scholarly journals Wennekülla Hans and Estonian church language

2012 ◽  
Vol 3 (1) ◽  
pp. 259-278
Author(s):  
Aivar Põldvee
Keyword(s):  
17Th Century ◽  
German Language ◽  
Literary Language ◽  
Common People ◽  
Language Version ◽  
The Bible ◽  
Worship Services ◽  
The Common

In the 17th century two Estonian literary languages were standardised. As literary language was needed primarily for translating ecclesiastical texts and for worship services, it evolved as a church language that was created mainly by German pastors, following the example of the German language. At the end of the 17th century, in connection with the translation of the Bible and the establishment of Estonian schools, there emerged a need to renew the literary language and make it more approachable for the common people. The reforms created a situation where church manuals that differed in dialects, orthography and wording were used simultaneously. The case of Wennekülla Hans in the year 1700 demonstrates how a peasant reacted to that confusion. Wennekülla Hans, who was a self-appointed preacher in the parish of Paistu/Paistel, got caught up in a conflict with the pastor Andreas Hornung, who belonged to the circle of language innovators. The peasant accused the pastor of false teaching because the pastor was using a church manual with a modified language version. The case is one of the earliest examples of the evolution of a literary language into a sociolect that was used not only by clergymen but by peasants as well.

Hebrew Bible Quotations in Arabic Transcription in Safavid Iran of the 11th/17th Century: Sayyed Aḥmad ʿAlavī’s Persian Refutations of Christianity

2013 ◽  
Vol 1 (1-2) ◽  
pp. 235-252
Author(s):  
Dennis Halft
Keyword(s):  
Hebrew Bible ◽  
17Th Century ◽  
The Bible ◽  
Arabic Characters ◽  
Literary Sources ◽  
Jewish Scriptures ◽  
The Common

In Muslim polemical writings on the Bible written in Arabic, scriptural quotations frequently appear in Arabic transcription of the original Hebrew. This phenomenon also occurs in the Persian refutations of Christianity by the 11th/17th-century Shīʿī scholar Sayyed Aḥmad ʿAlavī. The adduced biblical materials, however, vary significantly depending on the particular manuscript or recension. Nevertheless, they reflect the common repertoire of scriptural verses invoked by Muslim authors. In contrast to Henry Corbin, who argued on the basis of the Hebrew verses transcribed in Arabic characters that ʿAlavī was a Hebraist and directly acquainted with the Jewish Scriptures, it is suggested here that the Shīʿī scholar relied instead on lists of biblical “testimonies” to Muḥammad. Although ʿAlavī’s literary sources are as yet unknown due to a lack of research, there is evidence from the manuscripts dating from ʿAlavī’s lifetime that he copied the transcribed Bible quotations from earlier Muslim writings.

Fable and Lutheranization in 16th and early 17th century Sweden

Reinardus ◽  
2009 ◽  
Vol 21 ◽  
pp. 201-217
Author(s):  
Erik Zillén
Keyword(s):  
Religious Education ◽  
17Th Century ◽  
Common People ◽  
National State ◽  
Vital Functions ◽  
The Reformation ◽  
History Of ◽  
The Common

This paper argues that the Reformation and the adoption of Lutheranism as a state religion had a great and lasting impact on the history of the Aesopic fable in Sweden. During the 16th and early 17th century, it is shown, the genre was explicitly Lutheranized and ascribed vital functions in the process of Lutheran confessionalization within the Swedish national state. In particular, it is demonstrated how the fable – following the models of Melanchthon and Luther – was used in the teaching of classical languages at school and, in the Swedish language, served as an instrument for the moral and religious education of the common people.

The Origins of Interpreting in the Old Testament and the Meturgeman in the Synagogue

2018 ◽  
Vol 69 (2) ◽  
pp. 184-198
Author(s):  
Heidemarie Salevsky
Keyword(s):  
Old Testament ◽  
Original Text ◽  
Common People ◽  
Babylonian Talmud ◽  
The Third ◽  
The Bible ◽  
Third Millennium ◽  
The Common

Interpreting as a form of mediated interlingual communication can be traced back to the third millennium B.C. in the secular sphere. In the Bible Nehemiah 8 shows how Hebrew passages were rendered into Aramaic. Luther’s translation (1984) of Neh 8.8 is compared in the article with RSV (1952), NRSV (1989), and the Russian Tolkovaja Biblija (1904–1907/1987). The emergence of targumim can be attributed to the need to render Hebrew texts into Aramaic, especially in the synagogue service. The Babylonian Talmud acknowledges this as established practice and gives elaborate instructions as to the correct way of delivering the targumim. They are often interpretive to an extent that far exceeds the bounds of translation or even paraphrase because the interpreter ( meturgeman) had to transmit the teachings of the rabbi to the common people by placing the original text into a wider context or by amplifying and explaining it.

Luther's Bible: A Dynamic Equivalence Translation and Germanizing Force

1978 ◽  
Vol 6 (2) ◽  
pp. 213-234 ◽  
Author(s):  
Hans Kasdorf
Keyword(s):  
Cross Cultural ◽  
Protestant Reformation ◽  
German Language ◽  
Cultural Communication ◽  
Common People ◽  
Dynamic Equivalence ◽  
Cross Cultural Communication ◽  
Cultural Boundaries ◽  
The Common ◽  
Effective Transmission

Cross-cultural communication is more than linguistics. But no effective transmission of the Gospel takes place across cultural boundaries apart from careful attention to the linguistic component. The same can be said for indigenization and contextualization. And these missiological insights were not born in the twentieth century. They were strongly operative in the Protestant Reformation, and especially in Luther's pen. Anabaptist Kasdorf writes admiringly of his forebears' antagonist who so effectively did for his German compatriots what Jerome had earlier done for the common people of Rome. His earthy methods for translating biblical concepts into the “coarse and crude” emerging German language of his time can be instructive to the translator even today.

scholarly journals The Problem of a National Literary Language in Italy and in China in the 20th Century: Antonio Gramsci, Pier Paolo Pasolini, Lu Xun

2019 ◽  
Vol 7 (3) ◽  
pp. 1
Author(s):  
Sha Ha
Keyword(s):  
Political Leader ◽  
Lu Xun ◽  
Antonio Gramsci ◽  
Literary Language ◽  
Pier Paolo Pasolini ◽  
Common People ◽  
The Sixties ◽  
The Common ◽  
Classical Language ◽  
The City

The Italian scholar and political leader Antonio Gramsci (1891-1937) was an active opponent of the dictatorial government ruling his country before the 2nd World War. He was kept in prison for11 years, until his death, by the ruling Fascist Party and during that time he filled over 3,000 pages, writing about Linguistics, History and Philosophy. He was concerned with the duty of Italian progressive intellectuals to create a ‘common literary language’, accessible to the under-privileged Italian people, who until then had been excluded from culture. After the war, during the sixties of last century, a ‘common Italian language’ started developing, through the introduction of the 10-years long compulsory school and the increasing power of mass media: that language was not fit to become the common literary language of the Nation. The writer and movie director Pier Paolo Pasolini (1922-1975), who in his novels gave voice to the sub-urban proletarians of the city of Rome, was highly unsatisfied with the new common language that was in the process of being established in the country. As for China, when the imperial system was abolished by the ‘Xinhai revolution’, in 1911, the belief became increasingly widespread among intellectuals that the rebirth of China had to be based in the global rejection of the Confucian tradition and that the ‘Báihuà’ (people’s language) should be adopted in literature, replacing the ‘Wényán’ (classical language), not accessible to the common people. Lu Xun and his colleagues eventually succeeded in their efforts of establishing the ‘Báihuà’ as the common literary language of China. Purpose of the paper is the comparison between the efforts exerted by these literati in creating a ‘common literary language’ in their respective countries.

Between High Culture and Low Culture; and also The Difference Between Popular Culture and Folk Culture

2019 ◽  
Vol 7 (8) ◽  
pp. 12
Author(s):  
Kunal Debnath
Keyword(s):  
Popular Culture ◽  
Folk Culture ◽  
Common People ◽  
High Culture ◽  
The World ◽  
The Common ◽  
The Difference ◽  
Low Culture

High culture is a collection of ideologies, beliefs, thoughts, trends, practices and works-- intellectual or creative-- that is intended for refined, cultured and educated elite people. Low culture is the culture of the common people and the mass. Popular culture is something that is always, most importantly, related to everyday average people and their experiences of the world; it is urban, changing and consumeristic in nature. Folk culture is the culture of preindustrial (premarket, precommodity) communities.

Myths about COVID-19

2020 ◽  
Vol 11 (SPL1) ◽  
pp. 907-912
Author(s):  
Deepika Masurkar ◽  
Priyanka Jaiswal
Keyword(s):  
World Health ◽  
Indian Society ◽  
Common People ◽  
The World ◽  
New Type ◽  
The Media ◽  
Personal Level ◽  
Novel Virus ◽  
The Common ◽  
Health Organization

Recently at the end of 2019, a new disease was found in Wuhan, China. This disease was diagnosed to be caused by a new type of coronavirus and affected almost the whole world. Chinese researchers named this novel virus as 2019-nCov or Wuhan-coronavirus. However, to avoid misunderstanding the World Health Organization noises it as COVID-19 virus when interacting with the media COVID-19 is new globally as well as in India. This has disturbed peoples mind. There are various rumours about the coronavirus in Indian society which causes panic in peoples mind. It is the need of society to know myths and facts about coronavirus to reduce the panic and take the proper precautionary actions for our safety against the coronavirus. Thus this article aims to bust myths and present the facts to the common people. We need to verify myths spreading through social media and keep our self-ready with facts so that we can protect our self in a better way. People must prevent COVID 19 at a personal level. Appropriate action in individual communities and countries can benefit the entire world.

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