Context Of Proverbs Research Articles

Rus Atasözlerinde Tatar İmgesi

Within the context of proverbs, this study presents a discussion of Tatars and Russians, who lived together for many years and, in some cases, still do. Mongolians and Turks who are called Tatars and who constitute a part of the Mongolian army, encountered the Russians in many ways, either positively or negatively, and lived in the same or nearby regions. Today, the descendants of these old societies (Slavic and Turkish tribes and peoples) who used to live in the same region now mainly live together in Asia and Europe. As a result of these relations, there was a cultural interaction between the two communities and this interaction is still reflected in their languages. While the friendships between these societies naturally left positive marks on the language, hostilities brought negative thinking and humiliation. These (positive and negative) structures, which have a place in the language, have been preserved in proverbs and transferred from generation to generation as solid language materials. Thanks to these words, the Russians deliberately conveyed their cultural knowledge and thoughts about life to future generations. In this study, 43 proverbs containing the name “Tatar” were identified by searching dictionaries published on Russian proverbs. The proverbs thus identified were classified according to their subjects and Turkish translations and explanations were made. Also, in Turkic dialects (Kazakh, Kazan-Tatar) proverbs containing the Russian name were dealt with in the context of the relationship between societies. In this context, it was seen that the positive or negative thoughts found in the proverbs are mutual. The name of Tatar in Russian proverbs was generally perceived to be negative. For example, the following words were found to describe Tatars: bad, angry, gluttonous, thief, outwardly sloppy, ugly, poor, racist, noncompliant, murderer, useless etc. In Kazakh and Kazan-Tatar Turkic proverbs, the main concept of “No trust of Russian People” was found reflected therein.

Payday lending and the case of Proverbs 22:7: Wisdom for the borrower and warning to the lender

The payday lending industry has become a wildly successful business model by taking advantage of the poor who turn to short-term, high-interest loans when faced with financial crises. Christian-oriented calls for personal responsibility and wiser financial decision-making appeal to Prov 22:7, “The borrower is the slave of the lender,” as warning to would-be borrowers. The proverb certainly signals caution to borrowers as it is commonly appropriated, but it also functions, in its context in Proverbs 22 and in concert with the whole of biblical economic justice, as a warning to would-be lenders not to take advantage of the vulnerable.

Poverty context in Proverbs 31:1-9: A Bena Tanzanian analysis for transformational leadership training

African biblical scholars have recognized the importance of culture plays in biblical interpretation for Christianity and sacred texts to be authentically African. Cultural resources can liberate biblical interpretation from expert ideological dominance by creating critical reading masses in order to empower the community for transformation from the reality of multifaceted injustices such as poverty. Also the approach creates room for an equal fair dialogue with mainstream interpretive methods in biblical studies. This paper elaborates a model to the preceding aspects through transformative interpretation of Proverbs 31:1-9 using the holistic cultural context, of the Bena of Tanzania. The said holistic cultural setup akin to the ancient Israelite one is inherently life-giving and sustaining to potentially transform the well-being of humanity for sustainable development. The reading goes beyond a stance of pure self-interest by challenging the victims to be involved in the eradication of poverty in African communities.

The Competencies that Turkish Society Wants to See in Own Administrator within the Context of Proverbs

The purpose of this study is to state the competencies that Turkish society wants to see own administrator within the context of proverbs. The study is designed as a qualitative research and document review is used in this study. Proverbs Dictionary published by Turkish Language Society (1984) is used in this study. As a result of the classification made the competencies that Turkish society wants to see own administrator to have are stated as individual, social, educational, legal, technological and finally economical competencies within the context of proverbs. As a consequence of the study suggestions are developed for researchers and practitioners. One of these suggestions is that a competency criteria list including content validity provided for each competency field is developed and this list is used for the process of administrators’ appointment.

Rhyme and Cultural Context in Proverbs: for Better Translation

Rhyme and Cultural Context in Proverbs: for Better Translation

Proverbial Space and the Dialectics of Place and Displacement in Sade Adeniran’s <i>Imagine This</i>

Literary scholarship on proverb usage in Nigerian literary discourse had focused mostly on canonized writers and the nature, structure, form and context of proverbs in literature. Little work has been done on Sade Adeniran, her novel and the effect of place and displacement on proverb usage. This study is concerned with Adeniran‘s use of proverbs in her debut novel titled Imagine This. The novel, which won the Best First Book award for Commonwealth Writers‘ Prize (Africa Region) in 2008, has not received much critical attention because of the relative newness of the writer and the novel. The current paper examines Adeniran‘s attempt at creating a large proverbial space through her conscious use and structural arrangement of proverb in language. It foregrounds the dialectic of place and displacement, and location and dislocation as a crucible for her identity formation and major factor in appreciating her proverbs in the novel.Postcolonial theory served as the theoretical framework for the paper. Through the reading of the cultural features, Adeniran‘s techniques of writing which demonstrate her use of proverbs were purposively selected and subjected to content analysis in order to discuss the dynamics of language change in the novel. Proverbs are graphically enacted and foregrounded and Yoruba and English overlap in Imagine This. Through an examination of the implication of location and dislocation on proverb usage in the novel, the novel reveals an abundant usage of techniques of postcolonial writings such as code-mixing, pidginisation, use of proverbs, untranslated words and other language variants through which Adeniran creates a cultural space for herself. Geographical place and displacement as a feature of postcolonial writing imposes a gap that produces linguistic displacement. Therefore proverbs and other language variance and identity as in their literary contexts are areas of postcolonial study that require further research.

Reviewing Recent Research on the Wisdom Literature

This article outlines some of the main interests of scholars of the biblical wisdom literature (Proverbs, Job and Ecclesiastes) in the last twenty years. It looks in general terms at the interest in the wider Ancient Near Eastern world and how that has influenced wisdom studies, at literary issues, at wisdom's theological themes, at feminist study of wisdom literature and at the history of interpretation. It also looks more specifically at interest in pedagogic concerns and social context in Proverbs, at genre issues in Job and at authorship issues in Ecclesiastes.

Is the Selfish Man Wise?: Considerations of Context in Proverbs 10.1-22.16 With Special Regard To Surety, Bribery and Friendship

Some verses within Prov. 10.1-22.16 that are concerned with the topics of offering surety, bribery and friendship seem to support a self-seeking and ruthless attitude towards life. However, the respective contexts of the verses in question contradict such an interpretation by stressing the great importance of responsible thought and action. On the one hand, a person has to cope with the challenges of daily life. Since one is in the first place responsible for one's own welfare and the welfare of the family, committed to one's care, one can afford no exaggerated scrupulosity. On the other hand, a person is equally obliged to the principles of righteousness, which imply loyalty to the poor and abstaining from unjust practices and wicked intentions.