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Torabian, Saba, Zhe Chen, Beth A. Ober, and Gregory K. Shenaut. "Analogical Retrieval of Folktales: A Cross-Cultural Approach." Journal of Cognition and Culture 17, no. 3-4 (October 6, 2017): 281–305. http://dx.doi.org/10.1163/15685373-12340008.
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Abstract This cross-cultural study addressed how individuals retrieve and transfer naturally learned information (i.e., folktales) from long-term memory by analogy with a previously unencountered story, concept, or problem. American and Iranian participants read target stories constructed to be analogous to folktales either familiar or unfamiliar to their culture, all having high structural familiarity and either high or low surface similarity to the source folktales. Participants reported whether targets (analogues) reminded them of any specific folktale they had learned in the past; positive responses plus additional justification (i.e., the folktale’s name or its gist) were interpreted as successful analogical retrievals. The current experiment demonstrated a high overall rate of analogical retrieval for familiar folktales and essentially no retrieval for unfamiliar folktales. There was also reliably more retrieval for analogue stories having higher versus lower surface similarity to target folktales. The high salience of surface similarity was also revealed when participants rated retrieved folktales for similarity to the target. Personal familiarity with folktales increased the retrieval rate, but presenting the folktale’s name as a cue produced mixed effects on retrieval. In summary, individuals readily retrieved culturally familiar folktales from long-term memory when they encountered structurally similar analogues, but retrieval was modulated by surface similarity.
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Bhattacharya, Debangana, and Rita Karmakar. "Folktales in the Folder of Human Mind: An Analytical Overview." Journal of Humanities and Social Sciences Studies 4, no. 7 (July 30, 2021): 01–04. http://dx.doi.org/10.32996/jhsss.2021.4.7.1.
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Folktale – is one of the traditional sources of entertainment and is a true reflection of society. The study of Folktales remains incomplete without its psychological interpretations. Psychoanalysis is a toll by which we can highlight the significance of folktale interpretation for understanding the human mind and its associated problem. Every society has its own norms and values and folktales represent those social boundaries and phenomena. Ritamoni Das (2014), stated that the Study of folktale in the light of psychoanalytical theory proves to be useful in understanding human behavior and social problem. This study emphasizes the Folktale analysis based on some of the major psychological and sociological approaches like Freudian method, Jungian analysis of folktales, Karl Abraham’s pointing out of the similarities between the fantasies materials in folktales and dreams. The assumptions of this study are twofold, Firstly, because of social control sometimes people cannot fulfill their own personal needs and desire, and Secondly, the psychological analysis of the folktale’s materials is inevitably subjective because each individual is going to come up with his own interpretation of the stories. This study aims at understanding the impact of various characters of folktales on the human psyche and analyzing the unconscious desire and the use of ego defenses mechanism in coping up with societal norms and values.
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Maulida, An-nisa Nur, Ruhaliah Ruhaliah, and Rétty Isnendes. "INVENTARISASI DONGENG HANTU DI KECAMATAN NAGRAK KABUPATEN SUKABUMI UNTUK BAHAN PEMBELAJARAN MEMBACA DI SMP." LOKABASA 5, no. 2 (March 15, 2019): 111. http://dx.doi.org/10.17509/jlb.v5i2.15942.
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Skripsi ini bertujuan untuk mendeskripsikan dongeng hantu, mengklasifikasikan dongeng hantu, menganalisis struktur cerita dongeng hantu, dan mengaplikasikannya untuk bahan ajar membaca di SMP. Penelitian ini menggunakan metode deskriptif analitik dengan teknik studi pustaka, observasi, dan wawancara. Populasi dalam penelitian ini menggunakan populasi wilayah, sedangkan sumber datanya adalah seluruh dongeng. Dongeng hantu yang berhasil dikumpulkan dari tujuh narasumber sebanyak delapanbelas dongeng. Setelah dideskripsikan,dongeng hantu selanjutnya diklasifikasikan. Klasifikasi delapan belas dongeng hantu tersebut terdiri atas: lima dongeng “ririwa”, dua dongeng hantu, dan sebelas dongeng lainnya termasuk dongeng siluman. Analisis dongeng mencakup: tema, alur, latar, dan tokoh. Dari analisis tersebut dapat disimpulkan bahwa tema dari semua dongeng hantu adalah tema sosial. Tujuh dongeng memiliki galur maju, sedangkan satu dongeng lainnya termasuk alur campuran. Pelaku dalam dongeng seluruhnya manusia. Latar tempat dalam delapan dongeng yang dianalisis adalah empat dongeng berlatar di rumah, tiga dongeng berlatar di hutan, dan satu dongeng berlatar di sungai. Adapun latar waktu sebanyak tujuh dongeng berlatar waktu siang hari. Sebagian berlatar waktu sore dan malam hari. Dongeng yang sesuai untuk bahan ajar membaca kelas VII sejumlah delapan dongeng. Pelestarian dongeng oleh pemerintah dan masyarakat dengan cara membukukan dongeng ataupun menceritakan kembali dongeng ke generasi selanjutnya mungkin akan menjadi salah satu cara yang tepat agar kita tidak kehilangan nilai budaya dan tradisi di daerah kita sendiri. AbstractThis research was conducted based on a background to described, classified, and analyzed ghost’s folktale then applied it for reading teaching in Junior High School. This research used descriptive analytic’s method with literature written, observation, and interview’s techniques. The population in this research was region population and data source was folktales. There was eighteen folktales from seven correspondences. After we described it all, we can classified that five folktales are “ririwa” folktales, two folktales are ghost folktales, and eleven folktales was “siluman” folktales.. Folktale’s analyzed included: theme, plot, setting, and character. All of theme in the folktale are social theme. Seven folktales are chronological plot, and one folktale is chronological-reverse plot. All characters are human. Place setting mostly at home, three folktales at jungle, and one folktale at the river. Time setting mostly at noon, some folktales are happened at afternoon and night. Eight folktales are suitable for reading teaching Taking responsibility by government and citizen to re-telling folktales for the next generation become one of the way to make culture belongs to life.
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Harun, Harryizman, and Noor Aziah Abdullah. "The Song of the Kedidi: The Embodiment of a Hero in a Malay Folktale as an Intangible Cultural Heritage." Journal of Communication, Language and Culture 3, no. 1 (January 30, 2023): 1–18. http://dx.doi.org/10.33093/jclc.2023.3.1.1.
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The present study is part of a movement to safeguard Malay folktales as an unsung intangible cultural heritage (ICH). A folktale is a representation of oral traditions and expressions. This study converges on literary folktales as a revitalized form of oral folktales. As urged by UNESCO, the viability of the ICH is achievable via scientific research, among other things. Therefore, considering the small amount of study on Malay folktales at the moment, the current study endeavors to examine the folktale The Song of the Kedidi (TSoK) of its hero embodiment as one of the dramatis personae. The framework of Propp’s dramatis personae, which is based on Russian folktales, grounds the examination. This study examines whether the heroes from the Russian folktales embody TSoK. The thematic qualitative text analysis (TQTA) was employed to examine TSoK. It was conducted in Atlas.ti environment to assure rigor and trustworthiness. The study’s findings suggest that TSoK embodies heroes from Russian folktales. However, a conundrum exists in the embodiment of the hero. There is a conflict between the dramatis personae’s role, and such an enigma calls for the involvement of other dramatis personae, which is reserved for future works. As a crusade to safeguard the Malay folktales as the unsung ICH, the findings create a platform for scholars of similar interests to pursue the examination of heroes in other Malay folktales. Most importantly, the findings are necessary for endless recreation and transmission of knowledge to safeguard the Malay folktale as a living heritage. This act echoes one of UNESCO’s formal education measures to foster society’s respect, recognition, and awareness of the ICH.
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Harun, Harryizman, and Noor Aziah Abdullah. "The Song of the Kedidi: The Embodiment of a Hero in a Malay Folktale as an Intangible Cultural Heritage." Journal of Communication, Language and Culture 3, no. 1 (January 30, 2023): 1–18. http://dx.doi.org/10.33093/jclc.2023.3.1.1.1.
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The present study is part of a movement to safeguard Malay folktales as an unsung intangible cultural heritage (ICH). A folktale is a representation of oral traditions and expressions. This study converges on literary folktales as a revitalised form of oral folktales. As urged by UNESCO, the viability of the ICH is achievable via scientific research, among other things. Therefore, considering the small amount of study on Malay folktales at the moment, the current study endeavours to examine the folktale The Song of the Kedidi (TSoK) of its hero embodiment as one of the dramatis personae. The framework of Propp’s dramatis personae, which is based on Russian folktales, grounds the examination. This study examines whether the heroes from the Russian folktales embody TSoK. The thematic qualitative text analysis (TQTA) was employed to examine TSoK. It was conducted in Atlas.ti environment to assure rigour and trustworthiness. The study’s findings suggest that TSoK embodies heroes from Russian folktales. However, a conundrum exists in the embodiment of the hero. There is a conflict between the dramatis personae’s role, and such an enigma calls for the involvement of other dramatis personae, which is reserved for future works. As a crusade to safeguard the Malay folktales as the unsung ICH, the findings create a platform for scholars of similar interests to pursue the examination of heroes in other Malay folktales. Most importantly, the findings are necessary for endless recreation and transmission of knowledge to safeguard the Malay folktale as a living heritage. This act echoes one of UNESCO’s formal education measures to foster society’s respect, recognition, and awareness of the ICH.
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Udolph, Ludger. "Josef Štefan Kubíns Sammlung von Volkserzählungen aus dem Riesengebirgsvorland." Zeitschrift für Slawistik 63, no. 2 (June 1, 2018): 264–82. http://dx.doi.org/10.1515/slaw-2018-0019.
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SummaryIn the first quarter of the 20th century, the Czech teacher J. St. Kubín collected far more than 1000 folktales of Czech countrymen, especially in the Giant Mountains. Kubín comprehended the orally passed on folktale as the genuine cultural tradition of ‘unsophisticated’ people. The narrator is the bearer of this tradition, which Kubín defends as autonomous and native against modernism and civic society. Different from Václav Tille, who claimed the literary written origin of folktales, Kubín emphasizes the oral tradition of the folktales. His rich collection shows the internationality of the types of the folktale.
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Phindane, P. "THE STRUCTURAL ANALYSIS OF SESOTHO FOLKTALES: PROPP’S APPROACH." Southern African Journal for Folklore Studies 24, no. 2 (September 26, 2016): 122–33. http://dx.doi.org/10.25159/1016-8427/1612.
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This study attempts to show that Vlamidir Propp‟s Morphological Analysis of Russian Folktales has an influence in the way Sesotho folktales are being analysed. Fifteen Sesotho folktales were analysed (but in this paper only two are used as examples) adopting his method and it was observed that both folktales display some of Propp‟s 31 functions. Although some of these folktales display as much as 16–20 functions, the average of seven functions is observed throughout the analysis in all folktales. This study recommends that the seven average functions that were observed in the analyses should be regarded as basic model in analysing Sesotho folktales, and that every Sesotho folktale should display seven or more functions as stipulated in Propp‟s analysis. The study concludes by affirming that Propp was influential in the analysis of Sesotho folktales.
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Khan, Khatija Bibi. "SHONA FOLKTALES AS CHILDREN’S LITERATURE: THE CASE OF A.C. HODZA’S NGANO DZECHINYAKARE (1980)." Commonwealth Youth and Development 13, no. 1 (June 1, 2016): 99–112. http://dx.doi.org/10.25159/1727-7140/1161.
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Some scholars of the genre of the folktale have argued that since time immemorial, folktales have been children’s literature created by adults for children’s pleasure. The main attraction in so describing African folktale as children’s literature was that this form afforded children entertainment as they listened to the stories narrated mostly by the adults, and some sometimes by the children, to other children. Other scholars agreed that folktale are stories of what can happen, but did not actually happen, also worked as a conduit for socialising African children into the cultural values of their society, which values were invariably created by the older generation. Both views are to some extent correct. However, in reducing the impact of folktales on children to entertainment and social conformity, a myth was also promoted that fails to appreciate that children listening to stories can decode certain meanings from the folktales. The aim of this article is to highlight the significance of folktales as sources of aesthetic pleasure for children and also as imaginative sources that aid socialisation of children to the community’s mores. But the article complicates this instrumentalist approach of the role of folktales, whose meanings go beyond descriptions of them as an artistic force-field that merely secure the purchase of domesticating children for adult interests. Children are not passive listeners of stories, and as such can construct alternative worlds that provide useful critiques to society through its folktales.
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Wardarita, Ratu, and Guruh Puspo Negoro. "A Comparative Study: The Folktale of Jaka Tarub (Indonesia) and Tanabata (Japan)." Advances in Language and Literary Studies 8, no. 6 (December 25, 2017): 1. http://dx.doi.org/10.7575/aiac.alls.v.8n.6p.1.
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A folktale owned by one country can also be found in another country with either the same theme or motive. As there is numerous folktale around the world, it turns out that folktales from Indonesia have many similarities to folktales from Japan, one of which is Jaka Tarub folktale from Central Java and Tanabata folktale from Japan. This research aimed to discover the similarities and differences of the story structure and cultural element of the two folktales. In analyzing, the researcher employed three approaches, namely Greimas narratology structuralism approach to analyzing the story structure, cultural approach to analyze the cultural element and comparative literature approach. The result of this study indicated that there was both similarities and differences of story structure and cultural element. However, both Jaka Tarub and Tanabata did not influence each other as they represented their own characteristics which were descriptions of the society where they came from.
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Olugbemi-Gabriel, Olumide, and Mbasughun Ukpi. "The signifying culture: An intercultural and qualitative analysis of Tiv and Yoruba folktales for moral instruction and character determination in children." F1000Research 11 (April 25, 2022): 455. http://dx.doi.org/10.12688/f1000research.75732.1.
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Background: In the study of African communities, folktales have remained a constant element. With their origin in the culture of oral storytelling, folktales have often been used by older age groups to guide and mould behavioural patterns in children. In ancient and traditional African societies, children were gathered at the end of the day by older members of the community for tales by moonlight sessions aimed at guiding their moral decisions. With globalisation and its consequent effects such as migration, dislocation and disindigenisation, the culture of communal folktale sessions is experiencing a quick death. This paper engages with the relevance of folktales as moral guides for children in African societies and as a renewed path to increased societal stability facilitated by morally set individuals. Methods: The folktales were randomly selected from a pool of Tiv and Yoruba folktales in Nigeria. Two animal-based folktales which are part of shared folk culture were picked from the Tiv society and one from the Yoruba society. The study follows a narrative and content analysis approach where the selected folktales are corroborated by four key informants, two males and two females within the ages of 50-65. Results: With particular focus on the benefits of promoting and re-introducing the folktale culture to encourage positive behavioural traits amongst individuals in the society, the study primarily highlights folktales as reflective of human life. In identifying this similarity, the character of children is largely influenced by the moral values inherent in these folktales. Conclusions: There needs to be an increased use of media and audio-visual tools to expand the knowledge and accessibility of indigenous African folktales in order to preserve ethnic, national and social identity as well as to provide a moral compass for children.
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Olugbemi-Gabriel, Olumide, and Mbasughun Ukpi. "The signifying culture: An intercultural and qualitative analysis of Tiv and Yoruba folktales for moral instruction and character determination in children." F1000Research 11 (April 25, 2022): 455. http://dx.doi.org/10.12688/f1000research.75732.1.
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Background: In the study of African communities, folktales have remained a constant element. With their origin in the culture of oral storytelling, folktales have often been used by older age groups to guide and mould behavioural patterns in children. In ancient and traditional African societies, children were gathered at the end of the day by older members of the community for tales by moonlight sessions aimed at guiding their moral decisions. With globalisation and its consequent effects such as migration, dislocation and disindigenisation, the culture of communal folktale sessions is experiencing a quick death. This paper engages with the relevance of folktales as moral guides for children in African societies and as a renewed path to increased societal stability facilitated by morally set individuals. Methods: The folktales were randomly selected from a pool of Tiv and Yoruba folktales in Nigeria. Two animal-based folktales which are part of shared folk culture were picked from the Tiv society and one from the Yoruba society. The study follows a narrative and content analysis approach where the selected folktales are corroborated by four key informants, two males and two females within the ages of 50-65. Results: With particular focus on the benefits of promoting and re-introducing the folktale culture to encourage positive behavioural traits amongst individuals in the society, the study primarily highlights folktales as reflective of human life. In identifying this similarity, the character of children is largely influenced by the moral values inherent in these folktales. Conclusions: There needs to be an increased use of media and audio-visual tools to expand the knowledge and accessibility of indigenous African folktales in order to preserve ethnic, national and social identity as well as to provide a moral compass for children.
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Olugbemi-Gabriel, Olumide, and Mbasughun Ukpi. "The signifying culture: An intercultural and qualitative analysis of Tiv and Yoruba folktales for moral instruction and character determination in children." F1000Research 11 (May 15, 2023): 455. http://dx.doi.org/10.12688/f1000research.75732.2.
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Background: In the study of African communities, folktales have remained a constant element. With their origin in the culture of oral storytelling, folktales have often been used by older age groups to guide and mould behavioural patterns in children. In ancient and traditional African societies, children were gathered at the end of the day by older members of the community for tales by moonlight sessions aimed at guiding their moral decisions. With globalisation and its consequent effects such as migration, dislocation and disindigenisation, the culture of communal folktale sessions is experiencing a quick death. This paper engages with the relevance of folktales as moral guides for children in African societies and as a renewed path to increased societal stability facilitated by morally set individuals. Methods: The folktales were randomly selected from a pool of Tiv and Yoruba folktales in Nigeria. Two animal-based folktales which are part of shared folk culture were picked from the Tiv society and one from the Yoruba society. The study follows a narrative and content analysis approach where the selected folktales are corroborated by four key informants, two males and two females within the ages of 50-65. Results: With particular focus on the benefits of promoting and re-introducing the folktale culture to encourage positive behavioural traits amongst individuals in the society, the study primarily highlights folktales as reflective of human life. In identifying this similarity, the character of children is largely influenced by the moral values inherent in these folktales. Conclusions: There needs to be an increased use of media and audio-visual tools to expand the knowledge and accessibility of indigenous African folktales in order to preserve ethnic, national and social identity as well as to provide a moral compass for children.
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Diko, Mlamli. "An Ecocriticism of One Selected IsiXhosa Folktale as Part of Oral Literature." Journal of Language and Literature 24, no. 1 (April 1, 2024): 201–13. http://dx.doi.org/10.24071/joll.v24i1.7374.
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Whereas amaXhosa literature continues to receive scholarly consideration, there is a deficit regarding scrutinizing amaXhosa folktales, particularly through the ecocriticism theory. As a result of this, there is an asymmetrical understanding of how ecosystems can be integrated into amaXhosa literature to advance the meaning of folktales in addition to the reality that folktales contain didactic and pedagogical components. It stands to reason, therefore, to channel heightened deliberation on amaXhosa folktales as part of oral literature. Given this fact, this article aims to examine how one selected amaXhosa folktale fuses ecological features into its pursuits to promote educational understanding among children and adults. Over and above this, the aim is to demonstrate how important it is to heed the instructional values of those with wisdom as it is pertinent in this particular folktale. The objective is to underline that amaXhosa folktales, as part of oral literature, continue to be applicable and as a result, they ought to be uncovered in the arena of scholarly discourse. The selected folktale, UNtando noNontando (Ntando and Nontando) is appreciated herein as a primary source of data, while ecocriticism is applied as a theory of interpretation and analysis. The findings and discussions indicate that this particular folktale advances the idea that humans, nature and animals are symbiotic and interactive in the environmental setting. Nevertheless, humans ought to respect the territories of animals and nature in a bid to create a proportioned society. The concluding remarks of this article present possible avenues for future scholarly discourses.
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Pavlova, Nadezhda. "Traditional Formulas of Yakut Folktales: A Case Study of the 1938 Vilyuysk Expedition’s Materials." Бюллетень Калмыцкого научного центра Российской академии наук 3, no. 19 (December 28, 2021): 272–96. http://dx.doi.org/10.22162/2587-6503-2021-3-19-272-296.
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Introduction. The article is the first to have examined texts of Yakut folktales recorded personally by A. A. Savvin during the Vilyuysk Expedition of 1938 and revealed some categories of traditional formulas. Goals. The work primarily aims to identify traditional formulas of Yakut folktales from the Vilyuysk group of uluses. Accordingly, the study shall systemize traditional verbal folktale constructs by all known categories of initial, medial and final formulas; determine specifics of folktale formulas within the area under consideration. Methods. The employed techniques include structural analysis and systematic approaches derived the N. Roşianu classification of traditional formulas. Results. The study determines titles and numbers of folktales recorded and data on respective informants. Analysis of twenty Yakut folktales recorded by A. A. Savvin yields systemized categories of initial, medial and final folktale formulas. Separate tables representing the presence or absence of all known categories have been compiled for all varieties of traditional formulas. Each identified category is characterized with examples drawn from original Yakut texts and accompanied by Russian translations. The paper defines a peculiar feature of traditional formulas inherent to the Vilyuysk group of uluses as of 1938.
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Chiaka, Nnadi, Catherine. "Integrative Values of Folktales: Igbo Folktale Example." Volume 5 - 2020, Issue 9 - September 5, no. 9 (September 20, 2020): 317–23. http://dx.doi.org/10.38124/ijisrt20sep073.
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The indigenous language of a people is the most accepted medium of communication. It enshrines and translates the peoples’ life (culture) as domesticated in their norms, values and morals. Adopting the functional perspective to sociological studies, this paper aims at x-raying the values of folktales (Igbo Folktale), for the formation of well behaved, self- reliable, accommodating, responsible and responsive individuals for progress and harmonious communal existence. These virtues which form the bases for training in the society are encapsulated in the people’s folktales shared commonly at family and communal leisure times. Folktale as a genre of oral literature is built into written literature courses in schools. However, modernity, development and quest for greener pasture deny people of the opportunity to enjoy the leisure for cultural learning / training avenues. Schools are no longer performing the expected role. Hence, these cultural virtues are left hanging in the balance. This study therefore tends to illustrate the rich availability of the virtues necessary for national integration with the analysis of three Igbo folktales. Deductions from these folktales confirm the richness of societal values. It concludes by underlining the need for the reintroduction of indigenous language study and folktale in schools
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Soldatova, G. E. "Music in Northern Khanty Folktales." Sibirskiy filologicheskiy zhurnal, no. 4 (2020): 41–62. http://dx.doi.org/10.17223/18137083/73/3.
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The paper describes the musical component in the folktales of the Northern Khanty. The work is based on published and unpublished sources. The author selected eighteen samples of folktales in three formats: sound recording, text transcript, and translation. Three basic types of intonating in the Khanty folktale were identified: singing, speech, rhythmized speech. Singing, in this case, is considered as intonating, intermediate between vocalization and speech. It can be shown in the musical notation indicating the pitch and rhythm. Rhythmized speech can be written without transmitting the sound pitch. Based on segmentation, the author analyzed the structure of folktales, determined the role of musical episodes and the specifics of tunes. As a result, it was established that the Northern Khanty folktale with music has two genre varieties (subgenres): a sung folktale and a folktale with musical (sung) episodes. The first variety is sung from beginning to end, with its tunes correlating with the epic nature of the narration. The second variety includes introductory tunes on the jaw’s harp, episodes with singing, with rhythmized speech, with a clear rhythmic formula in its tunes. The melodies from the group of tales about the greedy mouse are similar to the songs performed in dramatic performances at the Bear-Feast. Music in folktales acts as a differentiating factor within the genre and also shows the ambiguity of the boundaries between genres of the Northern Khanty folklore.
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Šlekonytė, Jūratė. "A Hundred Years of the Lithuanian Folktale Research: from the Traditional Comparativism to the Modern Methods." Tautosakos darbai 49 (May 22, 2015): 123–44. http://dx.doi.org/10.51554/td.2015.29009.
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This article presents a historical survey of the Lithuanian folktale research in order to summarize the research tendencies, methods, influences and review the publications launching original innovative ideas, which are the most important in the development of folkloristics. Possible directions for the future research are also charted.The European folktale research is introduced in the beginning, starting with publication of the folktales’ collections by the Brothers Grimm that had sparked off the movement of folklore collection in other countries. Further, the theories of the folktales’ origins appearing in the end of the 19th century are discussed, including the one considering folktales as remnants of the ancient beliefs, and also, the migration theory and the anthropological theory. Particular importance of the Finnish historical-geographical method is acknowledged, as having inspired the international classification of folktales. Afterwards, structuralism became especially popular, emphasizing the narrative structure of the tales. The socio-historical approach to narratives shaped a singular branch in the folktale research, focusing on the meaning of the tales, their rendering and reception in different historical, social and cultural contexts. Contextual studies of folktales also enjoy considerable popularity.The article gives a chronological survey of the Lithuanian folktale studies: starting with their appearance in the end of the 19th – beginning of the 20th century, inspired by the national movement for the independent state (mostly the comparative analysis and partly, the mythological); to the research during the interwar period in Lithuania (the spread of the historical-geographical method), its continuation in the exile (the oikotype idea by C. W. von Sydow, the semiotic analysis, the Vienna historical-geographical school) and in the soviet Lithuania (the Marxist-Leninist approach, the philological and mythological research), and finally, in the independent Lithuania (the structural semantics, the philological and mythological research, the anthropological and psychological approaches, and contextualism). Admittedly, the nature and direction of research is largely determined by the social conditions, historical and political circumstances, and certain “fashionable” methodological tendencies. It is concluded that comparative analysis and philological approach to the folktales are predominant tendencies in Lithuania; also, mythological insights are abundant. The leader of the Lithuanian folktale research is undoubtedly Bronislava Kerbelytė, who has created her own unique method of narrative analysis – the structural semantic analysis of texts, constituting the basis for her several monographs and numerous publications on folktales. The narrative piece that generated the greatest amount of studies is “Eglė, the Queen of Serpents” (The Snake as Bridegroom, ATU 425M), a fairytale typical to the Baltic cultural area and reflecting the archaic Lithuanian worldview.Finally, it is acknowledged that revisiting problematics of the folktale research is rather relevant: this involves investigation of the role and meaning of the folktales in the contemporary society, the history of their publication and problems in adapting the tales to suit the needs of the modern man.
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Figuera, Renee. "Critical cultural translation." Translating Creolization 2, no. 2 (December 23, 2016): 195–219. http://dx.doi.org/10.1075/ttmc.2.2.02fig.
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This case study uses tools from Critical Discourse Analysis and Translation Studies to explain the translation of Creole aesthetics in thirty-two written folktales of Trinidad, after World War I. The serial publication of these local folktales within the Trinidad Weekly Guardian and the Argos newspapers coincided with a period of cultural transformation in Trinidad, when local newspapers became the caretakers of a national literature in print. The researcher uses translation as a metaphor to critically analyze the process and function of intercultural transfer between oral and written folktale cultures, while showing how intercultural translation was effected in the folktale, at this time. In the final analysis, the study traces the forward reach of translating creolization beyond the period of WWI, into a period that is better known for the foregrounding of the Creole under class, in the short stories of Beacon and Trinidad of 1929 to 1930. It is a significant study because it identifies many translation shifts in Creole culture towards establishing the conventions of the modern short story of the 1930’s. In particular, the re-writing of oral tales enabled a discursive shift in focus in favor of the ordinary class, race-relations in society, the melding of folk mythologies for didactic purposes, and a language shift from the folktale’s French-Creole language base to an English-oriented literate culture. In this way, it perpetuated a neo-colonial agenda of translating creolization as the discursive recolonization of Creole folktale culture with exocentric conventions.
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Surya Darmadali, Waode. "TRADITIONAL REPRESENTATION OF WOMEN IN INDONESIAN AND ENGLISH FOLKTALES." JURNAL SIPAKALEBBI 6, no. 2 (December 31, 2022): 131–39. http://dx.doi.org/10.24252/sipakallebbi.v6i2.34601.
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In Toraja, Indonesia and England folktales bring important impact to the community. In Indonesia, a folktale is used as a medium of entertainment as well as a teaching tool for children. These folktales are told by grandparents, mother, father, or uncles to their children or grandchildren with the aims to educate, tell the histories, and give the information about the origin of the names and places.This study aims to understand how the similarity and differences between the main characters in Torajanese and English folktales. Furthermore, the research also studies how the traditional representation of women in Indonesia and English folktales. This study uses a qualitative method that refers more to narrative. With regard to data, this research, which is an area of literary study, refers to narrative events in a story that contain events that are described by words, phrases, sentences, and involve characters and settings. Based on the results of our research, we argue that many female characters in Eastern Indonesian folktales and English folktales are subject to objectification. The objectification of female figures is carried out in the form of women as objects of sexuality, women as a medium of exchange of power, and women being passive and working in the domestic sphere. This finding shows that the folktale of Eastern Indonesia cannot be separated from patriarchal ideology. These stories show that women in the imagination of the Indonesian people still occupy an inferior position compared to men. Furthermore, the female characters also experience objectification and inequality as in folktales from Western Indonesia.
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Yumnam, Rosy. "Using Folktales in ESL Classrooms." Journal of the faculty of Education 1, no. 17 (January 23, 2023): 27–36. http://dx.doi.org/10.60037/edu.v1i17.1176.
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Literature based language teaching which involves the use of a variety of literary works like prose, poems, folktales, legends and myths has been considered a common approach to enhance language learning process. A folktale is a traditional story that has been passed orally before the advent of the writing systems. Folktales also help pass values and beliefs, traditions and culture across generations. In general, folktales include distinguishing structural and linguistic features. This paper seeks to explore the folk narratives and argues that there are certain pedagogical benefits in using folktales to understand culture and for teaching English as a second language (ESL). It further examines how folktales can be employed in ESL classrooms to augment the learners’ language skills, communicative skills, vocabulary and cultural knowledge. In the study, different folktales of Manipur and Meghalaya, two states in the north eastern part of India, are explored to enhance the learner’s language learning process and cultural awareness. The paper further deliberates on the various classroom practices where folktales are used to teach language, culture and values in an appealing way
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Velissariou, Aggeliki. "Two folktales (Vampire beings in Greek folktales)." Bulletin of the Transilvania University of Brasov. Series IV: Philology and Cultural Studies 14 (63), Special Issue (January 2022): 215–36. http://dx.doi.org/10.31926/but.pcs.2021.63.14.3.15.
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This paper attempts to elaborate how the vampire theme is conceptualized in Greek folktales. It’s a case study of the Greek folk tales: “Gelloudi” and “The Lamia bride” found in the compilation Paramythokores (2002). The folktale complies with a strict formulaic style of oral narration and the most time-resilient elements of storytelling are the motifs that create the story. We find similar or echoing motifs in folktales globally; some motifs are darker than others, enhancing the agony and thrill of storytelling. Concerning the Greek folktale, the research led to the classification of six dark motifs. Bloodsucking creatures such as Strigla (in Latin: Strigula, Strix), Gello (gelloudi) and Lamia are found in the dark motif of the supernatural. The tales, in this case study, are horror stories, in a sense, but they evolve in a broad form of narration, depriving the reader of gruesome details and delivering a cathartic ending. The vampire theme is not dominating in the first folktale as a result of the combination of three folktale types, whereas the second one focuses solely on this theme. In both cases the creatures are female attacking animals, men and community, symbolizing the heavy price of the birth of a girl in the family, as it was perceived in these traditional communities. A baby girl and a new bride, attack the world of men. They are powerful and feared, they are ‘horse-eaters’ symbolizing the threat of depriving the established status for men, first by eating their horse and then by eating them.
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Abello, James, Peter M. Broadwell, Timothy R. Tangherlini, and Haoyang Zhang. "Disentangling the Folklore Hairball." Fabula 64, no. 1-2 (July 1, 2023): 64–91. http://dx.doi.org/10.1515/fabula-2023-0004.
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Abstract The ATU tale type index and the Motif Index of Folk-Literature have formed the basis for many comparative folktale studies. While the indices have been used extensively for the study of small groups of folktales and their associated motifs, there have been few attempts of describing a large linguistically and culturally unified corpus through its indexing. The study corpus consists of 2,606 folktales collected by Evald Tang Kristensen in nineteenth century Denmark, which were later indexed according to the second revised edition of the Aarne-Thompson index. We adjust this older index to align with the current ATU index. By creating linked network representations of the ATU index and the MI, as well as updating the Brandt indexing of the Danish folktales, we generate a network with 19,738 nodes and 28,292 edges, where nodes can be ATU numbers, MI numbers, Danish folktales, storytellers, or places of collection. By embedding all the Danish stories in this network, we provide a large-scale overview of the Danish folktale tradition. We introduce two novel interrelated network decomposition methods for the study of folktale collections at corpus scale: fixed points of degree peeling and graph fragments. The resulting analysis of the Danish corpus supports comparison with other traditions. Any collection that is similarly indexed can be embedded in this ATU+MI network and then subjected to the same interrelated graph decompositions.
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Fadhli, Muhammad. "Indonesian Folktales in English: Media to Integrate Local Wisdom in EFL Classroom." Lingual: Journal of Language and Culture 10, no. 2 (December 2, 2020): 26. http://dx.doi.org/10.24843/ljlc.2020.v10.i02.p05.
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Indonesia has a lot of folktales as one of the precious cultural heritages that must be preserved. A folktale provides cultural knowledge and moral lessons as one type of literary text. Using Indonesian folktales in English as teaching materials in the classroom of English as a Foreign Language (EFL) will contribute a great deal to the growth of the linguistic and cognitive skills, cultural understanding and moral values of students. This paper focuses on some of the benefits and considerations of using Indonesian traditional folktales from in English as a teaching aid in the EFL classroom.
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Ugwuoke, Ebere, and John Onu. "Comparative Structuralist Analysis of Two Igbo folktales." Sprin Journal of Arts, Humanities and Social Sciences 2, no. 05 (May 5, 2023): 31–44. http://dx.doi.org/10.55559/sjahss.v2i05.103.
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The paper attempts a comparative structuralist analysis of two Igbo folktales. The primary aim of the research is to examine the adherence of Igbo folklore to linear structure of Propp’s structure of Russian folklore. In particular, it analyses the functions found in the two Igbo folktales selected for the study to find out if all the thirty-one functions proposed by Propp could be found in each of the folktales. It also makes a comparative analysis of the two tales. The study is premised on the Proppian model. Descriptive method is used in analysing the functions identified in the two Igbo folktales. The study’s discoveries indicate that both the Igbo folktales comply with Propp model’s sequential arrangement. It was also found in the study that thirty-one functions cannot be anticipated to transpire in a story since their occurrence relies on the story’s context. The study further identifies reward/punishment model as one of the striking structural pattern of Igbo folktale.
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Verma, Raj Gaurav. "Infusing New Life in Folktales: Children's Literature in India." Dialogue: A Journal Devoted to Literary Appreciation 18, no. 1 (August 18, 2022): 44–55. http://dx.doi.org/10.30949/dajdtla.v18i1.13.
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This paper attempts to look at the intersection of folktales and children's literature, and proposes to categorize the rendering of folktales for children as standard/ original version and experimental version. Folktales are the original source from which all other genres of entertainment have emanated and evolved. They have gradually transitioned from oral tradition to the textual, from textual to digital and virtual world. This does not only indicate their innate instinct of survival but also their ability to adapt to changing times. Folktales, at one point of time, were directed at audiences of all types. Over a period of time they began to be seen as part of the children's world while 'textuality' came to be associated with the adult world. This distinction got blurred in the recent transition to the virtual world where children and adults can experience a folktale on the screen alike. Thus, standard or original versions of folktales continue to exist in the society and get transmitted from one generation to the other. Experimental version on the other hand is based on innovation in the narration bringing together the folktales and the element of fiction writing, merging reality and fiction, mixing tales with lived experience. Based on the impact and usage of folktales they may be divided broadly into two categories, standard or original version, and the experimental version. This paper attempts to study written versions or collections of Indian folktales for children in the light of these two categories in folktales developed for children.
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Yektiningtyas, Wigati, and Juwita Purnamasari Br.Ginting. "UTILIZING SENTANI FOLKTALES TO TEACH SPEAKING FOR CHILDREN OF COMMUNAL AGENTS IN JAYAPURA REGENCY, PAPUA." JOALL (Journal of Applied Linguistics & Literature) 5, no. 2 (August 27, 2020): 255–70. http://dx.doi.org/10.33369/joall.v5i2.11554.
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Folktale is one of Sentani people’s cultural heritages that is rarely told anymore. As social products that teach knowledge, history and moral values, folktales have to be preserved. In Jayapura Regency, there are some communal agents for children that have various programs and one of them is teaching English. To keep motivating them learning, it needs more interesting and challenging materials. From the research on revitalization of Sentani language for children through folktales in Jayapura Regency in 2017-2018, it was found that children like to listen and read Sentani folktales. Accordingly, this paper aims at utilizing folktales to teach English for children focusing on speaking in some children communal agents in Jayapura Regency by exploring two main questions, i.e. (1) why teaching speaking using Sentani folktales and (2) how to teach speaking using Sentani folktales. This is a qualitative-descriptive study utilizing data of folktales that were obtained via observation, interview, and FGD from some informants, namely tribal chiefs and Sentani elders in East, Central, and West Sentani in 2017. This writing adopts theory of literature and language teaching (Lazar, 2002) and Vigotsky’s scaffolding learning (Omrod, 2020). This study concludes that (1) children are more active and enthusiastic to speak in English, (2) children are able to learn their ancestor’s heritages, (3) it is an alternative way of both revitalizing Sentani folktales and disseminating the socio-cultural values embedded in them.
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Untoro, Ratun. "Pemitoosan Identitas Masyarakat Boalang Mongondow Utara." Kadera Bahasa 2, no. 2 (January 29, 2019): 1–15. http://dx.doi.org/10.47541/kaba.v2i2.51.
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Social class affects the community's behavior such as treatment and honorary system, inter or within the social class. the research is intended to unveil the myth in North Boolaang Mongondow folktales, which constitutes the Identity of the people, using Carl Gustav Jung psychoanalysis theory. The myth or folktale that lives in the community is the expression or the realization of unconscious wishes, which is nevertheless inconsistent, inappropriate, and do not match with daily facts. the purpose of this research is acknowledgment the royal effort to arrange the community through the folktale experience. Interesting finding through the research, that the kingdom used the folktales to strengthen the royal hegemony.
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Dahal, Hikmat, and Balaram Bhatta. "Folktales: A Moral Message from the Past to the Future Generation." Nepal Journal of Multidisciplinary Research 4, no. 1 (April 24, 2021): 31–43. http://dx.doi.org/10.3126/njmr.v4i1.36618.
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Folktales are being told and heard from one generation to another generation more verbally than in written form. They are usually are short, imaginative narratives that usually use animal characters to convey folk wisdom and to help the reader interpret human nature and debate proper human behavior. The aims of this study were to analyze philosophical, sociological, cultural and educational perspectives of folktales in the context of Nepali community and to explore possible ways of incorporating folktales with classroom teaching for holistic well being of students. The study adopts a qualitative approach, telephone interviews where 6 distinguished personalities of the related field were interviewed. The data were analysed via thematic analysis and organized into four main themes: (a) 'They don't say but you understand' (b) 'Folktale is a mirror of society' (c) 'People make culture; culture make people', and (d) 'Going together, growing together'. The findings demonstrate that folktales carry untold messages that are implied in philosophical, cultural, sociological and pedagogical aspects, tell us about our history and anthropology and motivate us morally towards a prosperous future. Teachers' involvement is described as crucial especially in understanding and interpretation of folktales in classroom. The study calls for awareness of how folktales can be transformed into classroom teaching, how proper and motivating morale can be drawn and how folktales can be interpreted for holostic allround development of an individual especially younger generation.
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Prasaja, YB Agung, Tri Pramesti, Muizzu Nurhadi, Pariyanto Pariyanto, and Mateus Rudi Supsiadji. "PRESERVING TRADITIONAL KNOWLEDGE AND FOLKTALE THROUGH TEXT DOCUMENTATION: A CASE STUDY OF PRESERVING FOLKTALE OF PLUNTURAN VILLAGE PONOROGO." JPM17: Jurnal Pengabdian Masyarakat 7, no. 1 (December 30, 2021): 30–35. http://dx.doi.org/10.30996/jpm17.v7i1.6037.
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The maintenance and preservation of Indonesian traditional knowledge and folklore is urgently needed. Traditional knowledge and folktale are cultural heritages that provide intangible wealth for Indonesia. This paper provides a brief analysis of the traditional values transmitted by our folktales and the functions served by local legends and myths in Plunturan society. This paper offers some practical recommendations for collecting our folktales, myths, and legends in the form of text using the currently available digital technology to create the first comprehensive and dynamic Plunturan folktales. This community service focuses on the problems that can arise when documenting folklore and traditional knowledge. what solutions should be done to overcome these problems. The method used in this study is by interviewing the resource person. The results of this study conclude that text documentation needs to be done to preserve folklore and traditional knowledge.Keywords: Traditional knowledge, Folktales, Plunturan, Documenting
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Harun, Harryizman, and Zulikha Jamaludin. "A Conceptual Model of Folktale Classification as a Visual Guide to a Malaysian Folktale Classification System Development." MATEC Web of Conferences 150 (2018): 05080. http://dx.doi.org/10.1051/matecconf/201815005080.
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In a study to systematically preserve the Malaysian folktales as one of Malaysia’s intangible cultural heritage, a Malaysian Folktale Classification System (MFCS) is proposed to be developed as encouraged by UNESCO. Such a classification system is currently absent in Malaysia. In order to develop a comprehensive classification system, three folktale units are integrated and utilized: function, motif, and type. The use of the three folktale units ensures that the MFCS covers two important facets of folktale: structure and content. The integration of the classification system warrants a complicated classification process. Therefore, a conceptual model, which is central to this article, is constructed as a visual guide to assist the classification process. It illustrates a flow of analysis and all components required to classify namely the three folktale units and their guiding factors, and a primary classification method. A pictorial representation method is utilized to construct the conceptual model. With the conceptual model constructed, it is expected that the analysis of the Malaysian folktales toward the development of the MFCS becomes apparent and guided.
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Hastini, Desrin Lebagi, Siska Bochari, Mukrim, and Wahyudin. "Investigating the Local Folktales in the English Language Teaching Textbooks: A Case from Central Sulawesi." Asia Social Issues 17, no. 1 (September 20, 2023): e259785. http://dx.doi.org/10.48048/asi.2024.259785.
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As a culturally diverse country, every region in Indonesia has local wisdom that must be passed down from generation to generation. Folktale is a type of local wisdom shared by every Indonesian tribe. Pamona tribe has potential folktales that could be incorporated into English learning materials. This integration will not only benefit ELT, but will also help to preserve the local heritage. This descriptive study attempted to investigate the inclusion of local folktales in English teaching materials in the South Pamona Sub-district, Central Sulawesi. The researchers used interviews, observation, and document analysis to collect data. An English teacher and some high school students from the South Pamona Sub-district served as informants. The documents were EFL teachers’ English textbooks. The data were examined using an interactive model. The findings revealed that all the folktales found in English textbooks originated outside Sulawesi. As a result, this study suggests that it is critical to document the existing folktales in South Pamona so that EFL teachers can use them in English teaching materials to preserve and appreciate local wisdom among Indonesian learners.
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Onodera, Karen, and Hiroki Fujii. "Learning about the Coexistence between Nature and Humans in Elementary Science Education: Developing Lessons Using Folktales That Reflect Ancestors’ Views on Nature." Education Sciences 14, no. 1 (December 26, 2023): 28. http://dx.doi.org/10.3390/educsci14010028.
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Understanding the coexistence between nature and humans is a basic concept required in modern society. In this study, we verify the effectiveness of folktales as teaching material in science education by incorporating folktales into the fifth-grade elementary school science unit, “Functions of Running Water and Changes in the Land”. We investigate the effects of folktales that express ancestors’ perspectives on nature on pupils’ ideas about the coexistence between nature and humans. Additionally, we explore the possibility of using folktales in science education. In November 2017, an experimental group (74 participants) explored the coexistence between nature and humans through folktales, while a control group (60 participants) explored this coexistence through discussion activities. These experiments were conducted in fifth-grade classrooms at elementary schools in Hiroshima Prefecture, western Japan. Our results indicate that for some pupils in the experimental group, exposure to their ancestors’ views of nature helped them develop and refine their ideas about their connection to and relationship with the river. Folktales vividly depict the nature of the past in the places where the pupils live, offering a glimpse into their ancestors’ different views on nature that differ from present-day views. It is considered that, by coming into contact with the folktale, pupils were able to enter a situation that transcended time, allowing them to think about and empathize with the people who lived with the river. It is suggested that this connection is related to the results described above.
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Mabaso, Eric. "FOLKTALE NARRATION IN THE INDIGENOUS SOUTH AFRICAN LANGUAGES: AN ARTFUL CUL-DE-SAC?" Southern African Journal for Folklore Studies 26, no. 2 (March 9, 2017): 24–37. http://dx.doi.org/10.25159/1016-8427/671.
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This article highlights the problem that the print mode that the indigenous South African languages (IndiSAL) have largely adopted to preserve the folktale is inadequate. It raises shortfalls in support of the contention that not enough is being done to preserve the art of folktale narration and suggests a way out of the cul-de-sac. Most works on IndiSAL folktales focus on the value of preserving the art itself rather than the mode of preservation. The research follows a performance-centred approach as advocated by inter alia Marivate (1991), Bill (1996), Dorji (2010) and Backe (2014). Compared to countries such as Nigeria and Malawi, IndiSAL are lagging behind in digitization for the preservation of folktales. The article is an empirical study based on the author’s experiences and observation of folktale narration and the analysis of the transcribed form. The article critically reviews the various preservation modes and highlights their pros and cons.
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Mayowa, Alade Samuel. "Development of a 2D Digital Animation for Yorùbá Folktale Narrative." International Journal of Art, Culture and Design Technologies 9, no. 1 (January 2020): 47–61. http://dx.doi.org/10.4018/ijacdt.2020010104.
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Yoruba folktales are endangered in the face of globalization, Westernization, and inter-ethnic interaction, with the few that are available not being competitive with foreign cartoons and movies. The purpose of this work is to develop a digital animation film using Yoruba folktale narrative as a case study with a view to providing a framework to enhance the production of animated folktales as well as supporting Africa's rich cultural heritage, using relevant technology resources. The resulting folktale animation was evaluated by both the target audience and multimedia experts. The formal digital animation system resulting from the study is useful for formal and informal children's education and enlightenment as well as a source of enlightenment for society on different sociocultural problems which invariably results in a more conscious and civilized society.
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Saad, Sharina. "Folktale Comes Alive: A Virtual ESL Learning Package to Engage ESL Learners." Malaysian Journal of Social Sciences and Humanities (MJSSH) 8, no. 1 (January 31, 2023): e002095. http://dx.doi.org/10.47405/mjssh.v8i1.2095.
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Folktales serve as a source for creative inspiration that leads to the emergence of several works in modern literature. However, despite these sterling qualities of folktales, it is endangered with extinction. The project aims to preserve the cultural and heritage of the indigenous Semai folktales through the English language teaching and learning in fun, interactive and creative ways. Thus, the ESL virtual learning package developed includes a fascinating virtual puppet shows with an E book entitled The Legend of Cen Cemana accompanied with English language activities that cater for the highflyers, intermediate and beginner’s level students. The innovation was developed as a means to preserve the cultural heritage of the Semai and most importantly is to integrate the interesting folktale into ESL teaching and learning to engage learners. Legend of Cen Cemana was chosen because the folktale explains about the Semai beliefs and the universal values the elderly Semai used to pass down to the younger generation through oral tradition. The product is commercialized through collaboration projects with schools and ESL teachers. A short survey pertaining to student’s experience and opinion using the English Language Learning package was conducted. The finding shows students received positive effects while using the virtual language learning package (the virtual puppet show, the e book of Semai and ESL language activities). Thus, preservation of Indigenous folktales through the innovation initiatives is the best way to preserve the Semai cultural heritage and the effort should be well received and supported by the government and the Ministry of Education.
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Song, Sooho. "Narrative structures in Korean folktales: A comparative analysis of Korean and English versions." Topics in Linguistics 18, no. 2 (December 20, 2017): 1–23. http://dx.doi.org/10.1515/topling-2017-0007.
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Abstract A narrative is a sequence of connected events arranged by a narrator. Folktales are a genre of narrative stories that every cultural community possesses. They have spread through verbal storytelling rather than written formal texts and reflect cultural beliefs, cultural identity, traditions and social customs. In this paper, I comparatively analyse the narrative structure of two versions of Korean folktale stories: the original Korean version and their English versions rewritten by American writers. The results of the analysis reveal that a modification in narrative structure occurs during the process of trans-creating folktales into a different language to appeal to a target audience that has a different cultural background. The results of my analysis show that the story schemata of folktale stories and story patterns vary between cultures, reflecting the different cultural orientation of each audience.
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Lwin, Soe marler. "Revisiting a Structural Analysis of Folktales: a Means to an End?" Buckingham Journal of Language and Linguistics 2 (June 22, 2010): 69–80. http://dx.doi.org/10.5750/bjll.v2i0.16.
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Folktales have been regarded as the simplest form of narrative and tales from various cultures have been analyzed in terms of their structure. The structural analysis of ta[1]les can be claimed to begin with Propp’s (1958/1968) Morphology of the Folktale. Following Propp’s ground-breaking morphological classification of Russian tales, studies of structural typology of folktales from different cultures have given rise to story-grammars and led to the heyday of narratology. However, with the growing interest in narrative as a social and psychological phenomenon, structural analyses of stories have come under attack. It is contended that although the explorations of story structures have resulted in interesting descriptions of different models, what is lacking is an explanation of how formal patterns are related to the story’s content. Therefore, more recent works in narratological research have called for a narrative analysis to go beyond structures. This article revisits a structure analysis of folktales. Using a Myanmar (Burmese) folktale as a tutor text, it advocates an investigation of the relationship between form, function and field of a tale, and suggests a structural analysis as a means to gain insights into the cultural determination of the narrative motif and the social purpose of storytelling.
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Trisari S, Agatha, and Hanny Harashani. "TRADISI MERANTAU DALAM CERITA RAKYAT SUNDA NYI MAS KANTI Kajian Strukturalisme Naratif Levis-Strauss." Media Bahasa, Sastra, dan Budaya Wahana 24, no. 2 (June 1, 2018): 1–13. http://dx.doi.org/10.33751/wahana.v24i2.943.
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AbstractThe structures of Levi-Strauss Naratif were used to study the intrinsic aspect of Folktales. Folktale Nyi Mas Kanti were studied using the manners of Levi-Strauss Naratif. The flow scheme of the plot is achieved in this order, including: parting, moving, and encountering.The flow of the story that leads into Moving is actually inline with the basic concept of Merantauwhich is known as an act of going away from home for a long timeto persue success,glory,knowledge,or wealth.From the explanation above we can conclude that Merantau is a social foundation in the specific culture which is Indonesia and it is already been done since centuries ago.These folktales is part of the Indonesian Written Legacy that passed down to the next generation collectively using methods of Merantau as the flow of the story inside the Folktales, intentional or not.Key words : strukturalisme naratif, mytheme, scheme, moving, merantau
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Alavi Shooshtari, Seyed Majid, and Ramin Mohammadi. "Gender Criticism In the Azerbaijani Turkic Folktale of the Book of Dede Korkut." ENTHYMEMA, no. 29 (July 15, 2022): 62–73. http://dx.doi.org/10.54103/2037-2426/16030.
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Folktale is the mirror of human being society that reflects the people’s ways of life. Among the literary genres, the Azerbaijani folktales play a significant role in the Turkic-speaking communities. The Book of Dede Korkut is one of the oldest folktales of Turkic people. Additionally, gender equality is one of the most significant parts of the stories of the Book of Dede Korkut. Furthermore, men and women have prideful roles in their tribe, and the positions of women, are considered equal to men. This study intends to examine gender role models criticism in the Azerbaijani folktale of the Book of Dede Korkut. This research uses Copenhaver’s theoretical frameworks, such as Behavior Characteristics and Source of Power, to criticize gender role models in the different stories of the Book of Dede Korkut. Thus, this research revealed that there was a significant positive relationship between both genders in their society.
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Santucci, Jean-Francois, Albert Doja, and Laurent Capocchi. "A Discrete-Event Simulation of Claude Lévi-Strauss’ Structural Analysis of Myths Based on Symmetry and Double Twist Transformations." Symmetry 12, no. 10 (October 16, 2020): 1706. http://dx.doi.org/10.3390/sym12101706.
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This paper presents a modeling and simulation approach in order to perform a generative analysis of folktales aimed at validating Claude Lévi-Strauss’ theory and method. To this aim, a discrete-event simulation is proposed. The simulation is based on the development of a set of discrete-event models dedicated to generating a set of folktales from an initial one, according to Claude Lévi-Strauss’ structural analysis based on symmetry and double twist transformations. This paper describes in detail how these discrete-event models have been implemented in the framework of the DEVSimPy software environment by using myths of Native American mythology and folktales of Corsican oral literature. The validation involved the following steps: (i) definition of a reference folktale (according to Claude Lévi-Strauss’ methodology) (ii) generation of a set of folktales by performing their own transformations (iii) generation of a graph allowing to analyze the links that have been created after performing a set of folktales transformations. Finally, the computational validation of Lévi-Strauss’s method is intended to ground a new research that may reformulate structural analysis and elaborate a neo-structural model of canonical formalization based on transformational morphodynamics. The aim is to conceptualize and measure recursively the structural dynamics and the recurrent patterns of current identity transformations in liberal democracies, especially in US and EU contexts where ethnic/racial divisions and migration challenges are becoming more acute than ever.
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Subedi, Narendra Raj. "Structural Analysis of a Tale from Kathmandu." Interdisciplinary Journal of Management and Social Sciences 4, no. 1 (May 26, 2023): 64–70. http://dx.doi.org/10.3126/ijmss.v4i1.54103.
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Folk tales are part and parcel of human life because they have been told and retold in every human society from the time immemorium. Though its not clear when and how they have been an intrinsic part of human life. This is a treasure and specially the treasure of language which have been bestowed by our ancestors. Since the folk tales are part of the folk literature, they have drawn the attention of the folklorists. Folklorists have studied, analyzed, interpreted and researched on the different genres of folk literature and the folk tale is one of them. They are simple narrative. They are simple, short and having unique structure which enthrall listeners and also encourage the tellers to tell them again and again nevertheless even at our age of science and technology. Nepali society is multi-ethnic, multi-cultural and diverse in nature. They have their folktales to entertain and heal the psychological burden too. The present research tries to analyze the folktales of Kathmandu/Nepal from the structural approach. The present research claims that the structures of folktales are the main cause of bringing effects on both tellers and the listeners. This research will take help of the idea/theory developed by Vladimir Propp whose Morphology of Folktale will be the methodology to analyze the structure of the folktale.
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Lee, Eunja. "Korean Language Education Method Utilizing Traditional Folktales Based on Pansori Novels." Barun Academy of History 20 (June 30, 2024): 315–38. http://dx.doi.org/10.55793/jkhc.2024.20.315.
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This paper aims to examine the issues in Korean language education that use traditional folktales based on Korean Pansori novels and suggest a direction for improving education. The three tales, “The Tale of Shim Cheong” (“Simcheongjeon”), “Heungbu and Nolbu” (“Heungbujeon”), and “The Rabbit and the Turtle” (“Tokkijeon”), are among the most frequently included works in Korean language textbooks. These three pieces, rooted in Pansori, are recognized globally for their artistic and literary value as representative forms of Korea's traditional arts and literature. However, Korean language education materials are struggling to move beyond the language-centered learning methods, unable to provide diverse Korean cultural education beyond mere introductions of Korean folktale content. If these Pansori-based tales are only treated as simple story content readings, it will be difficult to actively engage learners both in understanding Korean culture and in Korean language education. By rewriting the folktales to make them more plausible and utilizing role-plays that highlight the oral aspects of Pansori, it is possible to go beyond simple educational tools and achieve genuine Korean language and cultural education. Therefore, this paper examines the educational characteristics of traditional Korean folktales, analyses Korean language textbooks that include these folktales, and seeks a way forward towards desirable Korean language education.
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Biriukova, D. V., and I. O. Kashyrina. "Time category of English folktale „The Seal-Catcher”." Bulletin of Luhansk Taras Shevchenko National University, no. 3 (341) (2021): 5–11. http://dx.doi.org/10.12958/2227-2844-2021-3(341)-5-11.
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This article is dedicated to the study of time category in the English folktale „The Seal-Catcher”. Folktale has always been considered as the unique component of folklore. All peoples of the world have been describing the pastime events through the folklore, in particular, through the folktale. A folktale is the world’s heritage unit. It has been transferred from one generation to another to tell about how people lived many years ago, how they worked, built relationship, which valuables they had etc. Folktales as long as anecdotes, fables, songs and other folklore components were told in oral. In this article the usage of time category in the English folktale „The Seal-Catcher” is researched. The object of the study is the folktale „The Seal-Catcher”. The aim is to determine the characteristics of the means of expressing the category of time in the English folktale. The term temporality is used as the synonym to the term time. In other words, temporality is the category of time being mostly used in specific unit. The category of time includes not only the time forms but also lexical means of linguistic expression of time. Time relation and time characteristics are studied in this article on the materials of the folktale „The Seal-Catcher”. In this folktale the most commonly used tense is Past Simple tense – 85%. The time category is mainly built on the Past Indefinite grammatical constructions. Application of Present Indefinite tense is not characteristic for this folktale. The further research is considered to be promising when to study modality of English folktales as the way of motivation to the action.
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Wardani, Nugraheni Eko. "SEJARAH DAN FIKSI DALAM “LEGENDA KAMPUNG JAGALAN” DAN “LEGENDA KAMPUNG SEWU” SURAKARTA." Aksara 31, no. 2 (December 30, 2019): 207. http://dx.doi.org/10.29255/aksara.v31i2.371.207-222.
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AbstrakPenelitian ini bertujuan menjelaskan bentuk cerita rakyat “Legenda Kampung Jagalan” dan “Legenda Kampung Sewu” Surakarta, aspek sejarah dalam kedua cerita rakyat, unsur ksi dalam kedua cerita rakyat, serta hubungan antara cerita rakyat dengan babad. Penelitian ini adalah penelitian kualitatif deskriptif. Data dalam penelitian ini buku Cerita Rakyat Surakarta dan Yogyakarta dan informan. Teknik pengumpulan data melalui analisis kedua legenda dan analisis catatan hasil wawancara informan. Analisis data menggunakan analisis model interaktif. Hasil penelitian menunjukkan bahwa bentuk cerita rakyat Surakarta adalah legenda asal-usul nama Kampung Jagalan dan Kampung Sewu Surakarta. Cerita rakyat “Legenda Kampung Jagalan” berhubungan dengan tokoh sejarah Kanjeng Susuhunan Pakubuwono X dan “Legenda Kampung Sewu” berhubungan dengan tokoh Kanjeng Susuhunan Pakubuwono II. Fiksi dalam cerita rakyat berkaitan dengan penceritaan tokoh dari kalangan rakyat jelata, latar tempat yang menunjukkan kehidupan rakyat jelata, dan dialog-dialog yang terjadi antartokoh di kalangan rakyat. Cerita rakyat dan babad bertujuan untuk melegitimasi nama raja. Hal ini menunjukkan bahwa kedua legenda mengandung sejarah yang berhubungan dengan raja-raja Kerajaan Surakarta. Legenda mengandung unsur ksi pada struktur cerita.Kata Kunci: sejarah, ksi, cerita rakyat, SurakartaAbstractThis study aims to describe the form of Surakarta folktale through “Kampung Jagalan Legend” and “Kampung Sewu Legend”, historical aspects and roles in both folktales, the ction contained in both folktale, the relationship between folktales and babad. This research is qualitative descriptive research. The data in this study are book Cerita Rakyat Surakarta dan Yogyakarta and informants. The technique of collecting data through analysis of the two legends and informant interview records. Data analysis using interactive model analysis. The results of the research indicate that Surakarta folktales are the legend of the origin of the name Kampung Jagalan and Kampung Sewu Surakarta. “Kampung Jagalan Legend” relates to the historical gure of Pakubuwono X and “Kampung Sewu Legend” related the character of Pakubuwono II. Fiction in legends is related to the telling of gures from the common people, backgrounds that show the lives of ordinary people, and dialogues that occur between group, folktales and babad aim to legitimize the name of the king. The two legends contain history related to king of the kingdom Surakarta. Legends contain elements of ction in the structure of stories.Keywords: history, ction, folktales, Surakarta
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Mahmudi, Mahmudi. "NILAI BUDAYA DALAM DONGENG BAKUMPAI (CULTURAL VALUES IN BAKUMPAI FOLKTALE)." JURNAL BAHASA, SASTRA DAN PEMBELAJARANNYA 3, no. 1 (February 21, 2018): 61. http://dx.doi.org/10.20527/jbsp.v3i1.4485.
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AbstractCultural Values in Bakumpai Folktale. Folktale as one of oral literary which containeducative advice for the next generation. Folktale are imaginative or vicarious andfantasy stories in which the events do not really take place. The events which are notifiedin the story tend to be behavior/moral lessons. This research is aimed at obtainingobjective description about three cultural values and Bakumpai folktales: (1) culturalvalues about human life, (2) cultural values about human’s viewpoints to the nature, (3)cultural values about human relationship one another. The theory used as basic ofinstrument development is oral literary theory and narratives Aarne and Stith Thomson,James Danandjaja, and the theory about C. Klucklohn cultural values. Data of thisresearch is Bakumpai folktales which consist of 11 (eleven) folktales. The approachesused in this research are qualitative and sociology research, descriptive method andcontent analysis technique. The primary instrument is the researcher. The secondaryinstruments are the informants, Bakumpai folktales, tape recorder, cell phones andresearch notes. The data analysis is done during the collecting of data. The researchresults shows that there are three cultural values in Bakumpai folktales, those are culturalvalues of human life (55 items), cultural values about human’s viewpoints to the nature(24 items), cultural values about human relationship one another (31 items). The mostdominant values about human relationship one another, especially in making a livingto meet daily needs.Keywords: cultural value, bakumpai, folktaleAbstrakNilai budaya dalam Dongeng Bakumpai. Dongeng sebagai salah satu sastra lisanyang berisi saran edukatif untuk generasi berikutnya. Dongeng adalah cerita imajinatifatau perwakilan dan fantasi di mana peristiwa tidak benar-benar terjadi. Peristiwayang diberitahukan dalam cerita cenderung perilaku/pelajaran moral. Penelitian inibertujuan untuk mendapatkan gambaran obyektif tentang tiga nilai-nilai budaya dalamdongeng Bakumpai: (1) nilai-nilai budaya tentang kehidupan manusia, (2) nilai-nilaibudaya tentang sudut pandang manusia terhadap alam, (3) nilai-nilai budaya tentanghubungan manusia satu sama lain. Teori yang digunakan sebagai dasar pengembanganinstrumen adalah teori sastra lisan dan narasi Aarne dan Stith Thompson, JamesDanandjaja, dan teori tentang nilai-nilai C. Kluckholn budaya. Data dari penelitianini adalah dongeng Bakumpai yang terdiri atas 11 (sebelas) dongeng. Pendekatanyang digunakan dalam penelitian ini adalah kualitatif dan penelitian sosiologi, metodedeskriptif dan teknik analisis isi. Instrumen utama adalah peneliti. Instrumen sekunderadalah informan, dongeng Bakumpai, tape recorder, ponsel dan catatan penelitian.Analisis data dilakukan selama pengumpulan data. Hasil penelitian menunjukkan bahwaada tiga nilai-nilai budaya dalam dongeng Bakumpai, yaitu nilai-nilai budaya dari62kehidupan manusia (55 item), nilai-nilai budaya tentang sudut pandang manusiaterhadap alam (24 item), nilai-nilai budaya tentang hubungan daya manusia satu samalain (31 item). Yang paling dominan nilai-nilai tentang hubungan manusia satu samalain, terutama dalam mencari nafkah untuk memenuhi kebutuhan sehari-hari.Kata-kata kunci: nilai budaya, bakumpai, dongeng
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Yektiningtyas, Wigati, and Raymond Fatubun. "CERITA RAKYAT SENTANI SEBAGAI MEDIA PENGEMBANGAN KARAKTER ANAK." JURNAL PENGABDIAN PAPUA 5, no. 1 (March 3, 2021): 12–17. http://dx.doi.org/10.31957/.v5i1.1309.
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Sentani, Jayapura has various cultural heritages. One of them is folktale with some genres i.e. myths, legends, fables, and fairy tales. In the past, old Sentani people passed those tales down to teach knowledge, history, entertainment and education for their children and grandchildren. Social values in the tales such as hard work, discipline, persistence, cooperation, love, respect, and helping each other, can be used as media to develop children’s character. Children are prioritized since they are the important pillars who will continue the life of socio-culture in the future. This article is the result of a community service as a dissemination of the previous research, PDUPT 2017/2018 that also encouraged the importance of Sentani folktales as media of children’s charater buiding. The activity is executed in PAUD “Hadassah”, District Heram. Through this activity, it is hoped that pupils and teachers in PAUD Hadassah are enthusiastic to learn Sentani folktales as one of cultural heritages that need to be preserved and disseminated to young generation, especially Sentani children.Keywords: folktales, Sentani people, character education
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Petkova, Gergana. "Night and the Japanese Fairy Tale." KronoScope 17, no. 1 (March 28, 2017): 94–116. http://dx.doi.org/10.1163/15685241-12341371.
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Time, and particularly night, in folktales can be approached from various perspectives. In the present study, we shall see time in its structural function and will analyze the protagonist’s experience of time, as well as the “anthropic” nature of time and night as structural elements in fairy tales. We shall accomplish this by examining the theme of time, and particularly nighttime with its functions and characteristics, within the framework of the Japanese tale. We shall attempt to rethink the position of night and time in fairy tales as a motif, a background, a facilitator, and an opportunity that exists because of the human factor in the process of storytelling.The present study is based on the subgenre of ordinary folktales (also known as true folktales, or Zaubermärchen). The source material (59 tales out of the total 189 defined as “true”) can be found in volumes ii-vii of Seki Keigo’s Index of Japanese Folktales. All of the 59 tales that form the basis of this study are examined in regard to time, and conclusions are illustrated by a few selected examples. The time-motifs are discussed as originating from the storytelling process; as being part of the binomial world of the folktale; as illustrating the physical and psychological experience of time quantities and qualities; and as forming a framework that facilitates the relationships between the dramatis personae.
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Sadauskienė, Jurga. "People and Animals in Lithuanian Folktales: the Didactical and Psychological Aspects." Tautosakos darbai 56 (December 20, 2018): 59–83. http://dx.doi.org/10.51554/td.2018.28472.
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The purpose of the article is revealing the great variety of relationships between humans and animals in the traditional Lithuanian folktales in order to understand the meaning of the animal motives in this folklore genre. Analysis of the ethical, pedagogical and psychological aspects of the tales rests on the printed and archived materials from the 19th – 20th century. The author discusses the instances of clashing and matching perspectives between the folklore-centered, psychological, and culture-oriented views on the traditional narratives and on the worldview that these narratives reflect. Representations of both the wild animals, birds and reptiles, and the domesticated ones in the Lithuanian fairy tales and animal tales are symbolical rather than realistic, thus encouraging to view these narratives as essentially meant for upbringing or psychotherapy rather than natural education. According to the emotional, ethical and pedagogical value of relationships between the protagonist and the animals, the folktale motives fall into several groups:a. relations based on fear (folktales prohibiting to hurt the totemic animals);b. overcoming of fear and hostility (folktales describing marriage with animals);c. empathy (folktales describing people saving and caring for the animals, and therefore experiencing great success);d. acquiring protection (folktales describing animals sacrificing themselves for the benefit of the protagonist);e. animals endowed with authority in the eyes of the humans (folktales revealing special powers and capacities of the animals, which alone enable the humans to achieve their aims; these tales reveal dependence of people on nature);f. narratives enhancing emotional consciousness (tales of animals and formula tales dedicated to the youngest children and teaching them strategies of safe behavior as well as encouraging their emotional self-awareness);g. hostility (stories derived from the medieval animal epos);h. pragmatism and economical attitude (folktales describing animals as sources of profit rather than self-contained characters).In conclusion, the author assumes that literary tradition must have had minimum impact on the ancient Lithuanian folktales and their worldview in particular, since they do not antagonize the natural and the human world. Contrary to the view expressed by the French cultural historian Robert Darnton maintaining that French tales essentially have been harsh and cynical, the majority of the Lithuanian tales merit recognition for their positive view of the world, for bringing up educational examples, for pedagogical intentions and the general concept that rightful behavior deserves an appropriate reward. Having discussed the psychoanalytic interpretations of folktales, the author assumes that animals in the oldest versions of the Lithuanian folktales play the role of the superego rather than id. This allows to maintain that respectful attitude towards animals was inherent in the culture of the ancient peoples, particularly the peasants, being “discovered” in the literary tradition as late as the end of the 19th century.
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Cardigos, Isabel. "Folktales." Oral Tradition 18, no. 2 (2004): 157–58. http://dx.doi.org/10.1353/ort.2004.0053.
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Currie, Oliver. "“Présenter aux lecteurs français la littérature orale telle qu’elle sortait de la bouche des paysans”." Journal for Foreign Languages 13, no. 1 (December 27, 2021): 243–60. http://dx.doi.org/10.4312/vestnik.13.243-260.
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The study of the language of publication of folklore offers a unique perspective on the sociolinguistic history of regional languages in 19th century France as well as on the wider cultural context of contemporary folklore collection. Regional languages had a subordinate sociolinguistic status vis-à-vis French, yet they had preserved a richer folklore heritage, which, during the golden age of folklore collection, was also considered to be a valuable part of French national cultural heritage. The fact that the folktales of regional languages were often published first or only in French translation reflects both the hegemonic position of French and the prevailing contemporary perception of folktales primarily as a universal human cultural inheritance rather than as the literary heritage of specific cultures; folktale publications were typically aimed at a wider national readership and the perceived universal content – tale types and motifs – was considered more important than the linguistic form and cultural context. However, the fact that folktale and above all folksong collections were also published in the original regional languages shows that there was a genuine choice of language of publication. The publication of folktales only in translation was controversial because the lack of original texts – as well as a lack of transparency concerning the collection process – potentially undermined the authenticity of the published folklore. The publication of folklore only in translation also resulted in the loss of an important part of the cultural heritage of the regional languages and its effective appropriation as French national and French language cultural heritage.