This document discusses defining the semantic field of tastiness through exploring cultural perceptions of what foods are considered tasty or disgusting. It outlines how semantic fields can be defined deductively through relevant binary oppositions. Specifically, it examines the opposition of pleasant/unpleasant as it relates to the semantic field of taste, using the example of eating snake meat to illustrate cultural prejudices that influence perceptions of tastiness.
The document discusses how the conceptualization of love and sex has changed over time, from ancient Greece to the modern digital age. It outlines several ancient Greek terms for love like agape, eros, and philia. It questions whether summarizing these concepts as simply 'love' is correct. It also examines examples from history like Achilles and Patroclus to analyze the nature of their relationship. The document further defines the terms sex1, sex2, and gender, noting how the distinction between biological sex and gender as a social construct emerged in 1955. Finally, it looks at how views of sex and love have evolved from medieval times to the sexual revolution to the modern AIDS era.
This document discusses defining the semantic field of tastiness through exploring cultural perceptions of what foods are considered tasty or disgusting. It outlines how semantic fields can be defined deductively through relevant binary oppositions. Specifically, it examines the opposition of pleasant/unpleasant as it relates to the semantic field of taste, using the example of eating snake meat to illustrate cultural prejudices that influence perceptions of tastiness.
The document discusses how the conceptualization of love and sex has changed over time, from ancient Greece to the modern digital age. It outlines several ancient Greek terms for love like agape, eros, and philia. It questions whether summarizing these concepts as simply 'love' is correct. It also examines examples from history like Achilles and Patroclus to analyze the nature of their relationship. The document further defines the terms sex1, sex2, and gender, noting how the distinction between biological sex and gender as a social construct emerged in 1955. Finally, it looks at how views of sex and love have evolved from medieval times to the sexual revolution to the modern AIDS era.
The document discusses communication as an institution from an anthropological perspective. It defines communication as the establishment of coded relations between a speaker and receiver where the receiver can become a speaker. An anthropological approach studies the common, unwritten laws of coexistence within communities. The document analyzes whether communication fits the criteria of an institution by examining its tools (sign systems), activities (speech acts), functions (socialization, pleasure, healing), norms (influenced by language habits), and laws (pragmatic principles of communication). It ultimately argues that communication demonstrates the arrangements to be considered an institution according to an anthropological framework.
The document discusses communication as an institution from an anthropological perspective. It defines communication as the establishment of coded relations between a speaker and receiver where the receiver can become a speaker. An anthropological approach studies the common, unwritten laws of coexistence within communities. The document analyzes whether communication fits the criteria of an institution by examining its tools (sign systems), activities (speech acts), functions (socialization, pleasure, healing), norms (influenced by language habits), and laws (pragmatic principles of communication). It ultimately argues that communication demonstrates the arrangements to be considered an institution according to an anthropological framework.
This document discusses "phatic coffee", which is using coffee as a social tool to begin casual conversations and establish social contact. It defines phatic communication as meaningless small talk used to maintain social relationships rather than exchange information. Coffee is well-suited for phatic conversations because it is a universal, unmarked social drink that does not have strong cultural associations or imply intimacy like alcohol. Drinking coffee with someone allows interaction without commitments. The document concludes that coffee is ideal for breaking social barriers because of its neutral, global status as a casual drinking.
This document summarizes different types of online communication based on their level of anonymity. It divides online communication into media, which is personal communication between individuals, and mass media, which is communication from institutions to large groups. Within media, it identifies categories from very personal and non-anonymous like video chat, to semi-official options like social network messages, to anonymous options like anonymous dating websites. Mass media involves anonymous communication from websites and social networks representing institutions.
Conversion is a linguistic process where a word changes its part of speech without changing form, such as the word "work" being used as both a verb and a noun. Palimpsesting refers to changing the context or meaning of something that already exists, similar to how palimpsests involve scraping off and reusing manuscripts. The document argues that culture is palimpsested through the process of conversion, where the original meaning or paradigm of something persists but the surface level meaning changes based on new contexts and intentions.
Conversion is a linguistic process where a word changes its part of speech without changing form, such as the noun "work" derived from the verb "to work". Palimpsesting refers to changing the context or meaning of something that already exists, similar to how palimpsests involve scraping off and reusing manuscripts. The document argues that culture is palimpsested through the process of conversion, where changing the paradigm or context of existing things creates different meanings. This can cause conflicts over symbolic ownership, as seen in debates over folklore and the reuse of buildings.
This document discusses communication and institutions from an anthropological perspective. It provides models of communication from thinkers like Saussure, Buhler, and Jakobson. Communication is defined as establishing coded relations between a speaker and receiver, with the receiver becoming a potential new speaker. The key aspects of an institution according to Malinowski are the people, norms, tools, activities, and functions. An anthropological approach studies the common unwritten laws that govern coexistence in communities. Communication possesses the characteristics of an institution, with language serving as the tool to transform personal experience into something social. Norms are shaped by the language of a society and different languages represent distinct social realities. The common unwritten laws of communication are equivalent
1) Necrologies traditionally followed certain norms and conventions regarding format and content, serving as notices of death and funeral details.
2) However, the document discusses how necrologies have begun shifting from a spatial deixis focused on funeral rites to a discourse deixis that introduces aspects of the deceased's lifestyle and implicitly challenges traditional funeral norms in Bulgaria.
3) This shift generates deviations from norms in some modern necrologies, such as less somber tones, inclusion of personal details, and in some cases explicit violations through insulting language.
1) The document discusses the concept of necro-semiotics and how obituaries in Bulgaria have shifted from private announcements of death to public displays with additional information.
2) It describes how obituaries have taken on a "palimpsest effect" by shifting from spatial to discourse deixis, referring to different narratives beyond just announcing a death.
3) Deviations from obituary norms are presented, showing examples where obituaries now include colorful designs, pictures of the deceased, and non-traditional religious symbols rather than just being a solemn death announcement.
The document discusses communication as an institution from an anthropological perspective. It defines communication as the establishment of coded relations between a speaker and receiver where the receiver can become a speaker. An anthropological approach studies the common, unwritten laws of coexistence within communities. The document analyzes whether communication fits the criteria of an institution by examining its tools (sign systems), activities (speech acts), functions (socialization, pleasure, healing), norms (influenced by language habits), and laws (pragmatic principles of communication). It ultimately argues that communication demonstrates the arrangements to be considered an institution according to an anthropological framework.
The document discusses communication as an institution from an anthropological perspective. It defines communication as the establishment of coded relations between a speaker and receiver where the receiver can become a speaker. An anthropological approach studies the common, unwritten laws of coexistence within communities. The document analyzes whether communication fits the criteria of an institution by examining its tools (sign systems), activities (speech acts), functions (socialization, pleasure, healing), norms (influenced by language habits), and laws (pragmatic principles of communication). It ultimately argues that communication demonstrates the arrangements to be considered an institution according to an anthropological framework.
This document discusses "phatic coffee", which is using coffee as a social tool to begin casual conversations and establish social contact. It defines phatic communication as meaningless small talk used to maintain social relationships rather than exchange information. Coffee is well-suited for phatic conversations because it is a universal, unmarked social drink that does not have strong cultural associations or imply intimacy like alcohol. Drinking coffee with someone allows interaction without commitments. The document concludes that coffee is ideal for breaking social barriers because of its neutral, global status as a casual drinking.
This document summarizes different types of online communication based on their level of anonymity. It divides online communication into media, which is personal communication between individuals, and mass media, which is communication from institutions to large groups. Within media, it identifies categories from very personal and non-anonymous like video chat, to semi-official options like social network messages, to anonymous options like anonymous dating websites. Mass media involves anonymous communication from websites and social networks representing institutions.
Conversion is a linguistic process where a word changes its part of speech without changing form, such as the word "work" being used as both a verb and a noun. Palimpsesting refers to changing the context or meaning of something that already exists, similar to how palimpsests involve scraping off and reusing manuscripts. The document argues that culture is palimpsested through the process of conversion, where the original meaning or paradigm of something persists but the surface level meaning changes based on new contexts and intentions.
Conversion is a linguistic process where a word changes its part of speech without changing form, such as the noun "work" derived from the verb "to work". Palimpsesting refers to changing the context or meaning of something that already exists, similar to how palimpsests involve scraping off and reusing manuscripts. The document argues that culture is palimpsested through the process of conversion, where changing the paradigm or context of existing things creates different meanings. This can cause conflicts over symbolic ownership, as seen in debates over folklore and the reuse of buildings.
This document discusses communication and institutions from an anthropological perspective. It provides models of communication from thinkers like Saussure, Buhler, and Jakobson. Communication is defined as establishing coded relations between a speaker and receiver, with the receiver becoming a potential new speaker. The key aspects of an institution according to Malinowski are the people, norms, tools, activities, and functions. An anthropological approach studies the common unwritten laws that govern coexistence in communities. Communication possesses the characteristics of an institution, with language serving as the tool to transform personal experience into something social. Norms are shaped by the language of a society and different languages represent distinct social realities. The common unwritten laws of communication are equivalent
1) Necrologies traditionally followed certain norms and conventions regarding format and content, serving as notices of death and funeral details.
2) However, the document discusses how necrologies have begun shifting from a spatial deixis focused on funeral rites to a discourse deixis that introduces aspects of the deceased's lifestyle and implicitly challenges traditional funeral norms in Bulgaria.
3) This shift generates deviations from norms in some modern necrologies, such as less somber tones, inclusion of personal details, and in some cases explicit violations through insulting language.
1) The document discusses the concept of necro-semiotics and how obituaries in Bulgaria have shifted from private announcements of death to public displays with additional information.
2) It describes how obituaries have taken on a "palimpsest effect" by shifting from spatial to discourse deixis, referring to different narratives beyond just announcing a death.
3) Deviations from obituary norms are presented, showing examples where obituaries now include colorful designs, pictures of the deceased, and non-traditional religious symbols rather than just being a solemn death announcement.
Bulgarian grammatical neutral gender as the third social gender?
1. Българският граматичен
среден род като трети
социален род?
Борислав Георгиев (НБУ)
Пловдивски университет, Паисиеви четения 2018 г.
9 ноември 2018 г.
2. Как категорията „род“ напусна полето на
граматиката?
• Sexologist John Money introduced the terminological distinction
between biological sex and gender as a role in 1955. Before his work,
it was uncommon to use the word gender to refer to anything but
grammatical categories. However, Money's meaning of the word did
not become widespread until the 1970s, when feminist theory
embraced the concept of a distinction between biological sex and the
social construct of gender. Today the distinction is strictly followed in
some contexts, especially the social sciences and documents written
by the World Health Organization.
• https://embryo.asu.edu/pages/david-reimer-and-john-money-
gender-reassignment-controversy-johnjoan-case
3. Основният проблем за мен:
• Има ли българинът менталната нагласа да възприеме идеята, че
съществува „трети пол“, разбиран като „нито мъжки, нито женски
пол“?
• Моят отговор е: „Да, но в определени граници“.
• Защо в някои (академични) среди предпочитат да използват
думата „джендър“ и защо отказват да я преведат като РОД? Така
и в български би се установила опозицията „(биологичен)
пол/социален род“.
• Забележка: В българския Facebook се използва думата „пол“, а в
английския – gender. Във френския обаче – sexe.
4. От одушевения среден род към одушевения
мъжки и женски род
•отроче, дете, бебе, кърмаче, пеленаче, момче,
момиче: „Роди се отроче от мъжки/женски
пол“.
•Случаят „рожба“ (ж.р.): „Чл. 121. (Изм. - ДВ, бр. 103 от 2004
г., в сила от 01.01.2005 г.) За убийство на току-що родена рожба с
чудовищен вид виновният родител се наказва с лишаване от
свобода до една година или с пробация.
•юноша (м.р.)/младеж, девойка
•мъж/жена
5.
6. Бранислав Нушич, из „Автобиография“ (превод на
Боян Ничев)
Времето от прохождането на детето до обуването на първите му
панталони е най-интересният период в живота на човека. Това е
времето, когато то не принадлежи нито към мъжкия, нито към
женския род, затова нашата граматика му е обезпечила убежище в
особен, среден род – нещо, което са пропуснали да направят
граматиките на много по-големи и културни народи. Главните
отличителни черти на тая граматична форма са: а)
съществителните от тоя род могат да се заменят с
местоимението „то“; б) съществителните от тоя род, независимо
от пола си, носят роклички и в) съществителните от тоя род носят
обикновено едни такива имена, боже опази, че и от тях не можеш да
се разбере кое е от мъжки и кое е от женски пол. Такива имена
например са: Дуду, Биби, Лулу, Лили, Попо, Цоко, Коко и тям подобни.
7.
8. Българският „мазен“ фолклор и
възрожденската литература
• Липсват „джендър“ случки.
• Софроний: Ала бях юноша тогива, млад и красен лицем, а тамошни
турци - содомити. Като мя видяха, той час ме фатиша да мя
изпитват зарад харачийска хартия и найдоша хартия моя недобра.
И затвориша ме далеко у една градина, що имаше тамо турци -
свиряха, играяха, смеяха са у една одая, що беше близо при пут. Ала
аз са смислих защо мя затвориха мене тамо и по случаю имаше ключ
от внутре, и той час заключих аз. Ами колико содомите! Они
прихождаха и моляха ме да им отворя, подаваха ми из прозорецу
жълтици. И аз видях какова е работа, наченах да викам. И имаше
насреща доми еврейския. Той час приидоша някои евреи и питаха ме:
"Защо викаш?" И аз сказах им вся причина. И поидоша до другаря
моего, и подадоша мало пари на харача и свободиша ме от ония
содомити.
9. Заключение
• В пространството на българския език или в традиционните
представи на българина всеки човек през детството си
принадлежи към „третия пол“, тоест – полово неутрален е и по-
скоро се причислява към добитъка.
• Това се изразява чрез употребата на думи от среден род.
• Склонни сме за всеки по-млад човек да мислим като за „момче“ и
„момиче“, независимо от това доколко е съзрял полово и от
възрастта му. Така обикновено изразяваме покровителственото,
властническото си отношение към по-младите от нас.
10. Хомосексуалността не е фолклоризирана в традиционната българска
култура. Възможни обяснения:
• типична е за урбанистичната култура, но не и за традиционната
патриархална уседнала селска култура – тоест става въпрос за типично
градско явление - от Вавилон насам;
• влиянието на монотеистичните религии: юдаизъм, християнство,
ислям;
• противопоставянето „свое/чуждо“ (у Софроний „турците“ са
„содомити“, а евреите го спасяват).
• „Третият пол“ извън детството е социален и езиков конструкт и е
социална роля.