovnih stanovišta i tako dalje. Sva ova shvatanja imaju manje-više zajednočko jedino poistovećivanje poštenja sa poštovanjem etičkih pravila zajednice koju pojedinac oseća kao svoju, odnsono časti sa nagrađivanjem te individue od strane istog kolektiva za poštovanje rečenih normi. Činjenica da su Srbi, usled viševekovnog života pod stranim, turskim zakonima, često mogli da se oslone isključivo na nepisane, moralne zakone vlastigog kolektiva, značajno je uticala da etički termini poštenja i časti prošire izvorno značenje. Takođe, podređeni položaj našeg naroda u Otomanskom carstvu istakao je funkciju poslovica i izreka kao svojevrsnog tajnog, internog jezičkog koda u srpskom društvu. Ova je funkcija zahtevala simboličku upotrebu reči, kako bi se prikrio njihov stvarni kontekst od tuđina, često upoznatog sa srpskim jezikom, ali u isto vreme da bi se verbalizovali i učinili prepoznatljivim apstraktni pojmovi časti i poštenja u mahom nepismenom domaćem stanovništvu, koje je prenosilo te poslovice i izreke, i koje je kudikamo bolje poznavalo konketne termine, koliko god ovi bili semantički &bdquo;tvrdi&ldquo; i u osnovi neprecizni. Za tu svrhu su se koristili leksičko-semantički binarni parovi (poređenja po slinosti ili suprotnosti), rima i druge igre reči, s njihovom ekspresivnom simbolikom i emfatičkim karakterom, te najzad, obilje mitologema, iako je mnogim od njih prvobitni smisao vremenom izmenjen ili zaboravljen.</p> / <p>The most representative indicator of verbalization of honor and honesty in the Serbian language are Serbian proverbs. However, they show very elastic conception of these moral concepts, and it is hard to find unique linguistic factor which marks them. Serbs were expressing forenamed concepts relatively rarely in proverbs and sayings with words поштење (&ldquo;honesty&rdquo;) and част (&ldquo;honor&ldquo;), or their derivatives, and the lexical diversity is a reflection of insufficient exact conceptualization of honesty and honor in general, with many matching with other moral concepts. Reasons that contributed to this inexactness are various. The first is long, perhaps millenniums-old period from the occurrence of certain proverbs to their publication, which has created a great diversity of denotations of honesty and honor in Serbian proverbs: from primitive prehistoric comprehension, based more on the mythical thought, through the idea of pre-ethical Homeric antiquity, when morality has been equated with tradition, theories such as those of Aristotle, to Middle Ages theological learning (of the virtue as obedience, holiness, orthodoxy), New Century opinions and so on. All these opinions have more or less in common only mere identification of the honesty with respect of the ethics rules of community which an individual feels like his own, and identification of the honor with rewarding the individual by the same community for respect of the abovementioned rules. The fact that the Serbs, due to centuries of living under foreign Ottoman laws, often were able to rely exclusively on unwritten, the moral standards of their own collective, has significantly influenced the ethical terms of honesty and honor extend their original meaning. Also, the subordinate position of Serbs in the Ottoman Empire emphasized the function of proverbs and sayings as a kind of secret, internal language code of Serbian community. This function required the symbolic use of words, so as to conceal their actual contents from aliens, often familiar with the Serbian language, but at the same time to verbalize and make recognizable abstract concepts of honor and honesty to almost illiterate local population who communicated these proverbs and sayings, rather accustomed to concrete terms, however semantically &ldquo;hard&rdquo; and basically imprecise. For that purpose have been used binary pairs that is opposites (comparison by semantic and lexical similarity or contrast), rhyming words and other wordplays with their expressive symbolism and emphatic character, and finally, plenty of mythologems, even though original meaning of many of these words by time was altered or forgotten.</p>

Le thème des relations familiales est récurrent dans les œuvres de Natalia Ginzburg et de Marguerite Duras car il leur offre un cadre leur permettant d’interroger deux éléments de la construction narrative : la structure de l’œuvre et la syntaxe narrative.Cependant la singularité de leurs œuvres littéraires réside moins dans la reconstitution de vies familiales, que dans « l’image parlante » qu’elles en donnent. En effet, les deux romancières interrogent la réalité familiale comme lieu de remise en cause du langage. À travers les incompréhensions et les maux de la vie familiale, elles dénoncent en fait un phénomène qui dépasse le cadre restreint de la famille : l’inauthenticité du langage quotidien. Premièrement, il s’agit, dans cette étude, d’observer en quoi Natalia Ginzburg et Marguerite Duras refusent l’ordre narratif traditionnel lorsqu’il leur faut représenter le chaos de la vie familiale. Deuxièmement, nous montrons comment elles opérèrent une reconstitution du monde passant, d’un côté, par la création de liens de causes à effets entre les événements, et de l’autre, par l’entrée en crise du langage. Troisièmement, nous observons pour finir comment la recherche de l’unité familiale conduit les deux auteures à subvertir les normes du langage littéraire pour retrouver, dépasser et même abolir, le temps passé perdu. En somme, ce travail de recherche, effectué dans la cadre d’une cotutelle de thèse entre l’Université Lumière Lyon2 et l’Università degli studi di Torino a pour ambition salutaire de faire connaître un peu plus qu’elles ne le sont déjà, les œuvres de Natalia Ginzburg en France et celles de Marguerite Duras en Italie. / The theme of family relationships is recurrent in the works of Natalia Ginzburg and Marguerite Duras because it offers them a framework to question at least two elements of narrative construction: the structure of the work and the narrative syntax.However, the peculiarity of their literary works lies less in the description of family lives than in "the talking image" that they provide of these lives. Indeed, the two novelists look at the family as a means to question language. Through the misunderstandings and pains of family life, they emphasize in fact a phenomenon that goes beyond the narrow limits of the family: the falsity of everyday language.Firstly, in this study, we observe how Natalia Ginzburg and Marguerite Duras refuse the traditional narrative order when they need to represent the chaos of family life. Secondly, we show how they perform a reconstruction of the world proceeding through the creation of cause-effect links between the events, and through the breakdown of language. Thirdly, we see how the search for family unity led both authors to subvert the norms of literary language to rediscover, go beyond and even destroy the lost past.This research work was carried out in the framework of a joint PhD program of the University Lumière Lyon 2 and the Università degli studi di Torino ; in addition to the academic interest that it might generate, this thesis aims at making Natalia Ginzburg's works a little better known in France and those of Marguerite Duras a little better known in Italy.

Данное диссертационное исследование посвящено компаративному анализу репрезентации дуальных концептов «жизнь» и «смерть» в паремиологическом фонде английского и русского языков. Работа выполнена в русле актуальных исследований в области когнитивной лингвистики и лингвокультурологии. Основным предметом исследования культурные особенности и различия реализации концептов «жизнь» и «смерть» в паремиологическом фонде английского и русского языков, а главным материалом исследования послужили пословицы и поговорки английского и русского языка, репрезентующие концепты «жизнь» – «смерть». В результате семантического анализа паремиологических единиц были сформулированы когнитивные признаки дуальных концептов «жизнь» и «смерть» в паремиологическом фонде английского и русского языков, большая часть из которых является национально-специфическими, т.е. имеющимися только в одном из исследуемых паремиологических фондов. В результате выполнения сопоставительного анализа удалось выявить культурно-национальные особенности и различия паремиологического фонда английского и русского языков, а именно те когнитивные признаки дуальных концептов «жизнь» и «смерть», которые были выявлены только в одном языке и таким образом являются отличительными, характерными только для одной из анализируемых лингвокультур. / This dissertation research is devoted to the comparative analysis of the representation of the dual concepts "life" and "death" in the paremiological fund of the English and Russian languages. The work is carried out in line with current research in the field of cognitive linguistics and linguoculturology. Russian and English proverbs and sayings representing the concepts "life" and "death" are the main subject of the study, and the main research material is the proverbs and sayings of the English and Russian languages that represent the concepts "life" and "death". As a result of semantic analysis of paremiological units, cognitive features of the dual concepts "life" and "death" in the paremiological fund of English and Russian languages were formulated, most of which are national-specific, i.e. available only in one of the studied paremiological funds. As a result of the comparative analysis, cultural and national features and differences in the paremiological fund of the English and Russian languages were identified, namely, those cognitive features of the dual concepts "life" and "death " that were identified only in one language and thus are distinctive only for one of the analyzed linguistic cultures.

Тема магистерской диссертационной работы: Культурно-прагматические аспекты перевода русского фольклора на китайский язык. Фольклор каждого народа имеет свою уникальность. Если вы хотите по-настоящему овладеть языком нации, вам необходимо изучить ее фольклор и понять ее языковой стиль и культурную коннотацию. Становление и развитие русской нации имеет свои исторические условия и специфические обстоятельства, и в то же время она сформировала свои уникальные фольклорные черты. Русский фольклор – уникальное культурное наследие России. Пословицы, поговорки и сказки являются составляющими устного народного творчества в фольклористике, кристаллизацией опыта и мудрости человеческого производства и жизни. / Cultural and pragmatic aspects of the translation of Russian folklore into Chinese. The folklore of each nation has its own uniqueness. If you want to truly master the language of a nation, you need to study its folklore and understand its language style and cultural connotation. The formation and development of the Russian nation has its own historical conditions and specific circumstances, and at the same time it has formed its own unique folklore features. Russian folklore is a unique cultural heritage of Russia. Proverbs, sayings and fairy tales are the components of oral folk art in folklore, the crystallization of the experience and wisdom of human production and life.

The diversity of Jesus images that resulted from historical Jesus research poses the single most pressing problem of the research endeavour. Diverse historical images lead one to ask questions about historiography. It is a fact that we do not have bruta facta in history but only interpretations of what might have happened. The problem of diverse images is taken up in this thesis. Three different images that are the result of different points of departure and different methods of research are closely scrutinised. The images are: Eschatological prophet, Cynic sage and Galilean Hasid. After close·examination of each of these images one has to conclude that each of them is a viable image. One may question the proponents of each of these images on methodological aspects as well as their presuppositions. This line of questioning would not solve the problem. One would also expand the problem if one were to seek yet another image. A way out of this impasse would be to try to understand the diversity. Is there an image that could explain the diversity? The modem diversity of Jesus images is a continuation of an ancient diversity that one could find in the ancient texts at our disposal. From this we could deduce that Jesus was understood differently by different people from the onset. The challenge is to find an image that would clarify the diversity. What sort of Jesus would have been understood in so many ways? We have reason to take Jesus to be a Jew from Galilee. If we could find a Galilean Jewish image that would explain the diversity, we would be very near the historical Jesus. The image of the Galilean Hasid is a very promising option. Some of the kingdom sayings, that are most probably authentic, were taken as test cases to see whether they could have been uttered by a Galilean charismatic and later interpreted as Cynic and/or eschatological. The conclusion is that the image of Galilean charismatic would open up new avenues to approach the diversity of images of the historical Jesus. / Biblical and Ancient Studies / Th. D. (New Testament)