The Characteristics of Simile in the Uzbek and Korean Languages and the Differences of Animals Used for Simile Supplementary Concepts

This thesis explains the simile concepts and their distinctive usages in Uzbek and Korean languages, including the differences and similarities of the subjects being used in both languages as simile supplementary concepts. Humans vividly express their thoughts that are varied and difficult to express using simile. Expressions comparing animals accompanying the human race with the subject of simile are frequently used in daily lives. Many scholars, globally, have proved that metaphoric expression is an important tool for human cognitive activities, and making expressions in comparison to animals, the closest beings to humans, has proved to be an effective way of human communication. The use of animals in simile expressions in the Uzbek and Korean languages could appear different according to the different cultures and geographical locations, including examples such as the donkey and camel. Simile expressions with comparison to donkeys are naturally used among the Uzbeks as they were used as means of transportation (as wagons). Camel, which inhabits Uzbek but not Korea, is also used as a supplementary concept of simile; in Uzbek, strong cold weather is expressed as “the cold weather like camels.” In Korea, there is a similar metaphoric expression as in “bull wind.”

Classification and Categorization: Linguistic and Cultural Conceptualization of Time in the YiJing

This paper investigates how concepts of time in the YiJing (here易经 YiJing refers to the 经文Jing text in the ancient Chinese work The Book of Changes) are organized and expressed in terms of language structure and cultural practice, especially with regard to the lexicalization of time intervals and temporal landmarks. The way in which time is conceptualized in the YiJing is very special. The purpose of this study is to explore the cognitive and cultural construals of time with the language of real-world experience. With reference to the Cognition-Culture interface, the YiJing text has been used as a corpus to investigate the encoding of time, and the following categories of temporal conceptualization are found according to the different kinds of usages: 1. Metaphoric temporal usage, which is a metaphoric expression of time, such as “a long time” or “quasi-calendar time”; 2. Concepts of time, involving quantification of time: for example, the processes of waxing, waning, declining and growing of the moon that illustrate the quality of alteration associated with time; 3. Event-based intervals, such as “巳日 Siri Day Si” “先甲三日three days before Day Jia and 后甲三日three days after Day Jia”; 4. The propitious or opportune time, which is the notion of time as the right time to do something, or the right time which gives a chance to engage in the activity at the right time once it brings good luck. What is more interesting is that from all of these examples in the YiJing, the concepts of time are directly or indirectly linked with either metaphor or the event-based time concept, such as celestial bodies (the sun, moon and stars) or the ritual system, which is specific to a particular culture of the YiJing in ancient China.

Perubahan Klasifikasi Metafora Pada Novel Laskar Pelangi Karya Andrea Hirata Versi Bahasa Jepang Berdasarkan Fungsi Kognitifnya

(The Changes of Metaphor Classification in Laskar Pelangi Novelby Andrea Hirata Japanese Language Version BasedonTheir Cognitive Functions) This article analyzed the changes in the classification of metaphorical expressions contained in the Laskar Pelangi novel based on their cognitive functions after being translated into the Japanese version. The theory used in this research is the classification theory of metaphor based on its cognitive function proposed by Kovecses (2010). This study uses a qualitative research approach with a descriptive type of research, while the method and data analysis uses interactive data analysis models from Miles, Huberman and Saldana (2014). The results of the data analysis showed that of 505 data found, there were 15 classifications of metaphor changes based on their cognitive functions, they are structural metaphors changed to structural metaphors consist of 95 data (18.8%), ontological metaphors to ontological metaphors consist of 151 data (29.9%), orientational metaphors to orientational metaphors consist of 5 data (1.0%), structural metaphor became ontological metaphor consist of 11 data (2.2%), structural metaphor became orientational metaphor consist of 2 data (0.4%), structural metaphor became simile consist of 2 data (0, 4%), structural metaphor becomes non-metaphoric consist of 67 data (13.3%), structural metaphor that was not translated consist of 4 data (0.8%), ontological metaphor became structural metaphors consist of 21 data (4.2%), ontological metaphor became orientational metaphor consist of 5 data (1,0%), ontological metaphor became simile consist of 10 data (2.0%), ontological metaphor became non metaphoric expression consist of 102 data (20.2%), untranslated ontological metaphor consist of 21 data (4.2%), orientational metaphor became non-metaphorical consist of 8 data (1.6%), and orientational metaphor became simile consist of 1 data (0.2%).

Tautua a le Niu'

“O le ala i le pule o le tautua” (the pathway to leadership and authority is through service). Tavale (2013, pp. 6-12) referred to this alagaupu (proverb) as the guiding principle that serves our social, political and spiritual structure that is the aiga (family), nu’u (village), creator (Atua) and country. ‘Tautua a le Niu’ is the metaphoric expression of serving our aiga, our nu’u , our creator and country. This service endeavours to illuminate how Indigenous Samoa live in harmony with self and surroundings. My practice is informed by my life experience growing up in Samoa within my Tofaeono Saofa’imatumua aiga, as expressed in the work of Tavale’s (2013) description of tautua and Efi (2007) discussion on harmony in indigenous Samoan aspirations to have harmony with: the cosmos, between man and the environment, between man and fellow men and between man and self.

Metaphor in Azerbaijani and Russian Media Discourse

<p>The paper aims to study the role of metaphors in the construction of Azerbaijani and Russian media discourse. It speaks of the fact that metaphor plays a central role in the structure of discourse. Being the unit of the second nomination, metaphor carries out greater expressive function. Metaphoric expression is always directed to attain the maximal communicative effectivity. This situation makes the metaphor an organizing centre of discourse of any type.</p>

Metaphor and Intertextuality: A Cognitive Approach to Intertextual Meaning-Making in Metafictional Fantasy Novels

Scholars in children's literature have frequently commented on the humorous and ideological functions of intertextuality. There has however, been little discussion of the cognitive processes at work in intertextual interpretation and how they provide readers with more interpretive freedom in the meaning-making process. Drawing on research from the field of metaphor studies and the interdisciplinary area of cognitive poetics, this article suggests that the interpretation of foregrounded intertextuality is analogous to the interpretation of metaphoric expression. Current models of metaphor interpretation are discussed before I outline my own intertextuality-based variant. The cross-mapping model developed is then applied to literary intertexts in Inkheart and cultural intertexts in Starcross in order to show how the model might work with intertexts of varying degrees of specificity and that serve different narrative functions. The explanatory power of the cross-mapping model is not limited to cases where elements in the primary storyworld can be directly matched with those in the intertext, but extends to instances that involve a recasting of the intertext and thus retelling as in Princess Bride.

Socio-Cultural Characteristics Found in Russian-Korean Translation of Metaphoric Expressions

Translation is an act of communication across dissimilar cultures as well as a dynamic activity in which translators are required to make choices and decisions for the purpose of resolving problems. This paper draws on metaphoric expressions and their translations to recapitulate that the work of translation is not limited to the languages or the texts involved but is a dynamic activity that bridges two diverse cultures. Metaphoric expressions are non-literal, have implied meanings, and are used to emphasize a point or to enhance the expression’s impressibility. Furthermore, metaphoric expressions are affected greatly by the culture to which they belong because they are created through a complex interaction between object, image, and sense. Consequently, in order to properly communicate the true meanings of these metaphoric expressions, translators play the role of an active mediator by either replacing the metaphoric expression found in ST with a different but compatible metaphoric expression or by using non-metaphoric, descriptive expressions or by appending additional explanation. This paper uses Korean translations of metaphoric expressions found in Russian source texts as examples to discuss the socio-cultural differences between the two cultures, how these characteristics are revealed in Russian-Korean translations, and how these issues are overcome. Based on the research results, the paper also emphasizes that understanding the vastly different socio-cultural characteristics of these two cultures is essential to the field of Russian-Korean translation with its relatively short history, to not only improve the quality of translations but also for the field’s continual advancements.