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In Enrique Gaspar y Rimbau’s 1887 science fiction novel El anacronópete, comedy presents itself in a variety of guises. One of the central comic elements of the book is the playful way in which the lower class characters, namely the maid Juana and the soldier Pendencia, engage with language. This article will compare Gaspar’s El anacronópete with two of its official translations, Leyla Rouhi’s The Anacronópete and Yolanda Molina-Gavilán and Andrea Bell’s The Time Ship: A Chrononautical Journey, in order to ascertain to what extent the Spanish author’s comic touch is preserved in the English translations of Juana’s and Pendencia’s speech. The maid’s and the soldier’s use of double meaning, the mondegreen, and code-switching will be the specific focus of our analysis. We will see that, as Salman Rushdie claims, although «[i]t is normally supposed that something always gets lost in translation […] something can also be gained» (1991: 17).
This contribution deals with the phonetic heterogeneity of spoken Spanish in Andalusia in the sector of public auditory media, specifically in the program ¡Anda Levanta! of Canal Fiesta Radio. First, we take into consideration Article 10 of the Statute of the Autonomy of Andalusia, which enhances the protection, promotion, study, and prestige of the Andalusian modalities and its respective variety (cf. Parlamento de Andalucía 2007: 13). Second, we refer to the Libro de Estilo, a mandatory guide for presenters of public audiovisual media in Andalusia since 2014. The results of the qualitative analysis indicate divergences between the presenters and their audience with regard to their use of phonetic characteristics typical of the Andalusian varieties: where the presenters tend to avoid the salient aspects of the varieties, the audience employs a range of phonetic characteristics typical for Andalusian varieties, including some of the characteristics that are considered less prestigious.
The paper analyses specific characteristics of language that influence the development of culture and societies. The problem of the connection between language and culture has occupied the minds of many famous scientists: some believe that language is a part of the culture as a whole; others think that language is only a form of cultural expression. Undoubtedly, language constitutes a vital component of the cultural background underlying social development. Language is an essential means of communication and interaction. However, language is at the same time sovereign about culture as a whole and can be separate from culture or compared to culture as an equal element (i.e., that language is neither a form nor a component of culture).
Despite some critical voices, in German linguistics the concept of confix can meanwhile be considered as an established morpheme category. Schmidt (1987) introduced the term into German to describe bound morphemes that are lexical, but not inflectable. Since the 2000s, an increasing number of publications deal with the phenomenon and the term has begun to enter linguistic reference works as well. In French, the situation is completely different due to the structure of the language (poor in compounds and mostly post-determinative). Although the term and the concept have originall y been coined by the French structuralist André Martinet ([1961] \(^3\)1980 ), the denomination itself is barely present in Romance linguistics. French researchers usually take different approaches to discuss the phenomenon (e.g., neoclassical compounds, constructed lexemes). In Italian, the denominations confisso/ confissazione are first used by De Mauro (1999), who adopts both the term and concept directly from Martinet; moreover, they can be found in some contributions on word formation and lexicology (e.g., Adamo/Della Valle 2008). Nevertheless, the Italian termino-logy remains heterogeneous, with some researchers still using the terms prefissoide/suffissoide coined by Migliorini (1963). As I will show by comparing the languages in question, the terminology and the concept of confixes vary greatly between Romance and Germanic languages.
This research paper concentrates on the analysis of the aphoristic potential of G. W. Bush’s presidential rhetoric. Aphorisms are the most ancient laconic forms of expressing original and completed thoughts which reveal the peculiarity of their authors’ world perception and worldview. From this perspective, these units can serve as the means of values codification. Repeatability and widespread use of aphorisms in various communications contribute to transmitting the values and ideas between the generations.
Political aphorisms, which are a combination of aphoristic expressions from political communication and discourse, play an important role in this process. The authors of these expressions are not only politicians, but also philosophers, historians, writers, celebrities of different nationalities and generations. Presidential rhetoric is an integral and significant part of political discourse.
The use of aphorisms as the means of codification of national and common human values in President G. W. Bush’s formal addresses and speeches is intentional. It makes them concise and original, influential and convincing. Aphoristic expressions denoting common human values show the ideas and beliefs of their authors, as well as the politician, about life, justice, equality, freedom, faith, family. Aphorisms defining national values become the means of updating concepts of democracy, unity and diversity, freedom and security, success, and opportunity to fulfill one’s potential in American society. The distinctive feature of G.W. Bush’s rhetoric is the frequent use of aphorisms whose authors are the Founding Fathers.
This article focuses on selected Latin American female rap artists (Anita Tijoux, Rebeca Lane, and the duo Krudas Cubensi), and the way they perform feminism, autobiography and testimony through their lyrics and performances. The analysis concentrates on the synergies between the texts themselves, the official music videos shared on YouTube and the background music. It aims to demonstrate that only such a synergistic approach to rap allows a profound understanding of its particularities and its contributions to feminist discourses and spaces for feminist testimony in the current rise of both right-wing politics and feminist movements on the continent.