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Journal articles on the topic 'Oral tradition'

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Published: 4 June 2021
Last updated: 31 July 2024

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1

Quigg, Chris. "Oral tradition." Nature 330, no. 6143 (November 1987): 31–32. http://dx.doi.org/10.1038/330031a0.

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2

DuBois, Thomas A. (Thomas Andrew). "Oral Tradition." Oral Tradition 18, no. 2 (2004): 255–57. http://dx.doi.org/10.1353/ort.2004.0061.

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3

Polley, Richard Brian. "The Oral Tradition." Small Group Behavior 20, no. 4 (November 1989): 389–405. http://dx.doi.org/10.1177/104649648902000401.

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4

Tonkin, Elizabeth. "Investigating Oral Tradition." Journal of African History 27, no. 2 (July 1986): 203–13. http://dx.doi.org/10.1017/s0021853700036641.

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The author reviews the developing uses of oral sources in recent Africanist history, and argues that the original expectations about ‘oral tradition’ derived from contemporary structural functionalism. Changing one's model of social action therefore entails a change in the evaluation of oral data, and some of the consequences, according to different social theories, are sketched out. In particular, the perspectives of P. Bourdieu can, with modifications, permit the development of systematic ethno-historiography.
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5

Thornton, Sybil Anne. "Japanese Oral Tradition." Oral Tradition 18, no. 1 (2003): 24–25. http://dx.doi.org/10.1353/ort.2004.0039.

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6

Badalkhan, Sabir. "Balochi Oral Tradition." Oral Tradition 18, no. 2 (2004): 229–35. http://dx.doi.org/10.1353/ort.2004.0049.

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7

Sahatma Marpaung, Abednego Christoffel, Warisman Sinaga, and Ramlan Damanik. "Sangke Hudali Oral Traditions in the Toba Batak Community." International Journal of Research and Review 11, no. 3 (March 20, 2024): 233–40. http://dx.doi.org/10.52403/ijrr.20240330.

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Etymologically, in general, the word sangke means hanging or storing, and the word hudali means hoe. It is a local wisdom that is passed down from generation to generation and is literally interpreted as the activity of storing agricultural tools after the rice planting period is over. This tradition is interpreted as a traditional tradition that aims to give thanks to God Almighty and also to establish a sense of community cohesiveness in Pantis Village. This study aims to describe the stages of the Sangke Hudali tradition, describe the functions in the oral tradition of Sangke Hudali, describe the values ​​of the oral tradition of Sangke Hudali. The theory used is the theory of oral tradition proposed by Sibarani. In this research, descriptive method is used. Oral tradition is a traditional cultural activity of a group of communities that is passed down from generation to generation from oral media from one individual to another from verbal composition and other non-oral traditions. The results obtained in this thesis are six stages of the sangke hudali tradition, namely martonggo sahuta, maneat horbo, mangalahat, marsipanganon, martangiang tu nausea, mandok hata sahuta. The function of the sangke hudali tradition, and nine oral tradition values ​​in each stage of the sangke hudali tradition, namely piety, gratitude, love, hope, sacrifice, sincerity, politeness, morals and kinship. Keywords: oral tradition, Sangke Hudali, tradition
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8

Nogaibayeva, M. "Formation and features of the Golden Horde traditional historiography." Bulletin of the L.N. Gumilyov Eurasian National University. Historical Sciences. Philosophy. Religion Series 140, no. 3 (2022): 74–88. http://dx.doi.org/10.32523/2616-7255-2022-140-3-74-88.

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The article examines the historical thought and tradition of oral history of the Golden Horde period, as well as traditional historiography. It analyzes the relationship, and features of the Steppe oral history and the traditions of written history, and considers the nature, specifics of formation, and continuity of the historiography of the Golden Horde (traditions of narration, writing history). The peculiarity of the formation of the Golden Horde historical tradition is determined by the study of nature and relations between the oral historical narrative tradition and the written culture in the Steppe. The history-telling and writing tradition developed in the Golden Horde state is distinguished as a synthesis of oral and written historical traditions. The works by Utemish Khadzhi and Abulgazi Bahadur Khan can be regarded as a real embodiment of the oral historical tradition, which was formed and developed in the era of the Golden Horde. The traditional historiography of the Golden Horde is also characterized by works of written culture along with samples of oral history or folklore. It is obvious that the written historical tradition of the traditional historiography of the Golden Horde was in accordance with the Turkic-Muslim written tradition that was widespread at that time but was formed mainly under the influence of the oral history tradition. It should be concluded that the specificity of the Golden Horde historiographical tradition is determined by the inclusion in the historiography of the history of individual clans, the biographies of local saints, and famous characters, which are narrated in legends. Over time, this tradition entered the Muslim picture of the world and historiography. The spread of this tradition and penetration into the consciousness of the Turkic people was facilitated by its proximity to the systems of folklore and epic genres. Features of historical reality, characteristic of the Eastern Desht-i-Kipchak of the 13th-15th centuries, are most clearly manifested in the traditional oral historiography of the Golden Horde in comparison with classical written sources. In the works of representatives of traditional historiography, along with the external content of historical reality, its internal meaning is also reflected.
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9

Ibrahim, Abdullahi Ali. "Sudanese Historiography and Oral Tradition." History in Africa 12 (1985): 117–30. http://dx.doi.org/10.2307/3171716.

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One of the most curious aspects of Sudanese historiography is that it has almost completely ignored the ongoing attempts to apply the methods of historical criticism to oral tradition in reconstructing the African past. Though an awareness of these attempts on the part of Sudanese historians is not lacking, it has not gone beyond vague indications, casual remarks, and limited use of oral data. This paper investigates the apathy of Sudanese historiography with respect to oral traditions, drawing on articles on the writing of history in the Sudan, as well as on historical writings that have actually made use of oral traditions.Sudanese historiography here means writings by Sudanese on history-writing in the Sudan; general histories of the Sudan; and local histories of the Northern Sudan. The history of the Southern Sudan is excluded because the contribution of oral tradition in reconstructing the history of this region has been markedly different. I also distinguish between traditional (biographers, genealogists, etc.) and amateur historians on the one hand and modern historians on the other. The modern historians, with whom this article will deal exclusively, are graduates of the Department of History in the University of Khartoum (or a similar university by extension), which was established in the late 1940s,and who have been exposed to the Western critical spirit and modern techniques of historical research and writing.2 Unlike the modern historians, traditional and amateur historians have always made use of both oral traditions and written sources.
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10

Konjik, Ivana. "Traditional perception of Greeks in Serbian oral tradition." Glasnik Etnografskog instituta, no. 54 (2006): 57–67. http://dx.doi.org/10.2298/gei0654057k.

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11

Mekunda, Doreen. "The Interface of Oral Traditions and the Poetry of Nol Alembong." International Journal of Research and Innovation in Social Science VII, no. VIII (2023): 32–48. http://dx.doi.org/10.47772/ijriss.2023.7803.

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This research sets out to examine the relevance of oral traditions in literary imagination and the ways in which oral tradition has influenced Nol Alembong in his espousal of themes like peace, war, denunciation, resignation, nostalgia, revolt, hope, praise, kleptomania, imperialism, etc. in selected poems in Forest Echoes (2012), The Passing Wind (2013), and Green Call (2017). Selected poems were read, exploring the linguistic and aesthetic features in oral traditions and written poetry, and discussing the views raised by sociologists through stylistic analysis of a work of art. To this effect, post-colonial and eco-criticism were employed. The study reveals that Nol Alembong avails himself of the forms of oral tradition like legends, folktales proverbs, riddles, incantations, etc. as his poetic license, thus establishing cross-fertilization between oral traditions and written poetry. This emphasizes that the blending of traditional lore and written poetry is primordial in the remodeling of people and societies. The study reveals that there is a synthesis of written poetry and oral tradition, in which the magical aura of the oral is present in the written tradition. It further reveals that oral tradition and written poetry have enjoyed and still enjoy a healthy symbiotic relationship in human understanding. Oral tradition facilitates the elimination of anti-social and moral behaviour, as well as helps with social identity construction. The study concludes that despite the preponderance of modern forms of entertainment and education, there exists oral tradition; which is not only enjoyed for its form, but also for its dialectic appeal, which Alembong beautifully weaves into his poetry, thus indicting us to go back to it where morality resides for humanity to thrive.
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12

Rodríguez, Rafael. "Text as Tradition – Tradition as Text." Svensk Teologisk Kvartalskrift 99, no. 2 (July 11, 2023): 115–33. http://dx.doi.org/10.51619/stk.v99i2.25192.

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From its inception, early Christianity exhibited a kind of textuality that differs in striking ways from modern, academic textuality. While the various skills comprising literacy (reading, writing, and so on) were rare and unevenly distributed in the early Roman imperial period, nevertheless the early Christians and other Jews lived in a world crowded with texts. Many of these texts existed in some relation to traditions that already enjoyed a history of performance and interpretation. These traditions, which predated their expression in written texts, perform critical functions in the composition, reception, and interpretation of "oral-derived texts", or texts with roots in an active oral tradition. This essay applies the work of John Miles Foley and, especially, Samuel Byrskog to explore how to read oral-derived texts within the context of their encompassing tradition and the history of that tradition's performance. The commemoration of Jesus' threat against the Jerusalem Temple in the years between Jesus' public life and the destruction of the temple provides an example of such a reading.
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13

Latham, A. J. H., and Jan Vansina. "Oral Tradition as History." International Journal of African Historical Studies 19, no. 1 (1986): 153. http://dx.doi.org/10.2307/218724.

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14

Ehret, Christopher, and Jan Vansina. "Oral Tradition as History." American Historical Review 91, no. 4 (October 1986): 970. http://dx.doi.org/10.2307/1873442.

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15

Miller, Joseph C., and Jan Vansina. "Oral Tradition as History." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 21, no. 2 (1987): 305. http://dx.doi.org/10.2307/484404.

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16

Falola, Toyin, Michel R. Doortmount, and Jan Vansina. "Oral Tradition as History." African Economic History, no. 14 (1985): 237. http://dx.doi.org/10.2307/3601125.

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17

Willis, Roy, and Jan Vansina. "Oral Tradition as History." Man 21, no. 4 (December 1986): 775. http://dx.doi.org/10.2307/2802942.

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18

Green, Doris. "African Oral Tradition Literacy." Journal of Black Studies 15, no. 4 (June 1985): 405–25. http://dx.doi.org/10.1177/002193478501500404.

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19

Pretzler, Maria. "Pausanias and Oral Tradition." Classical Quarterly 55, no. 1 (May 2005): 235–49. http://dx.doi.org/10.1093/cq/bmi017.

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20

Casey, Maurice. "Book Reviews : Oral Tradition." Expository Times 103, no. 10 (July 1992): 311. http://dx.doi.org/10.1177/001452469210301016.

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21

Bugiene, Lina. "Oral Tradition in Lithuania." Oral Tradition 18, no. 1 (2003): 108–10. http://dx.doi.org/10.1353/ort.2004.0009.

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22

Valk, Ulo. "Oral Tradition and Folkloristics." Oral Tradition 18, no. 1 (2003): 139–41. http://dx.doi.org/10.1353/ort.2004.0042.

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23

Constantine, Mary-Ann. "Thoughts on Oral Tradition." Oral Tradition 18, no. 2 (2004): 187–88. http://dx.doi.org/10.1353/ort.2004.0046.

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24

Amodio, Mark. "Medieval English Oral Tradition." Oral Tradition 18, no. 2 (2004): 211–13. http://dx.doi.org/10.1353/ort.2004.0047.

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25

Armistead, Samuel G. "Pan-Hispanic Oral Tradition." Oral Tradition 18, no. 2 (2004): 154–56. http://dx.doi.org/10.1353/ort.2004.0048.

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26

Harvilahti, Lauri. "Folklore and Oral Tradition." Oral Tradition 18, no. 2 (2004): 200–202. http://dx.doi.org/10.1353/ort.2004.0065.

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27

Katz, Joshua T. "Oral Tradition in Linguistics." Oral Tradition 18, no. 2 (2004): 261–62. http://dx.doi.org/10.1353/ort.2004.0068.

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28

Nogueira, Carlos. "Oral Tradition: A Definition." Oral Tradition 18, no. 2 (2004): 164–65. http://dx.doi.org/10.1353/ort.2004.0075.

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29

Sullivan, Paul R., and Jan Vansina. "Oral Tradition as History." Ethnohistory 33, no. 4 (1986): 458. http://dx.doi.org/10.2307/482043.

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30

Zipes, Jack. "Reading an Oral Tradition." Children's Literature 19, no. 1 (1991): 198–200. http://dx.doi.org/10.1353/chl.0.0410.

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31

Pobee, John S. "Oral Theology and Christian Oral Tradition Challenge to our Traditional Archival Concept." Mission Studies 6, no. 1 (1989): 87–93. http://dx.doi.org/10.1163/157338389x00139.

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32

Williams, John Tudno. "Book Reviews : Oral Tradition in the Gospel Tradition." Expository Times 112, no. 2 (November 2000): 59. http://dx.doi.org/10.1177/001452460011200215.

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33

Ohia, Dr Ben-Fred. "A Literary Analysis of Oral Tradition in Ogba Cosmology." Journal of Humanities,Music and Dance, no. 36 (September 23, 2023): 11–17. http://dx.doi.org/10.55529/jhmd.36.11.17.

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The whole world in Ogba cosmology exists for man’s sake and the universe is divided into two: the visible and invisible parts (the heaven or sky and the earth). The sky is the invisible as well as the underworld that is below the earth, while the earth is visible part. Ogba people believe in the link between earth and heaven which they reflect in their oral traditions. This paper analyses the oral tradition of the Ogba people; their origin, religion, belief system and their functions and relevance to human experience. And to achieve this, a brief analysis of Ngugi Wa Thiongo’s Devil on the Cross and Chinua Achebe’s Thing Fall Apart are used as oral traditional novels. The paper comprises the introduction, themes and languages of the oral tradition, the oral tradition of Ogba people, an overview of the oral tradition and finally conclusion. The paper discovers that oral tradition features prominently in the works of African writers; explaining in details the culture milieu as perceived in festivals, dances, funerals and songs. The paper focuses on the aesthetic values of the Ogba cosmology using ethnopoetics and historicism as a theoretical framework. The paper finds out that the oral tradition of Ogba people is a unifying force that brings the people together to live in peace, unity and love.
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34

Ritonga, Mara Untung. "A Textual Interpretation of Mandailing Oral Tradition: A Cultural Maintenance Model." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 2, no. 4 (November 5, 2019): 145–52. http://dx.doi.org/10.33258/birle.v2i4.501.

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Language has the pivot on which the culture grow or turn to extinct. Language is as primary means of cultural events transmission. A digitalised adage as one of efforts to revitalise or maintain the culture will not be received without understanding the meanings of the oral tradition texts as their implicitness. This research tries to fill the space left by other researchers to make young generation of Mandailing understand the meanings of the oral tradition texts. The oral tradition tells a great deal of local genuine. By doing so, it is expected the young generation can pick out the beneficial messages from the oral tradition texts, then, to guide them in the action, behaviour, and thinking. Therefore, the oral traditonal needs to maintain or to reserve. With respect to the nature, the out put of this research is to design a maintenance model of Mandailing oral tradition. The subject of the research is the oral tradition of Mandailing analisyed through cognitive semantics, and CDA as theoretical tools for textual interpretation. The qualitative and quantitative data of the research show that the oral traditon of Mandailing; mangandung and marturi include in the category of extinct, while mangambat, mangalehenmangan, manjair, maralok-alok, mambue, marturas, maronang-onang, marsilogo, marungut-ungut, and marpege-pege are in the category of endangered traditon. The cultural activities of the oral traditon do not transmit towards the young generation of Mandailing (age. 17- 40) taken from 100 respondent. Theydid not understand the meaning of the oral traditon texts (87%). The other factor is very few young generation (10%) involve in the cultural traditon of the oral tradition.
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35

Kurniawan, Agus. "ASPEK-ASPEK KELISANAN DALAM PROSALIRIS PENGAKUAN PARIYEM KARYA LINUS SURYADI AG." MABASAN 8, no. 1 (October 10, 2019): 14–33. http://dx.doi.org/10.26499/mab.v8i1.269.

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The development of modern printed traditional arts is highly influcing the development of Indonesia literatures. The production phase from a traditional to amechanical industry affects to both the number of the literature productions and its supporting community. Tthe development of moderent printed media is also considered to signal the and of the classic literature tradition as well as the birth of a modern literature tradition. Moreover ,the invention of the printed machine production technique is also considered to end the oral tradition in Indonesia community as well as to start a new tradition,the script tradition.The easily accusable literature trigger literature trigger literature activities to leave spirit as in the oral tradition, in cartain condition ,it could be tolerated ,however Indonesian community is not totally leave out the oral tradition in their literature activity .this paper describes the path of folklore existing in literarature traditions in Indonesia community .by analyzing the lyrical prose of pengakuan perayem by linus suryadi Ag.,it is found out that the exiting of verbal aspects shows that Indonesia people have not totally moved to script literature .this research applies two theories ,namely are folklore theory by walter j.ong and hegemony theory by Gramsci, folklore the oral aspect in a text, while hegemony theory is used to expectcts in a text while hegemony theory is used to explain the oral aspects in a text, while hegemony theory is used to explain the oral aspects a Javanese perspective.
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36

Sentana, Gek Diah. "Maintenance of the Bali Language in the Permas Oral Tradition in Mundeh Traditional Village Nyambu Village, Kediri District, Tabanan Regency." e-Journal of Linguistics 16, no. 1 (December 10, 2021): 38. http://dx.doi.org/10.24843/e-jl.2022.v16.i01.p04.

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The Permas oral tradition is the oral tradition of the Mundeh village community, Kediri sub-district, Tabanan district, Bali Province. This tradition is very unique, which only takes place during piodalan jelih at Pura Pesamuan, the traditional village of Mundeh. The Permas tradition was present as a conflict resolution, when Ratu Gede Disconnected returned to Mundeh. The Oral Permas tradition has become a medium for maintaining Balinese culture and language, for the Mundeh traditional village community, especially for children who become Jero Permas. This study uses qualitative methods to find phenomena, circumstances and data about the Permas oral tradition. The primary data source is the Permas oral tradition, while the secondary data is a literature review related to the Permas oral tradition. The theory used is the theory of discourse, according to Van Dijk, this is in line with the opinion that every unit of discourse, both large and small, has a form as a certain structure. Discourse is created with a specific purpose, positive or negative as a function of maintaining a culture, especially the Balinese language. The results of this study are the verbal form of the Permas oral tradition and aspects of maintaining the Balinese language in the Permas Oral Tradition.
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37

Sinaga, Warisman, and Ramlan Damanik. "Oral Traditions of Taur-Taur and Forms of Local Wisdom in the Maragad Activities of Simalungun Community." International Journal of Research and Review 10, no. 4 (April 12, 2023): 126–32. http://dx.doi.org/10.52403/ijrr.20230416.

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Oral tradition is a part of culture that is spread and passed down traditionally from one generation to the next in a different version. The presentation is in the form of oral which can be accompanied by examples of actions and reminder aids. The Simalungun community have an oral tradition, one of them is taur-taur, which is an oral tradition in the form of poetry or song that is sung when the manggar enau is tapping. This oral tradition is associated with the legend of the growth of enau trees in Simalungun. With the growth of enau trees (Arenga pinnata), maragad activities has come, namely tapping enau sap. The Simalungun people called enau as bagod. Before taking sap from an enau tree, there is a tradition that carried out by tappers, namely humming in a sad and mournful tone (taur-taur). The community believes that this tradition must be carried out if you want the enau tree to put out a lot of water. In this series of activities, the various local wisdoms that has come and needed to be revitalized. To revitalize local traditions and wisdom, an appropriate research is carried out, namely the research of oral traditions and local wisdom. This research discusses about the form, function, and meaning of taur-taur, performance (components, stages, symbols), and local wisdom contained in the maragad tradition. The method used in analyzing the problem is a qualitative method with field research techniques. There are two theories applied, namely the theory of oral tradition and the theory of local wisdom. As stated by Finnegan, it is stated that maragad activities are passed down from generation to generation without experiencing significant changes, traditions are conveyed with guidance, direction, and practice within the family sphere, this oral tradition is carried out in stages. Meanwhile, the forms of local wisdom that found in the maragad oral tradition include helping, mutual cooperation, discipline, gratitude, hard work, honesty, gender management, preservation and creativity, culture, positive thinking, and education. Keywords: oral tradition, taur-taur, maragad, and local wisdom
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38

Banu, Edigius Paulus, Stefanus Lio, and Matilda Pia Bone. "Nilai Tradisi Lisan Tutur Adat Takanab untuk Pembentukan Karakter Anak Melalui Layanan Bimbingan dan Konseling." MENDIDIK: Jurnal Kajian Pendidikan dan Pengajaran 10, no. 1 (April 1, 2024): 43–50. http://dx.doi.org/10.30653/003.2024101.82.

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This research aims to understand the essence of local wisdom values in the oral tradition of Takanab traditional speech with a focus on efforts to shape children's character through guidance and counseling services. The method applied in this research is a qualitative descriptive method, with the research subjects being traditional elders who have a deep understanding of the Takanab traditional spoken language. The data collection approach includes semi-structured interviews, observation, and documentation studies. Data analysis is carried out by data reduction, data display, and data verification. The research results show that the oral tradition of Takanab traditional speech includes moral, religious and cultural values that are significant in forming children's character. The research results concluded that in Takanab traditional speech there are values such as honesty, integrity, compassion, justice, responsibility, devotion, forgiveness, tolerance, courtesy, humility, respect, appreciation, hearing, recognition, empathy, sympathy, and discipline. These values can be the basis for forming children's character through information services, group guidance, group counseling and individual counseling in the implementation of guidance and counseling services. An oral tradition-based guidance and counseling approach emphasizes the importance of knowledge transmitted through stories, myths and oral experiences from generation to generation. Traditional narratives are used to provide views on life, values, and solutions to problems faced by individuals. This approach views oral traditions as a source of wisdom that can provide deep insight and help individuals understand the meaning of life in a cultural context and the values rooted in oral traditions are the basis for character formation.
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39

Herlina, Herlina, Nerlika Sitohang, and Asriaty R. Purba. "MAREBAT TRADITION IN TOBANESE ETHNIC: A STUDY OF LOCAL WISDOM." Kompetensi 16, no. 1 (May 30, 2023): 85–95. http://dx.doi.org/10.36277/kompetensi.v16i1.100.

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Abstract This scientific article is entitled Marebat Tradition in Tobanese Ethnic: A Study of Local Wisdom. The marebat tradition is a tradition of bringing parumaen (daughter-in-law) to the village or the hula-hula house. The Marebat tradition is carried out within one to two weeks after the wedding and this tradition is carried out at the house of the parboru (The bride's parents). This article discusses two core issues as a discussion of the formulation of the problem, namely the stages of the marebat tradition in the Tobanese ethnicity and describes the types of local wisdom found in the marebat tradition in the Tobanese ethnicity. This article uses a qualitative descriptive research method. This study used the theory of oral tradition by Robert Sibarani (2015). Oral tradition is a traditional activity of a community that is passed down from generation to generation with oral media from one generation to another, whether the tradition is in the form of oral words (verbal) or non-verbal oral traditions. verbal (non-verbal)”. Sources of data and information about the marebat tradition were obtained by the authors from primary data sources which were the results of interviews. Based on the results of the research, the authors found that there are nine stages in the marebat tradition, and in the stages of the marebat tradition there is local wisdom derived from the core local wisdom of peace and prosperity, namely politeness, cooperation, caring and compassion, perseverance, discipline, commitment, caring. environment, respect, honesty, health, preservation and cultural creativity, gratitude, social solidarity, harmony and conflict resolution, gender management, control, love of culture, independence, and trust.
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40

Unabia, Carmen Ching. ""Gugud": A Bukidnon Oral Tradition." Asian Folklore Studies 44, no. 2 (1985): 205. http://dx.doi.org/10.2307/1178508.

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41

Okpewho, Isidore. "Oral Tradition: Do Storytellers Lie?" Journal of Folklore Research: An International Journal of Folklore and Ethnomusicology 40, no. 3 (September 2003): 215–32. http://dx.doi.org/10.2979/jfr.2003.40.3.215.

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42

Koester, Helmut. "Written Gospels or Oral Tradition?" Journal of Biblical Literature 113, no. 2 (1994): 293. http://dx.doi.org/10.2307/3266517.

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43

Salve, Kristi. "Observations on Lutsi oral tradition." Eesti ja soome-ugri keeleteaduse ajakiri. Journal of Estonian and Finno-Ugric Linguistics 12, no. 2 (December 20, 2021): 273–311. http://dx.doi.org/10.12697/jeful.2021.12.2.11.

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This article examines Lutsi intangible culture in an attempt to clarify the origins of this language island. Historical stories about coming from “Sweden” refer to southern Estonia, but such stories are also widespread in areas that were never under Swedish rule. The Christian tradition is based on the church language and literature of Estonia. Lutsi laments or lament-like songs are unique, different from Seto laments, but also from the lament-like orphan songs of southern Estonia. Work songs and ritual songs (tavandilaul) as well as narrative songs are related to traditions found in both Võromaa and Setomaa. Oskar Kallas’s documentation contains an impressive number of children’s songs and readings, short verses, and other peripheral material. Their proportion only increases in later collections. The influence of Latvian songs is striking and can be seen from direct translations to texts where original and borrowed material intermingle. The Lutsi tradition was also probably influenced by their Slavic neighbours. Comparisons with the folklore of the other South Estonian language islands and that of the Tver Karelians shows both commonalities and differences. Kokkuvõte. Kristi Salve: Tähelepanekuid Lutsi maarahva suulisest pärimusest. Artiklis on vaadeldud Lutsi maarahva vaimset kultuuri, püüdes selgust tuua keelesaare kujunemisloosse. Ajaloolised jutud „Rootsi“ päritolust viitavad küll Lõuna-Eestile, kuid sellised jutud on levinud ka aladel, mis pole Rootsi võimu alla kuulunudki. Lutsi kristlik pärimus lähtub Eesti kirikukeelest ja -kirjandusest. Lutsi itkud või itkulaadsed laulud on omapärased, erinedes setu itkudest, aga ka Lõuna-Eesti itkulaadsetest vaeslapselauludest. Töö- ja tavandilaulud, samuti jutustavad laulud seostuvad nii Võrumaa kui ka Setumaa traditsiooniga. Juba Oskar Kallase kogus on silmapaistvalt palju lastele mõeldud laule ja lugemisi, lühikesi (pilke)salmikesi ja muud perifeerset rahvaluule ainest. Hilisemates kogudes nende osakaal suureneb. Silmapaistev on läti laulude mõju alates otsestest tõlgetest kuni tekstideni, milles genuiinne ja laenuline segunevad. Ilmselt on Lutsi traditsiooni mõjutanud ka naabruses elavad slaavi rahvad. Võrdluses teiste vanade eesti keelesaarte, aga ka Tveri karjalaste rahvaluulega hakkab silma mõndagi ühist, kuid samas ka erinevat.
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44

Voigt, Vilmos, and Albert Bates Lord. "Epic Singers and Oral Tradition." Jahrbuch für Volksliedforschung 38 (1993): 204. http://dx.doi.org/10.2307/849004.

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45

Edwards, Anthony T., and Albert Bates Lord. "Epic Singers and Oral Tradition." Classical World 86, no. 3 (1993): 253. http://dx.doi.org/10.2307/4351347.

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46

Orfanella, Lou. "Teaching in the Oral Tradition." English Journal 84, no. 2 (February 1995): 76. http://dx.doi.org/10.2307/821054.

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47

Wiseman, T. P. "Roman Legend and Oral Tradition." Journal of Roman Studies 79 (November 1989): 129–37. http://dx.doi.org/10.2307/301184.

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48

Howards, Mary D. "From Oral Tradition to Computerization." Computers in Human Services 12, no. 3-4 (April 16, 1996): 203–19. http://dx.doi.org/10.1300/j407v12n03_02.

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49

Finnegan, Ruth, and Albert Bates Lord. "Epic Singers and Oral Tradition." Man 27, no. 2 (June 1992): 416. http://dx.doi.org/10.2307/2804071.

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50

Foley, John Miles. ""Reading" Homer through Oral Tradition." College Literature 34, no. 2 (2007): 1–28. http://dx.doi.org/10.1353/lit.2007.0015.

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