Skuodo apylinkių žemaičių kalbinės nuostatos

176 Acta Linguistica Lithuanica LXXV SIMONA VYNIAUTAITĖ Institute of Lithuanian Language Research areas include geolinguistics, dialectology, and sociolinguistics. This Regulation shall enter into force on the twentieth day following that of its publication in the Official Journal of the European Union. The following table is inserted in Annex I: Language Attitudes of Samogitians in Skuodas District This Regulation shall enter into force on the twentieth day following that of its publication in the Official Journal. The article analyzes the linguistic provisions of the Skuõdo region and the evaluation of native speakers and native speakers. The analysis uses a summarized trinar model that reveals different plots of evaluation of the term […] ideal, unavoidability, limitation. Possible connections between language evaluations and native language concepts, psychological peculiarities are shown. ESMINIAI WORDS: the northern lowlands, the language provisions, the language, the common language, the self-expression. This Regulation shall enter into force on the twentieth day following that of its publication in the Official Journal. The article analyses the language attitudes of Samogitians in Skuodas district, namely the native dialects and the evaluation of people speaking a dialect. The broad-brush trinomial model is applied in the analysis, which helps to unveil different dimensions of dialect evaluation, such as ideal, inevitability, limitation, etc. The analysis presents the concepts of dialect evaluation and native language, as well as the possible connections of psychological distinction. KEYWORDS: Northern Samogitians of Telšiai, language attitudes, dialect, standard language, self-awareness. Articles by Articles 177 Skuodo apylinkių žemaičių kalbinės nuostatos 1.The following table is inserted: The significance of terms in today's world and society can be understood in many different ways. On the one hand, the statement that a word is a treasure, a value, seems (atrodė) to be self-evident and difficult to grasp, but on the other hand, not always and not for everyone. In the twenty-first century, as in the age of constantly changing modern technologies, globalization, the diversity of values and attitudes, their change becomes an unprecedented phenomenon. This is influenced by both external factors and certain psychological and behavioral changes in society. The fact that it changes and speaks […] all its varieties. Changes in terminology (such as those that occur) are often due to changes in terminology (geolektai, do blogybė – ir didesnė negu bendrinės kalbos kitimas, o ryškėjantys naujieji regiolektai), […]negryna[…], […]netikra[…] in the common language […], which is considered a natural šios blogybės padarinys. Tarmės pokyčių vertinimas kaip ėjimas mirties link, process, or a choice of the ideology, perspective of both processes. The geolinguistic pripažinimas neišvengiamais, bet ne pabaigą žyminčiais reiškiniais, susijęs su perspective is optimistic and implies an ideology of development (Aliukaitė, Mikulėnienė, 2014b, 36). At the intersection of ideologies, the significant question remains (and probably even more significant) how important the medium is to ordinary consumers, or whether it is important in general for the development of change. For this reason, the study of language is increasingly taking into account the aspect of linguistic provisions (e.g. Vaicekauskienė, Sausverde 2012; Kliukienė 2010; Ramonienė 2013), because the perspective of language consumers, evaluation is a significant and even necessary factor (e.g. Mikulėnienė 2015: 103), which reflects quite well the current situation and how this situation may change in the future. The significance of linguistic provisions can also be seen in terms of the survival potential […] they are one of the factors ensuring the viability, continuity of the terminology (Aliūkaitė, Bakšienė, Jaroslavienė and others 2014: 130). In this case, the provisions are understood not only as a certain psychological but also as a functional phenomenon. The Skuõdo region, which is one of the areas of Žemaitija belonging to the Branduoli region (see Petrulis 2005: 168) was chosen for the survey. For this reason, the inhabitants are characterized by a strong earthly self-esteem, with close ties between identity and place of birth. It is also important that the region is not parallel to the intersection of high-altitude rivers, which is why the rivers should already be treated as a transitional route. On the contrary, the Skuõdo district, which is characterized by the crossing of coastal lowlands and so-called telšiškių phonetic and grammatical features (Girdenis 2012: 13), should be considered as one of the most representative areas of the lowland […]savininkių[…] language code (Aliūkaitė, Mikulė 2014a: 262). Skuõdo, as 1 It is possible to identify the Skuõdo geolektą […] small translational unit living on the basis of strong traditional snails (Aliūkaitė, Mikulėnienė 2014a: 260). SIMONA VYNIAUTAITĖ 178 Acta Linguistica Lithuanica LXXV very well maintained the status of the language of the city, as confirmed by other research data. He believes that the strong linguistic foundation of this region and its affiliation with the core of the Zemstvo region have an impact not only on the worldview or way of life of the inhabitants themselves, but also on their linguistic dispositions. 1 PAV. Other Points The purpose, the tasks, the methods, the material. The purpose of this article is to clarify. Using the kinti, kaip Skuõdo apylinkių žemaičiai vertina gimtąją tarmę ir tarmiakalbius Lithuanian Language Institute's 2010-2013 project Modern Geolinguistic Research in Lithuania: optimization of the network of points and interactive dissemination of linguistic information (see www.tarmes.lt for more information) (sound questionnaire, audio entries), which are stored by the Lithuanian Language Institute here […] Residents of the Lithuanian Language Institute […] Ke Viļņa Viļņa (Sklia, 13), Sėdė, Sėdė, archyve. Apklausti Lietuvių kalbos atlaso punktų, priklausančių Skuõdo krašŠarku (30), Yūki (31), Lūki (Pãluknė, 57), Mokios (40). The sample consists of older (41; 72 per cent), middle-aged (10; 17.5 per cent) and younger people up to 30 years of age, averages 31-49 years of age, older people 50 years of age and older. The education of the applicants is quite diverse: primary (16; 27%), higher education (14; 25%), jaunesniosios (6; 10,5 proc.) kartų respondentai, iš kurių 45 moterys ir 12 vyrų. unfinished secondary (10; 18%), higher education (7; 12%), vocational (6; 11%) and secondary (4; 7%). Since all the material collected from the points is used, the number of contributors is not uniform in terms of age, gender and education. In some cases, these two projects are considered: the use of languages and national identity in Lithuanian cities and the Sociolinguistic map of Lithuania: places and towns (see the Sociolinguistic map of Lithuania and languages), the possibility of socio-linguistic variables of influence of ethnologist Petro. It is expected that under different imitations, the results could also be different. In order to analyze the interpretations of the language and discuss possible links with the concept of the mother tongue, descriptive analytical and interpretative methods are used, based on research data from Mountain survey (2012: 331[…]332). This is a list of mountains in Finland. Articles of the 179th Article Skuodo apylinkių žemaičių kalbinės nuostatos ethnology and ethno-psychology. 2.Valuation of the term Attitude towards the language is a significant aspect. It is emphasized that not only the language is changing, but also the approach to the language discourse (Aliūkaitė 2011: 11). As a result, the meaning of the terms may be perceived differently than before (in the image, in the Soviet context). One of the options, when the speakers directly evaluated the speech by expressing their opinion or noticed, was to emphasize what others usually thought, what opinion had formed. Another option to decide on the attitude to the language is not a direct assessment of the language itself, but an opinion about the person speaking the language. It is believed that the vitality of the linguistic code, the reason for its survival, can be more reliably revealed by the associations with the speakers who use it than by the evaluations of the code itself (Ramonienė 2013: 7), in other words, significant unconscious provisions. However, as Daiva Aliūkaitė argues, an even more successful model is when both conscious and unconscious provisions are examined (2013b: 224). The questionnaire provided several possible descriptions of a native speaker: a native speaker, poorly educated, of an older age, respectful of his native language, triotiškai nusiteikęs. Pateikėjai taip pat nurodė ir kitokius variantus, apibūdinančius tarmiškai kalbantįjį. Kai kurie respondentai išsakė po kelis apibūdinimus, and therefore the number of answers rather than the number of respondents. Since the number of subjects (and the population in general at the points under analysis) is not large, the number of responses is small. It is emphasized that tarms does not become less if it is viable in one point instead of, for example, six (to choose conditional numbers). Geolinguistically speaking, the meaning of the Jaroslavienė ir kt. 2014: 182). Galima teigti, jog požiūrio taip pat nepasidaro distinctions remains the same (Aliūkaitė, Bakšienė, less if the number of people and answers declaring it differs. The main and possible trends are essentially reflected. Descriptions of the interlocutor and their number are given in table 1. The number of responses from senior (Vr), middle (Vd), junior (J) times is indicated. 3 See also http: www.tarmes.lt index_meniu.php?id=5 SIMONA VYNIAUTAITĖ 180 of the Lithuanian Language Act LXXV These descriptions highlight the three main imagery of the language, which make up different plots: Inevitability Restricted The attribution of features to plots is not unquestionable, it is more conditional, depending on the interpretation. This is a kind of summarized triangular model4 that can be used to analyze the perception and value of language users. One LENTEL. Attitude toward a person who speaks in tongues Furniture and appliances Respecting the native That's how Patriotic and you grew up. A Wise Man That's how Village of you grew up. That's how you grew up. Vyresnio amžiaus Traditional language of the municipality of Grynakraujis You can't be otherwise You can't talk otherwise Less educated from the Village You need to respect your language You need to respect your language Growing up in such an environment, a man who loves his country Number of responses 1 2 3 4 5 6 7 8 9 10 11 11 11 11 11 11 11 12 12 12 12 12 12 12 12 12 12 12 12 12 12 12 12 13 12 12 12 13 13 13 13 13 14 14 14 14 14 14 15 16 16 16 16 16 16 16 16 16 16 16 16 16 17 18 18 18 19 19 19 19 19 19 19 19 19 19 19 19 19 20 20 20 20 20 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 21 Iš viso 19 13 12 10 853221111111111 Percentages 23 15 14 12 10 642211111111 This is a list of the countries by number of inhabitants. 2.1 The term […] ideal This plot is made up of the elements of respect, patriotism and tradition. In other words, the identification of the linguistically speaking human with such clothing determines or may 4 It could be linked to the model of the universal symbolic structure of the World Tree, which implies the harmony, order, of the World (see more Čepienė 2014: 57). Essentially, the parts that exist here also constitute, so to speak, the harmony of linguistic provisions, because they reflect all three (conditional) plots: positive (ideal), neutral (non-excludable) and negative (limited). The fact that it does not exist in all areas of vien tik idealo plotmė, t. y. šiuo atveju nėra tik teigiamo požiūrio į tarmę ir šimtaprocentinio jos consumption does not mean that the language is disappearing or in a particularly bad situation. Straipsniai / Articles 181 Skuodo apylinkių žemaičių kalbinės nuostatos to determine the importance of the medium to its consumer, its viability, its continuity. In a sense, the plot of "attitude" is a conscious choice of the people themselves. For these reasons, clothes can be perceived as a model that is quite perfect or close to the ideal. It's my honor. Most of the time (19 times) the speakers characterized the speaker as respectful of the speaker. Respect for one's own language, the authority of the language is essentially considered prestigious (Kliukienė 2014: 7). Thus, although it is not explicitly stated, it is clear that the term is considered very prestigious. This description is also commonly used by representatives of other northern lowland points (see Pabrėža 2013: 5). Respect is considered an important value, and very important things are usually respected. It can be said that even though the language is not suitable for use everywhere, it is not very beautiful in an aesthetic sense, it must be valued, cherished, e.g. (1) Zhenya, that Lithuanian language is already needed to climb, voilà, Zhenya, that Lithuanian language is suitable for climbing, but we have a good one in the same place [K. M., 79 m., V6.] Although the concept of a more prestigious linguistic code emerges in this case, the common language is still considered to be the closest, best linguistic code psychologically. A person who speaks in tongues also becomes worthy of respect, and, on the contrary, people who can speak in tongues but do not speak or […]uzmiršusius[…] in tongues are viewed quite negatively: (2) Tuoks kap is a source of inspiration. Parvažiou va žemaitis kuoks studėnts ėš Vėlniaus, Kauna, already in the savėškės is already starting to talk in the literary language ėr, žėnuok, mon did not like it, kažkāp, aha, tuoks ėšdėdoms makes a great grandson. [L. Sh., m., 52 years old, Y.] (3) As the father listened to the man, as the wife, as the mother-in-law, as the mother-in-law, as the mother-in-law, as the mother-in-law, as the mother-in-law, as the mother-in-law, as the mother-in-law, as the mother-in-law. [G. P., aged 24 and M.] (4) Even if you cooked it, you would have eaten it in the same way, but you would not have eaten it in the same way, you would not have eaten it in the same way. <…>. It's the wind, it's the rocking chair, it's the bandage. tėis, bet jego aš kaimė sosėtėksio – mon nesoprontamā, mon ėš tėkrūju nesoprontamā. [D. C., aged 45 years, K.] (5) What's the matter with you? I'm leaving, so I'm... He's got a lot of work to do. No, you can't. [J. J., aged 83] 5 A survey of the inhabitants showed that the county town of Skuodè is considered the most prestigious (Kliukienė 2014: 7). It is emphasized that an open prestige is required for the common language (standard variants) to be considered a symbol of the national whole (see Auer 2011: 486). In this case, the prestige of the language determines or may determine its status as a symbol of the national part, i.e. the lands. However, according to P. Kalniaus, in general, the majority of prestižinę, nes bendrinė kalba sukurta aukštaičių tarmės pagrindu (2012: 322). all the landlords in the Žemaitija area consider their language to be not the initials of the žius, vietovė (Y. – Ylakiai , K. – Keviai, L. – Lùknės, M. – Mósėdis, S. – Skuõdas, Š. – Šárkė, grateful ones indicated in the Laužtiniuose skliaustose, lytis (m. […] woman, v. […] man), amV. […] Vižañčiai) is the name of the municipality. SIMONA VYNIAUTAITĖ 182 Acta Linguistica Lithuanica LXXV, which was published in (6) In this case, you're going to have a paneli, and you're going to have a paneli, and you're going to have a paneli, and you're going to have a paneli, and you're going to have a paneli, and you're going to have a paneli. <…>. She's younger than the one who's been beaten up, and she's the one who's been beaten up. [G. L., 19 years old, Y.] (7) If you don't eat this, you don't eat that, you don't eat that, you don't eat that, you don't eat that, you don't eat that, you don't eat that, you don't eat that, you don't eat that. [J. M., aged 72, V.] Mon atruoda, no joukingā […] father at the time of the pragīvenės kuokiuo Žemaitijuo or kor nuors […]r to nebemuokietė in his native language, but also tēp... […]. I don't think you'll be able to remember your native language for a few months or years, but you'll remember it. [B. P., 18 years old, K.] Speaking out is perceived as a manifestation of pride, selfishness, and weirdness. This kind of behavior causes anger or laughter. I emphasize that this is not acceptable to representatives of all generations. The language is considered to be the main language code, and its non-translation separates the member of the community as if he or she is out of the usual traditional community system, i.e. he or she becomes like not his or at least another (this concept in the universal opposition to his or her own occupies an intermediate place) (Unukovičius 2014: 192 […] 193). The meaning of language in search of (self) identification, (not) being one's own has also been highlighted in a 1999 survey, because "the lack of native language eliminates people from the native sphere" (Pakalniškis 2001: 207). Language could be likened to the opposite (in some cases even voluntary) of initiation, assuming the existence of a language anti-initiation. This would be confirmed by the situation described by P. Kalniaus, when a young farmer claimed that he was not a farmer because he no longer spoke to the farmer (he did not speak when he started studying in Klaipėda) (2012: 310). In this case, the word "exit" also implies mės nevartojimas sietinas su įpratimu vartoti bendrinę kalbą. Tokiu atveju sunidentity. There are other opinions when it comes to speaking in tongues again, e.g.: (9) The man is a father to us, he sleeps from morning till night, he is a self-employed man, he has a week, a month, a year, a year, a year, a year, a year, a year, a year, a year, a year. It can be said that this opinion is exceptional, because most people look critically at the inability to speak in their environment. It is also important that the approach is not entirely radical with regard to the common language […] in certain places, in certain situations it is considered acceptable, useful (see table 2). Respect should also be accompanied by the understanding that the language is a value, not mo, šaipymosi ar kitų neigiamų reiškinių objektas. Atsiranda pastebėjimų apie an ignorance of the landlord's faults, the disregard for the landlord's rights, e.g. (10) Lithuanian language is a poor Lithuanian language, in the countryside the father does not sleep with the grandfather in the countryside, the countryside is a poor countryside. <…>. The younger brother of the father of the widow: ėr dzūku, ėr aukštaitiu, ėr žemaitiu […] ėš maitē sava tarpė, jau ka susirinksem, tēp lėngviau palėks, kad nebrēk lėižovė belunksvėsuos Lietuvuos bova. I fell in love in the rainy season, I cried when it rained, I cried when it rained, I cried when it rained, I cried when it rained. But she was already in her midst, she Articles of the Treaty Skuodo apylinkių žemaičių kalbinės nuostatos was already in her midst, she was already in her midst, she was already in her midst, she was already in her midst, she was already in her midst, she was already in her midst. Hey, you're getting married, you're getting married, you're getting married, you're getting married, you're getting married, you're getting married, you're getting married, you're getting married. If you're going to go to the mountains, you're going to go to the mountains, you're going to go to the mountains, you're going to go to the mountains, you're going to go to the mountains. [V. G., V., 85 years old, L.] (11) There's nothing wrong with the land, it's just a conversation... the higher-ups don't think we're in the land. <…>. But, I say, dont go to the top of the hill, Jesus Marge, especially Kauns mafia. That's what I'm saying, you're a mobster. I fell in love with the farmer's wife, the builder's mother. What did you say? Yeah, we said it, but, I'm telling you, you'll understand. Come on, Jesus, get out of here! [M. R., v., 51 C.E.] (12) In the field, but in your field, in your field, in your field, in your field, in your field. [K. M., aged 79] This attitude can be understood as an overly sensitive reaction, a somewhat exaggerated čiojimosi, neapykantos vertinimą. Kalbos skirtingumas, atsirandantis nesuprasense of wonder or laughter […] and perhaps not necessarily anger (e.g. the importance of mediation in stereotyping, when attributed to others is understood as belittling (Gottlieb 2006: 3). However, this sensitivity of the lowlanders indicates the appreciation of their language, the intolerance of their dialects, because the language is perceived as a very important thing, the mother tongue. Although, according to P. Kalniaus, there may be a reason for the mockery: […]<...> a certain pressure on the lower classes continues […] it was more tolerated only by the Lithuanian intelligentsia. The reaction of the linguistic elite (especially the lower classes of society) has, in a sense, changed little […] to the lower classes, they continue to be not very tolerant […] (2012: 321). It is likely that the negative reaction also reflects an earlier not very positive view of the speech, or, in the words of the speaker, it is simply a search for prefixes. In general, it is not uncommon to see the lower classes as too many ethnocentric people […] the permanent advocates of national, cultural, historical, linguistic values. Meanwhile, such criticism seems quite offensive to the lower classes, suggesting underestimation and mockery. This can be interpreted as a kind of tension, a sense of tension, but it can also be perceived as another "unforeseen" misunderstanding, cultural differences, and the joy of their existence in the 20th and early 21st centuries. Similar observations about them and the underestimation of their territory were recorded in the expedition in the districts of Skuõdo, Šiauliai and Pãnevėžys. It is claimed that the contradiction between the lowlands and the highlands, which defines the lowland identity, is the contradiction in other parts of Lithuania, in the big cities. The psychological study showed that the lower classes are generally more sensitive than the šos tarp lenkų ir lietuvių tiesioginė analogija (plačiau žr. Čepaitienė 2001: 91). Esama ir priešingos nuomonės, kad yra didelis Žemaitijos ir žemaičių palaikyupper classes. 2000: 59). SIMONA VYNIAUTAITĖ 184 Acta Linguistica Lithuanica LXXV The farmer's father is not a god. No, it's going to be the support of the Zemaite, it's going to be the support of the Zemaite, it's going to be the support of the Zemaite, it's going to be the support of the Zemaite. We can't rule out the assumption that a lot depends not only on the concept of what's offensive, what's offensive, but also on people's different experiences, situations they've been in, or their tendency to see things in a different way. teigiamus ar neigiamus dalykus. A slightly different aspect of respect was highlighted in the answers of the grateful ones. The attitude of the person himself is emphasized, because he does not just learn, he can speak verbally, but he does so out of respect. A very similar description was mentioned once you need to respect your language. It's not so much about the user of the language, but it's about directly saying, confirming that the language is worthy of respect, it's a matter of care. Although the association of respect with the person speaking the language itself is the most common of all descriptions, it is also positive and opposite: (14) I do not think that the language speaks respectfully. No, he didn't. The word "short" is spoken, not by an honorable man, not by... I don't think, I don't think, I don't think, I don't think, I don't think, I don't think, I don't think, I don't think, I don't think, I don't know, I don't know, I don't know, I don't know, I don't know, I don't know, I don't know. It can be assumed that the language (tarmy) is deidealized in this case, understood as a purely practical expression. Respect is more related to language culture, for example, the non-use of slang words. Another description closely related to values is a person who loves his language. Love, like respect, is also one of the greatest values, and a person is viewed very positively when he or she adheres to it. Such a speaker […] appreciates and cherishes the language. It's called patriotism. The other thing that makes up the ideal plot is a patriotic attitude. There are a total of 12 such answers. Speaking is perceived as part of patriotism. To use the language means to love together, to respect one's country, to be determined to do a lot for it (and one's native language), to sacrifice. This approach is linked to national self-confidence, as 39 (68%) of the respondents indicated that they are Lithuanian (official nationality […] Lithuanian), as well as the majority (43; 75%) speak the native language of the time and the language of the Lithuanians. The native language is associated with patriotism in the minds of the presenters, so it is close to the concept that the language is one of the most important parts of the nation. It is argued that language essentially constitutes a community (Garrett, Coupland, Williams 2003: 12), is an essential sign of identity (Račiūnaitė-Vyčinienė 2014: 223). Šį teiginį patvirtina ir žemaičių situacija: „dabartiniams žemaičiams saidentification and separation from non-homelands the most important indicator […] is not a inhabited territory, not a historically significant Žemaitija, but a different language (dialect) […] (Kalnius 2012: 405). In both cases, it is language that is understood as the main indicator of identity. In another study, the word "other" is understood in the case of the lowlanders as a secondary and identity factor, with the place of birth being considered the most important (Čepaitienė 2001: 190). The fact that language becomes an important factor in the perception of a nation, such a connection is possible and the code is widely used. Such a transition to Articles of the article 191 Skuodo apylinkių žemaičių kalbinės nuostatos spoken language can also be linked to the age at which older children begin to speak in tongues. It's a birth. Birth is mentioned twice. In this case, a person who uses the term is perceived as having acquired the term speech at birth. In other words, if you were born into a family or an environment that spoke in tongues, you inevitably spoke in tongues as well. Perhaps from birth, a person is obliged to speak in tongues, as if it were his destiny to do so. It is almost impossible to change this, because the use of the term is equal to the inevitability […] the term is considered a fatal term. Thus, a phenomenon acquired at birth is perceived as non-existent (as in the case of the static environment). For this reason, the use of language seems completely incomprehensible and unjustifiable, causing indignation. - See 28, 19 quotation. This opinion will be associated with the aforementioned descriptions, otherwise you cannot be and you cannot speak otherwise. The second sentence is more specific, indicating the speech. On the one hand, the approach may seem quite radical, since only the only variant of speech […] tarmė is emphasized, and the common language seems to be unrecognizable, unintelligible and appropriate. If a person speaks in a foreign language, he is obliged to do so, in this case […] the landlord must speak in a foreign language (cf. 16 quotation). On the other hand, it shouldn't be associated with radicalism. Such thoughts indicate the commonality of the language (confirm the fact already mentioned about it), its perception as a native language. The inability to speak differently can also be understood as a difficulty in using a common language, since it is much easier, easier, and more natural to speak the native language. Not only is it easier, but it's also more sincere, because it's the sincerity, the simplicity (or the lack of these qualities) that the practitioners notice, for example: (28) You've got a parrot that's a parrot that's a parrot, that's a parrot that's a parrot. And now that you're out of the language, you're already in the language, you're already in the language, you're not in the language, you're not in the language, you're not in the language, you're not in the language. [Ž. V., v., 23 m., S.] (29) This is the beginning, the beginning, the beginning, the beginning, the beginning, the beginning, the beginning, the beginning, the beginning, the beginning, the beginning, the beginning, the beginning. But if it's cold, it's going to be cold. And he began to tremble, as if he were in the field, for he was in the midst of his own field. He started to bump into her, and then he started to bump into her again, and then he started to bump into her again, and then he started to bump into her again. I didn't say anything else, but if you're going to tell me something, you're going to tell me something else, you're going to tell me something else, you're going to tell me something else, you're going to tell me something else. [V. M., v., 31 S.] (30) Tēp maluonē, maluonē, that to hear or to refer to the father's seimūnā, to repeat the father's chorus of the winds to the father's earthly story. It's a good thing you're already in the country. Or you're an artist, you're a farmer, you're a good farmer. Artist, what else is there to say, old woman, well, the landscape is written, and the landscape is written, here is my man, my man is the joy of this. [D. Č., died at the age of 84, V.] (31) In Žemaitėškė, I will not be arrested in Puonėškė. [A. L., aged 87 years, L.] SIMONA VYNIAUTAITĖ 192 Acta Linguistica Lithuanica LXXV (32) It's just that the old man's Muosiedie pu is old, the old man's mother is a literary figure, and the old woman doesn't speak until she's old enough. No one's going to be able to climb without knocking, no one's going to be able to climb without knocking, no one's going to be able to climb without knocking, no one's going to be able to climb without knocking. It's better not to be in a group than to be in a rocking chair. But if you do, you'll be a young man. [A. Z., v., 59 m., M.] Not only is it good for a man to speak in tongues, but it is also good for the language of others, especially the lowly ones who live in the countryside, or in general the people he knows. In this case, the common language is used as a characteristic that suits gentlemen. The roots of this concept should be sought in the past, because for some time the common language was considered "poniška, miesčioniška", but at the same time it should be emphasized that this opinion exists among the lower classes today (Kalnius 2012: 321), and, according to A. Čepaitienė, such a language "poniškumą" should be associated with historically existing stereotypes about Lithuanian darkness and Polish gentlemen (2001: 191). Thus, the association of the common language with the Ponais becomes quite justified. The characterization of the common language as a sign of "ponyishness" is confirmed by the description "mužikiška" (33) in the lower language, which means that the black language "already here is the old one" (J. M. U., m., 71 m., Y.) is classified as a low-level language, which, in the opinion of the speakers, is characteristic of the common people. The phrases of the inevitable scope again indicate certain essential phenomena: habit → reasonableness of the concept of the native language, environment → use of the various spheres of the language, nature → immutability. 2.3. Limitations of the term This term is associated with terms that simplify, limit, and limit the term and its use to certain limits. In this case, it's neighborliness, age, education. Thoughts can also determine the unattractiveness of the medium, its lack of prospects. Rural character. A man who speaks in tongues is eight times closer to the village. On dėmenį galima suprasti kaip konkrečią geografinę arba socialinę kategoriją. Tai, the one hand, it's logical that rural people talk about it in terms of language, because the way people live in rural and urban spaces is different. It is argued that "the urban space, as well as the language, is changing faster and more strongly, it is constantly being reconstructed, influenced by social, political, economic, cultural actions and daily communication practices" (Ramonienė 2010: 279). Because of such instability, constant change, which is typical of cities, the association of the district with the countryside becomes quite convincing. The speakers themselves noticed the difference between the language in the villages and in the cities: (34) The townspeople spoke the same language, and the villagers spoke the same language. [B. B., aged 82 years, V.] Articles of the 193th Skuodo apylinkių žemaičių kalbinės nuostatos And so, I say, the people of the village are passing by, and we're already here, the villagers, we're beasts. atsėlėkė. [A. R. Š., m., 70 m., S.] (36) In the old man's language, the language is different, and in the neighbor's language, dā ėš tėkrūju ėr tebkalb tou, tebrokoujės tėksliau rēk sakītė, tou tėkrėnė kalbo. [B. L., the language is different, and in the neighbor's language, the language is different, and in the neighbor's language, the language is different. The language of the villagers is perceived as more authentic, […]tikresnė[…], less influenced by the common language or other languages, as well as more harsh. Sometimes the use of language in a city is limited by the reluctance to stand out from the others, to pay attention to oneself, e.g. (37) novažiouk i Vėlnio […] šnek vėsė aukštaitėškė, pasak kūīk nuors žemaitėškė […] vėsė i tavi atsisok, atruoda kap vėsėškė k kalba [B. P., m., 18 m., K.]. The difference between the language code (both from other languages and from the common language) is emphasized, which often becomes the reason for the language of the language. It is argued that "the failure of the common function […] misunderstanding, miscommunication […] is the surest proof of the cultural value of the language" (Visos tarmės gražiausios 2013: 10). The difference between the two can be interpreted not only as a cultural aspect, but also as an indicator of the difference between a language and a language, but also as a mutual one (Groves, 2007: 9). In this case, misunderstanding serves a distinctive function. The fact that others who do not speak German do not understand the language code has been pointed out by many of the speakers, e.g. (38) Many will not oppose the German-speaking city. [G. L., m., 19 years old, Y.] (39) When the late grandfather left, […] that grandfather went to Lithuania to speak in Lithuanian. You're more of a literary gossip. It's going to be hard for the parsley, it's going to be hard. I've never been to a farm before, and, Jesus, I've only been to a farm once, and I'm not going to complain. [L. Sh., aged 52 years, Y.] No, I'm not going to talk to you. [Z. A., aged 69, from Š.] (41) No disagreement, no disagreement with the neighbours. And we're a free people, we're going to talk about the weather, we're going to talk about the weather. [S. J., aged 71, S.] (42) Zhenya, anėi [auktaičiai] Musa did not oppose. I'm going to take a shower. I'm going to take a shower. [E. M., aged 87 years, L.] (43) Vuo tėn [Birštone] vėsė tuokėi nesopront žemaitėškā. Bet žemaitis vėsēp rokou jės: It's called the rose bush, it's called the Latvian bush, it's called the Christmas bush. The language of the village is Rokoujė. [K. R., aged 80] 10 Although an attempt is being made to establish criteria for distinguishing languages (for example, Wardhaugh 2006: 33), it is noted that […]the problem of languages and dialects in linguistics (and not only) in general is unsolvable[…] (Aliūkaitė 2013a: 4). So a lot often depends on the attitude or the interpretation. 11 The statement about incomprehension is also confirmed by the results of a survey of the population of various cities, because the language of the countryside is considered the most incomprehensible (see Baranauskienė, Krupickaitė 2012: 4). SIMONA VYNIAUTAITĖ Acta Linguistica 194 Lithuanica LXXV is the first of its kind in Lithuania. In some cases, the city is emphasized as an area of misunderstanding, and perhaps misunderstanding, of the lower dialects. In general, the city is often considered a model of the non-verbal language environment (see Vaicekauskienė 2014: 13). Thus, it is confirmed kaimo, kaip geografinės aplinkos, kategorija. Įdomūs pastebėjimai, kai teigiama, that it is easier for low-level speakers to understand other languages than it is for representatives of other subjects in a low-level way, or it is easier for them to learn other languages in general. This can be linked to the degree of difference between the pagrindas yra vakarų aukštaičių kauniškių patarmė, skirtumai tarp bendrinės dialects and the common language. Because the common language and the local dialects are quite large. Language learning is like any other language system, so it's much easier to understand other languages if you're a user of a highly differentiated language code. The presenters consciously or unconsciously separate the language from the common language as two opposing linguistic systems, e.g. (44) When I started to speak, I said that I would learn Lithuanian fluently, because I would learn your language fluently, because I would learn your language fluently, because I would learn your language fluently, because I would learn your language fluently. I'm talking about a regular common language. <…>. It's hard to live, but it's worth it. Well, it's either slow or it's hard. That's it, go tell him, he's already washed, it's going to be hard for him. [J. V., v., 23 years old, S.] (45) Vertiejau spoke to žėnā, kāp rēk, jau tumet jau dėdlē lėngvā, bet jego to va nepagausi, vėskas būs tavėi, Lithuanian to the local population. Kartās īr Mūsa the murderer, pavizdžiou, īr Vakarū Lithuania, that īr prīds, that fathers half-breed īr, to whom the nurse pairs or the nurse does not oppose the husband. No ėr takes ėr ėšverti in the Lithuanian language. [A. R. Sh., m., 70 years old, S.] (46) Tou dėdlē read the negera dalīka, dėdlē negers dalīks, which means that the first class of the muokitė žemaitėškā. It's not going to work in the grandfather's house, it's not going to work in the grandfather's house. <…>. His grandfather taught him to read in the first grade, but he didn't read in the second grade, and he didn't read in the third grade. <…>. He's going to leave us a stranger. [V. N., v., 80 years old, L.] Adaptation and difficulty in learning a common language are emphasized. It's considered a language code that needs to be learned just like a stranger. The common language is also understood as the language code that is used for others (non-citizens) to understand. There is no doubt that the common language will be understood, and the local language will not always be understood (e.g. (47) I feel at ease in the shelter, I feel at ease in the shelter, I feel at ease in the shelter, I feel at ease in the shelter, I feel at ease in the shelter, I feel at ease). For this reason, misunderstanding (perhaps sometimes imagined) often becomes the root cause of non-speaking verbally, adapting to the speaker's linguistic code. Emphasizing the difference between a language and a common language, it is stated that in certain cases it is necessary to translate from one linguistic code to another. LKŽe (2008) The verb to translate has the meaning 'to translate a text from one language into another language' (DLKŽe 2011 analogous Straipsniai / Articles 195 Skuodo apylinkių žemaičių kalbinės nuostatos 11 meaning). The use of such a verb probably implies two separate linguistic systems. A particularly large difference is seen in the 46th example. Although it is not directly stated that the language of the natives is a language, the idea is that by teaching the children natively, they will no longer learn the common language […] namely reading (the language is not mentioned. Since it is previously learned to liau – ir to reikia mokytis lavinant įgūdžius, skaitymas suprantamas kaip ta speak and read in the countryside, an uncorrected […]žala[…] can be made. This view is probably influenced in part by the fact that some of the spellings differ in the Zemaitic script, proving the complete diversity of the language codes. Both language codes are understood as two separate language systems, according to the submission. It's an association with strangeness, because such a person is mokėjimas šiuo atveju jau veda į kultūrų skirtumus, tautinę diferenciaciją. Tai already understood as a representative of another nation. The non-confrontational variant of language, where it is not the non-consumption of speech, but the expansion of its forms of consumption that separates people from themselves (e.g. non-consumption of speech in a community). The concept of the village as a social category rather than a geographical space is also possible. According to P. Kalniaus, there is a slight difference in the mental type and its intensity between rural and urban rural dwellers (2007: 108). However, it is likely that the authors did not choose this description precisely because of the connection with the social […] because of the daiktavardžių kaimietis, the village association with a certain diminution. Daiktavardis village is understood as a village, a village, a village, a village, a village, a village, a village, a village, a village, a village, a village, a village, a village, a village, a village, a village, a village. In general, the majority of respondents do not like to associate the spoken language with social or geographical proximity (it is important to note that only one representative of the middle and younger generations is chosen for this description, so such an interface is unacceptable for younger informants), which means that the spoken language is understood by respondents as quite common in cities. This is a fairly new, unconventional approach that shows the vitality of the community rather than the isolation in the villages: (48) So who is this villager? The village may have been in the Upper House [V. B., age 44, Y.]. In this case, the description is also associated with the specific (responder's native) region […] Žemaitija, which causes a negative reaction. It is confirmed that the grateful speaker is not related to the minority or other negative things. The age. Only a man who speaks three syllables is identified with an older age. This is one of the traditional interpretations of the concept of clothing according to the NORM criteria (Aliūkaitė, Mikulėnienė 2014b: 32). And now there is often a tendency to associate oral communication with older people. Most likely to be 12 broader see This Decision shall enter into force on the day following that of its publication in the Official Journal of the European Union. SIMONA VYNIAUTAITĖ 196 Acta Linguistica Lithuanica LXXV It is the older generation that speaks the language well, retaining most of its characteristics. However, this description is rarely chosen (he indicated one of all the representatives of the times), which indicates a different understanding in the minds of most of the speakers. For example: (49) The father-in-law tells the father-in-law […] among his young men in the village of Rokouj. [V. M., v., 31 m., S.] (50) Vākā īr dėdesnė landed in the middle of nowhere, in the middle of nowhere, in the middle of nowhere, in the middle of nowhere, in the middle of nowhere, in the middle of nowhere. [D. V., v., 51 years old, from Sweden] (51) The wife's handmaid's maid: the bride, the younger, the younger. [J. V., v. 23, S.] people are Tarmės vartojimas tapatinamas su įvairių kartų atstovais, skirtingo amžiaus understood as being able to speak and speaking fluently. At the same time, this proves the vitality of the language. The concept would also be confirmed in various spheres of language use, where only in some cases it is possible to consider the influence of times by choosing a linguistic code, analysis. It is also remarkable that most of the speakers are of older age, but do not believe that the use of the language is limited to older age. They don't seem to have much of a tendency to separate times and summarize the use of any age group of language, only occasionally do they notice it. There is a view that the younger generation is considered to be better educated than the middle generation. On other occasions, when the younger generation is viewed critically or their reluctance to speak is noticed, "forgetting" is accompanied by a visible and positive change, arising from the acquisition of experience over time: (52) It is regrettable that the parvaja began to speak in the village of the younger generation, rather than in their own language. I'm going to kill my grandfather. "I don't think it's a good idea to listen to your father, but I don't think it's a good idea to listen to your father. I don't think it's a good idea to listen to your father. I don't think it's a good idea to listen to your father. [V. Z., m., 55 m., Y.] (53) Now, some people say, "You know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know, you know. [A. T., aged 75 years, Y.] In one case, it is realized, "returned" to the local identity and language, while in another case, this identity is "adopted". It is possible to discuss the young person as a seeker of values, as an unformed personality, where the use and meaning of the term can vary from "forget", "return" or "return" again (see the case of "forgetfulness", 27 quotation). Thus, it would be possible to speak only of a temporary language and an identity anti-initiation. In general, older age is still understood as the time of perception of real values […] in this case the mother tongue […]. 13 Pl. eastern and southeastern Vilnius generations of different representatives favored the language, the open prestige, when it is demonstrated by the youth, not the middle and especially the older generation (Urbanavičienė 2014: 72). Straipsniai / Articles 197 Skuodo apylinkių žemaičių kalbinės nuostatos Educated. Once a man who speaks in tongues was described as poorly educated. In this case, the influence of low education on the use of the language can be explained in two ways: (1) the user of the language does not speak the common language well, so he speaks the language; 2) the user of the language speaks the common language well, but due to a certain lack of culture and intelligence, he speaks the language. In some cases, lower education is considered a more significant sociolinguistic variable than the environment (village-city) (see Alfonzetti 2015: 26). There is some debate as to whether education has any influence on attitudes. On the one hand, it is quite common to think that a person with less education will be better at speaking, but the attitude towards him, towards the speaker, will not always be prestigious. This was also confirmed by the results of the research project Language use and ethnic identity in Lithuanian cities15, where people with lower education are very uncertain about their roots, language, and language (Kliukienė 2010: 97). On the other hand, it is likely that a more educated person will have a very good appreciation of the spoken language16, even if he uses it more often, perhaps already retaining less of the characteristics of the spoken language (see […]nors didoku in urban areas, the ethnic structure of the population is mixed, the use of spoken languages is also supported, linking this to a higher level of education[…] (Baranauskienė, Krupickaitė 2012: 22). However, there is no clear trend, so even a lower level of education can be associated with a very positive attitude towards the language, and a higher level can only be associated with a general respect for the prestige of the language. Since there is only one such answer (representing the older generation), the language is not associated with the level of education of almost all grateful ones. This means that both an uneducated person and a highly educated person can speak and speak the language equally (e.g. (54) Around us there are many farms in the countryside, perhaps there are farms, perhaps there are farms in the countryside, perhaps there are farms in the countryside, perhaps there are farms in mui iš dalies būtų galima suprasti dar vieną apibūdinimą – tai protingas žmogus. the countryside, perhaps there are farms in the countryside). The use of the word is associated with intelligent, wise behavior, as opposed to not being educated. It's like the best choice, consciously perceived by the individual. Perhaps it is assumed that the use of common language is no longer as intelligent or as unintelligent. Intelligence is always a highly valued human trait, the desire to be intelligent, to show that you are, in this case, linguistically speaking. Thus, verbal speech is understood not as a sign of darkness, ignorance, but, on the contrary, of wisdom. 14 For more information about the training of the grateful ones, see The introduction. 15 Only in the major Lithuanian cities: Vlniuje, Kaunè, Klapėda 16 Ypač teigiamas tarmės vertinimas būdingas šiaurės žemaičiams kretingiškiams, turintiems higher education or higher education (Lubienė, Pakalniškienė 2015: 108). SIMONA VYNIAUTAITĖ 198 of the Lithuanian Language Act LXXV Apibendrinant galima sakyti, kad kaimietiškumas labiausiai sietinas su išsiskirim from others (social, which often has a negative connotation, or geographical, emphasizing the difference from the city). Age is considered a factor of little influence or, on the contrary, a factor of certain (usually positive) changes. The relationship between educational level and language creates a good student, a bad student, a smart student, a cultured non-cultured opponent. 3. Excluded The linguistic provisions of the surrounding territories describe the Trinario model in terms of images that constitute plots of ideals, inevitability, limitations. The identification of a person who speaks the language with the ideals of the language (respect, patriotism, tradition) determines the importance of the language to its consumer, its vitality, its continuity. Representation of the plot is also a conscious choice of the people themselves. The association of the term with respect, chosen mostly times, is associated with prestige. People who can speak but do not speak are viewed quite negatively. Self-acceptance is up-to-date, because the spoken language, which is considered the main linguistic code, separates the non-speaking member of the community from the usual traditional community system, and, on the contrary, the spoken language indicates membership in the community. The community relationship is also based on the connection of the language with patriotism, when the language is understood as a proof of the country's identity, the country's self-determination. This approach is linked to the concept of the native language, national self-awareness, as 39 (68%) of the respondents indicated that they were Lithuanian (official nationality […] Lithuanian). The third dimension tradition, which forms a link between the past, the present and the future, different times, is the most obvious indication of continuity. Speaking is considered a traditional behavior, which is more significant than modernity (in this case, the use of a common language). Keeping Tradition Means Belonging saviems, o jos sulaužymas suprantamas kaip neigiamas dalykas. The clothes of the inevitable breadth (practice, environment, nature) reflect the neutral, unidealized image of the evaluation of the language. The individual's choice has less (or no) influence, as opposed to the ideal sphere, the objects that make it up. It is considered an important custom, which is why the language is understood as the dominant, main language. This is also confirmed by the understanding of the mother tongue […] the majority of the respondents (43; 75%) speak their mother tongue and the local language. The interlocutor is associated with childhood, kalba. Išryškėja ne tik šeimos (su jos nariais bendraujama tarmiškai), privačioadolescence, growing up in this space, but also with the influence of public space, the geographical factor. It reflects the real linguistic situation at points, as there is a diversity of linguistic communication, but the common language is also considered Articles and articles 199 Skuodo apylinkių žemaičių kalbinės nuostatos acceptable in some places, situations. So in general, the environment is considered to be conducive to translation. The connection of the term with nature expresses fatality and immutability. The inability to replace the spelling code is often pakeitimas – šiuo atveju bendrinės kalbos vartojimas – „poniškumo“ ženklas. understood as simplicity, sincerity, and the limitation of the plot is associated with such defects (village, age, education) that simplify, limit, and may also determine the attractiveness of the spelling and its usability. The concept of rurality can be understood as a specific geographical or social category. In some cases, the city is emphasized as a space of misunderstanding, of not speaking, so misunderstanding (perhaps sometimes imagined) often becomes an essential reason for not speaking, for aligning with the speaker's linguistic code. There is no doubt that the common language will be understood, and the local language will not always be. The presenters consciously or unconsciously separate the spoken and the common language as two opposing linguistic systems. The countryside as a social category rather than a erdvės, samprata taip pat yra galima. Šiuo atveju tarmė būtų sietina su tam tigeographical one. The association of language with social or geographical locality is most unacceptable to younger respondents, which means that the language is understood by respondents as entirely possible, common in various geographical and social spaces. The use of the term is identified with representatives of different generations, people of different ages are considered to be able to speak and to speak in a verbal way. In one case, the older age is perceived as a real period of understanding the consumption value of the medium, in the other case, the younger generation is considered to be a better learning of the medium. It is noteworthy that most of the speakers are of older age, but they do not believe that the term is associated with older age. It is not very desirable to separate times and summarize the use of any age group of words. Age is considered to be a factor of positive changes that occur in the acquisition of experience, in a certain period of time, when the "death", the "death" of the term, its use and value can "return" or be "found" anew. The term is not associated with education, especially men, and is not flexible. There is no single clear trend, so even a lower education can be associated with a very positive attitude towards the language, and a higher one can only be associated with the prestige or vice versa of the common language. LITERATŪRA Alfonzetti Giovanna 2015: Age-related Variation in Code-switching between Italian and the Sicilian Dialect. – Athens Journal of Philology 2(1), 21–34. Prieiga per internetą http://www.athensjournals.gr/philology/2015-2-1-2-Alfonzetti.pdf. SIMONA VYNIAUTAITĖ 200 Acta Linguistica Lithuanica LXXV Aliūkaitė Daiva 2011: Kultūrinės tyrimų schemos geolingvistikos paradigmoje: dėl kai kurių sociolingvistinės anketos klausimų. – Valoda 21, 11–17. Aliūkaitė Daiva 2013a: Horizontalusis ir vertikalusis kalbos kontinuumo skaidumas: XXI amžiaus kalbėjimo variantai paprastojo kalbos vertintojo požiūriu. – Taikomoji kalbotyra 2. 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