This book is the first comparative study of English, German, French, Russian and Hungarian anti-proverbs based on well-known proverbs. Proverbs are by no means fossilized texts but are adaptable to different times and changed values. While anti-proverbs can be considered as variants of older proverbs, they can also become new proverbs reflecting a more modern worldview. Anti-proverbs are therefore a lingo-cultural phenomenon that deserves the attention of cultural and literary historians, folklorists, linguists, and general readers interested in language and wordplay.
This book explores various aspects of marriage and the ways it is viewed and conceptualized in the body of Anglo-American anti-proverbs (or proverb transformations). It also depicts those who contribute to the institution of marriage (that is, husbands and wives), and analyses their nature, qualities, attributes and behaviours as revealed through such anti-proverbs. In addition, the text investigates those who remain single and do not belong to the institution of marriage, but contribute to the institution of marriage. It will appeal to a wide range of readers, from the casually interested general reader to the paremiologist, paremiographer, lexicographer, and anthropologist.
This book is the first comparative study of English, German, French, Russian and Hungarian anti-proverbs based on well-known proverbs. Proverbs are by no means fossilized texts but are adaptable to different times and changed values. While anti-proverbs can be considered as variants of older proverbs, they can also become new proverbs reflecting a more modern worldview. Anti-proverbs are therefore a lingo-cultural phenomenon that deserves the attention of cultural and literary historians, folklorists, linguists, and general readers interested in language and wordplay.
Providing a unique glimpse into the domestic life of Russia's nobility in the late eighteenth and early nineteenth centuries, Days of a Russian Noblewoman combines a rare memoir and a diary, now translated into English for the first time. Anna Labzina was relatively well educated by the standards of her day, and she traveled widely through the Russian empire. Yet, unlike most writers of her time, she writes primarily as a dutiful, if inwardly rebellious, daughter and wife, reflecting on the onerous roles assigned to women in a male-centered society. Labzina was married young to Alexander Karamyshev, who, while well regarded in political and scholarly circles of his day, proved to be brutish and abusive at home. A "Russian Voltairian," he professed atheism and free love. His unbridled behavior caused Labzina much grief, which she vividly recalls in her memoir. Because she moved among aristocratic circles, her reminiscences bring readers face to face with celebrated figures of politics and literature, including the Empress Catherine the Great and the "Radiant Prince" Grigorii Potemkin. As a pious and charitable woman, Labzina also speaks for others who rarely had a voice in literature: serfs, prisoners, and political exiles. Labzina wrote both her memoir and her diary during her second marriage, to Alexander Labzin, a leader in Russian Freemasonry and in the movement for religious revival. At the same time, she became actively involved in the spiritual life of his lodge, the Dying Sphinx. Her account of her spiritual development and her social sphere offer unparalleled insights into male and female sensibilities of the time.
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