Prace komisji nauk.pdf - Instytut Filologii Angielskiej Uniwersytetu ...
Prace komisji nauk.pdf - Instytut Filologii Angielskiej Uniwersytetu ... Prace komisji nauk.pdf - Instytut Filologii Angielskiej Uniwersytetu ...
undertakings. Thus Thore’s death with his men could be a natural consequence of Viking Age lifestyle. Moltke ([1976] 1985: 311-312) adds that: The Viking Age was an age of violence and warfare. This comes out in runic inscriptions too. When they state that a man warþ døþr – literally, “became dead” – they mean that he met a violent end, met death in battle: he met death when “drengs” besieged Hedeby (Hedeby 1); when kings fought (Århus 3); – with Thore in Øresund (Mejlby); he was slain (…) on … – heath (Thorup in Ty – the Sjelle stone also records death on a heath), or killed (…) in the sea-fight off Udlænge (Ny Larsker 2). It is quite possible that in order to make the stone more visible and the name of Eskil better remembered, the stone was painted in black, red, and orange, and looked as it does now, kept in the custody of the Randers Museum. As for “other Vikings”, one could claim that the “British Vikings” who were living in the British Isles were using yet another set of metaphors. This was due to the changing situational embeddings of their discourses (i.e., their geographical location), and other changing ecological variables of their discourses, (like, e.g., the neighboring peoples, who in Scandinavia spoke predominantly Germanic languages, Finnish or Saami – with a few distant contacts with, e.g. Eskimo languages – whereas in the British Isles they had many contacts with Celtic language speakers). Therefore, it seems appropriate to distinguish certain socio-linguistic characteristics of that particular society by surveying the clusters of metaphors which the society in question takes into account. Most obviously one must not judge any society based on the metaphors of which it makes use. However, by researching the metaphors of any society of the past, one gains considerable insight into certain aspects of the society’s linguistically oriented culture formation mechanisms. In the light of this, it appears that insight into the society’s culture and its ways of organization can thus be acquired by means of a linguistic analysis. 64
Many direct and indirect interpreters of Ferdinand de Saussure’s works (e.g. Stack 1990, Kalaga 2001) observe that quite a few ideas of one of the “contemporary fathers of semiotics” can be regarded as permanent acquisitions for the theory of culture: (...) Saussure drew from Durkheim the notion that language, and by implication culture, is at once an entity in itself and a principle of classification. As a consequence, we may speak of both language and culture as having an external side - what is visible, tangible, or heard – and an internal side – what is understood, unarticulated, or unconscious. (Stack 1990: 97) In the light of the above one may deduce that one needs to learn culture as one needs to learn language – by means of its texts and their contextual embeddings. Similarly to the gradual acquisition of de Saussurean la langue one also learns discourses and their cultural environments through their social exposure. In the same way a script is to be gradually learned by a learner of a language, and a learner of a particular culture at the same time. That is clear as concerns languages which are currently used. A problem arises when one wishes to study a dead language. In such a situation one needs to be aware of the fact that it is not feasible to survey la parole of a dead language. Basing his thinking upon de Saussure’s ideas, Stack (1990: 99) notes that “[w]hile other systems of signs must acknowledge the primacy of language, culture, as a conglomeration of different sign systems and a unit possessing its own communicative properties, acknowledges language as only one of its components. (...) [W]hile languages make up culture, culture is more than the sum of the sign systems that comprise it”. Similarly, every language is more than just the sum of letters and sounds, for it applies, triggers and calls into being new cognitive mechanisms of human verbal as well as nonverbal behavior. If we consider the above idea of language and culture as systems responsible for what we would dare to name the 65
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- Page 62 and 63: which, as culturally bound linguist
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undertakings. Thus Thore’s death with his men could be a natural consequence<br />
of Viking Age lifestyle. Moltke ([1976] 1985: 311-312) adds that:<br />
The Viking Age was an age of violence and warfare. This comes out in<br />
runic inscriptions too. When they state that a man warþ døþr – literally,<br />
“became dead” – they mean that he met a violent end, met death in battle:<br />
he met death when “drengs” besieged Hedeby (Hedeby 1); when kings<br />
fought (Århus 3); – with Thore in Øresund (Mejlby); he was slain (…) on<br />
… – heath (Thorup in Ty – the Sjelle stone also records death on a heath),<br />
or killed (…) in the sea-fight off Udlænge (Ny Larsker 2).<br />
It is quite possible that in order to make the stone more visible and the name of<br />
Eskil better remembered, the stone was painted in black, red, and orange, and<br />
looked as it does now, kept in the custody of the Randers Museum.<br />
As for “other Vikings”, one could claim that the “British Vikings” who<br />
were living in the British Isles were using yet another set of metaphors. This was<br />
due to the changing situational embeddings of their discourses (i.e., their<br />
geographical location), and other changing ecological variables of their<br />
discourses, (like, e.g., the neighboring peoples, who in Scandinavia spoke<br />
predominantly Germanic languages, Finnish or Saami – with a few distant<br />
contacts with, e.g. Eskimo languages – whereas in the British Isles they had<br />
many contacts with Celtic language speakers). Therefore, it seems appropriate to<br />
distinguish certain socio-linguistic characteristics of that particular society by<br />
surveying the clusters of metaphors which the society in question takes into<br />
account. Most obviously one must not judge any society based on the metaphors<br />
of which it makes use. However, by researching the metaphors of any society of<br />
the past, one gains considerable insight into certain aspects of the society’s<br />
linguistically oriented culture formation mechanisms. In the light of this, it<br />
appears that insight into the society’s culture and its ways of organization can<br />
thus be acquired by means of a linguistic analysis.<br />
64