Journal articles on the topic 'Romance Proverbs'

Romance Proverbs with the Twelve Months: the Paremical and Monthly Characterization of the Year. There are various types of weather and calendar proverbs in the Romance languages. Not only concerning their motivation, but also concerning their length. Among the proverbs referring to the months, some are very short, just two or three words, the so-called “minimal proverbs”, while others are quite long, and curiously defy any kind of mnemonics. Our corpus will be made up of the latter type: thirteen proverbs mentioning all the twelve months of the year, which represent five different Romance varieties; from west to east: Portuguese (1 proverb), Spanish (2), Catalan (5), Italian (4) and the Laziale Italian variant (1). We classify these formulae, which lie on the thresholds of what strictly might be considered proverbs, in two groups: proverbs without meteorological implication and meteorological proverbs. On the other hand, we classify the examples of the second group in four sections according to the characteristics that are attributed to one or several months: proverbs with a characteristic for several months, proverbs with a characteristic for each pair of months, proverbs with a characteristic for some of the months, and sayings attributing a different feature for each month. This corpus offers a glimpse to the way Romance peoples view the months and it reveals affinities in the form of paremic types (or “paremiotypes”), which tell us about the popular culture shared by the peoples that are heirs of Rome.

Sapardi adalah seorang sastrawan yang memiliki nilai keromantisan yang tinggi. Dalam novelnya yang berjudul Hujan Bulan Juni, menggambarkan romantika kesederhanaan mengenai konflik liku-liku kehidupan percintaan yang dialami kedua tokoh yang dibantu tokoh-tokoh lainnya, konflik tersebut dapat diteliti menggunakan gaya bahasa melalui pendekatan stilistika dengan metode deskriptif kualitatif. Penelitian ini bertujuan untuk mengetahui romantika kesederhanaan melalui gaya bahasa dalam novel tersebut serta untuk mengetahui fungsi gaya bahasa yang mengungkapkan keseluruhan maknanya. Novel Hujan Bulan Juni merupakan novel serius, karena menggambarkan perjalanan kehidupan dan percintaan tokoh. Merupakan novel romansa, karena pengarang menggunakan bahasa-bahasa kiasan yang berbentuk narasi bersifat puitis. Gaya bahasa yang mengungkapkan romantika kesederhanaan terdapat empat gaya kalimat, empat gaya kata, bahasa figuratif dengan delapan permajasan, idiom, dan peribahasa, tiga citraan, dan sisipan sajak berfungsi sebagai penekanan antar tokoh, mewujudkan peristiwa, menciptakan makna, menghidupkan objek, suasana, dan alur. Sapardi is a person who has high of romace value. In his novel, Hujan Bulan Juni, describe the romance of the simplicity of the conflict between the twists and turns of the love life experienced by the two figures assisted by other figures, the conflict can be examined using the style of language through a stylistic appoarch with qualitative descriptive method. This study aims to determine the romance of simplicity through the style of language in the novel as well as to know the function of language style the expresses the whole meaning. Hujan Bulan Juni novel is a serious novel, because it describes of journey of life and romance of a character. It is a romance novel, because the author uses figurative language in the form of narrative is poetic. The style of language that reveals romantic simplicity lies in four sentence styles, four word styles, figurative languages with eight rhimes, idioms, and proverbs, three images, and poet inserts functioning as intercultural emphases, realizing events, creating meaning, animating objects, plot.

This article proposes the translatological approach called intracultural translation, that is, translation within the same language-culture, coined by Desrine Bogle (2014), with specific reference and application to the Creole language using H. P. Grice’s conversational implicature, Venuti’s application to translation, and Roman Jakobson’s intralinguistic translation as theoretical frameworks. Mirroring the approach of the translator working within Romance languages who employs the Latin roots of these languages to judiciously resolve difficult translation issues, the concept of intracultural translation reinforces the notion of a Creole world view, product of a shared history, as evidenced through a shared linguistic and cultural heritage or “storehouse” from which translators of Creole texts can freely select elements to undertake their activity of intercultural transfer. In seeking to affirm and maintain the cohesiveness of Creole identity against the homogenizing effect of globalization, intracultural translation, currently underexplored and underexploited, is presented as a viable translatological approach to texts in Creole. Intracultural translation is exemplified through a case study of the English translations of three French Creole proverbs in the French Caribbean novel Pluie et vent sur Télumée Miracle by Simone Schwarz-Bart.

Les pages roses du Petit Larousse illustré constituent un corpus familier, largement consulté par les lecteurs qu’ils soient ou non latinistes. Ces pages ne sont pas limitées au latin et admettent largement le grec, l’anglais, l’allemand ou l’italien. La parole latine y est pourtant majoritaire, pour la raison que l’usage de la langue mère exprime la sagesse proverbiale des anciens. Cette sagesse est partiellement comprise de tous en raison de la proximité du mot de la langue romane et de son étymon. A l’origine de la romanité, le latin peut ainsi exprimer des conseils à l’usage de tous, des concepts juridiques, des proverbes, des phrases situationnelles faciles à placer en conversations et agréables à traduire et à gloser, en faisant plaisamment montre de sa culture. C’est l’une des causes de leur faveur. Tous les proverbes doivent s’appuyer sur une autorité. Le proverbe en latin demande quant à lui une traduction, si les mots qu’il contient sont éloignés de leur évolution en langue romane. La présente étude analysera le corpus du dictionnaire et envisagera quelques aspects de ces sentences, en insistant sur la sagesse, plutôt traditionnelle, qu’elles contiennent.

<p>Ahmed Arif, who is one of the Sociable Poets of the 1940s, wrote about the topics in his works in a romantic style. The enthusiasm and the romance in his works separates him from other poets of the era. Although he wrote only one poetry book, his poems such as <em>Hasretinden Prangalar Eskittim, Haberin Var mı? (İçerde), Terketmedi Sevdan Beni </em>became famous and were composed and sung by famous singers of Turkey like Funda Arar, Ahmet Kaya, Suavi, Edip Akbayram, Cem Karaca. These events made him become a famous poet not only in a narrow society who had similar thoughts, but also all over Turkey. There are many sources for the lyricism and romance that gave him this fame. However, the most important share among these many sources belongs to his love for Leyla Erbil. He did not limit his love with poems and he conveyed his love for Leyla Erbil in the letters he wrote, most of which were written between the years 1954-1959, and the last of which was written in 1977. In his poems, Ahmed Arif told his love, his environment, the intellectual world of the era, his exiles and the challenges he had experienced. All these reasons make the verbal existence of the <em>Letters from Ahmed Arif to Leyla Erbil</em> important. For this reason, in this study, the letters are examined in terms of verbal existence and the words in his works are classified under titles such as <em>Basic Word Existence</em>, <em>Proverbs</em>, <em>Phrases</em>, <em>Terms</em>, <em>Verbal Structures</em>, <em>Reduplications</em>, <em>Slang and Expletives</em>, <em>Sayings specific to Diyarbakır</em>, etc. and the concept areas are defined. As a result of this, it has been determined that Ahmed Arif was infatuated with Leyla Erbil, he even placed her in the very center of his personal life, sometimes he deified her, and defined her as “<em>My lady, my friend, by sister, my daughter, my god, my messenger</em>”. Moreover, it was also observed that the local sayings, phrases, and especially slang and expletives have important places in Ahmed Arif’s vocabulary.</p><p> </p><p><strong>Özet</strong></p><p>1940 Kuşağı Toplumcu Şairleri arasında yer alan Ahmed Arif, eserlerinde dile getirdiği konuları romantik bir söylemle dile getirmiştir. Bu romantik söylemin ve şiirlerindeki coşku, onu döneminin diğer şairlerinden ayırır. Bir tek şiir kitabı olmasına rağmen, <em>Hasretinden Parangalar Eskittim</em>, <em>Haberin Var mı? (İçerde)</em>, <em>Terketmedi Sevdan Beni</em> gibi şiirleri dilden dile dolaşmış ve bestelenerek Funda Arar, Ahmet Kaya, Suavi, Edip Akbayram, Cem Karaca gibi Türkiye’nin ünlü sanatçıları tarafından seslendirilmiştir. Böylece şair sadece kendisiyle benzer düşüncelere sahip dar bir çevrede değil, bütün Türkiye’nin tanıdığı bir şahsiyet olmuştur. Ona bu ünü sağlayan lirizmin ve romantizmin pek çok kaynağı vardır. Ancak bu kaynaklar arasında en önemli pay, Leyla Erbil’e duyduğu aşktır. Hatta o, bu aşkını sadece şiirlerle sınırlandırmamış, çoğunluğunu 1954-1959 yılları arasında yazdığı, sonuncusunu ise 1977’de Leyla Erbil’e gönderdiği mektuplara da dökmüştür. Ahmed Arif, bu mektuplarda sadece aşkını değil, aynı zamanda yaşadığı ortamı, dönemin entelektüel dünyasını, sürgünlerini, karşılaştığı zorlukları da anlatmıştır. Bu yüzden <em>Ahmed Arif’ten Leyla Erbil’e Mektupları</em>’n söz varlığı önemlidir. Bunun için bu çalışmada adı geçen mektuplar, söz varlığı bakımından incelenmiş ve eserlerin içeriğindeki sözler; temel söz varlığı, deyimler, terimler, kalıp sözler, ikilemeler, argo ve küfürler, Diyarbakır yöresine ait söylemler vb. biçiminde tasnif edilmiş. Bunun neticesinde ise, Ahmed Arif’in Leyla Erbil’e büyük bir tutku ile bağlandığı, hatta onu hayatının merkezine yerleştirdiği, bazen de yer yer tanrılaştırdığı ve “<em>hanımım, dostum, kardeşim, kızım, peygamberim, Tanrım</em>” ibareleriyle tanımladığı görülmüştür. Ayrıca Ahmed Arif’in söz varlığında yerel sözlerin, deyimlerin, özellikle de argo ve küfürlerin önemli bir yer tuttuğu da tespit edilmiştir.</p>

A partir del siglo XII el panorama literario ibérico experimentó un apogeo de las lenguas vernáculas como vehículo de transmisión textual. El interés por la producción en romance atrajo la atención de los círculos intelectuales judíos, acostumbrados al empleo del hebreo y árabe como lenguas de expresión literaria. Este es el caso de Proverbios morales, del rabí Shem Tov ibn Isaac Ardutiel de Carrión (1290-1369), y El Llibre de paraules e dits de savis e filòsofs de Jafudà Bonsenyor de Barcelona (1250-1331). Las dos obras pertenecen a la corriente de literatura sapiencial, y comparten paralelismos en cuanto a estructura, temática y finalidad: el empleo del romance como herramienta lingüística de comunicación y la figura del monarca como receptor del mensaje. Mientras la finalidad de ambos trabajos persigue la educación del buen gobernante, el panorama político-social en que se compilan permite analizarlos desde una postura diferente, en este caso, como textos de diálogo interreligioso entre el grupo dominante cristiano y la minoría hebrea. El siguiente estudio analiza Proverbios morales y Llibre de paraules como dos obras singulares en el contexto ibérico, cuya intención didáctica destinada a la formación del rey justo se traducía, además, en un discurso promotor de encuentro entre ambas comunidades religiosas en un momento de quiebra en las relaciones judeo-cristianas.

La paremia, en tanto estructura lingüística cercana al verso, es campo de estudio fecundo para examinar los patrones orales que configuran las expresiones fijas de una lengua dada. Desde esta perspectiva, la presente investigación tiene como finalidad el estudio del ritmo, metro y rima de los refranes gallegos y catalanes y sus correspondencias castellanas en la compilación póstuma de Hernán Núñez, a saber, los Refranes o proverbios en romance (1555). En este caso, se aborda el análisis sistemático de aquellas unidades que presentan una forma traducida al castellano para, de este modo, describir las características principales de este refranero impreso multilingüe.

The objective of this research is to find out the figurative languages in the Broken Wings by Kahlil Gibran. This research is descriptive qualitative. The data was taken from Kahlil Gibran’s novel entitled “The Broken Wings”. The researcher analyzes the data based on Abrams’s theory (1999) about figurative language. The result analysis shows that Based on table 9 above, shows there are several types of figurative language in “The Broken Wings” by Kahlil Gibran. 292 data contains figurative language in 8 types of figurative language including simile, personification, metaphor, synecdoche, hyperbole, paradox, symbol, and proverb. In a simile, there are 128 data (43.8 %). In personification, there are 34 data (11.6 %). In metaphor, there are 33 data (11.3 %). In synecdoche, there are 30 data (10.3 %). In hyperbole, there are 25 data (8.6 %). In a paradox, there are 22 data (7.5 %). In symbol, there are 13 data (4.5 %). In the proverb, there are 7 data (2.4 %). It shows that the most dominant type of figurative language in “The Broken Wings” by Kahlil Gibran is simile as 128 data or 43.8 %. The novel Broken Wings by Kahlil Gibran is a romantic literary novel that tells the fate of Gibran's love story for a Lebanese girl named Selma Karamy. The writing of this novel is very light and easy to read and the way he writes it makes us immersed in the situation of the love story. The style of language used by the author in this novel is very distinctive. The author provides proof that his love story wrapped in romance is written in beautiful and interesting language to the readers.

This study aims to identify the Kaur language rhymes in accordance with the types of rhymes in the Kaur community of Bengkulu Province. The approach and type of research used are qualitative survey. The research location is Pengubaian Village, Gedung Sako II Village and Air Dingin Village, Bintuhan city, Kaur Selatan District, Kaur District. Subjects used as informants in the research are the chief of Kaur customary institutions in the village of Air Dingin, Community leaders Pengubaian villagers, and community leaders Gedung Sako II Village. Data collection techniques used in this study are interviews to informants and documentation. The document obtained were analyzed by data reduction, data display, and conclusion. Validity of document using extension of observation, improvement of persistence, triangulation of source and member check. Research results collected fifty-two rhyme Kaur language rhymes contained in the three villages. Fourteen rhymes from the village of Pengubaian, eighteen rhymes from the village of Gedung Sako II and twenty rhymes from the village of Air Dingin. Based on the results of identification can be concluded that, from fifty-two Kaur language rhymes, which is adapted to the types of rhymes obtained, namely: a puzzle rhymes, nine advice rhymes, eight affection rhymes, three spirit rhymes, two custom rhymes, Three religious rhymes, eight witty rhymes, eleven figurative rhymes, six romance rhymes and one proverb rhymes.

In Russian, Ukrainian, and Polish lexicographical work, all the preconditions for organizing a comprehensive stable word combinations dictionary have been formed. The these works registers in each Slavic linguistic school will have to be formed by various units of different types, which are characterized by the semantic integrity. First of all, it is planned to include word equivalents, phraseological units, terminological combinations, proverbs, sayings. The formed dictionaries will reflect the language processes dynamics because a significant part of their register units have a transitional status of existence, as a result of which this work will be useful for theoretical linguistics. However, first of all, the need of compiling this dictionary is caused by practical activities. In Russian, Ukrainian, and Polish basic monolingual dictionaries stable word combinations are presented quite fully, but the approaches to their organization are mostly understandable only to specialists. Users of these works have significant difficulties in finding any stable combination. This activity is somewhat facilitated by specialized dictionaries of various units, but even in this case, the user requires some linguistic training. Being organized according to a certain concept, a stable combinations comprehensive dictionary will greatly facilitate the user's search, especially translation activities, which are greatly complicated by the lack of dictionary registers for differently formed units. This is true for the translation from one Slavic language to another, as well as similar actions in the field of Slavic-Germanic and, of course, Slavic-Romance languages etc. In the proposed work it is proved that the compiled complex stable word combinations dictionaries in each separate Slavic language will become an important source for improvement of already created paper and on-line translation dictionaries.

La paremia, en tanto estructura lingüística cercana al verso, es campo de estudio fecundo para examinar los patrones orales que configuran las expresiones fijas de una lengua dada. Desde esta perspectiva, la presente investigación tiene como finalidad el estudio de los rasgos orales (ritmo, metro y rima) que caracterizan a las estructuras documentadas en la compilación póstuma de Hernán Núñez, a saber, los Refranes o proverbios en romance (1555). Debido a la ingente nómina de formas idiomáticas consignadas, se aborda el análisis sistemático de aquellas ubicadas en la entrada B, con la finalidad de describir, de manera representativa, las características principales de las paremias transmitidas en los refraneros impresos.

Cet essai étudie la célébration de l’identité créole dans le roman Pluie et vent sur Télumée Miracle de l’ écrivain de Guadeloupe Simone Schwarz-Bart. Il s’agit de souligner la culture et les arts de faire de la population des Caraïbes à partir de la valorisation de la langue créole et de l’oralité, dans lesquelles émergent des proverbes, des histoires, des chansons et aphorismes capables de réitérer le lien entre la mémoire et l’oralité dans le domaine romanesque. En plus, il est question de mettre en relief les trames littéraires comme espace de réflexion sur les langues et les cultures en contact.----------------------------------------------------------------------------------------------------Os jogos linguísticos nas tramas literárias: a celebração da oralidade e da identidade Crioula segundo Simone Schwarts-Bart.Este ensaio estuda a celebração da identidade crioula no romance Pluie et vent sur Télumée Miracle da escritora guadalupense Simone Schwarz-Bart. Trata-se de evi­denciar a cultura e as artes de fazer do povo caribenho a partir da valorização da língua crioula e da oralida­de, nas quais emergem provérbios, histórias, canções e aforismos capazes de reiterar o elo entre a memória e a oralidade na tessitura do romance. E reitera-se as tramas literárias como espaço de reflexão acerca de línguas e culturas em contato. ---Artigo em francês.

« C’est la gloire de Dieu de cacher une chose, et la gloire des rois d’agir après examen. » Proverbes 25,2 En guise de remerciements — et en lien avec le thème de cette brochure —, je choisis de mettre en exergue cette pensée, tirée de l’antique sagesse biblique. Dieu agit parmi nous dans la discrétion. Nous sommes appelés à découvrir sa présence aussi dans les gestes les plus quotidiens de celles et ceux que nous côtoyons. J’aimerais remercier particulièrement les collègues qui ont pris le temps de participer à ces deux semaines d’études. Certains ont accepté de livrer dans la sphère publique les textes de leur contribution ; si nous les avons réunis, chacun reste responsable de ses propos. Sans l’aide aussi efficace que discrète d’Olivier Bauer (Dr Théol. et assistant à l’Institut Romand de Pastorale), la parution de ces actes du 3e cycle de théologie pratique des Facultés de théologie de Suisse romande 2001 n’aurait pas pu voir le jour dans des délais raisonnables. Ma gratitude va également à Mme Annick Kocher (lic. théol.) qui a relu ces textes et qui s’est attelée au travail aride de compléter et d’harmoniser les notes de pieds de page, lorsque cela était possible. Reste alors la 2e partie du verset des Proverbes. Je prends la liberté́, dans cette préface, de le transformer : la gloire des lecteurs et des lectrices est d’agir après examen. Puisse cette publication vous donner l’occasion de visiter de façon inédite, le vaste chantier de l’ecclésiologie, et surtout qu’elle vous donne envie alors d’interpréter, d’identifier, de déchiffrer et de produire des signes de l’amour de Dieu.

Introduction Food has always been an essential component of daily life. Today, thinking about food is a much more complicated pursuit than planning the next meal, with food studies scholars devoting their efforts to researching “anything pertaining to food and eating, from how food is grown to when and how it is eaten, to who eats it and with whom, and the nutritional quality” (Duran and MacDonald 234). This is in addition to the work undertaken by an increasingly wide variety of popular culture researchers who explore all aspects of food (Risson and Brien 3): including food advertising, food packaging, food on television, and food in popular fiction. In creating stories, from those works that quickly disappear from bookstore shelves to those that become entrenched in the literary canon, writers use food to communicate the everyday and to explore a vast range of ideas from cultural background to social standing, and also use food to provide perspectives “into the cultural and historical uniqueness of a given social group” (Piatti-Farnell 80). For example in Oliver Twist (1838) by Charles Dickens, the central character challenges the class system when: “Child as he was, he was desperate with hunger and reckless with misery. He rose from the table, and advancing basin and spoon in hand, to the master, said, somewhat alarmed at his own temerity–‘Please, sir, I want some more’” (11). Scarlett O’Hara in Margaret Mitchell’s Gone with the Wind (1936) makes a similar point, a little more dramatically, when she declares: “As God is my witness, I’m never going to be hungry again” (419). Food can also take us into the depths of another culture: places that many of us will only ever read about. Food is also used to provide insight into a character’s state of mind. In Nora Ephron’s Heartburn (1983) an item as simple as boiled bread tells a reader so much more about Rachel Samstat than her preferred bakery items: “So we got married and I got pregnant and I gave up my New York apartment and moved to Washington. Talk about mistakes [...] there I was, trying to hold up my end in a city where you can’t even buy a decent bagel” (34). There are three ways in which writers can deal with food within their work. Firstly, food can be totally ignored. This approach is sometimes taken despite food being such a standard feature of storytelling that its absence, be it a lonely meal at home, elegant canapés at an impressively catered cocktail party, or a cheap sandwich collected from a local café, is an obvious omission. Food can also add realism to a story, with many authors putting as much effort into conjuring the smell, taste, and texture of food as they do into providing a backstory and a purpose for their characters. In recent years, a third way has emerged with some writers placing such importance upon food in fiction that the line that divides the cookbook and the novel has become distorted. This article looks at cookbooks and cookery in popular fiction with a particular focus on crime novels. Recipes: Ingredients and Preparation Food in fiction has been employed, with great success, to help characters cope with grief; giving them the reassurance that only comes through the familiarity of the kitchen and the concentration required to fulfil routine tasks: to chop and dice, to mix, to sift and roll, to bake, broil, grill, steam, and fry. Such grief can come from the breakdown of a relationship as seen in Nora Ephron’s Heartburn (1983). An autobiography under the guise of fiction, this novel is the first-person story of a cookbook author, a description that irritates the narrator as she feels her works “aren’t merely cookbooks” (95). She is, however, grateful she was not described as “a distraught, rejected, pregnant cookbook author whose husband was in love with a giantess” (95). As the collapse of the marriage is described, her favourite recipes are shared: Bacon Hash; Four Minute Eggs; Toasted Almonds; Lima Beans with Pears; Linguine Alla Cecca; Pot Roast; three types of Potatoes; Sorrel Soup; desserts including Bread Pudding, Cheesecake, Key Lime Pie and Peach Pie; and a Vinaigrette, all in an effort to reassert her personal skills and thus personal value. Grief can also result from loss of hope and the realisation that a life long dreamed of will never be realised. Like Water for Chocolate (1989), by Laura Esquivel, is the magical realist tale of Tita De La Garza who, as the youngest daughter, is forbidden to marry as she must take care of her mother, a woman who: “Unquestionably, when it came to dividing, dismantling, dismembering, desolating, detaching, dispossessing, destroying or dominating […] was a pro” (87). Tita’s life lurches from one painful, unjust episode to the next; the only emotional stability she has comes from the kitchen, and from her cooking of a series of dishes: Christmas Rolls; Chabela Wedding Cake; Quail in Rose Petal Sauce; Turkey Mole; Northern-style Chorizo; Oxtail Soup; Champandongo; Chocolate and Three Kings’s Day Bread; Cream Fritters; and Beans with Chilli Tezcucana-style. This is a series of culinary-based activities that attempts to superimpose normalcy on a life that is far from the everyday. Grief is most commonly associated with death. Undertaking the selection, preparation and presentation of meals in novels dealing with bereavement is both a functional and symbolic act: life must go on for those left behind but it must go on in a very different way. Thus, novels that use food to deal with loss are particularly important because they can “make non-cooks believe they can cook, and for frequent cooks, affirm what they already know: that cooking heals” (Baltazar online). In Angelina’s Bachelors (2011) by Brian O’Reilly, Angelina D’Angelo believes “cooking was not just about food. It was about character” (2). By the end of the first chapter the young woman’s husband is dead and she is in the kitchen looking for solace, and survival, in cookery. In The Kitchen Daughter (2011) by Jael McHenry, Ginny Selvaggio is struggling to cope with the death of her parents and the friends and relations who crowd her home after the funeral. Like Angelina, Ginny retreats to the kitchen. There are, of course, exceptions. In Ntozake Shange’s Sassafrass, Cypress & Indigo (1982), cooking celebrates, comforts, and seduces (Calta). This story of three sisters from South Carolina is told through diary entries, narrative, letters, poetry, songs, and spells. Recipes are also found throughout the text: Turkey; Marmalade; Rice; Spinach; Crabmeat; Fish; Sweetbread; Duck; Lamb; and, Asparagus. Anthony Capella’s The Food of Love (2004), a modern retelling of the classic tale of Cyrano de Bergerac, is about the beautiful Laura, a waiter masquerading as a top chef Tommaso, and the talented Bruno who, “thick-set, heavy, and slightly awkward” (21), covers for Tommaso’s incompetency in the kitchen as he, too, falls for Laura. The novel contains recipes and contains considerable information about food: Take fusilli […] People say this pasta was designed by Leonardo da Vinci himself. The spiral fins carry the biggest amount of sauce relative to the surface area, you see? But it only works with a thick, heavy sauce that can cling to the grooves. Conchiglie, on the other hand, is like a shell, so it holds a thin, liquid sauce inside it perfectly (17). Recipes: Dishing Up Death Crime fiction is a genre with a long history of focusing on food; from the theft of food in the novels of the nineteenth century to the utilisation of many different types of food such as chocolate, marmalade, and sweet omelettes to administer poison (Berkeley, Christie, Sayers), the latter vehicle for arsenic receiving much attention in Harriet Vane’s trial in Dorothy L. Sayers’s Strong Poison (1930). The Judge, in summing up the case, states to the members of the jury: “Four eggs were brought to the table in their shells, and Mr Urquhart broke them one by one into a bowl, adding sugar from a sifter [...he then] cooked the omelette in a chafing dish, filled it with hot jam” (14). Prior to what Timothy Taylor has described as the “pre-foodie era” the crime fiction genre was “littered with corpses whose last breaths smelled oddly sweet, or bitter, or of almonds” (online). Of course not all murders are committed in such a subtle fashion. In Roald Dahl’s Lamb to the Slaughter (1953), Mary Maloney murders her policeman husband, clubbing him over the head with a frozen leg of lamb. The meat is roasting nicely when her husband’s colleagues arrive to investigate his death, the lamb is offered and consumed: the murder weapon now beyond the recovery of investigators. Recent years have also seen more and more crime fiction writers present a central protagonist working within the food industry, drawing connections between the skills required for food preparation and those needed to catch a murderer. Working with cooks or crooks, or both, requires planning and people skills in addition to creative thinking, dedication, reliability, stamina, and a willingness to take risks. Kent Carroll insists that “food and mysteries just go together” (Carroll in Calta), with crime fiction website Stop, You’re Killing Me! listing, at the time of writing, over 85 culinary-based crime fiction series, there is certainly sufficient evidence to support his claim. Of the numerous works available that focus on food there are many series that go beyond featuring food and beverages, to present recipes as well as the solving of crimes. These include: the Candy Holliday Murder Mysteries by B. B. Haywood; the Coffeehouse Mysteries by Cleo Coyle; the Hannah Swensen Mysteries by Joanne Fluke; the Hemlock Falls Mysteries by Claudia Bishop; the Memphis BBQ Mysteries by Riley Adams; the Piece of Cake Mysteries by Jacklyn Brady; the Tea Shop Mysteries by Laura Childs; and, the White House Chef Mysteries by Julie Hyzy. The vast majority of offerings within this female dominated sub-genre that has been labelled “Crime and Dine” (Collins online) are American, both in origin and setting. A significant contribution to this increasingly popular formula is, however, from an Australian author Kerry Greenwood. Food features within her famed Phryne Fisher Series with recipes included in A Question of Death (2007). Recipes also form part of Greenwood’s food-themed collection of short crime stories Recipes for Crime (1995), written with Jenny Pausacker. These nine stories, each one imitating the style of one of crime fiction’s greatest contributors (from Agatha Christie to Raymond Chandler), allow readers to simultaneously access mysteries and recipes. 2004 saw the first publication of Earthly Delights and the introduction of her character, Corinna Chapman. This series follows the adventures of a woman who gave up a career as an accountant to open her own bakery in Melbourne. Corinna also investigates the occasional murder. Recipes can be found at the end of each of these books with the Corinna Chapman Recipe Book (nd), filled with instructions for baking bread, muffins and tea cakes in addition to recipes for main courses such as risotto, goulash, and “Chicken with Pineapple 1971 Style”, available from the publisher’s website. Recipes: Integration and Segregation In Heartburn (1983), Rachel acknowledges that presenting a work of fiction and a collection of recipes within a single volume can present challenges, observing: “I see that I haven’t managed to work in any recipes for a while. It’s hard to work in recipes when you’re moving the plot forward” (99). How Rachel tells her story is, however, a reflection of how she undertakes her work, with her own cookbooks being, she admits, more narration than instruction: “The cookbooks I write do well. They’re very personal and chatty–they’re cookbooks in an almost incidental way. I write chapters about friends or relatives or trips or experiences, and work in the recipes peripherally” (17). Some authors integrate detailed recipes into their narratives through description and dialogue. An excellent example of this approach can be found in the Coffeehouse Mystery Series by Cleo Coyle, in the novel On What Grounds (2003). When the central protagonist is being questioned by police, Clare Cosi’s answers are interrupted by a flashback scene and instructions on how to make Greek coffee: Three ounces of water and one very heaped teaspoon of dark roast coffee per serving. (I used half Italian roast, and half Maracaibo––a lovely Venezuelan coffee, named after the country’s major port; rich in flavour, with delicate wine overtones.) / Water and finely ground beans both go into the ibrik together. The water is then brought to a boil over medium heat (37). This provides insight into Clare’s character; that, when under pressure, she focuses her mind on what she firmly believes to be true – not the information that she is doubtful of or a situation that she is struggling to understand. Yet breaking up the action within a novel in this way–particularly within crime fiction, a genre that is predominantly dependant upon generating tension and building the pacing of the plotting to the climax–is an unusual but ultimately successful style of writing. Inquiry and instruction are comfortable bedfellows; as the central protagonists within these works discover whodunit, the readers discover who committed murder as well as a little bit more about one of the world’s most popular beverages, thus highlighting how cookbooks and novels both serve to entertain and to educate. Many authors will save their recipes, serving them up at the end of a story. This can be seen in Julie Hyzy’s White House Chef Mystery novels, the cover of each volume in the series boasts that it “includes Recipes for a Complete Presidential Menu!” These menus, with detailed ingredients lists, instructions for cooking and options for serving, are segregated from the stories and appear at the end of each work. Yet other writers will deploy a hybrid approach such as the one seen in Like Water for Chocolate (1989), where the ingredients are listed at the commencement of each chapter and the preparation for the recipes form part of the narrative. This method of integration is also deployed in The Kitchen Daughter (2011), which sees most of the chapters introduced with a recipe card, those chapters then going on to deal with action in the kitchen. Using recipes as chapter breaks is a structure that has, very recently, been adopted by Australian celebrity chef, food writer, and, now fiction author, Ed Halmagyi, in his new work, which is both cookbook and novel, The Food Clock: A Year of Cooking Seasonally (2012). As people exchange recipes in reality, so too do fictional characters. The Recipe Club (2009), by Andrea Israel and Nancy Garfinkel, is the story of two friends, Lilly Stone and Valerie Rudman, which is structured as an epistolary novel. As they exchange feelings, ideas and news in their correspondence, they also exchange recipes: over eighty of them throughout the novel in e-mails and letters. In The Food of Love (2004), written messages between two of the main characters are also used to share recipes. In addition, readers are able to post their own recipes, inspired by this book and other works by Anthony Capella, on the author’s website. From Page to Plate Some readers are contributing to the burgeoning food tourism market by seeking out the meals from the pages of their favourite novels in bars, cafés, and restaurants around the world, expanding the idea of “map as menu” (Spang 79). In Shannon McKenna Schmidt’s and Joni Rendon’s guide to literary tourism, Novel Destinations (2009), there is an entire section, “Eat Your Words: Literary Places to Sip and Sup”, dedicated to beverages and food. The listings include details for John’s Grill, in San Francisco, which still has on the menu Sam Spade’s Lamb Chops, served with baked potato and sliced tomatoes: a meal enjoyed by author Dashiell Hammett and subsequently consumed by his well-known protagonist in The Maltese Falcon (193), and the Café de la Paix, in Paris, frequented by Ian Fleming’s James Bond because “the food was good enough and it amused him to watch the people” (197). Those wanting to follow in the footsteps of writers can go to Harry’s Bar, in Venice, where the likes of Marcel Proust, Sinclair Lewis, Somerset Maugham, Ernest Hemingway, and Truman Capote have all enjoyed a drink (195) or The Eagle and Child, in Oxford, which hosted the regular meetings of the Inklings––a group which included C.S. Lewis and J.R.R. Tolkien––in the wood-panelled Rabbit Room (203). A number of eateries have developed their own literary themes such as the Peacocks Tearooms, in Cambridgeshire, which blends their own teas. Readers who are also tea drinkers can indulge in the Sherlock Holmes (Earl Grey with Lapsang Souchong) and the Doctor Watson (Keemun and Darjeeling with Lapsang Souchong). Alternatively, readers may prefer to side with the criminal mind and indulge in the Moriarty (Black Chai with Star Anise, Pepper, Cinnamon, and Fennel) (Peacocks). The Moat Bar and Café, in Melbourne, situated in the basement of the State Library of Victoria, caters “to the whimsy and fantasy of the fiction housed above” and even runs a book exchange program (The Moat). For those readers who are unable, or unwilling, to travel the globe in search of such savoury and sweet treats there is a wide variety of locally-based literary lunches and other meals, that bring together popular authors and wonderful food, routinely organised by book sellers, literature societies, and publishing houses. There are also many cookbooks now easily obtainable that make it possible to re-create fictional food at home. One of the many examples available is The Book Lover’s Cookbook (2003) by Shaunda Kennedy Wenger and Janet Kay Jensen, a work containing over three hundred pages of: Breakfasts; Main & Side Dishes; Soups; Salads; Appetizers, Breads & Other Finger Foods; Desserts; and Cookies & Other Sweets based on the pages of children’s books, literary classics, popular fiction, plays, poetry, and proverbs. If crime fiction is your preferred genre then you can turn to Jean Evans’s The Crime Lover’s Cookbook (2007), which features short stories in between the pages of recipes. There is also Estérelle Payany’s Recipe for Murder (2010) a beautifully illustrated volume that presents detailed instructions for Pigs in a Blanket based on the Big Bad Wolf’s appearance in The Three Little Pigs (44–7), and Roast Beef with Truffled Mashed Potatoes, which acknowledges Patrick Bateman’s fondness for fine dining in Bret Easton Ellis’s American Psycho (124–7). Conclusion Cookbooks and many popular fiction novels are reflections of each other in terms of creativity, function, and structure. In some instances the two forms are so closely entwined that a single volume will concurrently share a narrative while providing information about, and instruction, on cookery. Indeed, cooking in books is becoming so popular that the line that traditionally separated cookbooks from other types of books, such as romance or crime novels, is becoming increasingly distorted. The separation between food and fiction is further blurred by food tourism and how people strive to experience some of the foods found within fictional works at bars, cafés, and restaurants around the world or, create such experiences in their own homes using fiction-themed recipe books. Food has always been acknowledged as essential for life; books have long been acknowledged as food for thought and food for the soul. Thus food in both the real world and in the imagined world serves to nourish and sustain us in these ways. References Adams, Riley. Delicious and Suspicious. New York: Berkley, 2010. –– Finger Lickin’ Dead. New York: Berkley, 2011. –– Hickory Smoked Homicide. New York: Berkley, 2011. Baltazar, Lori. “A Novel About Food, Recipes Included [Book review].” Dessert Comes First. 28 Feb. 2012. 20 Aug. 2012 ‹http://dessertcomesfirst.com/archives/8644›. Berkeley, Anthony. The Poisoned Chocolates Case. London: Collins, 1929. Bishop, Claudia. Toast Mortem. New York: Berkley, 2010. –– Dread on Arrival. New York: Berkley, 2012. Brady, Jacklyn. A Sheetcake Named Desire. New York: Berkley, 2011. –– Cake on a Hot Tin Roof. New York: Berkley, 2012. Calta, Marialisa. “The Art of the Novel as Cookbook.” The New York Times. 17 Feb. 1993. 23 Jul. 2012 ‹http://www.nytimes.com/1993/02/17/style/the-art-of-the-novel-as-cookbook.html?pagewanted=all&src=pm›. Capella, Anthony. The Food of Love. London: Time Warner, 2004/2005. Carroll, Kent in Calta, Marialisa. “The Art of the Novel as Cookbook.” The New York Times. 17 Feb. 1993. 23 Jul. 2012 ‹http://www.nytimes.com/1993/02/17/style/the-art-of-the-novel-as-cookbook.html?pagewanted=all&src=pm›. Childs, Laura. Death by Darjeeling. New York: Berkley, 2001. –– Shades of Earl Grey. New York: Berkley, 2003. –– Blood Orange Brewing. New York: Berkley, 2006/2007. –– The Teaberry Strangler. New York: Berkley, 2010/2011. Collins, Glenn. “Your Favourite Fictional Crime Moments Involving Food.” The New York Times Diner’s Journal: Notes on Eating, Drinking and Cooking. 16 Jul. 2012. 17 Jul. 2012 ‹http://dinersjournal.blogs.nytimes.com/2012/07/16/your-favorite-fictional-crime-moments-involving-food›. Coyle, Cleo. On What Grounds. New York: Berkley, 2003. –– Murder Most Frothy. New York: Berkley, 2006. –– Holiday Grind. New York: Berkley, 2009/2010. –– Roast Mortem. New York: Berkley, 2010/2011. Christie, Agatha. A Pocket Full of Rye. London: Collins, 1953. Dahl, Roald. Lamb to the Slaughter: A Roald Dahl Short Story. New York: Penguin, 1953/2012. eBook. Dickens, Charles. Oliver Twist, or, the Parish Boy’s Progress. In Collection of Ancient and Modern British Authors, Vol. CCXXIX. Paris: Baudry’s European Library, 1838/1839. Duran, Nancy, and Karen MacDonald. “Information Sources for Food Studies Research.” Food, Culture and Society: An International Journal of Multidisciplinary Research 2.9 (2006): 233–43. Ephron, Nora. Heartburn. New York: Vintage, 1983/1996. Esquivel, Laura. Trans. Christensen, Carol, and Thomas Christensen. Like Water for Chocolate: A Novel in Monthly Instalments with Recipes, romances and home remedies. London: Black Swan, 1989/1993. Evans, Jeanne M. The Crime Lovers’s Cookbook. City: Happy Trails, 2007. Fluke, Joanne. Fudge Cupcake Murder. New York: Kensington, 2004. –– Key Lime Pie Murder. New York: Kensington, 2007. –– Cream Puff Murder. New York: Kensington, 2009. –– Apple Turnover Murder. New York: Kensington, 2010. Greenwood, Kerry, and Jenny Pausacker. Recipes for Crime. Carlton: McPhee Gribble, 1995. Greenwood, Kerry. The Corinna Chapman Recipe Book: Mouth-Watering Morsels to Make Your Man Melt, Recipes from Corinna Chapman, Baker and Reluctant Investigator. nd. 25 Aug. 2012 ‹http://www.allenandunwin.com/_uploads/documents/minisites/Corinna_recipebook.pdf›. –– A Question of Death: An Illustrated Phryne Fisher Treasury. Crows Nest: Allen & Unwin, 2007. Halmagyi, Ed. The Food Clock: A Year of Cooking Seasonally. Sydney: Harper Collins, 2012. Haywood, B. B. Town in a Blueberry Jam. New York: Berkley, 2010. –– Town in a Lobster Stew. New York: Berkley, 2011. –– Town in a Wild Moose Chase. New York: Berkley, 2012. Hyzy, Julie. State of the Onion. New York: Berkley, 2008. –– Hail to the Chef. New York: Berkley, 2008. –– Eggsecutive Orders. New York: Berkley, 2010. –– Buffalo West Wing. New York: Berkley, 2011. –– Affairs of Steak. New York: Berkley, 2012. Israel, Andrea, and Nancy Garfinkel, with Melissa Clark. The Recipe Club: A Novel About Food And Friendship. New York: HarperCollins, 2009. McHenry, Jael. The Kitchen Daughter: A Novel. New York: Gallery, 2011. Mitchell, Margaret. Gone With the Wind. London: Pan, 1936/1974 O’Reilly, Brian, with Virginia O’Reilly. Angelina’s Bachelors: A Novel, with Food. New York: Gallery, 2011. Payany, Estérelle. Recipe for Murder: Frightfully Good Food Inspired by Fiction. Paris: Flammarion, 2010. Peacocks Tearooms. Peacocks Tearooms: Our Unique Selection of Teas. 23 Aug. 2012 ‹http://www.peacockstearoom.co.uk/teas/page1.asp›. Piatti-Farnell, Lorna. “A Taste of Conflict: Food, History and Popular Culture In Katherine Mansfield’s Fiction.” Australasian Journal of Popular Culture 2.1 (2012): 79–91. Risson, Toni, and Donna Lee Brien. “Editors’ Letter: That Takes the Cake: A Slice Of Australasian Food Studies Scholarship.” Australasian Journal of Popular Culture 2.1 (2012): 3–7. Sayers, Dorothy L. Strong Poison. London: Hodder and Stoughton, 1930/2003. Schmidt, Shannon McKenna, and Joni Rendon. Novel Destinations: Literary Landmarks from Jane Austen’s Bath to Ernest Hemingway’s Key West. Washington, DC: National Geographic, 2009. Shange, Ntozake. Sassafrass, Cypress and Indigo: A Novel. New York: St Martin’s, 1982. Spang, Rebecca L. “All the World’s A Restaurant: On The Global Gastronomics Of Tourism and Travel.” In Raymond Grew (Ed). Food in Global History. Boulder, Colorado: Westview Press, 1999. 79–91. Taylor, Timothy. “Food/Crime Fiction.” Timothy Taylor. 2010. 17 Jul. 2012 ‹http://www.timothytaylor.ca/10/08/20/foodcrime-fiction›. The Moat Bar and Café. The Moat Bar and Café: Welcome. nd. 23 Aug. 2012 ‹http://themoat.com.au/Welcome.html›. Wenger, Shaunda Kennedy, and Janet Kay Jensen. The Book Lover’s Cookbook: Recipes Inspired by Celebrated Works of Literature, and the Passages that Feature Them. New York: Ballantine, 2003/2005.

Après avoir été peint et décrit avec des traits plus pittoresques qu’objectifs par les premiers voyageurs et chercheurs qui traversaient les Alpes, mus tantôt par l’idée d’un primitivisme dont la difformité et la misère étaient l’expression la plus évidente, tantôt par la nostalgie du paradis perdu, le monde alpin a attiré le regard curieux des folkloristes à la recherche des survivances du passé, des anciennes coutumes, des proverbes et des objets disparus dans nombre de régions d’Europe. Au début du XXe siècle, Karl Felix Wolff (1913) s’inspire de la tradition des frères Grimm et collecte un nombre consistant de légendes ladines, avec l’objectif de redonner une nouvelle vie à un patrimoine voué à l’oubli. Tout comme les botanistes et les zoologues, les folkloristes voient le monde alpin comme un « merveilleux conservatoire » (Hertz 1913 : 177). Un des élèves les plus brillants de Durkheim, Robert Hertz, analyse finement ces « formes élémentaires de la vie religieuse » en étudiant le pèlerinage de Saint Besse, qui rassemble chaque année les populations de Cogne (Vallée d’Aoste) et du Val Soana (Piémont) dans un sanctuaire à la montagne situé à plus de 2000 mètres d’altitude. Après avoir observé et questionné la population locale s’adonnant à ce culte populaire, dont il complète l’analyse par des recherches bibliographiques, il rédige un article exemplaire (Hertz 1913) qui ouvre la voie à l’anthropologie alpine. Entre 1910 et 1920, Eugénie Goldstern mène ses enquêtes dans différentes régions de l’arc alpin à cheval entre la France, la Suisse et l’Italie : ses riches données de terrain lui permettent de réaliser le travail comparatif le plus complet qui ait été réalisé dans la région (Goldstern 2007). Une partie de sa recherche a été effectuée avec la supervision de l’un des fondateurs de l’anthropologie française et l’un des plus grands experts de folklore en Europe, Arnold Van Gennep. Pour ce dernier, le monde alpin constitue un espace de prédilection, mais aussi un terrain d’expérimentation et de validation de certaines hypothèses scientifiques. « Dans tous les pays de montagne, qui ont été bien étudiés du point de vue folklorique […] on constate que les hautes altitudes ne constituent pas un obstacle à la diffusion des coutumes. En Savoie, le report sur cartes des plus typiques d’entre elles montre une répartition nord-sud passant par-dessus les montagnes et les rivières et non pas conditionnée par elles » (Van Gennep 1990 : 30-31). L’objectif de Van Gennep est de comprendre de l’intérieur la « psychologie populaire », à savoir la complexité des faits sociaux et leur variation. Sa méthode consiste à « parler en égal avec un berger » (Van Gennep 1938 : 158), c’est-à-dire non pas tellement parler sa langue au sens propre, mais s’inscrire dans une logique d’échange actif pour accéder aux représentations de son interlocuteur. Quant aux nombreuses langues non officielles présentes sur le territoire, quand elles n’auraient pas une fonction de langue véhiculaire dans le cadre de l’enquête, elles ont été étudiées par les dialectologues, qui complétaient parfois leurs analyses des structures linguistiques avec des informations d’ordre ethnologique : les enseignements de Karl Jaberg et de Jakob Jud (1928) visaient à associer la langue à la civilisation (Wörter und Sachen). Dans le domaine des études sur les walsers, Paul Zinsli nous a légué une synthèse monumentale depuis la Suisse au Voralberg en passant par l’Italie du nord et le Liechtenstein (Zinsli 1976). Comme Van Gennep, Charles Joisten (1955, 1978, 1980) travaille sur les traditions populaires en réalisant la plus grande collecte de récits de croyance pour le monde alpin, entre les Hautes-Alpes et la Savoie. En 1973, il fonde la revue Le monde alpin et rhodanien (qui paraîtra de 1973 à 2006 en tant que revue, avant de devenir la collection thématique du Musée Dauphinois de Grenoble). Si dans l’après-guerre le monde alpin est encore toujours perçu d’une manière valorisante comme le reliquaire d’anciens us et coutumes, il est aussi soumis à la pensée évolutionniste qui le définit comme un monde arriéré parce que marginalisé. C’est dans cette contradiction que se situe l’intérêt que les anthropologues découvrent au sein du monde alpin : il est un observatoire privilégié à la fois du passé de l’humanité dont il ne reste aucune trace ailleurs en Europe et de la transition de la société traditionnelle à la société modernisée. En effet, au début des années 1960, pour de nombreux anthropologues britanniques partant à la découverte des vallées alpines le constat est flagrant : les mœurs ont changé rapidement, suite à la deuxième guerre mondiale. Cette mutation catalyse l’attention des chercheurs, notamment l’analyse des relations entre milieu physique et organisation sociale. Même les pionniers, s’ils s’intéressent aux survivances culturelles, ils se situent dans un axe dynamique : Honigmann (1964, 1970) entend démentir la théorie de la marginalité géographique et du conservatisme des populations alpines. Burns (1961, 1963) se propose d’illustrer la relation existant entre l’évolution socioculturelle d’une communauté et l’environnement. Le monde alpin est alors étudié à travers le prisme de l’écologie culturelle qui a pour but de déterminer dans quelle mesure les caractéristiques du milieu peuvent modeler les modes de subsistance et plus généralement les formes d’organisation sociale. Un changement important a lieu avec l’introduction du concept d’écosystème qui s’impose à partir des années 1960 auprès des anthropologues penchés sur les questions écologiques. C’est ainsi que le village alpin est analysé comme un écosystème, à savoir l’ensemble complexe et organisé, compréhensif d’une communauté biotique et du milieu dans lequel celle-ci évolue. Tel était l’objectif de départ de l’étude de John Friedl sur Kippel (1974), un village situé dans l’une des vallées des Alpes suisses que la communauté scientifique considérait parmi les plus traditionnelles. Mais à son arrivée, il découvre une réalité en pleine transformation qui l’oblige à recentrer son étude sur la mutation sociale et économique. Si le cas de Kippel est représentatif des changements des dernières décennies, les différences peuvent varier considérablement selon les régions ou selon les localités. Les recherches d’Arnold Niederer (1980) vont dans ce sens : il analyse les Alpes sous l’angle des mutations culturelles, par le biais d’une approche interculturelle et comparative de la Suisse à la France, à l’Italie, à l’Autriche et à la Slovénie. John Cole et Eric Wolf (1974) mettent l’accent sur la notion de communauté travaillée par des forces externes, en analysant, les deux communautés voisines de St. Felix et Tret, l’une de culture germanique, l’autre de culture romane, séparées par une frontière ethnique qui fait des deux villages deux modèles culturels distincts. Forts de leur bagage d’expériences accumulées dans les enquêtes de terrain auprès des sociétés primitives, les anthropologues de cette période savent analyser le fonctionnement social de ces petites communautés, mais leurs conclusions trop tributaires de leur terrain d’enquête exotique ne sont pas toujours à l’abri des généralisations. En outre, en abordant les communautés alpines, une réflexion sur l’anthropologie native ou de proximité se développe : le recours à la méthode ethnographique et au comparatisme permettent le rétablissement de la distance nécessaire entre l’observateur et l’observé, ainsi qu’une mise en perspective des phénomènes étudiés. Avec d’autres anthropologues comme Daniela Weinberg (1975) et Adriana Destro (1984), qui tout en étudiant des sociétés en pleine transformation en soulignent les éléments de continuité, nous nous dirigeons vers une remise en cause de la relation entre mutation démographique et mutation structurale de la communauté. Robert Netting (1976) crée le paradigme du village alpin, en menant une étude exemplaire sur le village de Törbel, qui correspondait à l’image canonique de la communauté de montagne qu’avait construite l’anthropologie alpine. Pier Paolo Viazzo (1989) critique ce modèle de la communauté alpine en insistant sur l’existence de cas emblématiques pouvant démontrer que d’autres villages étaient beaucoup moins isolés et marginaux que Törbel. Néanmoins, l’étude de Netting joue un rôle important dans le panorama de l’anthropologie alpine, car elle propose un nouvel éclairage sur les stratégies démographiques locales, considérées jusque-là primitives. En outre, sur le plan méthodologique, Netting désenclave l’anthropologie alpine en associant l’ethnographie aux recherches d’archives et à la démographie historique (Netting 1981) pour compléter les données de terrain. La description des interactions écologiques est devenue plus sophistiquée et la variable démographique devient cruciale, notamment la relation entre la capacité de réguler la consistance numérique d’une communauté et la stabilité des ressources locales. Berthoud (1967, 1972) identifie l’unité de l’aire alpine dans la spécificité du processus historique et des différentes trajectoires du développement culturel, tout en reconnaissant l’importance de l’environnement. C’est-à-dire qu’il démontre que le mode de production « traditionnel » observé dans les Alpes n’est pas déterminé par les contraintes du milieu, mais il dérive de la combinaison d’éléments institutionnels compatibles avec les conditions naturelles (1972 : 119-120). Berthoud et Kilani (1984) analysent l’équilibre entre tradition et modernité dans l’agriculture de montagne dans un contexte fortement influencé par le tourisme d’hiver. Dans une reconstruction et analyse des représentations de la montagne alpine depuis la moitié du XVIIIe siècle à nos jours, Kilani (1984) illustre comment la vision du monde alpin se dégrade entre 1850 et 1950, au fur et à mesure de son insertion dans la société globale dans la dégradation des conditions de vie : il explique ainsi la naissance dans l’imaginaire collectif d’une population primitive arriérée au cœur de l’Europe. Cependant, à une analyse comparative de l’habitat (Weiss 1959 : 274-296 ; Wolf 1962 ; Cole & Wolf 1974), de la dévolution patrimoniale (Bailey 1971 ; Lichtenberger 1975) ou de l’organisation des alpages (Arbos 1922 ; Parain 1969), le monde alpin se caractérise par une surprenante variation, difficilement modélisable. Les situations de contact sont multiples, ce qui est très évident sur le plan linguistique avec des frontières très fragmentées, mais de nombreuses autres frontières culturelles européennes traversent les Alpes, en faisant du monde alpin une entité plurielle, un réseau plus ou moins interconnecté de « upland communities » (Viazzo 1989), où les éléments culturels priment sur les contraintes liées à l’environnement. Aux alentours de 1990, la réflexion des anthropologues autour des traditions alpines, sous l’impulsion de la notion d’invention de la tradition, commence à s’orienter vers l’étude des phénomènes de revitalisation (Boissevain 1992), voire de relance de pratiques ayant subi une transformation ou une rupture dans la transmission. Cette thèse qui a alimenté un riche filon de recherches a pourtant été contestée par Jeremy MacClancy (1997) qui met en avant les éléments de continuité dans le culte de Saint Besse, presqu’un siècle après l’enquête de Robert Hertz. La question de la revitalisation et de la continuité reste donc ouverte et le débat se poursuit dans le cadre des discussions qui accompagnent l’inscription des traditions vivantes dans les listes du patrimoine culturel immatériel de l’humanité.