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Дисертации
Defended PhD theses in Bulgaria in the field of linguistics, literature, history, folklore, ethnography and art studies
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Defended PhD theses in Bulgaria in the field of linguistics, literature, history, folklore, ethnography and art studies
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Obiektem bliższej obserwacji w niniejszym artykule jest językowa analiza niemieckich kawałów (dowcipów) jako krótkich form humorystycznych, w szczególności analiza zawartych w nich „nieporozumień” językowych, które są strategicznym wyróżnikiem gatunkowym tych tekstów. Ich głównym zadaniem jest zażartowanie z kogoś i rozśmieszenie innych. Przeprowadzona analiza lingwistyczna „nieporozumień” językowych porusza różne aspekty komunikacyjne osadzone w perspektywie społecznej: zarówno pragmatykę komunikacji międzykulturowej, kreatywność w komunikacji wewnątrzkulturowej, jak i humor w kulturze i komunikacji. Materiał badawczy wykorzystany do niniejszej analizy tworzy korpus utworzony z ponad 400 niemieckich kawałów pochodzących z różnych źródeł, w większości zaczerpniętych ze zbiorów internetowych. Celem niniejszego opracowania jest zaprezentowanie różnych perspektyw badawczych i analiza językowych mechanizmów służących tworzeniu „nieporozumień” językowych na podstawie wprowadzonych 13-tu kategorii opisujących bliżej gatunek tekstu ‘kawał’ z uwzględnieniem niemieckiej specyfiki kulturowej. // The main subject of this article is the linguistic analysis of German jokes as the short humorous formats, emphasis is placed on the analysis of various language-related “misunderstandings” found in these jokes, whose are strategic genre differentiator of these texts. Their main function is to make fun of someone and to make others laugh. The analysis of these language-related “misunderstandings” raises various communicative issues that are rooted in the social perspective, such as: pragmatics of intercultural communication, creativity in intracultural communication, or humour in culture and in communication. The research material used for this analysis is composed of over four hundred German jokes coming from various sources, with the largest number of texts from internet sources. The aim of this publication is to present various research perspectives and to analyse linguistic mechanisms used in the creation of language-related “misunderstandings” on the basis of thirteen categories that describe the genre ‘joke’ considering the German cultural specificity.
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Celem artykułu jest analiza treści (postów, memów) publikowanych przez administratora społeczności wirtualnej „The Language Nerds” w serwisie społecznościowym Instagram, a także wybranych, powiązanych z nimi komentarzy zamieszczanych przez członków społeczności zarówno na Instagramie jak i Facebooku. Badanie jest próbą odpowiedzi na pytanie, jakiego typu treści stanowią zasadnicze spoiwo grupy. W tym celu dokonana została klasyfikacja postów w oparciu o wyróżnione w procesie ich kreowania dominanty funkcjonalne. Wyodrębniono sześć zasadniczych klas: 1. memy o dominującej funkcji humorystycznej, 2. zagadki logicznojęzykowe, 3. posty kreowane w oparciu o specyfikę obrazowania pojęć w danym języku (językowy obraz świata), 4. posty o dominującej funkcji metajęzykowej, 5. posty o dominującej funkcji prezentatywnej (charakteryzujące prototypowego członka grupy własnej), 6. posty o charakterze wypowiedzi argumentacyjnych. Następnie każda z klas została szczegółowo opisana i zilustrowana wybranymi przykładami spośród 220 przebadanych postów. Zawartość treściowa wszystkich wyróżnionych klas wskazuje, że zasadniczym czynnikiem integrującym społeczność jest język, przy czym istotna jest wykazana w badaniu różnorodność perspektyw jego wykorzystania jako narzędzia konstruowania tożsamości członków społeczności. W świetle przeprowadzonej analizy statystycznej największą rolę w generowaniu homogeniczności grupy odgrywa humor językowy. // The aim of the article is to analyse the content (posts, memes) published by the administrator of the virtual community „The Language Nerds” on the social networking service Instagram and also selected related comments posted by the members of the community on both Instagram and Facebook. The study addresses the issue of what kind of content serves to build up the integrity of the group. For this purpose a classification of posts was made with regard to the functions dominating in the process of their creation. Six major classes were identified: 1. memes with humour as the dominant feature, 2. logico-linguistic puzzles, 3. posts created on the basis of how notions are conceptualized in a particular language (Linguistic Worldview), 4. posts with a dominant metalinguistic function, 5. posts in which the function characterizing a prototypical member of the ingroup prevails, 6. posts fashioned as argumentative statements. Subsequently, each class was described in detail and illustrated with examples selected from the set of all of the 220 analysed posts. The content of all the classes distinguished in the research indicates that language is the central factor integrating the community, but – as shown in the study – no less significant is the diversity of focus on the particular aspects of language and its use that serves as a tool for constructing the social identity of the community members. The statistics obtained indicate that it is linguistic humour that plays the most important role in generating group homogeneity.
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There is an ample evidence supporting the benefits of instructional humour, including increased attention and interest, information retention and learning speed, more productive learning environment, a more positive image of the instructor, more efficient acquisition of linguistic and cultural competencies, an increased conversational involvement, enhanced cultural awareness and more stimulated critical thinking. However, most of the research findings rely on what is termed appropriate humour, such as puns, jokes, anecdotes, and alike, while potentially offensive humour that relates to sexual, ethnic, religious, and political identity is generally labelled inappropriate and advised to be avoided in the classroom. It is in this particular context that this study seeks to test the potential of such humour, sexual and ethnic in particular, to act as a tool of increasing cultural awareness and stimulate critical thinking among university students. To do so, the study relies on an experimental class design combining in-class and extracurricular activities created by using sexual and ethnic humour samples.
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Political cartooning was one of many cultural products that colonial rule introduced to India. This British legacy has been used to produce narratives about the nature and history of Indian cartooning. However, these narratives have, invariably, overlooked the distinctly Indian cultural ethos as well as the Indian satirical tradition. This paper proposes an alternative model by positing that in the Indian satirical tradition, the Vidusaka – the comic figure in Sanskrit drama - has been an antecedent to the political cartoonist in terms of social and political roles, as well as in the nature and the purpose of the humour. The paper also locates the principles of caricaturing in precolonial Indian visual arts, and presents the early vernacular cartoons as the point of convergence between the local satirical tradition and the Western format of the political cartoon which laid the foundation for a modern yet specifically Indian sensibility.
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As Chinese people engaged with the Australian cultural scene in recent years, two posts about its humour attracted considerable attention from netizens in the People’s Republic of China. The post authors believed that their firsthand accounts of events demonstrated how Australians used humour to overcome awkward situations and regarded this as an essential national characteristic. In each case, other interpretations were possible if cultural factors had been taken into account, including the contemporary culture of China, Putonghua language usage and the Anglo-centrism that is common to cross-cultural studies. This exploratory generalist textual study concludes that the authors’ interpretations were largely determined by their cultural bias and by traditional regard for ‘face’ and politeness, and reflect the fact that, ultimately, the extent of cross-cultural communication is governed by international politics.
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‘Dame Edna Everage’, a persona originally created by the Australian comedian Barry Humphries in 1955, is a character designed to simultaneously shock and amuse. Dame Edna voices (and satirizes) the discourse of ‘average’, older, politically conservative Anglo- Australians who feel compelled to ‘tell it like it is’ – no matter how offensive their opinions might be. In the Anglosphere, Edna’s humour is well understood and sustained international success has followed Edna for more than 60 years in Britain, Canada, the US and Australia. However, Edna occasionally misfires. In 2003, for instance, Edna’s satire outraged Latinos across the USA, in fulfilment of Poe’s Law (Aikin, 2009). Simply put, Latinos assumed that Edna’s comments satirising negative mainstream attitudes towards them were expressive of Edna’s authentic racism. This paper investigates the Edna joke in the overall context of failed humour and then specifically for the offensiveness it generated amongst the Latino minority in the United States. It then tests whether this reaction was the result of a discursive frame specific to the US context, by conducting an exploratory study amongst a small sample of highly educated Australian bilingual Latin American immigrants and their adult children, to see whether they thought Edna’s joke was funny. These Australian individuals of Latin American heritage responded via an online questionnaire, and an analysis of their responses is presented here. The study’s main finding is that while these individuals generally demonstrated a high comedic literacy across both English and Spanish, including a prior awareness of Edna’s and Australian humour, they overall rejected the intention and humour of Edna’s joke. This paper asserts that, when it comes to humour, some transnational migrant speech community loyalties transcend other notions of identity and language competence.
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This article presents an ethnographic study of Bosnian humour during the siege of Sarajevo. The siege of Sarajevo, which followed the collapse of Yugoslavia, lasted four years. Despite the atrocities and war crimes committed against the residents of Sarajevo during this period, they are known for the spirit they demonstrated, and humour was a crucial element of this spirit. On the basis of two-month fieldwork in Sarajevo, I demonstrate how Bosnians employed humour to comment on this traumatic event, made sense of it, and coped with the experience. Although humour under extreme conditions is mainly viewed as a coping mechanism, by exploring the origins of Bosnian humour and stereotypes about Bosnians, I demonstrate that a notable humorous response to the traumatic events of the 1990s was more than a coping mechanism or just a response to this particular war. As I argue, a humorous attitude toward life in Bosnia belongs to people’s identity; it has developed historically as a response to the sufferings of a peripheral group in the region and, as a result, has become a cultural artifact belonging to Bosnians’ ethnic consciousness. In their attempt to preserve a sense of normalcy and restore dignity during the siege, Sarajevans continued to engage in their traditional humour, as doing otherwise would mean they had lost control over who they were.
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This commentary aims to take up the gauntlet thrown down by Dore (2019) with her article about multilingual humour in the Italian dubbed version of the series Modern Family. She suggested that the scenes included in the article could be analysed in other languages, so it was an interesting proposal to carry out the analysis of the Spanish dubbed version, since the L2 in the source text coincides with the target text language. Thus, this fact makes the translation process an arduous activity in these language combinations. Multilingualism is therefore considered the central element in this study. It is a reflection of the current social movement and the increase of multi-ethnic communities worldwide. This fact leads to citizens who use their knowledge to assert their own identity; as a consequence, audiovisual producers are also aware of this situation and exploit this phenomenon. Modern Family is an example of this reality and introduces characters, like Gloria Delgado-Pritchett, as a role model to show an increasingly common tendency, the use of multilingual and multi-ethnic characters that reflect this new social situation. Thanks to the selected examples, we will see whether the use of multilingualism as a source of humour is also transmitted to the Spanish dubbed version, as it did in the Italian dubbed version studied by the abovementioned scholar.
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To understand a religious tradition, it is very important to know the socio-cultural accumulation of the community, which has that religious tradition, such as folklore, mythology, literature, and art. This is because ethnological data are used to understand and interpret the actions, mutual relations, belief systems, religious societies and institutions, rituals and customs of religious people or people with a religious tradition. In the light of these data, literary works that mirror the society in particular reflect the human understanding and worldview of their civilizations in a sense by revealing the quality of their relations with their individuals, society, culture and Creator. In this study, it is aimed to make a historical phenomenological comparison of two different worlds, namely the worldviews and cultures hidden behind these two literary texts by evaluating the perspectives of eastern and western cultures on human, society and socio-cultural life, which are revealed within the framework of Ḥayy and Robinson models.
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In this paper, the motif of wedding in the novel Nečista krv (Impure Blood), by Borisav Stanković is analysed from the viewpoint of erotological theory of George Bataille. The wedding is observed as a celebration resulting in psychoerotic release of the individual. The erotica manifested here has a key role in profiling two different cultures, the urban culture and the rural culture, personified in the Effendi Mita’s and Gazda Marko’s families. By comparing the urban and rural weddings, distinctive erotic features of the two cultures are perceived, as well as differences in character and aim of the celebration.
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We consider the process of taming space, turning a profane place into a sacred one, mythologizing, overgrowing with legends and rituals on the example of objects in the southern Urals: Arkaim, the rock complex “Steppe Madonna”, makeyevskaya arbor, the island of Faith, etc. We distinguish three types of “sacralization” of space: political, commercial, and spontaneous. We note the commercial type of sacralization in Arkaim. The spontaneous type includes the sacralization of other listed objects. We note a tendency to hierotopical elements of the cultural landscape. It 45 reflects, first, the desire of modern man to understand the past, a protest against the Erasure of national identity, and secondly-an eclectic picture of the human world, including both elements of traditional religion and pagan components.
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Sitovo is one of the picturesque mountain villages, located on the northern Rhodope slopes. Its history, like the history of many other villages, gets lost back in time. This article presents part of our carried field surveys. Highlighted mainly are the holy sites and the Christian cults as part of the worshipping traditions of the local population. The necropolis of Sitovo is also presented as a specific element of the architecture of the settlement. The funeral practices, representing a significant element of the worldview of the local residents, are also dealt with. The information about them is scarce in the widely known literature.
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The study is an attempt to outline the mechanisms of memory and forgetting by narratives about displaced and destroyed villages Zhivovtsi and Kalimanitsa, to trace the rural history and individual life trajectories before and after creating the dam, to analyze ritual practices in the past and nowadays. Attention is paid to the processes sacralisation-desacralization-resacralization.
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This text focuses on the research, observations and analyzes on the heritage of the fisheries communities along the Lower Danube, carried out with the implementation of the project “Memofish – Memory and Future. Stories about the Danube Civilization”, and in line with a number of strategic documents, focuses on the promotion of a Common Policy for Local Strategies that enables the sharing of cultural heritage. The heritage of fisheries communities in the Romania-Bulgaria crossborder area is a multifaceted topic because it focuses on ancient knowledge of nature and contemporary skills. It applies both to the mysteries 260 of a craft that disappears and to the techniques of preserving the river world. The heritage of fishing groups is little known outside their settlements even to researchers. Therefore, it is not known to contemporaries who seldom can take advantage of it to provide new jobs and income through alternative forms of tourism, or do not assume how to protect it effectively and develop sustainably. The Danube fisheries communities are recognized in this study as a specific model of groups, united by a common conception of the value of an element of the past, which is nowadays important for the distinguishable of these groups and their existence, since cultural heritage be in the focus of knowledge. Conservation and socialization activities are increasingly seen as a collective process in which local communities play an important role. Awareness of the value of heritage is a key component in creating a community that reflects on the processes of socialization and demonstrates the effectiveness of interaction between the community and heritage, since the binding elements are not political but cultural. This also demonstrates the ability to implement an integrated approach to managing cultural heritage through trust in the capabilities of communities.This text focuses on the research, observations and analyzes on the heritage of the fisheries communities along the Lower Danube, carried out with the implementation of the project “Memofish – Memory and Future. Stories about the Danube Civilization”, and in line with a number of strategic documents, focuses on the promotion of a Common Policy for Local Strategies that enables the sharing of cultural heritage. The heritage of fisheries communities in the Romania-Bulgaria crossborder area is a multifaceted topic because it focuses on ancient knowledge of nature and contemporary skills. It applies both to the mysteries 260 of a craft that disappears and to the techniques of preserving the river world. The heritage of fishing groups is little known outside their settlements even to researchers. Therefore, it is not known to contemporaries who seldom can take advantage of it to provide new jobs and income through alternative forms of tourism, or do not assume how to protect it effectively and develop sustainably. The Danube fisheries communities are recognized in this study as a specific model of groups, united by a common conception of the value of an element of the past, which is nowadays important for the distinguishable of these groups and their existence, since cultural heritage be in the focus of knowledge. Conservation and socialization activities are increasingly seen as a collective process in which local communities play an important role. Awareness of the value of heritage is a key component in creating a community that reflects on the processes of socialization and demonstrates the effectiveness of interaction between the community and heritage, since the binding elements are not political but cultural. This also demonstrates the ability to implement an integrated approach to managing cultural heritage through trust in the capabilities of communities.
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The text presents various publications and records of the song of the King Ivan Shishman in an attempt to contextualize it as origination and use. A possible hypothesis is the dating of the song in time immediately after the fall of Bulgaria under Ottoman rule as a reflection of real historical events. However, the song was especially popular during the Renaissance with urban melody and most probably it was the time that the name of the last Bulgarian king was added to the text in the context of constructing our national identity in the second half of the 19th century.
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The text analyses several phraseological units which originated from Aesopian fables. The mythical figure of their author and the specific characteristics of the fable as a genre in Antiquity are also discussed. Although many phrasemes ascribed to Aesop are widely used in modern languages many of them have a long history, thus linking the European culture with the tradition of Ancient East.
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In this article; we will examine the question concerning the roots and the meaning of the settlements: Samokov; Alino; Belchin and Popovyane. Each name is key to unveiling moments of their history and establishment. We begin with the earliest historical records of the settlements; to give us context about the meaning of their names. The available historical sources are dated between the middle of the 15th century and the first half of the 16th century. These names; with little exemptions; remain unchanged to this day. Their toponyms predate the Turkish slavery in the region.
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