„Kretingos tarmės žodyne“ (2011) atsiskleidžiantys žemaitiško emocinio lauko kontūrai

JŪRATĖ PAĖDIENĖ Institute of the Lithuanian Language Research interests: the syntax, semantics, and pragmatics of Old and Modern Lithuanian; the history of Lithuanian culture and ecclesiastical texts. DOI OUTLINES OF THE SAMOGITIAN EMOTIONAL FIELD REVEALED IN THE KRETINGA DIALECT DICTIONARY (2011) Outline of the Samogitian Emotional Field as Reflected by Kretinga Dialect Dictionary (2011) ABSTRACT This article continues the study of the reflections of Samogitian identity that are most clearly discernible in everyday speech. Using Juozas Aleksandravičius’s Kretinga Dialect Dictionary (2011) as a source that excellently conveys the expression of the mentality of people who speak the Kretinga variety of Northern Samogitian, this study seeks to reveal the connections between mental phenomena determined by Samogitians’ ethnic affiliation and the patterns of Samogitian speech in everyday life. Examining segments of everyday discourse makes it possible to identify patterns of expression characteristic of Samogitian emotional behavior and to understand how features of particular linguistic behavior can influence and shape speakers’ emotional behavior. KEYWORDS: Samogitians, identity, authenticity, dialogism, emotions. ANNOTATION The article continues the study on the reflections of the Samogitian identity, which are most prominent in daily communication. Referring to Kretinga Dialect Dictionary (2011) by Juozas Aleksandravičius, which provides an excellent presentation of the expression of mentality of the speakers of the Northern Samogitian Dialect of Kretinga, the present study seeks to reveal the connections between the peculiar characteristics of ethically determined psychic phenomena of Samogitians (cf. Blumas 1997) and the models of Samogitian 80 Acta Linguistica Lithuanica LXX Kretingos tarmės žodyne (2011) atsiskleidžiantys žemaičio emocinio lauko kontūrai daily speaking/communication. The research on the passages from daily discourse enables us to see the models of expression of the emotional conduct inherent in Samogitians and realise how the peculiarities of a certain linguistic conduct may affect and shape the emotional conduct of speakers. KEYWORDS: Samogitians, identity, authenticity, dialogicity, emotions. 1. INTRODUCTION This article continues the study of reflections of Samogitian identity that are most clearly observable in everyday speech. Juozas Aleksandravičius’s Dictionary of the Kretinga Dialect1 (hereafter KDD), which records the manifestations of the mentality of speakers of the Northern Samogitian Kretinga dialect2 in everyday situations, makes it possible to see connections between mental phenomena associated with ethnicity (Blumas 1997: 40, 48–49) and Samogitian speech patterns. The methodological principles are described in greater detail in an earlier study examining connections among a similar kind of phenomenon (see Pajėdienė 2018), but it is important here to mention once again the authentic dialogic character of the linguistic material recorded in the KDD (pp. 68–69). It is precisely because of this distinctive feature that the set of KDD examples, as a collection of text excerpts revealing the specific character of Samogitian speech, can present a portrait of the speaker3, representing the experiences and expressions of numerous contemporary individuals. Sorting utterance patterns prompted by various everyday situations brings to light certain features of emotional behavior characteristic of people of Samogitian origin simply because they think and speak Samogitian, that is, in a particular way. The selection of KDD material determined the identification of semantic and sometimes structural particularities, distinguishing and/or more frequently recurring phrase patterns of particular structural types, which were grouped using the traits of mental activity associated with Samogitian identity that emerged in the aforementioned ethnopsychological study (Blumas 1997). The first part of the article presents the distinctive nature of mental phenomena characteristic of Samogitians that emerged in the aforementioned ethnopsychological study, while the second part focuses on certain patterns of emotional behavior that also reveal utterances associated with ethnicity. 1 J. uozas Aleksandravičius collected material for this dictionary and compiled its card index from the mid-1940s until 2004 (cf. Mikulėnienė 2011: XII; Vaišnienė 2011: XX). 2 The actual area of the Samogitian Kretinga dialect is larger than the territory represented by the speakers whose speech is drawn upon in the KDD (cf. Aleksandravičius 2011: 5; Lubienė, Pakalniškienė 2015: 76). 3 The terms speaker and talker are used synonymously in the article. The masculine gender is chosen as generic and may represent speakers of either sex when the addressee’s sex is not evident from the excerpt. Straipsniai / Articles 81 JŪRATĖ PAJĖDIENĖ Excerpts illustrating Samogitian speech are presented in the article with the aim of reproducing as accurately as possible the phonetic transcription used in the KDD4 (for more on this, see Aleksandravičius 2011: 17–18; Vaišnienė 2011: XXII–XX). 2. DISTINCTIVE FEATURES OF THE MENTAL PHENOMENA OF THE SAMOGITIAN GROUPS The findings of a study conducted a couple of decades ago into distinctive features of mental phenomena determined by the ethnic affiliation of Aukštaitians and Samogitians (see Blumas 1997) were recorded as a starting point for comprehensive, long-term research in ethnic psychology (p. 49). To determine which features of mental activity and emotional behavior are more characteristic of an ethnic group and can be linked to the influence of the native language, viewing the latter not only as a means of revealing patterns of emotional behavior but also as a cause and stimulus for the emergence of mental phenomena characteristic of that ethnic group and the formation of certain behavioral patterns, it is useful to draw on the features of mental activity grounded in the Samogitian and Aukštaitian ethnicity that emerged in this study as points of reference. The selected ethnopsychological study used as its point of reference a binary distinction between the two subjective groups—Aukštaitians and Samogitians5. The participants’ ethnicity was linked to three factors: permanent residence in the territory assigned to the subjective group, subjective self-identification as Samogitian or Aukštaitian, and dialect. The study included 120 people: the 60 participants in the Samogitian group were born in the town of Seda (Mažeikiai District) and spoke the Northern Samogitian subdialect; the 60 participants in the Aukštaitian group were residents of the town of Balninkai (Molėtai District) and spoke the Eastern Aukštaitian subdialect. The composition of both groups by sex, age, and education was very similar. The mean age of participants in both groups was approximately 71 years (cf. Blumas 1997: 28–29). During this ethnopsychological study, the settled Aukštaitian and Samogitian participants were interviewed 4 Note that proper words in the illustrations are written in lowercase and marked with an asterisk (for corrections to the KDD transcription, see Vaišnienė 2011: XXII). 5 For the rationale behind choosing a binary (Samogitians / Aukštaitians) division of the area occupied by the Lithuanian language in the study, see Blumas 1997: 28. Recent studies (see Aliūkaitė et. al. 2017) show that such a binary classification of dialects is one of the dominant ways of subjectively conceptualizing them (cf. Pakalniškienė 2018: 261). 82 Acta Linguistica Lithuanica LXX Kretingos tarmės žodyne (2011) atskleidžiantys žemaičio emocinio lauko kontūrai using Hermann Rorschach’s inkblot method6 (and John Exner’s system for its interpretation7) and Max Lüscher’s Color Test8. Once the study data had been collated and summarized (pp. 37–40), differences emerged in the intensity with which the mental-behavioral traits characteristic of the participants were expressed. This made it possible to link the differing nature of the two groups’ cognitive processes, emotional experiences, personality traits, and relationships with the material and social environment to their ethnicity (cf. Bliumas 40, 48–49). Among the differences in the expression of emotional experiences, it is worth noting that anxiety in the Samogitian sample was more closely associated with the introversion more characteristic of this group than of the Aukštaitians. Some other differences in participants’ personality traits were also linked to tendencies toward introversion or extraversion: “[E]xtraversion is more attributable to Aukštaitians, and introversion to Samogitians. [...] The Samogitians were more reserved, more independent, more withdrawn, more passive, and younger. Participants in this group emerged as greater optimists and had a stronger Ego” (p. 49). The results also showed greater empathic abilities among the Samogitians (pp. 42, 49). The cited study revealed more intensive and more successful intellectual activity among the Samogitian participants: “they made more successful use of their abilities to abstract and integrate experience. The thinking of elderly Samogitians was more theoretical in nature. Samogitian participants also made more active use of imaginative processes” (pp. 48–49). In their interaction with the material and social environment, Samogitians “were characterized by broader aspirations in life, and tended to plan their behavior in advance. These participants’ relationships with the social environment were neither frequent nor varied, while their communication skills were highly developed” (p. 49); Samogitians were more interested in other people, social contacts seemed more important to them, but participants in the Samogitian group stood out for the marked critical attitude toward the social environment characteristic of introverted people (pp. 42, 49). From a subjective point of view, such findings of the study may seem acceptable or unacceptable to Samogitians (depending on personality type); at the very least, they may be particularly useful in seeking to assess Samogitian texts more objectively 6 The inkblot method of Swiss psychologist Hermann Rorschach (The Rorschach Inkblot Method) was first described in the 1921 book Psychodiagnostik (see Rorschach 1951), but became especially popular in the mid-twentieth century. For more, see: Bliumas 1997: 29–31; Myers 2008: 739–740. 7 Apie J. Exnerio sistemą (The Comprehensive System) žr. Bliumas 1997: 31–32. 8 The theory of M. Lüscher’s Color Test (The Lüscher Color Test), introduced in 1947, gained popularity somewhat later. For functional psychology and the basic meanings of colors, and for the correspondences between color and depth of feeling (Depth of Feeling), see Lüscher 1971: 27–30, 33–37. The reliability of this test can be assessed subjectively by using versions of the test available on websites (e.g., https://ka-home.eu/cgi-bin/lsch.pl?data=45123067; https://onlinestpad.com/en/test/987-the-luscher-color-test and so on). For more on the test, see also Bliumas 1997: 32–35. Straipsniai / Articles 83 JŪRATĖ PAJĖDIENĖ the material they provide. Integrating empirical data into a multilayered whole representing levels of knowledge helps interpret it more accurately (cf. Coulson 2001: 33). If the emotional, intellectual, and social characteristics of activity associated with Samogitianness, identified in the ethnopsychological study under discussion, are selected as the main criteria for selecting and analyzing the Samogitian speech material provided by KTŽ, it becomes possible to discern connections between psychological experiences characteristic of Samogitians and speech patterns with particular semantics (and sometimes even structures). This article discusses how the first group of psychological phenomena more characteristic of Samogitians—emotional experiences—is realized in the utterances of KTŽ speakers9, presenting the semantic distinctiveness of the cases in which the specified emotional behavior is represented in Samogitian speech and, where regular recurrences are evident, also discussing the structural features of phrases that serve to represent emotions. Given the premise that experience is passed down from one generation to the next through observational learning and appropriation (cf. Gage, Berliner 1994: 205 ff.), and once the speech phrases that most closely convey emotions have been identified, such speech patterns expressing the emotional field can be linked to the expression of Samogitian identity. An analysis of the expression of linguistic patterns that most often convey such mental activities makes it possible to establish the causes of more distinctive Samogitian behavior. 3. REFLECTIONS OF EMOTIONAL EXPRESSION IN THE UTTERANCES OF KTŽ SPEAKERS Given that every aspect of linguistic meaning must be explained and identified on the basis of people’s abilities (cf. Weigand 2010: 58), certain behavioral traits more characteristic of Samogitians, which emerged in the earlier study of distinctive psychological phenomena determined by ethnicity, can serve as focal criteria when reading Juozas Aleksandravičius’s Kretingos dialect dictionary. This compendium, which extensively represents authentic speech excerpts of Samogitian Kretinga speakers from a variety of perspectives, is a highly useful source for connecting traits of behavior more characteristic of the Samogitian participants (who were also Northern Samogitian Kretinga speakers) in the sample group of the aforementioned ethnopsychological study with everyday speech, and for determining how a native language can not only reflect but also influence and shape a speaker’s way of thinking, emotional experiences, and personality traits. 9 How Samogitians’ intellectual activity and value system emerge in the utterances of KTŽ speakers will be discussed in other publications, given the abundance of material provided by this dictionary. 84 Acta Linguistica Lithuanica LXX Kretingos tarmės žodyne (2011) atsiskleidžiantys žemaitiško emocinio lauko kontūrai The speech excerpts that most clearly represent the emotional field and behavior of KTŽ speakers (i.e., those that recur most frequently and/or have more distinctive structures) will be discussed according to the dimensions of personality traits among the Samogitian participants identified in the study in question, assessing how the most characteristic aspects of emotional expression manifest themselves in everyday Samogitian speech. 3.1. Strong ego The KTŽ speaker demonstrates a strong ego by not allowing the parameters most important to the expression and attributes of personal identity—the security (and due regard) of one’s name, personal sphere, and/or living space—to be violated10. A KTŽ speaker with a strong ego does not allow another person to refer to them in an inappropriate way. This stance may be expressed directly—by an imperative or a physical response provoked by mockery and teasing—or preemptively, through a question or remark warning the other person of the consequences of using an unacceptable form of address. A person who violates these expectations may face prohibitions, moralizing questions, name-calling, or a physical response (note sentence 4, which shows that the chosen tactic for defending the parameters/attributes of personal identity was successful, since the subject in question agreed to carry out the action specified in the sentence only up to the stated time limit), cf.: 73) to_naprāminō11 mõnes vesūkes vãrdās // 227 74) vo_kap ešruōdo tau / ka_tāvi prāmuodo // 227 75) jōkis / jōkis /er ēdės pōkis // 326 76) ōns mōni vēšāp prāmanūoja / pākol so šauksto i kākta nagava // 227 The KTŽ speaker also vigilantly guards their personal sphere and defends the suitability of their living space, often emphasizing that the shortcomings pointed out by the interlocutor are unfounded, cf.: 77) nāruōk12 mõnes // 353 78) naplōžavōk13 mõna trūbōs / tō e_tuōkios nori // 310 A strong ego is also demonstrated by the speaker’s admissions, which reveal such interests and modes of behavior that are not viewed positively in the traditional speech community, cf.: a speaker’s attitude toward starting the day early that falls short of the proper standard, aimless wandering, or the fact of traveling 10 Apie KTŽ kalbančiojo pašnekovui pateikiamą savęs vaizdą dar žr. Pajėdienė 2018: 73–78. 11 prāmanōti – ‘to nickname, to call by another name’ KTŽ 227 12 rūšiōti, ~ioja, ~ioja (dial.) – ‘to touch’ KTŽ 353 13 pliūžavōti, ~oja, ~ojė (hybrid) – ‘to despise, criticize, revile’ KTŽ 310 Straipsniai / Articles 85 JŪRATĖ PAJĖDIENĖ statements that declare [something] (it should be noted that in them, choices of words with negative connotations are combined with choices expressing the degree of intensity or hyperbolic parameters of the actions or experiences described by these verbs): 79) tū̄s ōnks̄tē̄ k̄lemōs mō nā̄pr̄iš̄dē̄i // 154 80) mōn dēlē tīn dīglēnēt // 76 81) ās̄ēs̄ apsēdā̄zēs15 pō_vēsa svieta // 71 82) ās̄ēs̄ išmū̄rōjes16 vēsa svieta // 230 Clearly, the KTŽ speaker’s ego is most vividly demonstrated through displays of self-confidence and pride in their own abilities. The constructions most often chosen convey and emphasize an exceptionally positive self-assessment, ‘this is easy for me to do’, and are realized along a scale of meanings that allows for contrast, ranging from kàs mōn (mums) tās ir / tier ‘what does that mean to me?’ to tās mōn ñeka ñēr ‘that means nothing to me’. Confidence is encouraged and strengthened by awareness of one’s skills and experience (see sentence 11), which, when planning a new activity, is often expressed through choices of future-tense constructions (see sentence 12), as well as by emphasizing the existence of previous experience and the possibility of applying it to future activity; cf.: 83) tō kōpēta māklu par dēna sorisēm17 / kas tas tier mums // 341 84) ās̄ēs̄ na tū̄kus s̄okāpōjes / klē̄bē̄nis18 / drūktā̄us / vō̄tūs / lēngvā // 168 85) kàs tas mōn ir / tū̄ks grū̄oks tik nusēsp̄aute // 117 86) liḡpiet ē s̄okr̄mōs19 tō krū̄va / tās mōn ñeka ñēr // 183 The speaker’s ego is also revealed when evaluating other people’s behavior or activities; this evaluation can be presented in two ways—by displaying narcissistic superiority or by seeking to emphasize others’ greater abilities; cf.: 87) tū̄kus dē̄b̄sen20 kāp ānē kā dērb / ās naprīpā̄sto // 77 88) pā̄dēs jem ī kētus vē̄zōnt / kā tēp grā̄zē mōk šōktē // 288 89) vō̄j tū̄ki muokiena kalbėtē! // 241 The speaker’s ego strength is also demonstrated by emphasizing their own knowledge and by disagreeing with the interlocutor’s opinion. For this, marked-modal forms are usually employed 14 dyginėti, ~ėja, ~ėjė – ‘to walk about, wander, prowl’ KTŽ 76 15 apsidaužyti, apsidaužo, apsidaužė – ‘to get bruised all over’ KTŽ 71 16 išmaurioti, ~ioja, ~ioję – ‘to walk all over (e.g. in search of something)’ KTŽ 230 17 surē̄ti, ~a, ~ē – ‘to rot, collapse’ KTŽ 341 18 klē̄binis, ~ė – 1. ‘as thick as an armful’ KTŽ 168 19 sukrāmoti – ‘to pile up untidily, with gaps’ KTŽ 183 20 dīrb̄sena – ‘a way of working, manner of work’ KTŽ 77 86 Acta Linguistica Lithuanica LXX Kretingos tarmės žodyne (2011) atskleidžiantys žemaitiško emocinio lauko kontūrai predicates, for example, the presentation of imperatives with negation or the declaration of conditional (unfulfilled) intentions expressed by the subjunctive, cf.: 90) napžavòk21 mònės / až_pats vėskū žėnau / / 301 91) nasakik / òns į bjauòs / tūjau kerštau / / 157 92) ka_mòna kuojes nàbò prikaltas / diévo tau į_dòntis / / 74 The speaker’s ego is also brought into focus by confessions about changes in emotions and state of mind upon finding oneself in critical situations or situations marked by a particular distinction or rejection, cf.: 93) tūos pàjėmę įpikīs / ka_pagàtava bovò dùte àm sō_šaukštò į_kàta / / 126 94) ni_škàudi najotai ès_tà bàimė / / 127 95) ė_pakùis pranėža ès_tà bàimė / / 271 96) bòva sējė tik rinktėnė / mònės tėn ė_narėkėjė / / 344 3.2. An optimistic outlook An optimistic attitude is revealed by stretches of speech by the KTŽ speaker that emphasize the momentary joy and satisfaction found in the simple impressions offered by everyday surroundings, which are shared with the interlocutor; cf.: 97) mòn vėsas čė mėlo / / 238 98) pasėdau on_krēsla ė_sėdo kàp pūons / / 185 99) kàp gràžė snėgs čėrk po_kuojėms / ka_ėtė / / 65 100) kàp gràžė nàrsta piles / / 252 101) veizėk / kàp gràžė katė mòrksa prisemėkosi / / 245 102) veizėk / kàp gràžė šàu vėstas porėnas22 po_dàrža / / 327 103) kūoks gràžòs pàdàrs ta_kanàrka / / 267 The KTŽ speaker’s optimistic attitude is also indicated by the frequent emphasis on indifference, both literal and figurative, to various sensations, including the desire to look good; cf.: 104) mėšto mėšto kàp nūoro vālɣtė / / 240 105) pàšėlės23 nūoro vālɣtė / / 285 106) vòi kàp nūoro grībėnės! / / 116 107) kàp nūoro rūgòsu vagrklu / sālto / sālto24 / / 355 21 pyzavòti, ~òja, ~òjė (hybrid) – ‘to abuse, despise’ KTŽ 301 22 pūrinti, ~ina, ~ino – ‘to fluff up, scratch around’ KTŽ 327 23 pašėlės, ~usi – ‘unspeakable, enormous’ KTŽ 285 24 sāltì, ~sta, sālo – ‘to want very much, to desire’ KTŽ 355 Straipsniai / Articles 87 JŪRATĖ PAJĖDIENĖ 108) lėmenàs môn bõves pabùk / ẹ mẽrdams àš añõ nuoriẽsò // 211 109) nusẹrdìnso grãž nẽrten ẹ pasẹtrãiso // 254 The optimism of the KTŽ speaker and their close circle (as reflected in the choice of the pronouns àš ‘I’ and mes ‘we’25) is also indicated by the declaration of the intensity and importance of certain activities associated with merrymaking, cf.: 110) mùs pẽngā ni̇pȯkām / bĩ mes línksmā gĩvenām // 256; 297 111) àš ont_tuo šùokėme bovà patrãkši (‘lively’) // 58 Optimism is also evident in the KTŽ speaker’s statements, which reveal a belief that events will take a turn for the better. This outlook is conveyed by various descriptions—for example, of the benefits of acquiring technical gadgets or of actions taken in certain critical situations; cf.: 112) džãugemõs / ką ontėjẹ celendrėnes lẽmas / daug švẽsā gĩvenẹ // 60 113) knìngas par kąrą bòvùom õkzàse i̇žẹmẹ // 178 The speaker’s optimism can be conveyed to the interlocutor by choosing a de-jȯpą tactic: a positive or a more negative one. With the first, the interlocutor is portrayed as capable of overcoming an obstacle or an unpleasant situation, and their confidence is bolstered by direct instructions and exhortations that encourage them to change, cf.: 114) kù_cė baukštėn / jo_tau nẽks naatšẽkes // 41 115) kù_to nũrà kąp_nòris / bũk kąp_vẹsẹ / linksmas // 259 116) nàsosi26 / prĩgsi27 / vo_ka_prĩgsi / ką skõstė skõsi // 121 117) ėk drõsẹ ẹ_prȧsì // 79 118) màu28 tẽsū / nieka navejiek // 230 119) nabùk apkàutes29 // 159 Choosing the second tactic—the “cold shower”—the speaker seeks to show that the interlocutor’s passivity, disappointment, or lack of enthusiasm is obvious, and to ask whether there are more serious reasons for this state of mind (or perhaps also/and/or to think about possible future consequences). The interlocutor is therefore sought to be “woken up” with a blunt question (see sentences 48–51), or by denying the seriousness and exceptional nature of an obstacle that has arisen or a situation that has developed (see sentences 52–54), or simply by formulating imperatives, cf.: 120) a_to_sẹrĩ / kasẽ ir / ka_tuõks papĩes30? // 294 25 Apie KTŽ kalbėtojo strategijas ir jų reikšmes daugiau žr. Pajėdienė 2018. 26 siūsti, siūta, siūto – ‘to rage furiously, to be very angry’ KTŽ 362 27 prigti, prigunda, prigido – ‘to get accustomed’ KTŽ 121 28 maūti, ~na, movė – 2. ‘to go, travel in a hurry’ KTŽ 230 29 apkàusti – ‘to become careless, to turn out poorly, inadequately’ KTŽ 159 30 papėti – ‘to become sluggish, grow weak, become listless’ KTŽ 294 88 Acta Linguistica Lithuanica LXX Kretingos tarmės žodyne (2011) atskleidžiantys žemaiško emocinio lauko kontūrai 121) a_sėrgi / ka_tėp esi so_ržės31? // 346 122) ben_apknáut / ka_nieka nabnūri? // 159 123) a_vėls er_apsėda tavi ka_tėp apdrinka32 // 480 124) kas_cė ir / par_tuoki grūvoka naparšuoksi // 117 125) diel_nieku nėrė krūokte // 72 126) nabūk knāuka / diel_kožna sūdnieki tik_žizi ė_žizi // 177 127) našemeslik nieku! // 240 In the KTŽ speaker’s utterances, difficulties tend to be viewed as temporary states that pass, e.g.: 128) tūbārt vėšus mōmis gōira33 it will pass // 119 Child-rearing and house construction are associated with life constraints that last only for a certain period, cf.: 129) when the child grows up34 / then we’ll be fine // 199 130) when the child grows up / we’ll have a little more breathing room35 // 201 131) we’ll finish that construction in a couple of years // 14 The speaker’s hope-driven optimism is evident both in utterances describing specific situations and in those offering a cumulative assessment of a certain intractable life situation, cf.: 132) I’ll take it upon myself, people / I’ll manage // 231 133) oh, you’ve had such hardships36 / but everything will work out well // 259 3.3. Great persistence in pursuing a goal In the Kretinga Dialect Dictionary (KDD), a speaker’s persistence is seen as a person’s efforts to overcome difficulties arising on a mental or physical level. Actions requiring great willpower are described by highlighting the relationship between the effort invested and the result achieved; for this reason, complex concessive sentences with ka e ‘even if’ are most often used. Adverbs such as vis tiek ‘all the same’ and mažne ‘almost’, or the emphatic particle ir, are used to denote persistence in achieving results and to emphasize the amount of effort invested, as are predicates or expressions that can function as predicates 31 suriūti, suriūta, ~o – ‘to be drowsy, sleepy’ KDD 346 32 apdrėnti, ~sta, ~o – ‘to become inactive, lazy, sluggish’ KDD 81 33 gūra – ‘slackness, helplessness’ KDD 119 34 prakūsti, prakūnta, prakūto – ‘to grow up, become independent (of children), come to one’s senses’ KDD 199 35 prakvāti, prakvās­ta, prakvāso – 2. ‘to become wealthy, prosper’ KDD 201 36 nodie (sl.) – ‘hope’ KDD 259 Straipsniai / Articles 89 JŪRATĖ PAJĖDIENĖ repeated use of ideophones, or references to appropriate and inappropriate means of persuasion, cf.: 134) k̇ę klimbūdams³⁷ / vęstėk atėjau // 171 135) māžni nusprūogā tū māišā ḃaṫempdamā // 231–232 136) vęstėk apsežinėję / napadėję ṅġnuojęms³⁸ // 107 137) kūkava k̇ūkava er k̇ikava lega 193 138) pašūmst pašūmst er atslūmbava // 285 139) k̇ol³⁹ e_k̇ol gāva vāks / k̇a_vestėn į_mukėla // 194 140) ṙgū ṗu̇atė vadėna e_geṙojo / e_prastūojo⁴⁰ // 317 In pursuit of their goals, the KTŽ speaker chooses various speaking and behavioral strategies. One of the most frequently recorded in the KTŽ is the collective “let’s” exhortation, reflecting the need to muster the effort required to complete a given farm task all the way through, in one go, with maximum intensity and exertion, cf.: 141) ṅojās pabėnkėn / e_būs pabėngtā // 262 142) ḃen_ḃenkēm tō ḋerva / būs atlektoję // 215 143) vėino praḋėmo⁴¹ v̇esū pabėnkēm // 316 144) pjūnam / vīrā / k̇a_pabėngtōmēm // 301 145) ḋabār v̇esė ḋėrbēm k̇eik_galēm / v̇o_nedėlės ḋėna⁴² pasėlsėsiēm // 254 The choice of intentional personal behavior tends to be linked to necessity, while the deontic verb turėti ‘to have to’ is commonly chosen to express obligation, cf.: 146) mėrtenā iš ṫōrō šendėna ḃėngte tū_dārba // 240 In KTŽ, the speaker’s assertiveness is evident not only when working but also when trying to obtain something (usually this is connected with some bureaucratic red tape and the need to get a permit). The speaker usually conveys this attitude to their interlocutor in advice (see sentences 75–76) or by sharing personal experience (see sentences 77–79), intentions that can be expressed openly and/or by choosing the indefinite-reference pronoun tu⁴³, cf.: 147) prašk gražų e_dous // 114 ³⁷ klimbūti, ~uoja, ~avo – ‘to walk with difficulty, to limp’ KTŽ 171 ³⁸ gyniojimas – ‘prevention, prohibition, dissuasion’ KTŽ 107 ³⁹ kulti (iškulti, prikulti) galvą – ‘to make one’s head spin, to pester’ KTŽ 194 ⁴⁰ prastūoju – ‘angrily, with ill will’ KTŽ 317 ⁴¹ tuō (vienu) pradėmu – ‘continuously’ KTŽ 316 ⁴² Here the phrase nedėls diena means ‘Sunday’. For the meaning of the Slavicism nedėls in phrases, see Babickienė 2005: 12. ⁴³ Apie neapibrėžtos reikšmės referenciją (plg. Haselmath 2000: 11), kuri lietuvių kalbotyroje apibūdinama kaip tu vartojimas apibendrinta (plg. Valčienė 1965: 668) ar neutralizuota tu reikšme (plg. Rosinas 1996: 26) ar kaip gramatinės metaforos atvejis (plg. Judžentis 2012: 114); apie neapibrėžtos referencijos tu žemaitiškame kalbėjime žr. Pajėdienė 2018: 86–87. 90 Acta Linguistica Lithuanica LXXX Kretingos tarmės žodyne (2011) atsiskleidžiantys žemaiško emocinio lauko kontūrai 148) papiràginė44 that’s enough for them / I won’t put anything in your mouth // 299 149) pàprėka45 we gave the surveyor good land // 277 150) nulėdės46 got up in the middle of the night and went to the first one // 210 151) vėsokū pin klū47 I hurried / then got my money back // 298 152) if I don’t get it / I’ll have to beg48 // if you beg / you’ll get it / or if not / nothing // 170 153) I’ll give it on the tenth / and ask // 73 The KTŽ speaker’s assertiveness is also evident in situations of disagreement, which may be resolved by indicating what the interlocutor must do (see sentence 82), or by seeking to prove one’s own correctness in one way or another (see sentences 83–85), cf.: 154) that’s what belongs there49 you should learn to do much more // 119 155) well, let’s bet / you’ll see / that I’m right // 208 156) it seems50 / you’ll see / that I’m right // 215 157) I’ll have to put that newspaper in its place51 and shove the troublemaker right in the face // 152 The KTŽ speaker also emphasizes their assertiveness when recounting the experience gained and the work completed, and when seeking appropriate recognition at the moment of speaking. To this end, they often refer to the amount and speed of effort (cf. sentences 86–87), or highlight their readiness to do everything in one go (cf. constructions of this type, “you’d better do it / get it done all at once,” in sentences 88–89) and to receive payment for the work performed (see sentence 90), cf.: 158) we worked hard, then managed to make a living // 316 159) before evening, when we were sawing52 / when we were sawing / we wanted to finish // 312 160) don’t dilly-dally53 / do it well in one go / and the work will be finished // 220 161) I’ve been hired by you / to do everything well / and everything // 20 162) only those who have already done it to you // 22 The KTŽ speaker’s discourse shows that boldness can also be associated with courage, which in positively connoted situations is generally named using the loanword 44 papiràginti / papiràgyti (hbr.) – ‘to bribe, to improve’ KTŽ 299 45 pàprikas – ‘bribe, purchase’ KTŽ 277 46 nulėsti – 2. ‘to spend a period of time’ KTŽ 210 47 pinklės – 2. ‘trap’ KTŽ 298 48 pàklepėruoti (hbr.) – ‘to ingratiate oneself, to give a gift or a bribe’ KTŽ 170 49 prigulėti, prigula / prigula, ~ėja – ‘to belong, to be due’ KTŽ 119 50 lygti, ~sta, ~o – 2. ‘to make a bet’ KTŽ 215 51 pakavòti (hbr.) – ‘to hide’ KTŽ 152; in the example provided, the reflexive pakavòtes is used in the sense ‘to keep as evidence’. 52 plostėti, plosta, ~ėja – 2. ‘to work hard’ KTŽ 312 53 lùodintis, ~inasi, ~inosi – ‘to let oneself be criticized, questioned, scolded’ KTŽ 220 Straipsniai / Articles 91 JŪRATĖ PAJĖDIENĖ stubborn, while in negatively connoted situations (i.e., those emphasizing resistance to others’ influence) it is regarded as obstinacy, disobedience, refusal to listen to another’s opinion, and resistance to persuasion (cf. stubborn, doing things the opposite way / oppositely, not to be persuaded), e.g.: 163) tas mūsa vākṣ nu pat mažā bova atvūžnos // 33 164) jeb kōr ānō ę nanvėsi / žsėpėrs kāp uožs // 132 165) žsėpėrs tas mūsa vākṣ / kūosi54 nakūsi / veštėk nieka neėgūsi // 202 166) ons napalėd55 / ę vėskas / nūos ožmūšku ān // 210 167) tau nagal pāsakīte / tō sava ę sāva // 354 168) napāsakīsi / namėk / atbōls kāp viež // 354 Such persistence, associated with resistance to the influence of another person (or other people), may also be described by highlighting (for example, through references to repeated predicates) the defeat of those acting or previously acting persons, or by invoking the proverb that, given enough time and effort, everything can be overcome one way or another; cf.: 169) drāskė drāskė / plėšė plėšė / vō pąskū ę dāvē pakājo // 271 170) drūts ėšėkėp / ėla nuvīno // 82 3.4. The link between internality A strong ego, an optimistic outlook, confidence, and perseverance are not only interrelated but also determine a pronounced internality in a person—the awareness and courage to take responsibility for one’s actions. A person characterized by internality tends to regard their own behavior, character, abilities, skills, and internal control as the causes of events involving them. In the KTŽ speaker’s discourse, realizations of this attitude can be found in utterances conveying models of direct upbringing (when experiences and evaluations are communicated to the addressee through direct instructions or exhortations, as in sentences 99–100) or indirect upbringing (when evaluations describing a person are presented as accounts that justify and explain things to others—often with the person being discussed as a witness to such accounts or descriptions, as in sentences 101–102). In these utterances, a person’s responsibility for their actions is associated with certain stages of personal development; therefore, the subject under discussion or direct addressee is considered to have reached the required level of maturity when they are able to make decisions independently and/or meet their most essential needs, cf.: 171) rīžė / kāp nūori / tēp ę darīk // 346 54 kūosi, kūota, kūotė – ‘to interrogate, to question’ KTŽ 202 55 nepailėsti – 2. ‘to stand by one’s own’ KTŽ 210 92 Acta Linguistica Lithuanica LXX Kretingos tarmės žodyne (2011) atsiskleidžiantys žemaiško emocinio lauko kontūrai 172) rìzkis / pàts žẽna / nabmãžos ẽ̀ // 346 173) jė̀jė / jau dẽdlis dẽdlis / prōta jau tòr / ališkė narpišos // 317 174) lai_rìtas / às_nanòrò kęstėis i_nuo rēkalus // 347 Responsibility for one’s own behavior leads a person to be resolute and pursue set goals. The KTŽ speaker associates such attitudes with strength of character, evaluating this as a possible or accomplished successful agreement with oneself, cf.: 175) jė̀ žmuõgs ožsėkėitėji56 / kū_nuors nušėta / tà nabgūdā ni_kokū vieju // 161 176) às tūkart ožsėkėiejau e_pasakau / daugau ni_lāsa // 161 3.5. Independence In the KTŽ speaker’s discourse, the concept of personal independence is clearly associated above all with a strong ego, respect for another person, and self-respect. This understanding of independence is fostered by repeatedly emphasizing the need not to violate the boundaries of another’s personal space (in both the narrow and broad sense). This attitude is cultivated through various prohibitions against touching either another person or someone else’s belongings, as well as through repeated reminders that one should not remain in debt, cf.: 177) napãšok mòn plãkū / ėk šālėn // 285 178) nikumẽt nakōnk57 na_sava dāta // 199 179) nakōnkēt / vakā / nẽka / kas_na_jūsa // 199 180) rē stengtēis ẽ_pàstarāujō58 škūola atdūotēis // 284 For the KTŽ speaker, real independence is primarily associated with one’s own living space, cf.: 181) ka_tòri sava truobēle / narēk sō svetemės kerēžuotės59 // 156 182) sāva bòtō60 kūoznos i_pūons // 57 The KTŽ speaker stresses that every effort is made / has been made to create a home of one’s own (see sentence 111), and that having a home of one’s own, no matter what it looks like or how it is furnished, allows one to feel the reality of life (cf. 56 užsikėitėi – ‘to dig in one’s heels, stand one’s ground’ KTŽ 161 57 kūsinti, ~ina, ~ino – ‘to touch, take’ KTŽ 199 58 iš pastarāi (pastarojo) – ‘to make one’s utmost effort, trying very hard’ KTŽ 284 59 kerēžoties, ~iojas, ~iojės – ‘to get angry, become irritated’ KTŽ 156 60 būtàs – ‘a dwelling house, farmhouse, cottage’ KTŽ 57 Straipsniai / Articles 93 JŪRATĖ PAJĖDIENĖ phrases and I live; and she lives), makes it possible to feel good61 and take pride in independence (see sentences 115–116), cf.: 183) ėš_pastarājē stēgiemūs pašatātē kuokē nuors truobale // 284 184) pašatātau šuoki tūoki botili62 ė_givēno // 57 185) nuṡkrietau sētā ėš_moli tuȯke būdāle ė_givēno // 186 186) ānā tūr tōke ōrkštolē63 ė_givēn // 465 187) čė_mona nōma // 262 188) nōmē monē parvės64 gērau // 280 The notion of one’s own home as a guarantee of independence is also prominent in KTŽ speakers’ warnings or recollections about the difficulties that arise when the opportunity to live separately and independently is lost, cf.: 189) nọ_nēk_pri_ānū_givēntė / vo kū ėšgrāisi // 113 190) vēsa givēnēma givēnos ont_sāves / nalēngo kārštē pri_vākū // 147 3.6. Anxiety Doubts about meeting the requirements of the value scale take an experiencer undergoing anxiety and/or worry back to the past and memories (cf. Helm 2009: 23–27), for example: 191) soṡgraudenāu65 / ka_tēp bȧsēje // 114 The KTŽ speaker tends to conceive of anxiety as an emotion that causes heartache, associating its emergence with unfinished tasks and the behavior or fate of a loved one, cf.: 192) vārga rūpēnē šērdelē splēšīs // 351 193) sogēla mōn šērdēs66 / ka_tas_vāks nabūto kor_nuklīdes 107 194) nāzēs vāk kbartūga drāsa / dēdēls šērdī // 201 195) mōn gēl šērdēs dēl_ānō // 103 For Samogitians, the signals conveyed by body language and facial expressions are very important; therefore, a speaker can readily recognize anxiety tormenting another person from their behavior and body language, cf.: 61 For a favorable, non-material evaluation of one’s own home in the Lithuanian conception of the home concept, cf. Rutkovska 94, 93, 107. 62 butālis – ‘a poor house’ KTŽ 57 63 ūrkštulē, ūrkštīne – ‘a hovel, a small, cramped room’ KTŽ 465 64 parvīs – ‘above all, especially’ KTŽ 280 65 susigraudini – ‘to become distressed, to worry’ KTŽ 114 66 širdis siglo – ‘anxiety took hold’ KTŽ 107 94 Acta Linguistica Lithuanica LXX Kretingos tarmės žodyne (2011) atsiskleidžiantys žemaitiško emocinio lauko kontūrai 196) the old ones keep talking about that crowding together // 178 197) that nosebleed started, the head went dizzy / I understood / that something was happening // 210 The KTŽ speaker tends to associate his own anxiety with memories evoked by past events, e.g.: 198) when they started bullying me, it was just one after another // 248 Having been teased in the past can make it difficult for the KTŽ speaker to feel confident about his condition and abilities at the present time, or to expect future events to turn out well; cf.: 199) I still haven't recovered / haven't recovered // 210 200) so far nothing has happened / but I might get sick // 254 201) I truly believe / unless something happens // 254 202) who knows / what one may expect tomorrow // 346 203) who knows what tomorrow will bring // 346 Nevertheless, at times the KTŽ speaker may also describe a person consumed by anxiety sarcastically (this may also be presented as the author’s own assessment), e.g.: 204) she went into town / imagining that her scarf would come undone // 237 From a sarcastic point of view, indifference may be suggested as a way out of an anxiety-inducing situation; cf.: 205) better spit it out / worrying won't help here anyway // 116 3.7. Sensitivity The KTŽ speaker’s sensitivity to various disturbances is evident in remarks that describe the movement and/or noise of a person nearby as irritating, distracting, or preventing sleep. In defending their sensitivity, the person making the complaint uses a question or remark that indicates the definiteness of the irritating, disruptive behavior (e.g., here, that, that one, that of yours, that of ours, with that of yours / with those of yours, such, with such, etc.) or its indefiniteness (cf. the reference to any disturbance in sentence 142); highlights the intensity of the action (e.g., using expressions such as what a or how much); refers to its excessive duration (e.g., all day / the whole day or night) or unceasing activity; and often also names the consequences of the deliberate or involuntary behavior or activity that caused the irritation, such as changes in emotion, impaired attention and/or memory, etc. Cf.: 67 nāgana – ‘a great trouble, calamity, hardship, trouble, fright’ KTŽ 248 68 grāužimos – ‘torment, regret’ KTŽ 116 Straipsniai / Articles 95 JŪRATĖ PAJĖDIENĖ 206) kuõčė prãusi⁶⁹ pṙ̃aus̃! // 319 207) kuõtó kṙąnki⁷⁰ v̇esa deina bȧpãrstuoji? // 184 208) tas_tava núogns košėjėms⁷¹ mòn i_zlasti v̇ed // 199 209) so_tou_sava l̃orleno⁷² ẽs_prūota ẽv̇es̃i // 219 210) ài / kà_tọ sọ_tãs sava kvaitolėv̇ėms nãbėngi // 200 211) namãtarȯk sọ_rȯnkȯ mòn pri_akis // 229 212) prarei̇u⁷³ sọ_tãs vãkas / ku_cė pasikuoju // 346 213) ka_to košė⁷⁴ / ãs nãgalo ožmėte // 199 214) bėki kãs brėkš / er ãs_givs! // 52 215) vãks ki̇oks / ãs jau gios // 201 216) v̇esa nãkti kãrmėgo miguoju // 159 217) so_tuoko k̇nãrlo goliedams nãsmėguosi / ba_nėru palėksi // 176 218) you smell like a pig’s corpse / and you stink // 202 219) what are you fussing about / and you reek // 279 220) what are you doing, you wretched creature / you’re lying there like a corpse // 280 221) don’t grumble, you little rascal / you’re always getting on my nerves // 108 The speaker in KTŽ also demonstrates sensitivity in his relationship with the people around him: he notices and recognizes others’ sensitivity and emotional reactions to his own blunt way of speaking, which he associates with the need to express criticism or an opinion regarded as truth or what is right; cf.: 222) what are you going on about / I just said a word / and you got offended // 212 223) she got all worked up / because I told the truth // 137 In seeking trust, the KTŽ speaker emphasizes his cultivated powers of observation and his ability to recognize the true meanings of another person’s body language; cf.: 224) you keep quiet / what’s got into you? // 196 225) *you’re yawning / you’re already drowsy⁷⁵ / I can see it // 52 226) I can see you’re keeping quiet / I’ve been talking away all this time // 227 69 prãusti, prãusa, ~ėję – ‘to cough’ KTŽ 319 70 krãnkti, ~a, ~ė – 2. ‘to cough’ KTŽ 183–184 71 kušėjimas – ‘movement’ KTŽ 199 72 lurlinlnas – ‘not very good rasping’ KTŽ 219 73 praryti – 2. ‘to suddenly forget’ KTŽ 346 74 kušė, kuša, ~ė – 1. ‘to move, stir’ KTŽ 199 75 brėžti, ~a, ~ė (ibr.) – 2. ‘to lie’ KTŽ 52 96 Acta Linguistica Lithuanica LXX Kretingos tarmės žodyne (2011) atsiskleidžiantys žemaiško emocinio lauko kontūrai 3.8. Marked introversion76 The KTŽ speaker regards their own or others’ tendency to withdraw into themselves as a lack of courage. The positive discourse-excerpt material in KTŽ shows that timidity, shyness—occasionally also described as fear or shame—arises from encountering the unfamiliar: a foreign space, unfamiliar people, and unknown patterns of conduct. The KTŽ speaker most often observes such behaviour in children, cf.: 227) mūsa váka nādrēs prį_svętemū // 81 228) palābink tū_vāka / ōns pats nādrēs // 203 229) išvęk tū_vāka / ōns nādrēs įjēte // 81 230) dēlē gēdings tas_vākels // 102 KTŽ speakers describe their own timidity and shyness as traits that hinder them from communicating with other people, cf.: 231) nadrōsu bōva lēste į akis // 79 232) āš nadrēsau ānuo klāuste // 81 233) āš nadrēso vēina ēt // 81 For the KTŽ speaker, overcoming timidity and inhibitions is regarded as a guarantee of success, cf.: 234) drōsēm žmōgōu vėsēr sēnkas // 79 When it becomes necessary to solve problems and communicate with strangers, the KTŽ speaker tries to overcome their shyness through self-encouragement or by asking another person for help, cf.: 235) apsdrōsēnes⁷⁷ e_nuėjau prį_anūo šūolōs prašīte // 79 236) ka_dvējau nūšē / būs drōsū // 87 A person who interacts little, avoids talking, and tries to keep apart is likely to be described by a KTŽ speaker using negative constructions—as someone who goes unnoticed and/or gives no information, does not utter a word, and so on; cf.: 237) tuo_vāka kāp jē_e_nier / dēlē tīkēs vāks // 139 238) ēš tūo vāka nikūmet nieka naeškūosi / nieka nasōnēosi // 202 239) ōns gal cēla dēina ēšorkšuot⁷⁸ kor_nōrs e_žōdi napratāre // 166 76Remigijus Bliumas’s study draws on Herman Rorschach’s understanding of introversion as a process characterized by flexible personal capacities and a tendency to withdraw into oneself in response to the environment and environmental conditions (cf. Bliumas 1997: 42–43). 77 to pluck up courage – ‘to begin to summon courage, to dare’ KTŽ 79 78 iškurstė – ‘to betray’ KTŽ 166 Straipsniai / Articles 97 JŪRATĖ PAJĖDIENĖ 3.9. Reserve The speaker’s phrases in KTŽ show that, for Samogitians, reserve is most strongly associated with protecting private space and personal privacy. Throughout the material presented in KTŽ, the speaker’s inclination and/or choice to live in a secluded place, avoid prying eyes, keep unwelcome people out of their space, or at least ensure control over their privacy is clearly evident. Even when faced with an unexpected and/or secret observer, doors and locks, shutters and/or curtains are used; barriers are created (e.g., a road is locked off, or one lives in a remote place); people who are not allowed into the home are selected, and so on. Compare: 240) kū_čė baknipoji79 ožsedėres / ka_nieks najėto // 178 241) jau_tėms / oždėrienėk lōngenčės // 206 242) ožsedėsem pirānkās80 / e_nabšvėšūs nākti po_lōngus // 29 243) rēk į_šėninka kūobenī81 idete / ka_galėto iėjos ožšekabīnte // 179 244) to_kėli ožaršo / ka_nieks navažuo // 31 245) mūms dėdėlė lengvenībė / ka_nabvažuō par kėima vėšuokēi pejuōkā // 211 246) gvēnām tūokūo nūšalūo vėitō / nēks nīkumēt e_nāžāt // 263 247) tūokī prisesprōgėlu ās e_i_trōba nalēdo // 320 The reserve of the speaker in KTŽ is also reflected in their manner of communicating: they are not inclined to speak openly, especially with intrusive busybodies; their avoidance of frank conversation with others is justified by taking responsibility for their own fate and by not wishing to seek comfort or invite pity. Compare: 248) mọn nānk / ka dėdėlē onšuojosė kamontė // 142 249) sūnōs mọn gvēnēms / āli nēks napadēs / kou_pridēs e_ėbiedavotės // 74 KTŽ contains sayings indicating that those who wish to violate the norms of reserve can be kept under control, while those inclined not to observe these norms are described with epithets that carry negative connotations and/or characterize the conspicuousness or distinctiveness of their behavior. Compare: 250) vāku nalēdo ētė po kēims // 312 251) mūsa vāks tēkros patvāiks / pārte ėš_muokēla er_ėstres82 // 287 79 knýpoti, ~oja, ~ojė – ‘to do some small task while bent over’; knýbiuoti – ‘to work on something’ KTŽ 178 80 pirā nka / firā nka (dial.) – ‘window shutters’ KTŽ 96, 299 81 kobinýs – ‘hook’ KTŽ 179 82 ištrėsti, ištrėsa, ~ė – ‘to run out’ KTŽ 454 98 Acta Linguistica Lithuanica LXXX Kretingos tarmės žodyne (2011) atsiskleidžiantys žemaitiško emocinio lauko kontūrai Withdrawal may also be caused by feeling unwell. The KTŽ speaker describes the associated reluctance to communicate as recognizable from body language; cf.: 252) pamuošėda sɔ̨̄rɔ̨kɔ̨ ę̄vėl sosėrėtė į̄ kamūlti // 242 253) ākī panārena ę̄ n̄eka nabākė // 251 254) ānā gala panārenosis ēt // 251 Sometimes avoidance of communication is associated or linked with certain remarks, for example: 255) tas v̄aks lėplējė v̄esā tēsā // 212 256) nīkā napāsākūō kū gerdėjes // 257 The KTŽ also contains discourse examples showing that adherence to a stance of withdrawal may be involuntary, while trust and the desire to open up most often arise through communication and spending time together; cf.: 257) nābtō pināsu83 / diēl_tuo ę̄kęntō nōmē // 297 258) kā ęsgēri / atsērōnd ę̄plēses84 // 304 259) mēs basiedemas į̄plēsį̄jējem // 304 3.10. Passivity The KDD is rich in phrases with which speakers encourage others to adopt passivity, or explain their own passivity, resignation, and humility. Humility may be demanded or desired of an interlocutor through direct instructions, explanations, and advice, cf.: 260) naḡnīčis / jē gēra nažēna // 107 261) kūokī taū bieda / on_galvō mēta nieks nāsā // 24 262) nābək pār saldēs / nūris / nābək pār kartōs / ēspjās // 345 The KDD speaker strives to accept their own or others’ actual circumstances and dissatisfaction humbly, emphasizing the dictates of fate or attempting to link passivity (or laziness) to restrained personal wishes and a philosophical outlook, cf.: 263) nō nieka napākēsi85 žmūōgs / tēp jaū būva žādēta86 // 495 264) rē būtē kęntēnam87 sāva lēmēnō // 144 265) mōn nī kūokī ēstāga nārē / kāp_ir / tēp ę̄gēra // 129 83 pināsu (dial.) – ‘finances, money’ KDD 297 84 plēses – ‘chattering, conversation’ KDD 304 85 negali pasikti – ‘cannot do’, cf. KDD 495 86 žādēti, žāda, ~ēje – 2. ‘assign, destine’ KDD 495 87 kātenas, ~a (dial.) – ‘satisfied’ KDD 144 Straipsniai / Articles 99 JŪRATĖ PAJĖDIENĖ The KTŽ speaker’s attitude toward an argument often also reveals the true reasons for Samogitian passivity, which may include an unwillingness to reason with someone more impulsive and more stubborn than oneself, or submission to another’s opinion; cf.: 266) bėja bartės są_ano / ka_nagaučio pėrėos88 // 292 267) bėjok anū er_ ožkaba vuot89 // 137 268) ūdė naudėjes / kąp į_sėna // 63 269) tūoks jau į_āno karātūoros / nėka nabipadarīsi // 146 270) ọns mônėi paplėksnuoje par_pėti ẹ_lėipė nusėlėste // 304 The KTŽ illustrative material shows that passive and submissive people are constantly receiving admonitions and instructions from the speaker, encouraging them to act more actively, defend themselves, or explaining the possible consequences of submissiveness; cf.: 271) īmis kūoki ožsiejėmė / draibts90 ba_rėkala / ẹ_vėskas // 79 272) ėk mėklė91 / vọ_pavielōusi // 237 273) a_jau_apdinką92 / ka_nāb_tėp bašokbi? // 81 274) nabūk lōrbis / dōuk į_marmūžė / ka_ę_kėta siki žėnōto // 219 275) par_dėli sāva nulaidōma patė_ę_ragūs dāvē // 262 The KTŽ speaker critically evaluates an unconventional, exceptional way of spending time away from home, characterized by the absence of ordinary tasks: time spent without working and yielding no tangible useful results is regarded as passive, aimless activity, into which one has somehow ended up getting involved. Such an evaluation is most often expressed in sentences of a particular structure, whose core is a predicate expressed by a fairly vivid verb of movement with the prefix par-, accompanied by a reference to location in time and/or space, sometimes alongside a description of an unrealized aim of wandering about or of a suitable activity that was nevertheless omitted; cf.: 276) párkuokenejau93 vėsa dīna po *pālōnga // 162 277) vėsa dīna párkramenejau94 po_miesta // 183 278) párkuomenejau95 põsi dīnōs / vọ_naradāu ni_vėina dūra griba // 163 88 pėr – ‘threshing, peeling’ KTŽ 292 89 užkabavoti, ~oja, ~ojė (hybrid) – ‘to hook’ KTŽ 137 90 draibties, draibtos, draibstės – ‘to be restless; to sit, lie, wander, etc.’ KT 79 91 miklus, ~i – ‘agile’ KTŽ 237 92 aprinkti, ~sta, ~o – ‘to become inactive, lazy; to grow sluggish’ KTŽ 81 93 kiokineti, ~ėja, ~ėjė – ‘to walk around slowly, to shuffle’; párkiokinėti – ‘to walk slowly for a while’ KTŽ 162 94 kraminėti, ~ėja, ~ėjė – ‘to walk around slowly’; párkraminėti – ‘to pass time walking around slowly’ KTŽ 183 95 párkominėti – ‘to walk around slowly for a while’ KTŽ 163 100 Acta Linguistica Lithuanica LXX Kretingos tarmės žodyne (2011) atskleidžiantys žemaičio emocinio lauko kontūrai 279) párkuorenėją96 in cool weather / I suppose one might have gotten a bit tired // 181 In KTŽ, the speaker also regards as passivity their own or another person’s activities that do not display optimism or briskness, cf.: 280) when you work so sluggishly, you’ll never get anywhere97 // 63 281) an old person can’t get anywhere / can’t manage98 // 263 3.11. Adequate interpersonal relationships For the KTŽ speaker, adequate, equal relationships are associated with qualities of ego, perseverance, and independence, cf.: 282) one must be accommodating to live with another person // 262 283) I don’t want to depend on anyone99 // 320 Therefore, when assessing the possibility of getting along and reaching agreement, it is customary to emphasize the need for goodwill (see sentences 212–214), whereas those who stubbornly argue their case are often described as obtuse and impossible to reason with (see sentences 215–217), cf.: 284) if you want to, you can manage on your own // 131 285) with spite100 you’ll achieve nothing // 295 286) a person can be persuaded by a good word // 104 287) if you want to, talk to a person like a person, not like a brute // 137 288) he has no sense at all; when talking to someone, he immediately insults them, getting worked up // 263 289) with a stubborn person101 you can neither speak calmly nor come to an agreement // 251 The KTŽ examples also clearly represent the view that goodwill alone—even when mutual—is not enough for successful communication: the natural desire to communicate is possible only when personalities are compatible with one another and there is an exchange of topics and interests, cf.: 290) you can talk about nothing with one person102, but with another there’s plenty to talk about // 325 96 korinėti, ~ėja, ~ėjo – ‘to walk around as if looking for something, to loaf about’; párkorinėti – ‘to spend time doing nothing’ KTŽ 181 97 nužangumas – ‘swiftness’ KTŽ 263 98 ukatā (Slavic) – ‘desire, mood’ KTŽ 464 99 priklytis, ~ijas, ~ijes (Slavic) – ‘to quarrel, get angry, bother others’ KTŽ 320 100 piktas – ‘anger, wrath’ KTŽ 295 101 naravās, ~ā (Slavic) – ‘stubborn, easily irritated’ KTŽ 251 102 supūlti, ~a, supūola – ‘to coincide, harmonize’ KTŽ 325 Straipsniai / Articles 101 JŪRATĖ PAJĖDIENĖ 291) ons i nalgus103 man / must be with him and with his wishes // 124 The success of good relationships is also determined by understanding that everyone must be responsible for themselves, and that mediation in certain situations may not be very helpful, for example: 292) what you can do alone104 / you have to manage on your own // 215 The illustrative material in KTŽ shows that, for Samogitians, good relations with one another are based on the possibility of sharing equally not only things associated with pleasures, but also tasks and responsibilities. Samogitian vocabulary also records the sharing of such tasks and opportunities: to name equal opportunities for carrying out actions, Samogitians use adverbs that highlight this aspect padalio, paeilio, padienio, padienesio, panakčio, pakaitoms, pakaitais or non-finite verb forms and the like, cf.: 293) she gave everyone sweets equally105 // 267 294) we shared out the sweets equally // 268 295) we would go mushroom-picking by turns // 268 296) at night we would take care of the garden in turn // 275 297) we would work in shifts / wanted to run away // 270 298) meṡ kāule sērgēm pākaitās / ką toriė paṙsoutēs // 270 299) tū_pūngoli nėiem pasėkėisdamas // 325 The adequacy of relationships is also determined by keeping one’s word; accordingly, the KTŽ speaker asks that promises be kept, since a person who lies loses others’ trust, cf.: 300) naġēldīn vākōu ṧrdēs / jē nagāli / tą ę nazadēb // 107 301) tūokes vīlūones tik ṧrḋi gēlda // 107 302) às tāves nābteko / tǫ vēsumet malōji // 227 303) às sǫ maklōrēs naprasėdedo // 225 For the KTŽ speaker, equitable communication is based on attentiveness and the need to look one’s conversation partner in the eyes while speaking, cf.: 304) ṙkōdamōs veiżk tēse į akis / vǫ nanārikis106 į šalis // 249 305) ṙkōkenties rēk į akis veiżtē / vǫ ną žvalgītēs // 348 103 l̇gus, ~i – ‘boring, yearning, sad’ KTŽ 124 104 sulýgti – ‘to reach an agreement, to agree’ KTŽ 215 105 padaliū – ‘in turn, equally for everyone, in portions’ KTŽ 267 106 nȧiṙtis, nȧiros, nȧrēs – ‘to fidget, look around furtively, with one’s head bowed’ KTŽ 249 102 Acta Linguistica Lithuanica LXX Kretingos tarmės žodyne (2011) atsiskleidžiantys žemaiško emocinio lauko kontūrai 3.12. Expression of empathy In the Kretinga Dialect Dictionary (KDD), the speaker’s empathy is most clearly revealed in phrases describing the need for, and/or lack of, considerate and respectful treatment of children (see sentences 234–243) and elderly people (see sentences 243–244), cf.: 306) How can you go on treating that child like this107 / what a shame! // 141 307) Why are you treating that child so badly? // 144 308) Oh, you wretch108 treating that child like this / look / what a big girl she is already / a little girl // 194 309) How can she not be ashamed to treat her own child like this // 243 310) That child has nothing to eat109 // 463 311) Those poor children have to suffer because of us // 248 312) What happened to those children110 those kids / how they keep wandering around for nothing // 171 313) That poor child suffered for several days / and they wouldn’t even let her cry as much as she needed // 241 314) They’re already driving that child out of the house without mercy / it hurts my heart to watch // 306 315) Children, don’t mock an old person // 64 316) Such a sight / and now I’m an old person too / I wasn’t a mother // 64 In the KDD, the speaker expresses compassion for a person who is treated inadequately or without help by using diminutive references to the person being discussed, predicates indicating the aggressive impact of the subject (or subjects), and explicit statements of their own emotional evaluation, cf.: 317) Those poor things, all those troubles are eating them up111 // 188 318) They’re all against him / and the poor little man can’t even defend himself // 108 319) ont *mėgal vėsė kāp šonis pōl // 324 320) ta_mergė̇ i_tūoki klaikšėlė / môn gāilo ānuos // 167 321) ta_mergė̇kė tēkrā bloikšėlė / gāilo ānuos môn // 175 The speaker’s empathic abilities are highlighted in KTŽ (and at the same time serve as an example) by demonstrating attentiveness to the emotional reactions of close relations, whether openly expressed or attempts are made to conceal them, e.g.: 322) pārēt ābōd tėvo krōkdāmo // 21 323) kūo_tọ dūksāuj / a_skaud kās? // 83 324) a_nāženā / kūo ānā krōkė įsėnāusė112 i_puodėka? // 178 107 kalavį, ~oja, ~ojė (hybrid) – ‘to scold, persecute, mock’ KTŽ 141 108 kūloti, ~oja, ~ojė – ‘to scold and beat continually’ KTŽ 194 109 ūti, ūja, ūję – ‘to scold, persecute’ KTŽ 463 110 klėkymas – ‘wailing, crying’ KTŽ 171 111 ankristi – 2. ‘to befall, come down upon (troubles, misfortunes)’ KTŽ 188 112 įsikniausti, ~a, ~ė – 2. ‘to bury one’s face’ KTŽ 177–178 Straipsniai / Articles 103 JŪRATĖ PAJĖDIENĖ In the utterances of speakers recorded in the KTŽ, it is strongly emphasized that every living creature deserves respect and must neither be teased nor tortured, cf.: 325) Don’t hurt that little dog’s heart / if you kill it / give it a bone // 107 326) Don’t torment or mock any little creature // 144 327) poor little thing / all living creatures want to live // 110 Having noticed violations of this principle, KTŽ speakers try to refer to the harmed creature with diminutives, while finding various descriptions that emphasize negativity for the abusers (e.g.: heartless, soulless, cruel-hearted, and so on), cf.: 328) Why did you strike that worm / for no reason at all // 451 329) That little rascal has also caused the birds a lot of harm // 155 330) They’re real brutes, not sparing the children’s lives // 37 331) You’re heartless, to be able to eat frogs // 41 332) I can’t bear to watch you torment that horse like this // 97 333) You’re cruel-hearted113 / how could you do that // 30 The KTŽ speaker tends to describe the principle that compassionate behavior is necessary using generalizations that emphasize the absolute value of life, cf.: 334) Every little beetle’s life is precious // 109 335) Every living thing wants to live // 182 336) Every living creature wants to live // 267 337) God gave people life and breath // 109 4. CONCLUSIONS An analysis of the illustrative material in the KDD, selected according to the dominant emotions grounded in ethical values, showed that positive emotions—strong ego, confidence, and assertiveness—are expressed and cultivated more often in defensive situations than in moments of pride in oneself throughout the KDD discourse. The KDD speaker’s utterances clearly reveal efforts to foster, from an early age and continuously, an assertive person who takes responsibility for their actions and activities. In KDD speech, independence is most closely associated with feeling safe in one’s own home. Creating one’s own home is regarded as a guarantee of independence and security; consequently, at a certain point in life, every effort is devoted to creating it. The experience of having established a home is often described as one of certainty and satisfaction, using a phrase that emphasizes the positive outcome: and gyvenu. The positively evaluated emotions are counterbalanced by somewhat negative (or negatively evaluated) aspects of emotional expression—anxiety, excitability, introversion, 113 arklaširdis – ‘hard-hearted, merciless’ KDD 30 104 Acta Linguistica Lithuanica LXX Kretingos tarmės žodynas (2011) atsiskleidžiantys žemaitiško emocinio lauko kontūrai withdrawal, passivity. The relationship between these two aspects of emotional expression—positive and negative—determines appropriate interpersonal relations and the expression of empathy among people living together in a family or community. An analysis of the KDD’s illustrative material, based on the assumption that this dictionary, as a collection of examples of everyday speech with a broad semantic range, can represent the possibilities of SPEAKER, conveying the experiences and utterances of individuals shaped by numerous factors, makes it possible to discern, in the contours of the Samogitian emotional field assembled from the identified dominant features, particularly pronounced efforts to build stable interpersonal relationships. In building such relationships, a strong ego can and must break out of its shell of withdrawal, while anxiety-driven independence, introversion, and passivity help us understand that sensitivity does not end at the boundary of perceiving one’s own pain. This enables the KDD speaker to pursue the realization of their intentions assertively while being mindful of another person and building appropriate relations with them, sharing observations that bring joy, and seeking to “awaken,” warn, or calm a close person who seems or behaves unusually. This emphasizes the need for emotional stability both for the individual and for those living with or near them. The KDD contains many of the speaker’s phrases in which brief explanations or pieces of advice are used in an attempt to adjust another person’s level of activity or passivity. The results of speakers’ descriptions of these emotional-field parameters support the idea of the vitality of the Kretinga dialect of Samogitian (see Lubienė, Pakalniškienė 2014), since important features of Samogitian emotional distinctiveness correlate with the characteristics necessary for the survival of an ethnic community. The description of the contours of the Samogitian emotional field reflected in speech is only one piece in the synthesis of psychological characteristics typical of Samogitians that emerged in a study of mental phenomena determined by ethnic affiliation (Blumas 1997). Some aspects of the realization of intellectual activity—its intensity and success—and of interaction with the material and social environment, which the study identified as more characteristic of the Samogitian group examined, are especially clearly reflected in KDD material and enable Samogitians to understand the meaning of some of their utterances and behavioral patterns. However, discussion of these manifestations of mental activity in speech is a topic for another publication. SOURCES AND REFERENCES Aleksandravičius Juozas 2011: Kretingos tarmės žodynas, sud. Dangulė Mikulėnienė, Daiva Vaišnienė. Vilnius: Lietuvių kalbos institutas. Straipsniai / Articles 105 JŪRATĖ PAJĖDIENĖ Aliūkaitė Daiva, Mikulėnienė Danguolė, Čepaitienė Agnė, Geržotaitė Laura 2017: Kalbos variantiškumas ir jo vertinimas percepcijos dialektologijos požiūriu: variantų ir vietų vaizdiniai. Vilnius: Vilniaus universiteto leidykla. Babickienė Zofija 2005: Skolinių įlikimas tradicinėje šiaurės žemaičių kretingiškių tarmėje, – Baltistica. VI priedas, 7–16. Bliumas Remigijus 1997: Aukštaičių ir žemaičių etninė priklausomybė determinuotų psichinių reiškinių savitumai. – Psichologija 17, 25–57. Prieiga internete: http:// www.zurnalai.vu.lt / psichologija / article / view / 901 / 6762. Coulson Seana 2001: Semantic leaps. Frame–Shifting and Conceptual Blending in Meaning Construction. Cambridge: Cambridge University Press. Gage Nathaniel L., Berliner David C. 1994: Pedagoginė psichologija. Vilnius: Alma litera. Haselmath Martin 2000: Indefinite Pronouns. Oxford: Oxford University Press. Helm Bennet W. 2009: Self-love and the structure of personal values. – Emotions, Ethics, and Authenticity. Consciousness and Emotion Book Series 6. Amsterdam / Philadelphia: John Benjamins Publishing Company, 11–32. Judžentis Artūras 2012: Lietuvių kalbos gramatinės kategorijos. Vilnius: Vilniaus universiteto leidykla. Lubienė Jūratė, Pakalniškienė Dalia 2014: Šiaurės žemaičių kretingiškių tarmės gyvybingumas: XXI amžiaus pradžios situacija. – Baltu filologija 23(2), 75–86. [Lüscher Max] The Lüscher Color Test 1971: Translated and edited by Ian A. Scott. Based on the Original German Text by Dr. Max Lüscher. New York, London, Toronto, Sydney, Tokyo, Singapore: Washington Square Press. Mikulėnienė Danguolė 2011: Juozo Aleksandravičiaus lituanistinė ir pedagoginė veikla. – Kretingos tarmės žodynas, aut. Juozas Aleksandravičius, sud. Danguolė Mikulėnienė, Daiva Vaišnienė. Vilnius: Lietuvių kalbos institutas, VII–XII. Myers G. David 2008: Psichologija. Vilnius: Poligrafija ir informatika. Pajėdienė Jūratė 2018: Žemaitiškos tapatybės raiška: dėlonė iš Kretingos tarmės žodyno (2011) pavyzdžių. – Acta Linguistica Lituanica 79, 64–104. Pakalniškienė Dalia, rec., 2018: Daiva Aliūkaitė, Danguolė Mikulėnienė, Agnė Čepaitienė, Laura Geržotaitė. Kalbos variantiškumas ir jo vertinimas percepcijos dialektologijos požiūriu: variantų ir vietų vaizdiniai. – Acta Linguistica Lituanica 78, 259–263. 106 Acta Linguistica Lituanica LXX The contours of the Samogitian emotional field revealed in the Kretinga Dialect Dictionary (2011) Rorschach Hermann 1951 [192]: Psychodiagnostics. A Diagnostic Test Based on Perception. Translation and English edition by Paul Lemkau and Bernard Kronenberg. New York: Distributors for the U.S.A. GRUNE & STRATON INC. Available online: http://www.igorzgic.com/wp-content/uploads/2011/02/Herman-Rorschach-Psychodiagnostics.pdf. Rosinas Albertas 1996: Lietuvių bendrinės kalbos įvardžiai. Vilnius: Mokslo ir enciklopedijų leidykla. Rutkovska Kristina 2017: Namai. Šeima. – Vertybės lietuvio pasaulėvaizdyje, aut. Rutkovska Kristina, Smetona Marius, Smetonienė Irena. Vilnius: Akademinė leidyba, 87–148. Vaišnienė Daiva 2011: „Kretingos tarmės žodynas“: pagrindiniai medžiagos pateimo principai. – Kretingos tarmės žodynas, aut. Juozas Aleksandravičius, sud. Danguolė Mikulienė, Daiva Vaišnienė. Vilnius: Lietuvių kalbos institutas, XX–XXVI. Valckienė Adelė 2006: Įvardis. – Dabartinės lietuvių kalbos gramatika, red. Vytautas Ambrazas. Vilnius: Mokslo ir enciklopedijų leidybos institutas, 251–282. Weigand Edda 2010: Dialogue – The Mixed Game. Amsterdam / Philadelphia: John Benjamins Publishing Company. Outline of the Samogitian Emotional Field as Reflected by Kretinga Dialect Dictionary (2011) SUMMARY The present article is a continuity of the study on the expression of the emotional field of the speakers of the Northern Samogitian Dialect of Kretinga. The selection and analysis of the illustrative material from Kretinga Dialect Dictionary (hereinafter – KDD) by Juozas Aleksandravičius based on the domains of ethnically determined emotions (cf. Blumas 1997) revealed that the expression and development of positive emotions – strong ego, self-confidence and persistence – which are seen in the entirety of the discourse provided by the KDD more commonly manifest themselves in defensive situations rather than those when the speaker is proud of him/herself. The utterances of the KDD speaker clearly reveal the efforts made in one’s environment to develop a persistent person responsible for his/her actions and activities continuously and from the early days. In the view of the KDD speaker, independence is mostly associated with safe existence in one’s home. The creation of Straipsniai / Articles 107 JŪRATĖ PAJĖDIENĖ one’s home is viewed as the guarantee of independence and security; hence, the maximum possible efforts can be made for that matter. Meanwhile, the state of mind which is experienced after the person has settled in his/her home is often described as that related with certainty and satisfaction by using the phrase highlighting the positive result – and I live. Positively evaluated emotions are counterbalanced by slightly more negative (or negatively evaluated) aspects of emotional expression – anxiety, sensitivity, introversion, reservedness, passiveness. The proportion between the two aspects – positive and negative emotional expression – determines adequate relationships of individuals co-existing in a single family or community and the expression of empathy. The analysis of the KDD illustrative material based on the assumption that, as an entirety of illustrations of daily speaking of a broad semantic spectrum, the dictionary in question is capable of representing the picture of the possibilities of the SPEAKER rendering the experiences and utterances of the multitude of depersonalized individuals, enables us to see very clear efforts of building stable interpersonal relationships within the outline of the Samogitian emotional field assembled out of the given dominants. When building such relationships, a strong ego may break through the shell of reservedness, whereas anxiety-driven independence, introversion and passiveness bring the understanding that sensitivity does not end with the boundary of perception of one’s own pain. The above drives the KDD speaker to pursue his/her ambitions with persistence by feeling another person, establishing adequate relationships with him/her and by sharing joyful observations and/or questions and try to “wake up”, warn or calm down a close person who looks or behaves in an unusual way. This is how the need for emotional stability of the individual and the people who live or are next to him/her is highlighted. The KDD abounds in the speaker’s phrases which attempt to correct the levels of activeness–passiveness of another individual by brief clarifications or pieces of advice. The discussed findings of the study dealing with the parameters of the emotional field as reflected in the spoken language support the idea of viability of the Northern Samogitian Dialect of Kretinga (see Lubienė, Pakalniškienė 2014), because the principal traits of the Samogitian emotional distinctiveness correlate with the peculiarities of survival which are vital for the ethnic community. Submitted on 18 February 2019. JŪRATĖ PAJĖDIENĖ Institute of the Lithuanian Language Petro Vileišio g. 5, LT-10308 Vilnius, Lietuva [email protected] 108 Acta Linguistica Lithuanica LXX