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Journal articles on the topic 'Literature and folklore'

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1

Sani, Liaquat Ali. "پنی آ خلقی شاعری تا پٹ پولی جاچ." Al-Burz 6, no. 1 (December 20, 2014): 32–47. http://dx.doi.org/10.54781/abz.v6i1.159.

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This research article deals with to know about Brahui folklore. Generally, a simple definition has been adopted for Brahui folklore, those folklores has not identified. Simply unknown writer’s verses known as Brahui folk literature, but in this article it has been proved that many folklores have been written by poets or writers, which are known in literature. "Shatko" is the prominent example of known folklore and there are several folklores which has its writers. A research oriented approach could disclose many known folklores.
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2

Masarwah, Nader. "Greek folklore: a literature sourc." Journal of Language and Literature 5, no. 2 (May 30, 2014): 117–21. http://dx.doi.org/10.7813/jee.2014/5-2/18.

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3

Masarwah, Nader. "Greek folklore: a literature source." Journal of Language and Literature 5, no. 2 (May 30, 2014): 117–21. http://dx.doi.org/10.7813/jll.2014/5-2/17.

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4

Youpika, Fitra, Sumiyadi, Tedi Permadi, Dadang Sunendar, and Jenny Yandryati. "The Alignment of Folklore and Literature Learning in Schools Against Students' Eco-literacy Competencies." Journal of English Education and Teaching 8, no. 1 (March 4, 2024): 88–105. http://dx.doi.org/10.33369/jeet.8.1.88-105.

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This research is about local literature (folklore) and eco-literacy. It was conducted to find information of the alignment between folklore, literature learning in schools, and students' eco-literacy. This research used descriptive-qualitative research design. The data used for this research is in the form of answers from respondents about written questions that have been distributed online. Total respondents were 89 students from 5 schools (junior and senior high schools) in Bengkulu. Data analysis was conducted through data reduction, presentation (description), and conclusion. The findings of this study are, first, Junior and Senior High School students in Bengkulu like folklores from their district. Most of these students like legend’s type folklore compared to other type stories. Currently, folklores can still be found in the community, although it is not easy because the spoke person are old and many have died. The content of Bengkulu folklores has values or teachings about nature and ecosystem conservation. Second, local literature is taught in junior and senior high schools in Bengkulu. Students enjoy learning literature, especially local literature. The last, the level of environmental literacy among students is still relatively low. This can be seen by the lack of students' attention for waste and environmental conservation. In this regard, learning literature and folklore in schools is in line with students' eco-literacy competencies. However, this has not been implemented optimally, so it is hoped that local literature (folklore) can give contribution in nature and ecosystem conservations by increasing the eco-literacy of students and society.
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Mirələm qızı Qasımova, Pərvanə. "Characteristics of folklore." SCIENTIFIC RESEARCH 12, no. 8 (August 27, 2022): 24–29. http://dx.doi.org/10.36719/2789-6919/12/24-29.

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Folklorun estetik əhəmiyyəti ilk öncə onunla şərtlənir ki, o dil, fikir və bədii düşüncənin əsasında xalqın yaratdığı mükəmməl bir söz sənətidir. Folklor xəyal, təxəyyül, fantaziya və simvolikadan sənətkarlıqla istifadə edərək gerçəkliyi dolayı yolla motivləndirir və onu poetikləşdirir. Bu poetikləşdirmə, sənət yaratma prosesində əsas vəzifəni xalqın bəddi zövqü yerinə yetriri. Yəni, xalqın bədii zövqü folklorun estetik ölçülərini müəyyənləşdirən və modelləşdirən əsas faktor rolunda çıxış edir. Folklor formaları əsrlərlə xalq sənətkarları tərəfindən cilalanıb və estetik ölçülərini sabitləşdirib. Ona görə də folklor estetik hissi, gözəllik hissini, dil, ritm və forma gözəlliyi duyğusunu inkişaf etdirir. Folklorun estetik gücü ədəbiyyat, musiqi, teatr və s. kimi sənət növlərinin inkişafında böyük əhəmiyyət daşıyır. Məqalədə bütün bunlar öyrənilərək araşdırılır, foklorun səciyyəvi xüsusiyyətləri üzə çıxarılır. Açar sözlər: folklor, xalq, xüsusiyyət, ədəbiyyat, estetika Parvana Miralam Gasimova Characteristics of folklore Abstract The aesthetic importance of folklore is determined by the fact that it is a perfect art of words created by the people on the basis of language, ideas and artistic thinking. Folklore indirectly motivates reality and poeticizes it by skillfully using dreams, imagination, fantasy and symbolism. In the process of this poeticization, art creation, the main task is performed by the people's bad taste. That is, the artistic taste of the people acts as the main factor that determines and models the aesthetic dimensions of folklore. Folklore forms have been polished by folk artists for centuries and stabilized their aesthetic dimensions. Therefore, folklore develops aesthetic sense, sense of beauty, sense of beauty of language, rhythm and form. The aesthetic power of folklore is literature, music, theater, etc. is of great importance in the development of such arts. In the article, all this is studied and investigated, the characteristic features of folklore are revealed. Keywords: folklore, folk, character, literature, aesthetics
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6

Kim, Si-yeon. "Changes in the Focus of North Korea’s ‘oral literature’ research and 『Oral Literature of Joseon』 by Kim Kwang-jo." Research of the Korean Classic 58 (August 31, 2022): 121–52. http://dx.doi.org/10.20516/classic.2022.58.121.

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This article aims to trace the changes in the focus of “oral literature” research in the flow of North Korean folklore and literature, and reviews Kim Kwang-jo’s 『Oral Literatures of Joseon』(2015) as a work that shows significant changes since the 2000s. North Korea’s research on oral literature seems to have not been in full swing in the 1950s and 1960s under the background that “Joseon folklore” field was established mainly from historical and archaeological perspectives. Since then, as the distinction between the areas of “Joseon folklore” and “Joseon literature” became clear, the discussion of oral literature was transferred from folklore to literature and was mainly dealt with at the literary level until the 2000s. However, since the 2000s, especially in the 2010s, the theoretical review of oral literature has not been revealed, but only popular publications that re-write the work are found, but there is a tendency to discuss oral literature such as tales and legends as research in the folkloric field. Among them, Kim Kwang-jo’s 『Oral Literatures of Joseon』 is a new proposal by Kim Kwang-jo, a folkloric researcher, to reconsider the perspective and area of research in oral literature, showing a new trend in oral literature. As Joseon literature, it suggests the need to study the history and works of folktales in an independent way, away from the boundaries of oral literature studies. This trend shows that research on oral literature in North Korea has been called throughout the era, projecting the premise and orientation of various academic fields. Through this, it will be necessary to comprehensively review the changes in the focus and target of the study between the 1950s-60s and the late 2000s.
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Dwi Anggraini, Gianira Shola Shafira, and Ferra Rossa Lestari. "Intertextual Study in Comparative Literature: Folklore of Oedipus and Folklore of Sangkuriang." Aksis : Jurnal Pendidikan Bahasa dan Sastra Indonesia 5, no. 2 (December 24, 2021): 355–65. http://dx.doi.org/10.21009/aksis.050208.

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The purpose of this research is to identify intertextual study in comparative literature of Oedipus folklore and Sangkuriang folklore. The intertextual study of comparative literature in this study aims to obtain identification results regarding affirmations, negations, restorations, and parodies in literary works through folklore. The research used is descriptive qualitative research with descriptive analysis method. The objects used in this research are Oedipus folklore and Sangkuriang folklore. The results of this study show some data obtained from affirmations, negations, and parodies. There are two affirmations obtained in the intertextual study of the Oedipus folklore and the Sangkuriang folklore. There are two negations found in the intertextual study of the Oedipus folklore and the Sangkuriang folklore. There is only one parody found in the intertextual study of the Oedipus folklore and the Sangkuriang folklore. However, restoration in the intertextual study of the two folklores in this study was not found. Abstrak Penelitian ini bertujuan untuk mengidentifikasi adanya kajian intertekstual dalam sastra bandingan antara cerita rakyat “Oedipus” dan cerita rakyat “Sangkuriang”. Kajian intertekstual dalam sastra bandingan dalam penelitian ini ingin memperoleh hasil identifikasi mengenai afirmasi, negasi, restorasi, dan parody dalam karya sastra melalui cerita rakyat. Penelitian yang digunakan ialah penelitian deksriptif kualitatif dengan metode deksriptif analisis. Objek yang digunakan dalam penelitian ini adalah cerita rakyat “Oedipus” dan cerita rakyat “Sangkuriang”. Hasil dari penelitian ini menunjukkan beberapa data yang diperoleh dari afirmasi, negasi, dan parodi. Afirmasi yang diperoleh dalam kajian intertekstual pada cerita rakyat “Oedipus” dan cerita rakyat “Sangkuriang” ada dua afirmasi. Negasi yang ditemukan dalam kajian intertekstual dalam cerita rakyat “Oedipus” dan cerita rakyat “Sangkuriang” ada dua negasi. Parodi yang ditemukan dalam kajian intertekstual dalam cerita rakyat “Oedipus” dan cerita rakyat “Sangkuriang” hanya ada satu parodi. Namun, restorasi dalam kajian intertekstual terhadap kedua cerita rakyat dalam penelitian ini tidak ditemukan. Kata kunci: kajian intertekstual, cerita rakyat, teks transformasi
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8

Rupa, A. "Weaving and Folklore." Shanlax International Journal of Tamil Research 7, no. 2 (October 1, 2022): 43–48. http://dx.doi.org/10.34293/tamil.v7i2.5824.

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There are two types of literature that have appeared in Tamil language. They are written texts. Unwritten folklore.i.e. folk literature. Attilakyas are divided into several categories according to the period such as Sangam literature, Sangam Maruviya literature, medieval literature, devotional literature, modern literature, historical literature, small literature, barilyakya from the early period. In this way, it can be known through many studies that there are many elements of folklore in Sangam literature. This article seeks to examine the extent to which Neydhil Kali has folkloric elements in Kalim.
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9

Sullivan, C. W. "Folklore and Fantastic Literature." Western Folklore 60, no. 4 (2001): 279. http://dx.doi.org/10.2307/1500409.

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10

V.B., Dr Rama Rao Vadapalli. "Folklore, Folk Literature, Folkloristics." POETCRIT 32, no. 2 (June 20, 2019): 65–76. http://dx.doi.org/10.32381/poet.2019.32.02.11.

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11

Makgabo, Connie, and Genevieve J. Quintero. "Philippine and South African Experiences on Folk Literature Research: Relevance, Gains, and Challenges." Journal of Languages and Language Teaching 12, no. 2 (April 22, 2024): 985. http://dx.doi.org/10.33394/jollt.v12i2.10667.

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Folkloric studies have accelerated in the Philippines and South Africa because the Academe acknowledged the urgency to collect, preserve, and publish the oral traditions of indigenous communities. Oral traditions embody the history, values, and world views of these indigenous cultures, which need to be preserved for posterity. This paper discusses the relevance, gains, and challenges in conducting folklore research in the Philippines and South Africa, which share similarities, including their colonial pasts and number of indigenous communities. The paper contemplates the relevance of folklore research outputs in different fields thereby contributing to the discourse on the value of folklore research. This qualitative study uses textual analysis to focus on insights related to folklore research, using secondary data including journal articles, book publications, and textual references. The study reveals that although there is extensive research in the field of folklore in both countries, there remain gaps that need to be filled, such as the collection, preservation, and recognition of representative folklore from other regions and cultural communities. South Africa, for instance, has 12 official languages, and the Philippines has 110 ethnolinguistic groups. There are still languages and indigenous oral traditions that are developing, and folk literature that needs to be recorded, preserved, and published. These oral traditions/folk literature play an important role in revealing people’s cultural identities and preserving heritage, which is imperative in nation-building. The findings highlight the importance of continuing research about folklore and the need to preserve indigenous knowledge systems When written down and published, folklore becomes tangible and preserved for posterity, providing present and future generations the opportunity to learn, understand, and appreciate their cultural legacy.
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12

Bell, Karl. "Gothicizing Victorian Folklore: Spring-heeled Jack and the Enacted Gothic." Gothic Studies 22, no. 1 (March 2020): 14–30. http://dx.doi.org/10.3366/gothic.2020.0035.

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This article focuses on the Victorian bogeyman, Spring-heeled Jack, as a historicised example of Gothic and folklore's cultural dialogue and divergences in nineteenth-century Britain. Variously described as a ghost, beast, or devil when he first terrorised Londoners in 1837–38, Spring-heeled Jack evolved from local folklore to press sensation to penny dreadful serials. These texts reworked his folkloric accounts through stories that were heavily indebted to earlier Gothic literature for many of their narrative tropes. The article uses this urban legend to explore what it terms the enacted Gothic; the eruption of folkloric and gothic elements beyond the bounds of fiction and into Victorians’ everyday lives. While encouraging Gothic scholarship to engage with folkloric ‘texts’, it argues that we need to look beyond obvious similarities to appreciate important distinctions arising from their differing natures, cultural functions, and modes of storytelling.
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Reswari, Tamiya Riszia, and Yusro Edy Nugroho. "Inventarisasi Cerita Rakyat Nyi Ageng Bakaran Desa Juwana Kabupaten Pati." Sutasoma : Jurnal Sastra Jawa 11, no. 1 (June 30, 2023): 19–29. http://dx.doi.org/10.15294/sutasoma.v11i1.66342.

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Protection of oral literature from extinction can be done by an inventory program in the form of transferring texts from oral tradition to written literature. The folklore (legend) of Nyai Ageng Bakaran folklore originates from a village in the Juwana District, Pati Regency, Central Java. This story underlies traditions still carried out by the people of Bakaran Wetan village. This study aims to describe the structure and function of the legend of Nyai Ageng Bakaran. The oral literary tradition will recede with the reduction of actors and supporters of literary activities in society. Folklore inventory is an effort to document oral literature in the context of conservation and protection of folklore sources so that they can be maintained for the future. Data collection techniques use interview techniques and literature studies. Data analysis was carried out by collecting information with triangulation techniques from 3 speakers, voice recordings, and narrative texts in the form of notes from research results and data analysis techniques with the theory of structure and folkloric functions. The results of the research on the structure and function of the legend of Nyai Ageng Bakaran are intrinsic elements in the form of plots that contain the narrative units of this story, characters and characterizations, and the story's setting. Then, the function of legend is in the form of a description of 4 folkloric processes taken from William Bascom's theory, namely function as a projection system, as a tool for attestation of institutions and cultural institutions, as a child education tool (pedagogical device), as a tool of coercion and supervision so that its collective members will always obey the norms of society. Keywords: folklore; folklore Structure; folklore function; legend
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Wnuk, Agnieszka. "Romanticism – Folklore – Literature: On the Romantic Fascination with Folklore." Tekstualia 1, no. 1 (January 2, 2013): 269–77. http://dx.doi.org/10.5604/01.3001.0013.6147.

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Although the term ‘folklore’ was invented in the epoch of romanticism, romantic literature was not objective toward traditional rural culture. Artists, writers and musicians included elements of rural culture (songs, proverbs, etc.) in their works, trying to prove that the folk tradition expressed national values. In such Polish texts as Zamek kaniowski or Dziennik podróży do Tatrów by Seweryn Goszczyński, folklore is subordinated to the romantic conventions. This is why such literary works cannot be considered as records of folklore, but instead as cases of romantic stilization.
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Sherzodovna, Uzakova Gulbakhor. "Folk Motives in Modern Russian Literature." Tuijin Jishu/Journal of Propulsion Technology 44, no. 4 (October 16, 2023): 4249–53. http://dx.doi.org/10.52783/tjjpt.v44.i4.1656.

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The article discusses folklore motifs in modern Russian literature, the use of folklore elements in their various genres, as well as issues of enriching literature with folklore elements. The main goal of the study is to show not only folklorists but also professional readers the trends of modern literature. As Academician D.S. Likhachev noted, works that do not have an author are called folklore works. In folklore, there may be a performer and a storyteller, but there is no author or writer as a unique element of the artistic structure. Folklore, like literature, is the art of words. This gives rise to the use of literary terms: epic, lyricism, dramaturgy. They are usually called birth. Each type covers a group of works of a certain type. Genre is a type of artistic form (fairy tale, song, proverb, etc.).
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Bozhinov, Ventsislav. "Folklore in the Context of Literature Curricula (Aligned with the Current Literature Curriculum for the 5th Grade)." Bulgarski Ezik i Literatura-Bulgarian Language and Literature 63, no. 4 (August 9, 2021): 404–18. http://dx.doi.org/10.53656/bel2021-4-5-folk.v.

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The article aims to present basic theoretical problems connected with studying folklore in the secondary stage of Bulgarian schools. The first part offers a brief diachronic review of the theoretical paradigm of Bulgarian folklore research, presenting the transition from the narrow philological understanding of folklore as “national poetic creativity” towards its wide sociological interpretation as “a type of creative culture”. In the second part of the article two curricula for the fifth grade, in which folklore is a key component, are analysed and compared – the one from 2007/2010 academic years and the current one, implemented since 2016/2017. The main goal of this part is to demonstrate how and how much the Literature curricula offer an opportunity for studying folklore in alignment with current theoretical stipulations in Bulgarian folklore research.
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Wibowo, Denny Eko, and Muhammad Fazli Taib Saearani. "Study of Literature Transformation in Bedhaya Hagoromo Dance." Jurai Sembah 1, no. 1 (June 29, 2020): 25–34. http://dx.doi.org/10.37134/juraisembah.vol1.1.3.2020.

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Bedhaya Hagoromo dance was arranged by Didik Nini Thowok in 2001, and last performed in 2014. The dance was adapted from Jaka Tarub Nawang Wulan folklore and Hagoromo stage play which was manifested into its dancing composition. This literature transformation contained the plot adapted from folklore literature into the bedhaya dance literature, creating a unique assemblage. The purpose of this study is to identify the form of literature transformation and to study the elements performed in the dance. The qualitative research method in this study is literature transformation approach, namely by observing the parts of this dance that are in accordance with the default framework of bedhaya dance. From the observation, the literature transformation has shown a collaboration of Javanese and Japanese folklores through the language that can be understood well by Javanese. Therefore, this indirectly helps in reviving the bedhaya kakung dance to this day.
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Priventa, Hendrike, and Redyanto Noor. "The Meaning of Tolaki, Minangkabau, and Timor Cultural Symbol in Three Nusantara Folklores: Oheo, Kaba Malin Deman, and Tujuh Bidadari." Seloka: Jurnal Pendidikan Bahasa dan Sastra Indonesia 9, no. 2 (August 21, 2020): 118–28. http://dx.doi.org/10.15294/seloka.v9i2.38695.

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Indonesian are less aware of the function of folklore in the modern era. When examined more deeply, folklore is a manifestation of local cultural values ​​that are not widely known. This is the background for the research of this article which intends to introduce the uniqueness of the Nusantara folklore through an analysis of the eating of cultural symbols. The purpose of this research is to describe and introduce the meaning of cultural symbols in the Nusantara folklore. The method used is literature using semiotic theory. The results obtained in this study are as follows. 1) Folklore is part of a culture, therefore in the structure of folklore found cultural elements represented in the form of symbols. 2) Cultural symbols in folklore cannot be interpreted directly, with a semiotic and cultural approach symbols can be interpreted according to the cultural origin of the folklore. 3) Literature, culture, and art are three things that cannot be separated. Cultural symbols do not only show cultural elements but also provide a moral message and aesthetic side in reading literary works. 4) Folklore can become an identity in culture from that it can be drawn that cultural symbols can show the progress of civilization in a culture. 5) The three folklores of the archipelago that have been studied have their own characteristics. Oheo with the influence of the elements of marriage and social stratification, Kaba Malin Deman with a touch of matrilineality, and Tujuh Bidadari with the influence of religious elements
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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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Estes, David C., and Bruce A. Rosenberg. "Folklore and Literature: Rival Siblings." American Literature 64, no. 3 (September 1992): 634. http://dx.doi.org/10.2307/2927782.

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Freake, Douglas, and Carole Henderson Carpenter. "Folklore and Literature: Canadian Contexts." Ethnologies 21, no. 1 (1999): 97. http://dx.doi.org/10.7202/1087762ar.

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Bottigheimer, Ruth B., and Bruce A. Rosenberg. "Folklore & Literature: Rival Siblings." Journal of American Folklore 106, no. 421 (1993): 361. http://dx.doi.org/10.2307/541435.

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23

Etalwewa, John Mesak, Juanda Juanda, and Andi Agussalim. "The Value of Characters in Tabob Folklore (the Leatherback Turtle) in Southeast Maluku." Journal of Asian Multicultural Research for Social Sciences Study 3, no. 2 (April 18, 2022): 35–43. http://dx.doi.org/10.47616/jamrsss.v3i2.275.

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This study aims to (1) describe the form of character values in the Tabob folklore, Southeast Maluku district. (2) Describe the function of the Southeast Maluku Tabob folklore. (3) Analyzing the character values of the Southeast Maluku Tabob folklore. The data in this study are, in the form of written or spoken words from the informants. Sources of data in this study are informants, documents of informants, informants or the community who provide information about local fishermen's folklore. Other data sources such as. The data collection techniques are observation, interview, documentation, and literature study. The data analysis technique used is data reduction, data presentation, and drawing conclusions. The results of the study show that the process of revealing intermediate values in the three folk tales of fishermen, by using respondents or fishermen and local communities who understand the three folklores to provide data. This can be seen from some of the respondents or fishermen who are able to provide data related to the three folklores of Southeast Maluku fishermen well and implemented.
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SÖZEN, Yaşar. "TÜRK DÜNYASI ÇOCUK EDEBİYATI VE ÇOCUK FOLKLORU ALANINDA TÜRKİYE’DE YAYIMLANAN İLMÎ VE EDEBÎ ESERLERİN ANALİTİK BİBLİYOGRAFYASI ÜZERİNE BİR DENEME." SOCIAL SCIENCE DEVELOPMENT JOURNAL 7, no. 33 (September 15, 2022): 105–17. http://dx.doi.org/10.31567/ssd.723.

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Turkish world; with its culture, literature, literary products, dialects, it creates a great field of study for scholars and researchers. One of these fields of study is the Turkish World Children’s Literature and Children’s Folklore, which was formed by the culture, literature and language of Turkish communities. In the context of children’s literature and children’s folklore, the Turkish world stands before us as the representative of a rich tradition, both with its poets and writers, with its existing oral and written literary accumulation, and with all kinds of literary products. In this context, an analytical bibliography has been created by including scientific and literary works published in Turkey related to Turkish World Children’s literature and Children’s folklore. Eighteen works identified as a result of the researches were evaluated under two headings as children’s literature and children’s folklore. The identified works were examined one by one and information was given about the purpose, scope and conceptual framework of these studies. Some of the works examined are anthologies, some of them are examinations, and some of them are both anthologies and examinations. As a result, while many studies, scientific and literary works related to Turkish world literatures have been brought to light in Turkey, it has been determined that the studies prepared in the fields of Turkish World Children’s literature and Children’s folklore are qualified but not numerically sufficient. Keywords: Turkish World, Children’s Literature, Children’s Folklore, Bibliography.
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De Shield, Christopher, and Gerardo Polanco. "Succouring an Ixtabai: Zee Edgell’s Deployment of Belizean Folklore in The Festival of San Joaquin (1997)." Revista Canadiense de Estudios Hispánicos 44, no. 1 (May 22, 2021): 23–42. http://dx.doi.org/10.18192/rceh.v44i1.5899.

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While folklore is often used in Belizean literature, it is generally treated there in one of two ways: infantilized as ghost story - told expressly for fascinating children - or in novel retellings - for the preservation of tradition. The Festival of San Joaquin, by celebrated Belizean author Zee Edgell, treats her recurring thematic and social concerns while deploying folkloric figures as an organizing motif in a novel way for Belizean literature; she offers a reworking of folklore that aspires toward recuperative ‘active myth.’ Exploration of her work might reveal it as amenable to an indigenous archetypal criticism, but such a criticism can only contribute to efforts at decolonization should it interrogate its own problematic adoption of folkloric figures whose indigenous origins have been obscured in the post-colonial era.
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Sahlan, Alan. "Messages For Humanity In "Bula Malino" (Quiet Moon) (A Poem by Kaimuddin Idrus Muhammadalbuthuni Ibnu Badaruddin)." IJLECR - INTERNATIONAL JOURNAL OF LANGUAGE EDUCATION AND CULTURE REVIEW 2, no. 1 (June 6, 2016): 43–51. http://dx.doi.org/10.21009/ijlecr.021.15.

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The 2013 Curriculum describes the core competencies (KI) into four aspects of competence, namely (1) spiritual, (2) social, (3) cognitive, and (4) psychomotor aspects. The spiritual and the social aspects of learning materials development is done in an integrated manner, namely through the development of cognitive aspects (knowledge) of KI 3, and psychomotor aspects (skills) of KI 4. Therefore, the integration literature values in the areas of learning may be one of the teacher's choices. The objective is to make the learning materials comply with students' schemata or insight. Based on the content analysis that has been done in some local literatures both in folklores and poetries, local literature contains a lot of character values. Thus, local literatures may contribute to the implementation of 2013 Curriculum, so that teachers can integrate them in the development of learning. Local literatures in Southeast Sulawesi such as; Oheo Folklore for Tolaki people, Wandoke-Doke te Lakolo-kolopua Folklore for Muna People, or Wandiu-Diu Folklore for Buton people contains a lot of character values, both in terms of spiritual and social values. Folk Songs such as Kabanti, Kantola also has similar values in the society; they have humanistic, moral, mutual assistance, hard work, discipline, and struggle values. Spiritual values in the local literatures, among others are, belief in the greatness of Allah SWT, confidence in God's grace in all its activities, and surrender to Allah. Character values on learning in the implementation of the 2013 Curriculum, among others are; discipline, hard work, honesty, responsibility, working together, affection, and respect. Thus, the values of the local literature or local culture is highly relevant to the values of character education, and therefore local literature values can be integrated in the learning area designed by teachers in the implementation of 2013 Curriculum, especially in developing KI 1 and KI 2 in learning.
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Sahlan, Alan. "Messages For Humanity In "Bula Malino" (Quiet Moon) (A Poem by Kaimuddin Idrus Muhammadalbuthuni Ibnu Badaruddin)." IJLECR - INTERNATIONAL JOURNAL OF LANGUAGE EDUCATION AND CULTURE REVIEW 2, no. 1 (June 6, 2016): 43–51. http://dx.doi.org/10.21009/ijlecr.021.05.

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The 2013 Curriculum describes the core competencies (KI) into four aspects of competence, namely (1) spiritual, (2) social, (3) cognitive, and (4) psychomotor aspects. The spiritual and the social aspects of learning materials development is done in an integrated manner, namely through the development of cognitive aspects (knowledge) of KI 3, and psychomotor aspects (skills) of KI 4. Therefore, the integration literature values in the areas of learning may be one of the teacher's choices. The objective is to make the learning materials comply with students' schemata or insight. Based on the content analysis that has been done in some local literatures both in folklores and poetries, local literature contains a lot of character values. Thus, local literatures may contribute to the implementation of 2013 Curriculum, so that teachers can integrate them in the development of learning. Local literatures in Southeast Sulawesi such as; Oheo Folklore for Tolaki people, Wandoke-Doke te Lakolo-kolopua Folklore for Muna People, or Wandiu-Diu Folklore for Buton people contains a lot of character values, both in terms of spiritual and social values. Folk Songs such as Kabanti, Kantola also has similar values in the society; they have humanistic, moral, mutual assistance, hard work, discipline, and struggle values. Spiritual values in the local literatures, among others are, belief in the greatness of Allah SWT, confidence in God's grace in all its activities, and surrender to Allah. Character values on learning in the implementation of the 2013 Curriculum, among others are; discipline, hard work, honesty, responsibility, working together, affection, and respect. Thus, the values of the local literature or local culture is highly relevant to the values of character education, and therefore local literature values can be integrated in the learning area designed by teachers in the implementation of 2013 Curriculum, especially in developing KI 1 and KI 2 in learning.
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Ivanova, Tatyana G. "YURII ALEXANDROVICH NOVIKOV." Texts and History Journal of Philological Historical and Cultural Texts and History Studies 3 (2023): 9–24. http://dx.doi.org/10.31860/2712-7591-2023-3-9-24.

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The article reveals the major milestones of the academic life of the recently deceased famous folklorist Yurii Alexandrovich Novikov, a distinguished specialist and thoughtful textual critic of Russian oral epic poems (byliny), who authored several monographs on the subject. Although after the collapse of the Soviet Union Novikov became a Lithuanian citizen, he continued his studies in the field of Russian folklore until the end of his life. Novikov collaborated in publications of the Institute of Russian Literature (Pushkinskii Dom) of the Russian Academy of Sciences in St. Petersburg, particularly in the «Byliny» series of the Svod russkogo folklora (Code of Russian folklore). The article provides a brief description of Novikov’s scholarly works and highlights his folklore collecting activities in Lithuania and Estonia
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Ord, Priscilla A. "Children's Literature and the Folklore Connection." Children's Literature Association Quarterly 11, no. 3 (1986): 114–15. http://dx.doi.org/10.1353/chq.0.0419.

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Maksetbay Kyzy, Ayimbetova Zamira. "The Problem Of Mutual Synthesis Of Folklore And Written Literature In The Science Of Karakalpak Literature." American Journal of Social Science and Education Innovations 02, no. 11 (November 30, 2020): 421–27. http://dx.doi.org/10.37547/tajssei/volume02issue11-70.

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The study of folklore in the works of Karakalpak poets and writers is especially relevant in the modern stages of cultural development, due to the growing interest of society in the study of their national and historical roots. The study of the interrelationship of written literature and folklore is of particular importance in the preservation of the common cultural heritage of mankind and each nation. It is also a powerful weapon in identifying peoples, nations, communities, and age groups and bringing them closer together. Traditional folk culture is not only a dialogue between different nations, but also a dialogue between different peoples. Without it, under the influence of popular culture, young people become addicted to stereotypes that are alien to nationalism, a feeling that often puts nationalism second to none. The spirit of the society, which has lost touch with the roots of national culture, weakens, loses its direction in the definition of moral and artistic dignity.
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Baan, Anastasia. "FOLKLORE IN LITERATURE LEARNING AS A MODEL FOR DEVELOPING CULTURAL CHARACTERS AND STUDENTS 'PERSONALITY." ISLLAC : Journal of Intensive Studies on Language, Literature, Art, and Culture 5, no. 1 (February 3, 2021): 83. http://dx.doi.org/10.17977/um006v5i12021p83-93.

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Folklore is one of the literary genres which is a cultural product of society and belongs to the community. As a cultural product, folklore contains noble cultural values that are upheld and respected by the people. The messages conveyed in the folklore contain character education values that should be emulated by the reading community. Therefore, folklore can be a vehicle for learning and character building in students that can be conveyed through literary learning. Literature learning must be able to generate and foster good moral values in students that can make students behave in an acceptable manner by the community. Literature learning must be able to develop critical, creative, polite, responsible, disciplined, respectful attitudes to students, both in relation to themselves, relationships with others, and relationships with worship. These individual, social and religious values can be found in folklore. Therefore, learning literature should put more emphasis on the appreciation of folklore to foster local wisdom values in students.Key words: folklore, literature learning, cultural character, student personality
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Archipova, Aleksandra. "How Olya Died and Folklore Was Born." Tautosakos darbai 57 (June 1, 2019): 154–80. http://dx.doi.org/10.51554/td.2019.28431.

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The subject of discussion in this article comprises the ways in which a literary piece becomes folklore. In order to elucidate this, the author discusses a poem by Aleksey Apuchtin “The Madman” written in 1890, and its folksong versions. The original story depicting a farther and his daughter perishing under suspicious circumstances turns into a story of a girl killed by her lover. In the first decades of the 20th century, this poem encountered immense popularity in Russia, including its frequent recitations under musical accompaniment and repeated screenings. Therefore, it is plausible to assume that similar folklore variants may have occurred independently, affected by typological folklore regularities, as well as by the well-known “proto-text” (songs from the movies).If folklorization of an individual work is a purposeful process, it can be defined and even guided in a sense by the necessity of folklore as a cliché: the literary piece turns into folklore only when a certain folkloric counterpart is found for every literary motive or image. There is no other way for such literary image or motive to become folklore. This process requires changes on all the textual levels, including lexical, semantic, and pragmatic ones. The folklore stereotypization narrows the field of semantic valence to the minimum collection of associations. This makes one of the essential differences between folklore and literature, ensuring comparatively stable transmission of the folklore texts in the course of time, and granting that the poem by Apuchtin finds its way into the folklore language only bearing the connotations approved by the “folklore censorship”. Lay opinion is prone to perceive such folklorized text of Vosilkos (‘The Cornflowers’) as an original poem by Apuchtin.
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O’ktamovna, Navro’zova Gulrux. "CHARACTERISTICS AND SPECIAL FEATURES OF CHILDREN'S LITERATURE." International Journal Of Literature And Languages 03, no. 02 (February 1, 2023): 49–56. http://dx.doi.org/10.37547/ijll/volume03issue02-10.

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This article analyzes children's fiction and its specific features, explores the importance of the literary fairy tale genre and folklore, the concepts of national psyche and psychologism, and the differences between children's literature and adult literature
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Larionova, M. C. "Professor of a fairy-tale science. A scholarly biography of D. N. Medrish: A monograph." Voprosy literatury, no. 5 (October 31, 2022): 284–89. http://dx.doi.org/10.31425/0042-8795-2022-5-284-289.

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The review considers the scholarly legacy of D. Medrish, a doyen of folklore and literature studies, and the book dedicated to him. Both the monograph and the review discuss the scholar’s main areas of research: interaction between folklore and literature as subsystems of a comprehensive metasystem of artistic language and the study of the folklore dimension that exists in works of A. Pushkin, A. Chekhov, and others. The reviewer praises the biography as a valuable contribution to contemporary philology. Among Medrish’s most important postulates are those of debunking the enduring belief that folklore should be contrasted with literature and proving their typological and structural kinship. Medrish viewed folklore and literature as two subsystems of a single metasystem which is the Russian artistic language: interpreting one through the other helps to reveal substantial new meanings.
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Mufidah, Hilma, and Yosi Wulandari. "WRITING PATTERNS DEVELOPMENT WITH FOLKLORE IN MODERN FANTASY LITERATURE." JLER (Journal of Language Education Research) 5, no. 2 (May 13, 2022): 75. http://dx.doi.org/10.22460/jler.v5i2.10099.

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This research was conducted on the curiosity of researchers related to the difficulty of finding studies and discussions of fantasy literature subject. That's why researchers tried to start research to prove fantasy literature could be created from developing local myth, especially, studies related to it are rarely found. The method chosen here is a qualitative descriptive comparative literary approach using intertextual theory by comparing webtoon 7 Wonders that developed its setting on the basis of Nawang Wulan figure from folklor "The Legend of Jaka Tarub" with popular culture concepts such as "Lucifer the Fallen Angel" and "Nyi Roro Kidul". From the development was created a characterization setting. On the other hand, Omnicient Readers developed his work with the dokkaebi and Bihyeong figure of "Lady Dohwa and Banchelor Bihyeong" against the concept of post-apocalypse world, gods, and stream channel or network as target of creating a new world setting in the story. From the conclusions obtained in the result of two works, it can be known that myth such as folklore proved can be made as a reference to fantasy literature.
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Domokos, Mariann. "Folklore and Mobile Communication.SMS and Folklore Text Research." Fabula 48, no. 1-2 (April 2007): 50–59. http://dx.doi.org/10.1515/fabl.2007.005.

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Bizhga, Denis. "The Influence of Folklore on the Cultivated Albanian Music of the XX Century." European Journal of Multidisciplinary Studies 5, no. 3 (December 12, 2020): 47. http://dx.doi.org/10.26417/237vbd89w.

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Folklore is one of the components and transmitters of a nation's national identity and its spiritual heritage. The great folkloric wealth of Albanian people shows its antiquity and creative genius. As the first creation of folklore, it is the basis for the creation and continuous functioning of other cultivated arts, such as: music, literature, choreography or other visual arts. Albanian folklore also represents a vital, early, stable and rich tradition. It is not a memory of the past, but it is alive and full of life and day by day it comes and is practiced articulated emotionally, developing, enriching and growing together with the Albanian people themselves, despite the many changes that are noticed in the realities of Albanian folklore in general. Through folklore, our people over the centuries manifested outstanding talent, spiritual expressive potential, great promotional skills. Albanian folk music tradition is generally an oral tradition based on the memory of the people; she did not feel the need for writing because she was born, spread and selected to live word of mouth and generation after generation, adapting to the needs and requirements of life.
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Lamcja, Dhurata. "Analysis of Ismail Kadare Prose Prospects Under the Optics of V. L. Propp." European Journal of Social Science Education and Research 9, no. 2 (May 15, 2022): 75. http://dx.doi.org/10.26417/769ptl17.

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When it comes to Albanian and Balkan literature, Ismail Kadare is undoubtedly one of the figures of the greatest importance for the development of modern literature, while reviving the elements of folklore lost in the empty communist literature. Kadare's work matters beyond the technical elements, the use of words, flow, and themes, for the important role he played with his silent attempt to reawaken the hope for freedom, through the hidden literary figures in his work. On the other hand, his contribution to literature comes as a result of his mastery to bring a new and modern spirit to literature, using motifs and figures used for centuries in Albanian folklore but wrapped in stories and characters of placed at different times from popular literature. Certainly, the inclusion of folkloric elements such as the taking of motifs and themes from old Albanian tales and legends leaves room to suggest the analysis of his work under the optics of Propp analysis, as a novelty in the analysis of the work of Balkan authors that share features similar to Kadare.
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Sidhartani, Santi, Muhammad Iqbal Qeis, and Dendi Pratama. "The Art of Adaptation: From Folk Literature to the Age-Appropriate Visual Media." Cultural Syndrome 1, no. 1 (July 23, 2019): 53–60. http://dx.doi.org/10.30998/cs.v1i1.22.

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The art of adaptation is a process to translate the art form fromone mediainto another.Folklores as a form of media that express the experience and beliefs that was shared amongst the society living in a certain region are usually passeddown from the older generation to the younger generation by word of mouth orthoughoral tradition. Althoughsome of thefolklores havebeen compiledand translated in the form of folk literature andare transcribedin books and written media, these folk literaturesgenerally consist oftexts with little visuals. This is a problem since the main target of folklores is usually children who are more attracted to colorful and rich world of illustration rather than a text-filled literary book. This paper aims to describe the process involved in the art of adaptation that transforms folk literature into a more age-appropriate visualmediaforchildren as an effort to preserve the tradition of folklore in society. The conclusion shows that the process involved a deep understanding of the folklore, not only the story but also the characters and the background location depictedin order to design an appealing visual media thatretainsthe cultural values shared within the society
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Nugroho, Agung, and Luci Fitri. "Respons Siswa SMP Negeri se Kota Lubuklinggau terhadap Bahan Ajar Cerita Rakyat Lubuklingau." Silampari Bisa: Jurnal Penelitian Pendidikan Bahasa Indonesia, Daerah, dan Asing 1, no. 1 (June 29, 2018): 116–37. http://dx.doi.org/10.31540/silamparibisa.v1i1.11.

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The objective of this research was to describe students responses in teaching materials folklore. The formulation of the problem of this research was, How do the students respond the teaching of folklore in junior high school at Lubuklinggau City. This research used descriptive qualitative method. Data collection in this research used questionnaire and class observation. Data analysis technique that is with description stage, classification phase, analysis phase, data interpretation, evaluation, and conclusion. The result showed that the first indicator, 100 percent of students happy, enthusiastic and eager to read or hear the folklore Lubuklinggau. In the second indicator, 139 students or 100 percent care about literary works of folklore, while students who respond to literature folklore as much as 139 students or 100 percent. In the third indicator, 134 students or 96.40 percent, optimistic about the benefits of reading literature folklore Lubuklinggau and, indicators believe the benefits of reading literary works as many as 134 people or 96.40 percent. The fourth indicator, 139 students or 100 percent, serious in learning literature folklore Lubuklinggau, while students were active learning literature as much as 135 people or 97.12 percent. Students who were actively involved in learning literature as many as 139 people or 100 percent. In the fifth indicator, 139 students or 100 percent, willing in literary learning activities and students who respond to literary materials in sprint as much as 135 people or 97.12 percent and 4 students or 2.88 percent have not shown spray attitude in response in teaching folklore. Based on the results of students responses, it can be concluded that the teaching materials folklore Lubuklinggau able to motivate the learning activities of the seventh grade students of state junior high school in all Lubuklinggau City. Keywords: response, teaching materials, folklore Lubuklinggau
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41

Szurmińska, Hanna. "THE LITERATURE GROUP „ZEWONIA” HISTORY AND FOLKLORE." Polish Studies of Kyiv, no. 35 (2019): 424–27. http://dx.doi.org/10.17721/psk.2019.35.424-427.

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The article analyses the group of writers «Ziewonia», in the work and activities of which Slavophile ideas have strengthened through cycles of translations, songs and dumas. It reveals interest in the culture of the Slavic people in the 30s of the 19th century. It analyses the idea of national identity and ethnic culture using a differentiated approach to the phe- nomena of literary folklore, which becomes the main motive of «Ziewonia». The level of Ziewonia’s comprehension in Polish science is not significant yet but still to be more learned than in Ukrai- nian science. The article is said about the first period of the XIX century which is characterized by emergence of artistic achievements as exemplified by the interaction of intercultural literature. The Romantic era encouraged the first contact and special activity of folk Ukrainians interested by young Polish writers who are called in the Polish history of literature «Ziewonia». The main representatives were Augustin Bielovsky (the critic and translator, the employee of the Ossolineum institution), Josef and Alexander (Leshek) Dunin-Borkovsky (writers and critics), Lucian Semensky (the poet and novel- ist), Kazimiezh Vladislav Wojcicky (collector of folk songs) and Ludvik Jablonsky (also the critic of Ukrainian literature), finally the Ukrainian writers called the «Russian Trinity», the organization which united enthusiastic researchers of Ukrainian folklore. It is found out that main activities of this Slavophil group were translation and popularization of literature merits. They gave exemplary translations of important Slavic works such as: «Krolodworsky Manuscript», «Zielona Gora Manuscript», selected sonnets from «The daughters of Kollar’s fame», the significant number of Serbian folk songs, many Ukrainian poems and «The Tale of Igor’s Campaign». Folk society and folk songs were glorified and stylized. The key findings of the research prove that deep and intensive relationships between different literacy circles (Ukrainian and Polish) collaborated the future mutual writer’s group for the next historical period.
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42

Goldberg, Harriet. "Women Riddlers in Hispanic Folklore and Literature." Hispanic Review 59, no. 1 (1991): 57. http://dx.doi.org/10.2307/473873.

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43

Perlina, Nina. "Ol'ga Freidenberg on Myth, Folklore, and Literature." Slavic Review 50, no. 2 (1991): 371–83. http://dx.doi.org/10.2307/2500212.

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Ol'ga Mikhailovna Freidenberg (1890-1955) has recently emerged from oblivion in the Soviet Union and in the west. In the Soviet Union, she has gained renown for the extraordinary diversity of her scholarly interests, from classical philology to a broad range of topics in theoretical poetics. In the west she is now known for her correspondence with her cousin, Boris Pasternak, and as the author of voluminous memoir notes, Probeg zhizni. The epistolary part of Freidenberg's archive was published in Russian and in English by Elliott Mossman in The Correspondence of Boris Pasternak and Olga Freidenberg: 1910-1954.
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44

ZARİPOVA ÇETİN, Çulpan. "Beech Tree In Tatar Literature And Folklore." Journal of Turkish Studies Volume 4 Issue 3, no. 4 (2009): 583–601. http://dx.doi.org/10.7827/turkishstudies.695.

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45

Hagood, Taylor. "Folklore and Creolization in United States Literature." College Literature 31, no. 4 (2004): 203–9. http://dx.doi.org/10.1353/lit.2004.0055.

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46

McDonald, Penny. "Introducing sign language literature – folklore & creativity." Deafness & Education International 19, no. 1 (January 2, 2017): 50–51. http://dx.doi.org/10.1080/14643154.2017.1314846.

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47

Hasilova, Gulsumkhanim. "Reflection of ceremonial folklore in written literature." Studies on Oral Folk Literature of Azerbaijan, no. 02 (2023): 156. http://dx.doi.org/10.59849/2309-7922.2023.2.156.

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48

Ramazan, R., and Mufti Riyani. "ANALISIS KEARIFAN LOKAL MELALUI KAJIAN FOLKLOR ASAL USUL KOTA LANGSA." Refleksi Edukatika : Jurnal Ilmiah Kependidikan 11, no. 1 (December 9, 2020): 88–95. http://dx.doi.org/10.24176/re.v11i1.4831.

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This study aims to draw a link between various versions or variants in the folklore of Langsa City to obtain local wisdom content that is intended to be utilized to strengthen the identity of the Langsa City community as a plural society. The method uses a qualitative approach with descriptive research types and field studies. This research consists of three stages, namely documenting or collecting data, classifying or classifying and analyzing. The main data was obtained directly by researchers through interviews with informants and observations with natural settings. In collecting research data, several kinds of methods are used, namely observation, interviews, literature study and documentation. Data analysis in qualitative research is carried out during data collection and after completing data collection within a certain period.The results of the folklore analysis With the majority of its classification as oral folklore. The folklore of Langsa city origin can be analyzed from the approach of language, background of toponim and development of the form of folklor. The implementation of local wisdom in the cultural and social system is found in local wisdom meulaot, peulara uteun and duek pakat.
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Antika, Rindilla. "Foklore: Enhancing Character Education in EFL Classroom." Issues in Applied Linguistics & Language Teaching 6, no. 1 (June 26, 2024): 179–86. http://dx.doi.org/10.37253/iallteach.v6i1.9314.

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Folklore, as a significant component of literature, is extensively utilized in foreign language teaching within classroom settings. Integrating character education into the classroom is essential for holistic student development. This study aims to provide a comprehensive examination of the criteria for selecting appropriate folklore as well as to identify effective strategies for implementing folklore integrated with character education. This research adopts a conceptual approach to explore the use of folklore integrated with character education, addressing the what, why, and how aspects. This topic remains underexplored in the existing literature. The effective strategies for incorporating folklore and character education in English language classes, including interactive storytelling, role-playing, writing prompts, reading folklore, and research projects. The study concludes that integrating folklore and character education can lead to a holistic educational experience that enhances both language proficiency and cultural awareness. The implications suggest that educators should integrate the implementaion of folklore in the class to achieve target language and moral values objectives effectively.
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50

Romanovа, L. N. "Plots and motifs of legends about Taas Ullungakh in folklore and literature: on the question of continued folklore traditions in the literature." Issues of National Literature, no. 4 (December 26, 2023): 72–82. http://dx.doi.org/10.25587/2782-6635-2023-4-72-82.

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The relevance of the research is due to the need to study the specifics of the interaction of folklore and literature from the point of view of the continuity of oral literature traditions and their artistic interpretation and transformation in Yakut literature. The problems of functioning and interpretation in the structure of the literary text of the folklore narrative are still poorly studied. Meanwhile, folk legends and legends are one of the important genre- and plot-forming components of Yakut literature. A comparison of plots and motifs of legends in folklore narratives and literary works is considered in the context of the interaction of two poetic systems: oral (recorded in written “book form”) and literary. The novelty of the research lies in the fact that for the first time in Yakut literary studies, the process of forming a plot-motif complex in folk legends about a separate mythological hero in various versions from different sources and its functioning in modern Yakut literature is considered. The purpose of the study is to identify the features of the formation of a plot–motif complex about Taas Ullungakh in folklore studies and the specifics of its artistic interpretation in various genres of Yakut literature of the second half of the twentieth and early twenty-first centuries. (in historical novel, drama poems and poem). Research objectives: 1) comparison and typology of the plot-motif complex in folk legends about Taas Ullungakh in the folklore and ethnographic works of G. V. Ksenofontov, A. E. Kulakovsky, D. I. Dyachkovsky-Sehen Bolo; 2) identification of the features of the functioning and transformation of the plot-motif complex that has developed in mytho-folklore texts, in the drama poems "The Valley of Keryaya" and the poem "Tygyn and Taas Ullungakh" by I. M. Gogolev – Kyndyl, the historical novel "Tygyn Darkhan" by V. S. Yakovlev – Dalan, in the "little" poem "Taas Ullungakh" by N. I. Kharlampieva. The study uses a source analysis of the origin of the main plots and motifs in the legends about Tygyn's son Taas Ullungakh (Muos Uola) and their comparative analysis in literary works of the twentieth century. The comparison of the plots and motifs of legends in folklore narrative and literary work is considered in the context of the interaction of two poetic systems: oral (recorded in written "book form) and literary. This approach will allow you to detect some common properties of the artistic structure of both systems.
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