Journal articles on the topic 'Families Folklore'
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1
Onyango, Bethwell O., and Ekisa Olaimer-Anyara. "The Value of Leafy Vegetables: An Exploration of African Folklore." African Journal of Food, Agriculture, Nutrition and Development 7, no. 14 (May 28, 2007): 01–13. http://dx.doi.org/10.18697/ajfand.14.ipgri1-10.
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Indigenous Leafy Vegetables foods have an exceptional place in African cuisine. It is commonly argued that vegetable consumption reflects cultural backgrounds and their value transcends a biological one, as food, to symbolism enhancing the functioning of society and promoting social order. This study set to determine species use, folkloric dimensions and taste preferences in a rural East African setting. A bio-cultural approach reinforced by ethno-botanical tools conducted over a three-year period and recourse to a corpus of Luo ethnic food plant literature and gathering of folklore elements from a conversational context was used to study socio-cultural elements of vegetables foods of people in Migori and Suba districts of Kenya. Seventy-four respondents, 56 female and 18 males, of mean age 43years and ranging between 16 and 84 years participated in focus group discussions and research interviews. Herbarium specimens of 34 leafy edible plant species in seventeen plant families are deposited at the University of Nairobi and the Catholic University of Eastern Africa herbaria. This study documents 17 sayings (folkloristic products) of different genre: mantras, traditional beliefs, customs, practices, folk stories/ tales, songs, jokes and lexical phrases. Their sociolinguistic analysis reveals they address issues appropriate to Luo ritual, social status, nutrition, taste preferences, cooking habits and conflict resolution. Though Luo folklore indicates aversion for bitter vegetables, the body of folkloric wisdom sustains vegetable dish consumption. The preference and craving for bitter tasting herbs by elder women was because of an understanding of both food and medicinal values. This paper concludes that vegetable consumption reflects cultural backgrounds and experiences. Folklore defines how Africans perceive, define, and value indigenous Leafy Vegetables in their own terms and presents a stable platform for cultural analysis of oral food culture. Indigenous Leafy Vegetables are symbolic "sources of illumination" that orient African people persistently with the system of meaning in their culture.
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Bisht, Nidhi, Praveen Kumar Verma, Ranjana Negi, and Anup Chandra. "An ethnobotanical study of plants used by forest fringe communities of Lwali village (Pauri Garhwal, Uttarakhand)." Plant Science Today 5, no. 2 (March 27, 2018): 39–43. http://dx.doi.org/10.14719/pst.2018.5.2.365.
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The paper provides information on traditional knowledge of plants used by fringe forest communities of village Lwali (District Pauri Garhwal). The paper deals with 35 plant species belonging to 34 genera of 29 families, that find mention in the local folklore. The plants have been provided with botanical names, vernacular names, parts used and ethnobotanical uses.
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Bora, Devanjal, J. Kalita, D. Das, and Subhan C. Nath. "Credibility of Folklore Claims on the Treatment of Malaria in North-East India with Special Reference to Corroboration of their Biological Activities." Journal of Natural Remedies 16, no. 1 (February 29, 2016): 7. http://dx.doi.org/10.18311/jnr/2016/483.
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Malaria is one of the major causes of mortality and morbidity throughout the developing countries. In spite of considerable advances made in the development of anti-malarial drugs to combat the disease, appearance of the malarial parasite resistance to the drugs one after another, has triggered the researchers to search for alternative agents of better quality. In view of the fact that plant folk medicines have immense value in providing clue for development of drug, an ethnobotanic survey of medicinal plants practiced for the treatment of malaria in North East India, followed by the validity of folklore claims of the plant species was conducted based on the review of reported literatures. Seventy four plant species under 67 genera and 41 families used for the preparation of recipes to treat the disease were included in this communication. For each plant species, botanical and vernacular name, part(s) used, method of preparation and mode of administration of the herbal remedies were provided. Biological activities corroborative of folklore medicinal claims of the plant species were also indicated for the credibility of these folklore claims.
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S, Noprita Elisabeth, and Rani Hermita. "Designing a Visual Novel Game in Nusantara Folklore 'The Origin of Lake Toba' using Renpy Visual Novel Engine." SISFOTENIKA 11, no. 1 (December 24, 2020): 47. http://dx.doi.org/10.30700/jst.v11i1.1054.
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<p align="justify">Public knows about the folklore of the archipelago in Indonesia through stories told directly by parents and their families, passed down orally from parents to children and their ancestors to future generations. Likewise, the folklore of the origin of Lake Toba. The folklore of the archipelago seems to be slowly disappearing because it is only passed down orally and is less desirable and does not rule out being forgotten and extinct. This is what makes the writer decide to conduct research on the folklore of the archipelago through the media of games, namely visual novels with the story of the origin of Lake Toba as the object. The researcher wants to make an application in the form of animation with the help of a program that wants to be enjoyed by many people and can also be used as a learning medium.The game application that will be produced will later be made using the Ren'Py Novel Visual Engine application and the research method that the author will use is an extreme programming as a management system with the following stages: Exploration Phase, Planning Phase, Iteration Phase, Production Phase, Maintenance Phase and Final Publication Stage ( Death Phase), with the existing tools can make the application of the story of the origin of Lake Toba well, then for future research to make it in a 3-dimension version</p>
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Blum-Kulka, Shoshana. "“You gotta know how to tell a story”: Telling, tales, and tellers in American and Israeli narrative events at dinner." Language in Society 22, no. 3 (September 1993): 361–402. http://dx.doi.org/10.1017/s0047404500017280.
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ABSTRACTThis study explores the degree of cultural diversity in the dinner-table conversation narrative events of eight middle-class Jewish-American and eight Israeli families, matched on family constellation. Conceptualized in terms of a threefold framework of telling, tales, and tellers, the analysis reveals both shared and unshared narrative event properties. Narrative events unfold in both groups in similar patterns with respect to multiple participation in the telling, the prevalence of personal experience tales, and the respect for children's story-telling rights. Yet cultural styles come to the fore in regard to each realm as well as their interrelations. American families locate tales outside the home but close in time, ritualizing recounts of “today”; Israeli families favor tales more distant in time but closer to home. While most narratives foreground individual selves, Israeli families are more likely to recount shared events that center around the family “us” as protagonist. In modes of telling, American families claim access to story ownership through familiarity with the tale, celebrating monologic performances; but in Israeli families, ownership is achievable through polyphonic participation in the telling. (Ethnography of communication, language and culture, conversation analysis, folklore, narrative).
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Croft, Robin. "Folklore, Families and Fear: Exploring the Influence of the Oral Tradition on Consumer Decision-making." Journal of Marketing Management 22, no. 9-10 (November 2006): 1053–76. http://dx.doi.org/10.1362/026725706778935574.
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Старостина, Аглая Борисовна. "The Miraculous Weasel in Hebei Folklore." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 1 (May 10, 2022): 69–79. http://dx.doi.org/10.26158/tk.2022.23.1.006.
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В статье рассмотрены распространенные в наше время в окрестностях Пекина и Тяньцзиня, а также на юге провинции Хэбэй представления о колонке (хуан-шу-лан, хуанъю, хуан пи-цзы) как мифологическом персонаже. Использованы полевые материалы и данные форумов и других интернет-ресурсов материкового Китая. Обладающего сверхъестественными способностями колонка часто включают в число «четырех великих семей» или «пяти священных животных», представления о которых распространились в Китае в XVII в. с воцарением маньчжурского дома Цин; однако в Хэбэе он сейчас по большей части воспринимается как самостоятельное божество. Иногда чудесного колонка описывают как обогатителя: так, он может в целом способствовать процветанию покровительствуемой семьи или непосредственно приносить в дом похищенные в других местах продукты. Чудесный колонок способен манипулировать людьми, вызывая истерическое расстройство или препятствуя запоздалому путнику найти дом в сумерках. Подобные способности могут приписывать и обычным колонкам, находя в таком случае для них паранаучные объяснения. К колонку обращаются за помощью при болезни или при необходимости узнать собственное будущее. Колонок также может вселяться в медиума-целителя или в обычного человека, в последнем случае становясь причиной его болезни. Последняя часть статьи посвящена рассказам о способах, с помощью которых чудесный колонок пытается обрести бессмертие This article examines ideas about the weasel (huang-shu-lang, huangyou, huang pi-zi) as a mythological character that are widespread in our time in the vicinity of Beijing and Tianjin, as well as in the south of Hebei province. It makes use of field materials and data from forums as well as other Internet resources of mainland China. Having supernatural abilities, the weasel is often included among the “four great families” or “five sacred animals,” ideas about which spread in China in the seventeenth century with the accession of the Manchu house of Qing. However, in Hebei, it is now mostly perceived as an independent deity. Sometimes a wonderful weasel is described as an enricher: for example, it can contribute to the prosperity of its patronized family and bring it things stolen from other places. The wonderful weasel is able to manipulate people, causing hysterical disorder or preventing a tardy traveler from finding home at dusk. Similar abilities can be attributed to ordinary weasels, finding in this case parascientific explanations for them. The weasel is asked for help in case of illness or, if necessary, to find out one’s future. Weasels can also inhabit a medium-healer or an ordinary person, in the latter case becoming the cause of illness. The last part of the article describes stories about the ways in which wonderful weasels try to gain immortality.
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Chandrol, Dr G. K. "Ethno-Botanical / Ethno-Medicinal Survey of Folklore Plants in Villages of Durg District in Chhattisgarh State (India)." International Journal for Research in Applied Science and Engineering Technology 9, no. VII (July 25, 2021): 2161–68. http://dx.doi.org/10.22214/ijraset.2021.36851.
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Durg district is rich in biodiversity of medicinal plants. The forest area is about 08.95 % of the total area of Chhattisgarh. More than 80 villages are found in the range of Durg district. Peoples of villages as well as rural areas are frequently used many plants for the treatment of various diseases by own traditional knowledge. An ethno-botanical / ethno-medicinal survey was under taken to collect the folk knowledge of the inhabitants of the different villages of Durg district. Taxonomically, the plants used by the villagers of this area were classified under 66 families of angiosperms including 192 medicinal plants. The various plant part used included whole plants, leaves, stems, roots, tubers, barks, resin, latex, flowers, fruits and seeds. Botanical name, local name, families and uses in different diseases are given parenthetically.
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Julianto, Toni, Risky Setiawan, and Rufer Firma Harianja. "Local-Social Wisdom in the Nyadran Tradition as a Means of Gathering." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 4, no. 2 (April 22, 2021): 830–36. http://dx.doi.org/10.33258/birle.v4i2.1862.
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Since ancient times the Javanese people have been familiar with the belief system. Before Islam came the beliefs of Animism and dynamism as well as Hindu and Buddhist religions had already developed in Javanese society. Islam is accepted in Javanese society with youth and peace, because preachers have a high tolerance for Javanese culture. One of the forms of cultural acculturation or inherent in the soul of Javanese society is the Nyadran tradition. The Nyadran tradition is a symbolic ritual that is full of meaning Nyadran traditional ceremony includes partially oral folklore because in it there is a form of oral fochlor, namely the prayers used in the ceremony and there is also a form of non-verbal folklore in the form of uba rampe in the ceremony. In socio-cultural terms, the implementation of nyadran tardisi is not only limited to ceremonial cleaning of ancestral burials , salvation (kenduri), making apem cakes, compote, sticky rice, and various snacks from the market which are used as elements of "offerings" as well as being a prerequisite for the ritual prayer procession. However, the nyadran ritual in a socio-cultural context has also become a medium of friendship between families and communities, as well as a social, cultural and religious transformation. Nyadran is an expression and expression of social piety in a society where a sense of mutual cooperation, solidarity, and togetherness is the main pattern of this tradition.
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Arianto, Tomi, and Dairi Sapta Simanjuntak. "Representation of ecocriticism in the folklore of Mak Ungkai spirit." Studies in English Language and Education 7, no. 2 (September 3, 2020): 576–91. http://dx.doi.org/10.24815/siele.v7i2.16822.
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The purpose of this qualitative study is to analyze the relationship between human and nature behind the story of Mak Ungkai by using the ecocritical approach. The informants in this study are the native Malay people who live in Tanjung Kertang village, Batam, Indonesia. They were determined by looking at relevant backgrounds based on the research theme: they are the Malay generation, both young and old, know about the Malay folklore of Mak UngkaiSpirit, have profession and activities at the sea, and reflect the representation of families in Tanjung Kertang village. Based on those criteria, the researchers finally chose 25 respondents to conduct in-depth interviews. These interviews were recorded by using the audio recorder and camera. The results indicated that the relationship between nature and humans behind the story of Mak Ungkai Spirit could be seen from the position of nature as human subjects and objects. The position of nature as a subject included nature as mother of earth, nature as caring ethic, and nature as holistic. Meanwhile, nature as an object is reflected from exploitation of nature and violence. This study is related with the local wisdom and culture in Indonesia. Therefore, international and local environmental non-government organizations related with social and humanity can use the result of this study for preservation of the local culture and environment, and among them is through the local wisdom.
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Misamore, Michael D. "Nonabelian H1 and the Étale Van Kampen Theorem." Canadian Journal of Mathematics 63, no. 6 (December 1, 2011): 1388–415. http://dx.doi.org/10.4153/cjm-2011-030-x.
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Abstract Generalized étale homotopy pro-groups associated with pointed, connected, small Grothendieck sites are defined, and their relationship to Galois theory and the theory of pointed torsors for discrete groups is explained.Applications include new rigorous proofs of some folklore results around , a description of Grothendieck's short exact sequence for Galois descent in terms of pointed torsor trivializations, and a new étale van Kampen theorem that gives a simple statement about a pushout square of pro-groups that works for covering families that do not necessarily consist exclusively of monomorphisms. A corresponding van Kampen result for Grothendieck's profinite groups immediately follows.
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Aminov, Abdulfattokh Khakimovich. "Folklore Aspects of Funeral and Mourning Rites of Badakhshan Residents." Ethnic Culture 4, no. 3 (September 27, 2022): 8–11. http://dx.doi.org/10.31483/r-102835.
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The article is devoted to one of the spheres of the spiritual culture of the inhabitants of Badakhshan – funeral and mourning rites, which reflected many of the traditional ideas of the local population. The purpose of the article is to reveal the distinctive cultural features in the funeral and mourning rites of the inhabitants of Badakhshan. The content of the article is based on the material accumulated by the author from folk stories, beliefs and customs of funerals and mourning ceremonies, the results of surveys of local residents, experts on local rituals and active participants in the relevant rites, as well as the views of previous researchers. On the basis of the method of participant observation, interviews, comparative methods, various aspects of the features of funeral and memorial rites were analyzed, such as reading a prayer for the dead (janoz), funeral lighting of the lamp “Charogravshan” (Lighting the lamp), which form the basis of the religious rites of the mourning Shiite families. Ismailis of Badakhshan. At the end of the article, conclusions are given about the main elements of the rite “Charogravshan”: reading the verses of the Koran associated with light; reading “Kandilname (Charogname)”; prayers for lighting a lamp; reading laudatory verses from the poetry of Nasir Khosrov; praise in the name of the Prophet Muhammad (peace and blessings be upon him); prayers and special verses related to grief; checking the lamp by the caliph and those present; prayers and blessings for the repose of the soul of the deceased.
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Vorobieva, Lina Bronislovovna, and Zinaida Vasilyevna Mitchenko. "Socio-cultural phenomenon of childhood in the aspect of ethnopedagogy." Samara Journal of Science 11, no. 1 (March 1, 2022): 288–92. http://dx.doi.org/10.55355/snv2022111304.
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The paper is devoted to the functioning of the socio-cultural phenomenon of childhood in the Pskov folklore discourse. Pskov tales were chosen as the object of study, since narrative texts are the most important units of communicative dialectology, and it is the dialect system of the national language that explicates traditional culture. A fairy tale is a result of collective creativity and at the same time retains individual creativity features. The work was carried out in the aspect of philological regional studies problems - the study of Pskov folk speech and Pskov folklore. The paper examines the traditional model of the family and its hierarchy as a basis for folk culture constancy, forms a collective image of the child, focuses on the issues of ethnopedagogy. The specificity of the material sharpens the discursive aspect of the topic and allows one to study verbal forms of being in the sphere of childrens, as well as the ways of its representation in the language. The authors come to the conclusion that fairy-tale texts reflecting the world of childhood are built according to the principle of oppositional relations, traditional for folklore genres. The dualism of good and evil, life and death, ones own and anothers act as culturological constants around which private transformations are built, reflecting the semantics of the subculture of childhood: parents - children, daughter - son, native - non-native, large families - childlessness and other oppositions. The subculture of childhood of the rural population of the Pskov Region appears as a complex socio-cultural phenomenon, organized according to the principle of binary oppositions, which is an integral part of traditional culture.
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Sultan, Asma. "Ethno-veterinary uses of medicinal plants in district Bandipora of Jammu & Kashmir Union Territory." emergent Life Sciences Research 08, no. 01 (2022): 89–94. http://dx.doi.org/10.31783/elsr.2022.818994.
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Plants due to their medicinal properties are essential component of health industry and are utilized in averting various ailments. A study was carried to understand the quickly vanishing traditional information of medicinal plants in Bandipora district of Jammu and Kashmir, India. Information was collected using purposive sampling to reach the target population. A total of 103 people comprising tribal people, medical practitioners, traditional healers and locals were interviewed throughout the study. A total of 29 species were found in the study area which were having ethanoveterinary uses. During the survey it was observed that the most dominant families with respect to number of species were Lamiaceae followed by Asteraceae, Liliaceae, Ranunculaceae, Apiaceae, Pinaceae, Salicaceae, Malvaceae (2 each) and remaining families having one species. It was also observed that elderly population have better folklore information and males are more respondent than the females. Furthermore, the valuable folk knowledge about flora and fauna is playing an essential role in supporting healthcare system of both livestock and human in these remote areas which lack modern medical care.
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Thapa, Shubhechchha. "Medico-ethnobotany of Magar Community in Salija VDC of Parbat District, Central Nepal." Our Nature 10, no. 1 (March 13, 2013): 176–90. http://dx.doi.org/10.3126/on.v10i1.7780.
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This paper documents the ethno-medicinal use of plant species among the Magar community of Salija Village Development Committee from Parbat District in the central mid-hills of Nepal. The study recorded the use of 75 species of medicinal plants belonging to 46 families and 72 genera for the treatment of 39 different ailments. The most frequently treated illness were gastrointestinal ailments followed by dermatological infection and skeleto-muscular problem. Local healers and the knowledgeable groups were the one who mostly make use of medicinal plant species. The traditional home remedy is less practiced compared to the past years, and also lacks the sharing of knowledge among the practitioners. Documenting such herbal folklore knowledge is useful for further pharmaceutical research.DOI: http://dx.doi.org/10.3126/on.v10i1.7780
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Suratman, Bayu. "Pendidikan Anak Usia Dini Berbasis Kearifan Lokal Pada Suku Melayu Sambas." Jurnal Noken: Ilmu-Ilmu Sosial 4, no. 2 (June 30, 2019): 107. http://dx.doi.org/10.33506/jn.v4i2.436.
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AbstrakFokus artikel ini mendeskripsikan pendidikan anak usia dini dalam keluarga Melayu kabupaten Sambas yang berbasis kearifan lokal. Kearifan lokal mendidik anak dalam masyarakat Melayu Sambas diantaranya: Pendidikan melalui cerita rakyat, pendidikan karakter anak melalui pantang larang, dan mendidik anak melalui lingkungan alam. Pendidikan anak usia dini berbasis kearifan lokal dalam keluarga Melayu Sambas sudah berlangsung lama dan secara turun-menurun dalam kehidupan sehari-hari. Artikel ini ditulis secara deskriptif, berangkat dari riset kualitatif yang penulis lakukan, berdasarkan pengamatan dan wawancara mendalam pada masyarakat Melayu Sambas.Kata Kunci: Pendidikan Anak Usia Dini, Kearifan Lokal, Melayu SambasAbstractThe Focus of the article describes early childhood education in the families Malay of the Sambas Which is based on local wisdom. Local wisdom educating children in Sambas Malay communities includes: Education through folklore, child character education through pantang larang, and educating children through the natural environment. Early childhood education based on local wisdom in Sambas Malay families has been going on for a long time and has been descreasing in daily life. This article was written descriptively, departing from qualitative research that the author did, based on observations and indepth interviews with Sambas Malay people.Keywords: Early childhood education, local wisdom, Sambas Malay
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Povoroznyuk, Svitlana. "THE USE OF CHILDREN'S FOLKLORE IN THE EDUCATION AND DEVELOPMENT OF PRESCHOOL CHILDREN FROM THE FAMILIES OF ATO PARTICIPANTS AND INTERNALLY DISPLACED PERSONS." Educational Discourse: collection of scientific papers, no. 5(5) (June 20, 2018): 46–53. http://dx.doi.org/10.33930/ed.2018.5007.5(5)-5.
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Children from families of ATO participants and internally displaced persons are extremely psychologically susceptible. Therefore, it is necessary to provide them with an emotionally comfortable environment for education and development, to promote the restoration of emotional stability and equilibrium. A lullaby is an effective ethno-cultural tool to overcome disturbing feelings that often cover a child of preschool age, creating an atmosphere of love, tenderness, cosiness and calm in the process of her education and development. With the help of amusements, tricks, humorous songs, an educator can create a relaxed and positive atmosphere and, accordingly, accelerate the process of re-socialization of children of these categories in new conditions or circumstances, to organize a comfortable environment for the restoration of their emotional balance. To overcome the negative consequences of children psychotraumatic situations, the elimination of a state of internal tension, emotional anxiety and the subsequent formation of emotional state of internal balance, vivacity, it is recommended to use song-fairy tales. Fables are considered to be an additional ethno-cultural tool for creating a relaxed communicative environment, overcoming the depressed emotional state of children from the families of ATO participants and internally displaced persons.
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Fiadotava, Anastasiya. "Children as Agents, Targets, and Intermediaries of Family Humour." Folklore: Electronic Journal of Folklore 86 (August 2022): 59–78. http://dx.doi.org/10.7592/fejf2022.86.fiadotava.
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The paper focuses on the humour produced by, aimed at, or referring to children in family communication. It seeks to establish which roles children play in family’s humorous communication, and how these roles reflect their agency in the interactions with parents. The research results show that much of family humour is generated by children either consciously or unconsciously. Many of children’s idiosyncratic words that provoke laughter when they are originally uttered can go on to form long-standing jokes in family folklore, sometimes losing some of their humorous flavour but still being cherished by adults as children grow up and stop using them. Plenty of family humour is also generated at children’s expense. This aspect of family humour highlights the different power dynamics between children and their parents, some of whom tend to playfully tease their children to a greater extent than they do each other. However, when parents do laugh at one another, children may be mentioned as a point of reference: being compared to a child often means being a target of family humour. Humorous family folklore does not only assign children the roles of subjects, objects or intermediaries of jokes. It is also used by parents didactically, helps families to bond and can both reinforce and challenge power dynamics in family interactions. Finally, by referring to children metaphorically in family jokes, adults maintain the generalized image of children that exists in popular imagination.
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Stundžienė, Bronė. "Lithuanian Cultural Landscape in Folklore from the Perspective of Values." Vilnius University Open Series, no. 5 (December 4, 2020): 81–101. http://dx.doi.org/10.15388/vllp.2020.5.
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In the article, the contemporary human being’s search for values is primarily linked to the folkloristic reflection of Lithuanian cultural landscape. Following the framework of hermeneutics and based on the folkloristic symbolism of landscape in Lithuanian folklore (mainly in the oldest layer of folk songs), the manifestations of a long-lasting solidarity between community and nature are discussed. The focus has been placed on the small community – the family and its immediate relationship with the surrounding nature. In the introductory part of the article, the notion of ritualism is discussed which is based on the universally acknowledged concept of the rites of passage (les rites de passage). Within the context of this concept, the depiction of the public events of family life (the rituals of marriage and death) constituted a solid premise for the investigation of the so-called common places (loci communes) in Lithuanian folk poetry, which in this regard are usually represented by landscape-related narrative segments and symbolism. Folkloristic interpretations of the prominent elements of Lithuanian landscape (trees, water, stones) have been selected for the investigation. The introduction also reveals the importance of a family over an individual in the exploration of a human being’s relationship with the surrounding nature. The first part of the article ‘The Reflections of Anthropomorphic Reception of Trees’ asserts that in the folk songs marked by archaic stylistics, the poetic narrative of trees contains abundant mythopoetic allusions to the constant identification of a human being (usually, a family member) with a tree, as well as other metamorphoses and motifs which attest their mutual dependence. This poetic tradition influences the poetry created by individual authors to this day. The article briefly introduces the meaning of a tree in the world of ancient Lithuanian beliefs and customs and notices the major changes in the purpose of the image of a tree in the late tradition of romances. The second part of the article analyses the long-term trajectories of mythopoetic depiction of water and stones in folklore. It is well known that any traditional culture has accumulated a wide range of meanings which pertain to different forms of water and connote rebirth, renewal, as well as fertility and life. Therefore when the article emphasizes the tropes of being near water, drowning in watery depths, which through the lens of myth and ritual embody the act of love (marriage) in Lithuanian singing folklore, it should be noted that this variation of meaning found in Lithuanian folklore constitutes an organic part of the whole of international aquatic symbolism. The mythicised story of a live stone as reflected in folklore could be partially associated with the folkloristic reception of trees and water. Animation of a stone is revealed through the attribution of the qualities of a live being to a stone (in the legends, they move, communicate with each other, live in families). Contrarily, the lifelessness (immobile state) of a stone is mythicised in cases where people who deviate from moral laws are turned into stones. The mythologem of a stone as the landmark signifying the boundary between this and the other world, as well as the association of stones with sacrality and sacred places visited by deities, is widespread. It is ascertained that the narrative of the sacrality of stones did not cease in the period of Christianity.Therefore, the landscape approach applied in this study provided a possibility to observe how, in folklore, the meanings of different components of landscape organically combine into a cohesive union which operates on the principles of synergy. A conclusion may be drawn that folklore unequivocally asserts the idea of a continuous coexistence of a human being and nature and exalts the perception of nature as an essential spiritual value.
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Karaköse, Mustafa, Sefa Akbulut, and Zafer Cemal Özkan. "Ethnobotanical study of medicinal plants in Torul district, Turkey." Bangladesh Journal of Plant Taxonomy 26, no. 1 (June 25, 2019): 29–37. http://dx.doi.org/10.3329/bjpt.v26i1.41914.
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This study is aimed at reporting some of the plants traditionally used in the treatment of diseases by the local people living in the centre of Torul district and its surrounding villages. A face-to-face two-part questionnaire survey was conducted with 82 local people. Identification of 29 taxa belonging to 18 families has been confirmed and their medicinal uses have been recorded. In addition, the usage patterns of plant parts andpurposes are recognized. Plants are mostly used in the treatment of cold and flu, stomach disorders, gynecological, cardiovascular, and respiratory diseases. The highest use value (UV) was recorded for Rosa canina (0.54) and Mentha longifolia subsp. longifolia (0.46) and the highest Informants Consensus Factor (FIC) was cited for cold and flu (0.83) followed by stomach disorders (0.75). New information for folklore medicines have been collected from the study area.
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LEUNG, KA HIN, VINH NGUYEN, and WASIN SO. "NONEXISTENCE OF A CIRCULANT EXPANDER FAMILY." Bulletin of the Australian Mathematical Society 83, no. 1 (November 17, 2010): 87–95. http://dx.doi.org/10.1017/s0004972710001644.
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AbstractThe expansion constant of a simple graph G of order n is defined as where $E(S, \overline {S})$ denotes the set of edges in G between the vertex subset S and its complement $\overline {S}$. An expander family is a sequence {Gi} of d-regular graphs of increasing order such that h(Gi)>ϵ for some fixed ϵ>0. Existence of such families is known in the literature, but explicit construction is nontrivial. A folklore theorem states that there is no expander family of circulant graphs only. In this note, we provide an elementary proof of this fact by first estimating the second largest eigenvalue of a circulant graph, and then employing Cheeger’s inequalities where G is a d-regular graph and λ2(G) denotes the second largest eigenvalue of G. Moreover, the associated equality cases are discussed.
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Lestari, Yuni Budi, and Kamaludin Yusra. "Identifying Tourism Potentials of Ethno-Cultural Attractions in Lombok." Sustainability 14, no. 23 (December 1, 2022): 16075. http://dx.doi.org/10.3390/su142316075.
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This article is aimed at identifying the potential of various ethno-cultural practices in the Sasak community with a view of developing them as ethno-cultural attractions to sustain tourists to stay longer in Lombok. Various ethno-cultural practices in relation to folklore, festivals, sports, music, food, beverage, and cultural events were identified, and the tourism potentials were also measured. Data were collected by directly observing and video-recoding the ethno-cultural events, interviewing cultural leaders, religious clerics, community leaders, tourism practitioners, tourism experts, tourism workers’ organizations, entrepreneurs, and governments. With content analysis, the study has identified ethno-cultural practices with the potential to be an alternative to Lombok’s tourist attractions. These practices are not only essential for Indonesian multiculturalism but are also a resource for improving the economic quality of Sasak families and communities. The article also recommends strategies for this development.
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Chandrashekhar, Karnam. "REVIEW ON THE PLANTS REPORTED IN THE ETHNOBOTANICAL PRACTICES FOR DIARRHEAL DISEASE IN UTTAR PRADESH, INDIA." International Journal of Research in Ayurveda and Pharmacy 12, no. 2 (May 5, 2021): 50–61. http://dx.doi.org/10.7897/2277-4343.120245.
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No need to say that diarrhoeal disease is one of the major health concerns of the entire world. Many treatment modalities are put forth and tried to achieve the best control over the morbidity and mortality caused by the diarrhoeal disease. The resistance to the anti-microbial drugs, development of carrier state, misuse of antimicrobial drugs by the common people and change in the course of the disease after the use of antimicrobial drugs are really the worrisome issues in treating diarrhoeal disease. On the top of it, the prevalence of diarrhoea in children is so much high and severe that addressing it with a proper therapy, in some cases and in some occasions becomes very difficult. Initial approach with effective herbs, sometimes, makes wonders. Tribal people staying away from the urban areas, have their own plant remedies for treating different diarrhoeas. Uttar Pradesh is one among such states of India that possesses enormous knowledge of traditional practices such as ethno-medicine and folklore practices. Their utility needs to be brought under the ambit of the main streams of health practices. For the reason, some of them, may turn in to the remarkable source of drugs or lead compounds or the drug candidates. This study is based mainly on the data published in the articles related to ethnobotany, folklore practice and local utilization of medicinal plants by the people of different zones of Uttar Pradesh. This review reveals 117 medicinal plants belonging to 53 different botanical families utilized in the ethnobotanical practices for treating diarrhoeal disease in Uttar Pradesh.
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Kalita, Tutumoni. "Traditionally used herbal remedies by the indigenous tribes of Meghalaya: A Review." Current Research Journal of Pharmaceutical and Allied Sciences 5, no. 1 (March 31, 2022): 1–14. http://dx.doi.org/10.54059/2022.5(1)crjpas_210.
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Meghalaya, one of the seven sisters of North-East India, is bestowed with many plant species of medicinal importance. Herbal remedies have played an integral role in developing the cultural and spiritual life of the indigenous tribes of Meghalaya by assisting the primary healthcare needs of the people. In addition, the knowledge of traditional herbal medicine may serve as the basis for new drug discovery. However, the scientific community's vast ethnomedicinal knowledge of Meghalaya remains unexplored. In the present study, an effort has been made to shed light on the substantial folklore knowledge about various plant species that grow in the region, highlighting the traditional utilization method. A total of 150 medicinal plants belonging to 129 genera and 89 families were documented based on a thorough literature survey involving various research and review articles with an extensive search on PubMed, Google Scholar, Elsevier and other renowned journal sites.
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Zvicevičienė, Solveiga, and Vilmantė Aleksienė. "Awakening Games Genre of Lithuanian Dancing Folklore: the Aspects of Education and Therapy." Pedagogika 120, no. 4 (December 18, 2015): 142–53. http://dx.doi.org/10.15823/p.2015.044.
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Lithuanian folk awakening games for babies and young age children are classified as dancing folklore genre. These are syncretic musical compositions of low volume, intended for infants and small children, which are performed vocalising and in action. This is child-friendly interactive action, which has a playful nature and is based on intensive movement. A rich range of possibilities is noticeable in Lithuanian folk awakening games, necessary for versatile child’s education / learning.
Purpose of article: to disclose the application possibilities of awakening games in work with children, who have special needs:
1) achieving the training goals;
2) achieving the therapeutic goals.
Research method: analysis suitability of children awakening games for education and therapy. Literature of different areas has been reviewed: ethnic culture, music therapy, dance-movement therapy, ethno therapy, developmental psychology, education and special education. It is also based on manuscripts material from the Archives: of Lithuanian Folk Culture Centre, Institute of Lithuanian Literature and Folklore, Ethnomusicology Archive of Lithuanian Academy of Music and Theatre and on its expedition manuscripts material as well.
Drawn conclusions: Lithuanian folk awakening games belong to minor genre of dancing folklore, which is expressed in syncretic musical compositions of low volume, has “encoded”, not yet been researched, broad options of educational and therapeutic content, and can be purposefully used trying to respond to various individual or special needs of a child.
Awakening games can be used in a child‘s education / self-training process for numerous, complementary factors, which stimulate development of a child: training of communication and language, promotion of environmental knowledge and acceptance of changes, shaping of positive behaviour, training of motility, development of playfulness and creativity skills.
Lithuanian folk awakening games can be used in therapeutic process as an effective means of communication formation with a child and activation of its ability to imitate. While playing with a child, conditions are created naturally for its psychological security, self-esteem and confidence; self-expression, self-realization; reducing of its fears; relaxation and experience of pleasure and other.
Awakening games are still important in contemporary culture for versatile child’s development / self-formation and recommended to apply in Lithuanian families, as well as in working methodologies of a special educator, physical therapist, speech therapist, ergotherapist, psychologist and art therapist.
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Sherkova, T. A. "Predynastic Egypt – the bosom of ancient egyptian civilization." Bulletin of Nizhnevartovsk State University, no. 4 (December 25, 2020): 5–14. http://dx.doi.org/10.36906/2311-4444/20-4/01.
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This article is the result of many years of work devoted to the problem of the transition of the predynastic era of Egypt to the state. This transition period in the cultural and historical aspect contains both late-primitive phenomena and contents that indicate the development of society in the direction of social differentiation with the identification of aristocratic families headed by a social leader. These processes are reflected in the development of the archaeological culture of Naqada, which has passed through several phases of development, demonstrating the diversity of monuments, artifacts and pictorial texts that are the main sources for the pre-written era of Egypt. They are analyzed in the aspect of fundamental historical and cultural processes. Methodologically, this task is solved by using the developments and conclusions of a number of humanitarian scientific disciplines: semiotics, cultural studies, folklore, depth psychology, etc. This approach makes the research base, which is partly applied, more solid.
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Boganeva, Alena, and Mare Kõiva. "Maailma esimesed inimesed – Valgevene ja Eesti etioloogiad." Mäetagused 80 (August 2021): 5–30. http://dx.doi.org/10.7592/mt2021.80.boganeva_koiva.
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Belarusian and Estonian mythological and legendary narratives, especially aetiologies, share a number of similar motifs and characters, despite the fact that Estonian and Belarusian belong to different language families and share no common borders. However, some matches in the motifs are so complete and expressive that they, we believe, cannot be explained by typology or universals. Since the topic of ties between Estonian-Belarusian folklore is relatively unexplored, along with their historical contacts, the aim of this article is to point out the similarities in the motifs of Estonian and Belarusian legends regarding the first people in the context of Slavic and Finno-Ugric legends, as well as to represent some of the original Estonian and Belarusian aetiologies. The motives under examination are the recreation of humans, the skin of the nails, creation of a woman, the death of the first people, the motifs of the snake, eel, and weather loach, the cross of Christ, and others.
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Haldane, Hillary. "Motivation Matters: Shelter Workers and Residents in the Late Capitalist Era." Practicing Anthropology 33, no. 3 (July 1, 2011): 9–12. http://dx.doi.org/10.17730/praa.33.3.2u22355856301tp9.
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Domestic violence shelters are a product of a capitalist order; a response to a political-economic system that has seen shrinking extended family networks and disappearing social safety nets. In our contemporary era, the head of the household is responsible for the financial well-being of the family. There are fewer familial and communal systems of support. The isolation of the nuclear family is compounded by the circulation through popular culture and our own family folklore of the myth of the one true love, undying passion and lifelong happiness. This lifelong happiness is disrupted by families that don't follow the mythical narrative: divorce, death before children reproduce, when one generation cannot ‘naturally’ take over from the one that came before. When things go wrong, we are increasingly forced to turn outside our kinnetworks for assistance. Shelters are designed to provide a safe haven for women experiencing violence when there is nowhere else to go. When interested members of the public ask, "Why does she stay?" it is because shelters have become the obvious place the victim is supposed to go. Beyond providing respite from the abuse, shelters are increasingly viewed as the space where a transformation takes place—the replacing of unproductive victims with able bodied survivors, survivors to be healthfully put back into the system, revitalized and productive members of society read workforce.
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Sõukand, Renata, and Raivo Kalle. "The Appeal of Ethnobotanical Folklore Records: Medicinal Plant Use in Setomaa, Räpina and Vastseliina Parishes, Estonia (1888–1996)." Plants 11, no. 20 (October 13, 2022): 2698. http://dx.doi.org/10.3390/plants11202698.
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The historical use of medicinal plants is of special interest because the use of plants for healing is a rapidly changing, highly culture-specific and often need-specific practice, which also depends on the availability of resources and knowledge. To set an example of folkloristic data analysis in ethnobotany, we analyzed texts from the database, HERBA, identifying as many plants and diseases as possible. The research was limited to the Seto, Räpina and Vastseliina parishes in Estonia. The use of 119 taxa belonging to 48 families was identified, of which nine were identified at the genus level, four ethnotaxa were identified as two possible botanical taxa and fifteen ethnotaxa were unidentifiable. The most frequently mentioned taxa were Pinus sylvestris, Matricaria discoidea and Valeriana officinalis. High plant name diversity as well as high heterogeneity in the plants used were observed, especially in earlier records. The use of local wild taxa growing outside the sphere of everyday human activities, which was abandoned during Soviet occupation, signals an earlier, pre-existing rich tradition of plant use and a deep relationship with nature. Working with archival data requires knowledge of historical contexts and the acceptance of the possibility of not finding all the answers.
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Razumova, Irina A. "History of the Family and Native Place in the Projection of the Life Path of a Professional Folklorist and Ethnographer." Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies 2 (2021): 155–69. http://dx.doi.org/10.31860/2712-7591-2021-2-155-169.
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The purpose of the article is to determine the value of works like the book Pomni korni svoi (“Remember your roots”) by the Karelian folklorist A.S. Stepanova about the history of her native village for humanitarian research and for the dissemination of historical and ethnographic knowledge. Stepanova’s book is examined in the context of problems concerning the possibilities and ways of reconciling academic and personal everyday knowledge in the situation when a humanities scholar is acting as a first-hand historian or as an ordinary life writer. While Stepanova’s scholarly works on Karelian lamentations are internationally known, the book in question was published both in Russian and Karelian and is addressed to her direct descendants. It is about the North Karelian village of Shombozero, which no longer exists. Most of its inhabitants were related by kinship. The narrative is based on the author's memoirs and autobiography. The book includes the results of genealogical reconstruction, documentary information about the history of the settlement, oral history materials, and the demographic history of households in the late 19th — first half of the 20th centuries. It describes the topography of the area, ways of communication and means of transportation, the traditional household, and economic and everyday life of the Karelians in the 1930s–1950s. The history of the place and the everyday life of its inhabitants are presented in the projection of the formation and life path of a professional philologist and teacher. The author of the book describes and reflects on the activities of rural “national” boarding schools in the 1930s–1940s, teachers and students, life stories of various immigrants from local peasant families, the daily life of university students in the 1950s, twists and turns in the life of her family, the process of becoming a scholar, and episodes from the history of the study of Karelian folklore. As a result, the book notably exceeds its objective to preserve family memory. It is a valuable source for the study of ethnography, ethno-social and ethno-linguistic processes, the circulation of folklore, social history of families and other areas of humanitarian and social studies. It conveys both local and general historical knowledge and can be used by specialists as a professional description of the life of the settler and family-related communities during changes due to chrisis.
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Subba, Nawa Raj. "Tungdunge Mundhum Establishes a Link Between the Sen and the Samba Dynasties." IAR Journal of Humanities and Social Science 3, no. 01 (February 28, 2022): 1–10. http://dx.doi.org/10.47310/iarjhss.2022.v03i01.001.
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Mundhum is knowledge. Kirat's Mundhum is comparable to the Hindu Vedas. Some even consider it folklore. The culture of Kirat was formed by combining Mundhum's wisdom and philosophy with faith. Tungdunge Mundhum is the story of Kirat Samba's ancestral relationship, empowerment, and travel details. Tungdunge used to be their ancestral deity to be worshipped every three years. Kirat Limbu is an indigenous group living in Eastern Nepal, India, Bhutan, and abroad. Different surnames identify them, and one of them is Samba Phyang. The study attempted to examine facts to connect the epic and genealogy. This research investigated the historical, archaeological, and biological context. King Kokaha-Baraha used to be considered a god in history and genealogy. Tungdunge was the youngest son of King Kokaha-Baraha in Koshi Baraha region. He belonged to the Sen dynasty. His journey described in the myth began from Koshi-Baraha to the Mewa Khola in the 17th century. In the Socio-biological approach, the gene directs the path to kinship. He had travelled to Mewa Khola searching for his brother, and Samba welcomed him. This Mundhum attests to the Sen and Samba families' ties. It was a historical case of Eastern Nepal similar to the socio-biological model explained. The Shreng and Samba lineages arose from the Sen dynasty, according to history and mundhum. As a result, the Sen dynasty is the forefather of Samba families, including Phyang.
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A., Yogeesha, and Krishnakumar G. "Folklore claims of medicinal plants against sprain from the Western Ghats region of Dakshina Kannada district, Karnataka state, India." Biomedicine 42, no. 2 (May 1, 2022): 388–94. http://dx.doi.org/10.51248/.v42i2.1162.
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Introduction and Aim: Plants form the primary source of medicinesboth in traditional and modern methods of treatment. People residing at remote and rural regions still depend on traditional herbal medicine for their primary health care needs. This study aimed to document ethnomedicinal plants used in the treatment of sprain in the Western Ghats region of Dakshina Kannada district, Karnataka state, India. Materials and Methods: An ethnobotanical study was carried out in Western Ghatsregion of Dakshina Kannada district, Karnataka during 2018-2021 to document the medicinal plants used by traditional practitioners to treat sprain. Data was collected using a semi structured questionnaire and open-ended interviews with herbal healers. Data was analyzed using simple statistical methods and few quantitative parameters. Results: A total of 40 plant species of belonging to 30 families have been documented. Some significant recorded plant species are Aloe vera, Litsea glutinosa, Cissus quadrangularis, Abrus pulchellus, Antidesma acidum, Holarrhena pubescens, Litsea wightiana and Ziziphus rugosa. Younger generations are ignoring the uses and cultural importance given to such ethno- medicinal practices. This knowledge is based on oral tradition often passed on to the next generation. Conclusion: Practitioners of this region do not have any written documents pertaining to their precious knowledge. Hence there is an urgent requirement to document and preserve the traditional knowledge inherited by tribes and ethnic communities before it is completely lost.
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Коровина, Надежда Степановна. "Tradition and Modernity in the Work of Komi Storytellers (SUS 502 “Copper Forehead”)." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 3 (September 25, 2021): 66–78. http://dx.doi.org/10.26158/tk.2021.22.3.005.
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Глубокая и прочная связь коми и русской сказочных традиций отмечалась неоднократно, вместе с тем конкретных разысканий по данной проблеме недостаточно. По этой причине в статье предпринята попытка исследовать особенности взаимодействия сказок соседних народов, принадлежащих к разным языковым семьям, но имеющих близкие культурные традиции. Материалом стал сказочный сюжет СУС 502 «Медный лоб». Проанализировав пять вариантов коми сказки, можно заметить, что в них реализованы все значимые эпизоды этого сюжетного типа. Однако наблюдения над коми региональным материалом меняют представление о стабильности законов народной сказки. При современном процессе затухания сказочной фольклорной традиции произошли изменения в наиболее устойчивой ее составляющей - сюжетно-композиционном строении. Широкое варьирование коми сказочниками сюжетов, образов, их трансформация привели к «новеллизации» некоторой части коми сказок, превращению их в авантюрно-фантастические устные повести. Традиционные сюжеты переосмыслялись прежде всего путем контаминации, а также путем сближения фольклорных сказок с русскими книжными произведениями. Приведенные примеры закономерных изменений отнюдь не говорят о полном разрушении его глубинной традиционной основы. Исследование показало, что коми сказочники имели представление о традиционной сказочной обрядности, широко ими пользовались, что во многом способствовало сохранению волшебной сказки как жанра. The strong connection between the Komi and Russian fairy tale traditions has been noted repeatedly, yet research on this issue is clearly insufficient. In this article the author attempts to define the interaction of fairy tales of these neighboring peoples which belong to different linguistic families but which have closely related cultural traditions. Its specific focus is fairy tale SUS number 502 “Copper Forehead.” It examines five Komi variants of the fairy tale that contain all of the significant elements of this plot type. Examination of the Komi material challenges the idea that the laws governing folktales are stable. With the fading of folkloric traditions, there have been changes in fairy tales’ most stable components, their plot and compositional structure. Komi storytellers have introduced changes that transform Komi fairy tales in the direction of “novelization,” turning them to some extent into oral tales of adventure and fantasy. Traditional stories are reinterpreted primarily due to contamination, including bringing folklore tales closer to those from Russian books. At the same time, these normal changes by no means indicate the complete destruction of Komi folklore’s deep traditional basis. The study also demonstrates that Komi storytellers have had a clear notion of traditional fairy-tale patterns and made wide use of them, which has largely contributed to the preservation of the fairy tale as a genre.
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Carton, Benedict. "From Hampton “[I]nto the Heart of Africa”: How Faith in God and Folklore Turned Congo Missionary William Sheppard into a Pioneering Ethnologist." History in Africa 36 (2009): 53–86. http://dx.doi.org/10.1353/hia.2010.0005.
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The African-American missionary, William Henry Sheppard Jr. (1865-1927), lived in the Kuba kingdom of central Africa at the turn of the twentieth century. A student of Virginia's Hampton (Normal) Institute in the early 1880s, Sheppard left the United States a decade later to preach in the Congo Free State, a colonial territory claimed by Belgian monarch Leopold II. This king's army, the Force Publique, and its local auxiliaries spawned suffering throughout the equatorial region. They pillaged villages in Kasai, the southern Congo area surrounding Sheppard's Presbyterian outposts, killing families and driving survivors into brigades that collected wild rubber for European concessionary companies. This rubber boom, in turn, generated profits that not only enriched Leopold II and his business allies, but also propelled a revolution in transportation that culminated in the mass production of tires for the bicycle and automobile. Sheppard is known for bearing witness to Congo atrocities, but his ground-breaking ethnological research remains unfamiliar to many Africanists. It is fortunate for these scholars that the college that nurtured Sheppard's fascination with folklore, Hampton Institute (now Hampton University), houses his papers, photographs, and artwork. This paper introduces and analyzes these sources.
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Knight, Thomas Daniel. "Immigration, Identity, and Genealogy: A Case Study." Genealogy 3, no. 1 (January 2, 2019): 1. http://dx.doi.org/10.3390/genealogy3010001.
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This paper examines the life and experiences of a 19th-century immigrant from the British Isles to the United States and his family. It examines his reasons for immigrating, as well as his experiences after arrival. In this case, the immigrant chose to create a new identity for himself after immigration. Doing so both severed his ties with his birth family and left his American progeny without a clear sense of identity and heritage. The essay uses a variety of sources, including oral history and folklore, to investigate the immigrant’s origins and examine how this uncertainty shaped the family’s history in the 19th and 20th centuries. New methodologies centering on DNA analysis have recently offered insights into the family’s past. The essay ends by positing a birth identity for the family’s immigrant ancestor. Importantly, the family’s post-immigration experiences reveal that the immigrant and his descendants made a deliberate effort to retain aspects of their pre-immigration past across both time and distance. These actions underscore a growing body of literature on the limits of post-immigration assimilation by immigrants and their families, and indicate the value of genealogical study for analyzing the immigrant experience.
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Silalahi, Ronald Maraden Parlindungan, Rika Juliana, Hanson Citradi, and Cecilia Cecilia. "Moral Value Comparison in Indonesian and British Folklores in Children Literature." Anglophile Journal 2, no. 1 (October 31, 2021): 12. http://dx.doi.org/10.51278/anglophile.v2i1.267.
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Folklore is a story created by the community whose existence is intended to entertain children through stories containing moral values to have an essential role for children. It usually based on the culture of those who created them, making folklores from different areas unique in their ways, including the morals they teach. This article is qualitatively aimed to analyse and compare folklores from both Indonesia and Britain, finding similarities and differences in the moral values they teach. This research is directed to compare folklore originating from Indonesia and England because they both have different cultural backgrounds and analyse how each culture can differentiate between two similar stories. The new criticism theory is applied during the comparison process, divided into first analysing the story, ending with the morals that the story attempts to teach. The result of this study shows that, despite the difference in culture between the two cultures, their folklores can teach the same morals, as shown by “Saudagar yang Kikir” dan “The Old Witch”. On the other hand, ‘Legenda Batu Menangis’ and ‘Cap O’ Rushes’ contain different moral values and are more difficult to compare, despite both having familial themes..
Keywords: Children Literature, Indonesian and British Folkflores, Literature Study
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Gubner, Jennie. "The Music and Memory Project: Understanding Music and Dementia through Applied Ethnomusicology and Experiential Filmmaking." Yearbook for Traditional Music 50 (2018): 15–40. http://dx.doi.org/10.5921/yeartradmusi.50.2018.0015.
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“Music lifts my spirits, I'm not the same guy leaving as when I come to begin with. It's kind of a floating feeling, I feel good, I feel drunk with fun!”- Daryl, participant of the Music and Memory Project“Music is like medicine… No, music is better than medicine!”- Martha, participant of the Music and Memory ProjectIn Spring 2017, I designed and taught a filmmaking and service-learning course in the Indiana University (IU) Bloomington Department of Folklore and Ethnomusicology called “Music and Memory: Studying Music & Alzheimer's Through Film.” This ongoing project is set in nursing homes, long-term care facilities, and adult day programmes for individuals with age-related neurocognitive disorder, commonly referred to as dementia. In the course, undergraduate students learn to make personalized iPod music playlists for older adults living with Alzheimer's and other related dementias, and to document their experiences through short films intended for online public circulation; At a time when dementia has been flagged as one of the fastest growing global health priorities, applied ethnomusicology courses about music and aging provide dynamic interdisciplinary spaces where college students can gain knowledge, experience, and skills to creatively address these challenges in their families, communities, and careers.
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Hossain, Uzzal, and M. Oliur Rahman. "Ethnobotanical uses and informant consensus factor of medicinal plants in Barisal district, Bangladesh." Bangladesh Journal of Plant Taxonomy 25, no. 2 (December 29, 2018): 241–55. http://dx.doi.org/10.3329/bjpt.v25i2.39530.
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An ethnobotanical study was carried out to identify ethnomedicinally important plants of Barisal district of Bangladesh, document their traditional uses, and determine the consensus factor among the Folklore Medicinal Practitioners (FMPs). A total of 106 ethnomedicinal species under 55 families have been identified from Barisal district, which are used for treating 51 ailments with 120 formularies. Among the species, herbsconstituted 59%, shrubs 15% and tress 26% of the total. Leaf was found to be the most frequently utilized plant part (44.33%), and most of the medicines were prepared in the form of juice (36%). The Factor of Informants Consensus (FIC) value ranged from 0.622 to 0.951 and the highest FIC value was found in cut, wound and bleeding. The highly cited species for these ailments are Mikania cordata (Burn.f.) Robinson, Cynodon dactylon (L.) Pers. and Chrozophora tinctoria (L.) A. Juss. Citation frequency (Cf) ranged from 20.93 to 67.44, and 11 species were found to have over 50% of Cf value. Fidelity level (Fl) value ranged from 69 to 100% and 17 species attained 100% Fl value. Our findings could provide baseline data to establish a tie between the traditional health practitioners and scientific communities, and finding out potential bioactive compounds for novel drug discovery.
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Suchana, Lutfunnahar, Md Abul Hassan, and M. Oliur Rahman. "Ethnomedicinal Plants and Traditional Knowledge Among Local People of Sherpur Sadar and Sreebardi Upazilas Of Sherpur District, Bangladesh." Bangladesh Journal of Plant Taxonomy 29, no. 2 (December 27, 2022): 269–82. http://dx.doi.org/10.3329/bjpt.v29i2.63529.
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An ethnomedicinal investigation was carried out in Sherpur Sadar and Sreebardi upazilas of Sherpur district to record, and document the traditional knowledge alongside with determining the consensus factor, citation frequency and fidelity level among the folklore medicinal practitioners. A total 51 plant species belonging to 49 genera and 38 families were cited with their mode of application for treating different ailments. The most frequently used plant species were represented by herbs (35.94%) followed by trees (33.33%), shrubs (19.61) and climbers (11.76). Leaves were found to be the most utilized part (50%) followed by root (14%), fruit (10%), flower (10%), stem (10%), bark (4%) and seed (2%). The reported ailments were categorized into 14 diseases and the maximum species were employed to treat digestive and gastrointestinal disorders. Leaves of Eclipta alba (L.) Hassk. are used in treatment of cataract without applying in eyes at the initial stage which is the first report for Bangladesh, and this species could be further screened for bioactive compound which can lead to discovery of new and potential drugs. Many species reported in the current study were found to be very rare which need to be conserved to maximize the sustainable uses of these vital resources in the study area. Bangladesh J. Plant Taxon. 29(2): 269-282, 2022 (December)
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Planjanin-Simic, Kristina, and Mihaela Lazovic. "CHILDREN'S FOLK ART AND MOVEMENT RHYTHMIC GAMES AS A REGIONAL FEATURE FOR THE DEVELOPMENT OF TOURISM POTENTIAL." KNOWLEDGE INTERNATIONAL JOURNAL 31, no. 6 (June 5, 2019): 1797–802. http://dx.doi.org/10.35120/kij31061797p.
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Children's traditional creativity as an inexhaustible inspiration, but also an alternative form of musical education, represents the biological human need. It is also an "extraordinary means of stimulating intelligence and a way of connecting and bonding people of the world" (Habermeyer, 2001). Our region features a large number of songs for pre-school children, as well as a large number of rhythmic games, which also belong to the field of physical and musical education, as well as domains of learning traditional games. More and more research suggests that children "possess the least knowledge of rhythmic games in general" (Dopudja, 1977). Although there has always existed a tradition of nurturing traditional games / dances that have been transferred to younger generations, both within families and in institutions for pre-school children, it can also be transferred through a well-organized and planned regional tourist offer if its contents are adapted and presented in one of the world languages. Every country in which tourism is one of the most important branches of the economy, naturally turns to its own traditional values and potentials. Furthermore, folklore heritage has proven to be an inexhaustible source of inspiration for both artists and lay people. One should bear in mind the important fact that tourism can be defined as "a correlation of services and other benefits used by tourists created from the need for temporary displacement of people. Having in mind the distinctiveness of tourism from the aspect of its heterogeneity, where the tourist aggregate is constituted of important elements" (Cuervo S. 1967) which also include folklore art as well as various forms of entertainment and leisure time (Stavric, Baros, 2005). If we are familiar with the fact that children primarily learn by listening, watching, doing or their combination, then it is clear that children's folk art and movement rhythmic games, music and art combine these three ways of learning, and at the same time, enhance the development of intelligence in children. All the elements, as well as the inevitable factors that accompany children's folk art, influence the psychophysical, intellectual and emotional development of a child (Planjanin-Simic, 2016). Such potentially offered cultural and educational content certainly leads to better understanding among people from different countries and regions. On the other hand, today, the English language has indubitably become the language of world communication, a contemporary “lingua franca”. What is more, the English language entered almost all spheres of life: music, entertainment, mass media, traveling, tourism... To that note, with the intention of bringing people who speak different languages closer together, this paper will offer the English translation of famous children folk songs, games and dances from our region, especially Montenegrin traditional rhythmic games, with the aim to present regional culture to foreigners and transcendent the language barrier.
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Стојановић, Иван. "МАНАСТИРИ У ТЕМИШВАРСКОЈ ЕПАРХИЈИ – ЦЕНТРИ РЕЛИГИЈСКОГ И КУЛТУРНОГ ЖИВОТА СРБА У РУМУНИЈИ." ИСХОДИШТА 8, no. 1 (August 18, 2022): 277–93. http://dx.doi.org/10.46630/ish.8.2022.18.
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In the area of today’s Romania, in the Romanian part of Banat, an area that territorially belongs to the Serbian Orthodox Diocese of Timisoara, in addition to 56 parish churches, there are five monasteries: Bezdin, St. George (on Brzava), Bazijaš, Zlatica and Kusić. Each of these monasteries has a rich history. The folklore tells us that some of these monasteries were founded in the 13th century, while we have documented evidence from the 16th century. In the rich history of the Serbian Orthodox Diocese of Timisoara, the Monasteries were and still are, the centres of the spiritual and cultural life of the Serbs in Romania. Many deserving bishops, metropolitans and patriarchs came from these monastic fraternities, who made a great contribution to the preservation of the religious and cultural identity of both the Serbian and Romanian people. Many deserving individuals and members of Serbian aristocratic families, contributed to the construction, renovation and beautification of these monasteries. These monasteries are places with rich iconostasis, frescoes, treasuries and libraries, where monastic and theological schools worked and more recently courses for singers and children’s religious camps, aiming to preserve the Orthodox faith and Serbian cultural identity in this area.Today, regular monastic and liturgical life takes place in four monasteries, and all monasteries are in constant spiritual and material renewal.
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Joo, Soohyung, Erin Ingram, and Maria Cahill. "Exploring Topics and Genres in Storytime Books: A Text Mining Approach." Evidence Based Library and Information Practice 16, no. 4 (December 15, 2021): 41–62. http://dx.doi.org/10.18438/eblip29963.
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Objective – While storytime programs for preschool children are offered in nearly all public libraries in the United States, little is known about the books librarians use in these programs. This study employed text analysis to explore topics and genres of books recommended for public library storytime programs. Methods – In the study, the researchers randomly selected 429 children books recommended for preschool storytime programs. Two corpuses of text were extracted from the titles, abstracts, and subject terms from bibliographic data. Multiple text mining methods were employed to investigate the content of the selected books, including term frequency, bi-gram analysis, topic modeling, and sentiment analysis. Results – The findings revealed popular topics in storytime books, including animals/creatures, color, alphabet, nature, movements, families, friends, and others. The analysis of bibliographic data described various genres and formats of storytime books, such as juvenile fiction, rhymes, board books, pictorial work, poetry, folklore, and nonfiction. Sentiment analysis results reveal that storytime books included a variety of words representing various dimensions of sentiment. Conclusion – The findings suggested that books recommended for storytime programs are centered around topics of interest to children that also support school readiness. In addition to selecting fictionalized stories that will support children in developing the academic concepts and socio-emotional skills necessary for later success, librarians should also be mindful of integrating informational texts into storytime programs.
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Magosvongwe, Ruby. "MATHIAS MHERE’S FUNCTIONAL USES OF GOSPEL MUSIC IN THE ZIMBABWEAN POST-2000 MALADIES." Imbizo 6, no. 1 (June 21, 2017): 67–79. http://dx.doi.org/10.25159/2078-9785/2798.
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The article critiques Mathias Mhere’s gospel music from an Afrocentric perspective within the context of complexities and maladies that have impacted negatively on the majority’s livelihoods in Zimbabwe’s post-2000 period. The maladies have seen society marshalling different strategies and oral art forms to keep people’s spirits buoyant. Oral art forms have always been at the centre of African experience, constituting a repository of the philosophy of life as desired, imagined, and treasured among most indigenous families and communities. In the absence of the oral folklore and oral art forms of yesteryear that were used to inculcate communal values and skills to self-define and safeguard cultural spaces, gospel music has made inroads and carved an indelible niche that needs critical attention. This strategy is not novel to Zimbabwe. Music as an oral and performance art has always been deeply ingrained in most social activities to raise and censure conduct across all ages for society’s greater good, including cementing the social fabric, and fostering social cohesion and stability among most indigenous families and communities. In the recalcitrant environment, fraught with a myriad of maladies and many a family in dispersion, gospel music in the indigenous languages becomes critical in exhorting and censuring attitudes, conduct and desires in order to uphold treasured values. Family dispersions disrupted institutions and fractured relationships, further fanning insecurities and imbalances. It is from this angle that this article makes a critical analysis of Mathias Mhere’s gospel lyrics. Mhere is one of the most popular young gospel artists whose albums have been hits on the Zimbabwean music charts. The article therefore examines the forte behind Mhere’s gospel music in the Zimbabwean post-2000 maladies. It also interrogates Mhere’s artistic creativity, sensitivity and commitment to sustainable livelihoods and survival in post-2000 Zimbabwe’s fractious environment.
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Antonijević, Dragana. "The framework of studying personal and family stories." Issues in Ethnology and Anthropology 4, no. 1 (June 18, 2009): 13–35. http://dx.doi.org/10.21301/eap.v4i1.1.
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In this paper I suggest the analytical framework for interpreting personal and family stories about the loss of possessions, riches, job, reputation and status. I find the theoretic foothold in the decades long folkloristic and anthropological studies of personal stories and life histories, then in the concept by Gary Alan Fine, a sociologist and folklorist, about the idioculture of small groups through the discussion of the family folklore, and last in the discussion of the historic, social-economic and ideological context where personal and family losses occur. The incentive for me to deal with this type of stories resides in the fact that they have not been the subject of scientific analysis, neither in the world, nor in our country, except one work by an American folklorist Stanley Brandes from 1975, which served as my inspiration and model. The material for the analysis was collected in the form of term papers written by four generations of ethnology and anthropology third year students, attending the course in Folklore anthropology at the Ethnology and Anthropology Department of the Faculty of Philosophy of Belgrade University. A typology of these stories has been done, and they are divided into two groups with subtypes: stories about personal causes to material ruin, and about faith (destiny) causing the ruin. Further on in the analysis I focused only on the context of the stories with the so-called "pre-destined (faith)" causes of ruin, i.e., on the historic, social-economic and ideological changes in Serbia, which happened during the 20th and at the beginning of the 21st century. The context of the revolutionary takeover of power by the Communists after the World War Two is discussed, as well as the violent dispossession of what was until then private property of many families in Serbia, and transferring that property into state and social possession (the so-called stories about nationalization), and also the specific context of post-Socialist transformation and transition in Serbia during the 1990s and the first decade of the new millennium (the so-called stories about the hybrid transition and the stories about the true transition). The narrative structure of this stories which are different one from the other is perceived. It is concluded in the end that for the narrativization of personal and family stories about material loss and ruin a certain historic distance is needed in order for them to enter the tradition of the family story telling
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Green, Archie. "Reflections on "Keywords" in Public-Sector Folklore." Practicing Anthropology 7, no. 1-2 (January 1, 1985): 4–5. http://dx.doi.org/10.17730/praa.7.1-2.x35503j4n13484h0.
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Innovative speakers and writers in any field, including public-sector folklore, coin fresh locutions or extend the meaning of familiar words to mark novel tasks and meet challenging circumstances. Until a word-list, drawn from folklife agencies and festival grounds, is compiled, folklorists must serve as their own lexicographers. Here, I offer some informal reflections on a handful of terms which seem closely tied to our discipline's ideological strains. These terms are "fieldwork," "advocacy," "invention," and "intervention."
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Famojuro, TI, and JO Moody. "Survey of Medicinal Plants Used in the Management of Sickle Cell Disease by Traditional Medical Practitioners of Gbonyin Local Government Area of Ekiti State, Nigeria." Nigerian Journal of Natural Products and Medicine 19 (August 28, 2015): 78–84. http://dx.doi.org/10.4314/njnpm.v19i0.8.
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Ethnobotanical survey was conducted on plants used traditionally for the management of sickle cell disease (SCD) in Gbonyin Local Government Area (LGA) of Ekiti State, South Western Nigeria. The study was conducted to document some of the medicinal plants used in the management of SCD with the aim of identifying possible drug leads from the phytomedicine of the area. A semi-structured questionnaire was used to obtain information on the use of herbal remedies for the management of SCD. A total of 32 respondents were interviewed in this study. twenty of them were males while twelve were females with the age range of 25 to 70 years. A total of 44 plant species belonging to 44 genera and 30 families were identified to be useful for the management of SCD. The most prominent among these plant families (genera) are Anacardiaceae (Anacardium occidentalis, Mangifera indica, Spondias mombin), Euphorbiaceae (Croton lobatus, Jatropha gossypifolia, Plukeneta conophora) and Fabaceae (Cajanus cajan, Pterocarpus osun, Cassia siamea) with three species each. Eighty percent (80%) of the 32 respondents interviewed said that their clients did not report any side effect and that the herbs were either collected from the forest (where available) or purchased from the herb markets. In all, the commonest plant species among the recipes given by the respondents according to their Use Mention Index (UMI) include: Elaeis guineense Jacq., Arecaceae (0.124); Khaya grandifoliola C.DC., Meliaceae (0.094); Carica papaya L., Caricaceae(0.094); Hymenocardia acida Tul., Phyllanthaceae (0.094); Mangifera indica L., Anacardiaceae (0.094); Parquetina nigrescens (Afzel.) Bullock, Asclepiadaceae (0.094) and Xylopia aethiopica (Dunal) A. Rich., Annonaceae (0.094).The main method of preparation is by decoction and in most cases, the preparation is taken orally twice to thrice daily. All the plants identified in this work have been used by most of the herbalists and adjudged to be efficacious in SCD management. The study concluded that the medicinal folklore of the Ekiti State LGA covered by this survey indicated high potential for drug discovery for the management of sickle cell disease.Keywords: Ethnobotany, Sickle Cell Disease, Traditional Medicine, Gbonyin LGA, Medicinal Plants
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Ishtiaq, Muhammad, Mehwish Maqbool, Muhammad Ajaib, Maqsood Ahmed, Iqbal Hussain, Humaira Khanam, Waheeda Mushtaq, et al. "Ethnomedicinal and folklore inventory of wild plants used by rural communities of valley Samahni, District Bhimber Azad Jammu and Kashmir, Pakistan." PLOS ONE 16, no. 1 (January 13, 2021): e0243151. http://dx.doi.org/10.1371/journal.pone.0243151.
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The current study describes ethnobotanical (EB) and traditional ethnomedicinal (TEMs) uses of medicinal plants (MPs) of Tehsil Samahni area of Azad Jammu and Kashmir, Pakistan. Indigenous inhabitants of the area mostly reside in remote mountainous areas and depend on wild plants for life necessities and treatment of different diseases. This paper presents first quantitative ethnobotanical study describing the popularity level of MPs in indigenous communities by using relative popularity level (RPL) and rank order of priority (ROP) indices. The data of TEMs and EB uses were collected from 200 interviewees consisting of traditional herbal practioners (110) and farmers (90) from study area using structured and semi-structured interview methodology during year 2019. It was found that illiterate peasants have more knowledge and practice of TEMs than other people. A total of 150 plant species belonging to 58 families with botanical and local names, parts used, mode of recipes preparation, administration mechanism and TEMs uses were documented in systematic manner. It was explored that highest number (7.69%) of plants of Moraceae were used in TEMs and followed by species of Asteraceae (6.29%). The ethnobotanical data was analyzed by using quantitative ethnobotanical tools viz: informant consensus factor (ICF), fidelity level (FL), relative frequency of citation (RFC), use value index (UVI), relative importance of plants (RIP), relative populatiry level (RPL) and rank order of popularity (ROP). The leaf ranked first (36.49%) and fruit 2nd (12.07%) being used in TEMs while prevalent use-form was decoction (29.28%), followed by tea (23.05%) and preferably taken as oral (46.66%). ICF analysis proved that diabetes, hypertension, rabies, snake sting and joint pains were the most prevalent occurring infirmities. The highest RFC (0.95) was found for Acacia modesta, followed by Boerhavia procumbens (RFC:0.87) and Berberis lycium (RFC:0.85). The relative importance of MPs was calculated by using UVI and Moringa oleifera showed highest (1.38), followed by Zanthoxylum armatum (1.25) and Withania somnifera (1.24) use-values. High UVI of plants depicts that these species are predominantly used in local health care system. The plants Phyllanthus emblica, Morus macruora, Justicia adhatoda and Melia azedarach depicted high values (1.00) of FL and RPL proving that these taxa are commonly used in indigenous medicines by local inhabitants and have better potential for drug discovery by ethnopharmacological analysis. Out of total, 26 species had more than 50% ROP index and Phyllanthus emblica and Flacourtia indica (ROP = 100) followed by Morus macruora (ROP: 97) were used to cure ‘hypertension and hyperlipidemia’ and ‘cough, chest infection’, respectively. It was found that 30% of total species were previously reported as medicinal while 70% plants were first time reported to be used in TEMs and authenticated by using of quantitative ethnobotanical tools. Ethnopharmacological potential of indigenous plants was confirmed by RIP and RPL indices which had been used to cure one or more body systems and were promulgated in the local herbal medicine system. The research provides clues to screen these plant species by using latest phytochemical and pharmacological analysis for novel drug discovery. This study will also be useful for conservation of bioculture traditional knowledge of indigenous communities and the most important is to conserve medicinal plants of the study area for future generations.
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Radul, Olga. "THE ANCIENT SLAVS SMALL FAMILY APPEARANCE AND THE ESTABLISHMENT OF FAMILY UPBRINGING." Social work and social education, no. 2(9) (October 26, 2022): 48–57. http://dx.doi.org/10.31499/2618-0715.2(9).2022.267066.
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Based on the analysis of written documents of the Ancient Rus, ethnographic and folklore works, the article reveals the process of becoming of an ancient Slavs small family, its functioning and the related to this settling of family upbringing. The ancient Slavs small family, which appeared in the 7–9th centuries, consisted of parents and their unmarried children living in a separate dwelling and having their own household. There usually were 5–7 children with boys according to folklore prevailing. The small family as the basic economic unit had its duties and rights, which in the times of the Ancient Rus were regulated by custom and state law and the church. In the middle of the 11thcentury as the result of the interaction between the ancient pagan norms and newly introduced Christian ones there began the formation of Ancient Rus family and marriage law framework which was recorded in the Volodymyr Svyatoslavovych and Yaroslav the Wise church Statutes. In the 11–13th centuries a number of the family and marriage law norms were included in princely codes of Rus’ka Pravda, chronicles, parchment charters and birch bark manuscripts.The married couple had the obligation of mutual allowance. The main source of the family wellbeing was the husband’s labour. Neither the husband nor the wife had a right to walk out on one another if any of them was seriously ill. Rus’ka Pravda of Yaroslav the Wise provided for the liability of children material support and their future settlement. The husband and father was accountable for his wife’s and children’s actions to the out-of-family public authority while the family was equally accountable for his actions. Parents settled their children marriage. In the presence of son-heirs, daughters were ruled out any inheritance, however brothers took care of their sister. Public authority and the community provided no allowance for the elderly, as it was purely their children’s duty. Therefore, parents taught their children to respect the elder, which was supported by the cult of ancestors. Gradually, in small families there appeared such evaluative categories as the parental responsibility for the children upbringing, parents’ authority, and family virtue. With the rise of family upbringing, there appear new family customs, rituals and holidays. Such ancient rituals included naming, introducing to the family (wrapping in father’s shirt), cooking ceremonial dishes to honour Rozhanyts (Great-Mothers of the World) for the holiday of the family, first bathing, first putting in the cradle, first step etc., which were held in the family circle. These are purely family holidays connected with the child’s birth and first months of their life. There also come into being family notions and terms.
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Ушницкий, Василий Васильевич. "THE EAGLE TOTEM IN THE MYTHOLOGICAL REPRESENTATIONS OF THE SAKHA AND BURYATS." Tomsk Journal of Linguistics and Anthropology, no. 2(32) (October 14, 2021): 161–70. http://dx.doi.org/10.23951/2307-6119-2021-2-161-170.
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В статье ставится проблема культа орла в мифологических представлениях саха и бурят. Целью статьи является установление связи тотема культа с социальной организацией общества, наличие единого тотема свидетельствует о племенной организации общества. Задачами статьи можно считать изучение сведений о почитании орла в якутской и бурятской мифоритуальной культуре. Актуальность статьи проявляется в том, что сведения о архаичном тотемном культе сопоставляются с современными обрядами и фольклорными текстами. Изучение тотемных верований относится к исследованию дорелигиозного состояния общества. Новизной статьи можно считать использование методов исследований зарубежных антропологов в изучении тотемных верований. Метод исследования сравнительно-сопоставительный. Материалы и результаты. Представления народа саха об орле (солнце-творец-возродитель природы, приноситель огня, орел и космическое яйцо, орел и шаманство, орел и мировое дерево относятся к общечеловеческим. Анализ верований, связанных с Орлом, уводит в Скандинавию и в религиозные культы Древнего Египта, показывая общность мифологических представлений. В религиозных верованиях саха Орел занимает ключевое положение. Культ орла связан с хангаласским родом, однако по материалам Г. Ф. Миллера его считали своим покровителем хоринцы и батулинцы. Более того, в фольклорных текстах, сопоставляются термины хоро и Хотой — орел. В бурятском фольклоре, Орел является хозяином Ольхона и тотемной птицей племени эхиритов Верхней Лены, в старину он был почитаемым птицей у хоринцев. Тотемные верования относятся к древнейшим культам, они характерны для обществ, не приступивших к созданию собственной государственности, первобытно-родовой общины. Первобытные рода верили в свое происхождение от почитаемой птицы, олицетворяли себя с ним. Выводы. Общность культа орла у бурят и саха показывает общность предков, происходящих от единого хори-батулинского племени. Орел как тотемное животное занимал ключевое положение в якутском и бурятском шаманизме, что свидетельствует о архаичности их религиозных верований. The article studies the eagle totem in Yakut and Buryat mythology. The aim of the article is to establish the connection of the totem cult with the social organization of society, the presence of a single totem indicates the tribal organization of society. The objectives of the article can be considered the study of information about the veneration of the eagle in the Yakut and Buryat mythological culture. The relevance of the article is shown in the fact that the information about the archaic totemic cult is compared with modern rites and folklore texts. The study of totemic beliefs refers to the study of the pre-religious state of society. The novelty of the article is the use of research methods of foreign anthropologists in the study of the totemic beliefs of the Sakha. The research method is comparative. The materials and results. The ideas of the Sakha people about the eagle (the sun — the creator — the regenerator of nature, the bringer of fire, the eagle and the cosmic egg, the eagle and shamanism, the eagle and the world tree) are universal. Mythological ideas associated with the Eagle and the Sun is universal and goes back to the deepest antiquity. Interesting parallels with the Yakut and Buryat ideas are found in the mythology of the Scandinavia peoples and in the religious cults of ancient Egypt. It is showing the commonality of mythological ideas. In the Sakha religious beliefs, the Eagle occupies a key position. The cult of the eagle is associated with the Khangalas family, but according to the materials of G. F. Miller, it was considered its patron by the Khorins and Batulians. Moreover, in folklore texts, the terms horo and Hotoi — eagle are compared. In Buryat folklore the Eagle is the owner of the Olkhon and the totem bird of the Ekhirit tribe of the Upper Lena, in the old days it was a revered bird among the Khorin people. Totem beliefs belong to the oldest cults. They are characteristic of societies that have not begun to create their own state-hood, a primitive tribal community. Primitive families believed in their origin from the revered bird and personified themselves with it.
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Danilina, Natalia I. "COGNITIVE POTENTIAL OF VERBS OF SPEECH (on the Material of the Latin Language)." Вестник Пермского университета. Российская и зарубежная филология 12, no. 3 (2020): 15–23. http://dx.doi.org/10.17072/2073-6681-2020-3-15-23.
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Тhe article aims to identify and compare the specific cognitive potential of prototypical verbs dicere, loqui, fari in the Latin language of the classical period, to determine its origins. Objects of analysis are semantic variants of the verbs and their derivatives. The research methods include semantic, cognitive, etymological analysis. The cognitive potential of a word family is determined by the etymological semantics of the base word. In the dicere word family, the semantics of speaking is secondary and develops in interaction with the etymological meaning ‘to show’. In some of the subfamilies, this meaning is implemented exclusively; members of these subfamilies represent social realities of the legal sphere. In the word family, there are many derivatives with mental or voluntary components of semantics dominating. The loqui word family stems from the base with the meaning ‘to make a sound’. It is dominated by derivatives with the meaning of speaking, speech is primarily revealed as a means of interpersonal contact. The etymological semantics of the verb fari combines the semantics of speaking with the idea of transpersonal nature of speech. As a result, some derivatives characterize speech as a process, others are concentrated in the cognitive sphere of the cult. The former direction is supported by secondary cognitive spheres associated with the unofficial use of speech (‘Rumor’, ‘Folklore’), the latter direction generates secondary cognitive spheres in which speech is interpreted as a means of communication between a person and higher powers (‘Fate’) or the state (‘Law’). The word families in question have areas of cognitive intersection: ‘Eloquence’ in loqui and fari (actualization of the semantics of speaking), ‘Speech as a means of regulating social relations’ in dicere and fari (actualization of voluntary components of semantics and the idea of transpersonal nature of speech).