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Journal articles on the topic 'Riddles'
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1
Hou, Guojin, and Yuhua Ye. "How to riddle by Chinese names." International Review of Pragmatics 13, no. 2 (July 21, 2021): 173–92. http://dx.doi.org/10.1163/18773109-01302003.
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Abstract This paper studies how Chinese riddles, esp. how to riddle by a name. Based on lexico-constructional pragmatics, a Chinese riddle is a construction, with the configuration of FACE (P), EYE and BOTTOM (Q). P and Q are to hold a tension between identity and heterogeneity, and the entire riddle is to meet the (six) felicity conditions of riddles. Old means of Chinese riddles are discussed, to seek new riddling manners like use of foreign loans, material props, and face-bottom reversions. It is hypothesised that a rhetor with humour-consciousness, in informal or weak communication, can in principle generate a riddle, for instance, by names of places, people, and things. By some pragmatic constraint or even coercion, the riddler can boost expressibility and processibility of a riddle. With a case study, liberal use of riddles in more ways, for more occasions, is suggested to elevate communicators’ humour competence and humour happiness.
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Lublinskaya, Marina. "The function of riddles." Rodnoy Yazyk. Linguistic journal, no. 2 (December 2022): 220–34. http://dx.doi.org/10.37892/2313-5816-2022-2-220-234.
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Riddles can be looked at as idiomatic expressions. The function of a riddle in the folklore of some Northern peoples of Russia is to pass on their worldview in teaching children, and riddles are used for such a purpose to the present day. We show that in the folklore of the Northern peoples, the riddle also has a sacral significance: the riddle’s text is a trial, and passing this trial confirms the person’s right to a reward and to achieve a higher status in the social hierarchy.
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Wijana, I. Dewa Putu. "Erotical Riddles in Javanese and Indonesian." LITE 18, no. 1 (March 31, 2022): 1–11. http://dx.doi.org/10.33633/lite.v18i1.5903.
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This article is about erotical riddles found in Javanese and Indonesian. By using data collected and formulated through an introspective method, it is found that the addressers commonly construct erotic riddles in odd interrogative sentence types intended to deceive and mislead the addressees. The riddled topics are mostly about human genital and everything related to it, woman's breasts, and sexual activity. The humorous riddle discourses are created by various riddling techniques, such as analogy and metaphor, homonymy, sound change, word and syllabic permutation, and metonymy. Javanese and Indonesian erotic riddle discourses often contain code-mixing of the two codes mastered almost equally well by the bilingual interlocutors living in bilingual and diglossic speech communities.
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Sorrell, Paul. "Oaks, ships, riddles and the Old English Rune Poem." Anglo-Saxon England 19 (December 1990): 103–16. http://dx.doi.org/10.1017/s0263675100001629.
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The Holme Riddles are a collection of 144 English riddles preserved in London, British Library, Harley 1960. Although the manuscript dates from the mid-seventeenth century, some of these riddles are apparently rooted in ancient Germanic tradition. One of these, an ancient ‘world-riddle’ according to the editor, is a version of the ‘oak-ship’ riddle:Q. wn j lived j fed the liveing now j am dead j beare the live[in]g & with swift speed j walk our the liveingA. a ship mad[e] of oake groweing feeds hogs with acorns now b[e]ars men & swims our fishes.
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Howe, Nicholas. "Aldhelm's Enigmata and Isidorian etymology." Anglo-Saxon England 14 (December 1985): 37–59. http://dx.doi.org/10.1017/s0263675100001265.
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In failing to abide by the chief rule of their genre, the Enigmata of Aldhelm have themselves become something of a riddle: for why should their author give, in the form of a title word or phrase, the solution to each of the one hundred riddles? By violating from the start the essential quality of any riddle – a seeming impossibility of solution – Aldhelm would seem to neglect the point made in this Swedish riddle about riddles: ‘When one does not know what it is, then it is something; but when one does know what it is, then it is nothing.’ Certainly the work of Symphosius provided Aldhelm with a precedent for including solutions to his riddles; but this fact in itself does not explain very much about Aldhelm's practice, for it ignores the pleasure he took in exploring the possibilities of the riddle as a genre. Since his work as a whole demonstrates a taste for the difficult and esoteric, it is not surprising that his Enigmata should pose this riddle of their own. His practice in this regard is all the more intriguing because very few of the enigmata are difficult to solve, even without their titles. They differ quite markedly from the riddles of the Exeter Book, many of which are insoluble. In the paradoxical fashion so beloved of riddlers, the mystery of the enigma is also the important clue. That is, the title word or phrase offers in the obvious sense a solution; but in a more esoteric, linguistic sense it may also present a riddle of its own.
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Abdul Rahim, Fadzilah, and Shaiful Bahri Md. Radzi. "TEKA-TEKI MELAYU MEMBINA SAHSIAH KANAK-KANAK." Journal of Borneo Social Transformation Studies 7, no. 1 (December 25, 2021): 169–86. http://dx.doi.org/10.51200/jobsts.v7i1.3609.
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ABSTRACT
Riddles tests the mind. Riddles differs from another form of poetry tradition. Riddles incorporates questions to be guessed. In the contexts of riddles, playing with it educates the mind of the guesser and the riddler. The reason is simple, communities back in the day love to entertain themselves verbally. Educating while entertaining oneself sharpens the mind. This research uses descriptive qualitative method in order to explain, analyse and elaborate observations based on the recording of a riddle contests. The data from the contests is analysed and transcripted whilst focusing on the observation of the environment and contestants' behaviour in the study of performance that includes three stages of observations. These three stages consisting of riddling contexts, riddling situation, and the presence of both riddlers and guessers that proves, Malay riddles are able develop the personality of children. This research involves diverse contestants from SK Bandar Baru Putera, Ipoh. The contestants are representing in the classroom from each grade from preschool to year 6. Every grade are represented by 6 contestants consisting of males and females. Total count of contestants is 18 from 3 classroom. The riddles showcase creative combinations by the creator. Images in the riddles manifest elements riddles use in formal Malay language. Riddling practice develops children's personality.
ABSTRAK
Teka-teki menduga akal. Teka-teki berbeza dengan tradisi puisi lisan yang lain. Dalam teka-teki terkandung soalan untuk diteka. Dalam konteks teka-teki, bermain mendidik jiwa penutur dan penekanya. Alasannya mudah sahaja, kerana masyarakat dahulu gemarkan berhibur menggunakan lisan. Mendidik sambil berhibur membina kehalusan akal. Teka-teki Melayu didedahkan kepada kanak-kanak melalui bentuk pertandingan. Kajian in menggunakan kaedah deskriptif kualitatif untuk menerangkan, menganalisis dan menjelaskan tinjauan berdasarkan rakaman pertandingan teka-teki. Data pertandingan dianalisis dan ditranskripsikan dengan memfokuskan pemerhatian terhadap suasana dan tingkah laku peserta dalam konteks persembahan yang melibatkan tiga peringkat pemerhatian iaitu konteks berteka-teki, situasi berteka-teki dan kehadiran penutur dan peneka dalam kalangan kanak-kanak yang dapat membuktikan teka-teki Melayu dapat membina sahsiah. Kajian melibatkan para peserta dari Sekolah Kebangsaan Bandar Baru Putera, Ipoh yang terdiri daripada peserta berbilang kaum. Peserta pertandingan melibatkan sebuah kelas daripada setiap tahun bermula dari tahun 4 hingga tahun 6. Setiap tahun diwakili 6 orang peserta yang terdiri daripada peserta lelaki dan perempuan. Keseluruhan peserta melibatkan 18 orang kanak-kanak daripada 3 buah kelas. Khazanah teka-teki Melayu memperlihatkan adunan yang sangat kreatif penciptanya. Imej-imej dalam teka-teki Melayu memancarkan elemen yang menarik penggunaan teka-teki dalam pengajaran bahasa Melayu sebagai amalan berteka-teki yang dapat membina sahsiah kanak-kanak.
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Omar, Nida Salim, Kais Amir Kadhim Al Alwan, and Mahmood Abdul Khaliq Al-Baqoa. "Translating Arabic Poetic Riddles into English: An Approach in Qualitative Studies." Respectus Philologicus, no. 41(46) (April 15, 2022): 180–92. http://dx.doi.org/10.15388/respectus.2022.41.46.118.
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A riddle is a question that usually occurs in prose and poetic form. The composition of poetic riddles is complicated since it encompasses trick structure of English utterances that require more efforts and deep thinking on the part of readers to reach the intention of the riddle maker. The present study investigated the interpretation of utterances in poetic riddles when translated into English. The main objective was to extend the tricky utterances in poetic riddles to obtain the intention of the riddle maker through translation. To achieve this target, a Relevance Theory by Sperber and Wilson (1986; 1995) was adopted to cognitively interpret how the poetic riddles worked through translation. Then, Bach’s (1994) Ambiguity was also used to explain the meaning that fell under a word, phrase or even a statement. Finally, Gutt’s (1991; 1998; 2000) notion on the directness and indirectness of the interpretation was employed. Overall, the results showed that Arabic poetic riddles included ambiguous words as well as implicit meanings that require decoding to gain the intent word made by the riddle maker. Furthermore, Arabic poetic riddles are full of attribute words to help getting the intent word.
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Gasharova, Aida R. "Role of Lezgin Folk Riddles in the Structure of Everyday Fairy Tales." Proceedings of Southern Federal University. Philology 2021, no. 2 (June 30, 2021): 126–32. http://dx.doi.org/10.18522/1995-0640-2021-2-126-132.
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The article deals with Lezgi folk riddles. They can be a constituent element of many genres of folklore, although they exist in folk art as an independent genre. The analysis is focused on folk riddles in the “fairy tale” speech, as well as the use of various kinds of “mysterious” elements in the creation of folk tales. The riddle participates in the complication of many fairy tales. The role of the riddle in a fairy tale is controversial. Basically, the function of riddles in a folk tale is entertaining, but their role in fairy tales is also very significant for the formation of the plot. Riddles are firmly entrenched in a number of fairy tales to complicate them. Both folk tales and folk riddles are metaphorical. We study the traditional plots of Lezgi folk tales, in which we find riddles. The purpose of our study is to identify the multi-aspect interdependence of the Lezgin folk riddle as a plot-forming element in various types of fairy tales. Creative imagination often introduces a riddle into the plot of social and everyday tales “about wise answers” (“about guessing”), which most often contain the origins of difficult riddle problems. The relevance of the chosen topic is due to the lack of study of this issue in the Lezgi oral and poetic creativity.
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Gasharova, Aida R. "LITERARY RIDDLES IN THE EDUCATIONAL PROCESS." Proceedings of Southern Federal University. Philology 27, no. 2 (June 16, 2023): 149–57. http://dx.doi.org/10.18522/1995-0640-2023-2-149-157.
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The article deals with literary riddles and their role in the educational process. Currently, in the teaching methodology, the questions of working on a folk riddle are most fully developed, while the methodology of working on a literary riddle is studied only in separate works. Therefore, the main attention in our work is devoted to the study of literary riddles, their types and methods of correct solving. The use of various types of literary riddles in the educational process, along with folk riddles, allows to build a consistent system of working on riddles in elementary school. We have attempted to reproduce a generalized classification of Lezghin literary riddles, including a methodological aspect. The proposed classification, in combination with the thematic classification, expands the teacher's opportunities in preparing for work with the puzzle in lessons and extracurricular activities. It has been proven that the use of all types of riddles, especially riddles with comparison and metaphorical riddles, contributes to the development of imagery and metaphorical speech of younger schoolchildren, allows to consciously introduce literary examples, figurative expressions into children's speech, to inculcate the habit of using metaphors in speech. It is indicated that guessing riddles is an important stage in the development of a child.
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Marshall, Robert C., Claudia A. Morelli, Gina E. Calise, and David S. Phillips. "Retrieval of Famous Names on a Rebus Riddle Task by Middle-Aged and Older Subjects." Perceptual and Motor Skills 85, no. 3_suppl (December 1997): 1492–94. http://dx.doi.org/10.2466/pms.1997.85.3f.1492.
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This study compared the performances of 20 middle-aged and 20 older subjects on a Rebus Riddle task that required they retrieve the names of famous persons. Older subjects solved significantly more riddles and responded to prompts designed to aid riddle-solving efforts with significantly greater success than middle-aged subjects. Older subjects also had nonsignificantly faster riddle-solving times than middle-aged subjects. Similar riddles were difficult or easy for both groups. Superior performance of the older group appeared to be related to the age of the subject at the time the persons in the riddles had become famous.
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Burrows, Hannah. "Riddles and Kennings." European Journal of Scandinavian Studies 51, no. 1 (April 1, 2021): 46–68. http://dx.doi.org/10.1515/ejss-2020-2017.
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Abstract The skaldic kenning is frequently described as ‘riddling’ or ‘riddle-like’. Valuable work has been done (e. g. Lindow1975) in establishing the structural, linguistic, and cognitive similarities between kennings and riddles, but this has usually been done in terms of the broad modern English sense(s) of the word ‘riddle’ or ‘riddling’. This paper, more specifically, explores the comparison by examining Old Norse riddles, namely items described as gátur in their textual setting, and Old Norse kennings, in the context of each other. In doing so it highlights Old Norse poetic techniques of play and of cognition, how ‘riddling’ strategies work in context, and how both riddles and kennings provide fresh ways of perceiving and understanding the world.
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Яник, О. Я. "STRUCTURAL-COGNITIVE FEATURES OF ENGLISH RIDDLES." Studia Philologica, no. 12 (2019): 92–98. http://dx.doi.org/10.28925/2311-2425.2019.12.13.
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The article considers structural and cognitive peculiarities of English riddles and the main principles of their formation. The object of this research is ethnocognitive principles of the formation of lexical and semantical structure of English riddles. Here has been noted about the emergence of the genre of the riddle, that is the period of old English culture (5-11 c.). The article presents the theories on which the definition of the term “riddle” is based. There are theories that refer to the structure of the riddle and those, based on cognitive aspects. It presents A. Taylor’s understanding of “a real riddle” and “riddle questions”. A riddle forms a certain view of the world. A genre is directed on finding out not only people’s aptitude but it’s also the means of the development and improvement of people’s mental abilities. The article provides a variety of English riddles from different resources.
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Aliyeva, E. "Stylistic Devices Commonly Used in English Riddles." Bulletin of Science and Practice 7, no. 2 (February 15, 2021): 411–16. http://dx.doi.org/10.33619/2414-2948/63/47.
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True riddles consist of two parts, one functioning as a question, the other as an answer. In riddling the answerer or riddle tries to find an acceptable answer to the question. Sometimes riddles are deliberately misled because the “right” answer is completely unexpected. The article includes the definition of riddles, types of riddles and analysis of stylistic devices used in English riddles. Stylistic devices make our speeches more interesting and livelier and help us to get and keep our reader’s and listener’s attention. Stylistic devices often provide emphasis, freshness of expression, or clarity. In the article it is clarified three main levels of stylistic devices: phonetic, lexical and syntactical stylistic devices commonly used in English riddles.
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Zhang, Yunxiang, and Xiaojun Wan. "BiRdQA: A Bilingual Dataset for Question Answering on Tricky Riddles." Proceedings of the AAAI Conference on Artificial Intelligence 36, no. 10 (June 28, 2022): 11748–56. http://dx.doi.org/10.1609/aaai.v36i10.21430.
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A riddle is a question or statement with double or veiled meanings, followed by an unexpected answer. Solving riddle is a challenging task for both machine and human, testing the capability of understanding figurative, creative natural language and reasoning with commonsense knowledge. We introduce BiRdQA, a bilingual multiple-choice question answering dataset with 6614 English riddles and 8751 Chinese riddles. For each riddle-answer pair, we provide four distractors with additional information from Wikipedia. The distractors are automatically generated at scale with minimal bias. Existing monolingual and multilingual QA models fail to perform well on our dataset, indicating that there is a long way to go before machine can beat human on solving tricky riddles. The dataset is publicly available at https://forms.gle/NvT7DfWhAPhvoFvH7.
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Savic, Goran. "Ability to solve riddles in patients with speech and language impairments after stroke." Srpski arhiv za celokupno lekarstvo 144, no. 3-4 (2016): 158–64. http://dx.doi.org/10.2298/sarh1604158s.
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Introduction. Successful riddle solving requires recognition of the meaning of words, attention, concentration, memory, connectivity and analysis of riddle content, and sufficiently developed associative thinking. Objective. The aim of the study was to determine the ability to solve riddles in stroke patients who do or do not have speech and language disorders (SLDs), to determine the presence of SLDs in relation to the lesion localization, as well as to define the relationship between riddle-solving and functional impairment of a body side. Methods. The sample consisted of 88 patients. The data used included age, sex, educational level, time of stroke onset, presence of an SLD, lesion localization, and functional damage of the body side. The patients were presented with a task of solving 10 riddles. Results. A significant SLD was present in 38.60% of the patients. Brain lesions were found distributed at 46 different brain sites. Patients with different lesion localization had different success in solving riddles. Patients with perisylvian cortex brain lesions, or patients with Wernicke and global aphasia, had the poorest results. The group with SLDs had an average success of solved riddles of 26.76% (p = 0.000). The group with right-sided functional impairments had average success of 37.14%, and the group with functional impairments of the left side of the body 56.88% (p = 0.002). Conclusion. Most patients with SLDs had a low ability of solving riddles. Most of the patients with left brain lesions and perisylvian cortex damage demonstrated lower ability in solving riddles in relation to patients with right hemisphere lesions.
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Li, Jing. "Marx’s Riddle Metaphor about History: Based on the Discussion of “The Riddle of History”." Journal of Research in Philosophy and History 7, no. 1 (April 23, 2024): p84. http://dx.doi.org/10.22158/jrph.v7n1p84.
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Ancient Greek philosophers believed that the eternal truths were wrapped in riddles, and the deciphering of these riddles constituted a process of unraveling the objective world and understanding oneself, ultimately leading to a scientific comprehension of the hidden inner patterns. History, being an open-ended riddle, manifests different facets of enigma at various periods, displaying a profound complexity and secrecy. Marx employs the metaphor of riddle in his analysis of essence of history, forming a distinctive mode of contemplation characterized by the interplay of “distinguishing the riddle” and “solving the riddle,” encapsulated within his renowned discussion on the “riddle of history.” The riddle of history is not an abstract, mystical concealment of truth, but rather, the objectivity of the driving laws and the connection between experience determine the universality and realistic value of “riddle” as a metaphor for the real predicament of human existence. Portraying the development of history as a grand game between distinguishing and solving riddles should not hinder our understanding of the world but serve as an effective medium and means. Through the discernment of “riddle facets,” it continually inspires us to maintain curiosity and enthusiasm for the unknown within the ongoing process of historical development.
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Warner, Lyndan. "Kinship Riddles." Genealogy 6, no. 2 (May 12, 2022): 43. http://dx.doi.org/10.3390/genealogy6020043.
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In the medieval to early modern eras, legal manuals used visual cues to help teach the church laws of consanguinity and affinity as well as concepts of inheritance. Visual aids such as the trees of consanguinity or affinity helped the viewer such as a notary, law student or member of the clergy to do the ‘computation,’ or reckon how closely kin were related to each other by blood or by marriage and by lines of descent or collateral relations. Printed riddles in these early legal manuals were exercises to test how well the reader could calculate whether a marriage should be deemed incest. The riddles moved from legal textbooks into visual culture in the form of paintings and cheap broadside prints. This article examines a riddle painting ‘devoted’ to William Cecil when he was Elizabeth I’s principal secretary, before he became Lord Burghley and explores the painting’s links to the Dutch and Flemish kinship riddles circulating in the Low Countries in manuscript, print and painting. Cecil had a keen interest in genealogies and pedigrees as well as puzzles and ciphers. As a remarried widower with an eldest son from a first marriage and children from his longer second marriage, Cecil lived in a stepfamily typical of the sixteenth century in England and Europe. The visual kinship riddles in England and the Low Countries had a common root but branched into separate traditions. A shared element was the young woman at the centre of the images. To solve the riddle the viewer needed to determine how all the men in the painting were related to her as if she were the ego, or self, at the centre of a consanguinity tree. This article seeks to compare the elements that connect and diverge in the visual kinship riddle traditions of the sixteenth and seventeenth centuries in the Low Countries and England.
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Rabiu, Ridwan Akinkunmi. "Place Names as Source Material in the Derivation of Selected Yorùbá Riddles: A Sociological Approach." Journal of Linguistics, Culture and Communication 2, no. 2 (April 7, 2024): 89–107. http://dx.doi.org/10.61320/jolcc.v2i2.89-107.
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This work examined the place of naming, most especially place name in the derivation of Yoruba riddle known as “àlọ́ àpamọ̀”. The main thrust of this work is to examine and analyse the importance of place names as source material in the derivation of selected Yoruba riddles. The aim of this work is to examine the role place names play in the derivation and construction of Yoruba riddles. The theory adopted for this work is the sociological theory of literature and the model adopted under this theory is the mirror image approach which sees literature as the reflection of the society. Data for this research work were gathered from oral documentation through structured interviews and informal gathering of data in different social gatherings. The researcher also makes use of relevant data from existing literatures on Yoruba riddles such as Ajayi (1990), Akinyemi (2015) etc. Some of the place names that are used in the derivation of some Yorùbá riddles as analysed include important cities such as Ìbàdàn, Ọ̀yọ́, Ilé-Ifẹ̀ and Ìkòyí. From the research carried out, the researcher observed the followings (i) place-name derive Yoruba riddles mirror the habit, traits and character of the people of the towns and cities whose names were used in the derivation of the riddles. It was observed that place-name derived Yoruba riddles can be classified as a distinct type of riddle. It was also discovered that place-name derive Yorùbá riddles are sources of historical construction and reconstruction, purveyor of Yoruba culture and system of government. In conclusion, it is established that place name serves as source of derivation for Yoruba riddles and can be used as an instrument of oral histography.
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Kensminienė, Aelita. "Shifting Perception of Riddles: from Reflection in Traditional Riddles to Metaphorical Washing-out of the Term in Mass Media." Tautosakos darbai 54 (December 20, 2017): 26–48. http://dx.doi.org/10.51554/td.2017.28523.
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The article focuses on perception of riddles – both as a term and as a folklore genre – and its development. The article consists of two parts. The first one deals with traditional usage, starting with reflection of riddles in the riddles themselves, with words related to riddles or the process of riddling, and going on to the explanations of riddle nature and purpose encountered in folk legends and folktales describing various situations of riddling. The second part mostly dwells on materials collected by the author in the course of approximately three years from daily environment, social media (Facebook), and internet publications, focusing on the modern usage of riddles or phenomena akin to them.Traditionally, the word riddle (mįslė in Lithuanian) tends to be used in its direct sense, i.e. as denomination of the genre. Whenever riddles discuss riddling, they mainly emphasize the intellectual nature of this genre, describing riddling as an intense and solemn occupation, aimed at demonstrating one’s knowledge, sense and creativity, and earning reward or punishment as a result. In terms of language, particularly dialects, the spheres of riddling and thinking, remembering, guessing, and speculation are not strictly separate. The situations of riddling in folk narratives are loaded with various intimidations, taboos and myths. It is reasonable to assume that this process was perceived as dangerous and threatening, while riddles as a genre must have been attributed to the chthonic sphere. Interestingly enough, in the Lithuanian variants of the tale AT 812, it is typically a small child or a baby who guesses the answer to the devil’s riddle. The traditional worldview relates the baby with the chthonic sphere, since allegedly it has recently emerged from there.Although classical riddles are rare in contemporary usage, most of their functions and topics survive in transformed shape. Various intellectual quizzes organized at bars and cafes, by radio and TV shows, and internet competitions fulfill the function of demonstrating knowledge and resourcefulness. Cases of riddling that most resemble traditional usage take place virtually – on Facebook. Modern journalists seeking to capture the readers’ interest are especially prone to using the term riddle in the titles of their articles, although mainly indirectly – implying that subject in question is obscure, unclear, and requires investigation. Admittedly, although such titles most frequently have negative connotations and besides, certain metaphorical “washing-out” of the term is obvious, in most cases they do not wander far away from the spheres that traditionally fell into their “range of interest”. Such cases of usage go back to their roots even in terms of form, since the earliest recorded riddles used to adopt the dialogical shape of questions and answers.
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Bird, Christy. "Formulaic jokes in interaction." Pragmatics and Cognition 19, no. 2 (August 10, 2011): 268–90. http://dx.doi.org/10.1075/pc.19.2.05bir.
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While both humor and prosody in interaction have received scholarly attention in recent years, the prosody of humor has not been extensively explored. This study begins to fill this gap by investigating whether prosodic cues can be identified for riddles told in interaction, focusing on wh-questions in riddles versus ordinary conversation. The analysis demonstrates that in comparison to conversational wh-questions, riddles have less pitch variation both within the utterance and at the syllable level. It is argued that riddles do not contain such wide pitch excursions because they do not require contextual disambiguation. While this study provides no evidence that riddles must be prosodically packaged in a specific way, the analysis suggests that the pitch of riddles is constrained due to interactional context. This constrained pitch is argued to work in conjunction with the formulaic syntax and content of riddle questions to signal to hearers that a joke is being told.
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Papoutsakis, Nefeli. "Zaynaddīn Ibn al-ʿAǧamī’s (591–674/1195–1276) Kitāb iʿǧāz al-munāǧī fī l-alġāz wa-l-aḥāǧī: A Thirteenth-Century Arabic Riddle Book." Asiatische Studien - Études Asiatiques 74, no. 1 (November 18, 2020): 67–83. http://dx.doi.org/10.1515/asia-2019-0015.
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AbstractThis article presents a hitherto unnoted and unpublished thirteenth-century Arabic work on riddles. Zaynaddīn Ibn al-ʿAǧamī’s (591–674/1195–1276) Kitāb iʿǧāz al-munāǧī fī l-alġāz wa-l-aḥāǧī (The Confidant’s Bemusement: On Riddles and Charades) is the first surviving Arabic collection of literary riddles by a single author. The Aleppine littérateur and religious scholar Ibn al-ʿAǧamī composed this book for al-Malik an-Nāṣir Yūsuf, the last Ayyubid ruler of Aleppo and Damascus (r. 634–658/1236–1260). The work is an extensive collection of riddles in verse and prose. All the riddles were composed and subsequently solved and explained by Ibn al-ʿAǧamī himself. The book, which testifies to the popularity of this genre in Ayyubid Syria, survives in a unique manuscript that has been falsely catalogued as a copy of an earlier work on riddles. Despite its importance for the history of the Arabic literary riddle, its existence has therefore remained unknown.
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SALTOVSKA, Nataliia. "LOCAL SPECIFICITY OF HUTSUL RIDDLES." Folia Philologica, no. 6 (2023): 30–35. http://dx.doi.org/10.17721/folia.philologica/2023/6/4.
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Contemporary folklore studies require both new innovative approaches to the study of the modern genre of the Ukrainian folklore and comprehension, reprinting, as well as research of the works of folklorists of previous centuries. Given that riddles, as a genre of folklore, have attracted researchers’ attention within the context of studying other genre formations such as fairy tales, legends, folk lyrics, calendar customs, and family rituals, exploring the genre in various conceptual directions appears promising. Riddles were incorporated into compilations of the Ukrainian paroemias during the 1840s, often organized within distinct sections that typically lacked a formal classification framework. Scholarly exploration of the genre commenced in the latter half of the nineteenth century characterized by sporadic publications. The exploration of regional particularities in the formation of the riddle genre remains largely unexplored within the Ukrainian riddle studies predetermining comprehensive investigation. The article undertakes an examination of the texts extracted from the compilations of V. Shukhevych’s Hutsulshchyna (Vol. 5, 1908), H. Ilkevych’s Galician Proverbs and Riddles (1841), and M. Nomys’s Ukrainian Proverbs, Sayings, and so on (1864) aimed at discerning localized characteristics at the textual level excluding dialectal linguistic forms. The inquiry focuses on the analysis of congruences between the metaphorical components of textual questions in riddles documented in the Hutsul region and those found in riddles collected from other regions of Ukraine. The research yields the following conclusions. Riddles were prevalent across Ukraine exhibiting primarily universal elements alongside distinctive local traits. Consequently, the riddles documented in the Hutsul region manifest disparities across various dimensions, i.e. compositionally (via the original method of riddling involving the addition of a consistent opening to the text), lexically (through the use of dialectal expressions), and pertaining to a subject matter (notably encompassing riddles concerning indigenous flora, regional fauna denominations, tools, types of economic pursuits, and so forth).
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Mirzaeva, Saglara V. "О народно-бытовой традиции загадывания загадок у донских калмыков (по материалам И. И. Попова)." Oriental Studies 13, no. 3 (December 24, 2020): 790–803. http://dx.doi.org/10.22162/2619-0990-2020-49-3-790-803.
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Goals. The article aims to describe common riddle-telling patterns of the Don Kalmyks as of the late 19th century traced in works by I. Popov, a famous collector of Kalmyk folklore samples. Materials. One of the nine handwritten books constituting his academic heritage which is only partially introduced to researchers is titled ‘Riddles of the Don Kalmyks’. It includes 367 Clear Script texts accompanied by Russian translations and the author’s foreword which provides a brief description of the genre and reconstructs standard game situations explicitly demonstrating the functioning of riddles in the folk tradition. Results. Our hypothesis is that here I. Popov was following M. Castrén’s ‘Attempted Essay on the Buryat Language’ (sixteen riddles from the latter included in Popov’s book) because the ethnologist gives similar information on the Selenga Buryats. Results. According to I. Popov’s description, riddle-telling among Kalmyk children was a team game. As for individual players, there were tolgachi, i.e. leaders of two teams participants were divided into, and tuulchi — a master of riddles highly esteemed by other players. An important component of the game is mockery of losers, which can be found in many cultures as a form of punishment. I. Popov gives an example of one game where two teams ask numerical riddles (related to figures from one to ten) to each other. Comparison with traditions of other Turko-Mongols, such as Buryats and Altaians, shows that the Kalmyk tradition of riddle-telling shares similar features, e.g. connection of riddle-telling with the winter period, punishment as a compulsory element of the game. Still, it has some specific features. Firstly, for Kalmyks and Buryats this is a collective game, while in the Altaian tradition participants can play individually. The second important distinctive feature is the difference of age categories of players: in the Kalmyk tradition those are children, in the Buryat — young married couples, and in the Altaian — adults. The Appendix provides a facsimile of the I. Popov’s foreword to his ‘Riddles of the Don Kalmyks’.
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Kensminienė, Aelita. "Lithuanian Riddles of the Pot as Allegories of the Human Life." Tautosakos darbai 61 (June 1, 2021): 173–94. http://dx.doi.org/10.51554/td.21.61.08.
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Further analyzing the rather widespread international phenomenon – the so-called series of suffering in the riddles – this article focuses on the Lithuanian riddles of the pot, namely: ‘When I was young, I used to sit in a golden chair, when I grew old, even the dog does not eat my bones’ and ‘I was made like Adam from clay and annealed in the furnace like the three young people in Babylon. I was sold like Joseph to Egypt by his brothers. I drive a fiery chariot like Elijah. From my insides, the whole family eats, but when I die, they throw my bones over the fence (do not bury them).’ The analysis is based on all the variants of these riddles (both the published and the manuscript ones), their international parallels, and texts belonging to other genres. Despite the common answer to these riddles – pot – and its typical semantic field based on reality, the artistic expressions of these two riddles have little in common: they significantly differ in terms of structure, wording, and semantic. Thus, their recordings are reasonably attributed to different types in the current card file catalogue. The two riddles only share the common motive of bones at the end, which however has different context of the artistic expression and slightly different meaning. Except for some isolated cases and contaminations, the motives like dog does not eat my bones and they throw my bones over the fence (do not bury them) can be discerned only in these two riddle types respectively. The motive dog does not eat my bones is encountered in almost all the available variants of the first riddle and has the meaning of ‘being useless, idle’. However, the motives they throw the bones over the fence or do not bury them, found in the second riddle, also semantically include the aspect of disrespectful treatment of the deceased and neglecting of the proper funeral rites. Perhaps the main objective of this motive is prompting the listener towards the right answer and suggesting that the answer in question is not a human being. The first riddle seems to be of the Baltic origin, as it includes the typically Baltic motive of the golden chair and the common Baltic-Slavic expression dog does not eat (my) bones. Similar motives are encountered in the wedding songs, where they probably suggest the corresponding semantic field, which is narrowed by the pot as an answer to mean blossoming and withering of fertility. This classical riddle is likely to speak of the human life in general, albeit reducing it to the phases of valued youth and useless senility.The significantly more widespread version of the second riddle in Lithuania includes Biblical motives and has most probably found its way from the East, where it had been “Christianized” by a person well versed in the Old Testament and perhaps belonging to the Byzantine culture. Some variants of this riddle do not include Christian motives; such variants are few in Lithuania but abundant among the Eastern Slavs. Although such versions without Christian motives may be of common origins, however, the proportions of the materials suggest higher probability of the Slavic origin of this riddle. Attributing of these riddles to the series of suffering is also somewhat ambivalent: while the first riddle emphasizes the spiritual suffering, the totality of the variants of the second riddle may be rightfully summarized as the description of the pot’s life; descriptions of the suffering being more frequent in the riddles including the Christian motives. Both riddles tacitly compare the clay pot to the man, allegorically describing the shifts occurring in the human life, the inevitability of change and the instability of status. While reminding the perspective of eternity and the direction of the human life towards death, they allegedly fulfil the function of Memento mori and engage in a visual discussion with the Biblical phrase “from dust to dust”.
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Kiynova, Zh K., and Zh B. Zhauynshiyeva. "SYMBOLIC MEANINGS OF NUMERALS IN KAZAKH RIDDLES." Tiltanym, no. 2 (June 30, 2023): 148–55. http://dx.doi.org/10.55491/2411-6076-2023-2-148-155.
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The research paper discusses the symbolic meanings of number and quantity in Kazakh riddles. The relevance of the research topic is determined by the study of the numerical code in Kazakh riddles as a linguocultural phenomenon. The purpose of the work is to describe in linguistic terms the features of the numerical code of the riddle in quantitative and ordinal numerals, the categories of the number of specific names, nouns used with small numerals (1,2,3,4,5), numerals denoting parts of the human body. The methods of coding in the first part of the riddle and the ways of representing the denotation in the guess are described. The analysis of the material shows that in the riddles there are usages of numerals that denote the quantitative characteristics of the denotation in the guess. The paper provides examples illustrating the use of numerals in Kazakh riddles, which reflect the universality of counting – animate and inanimate objects, luminaries, time, and space. Special attention is paid to the description of the numerical code in riddles, denoting somatisms that express a person's verbal experience and serve as a means of cognition of the surrounding world and interaction with it. The figurative semantics of somatisms is transmitted through personification and associations with fairytale characters – birds and animals.
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Nurgaliyeva, A. M., and K. A. Nourgaliev. "Kazakh Traditional Riddles as a Specific Form of Translation of Cultural-Historical Experience." Cultural-Historical Psychology 18, no. 4 (2022): 59–69. http://dx.doi.org/10.17759/chp.2022180406.
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<p>This article develops the ideas of M.M. Mukanov about the importance of a psychological approach to the product of oral creativity in ethnico-historical terms. Ethnic mentality corresponds to social and historical realities of the life of the ethnos creating a unique culture. An important part of the manifestation of ethnic mentality belongs to the works of oral creativity – the product of the mental activity of many generations. John M. Dienhart (Dienhart) argued that riddles "can serve as a useful identifier of cultural norms and worldview" [34]. Thus, the article discusses riddles as a specific element of Kazakh culture, as a special cultural tradition; the role of riddles in the translation of cultural and historical experience; how exactly the peculiarities of mentality manifest themselves in riddles; what the specificity of the guessing process is. In conclusion, we discuss what the common and the different in guessing riddles compared to solving educational and creative tasks. It is shown that the difficulties of guessing are associated with the disguise of the sought under the shell of the ethnic context and a special way of "stamping" the riddle. In a creative task, the most important moment is a reflexive effort aimed at awaring and changing the way of action. And the Kazakh riddle combines the correlation of two contents according to gestalt, thinking by analogy, transduction and ethno-cultural context. In this sense, guessing the Kazakh riddle is "three in one": mastering cultural and historical experience (the enclosed content), mastering the method of metaphorical thinking (thinking in modeling representations), mastering the ethno-cultural context. Thus, it corresponds to Archer Taylorꞌs thesisthat the riddle is a universal art [38].</p>
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Niles, John D. "Exeter Book Riddle 74 and the play of the text." Anglo-Saxon England 27 (December 1998): 169–207. http://dx.doi.org/10.1017/s0263675100004841.
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Riddle 74 is one of a handful of Old English riddles of the Exeter Book that have stubbornly resisted a solution. As Bruce Mitchell and Fred C. Robinson remark, ‘scholars have suggested answers…but none satisfies all the conditions set forth in the poem’. Peter Clemoes finds the attributes that are ascribed to this particular riddle-subject to be ‘so paradoxical that it seems impossible to name their possessor at all’. Riddles normally do have answers, however, and this one is no exception. My first aim in this article is to offer an answer to Riddle 74 that will put debate to rest as to its intended solution.
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Kadhim Ghafil, Mohammed. "Applying Variational Translation Theory on Selected Riddles from English into Arabic: a Case Study." JOURNAL OF LANGUAGE STUDIES 7, no. 2 (December 31, 2023): 247–63. http://dx.doi.org/10.25130/lang.7.2.12.
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A riddle is a discourse type of an associative dual textual structure. It is a form of humor which is found as a word game in any culture. The resolution of incongruous meaning and surprise on the semantic, cultural or grammatical level are its most important aspects that cause humor. This paper aims to discuss how to translate riddles from English into Arabic in order to see whether the equivalent riddle acts in Arabic as the same in English. The paper also tries to show how riddles under discussion are realized in Arabic under the above mentioned theory and whether their realization are effective as those of the SL texts. In addition, it is an attempt to give some remedies to the problems that may arise from translating these riddles into Arabic due to the differences that exist between Arabic and English on different levels. It is hypothesized that riddles are translatable in spite of any linguistic or cultural divergences between the SL and TL. It is also assumed under this new theory (VTT) that using communicative translation is more effective than using semantic translation in rendering riddles. It has been found that semantic translation succeeds in reproducing the humorous effect in the case where there is an accidental culture or linguistic systematic correspondence between the two languages.
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Vargha, Katalin. "Riddles in the Manuscript and Print Version of a 19th-Century Collection." Acta Ethnographica Hungarica 66, no. 1 (April 11, 2022): 79–95. http://dx.doi.org/10.1556/022.2021.00017.
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Abstract Scholarly publication of folk riddles in Hungary started in the mid-19th century. Among the early sources was the first classic collection of Hungarian folktales, Eredeti népmesék [Authentic Folktales], compiled by László Arany, which includes a separate chapter comprising 54 riddle tales. Manuscripts related to this publication were found in the Hungarian Academy of Sciences among other collections from the 19th century and identified in the 1960s as having been recorded by members of the Arany family. The manuscripts contain all the riddles published by László Arany, along with 25 riddle texts that remained unpublished. Comparison of the two sources reveals the editing process: the selection and arrangement of the material, along with the text modifications applied by László Arany. The first part of this article consists of a few terminological notes on tales and riddle tales in 19th-century Hungary, followed by the description of the riddle material in the manuscripts associated with the Arany family. In the second part the author presents in more detail the editing process which shows a far higher degree of conscious editorial attention than other publications of folk riddles in the period.
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Kensminienė, Aelita. "Contemporary Usage of Riddles in Lithuania." Tautosakos darbai 64 (December 30, 2022): 114–32. http://dx.doi.org/10.51554/td.22.64.05.
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This empiric study surveys the existence of riddles and akin phenomena during the recent decade – both in written and oral, passive and active forms. The material includes schoolbooks and collections that publish riddles and have seen several editions in recent times; therefore, the survey embraces a longer period, reaching back to the restoration of Lithuanian independence. Material for the study also includes periodicals, internet sites and social media, as well as works by professional artists, advertisements and other media forms using classical riddles, their fragments, remakes and new compositions. Although recordings of the traditional folklore have almost ceased, the classical riddles retain their audience. They are frequently used in altered forms, but most of their functions are nevertheless preserved. The cases that are most similar to the traditional usage of riddles can be found in the virtual space – like Facebook. There is a tendency to adapt the old riddles to the modern realities; this is often tinted with political satire. The function of testing the participants’ knowledge and dexterity is readily visible in the context of “brain-battles” arranged by various bars and cafés, radio and TV programs, quizzes, contests, and internet. The traditional riddles, their fragments or newly created riddles that follow the typical riddle structure are willingly used as article captions, introductions, or image underlines. It is notable that people sometimes use riddles as indisputable facts or conveyors of the folk wisdom.
This short survey could be regarded as a prelude to the comprehensive research into the contemporary riddles, which aims at finding out whether riddles and their performance exist nowadays as a phenomenon deserving scholarly attention.
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Kensminienė, Aelita. "Riddles on Writing, Linked together by the Image of Field." Tautosakos darbai 50 (December 28, 2015): 100–112. http://dx.doi.org/10.51554/td.2015.28992.
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The subject of the article is typology, genesis and semantics of the popular riddles on writing Balta dirva, juoda sėkla [‘White soil, black seed’] and Baltos lankos, juodos avys [‘White pasture, black sheep’]. For encoding various phenomena related to writing, the riddles frequently choose the visual graphic aspect of “the black on white” as the chief attribute and the core of the artistic image. This contrast is so suggestive and overshadowing all the other visual aspects that along with similar answers it is the main reason why even the riddles based on rather differing images like the above-mentioned ones are perceived in the international literature as mere variations or local adaptations of the same theme. The second riddle is even considered a variation of the first one, typical to the Eastern Europe and countries lying further to the East of it. The author of the article maintains a different approach, considering these riddles to be of different origins and possessing dissimilar imagery, but having identical answers, corresponding structures and similar beginnings: i.e. some kind of field, covering such semantic varieties as ploughed field – soil and grassy field – meadow, or pasture.The first riddle in question Baltas laukas / balta dirva / žemė, juoda sėkla / juodi grūdai [‘White field / white soil / land, black seed / black grain’] could have come to Lithuania along with Christianity, because that is how its referent – writing – appeared. Its earliest recording from 1690 (published in 1744 by Theodor Lepner) did not mention colors: it talked only of venerable soil and wonderful seed. The oldest available Lithuanian variant of the second riddle Baltas laukas / baltos lankos / pievos, juodos avys [‘White field / white pastures / meadows, black sheep’] was published by August Schleicher in 1857: Lygios lankos, Pilkos avys, Piemenėlio už ausų botagėlis [‘Smooth meadows, grey sheep, the shepherd has a little whip behind his ears’]. It seems more akin to the question part of the riddle with numerous answers Laukas nematuotas, avys neskaitytos, piemuo raguotas (Dangus, žvaigždės, mėnuo) [‘The field is unmeasured, the sheep are uncounted, the shepherd is with horns (Sky, stars, and moon)’] than to the answer describing the ploughed land and seed. In addition, there are cases of riddling the sky and its visible objects as a meadow and animals too. Considering the close connections with Christianity and the great frequency of the metaphoric image of the priest as shepherd and his parishioners as sheep, it seems reasonable to suggest that images used in the riddles dealing with one sacred sphere – the sky – could have been transferred to describe the newly emerged other sacred things that could also point the way to the kingdom of heaven. The earliest known variant of the most popular riddle with white meadows and black sheep is the one published by Jonas Basanavičius in 1887: Balta pieva, juodos avys, kas išmano, tas jas gano [‘The white meadow, the black sheep, whoever is smart enough, shepherds them’]. Currently the corpus of Lithuanian riddles contains much more numerous recordings with “black sheep” than those with “black seed”, so the suggestion of the “sheep” riddle to be but a variation of the “seed” one can hardly be reasonable. Most probably, it is a separate riddle, a crossbreed between the archaic riddles on the sky bodies and the ones on writing depicting the black seed, and equally related to both. The unmeasured field, the blue meadow or smooth pastures readily gave way to the vivid and memorable contrast between white and black, adopted from the riddle talking of the same referent. The words išmintingas [‘wise’] and retas, ne bet kuris [‘rare, not common’] that were formerly used in the riddle with “soil” and “seed”, were replaced with the semantically close phrase kas išmano [‘whoever is smart enough’] because it rhymed with gano [‘shepherds’]. This entirely corresponded both to the tendency of rhyming the same parts of speech and their forms, syntactically symmetric phrases and sentences, which is characteristic to the riddle poetics in general, and to the high appreciation of literacy, which is universally declared not only in riddles, but in the folklore as a whole. The popularity of this version was significantly enhanced by its unobtrusive, yet obvious didactics: it very much suited the purposes of schooling. Interestingly enough, in the contemporary Lithuanian usage both the riddles in question seem to differentiate between the literacy-related actions: the one depicting ploughing and seed is rather more engaged with writing, while the one on shepherding – with reading. Yet in the case of the earliest Lithuanian recordings and others that do not harbour riddles with animals, one question of the riddle is likely to link together the images of both actions.
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Katermina, Veronika, and Natalia Solovyeva. "THE USE OF RIDDLES IN PRESCHOOL PEDAGOGICAL DISCOURSE AS A MEANS OF DEVELOPING METAPHORICAL THINKING." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 2 (May 28, 2021): 744–55. http://dx.doi.org/10.17770/sie2021vol2.6272.
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Psycholinguistic studies show that the formation and development of a metaphor in a child's speech occurs during active interaction with an adult and in various activities. It is in pedagogical discourse that, when a child and an adult interact, the latter teaches to detect similarities between different objects, demonstrating transference patterns. In all types of activity, the child's experience of replacing one object with another expands. One of the means of developing figurative thinking in pedagogical discourse is a riddle, which is, in essence, a logical task. Pedagogical discourse actively uses the riddle to achieve a discursive goal: the socialization of a new member of society. In pedagogical preschool discourse, the riddle performs various functions, the main of which are pedagogical, informative, cognitive, playful, axiological. The material for the article was the results of studies devoted to the study of the influence of riddles on the development of figurative thinking in preschool children in pedagogical discourse. As the experimental data have shown, children, composing their riddles, build metaphorical models characteristic of their age: coloristic metaphors, parametric metaphors, anthropomorphic metaphors. The pedagogical value of riddles lies in the fact that they acquaint the child with objects and phenomena, their main features, encourage a deeper delve into the meaning of verbal designation, increase thinking ability, etc. At the same time, the developing potential of riddles is determined by the possibilities inherent in them, and the forms of working with them. Each riddle solved strengthens the child's self-esteem, the desire to repeat success.
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Mamayusupova, Saodat Mamatkulovna, and Khalima Sunnatullayevna Shukurova. "Description of real life and reflection of the problems of the period in the riddles (on the example of Shukur Kholmirzaev's story "Kuk dengiz ") "The blue sea"." International Journal on Integrated Education 3, no. 1 (January 27, 2020): 135–38. http://dx.doi.org/10.31149/ijie.v3i1.299.
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This article discusses the role and importance of the riddle genre in representing real basis. The sense that everyone should speak or listen to the riddle, and that subsequent generations have the value of riddles as a tradition, has been relevant to instill in the stories of Shukur Kholmirzaev. For example, the epigraph to the story is, “Sweet, sweet, what is the sweetest? Everybody responds to the mystery hidden question with the words "child." In the stories of Shukur Kholmirzaev, we can see that the story began as soon as it was epigraphized with the answer of “water”. Indeed, it is impossible to live without water. But there are also families with no children. The fact that proves real value of the riddles in education and upbringing is thought-provoking nature of the genre and the comparison of Altai people and the riddles of the Uzbek people.
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Mantsaeva, A. N., T. I. Usmanov, and T. D. Magomadova. "The Riddle as a Representative of a Small Folklore Genre in Russian and English Languages." SHS Web of Conferences 172 (2023): 03021. http://dx.doi.org/10.1051/shsconf/202317203021.
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The research is dedicated to the texts of riddles in diverse languages, in particular Russian and English, as representatives of the small folklore genre. The authors note that the main task of the riddle genre is to familiarize the bearer of folk culture with the folklore system. One of the features of modeling reality in the genre under study is the image of objects from their pragmatic features, as well as external characteristics. One of the specific features of the riddle genre is a special choice of objects of reality belonging to the realities of the material world, and having external characteristics that perform important functions necessary for a person. Such requirements for the objects of reality are conditioned by the task of the genre itself, which are teaching the categorization of reality, highlighting important from the point of view of pragmatics objects and phenomena that contribute to the adaptation of the individual in society. The article analyzes riddles in Russian and English from the point of view of reflecting the linguistic picture of the world in them; reveals the meaningful and pragmatic features of riddles in multi-system languages; determines their genre-language organization. It is proved that the riddle is an element of the language game; the phenomenon of the language game in riddles in different languages is traced and enigmatic works with elements of wordplay in Russian and English are characterized).
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Prokhorova, Larisa P., Natalia V. Potapova, and Galina A. Zavyalova. "Cognitive-pragmatic Potential of Riddles in Literary Discourse." RUDN Journal of Language Studies, Semiotics and Semantics 14, no. 4 (December 15, 2023): 1271–88. http://dx.doi.org/10.22363/2313-2299-2023-14-4-1271-1288.
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The studies treat the peculiarities of riddles functioning in different genres of literary discourse in three literary texts by the English writers L. Carroll’s «Alice’s Adventures in Wonderland, J. Tolkien’s «Hobbit, Back and Forth» and R. Austin Freeman’s «The Mysterious Visitor». The relevance of this work is determined by the interest of linguists to a riddle as a linguistic phenomenon, possessing a certain cognitive-pragmatic potential, and is still insufficiently researched. As a valuable source of knowledge about the culture and traditions of a particular ethnic group, the riddle has a great linguistic and cultural potential and reflects the variability of the world’s pictures. Coding an object of the existing reality in the riddle aims to create a problem situation for the guesser, who should demonstrate the flexibility and non-standard analytical or insight way of thinking. The purpose of the study is to describe the cognitive-pragmatic potential of riddles functioning in a literary tale and a detective story. It has been established that the riddle can be not only an independent communicative event, but also an integral part of complex literary genres. The use of riddles in literary discourse is motivated by the author’s intention and reflects the creative nature of thinking. In the fairy tale, the riddle is aimed at game communication with a reader, while in the detective discourse it represents the main genre-forming element around which the plot and the system of characters are built.
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Keegan, Matthew L. "Levity Makes the Law: Islamic Legal Riddles." Islamic Law and Society 27, no. 3 (August 6, 2020): 214–39. http://dx.doi.org/10.1163/15685195-00260a10.
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Abstract This article traces the emergence of compilations of a particular kind of legal riddle in the 8th/14th century, with special reference to the compilation of Ibn Farḥūn (d. 799/1397). Ibn Farḥūn’s riddles could be solved only by someone with detailed knowledge of Islamic positive law (furūʿ), and he argues that they are both an appropriate form of restful entertainment and a kind of competitive pedagogy. At the same time, Ibn Farḥūn derived novel legal opinions on the basis of his riddles, which demonstrates that jurists used hypothetical, imaginative situations to derive new rulings. The article also traces the origins of furūʿ-based legal riddles in the more diffuse tradition of Islamic riddling and in the adab tradition of riddling.
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Andreeva, Lyudmila, Olga Khudobina, Tatyana Moldanova, and Nataliya Miryugina. "Color Linguistics: Khanty riddles." SHS Web of Conferences 69 (2019): 00005. http://dx.doi.org/10.1051/shsconf/20196900005.
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From the point of view of physics and physiology, the perception of color should be the same by all people, but the process and associations connected with it have historical and cultural determinants in different nations. The conceptual apparatus of color linguistics is studied in different scientific studies and from different points of view. The material of this study comprises riddles extracted from Khanty folklore by the method of continuous sampling, as well as scientific literature on the descriptionof color words. A common way of creating riddle metaphors is color matching. Therefore, exploring color words in the Khanty riddles allows us to reveal the cognitive, pragmatic and cultural factors of language functioning. The present research highlights the role of color terms in the formation of linguistic worldview, as well as conceptualizes and defines the place of the color vocabulary in the cognitive process. Key words: Khanty riddles, basic color terms, color words.
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Abalı, İsmail. "Folkloric Manifestation of Primitive Impulses: Folk Riddles." Folklore: Electronic Journal of Folklore 88 (April 2023): 191–218. http://dx.doi.org/10.7592/fejf2023.88.abali.
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It is known that factors stemming from human nature play an active role in the emergence of riddles, which are one of the oral products. It is obvious that the riddle as a genre, which is thought to have been born and developed for purposes such as having fun, having a good time, arousing curiosity, and solving the unknown, has deep traces of the psychological structure of the human being. In this study, the effect of basic impulses on riddles is discussed with different dimensions. The research is based on document analysis and it was conducted on Turkish riddles that were established with obscene associations with a decent answer, creating a threatening perception and containing insult and cursing, and the samples belonging to the genre were analyzed from a psychoanalytic perspective. At the end of the study, some inferences were made such as the one to the effect that sexuality and aggression impulses can be satisfied without being subjected to any censorship thanks to the peculiar structure and characteristics of riddles.
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Schores, Daniel. "Riddle Me a Riddle: The Southern Tradition of Riddles." Appalachian Heritage 17, no. 2 (1989): 58–63. http://dx.doi.org/10.1353/aph.1989.0020.
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Faizullina, Nailya Ivanovna, and Siwen Hang. "Parameterization as a way to implement a prototypical model of Russian and English folk riddles." Philology. Issues of Theory and Practice 17, no. 3 (March 21, 2024): 857–61. http://dx.doi.org/10.30853/phil20240122.
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This article is devoted to the analysis of the structural features of Russian and English folk riddles containing parametric data in the descriptive part. The purpose of the study is to identify the features of the implementation of prototypical constructions of folk riddles containing an indication of the parametric data of the denotation. The scientific novelty of the research lies in the fact that for the first time Russian and English riddles are analyzed from the point of view of the linguistic implementation of a stable prototypical model of the enigmatic genre. For the first time, the inclusion of parametric indicators in the descriptive part of a folk riddle is considered as a way to realize the effect of an illogical consequence typical for the structure of the genre organization; in addition, the authors for the first time investigate the presence of a “linguocultural” codification of the denotation through parametric data. The results showed that the inclusion of parametric indicators in the description of the denotation is due to the need to implement a prototypical model of the enigmatic genre – the model of illogical consequence. In addition, it was found that the inclusion of parametric indicators in the English and Russian corpus of folk riddles is often implemented using zoomorphic and anthropomorphic codes. During the analysis of the illustrative material, it was found that for the Russian folk riddle, the appeal to parameters is associated with the tendency to describe a number of independent objects as a single mechanism, which directly reveals the logic of archaic human thinking, while the appeal to parametric data within the framework of the English riddle is motivated by the description of a procedural action.
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O'Keeffe, Katherine O'Brien. "The text of Aldhelm's Enigma no. c in Oxford, Bodleian Library, Rawlinson C. 697 and Exeter Riddle 40." Anglo-Saxon England 14 (December 1985): 61–73. http://dx.doi.org/10.1017/s0263675100001277.
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Exeter Riddle 40 presents two related problems as a translation of one of Aldhelm's Enigmata (no. c: ‘Creatura’): its dislocation, in an otherwise accurate translation, of six lines from their position in the Latin text; and its connection with the so-called ‘Lorica’ of Leiden, Bibliotheek der Rijksuniversiteit, Voss. lat. Q. 106, the only other surviving Old English translation of an Aldhelmian enigma. In his edition of the Exeter Riddles, Tupper addressed these problems by postulating that both Old English riddles were the work of one translator and that Exeter Riddle 40 was revised from an earlier version of Aldhelm's enigma now lost to us. Although Tupper's view has been widely accepted, it presents a number of difficulties. It is the purpose of the present article to suggest an alternate interpretation of the evidence: that Exeter Riddle 40 – a much later poem than the ‘Leiden Riddle’, a Northumbrian poem perhaps of the eighth century – was translated from a ninth-century continental manuscript with tenth-century English corrections: Oxford, Bodleian Library, Rawlinson C. 697.
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Zhauhar M., Lokyaeva. "Peculiarities of a riddle genre in karachay-balkarian folklore." Kavkazologiya 2022, no. 3 (September 30, 2022): 417–28. http://dx.doi.org/10.31143/2542-212x-2022-3-417-428.
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This article is devoted to revealing the traits of origin, development, existence of riddle as a genre of Karachay-Balkarian folklore, identification of its principal specific features. It is observed that, having arisen based on sacred texts in a secret language, subsequently it transformed and gained a game form. At present, the game (ritual) part has lost its significance because of changes that have occurred in the way of life of the native people, and riddles functioned in a question–answer for-mat. The addressee of riddles has also changed: if earlier they were mostly used by adults during game competitions, then today riddles are often ranked among children’s genres of folklore, con-tributing to intergenerational transmission of information. The conducted research allows to state the existence of a close connection between the content of riddles and realities that surrounded their creators (geographical landscape, the world of flora and fauna, the material and spiritual cul-ture of the ethnic group). All this determined the range of the thematic scope of Karachay-Balkarian riddles and therefore increased their research potential both for specialists in folklore and for linguists, ethnologists, culturologists and ethnopsychologists. In addition, the attention of the works of this genre on the development of abstract, figurative thinking, fantasy actualizes the possibility of their use for pedagogical purposes.
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Berberov, Burkhan A. "История и поэтика карачаево-балкарской загадки." Oriental Studies 14, no. 3 (October 6, 2021): 635–48. http://dx.doi.org/10.22162/2619-0990-2021-55-3-635-648.
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Introduction. The riddle which reflects the world outlook of the people is a popular genre in the Karachay-Balkar folklore. However, the richest materials collected over decades have not been studied so far. The present study aims at examining the history and poetics of the Karachay-Balkar riddle drawing on the works of leading foreign and Russian theorists. This has involved i) the discussion of the socio-cultural factors that were conducive to the emergence of the genre, ii) the description of the five principal thematic circles, iii) the analysis of the key structural formulas of the Karachay-Balkar riddle, and iv) the description of the expressive language of the puzzle. Data and research methods. Academic collections, including pre-revolutionary sources, were used as the database for the research, which involved comparative-historical, system-structural, semiotic, textological, and analytical methods. Results. The Karachay-Balkar puzzle may be seen as a bilateral artistic subculture, with one side facing the archetypal invariant, and the other characterized by variability, granted the historical and geographical contexts, the landscape of the North Caucasus, the life, and the culture of the highlanders. The conceptualization of the world in riddles involves five main ontological conceptual spheres: anthropocentric, ethnocultural, natural, cosmogonic, mental, and ethical. The riddle images are most often associated with ethnically marked objects. The distinct character of the Karachay-Balkar riddle is due to frequent use of rhymed poetic forms, verse formulas, proper names, as well as to a wealth of their expressive devices (metaphor, comparison, alliteration, antithesis, sarcasm, and humor). Also, the riddles have a great pedagogical potentiality. Conclusions. The analysis of the Karachay-Balkar riddles resulted in identifying the distinct features in the conceptualizations of the world by the North Caucasian highlanders, as well as in drawing a picture of their values in the material and spiritual spheres.
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Montalvo-Castro, Jorge. "Audiovisual Riddles to Stimulate Children’s Creative Thinking." Comunicar 18, no. 36 (March 1, 2011): 123–30. http://dx.doi.org/10.3916/c36-2011-03-03.
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Solving riddles involves association of ideas, analysis of metaphors, and discovery of analogies. Therefore, promoting this type of children’s entertainment is a way to develop creative thinking. However, there is a problem: traditional riddles are literary forms that correspond to a pre-digital era. How can we increase its acceptance among the digital natives? One way might be creating audiovisual riddles specially designed for YouTube. In this research we made five prototypes of audiovisual riddles with different creative characteristics and validated them among 8-12 years old students. The validation results helped us to identify the attitudes, reactions, interpretations and ways of thinking of children when they try to solve such riddles. We also identified the resources of language and creative formats that fit best in audio-visual riddles. The outcome of this research emphasizes the need to correctly formulate the audiovisual riddle statements and their «clues» for children; this way we assure an intellectual and emotional satisfaction when solving them. It also concludes that reading or listening to traditional riddles are cognitive and sensory experiences that are very different from interacting with the same riddle in a multimedia language. Finally, we discuss and analyze the mediating role of the teacher and the importance of collaborative learning in educational projects using digital technologies.Para resolver una adivinanza hay que asociar ideas, analizar metáforas, descubrir analogías. Por eso, impulsar esta forma de entretenimiento infantil es un modo de ejercitar el pensamiento creativo. Sin embargo, existe un problema: las adivinanzas tradicionales son formas literarias que corresponden a una época pre-digital. ¿Cómo lograr, entonces, que tengan mayor aceptación entre los nativos digitales? Una posible solución sería crear adivinanzas audiovisuales diseñadas especialmente para YouTube. En esta investigación se realizaron cinco prototipos de adivinanzas audiovisuales con características creativas diferentes y se validaron con estudiantes de tercero a sexto grado de educación primaria. Los resultados de la validación permitieron identificar las actitudes, reacciones, interpretaciones y modos de razonamiento de los niños y niñas cuando intentan resolver este tipo de adivinanzas. También se identificaron los recursos de lenguaje y formatos creativos que funcionan mejor en una adivinanza audiovisual. En las conclusiones se destaca la necesidad de formular correctamente los enunciados de las adivinanzas audiovisuales y sus respectivas «pistas» para que los niños y niñas tengan la satisfacción intelectual y emocional de resolverlas. Se precisa, además, que leer o escuchar una adivinanza tradicional representa una experiencia cognitiva y sensorial muy distinta que interactuar con esa misma adivinanza en un lenguaje multimedia. Finalmente, se discute y analiza el rol mediador del docente y la importancia del aprendizaje colaborativo en los proyectos educativos que emplean tecnologías digitales.
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Widodo, Herditya Wahyu. "Old English Power Structure in the Warlike Nature in Riddles no. 3, no, 29, no. 50 from the Exeter Book." JoLLA: Journal of Language, Literature, and Arts 1, no. 4 (April 30, 2021): 427–36. http://dx.doi.org/10.17977/um064v1i42021p427-436.
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Abstract: This study focuses on Old English nature-themed riddle texts from the Exeter Book, analyzing the natural imageries that are significant in investigating how the literary content of Old English riddles, as accepted forms of poetry, reveals the Anglo-Saxon culture of their original authors. I focus on the power structure in Anglo-Saxon society revealed in the riddles, by analyzing the topic of warlike nature in them, focusing on the riddles no. 3, “Storm”, no. 29 “Sun and Moon,” and no. 50, “Fire.” Natural experience described in these riddles is rendered by the Anglo-Saxons to reflect power hierarchy between male and female, servant and master, and human with God. The Anglo-Saxon riddles identify and assign the potent warlike attributes and actions of nature, and assign them to the more powerful factions (God, Master, Male) over the weaker factions (Humans, Servants, Female). This is done by the authors as an acceptable cultural interpretation of these natural phenomena, put in the riddles to make it possible for the riddles’ intended Anglo-Saxon audience as clues to arrive at a culturally agreeable answer.
Keywords: old English, old English riddles, natural imagery, old English poetry, war imagery
Abstrak: Studi ini berfokus pada teks teka-teki (Riddles) Inggris Kuno (Old English) bertema alam dari the Exeter Book, dengan menganalisa imaji alam yang signifikan, untuk mengetahui bagaimana teka-teki Inggris Kuno, sebagai salah satu karya sastra berbentuk puisi, mengungkapkan budaya Anglo-Saxon dari penulis aslinya. Saya berfokus pada struktur kekuasaan (power structure) dalam masyarakat Anglo-Saxon yang terungkap dalam teks teka-teki, dengan menganalisis topik sifat suka perang di pada teka-teki no. 3, "Badai", no. 29 “Matahari dan Bulan,” dan no. 50, "Api." Pengalaman hidup mengenai alam digambarkan dalam teka-teki ini oleh para penulis Anglo-Saxon dengan mencerminkan hierarki kekuasaan antara laki-laki dan perempuan, hamba dan tuan, dan manusia dengan Tuhan. Teka-teki Anglo-Saxon mengidentifikasi dan menetapkan atribut dan tindakan alam yang suka berperang (warlike) kepada faksi yang lebih kuat (Dewa, Tuan, Laki-Laki) di atas faksi yang lebih lemah (Manusia, Pelayan, Wanita). Hal ini dilakukan oleh para penulis sebagai interpretasi budaya atas fenomena alam yang mereka lihat, dan dimasukkan ke dalam teka-teki untuk memungkinkan pembaca Anglo-Saxon sebagai petunjuk untuk sampai pada jawaban yang dapat diterima secara budaya.
Kata kunci: old English, Inggris kuno, teka-teki Inggris kuno, imaji alam, puisi Inggris kuno, imaji perang
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Николаева, Елена Витальевна, and Анна Ивановна Савельева. "THE CONCEPT OF NATURE IN RUSSIAN AND ENGLISH METAPHOR RIDDLES (COMPARATIVE ASPECT)." Bulletin of the Chuvash State Pedagogical University named after I Y Yakovlev, no. 2(111) (July 7, 2021): 116–23. http://dx.doi.org/10.37972/chgpu.2021.111.2.014.
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В данной статье рассматриваются русские и английские загадки, содержащие в себе метафору и посвященные теме «Природа». Вклад загадки в народное творчество значителен, и, в частности, благодаря ей возможно воссоздать картину мира народов прошлого. В настоящей работе предпринята попытка суммировать актуальные знания по вопросу русской и английской загадки, а также провести исследование метафоричных русских и английских загадок на предмет репрезентации природы. Актуальность данной работы обусловлена интересом к символичной репрезентации природы в жанре метафоричной загадки и недостатком работ, посвященных данной узкой теме. В ходе исследования были использованы методы анализа, сравнения, обобщения и контекстуального толкования. Основными сходствами русских и английских загадок являются яркая иносказательная репрезентация объектов и явлений природы, одушевление флоры и фауны, природных стихий, а также их символизация. Основными отличиями являются различия в количестве загадок, посвященных определенной тематике, расхождения в репрезентируемой флоре и фауне, а также в используемой коннотации. This article analyzes the Russian and English riddles containing a metaphor and devoted to the theme “Nature”. The contribution of the riddle to folk art is significant and this fact makes it possible to recreate the picture of the world of the peoples of the past. This work makes an attempt to summarize the current knowledge on the issue of the Russian and English riddles as well as to study metaphorical riddles. The relevance of this work is due to the interest in the symbolic representation of nature in the genre of metaphorical riddles and the lack of works devoted to this narrow topic. The study employs the methods of analysis, comparison, generalization and contextual interpretation. The main similarities between Russian and English riddles are vivid allegorical representations of objects and natural phenomena, animation of flora and fauna, natural elements, and symbolism. The main differences lie in the number of riddles devoted to a particular topic, discrepancies in the flora and fauna represented, and the employed connotation.
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Bondar, Nataliia, Inha Paslavska, Olesia Samokhval, and Uliana Shostak. "Finding the Ways of Widening the Language Communicative Competence: Riddles in EFL Classroom." Arab World English Journal 1, no. 1 (July 1, 2022): 16–30. http://dx.doi.org/10.24093/awej/kust.2.
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As an essential component of communicative culture, foreign language communicative competence is an integral part of student training. In this regard, the efforts of researchers are aimed at improving the efficiency of the process of formation of foreign language communicative competence, as well as the organization of successful speech interactions. The purpose of the study is to substantiate the conditions for the construction of foreign language communicative competence based on linguistic and sociocultural approaches, in particular the study of riddles. The essential ways of texting English riddles reflect the cognitive features of English linguistic culture and are reduced to the metabolization of the original values, the transformation of the perception of the object, recombination of its features, and replacement of its usual notation by non-standard. The riddle immediately contains a task, an obstacle. Guessing is an action aimed at demonstrating the overcoming of these difficulties. In situational contexts, guessing riddles pursues different goals, uses different ways of text creation to achieve them. The main strategies of a foreign language puzzle due to its functional purpose: heuristic, entertaining, and status. The usual techniques to create a game effect of ambiguity of a riddle are based on homophony, homomorphism and their combination, homographs, manipulation of stress and pause, an associative blending of units of different language levels, syntax reversal, as well as literalization of idioms.
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Faizullina, N., and Siwen Hang. "Russian and English folk riddles about animals." Philology and Culture, no. 2 (June 24, 2024): 75–79. http://dx.doi.org/10.26907/2782-4756-2024-76-2-75-79.
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Folk riddles have recently become a fairly popular object of linguistic and linguocultural research due to their complex structural and semantic organization, which allows analyzing this folklore genre in semantic, structural and functional aspects. This study explores the description features of wild and domestic animals within the framework of an enigmatic text. The object of our research is to identify the presence of linguistic and cultural connotations in the description of wild and domestic animals and to trace the degree of taboo in using animal names in folk riddles. The tasks set are due to the fact that an archaic person’s life was largely connected with agricultural activities carried out with the help of livestock, as well as the need to protect themselves from wild animals attacking livestock. During the analysis of the linguistic material, we found that Russian and English folk riddles about animals were characterized either by omission of the subject of action in the descriptive part of the riddle, or the introduction of occasional vocabulary, which is largely consistent with the laws of taboo. In the Russian folk riddle, an occasional noun of this type is often introduced for the name of an animal: stuchikha (someone knocking), gremikha (someone rattling), with a rather transparent semantics that actualizes the initial action: (stuchat' – stuchikha, gremet' – gremikha). In the corpus of English folk riddles, we have noted a conversion transition (the verb lick transforms into the noun lick), as a result of which the noun also develops the meaning of the subject of a given action. In addition, we found the absence of a linguocognitive component in the description of animals, since the description of the denotation is mainly based on the actualization of a typical feature (the ability to bark, the presence of a certain number of hooves, horns, the ability to hunt animals).
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Pimonov, V. I. "THE VEDIC «FEET» OF THE GREEK SPHINX." Izvestiya of the Samara Science Centre of the Russian Academy of Sciences. Social, Humanitarian, Medicobiological Sciences 23, no. 77 (2021): 76–80. http://dx.doi.org/10.37313/2413-9645-2021-23-77-76-80.
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Object of the article: the riddle of the Sphinx and the Vedic riddles. Subject of the article: structural and semantic comparison between the riddle of the Sphinx and the riddles in “Rigveda” and “Yajurveda”. Purpose of research: to show that the scheme of the riddle of the Sphinx about “man”, based on the description of an allegorical creature which is “two-footed, three-footed and fourfooted”, has a structural correspondence in the Vedic ritual-offering formulas, which describe Vedic poetic metres, divided by number of padas (“feet”) in a verse. Research methods: methods of the structural and semantic analysis applied. Results: the author argues that the poetic scheme of the Vedic ritual-offering formulas reflects an Indo-European proto-text, on which the riddle of the Sphinx is based. Field of application: literary studies. Conclusion:The author argues that the description of the Vedic metres in ritual-offering formulas through the allegorical ”two-footed (dvipada), four-footed (catushpada) and three-footed (tripada)”creatures has a structural and semantic correspondence in the riddle of the Sphinx, based on the description of an allegorical creature which is “two-footed, three-footed and four-footed”. The essay suggests that this correspondence between the Vedic formulas and the riddle of the Sphinx allows an alternative interpretation of the Greek riddle on meta-literal level as an allegorical description of poetic forms. The author is indebted to Svetlana Gracheva and Dan Whitman for stimulating discussions and helpful advice.
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Bitterli, Dieter. "Exeter Book Riddle 95: ‘The Sun’, a New Solution." Anglia 137, no. 4 (November 11, 2019): 612–38. http://dx.doi.org/10.1515/ang-2019-0054.
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Abstract Elusive and fraught with textual difficulties, Riddle 95, the ‘last’ of the Old English verse riddles preserved in the tenth-century Exeter Book, has long baffled modern readers as one of a handful of thorny items in the collection that have so far defied solution. ‘Book’ is the answer that has found most acceptance with critics in the past, yet the speaking subject of Riddle 95 is unlike anything described in those items of the collection that actually deal with writing and the tools of the monastic scriptorium. Rather, the linguistic and thematic parallels between Riddle 95 on the one hand, and the cosmological riddles and poems in the Exeter Book on the other, strongly suggest that the subject of Riddle 95 is the sun, a frequent topic of early medieval enigmatography. The poem obliquely relates how the rising sun installs itself in the sky to shed its welcome light upon the earth before it sets and vanishes from sight, completing its daily orbit along unknown paths. The main clues helping to secure the solution ‘sun’ are based upon what was known in Anglo-Saxon England about the solar course and the planetary motions, especially from the astronomical writings of Isidore of Seville and Bede. Further evidence is provided by several analogues in the Anglo-Latin riddle tradition, including the Enigmata of Aldhelm and his followers.