Germanic philology pamphlets

A collection of miscellaneous pamphlets.

Germanic philology pamphlets

A collection of miscellaneous pamphlets.

Germanic studies.

Volume numbering of 1-28 supplied after publication.

Germanic philology pamphlets

A collection of miscellaneous pamphlets.

Germanic philology pamphlets

A collection of miscellaneous pamphlets.

Lectiones evangeliorvm & epistolarvm, anniversariae : Ebraicè cum radice, literis servilibus, & Latina lectione. Graecè, Latinè & Germanicè. Harmonicè & Symmetricè, pro verbi Dei & Linguarum Studiosis /

Title within double ruled border; text within single rule border on every page, with double rule at top and bottom of page. The texts are arranged in six columns, along two pages.

The Journal of English and Germanic philology.

Imprint varies: Urbana, Ill. : University of Illinois, 1907-Jan. 1978; Champaign, Ill. : University of Illinois Press, April 1978-

Variation and change in the use of hesitation markers in Germanic languages

In this study, we investigate crosslinguistic patterns in the alternation between UM, a hesitation marker consisting of a neutral vowel followed by a final labial nasal, and UH, a hesitation marker consisting of a neutral vowel in an open syllable. Based on a quantitative analysis of a range of spoken and written corpora, we identify clear and consistent patterns of change in the use of these forms in various Germanic languages (English, Dutch, German, Norwegian, Danish, Faroese) and dialects (American English, British English), with the use of UM increasing over time relative to the use of UH. We also find that this pattern of change is generally led by women and more educated speakers. Finally, we propose a series of possible explanations for this surprising change in hesitation marker usage that is currently taking place across Germanic languages.

Die deutsche Sprache als Teil der sprachlichen und beruflichen Identität : Eine Studie unter Germanistikstudierenden der Universität Helsinki

Tutkielmassa tarkastellaan saksan kielen merkitystä osana kielellistä ja ammatillista identiteettiä. Tutkimuskohteena ovat Helsingin Yliopiston germaanisen filologian opiskelijat, jotka ovat aloittaneet opintonsa vuosina 2008 ja 2009. Identiteettiä on tutkittu monilla eri tieteen aloilla, mutta yksimielisyyttä identiteetin määritelmästä ei ole, sillä eri tieteenalat painottavat tarkastelussaan eri näkökulmia. Tutkielman teoriaosassa pyritäänkin luomaan yleiskuva vallalla olevista käsityksistä ja käsitellään identiteettiä tarkemmin kielitieteellisestä näkökulmasta. Teoriaosassa kuvataan myös saksan kielen tämänhetkistä kansainvälistä asemaa, sillä kielen asema vaikuttaa vahvasti siihen, kuinka ko. kieleen suhtaudutaan ja halutaanko sitä opiskella vieraana kielenä. Vaikka identiteettiä onkin tutkittu paljon, ei vieraan kielen yliopisto-opiskelijoiden suhteesta opiskelemaansa kieleen ole kattavia tutkimuksia. Opiskelijoiden suhtautuminen vieraaseen kieleen heijastuu kuitenkin heidän oppimiseensa, motivaatioonsa ja laaja-alaisemmin koko opiskeluun, joten tätä tutkimalla voidaan saavuttaa tärkeää tietoa, jota voidaan hyödyntää mm. yliopisto-opintojen kehittämisessä. Tutkielman tavoitteena onkin kuvata tätä erityislaatuista suhdetta ja selvittää, miten opiskelijat kuvaavat suhdettaan saksan kieleen. Kielellisen identiteetin näkökulmasta tutkitaan, miten opiskelijat suhtautuvat saksan kieleen, miten he kuvaavat omaa kielitaitoaan ja mitkä tekijät ovat vaikuttaneet kielellisen identiteetin kehittymiseen senhetkiseen muotoonsa. Ammatillisen identiteetin kannalta selvitetään, kuinka suuri merkitys saksan kielellä on osana opiskelijoiden ammatillista identiteettiä ja miten opiskelijat haluavat käyttää hyväkseen saksan kielen taitoaan työelämässä. Tutkielman korpus koostuu opiskelijoiden kirjoitelmista, jotka ovat osa TAITO-hanketta, sekä Saksalaisen laitoksen (laitos on vuodesta 2010 osa Nykykielten laitosta) lukuvuosina 2008 ja 2009 uusille opiskelijoilleen teettämistä lähtökyselyistä. Analyysi on kaksiosainen, jotta saavutetaan mahdollisimman kattava kuva opiskelijoiden identiteetistä. Ensimmäisessä osassa kirjoitelmia analysoidaan autobiografisen metodin avulla. Toisessa osassa korpuksia verrataan toisiinsa kvantitatiivisesti ja tutkitaan ovatko opiskelijat kuvanneet suhdettaan saksan kieleen samalla tavalla molemmissa korpuksissa. Tutkimuksesta käy ilmi, että opiskelijat aloittavat opintonsa hyvin erilaisista lähtökohdista, mikä ilmenee opiskelijoiden eritasoisen kielitaidon ja erilaisten odotusten lisäksi myös eroina identiteeteissä. Saksan kielellä on tärkeä merkitys suurimmalle osalle tutkituista opiskelijoista. Heidän kielellinen identiteettinsä on selvästi muotoutunut, ja he ovat motivoituneita opiskeluun. Heidän ammatillinen identiteettinsä on sitä vastoin epätarkempi, mikä osoittaa tarvetta opiskelijoiden tukemiseen ja työelämäorientaatioon jo opintojen alusta lähtien.

Isänmaa ja Ranska : Suomalainen frankofilia 1880-1914

In Finland the period 1880 -1914 constituted an essential phase in the creation of the great national project as well as it was a golden time of Francophilia. With Francophilia, i.e. French-mindedness, is here understood a collectively upheld strong sympathy towards France and French culture. However, the Francophilia of late nineteenth century Finland was free from apparent political intentions and remained a chosen disposition. The strength of its drive was not only based on the older European admiration of everything French, but also on the growing fascination for a novelty emerging besides the traditional influences of the Germanic culture. In Finnish society Francophilia mostly worked as an opposite force to the most confined conceptions of what was considered national ; as a consequence France came to denote more than a country and Francophilia contained an important symbolical meaning in the construction of the Finnish nation. The main tasks of the study are to introduce as the first large historical presentation of the subject a covering examination of the many descriptions of Paris-phases of assorted artists, authors, and intellectuals, to clarify the mental relationship of the Finnish intelligentsia to France prior to national independence, and finally to provide these developments with case studies of certain life paths. However, the examination is not biographical, because the starting point remains within the rhetoric arguments of Francophilia and patriotism as these appeared within the public sphere. Historical persons have thus been dealt with primarily as reflectors of the then-current French-minded mentality. Such Francophiles in Finland were first and foremost Werner Söderhjelm, Juhani Aho, L. Onerva and V. A. Koskenniemi. The networks of the Finnish cultural field are mostly displayed through these examples. In previous research the intensive relationship of Finnish artists and authors with France has not been connected with actual concepts of nationalism. The respective periods of the intellectuals in Paris have simply been viewed as devoid of ideological links with the contemporary advancement of the fatherland, or even as opposites to the patriotic pursuits in Finland. From the viewpoint of this study these now canonized creators of a Finnish culture are primarily seen as patriots and fellow countrymen, and only secondly as artists and artist s colleagues. The dissertation is constructed as both a regional survey of the idealization of France and a study of Finnish history through the mirror of Francophilia. As such France only held an instrumental role for the receiving culture, i.e. for the construction of Finland, as no "objective truths" were sought for in France. Keywords: France, francophilia, Finnishness, national project, Paris

Eru Ilúvatar : Jumala J.R.R. Tolkienin legendariumissa

The purpose of my research is to inquire into the essence and activity of God in the legendarium of the English philologist and writer J.R.R. Tolkien (1892-1973). The legendarium, composed of Tolkien’s writings related to Middle-earth, was begun when he created two Elvish languages, Quenya based on Finnish, Sindarin based on Welsh. Tolkien developed his mythology inspired by Germanic myths and The Kalevala. It is a fictional ancient history set in our world. The legendarium is monotheistic: God is called Eru ‘The One’ and Ilúvatar ‘Father of All’. Eru is the same as the Christian God, for Tolkien wanted to keep his tales consistent with his faith. He said his works were Christian by nature, with the religious element absorbed into the story and the symbolism. In The Silmarillion, set in the primeval ages of Middle-earth, the theological aspects are more conspicuous, while in The Lord of the Rings, which brings the stories to an end, they are mostly limited to symbolic references. The legendarium is unified by its realistic outlook on creaturely abilities and hope expressing itself as humbly defiant resistance. ”The possibility of complexity or of distinctions in the nature of Eru” is a part of the legendarium. Eru Ilúvatar is Trinitarian, as per Tolkien’s faith. Without contextual qualifiers, Eru seems to refer to God the Father, like God in the Bible. Being the creator who dwells outside the world is attributed to Him. The Holy Spirit is the only Person of the Trinity bestown with names: the Flame Imperishable and the Secret Fire. When Eru creates the material world with His word, He sends the Flame Imperishable to burn at the heart of the world. The Secret Fire signifies the Creative Power that belongs to God alone, and is a part of Him. The Son, the Word, is not directly mentioned, but according to one writing Eru must step inside the world in order to save it from corruption, yet remain outside it at the same time. The inner structure of the legendarium refers to the need for a future salvation. The creative word of Eru, “Eä! Let these things Be!”, probably has a connection with the Logos in Christianity. Thus we can find three “distinctions” in Eru: a Creator who dwells outside the world, a Sustainer who dwells inside it and a Redeemer who shall step inside it. Some studies of Tolkien have claimed that Eru is distant and remote. This seems to hold water only partially. Ilúvatar, the Father of All, has a special relation with the Eruhíni, His Children, the immortal Elves and the mortal Men. He communicates with them directly only through the Valar, who resemble archangels. Nevertheless, only the Children of Eru can fight against evil, because their tragic fortunes turn evil into good. Even though religious activities are scarce among them, the fundamental faith and ultimate hope of the “Free Peoples” is directed towards Eru. He is present in the drama of history as the “Author of the Story”, who at times also interferes with its course through catastrophes and eucatastrophes, ‘good catastrophes’. Eru brings about a catastrophe when evil would otherwise bring good to an end, and He brings about a eucatasrophe when creaturely strength is not sufficent for victory. Victory over corruption is especially connected with mortal Men, of whom the most (or least) insignificant people are the Hobbits. However, because of the “primeval disaster” (that is, fall) of Mankind, ultimate salvation can only remain open, a hope for the far future.

Zur lexikographischen Darstellung der Adjektivsyntax in neueren einsprachigen Wörtbüchern des Deutschen

The main objects of the investigation were the syntactic functions of adjectives. The reason for the interest in these functions are the different modes of use, in which an adjective can occur. All together an adjective can take three different modes of use: attributive (e. g. a fast car), predicative (e. g. the car is fast) and adverbial (e. g. the car drives fast). Since an adjective cannot always take every function, some dictionaries (esp. learner s dictionaries) deliver information within the lexical entry about any restrictions. The purpose of the research consisted of a comparison in relation to the lexical entries of adjectives, which were investigated within four selected monolingual German-speaking dictionaries. The comparison of the syntactical data of adjectives were done to work out the differences and the common characteristics of the lexical entries concerning the different modes of use and to analyse respective to assess them. In the foreground, however, were the differences of the syntactical information. Concerning those differences it had to be worked out, which entry is the grammatically right one respective if one entry is in fact wrong. To find that out an empirical analysis was needed, which based on the question in which way an adjective is used within a context as far as there are no conforming data within the dictionaries. The delivery of the correctness and the homogeneity of lexical entries of German-speaking dictionaries are very important to support people who are learning the German language and to ensure the user friendliness of dictionaries. Throughout the investigations it became clear that in almost half of the cases (over 40 %) syntactical information of adjectives differ from each other within the dictionaries. These differences make it for non-native speakers of course very difficult to understand the correct usage of an adjective. Thus the main aim of the doctoral thesis was it to deliver and to demonstrate the clear syntactical usage of a certain amount of adjectives.

El cuento de la doncella sin manos : versiones hispánicas medievales y la tradición oral en América

Resumen: A partir de la primera versión literaria en lengua vernácula del “Cuento de la doncella sin manos”, escrita por Philippe de Remi en el siglo XIII, la literatura medieval no dejó de reelaborar el relato a lo largo y a lo ancho del Occidente europeo. Del periodo que abarca desde el siglo XIII hasta el XVII nos llegan, por lo menos, unas treinta y cuatro versiones escritas solo en los ámbitos románico y germánico. Existe asimismo una tradición arábiga del cuento, probablemente de origen semítico, que constituiría, según algunos autores, una rama narrativa independiente. En la tradición oral el relato ha pervivido hasta nuestros días, en diversos países del mundo, incluida América del Sur, particularmente Brasil, Chile y la Argentina. El legado folclórico en Europa, inicialmente recopilado y puesto por escrito por los hermanos Grimm en 1812, presenta, ciertamente, numerosos puntos de contacto con las versiones americanas. Sin embargo, se ha establecido un vínculo aún más estrecho entre estas y los Cuentos populares españoles recogidos por Aurelio Espinosa en 1923, por un lado, así como también con una de las tres versiones provenientes del ámbito árabe. Luego de trazar un panorama histórico del corpus y estudiar los puntos de contacto entre la tradición europea y la americana, nos centraremos en el análisis de las versiones sudamericanas, particularmente las recogidas en la Argentina