Journal articles: 'Oral traditions'

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Hahn, Lauren, and John Miles Foley. "Teaching Oral Traditions." Journal of the Midwest Modern Language Association 34, no. 3 (2001): 84. http://dx.doi.org/10.2307/1315483.

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Beissinger, Margaret H., and John Miles Foley. "Teaching Oral Traditions." Journal of American Folklore 114, no. 454 (2001): 495. http://dx.doi.org/10.2307/542057.

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Southgate, D. A. T. "Oral scientific traditions." British Journal of Nutrition 66, no. 3 (November 1991): 353–54. http://dx.doi.org/10.1079/bjn19910039.

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Vansina, Jan, Ruth Finnegan, and Margaret Orbell. "South Pacific Oral Traditions." Journal of Interdisciplinary History 27, no. 4 (1997): 753. http://dx.doi.org/10.2307/206602.

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Alchazidu, Athena. "Globalization and Oral traditions." Obra digital, no. 18 (February 28, 2020): 25–31. http://dx.doi.org/10.25029/od.2020.265.18.

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Indigenous orality represents an important part in the everyday life of the Ameriandian communities from the Ecuadorian Amazon region. It is important to see a symptom of serious threats in this phenomenon that can lead to the extinction of these indigenous languages. According to recent research, several languages spoken in the communities of Ecuador are considered to be in danger of extinction. Effective prevention can be promoted by academic projects focused on encouraging indigenous speakers of all generations to use the language regularly in ordinary situations. In this way, indigenous languages can become the language of instruction used in official educational institutions.

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Poyer, Lin, Ruth Finnegan, and Margaret Orbell. "South Pacific Oral Traditions." Journal of the Royal Anthropological Institute 3, no. 2 (June 1997): 410. http://dx.doi.org/10.2307/3035060.

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Lasansky, Jeannette. "The Oral Traditions Project." Folk Life 29, no. 1 (January 1990): 95–96. http://dx.doi.org/10.1179/flk.1990.29.1.95.

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Kahn, Miriam, Ruth Finnegan, and Margaret Orbell. "South Pacific Oral Traditions." Pacific Affairs 69, no. 4 (1996): 611. http://dx.doi.org/10.2307/2761221.

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Abdul Kargbo, John. "Oral traditions and libraries." Library Review 57, no. 6 (June 27, 2008): 442–48. http://dx.doi.org/10.1108/00242530810886715.

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Beissinger, Margaret H. "Teaching Oral Traditions (review)." Journal of American Folklore 114, no. 454 (2001): 495–96. http://dx.doi.org/10.1353/jaf.2001.0024.

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Lasansky, Jeannette. "The Oral Traditions Project." Folk Life - Journal of Ethnological Studies 29, no. 1 (January 1, 1990): 95–96. http://dx.doi.org/10.1179/043087790798239112.

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Pollock, Della. "Oral Traditions in Performance." Oral Tradition 18, no. 2 (2004): 263–65. http://dx.doi.org/10.1353/ort.2004.0081.

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Turner, James W. "South Pacific Oral Traditions:South Pacific Oral Traditions." American Anthropologist 99, no. 4 (December 1997): 865–66. http://dx.doi.org/10.1525/aa.1997.99.4.865.

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Hamilton, C. A. "Ideology and Oral Traditions: Listening to the Voices ‘From Below’." History in Africa 14 (1987): 67–86. http://dx.doi.org/10.2307/3171833.

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From the time of the translation into English of Jan Vansina's Oral Tradition in 1965, the use of oral traditions as historical sources has become an increasingly technical exercise. Historians of the non-literate societies of Africa in particular have been alterted to, among others, such things as “floating gaps” and “hour-glass effects” in traditions, elongated and collapsed genealogies, the peculiarities and fallibility of human memory, the overlaying of oral traditions with successive ruling group histories, and the functioning of oral traditions as cultural charters.Some scholars consider this ‘reification of method’ to have wrought a tool increasingly honed for historical analysis, able to lay bare within oral tradition historical facts, consistent within themselves and with other oral traditions. Others argue that the elaborateness of the methodology reflects the inherently unreliable nature of oral traditions as historical sources. They suggest that, at best, oral traditions are able to provide reliable data only about the interests of a particular group at the particular moment when they were recorded.This paper addresses the debate over the status of oral traditions as historical sources, with particular reference to the use of traditions in the illumination of the precolonial past. Drawing on some of the insights of the new social historians concerning ideology and first-hand oral testimony, it examines the relationship between ideology and oral traditions in non-literate societies. The argument developed here is that, far from simply representing the interests of a particular group, oral traditions often reflect ideological struggles between the rulers and ruled in a society.

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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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Yudhistira, Naufal Anggito, Priscila Fitriasih Limbong, and Rias Antho Suharjo. "Panji Jayalengkara Angreni: Jalinan Kisah Panji dalam Sastra Tulis dan Kesenian." Sutasoma : Jurnal Sastra Jawa 11, no. 1 (June 28, 2023): 1–17. http://dx.doi.org/10.15294/sutasoma.v11i1.60564.

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Panji Jayalengkara Angreni which is one part of the Panji Angreni variety has a close relationship with oral and written traditions. With the existence of multi-layered traditions and a very broad corpus, it is necessary to describe the distribution of traditions, especially in the realm of Javanese culture in Surakarta. Thus, this study aims to reveal the relationship between the oral and written traditions of Panji Jayalengkara Angreni. In revealing this relationship, it is necessary to understand that the manuscript and oral traditions are a unity as a basic foundation. This study uses a qualitative method and is based on a research method that combines manuscript writing traditions and artistic traditions, as was done by Vickers on the Malat text. As a limitation, the search for the corpus of written and oral literature is only focused on the Surakarta tradition, especially those related to oral literature in performing art. The text of Panji Angreni appears in the literary tradition of the northern coast of Java which developed with additions and recompositions. Panji Angreni Palembang as the oldest text shows the form of Panji Angreni which is still much influenced by Old Javanese literature. Panji Angreni developed by being combined with the story of Jayalengkara in the Surakarta era.The relationship between Panji Jayalengkara Angreni's written text and oral text is evident in the realm of wayang, dance, and musical performances. This relationship is not just a one-way relationship, but a reciprocal relationship between written and oral traditions. Keywords: Panji; oral tradition; written tradition; wayang.

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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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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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Farr, Marcia. "Oral Traditions in Greater Mexico." Oral Tradition 18, no. 2 (2004): 159–61. http://dx.doi.org/10.1353/ort.2004.0062.

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Chao, Г. "ORAL EPIC TRADITIONS IN CHINA." Эпосоведение, no. 1(1) (November 29, 2017): 58–61. http://dx.doi.org/10.25587/svfu.2017.1.8090.

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There have been rich oral epic traditions in China from the remote past, disseminated among ethnic minority peoples, with three dominant types, namely, heroic epics, creation epics, and origin epics. Scholarly works in epic studies can be traced back to a few centuries ago, with both foreign and domestic scholars’ involvement. Over the past two decades, a new paradigm in epic studies has been shifting from mainly literary concerns towards folkloristic researches in many directions, labelled by some scholars as a “paradigm shift of epic studies”

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Golla, Victor. "Native American Oral Traditions: Collaboration and Interpretation.:Native American Oral Traditions: Collaboration and Interpretation." American Anthropologist 104, no. 4 (December 2002): 1237–38. http://dx.doi.org/10.1525/aa.2002.104.4.1237.

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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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Hasanah, Luluk Ulfa, and Novi Andari. "THE SOCIAL AND CULTURAL VALUES TRANSMISSION OF AN ORAL TRADITION." Indonesian Journal of Social Research (IJSR) 2, no. 3 (December 24, 2020): 196–205. http://dx.doi.org/10.30997/ijsr.v2i3.70.

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The purpose of this research is to explore the oral traditions that exist in the Becirongengor village as well as the social and cultural values contained in these oral traditions so that these values can provide learning for the local community. Starting from the problem that the oral tradition that develops in society is starting to lose its existence. Currently the role of oral tradition has begun to be replaced by the existence of social media that has mushroomed in the community. The question is how the oral tradition is able to provide social and cultural values among the community, especially the Becirongengor Village community. The qualitative descriptive method is the chosen research method. The results found that there are still oral traditions that develop in the community, namely (1) the history of Beciro and Ngengor; (2) Haul Mbah Janten and Mbah Surogati; (3) the Kleman Tradition; (4) Paseban Karang Jiwo; (5) MBET traditions; and (6) Slametan. The social and cultural values implicit in the oral tradition are the values of mutual cooperation, andap ashor, tepo seliro, aji mareng sesepuh, friendship, tolerance, religious, and historical values. Of course, oral tradition also provides benefits in social science and cultural education among people, who have experienced the process of transmitting social values that function for entertainment, reminiscing about the past (meaning to history studying), solidarity and togetherness, religious or religious functions, social control, and education.

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Ratna, Maharani Patria, Girindra Putri Ardana Reswari, Fitri Alfarisy, and Ressa Meyyana Dewi. "The Role of Oral Traditions in Ecotourism Conservation in Indonesia and Japan." E3S Web of Conferences 317 (2021): 01088. http://dx.doi.org/10.1051/e3sconf/202131701088.

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As a background of this research, the oral tradition is an ancestral heritage that influences various aspects of a society's life as an identity of local wisdom. Apart from containing moral messages, oral traditions are often linked to the original character. Also, oral traditions cannot be separated from their role in the tourism industry. Many tourist objects are offered because they have fascinating oral traditions to attract tourists. The role of oral traditions in the tourism industry should be mapped to develop various sectors. This study aims to identify the role of oral traditions in developing ecotourism in Indonesia and Japan. The method used in this research is literature study and interviews. The result shows that in Indonesia and Japan, oral traditions still immensely attract tourists to come to the tourist spot. Many tourists who come to ecotourism spots want to enjoy vacation or to recover from any disease. This condition makes the government and the local civil conserve their ecotourism spot. In conclusion, this study indicates four roles of oral traditions in the development of ecotourism, namely as a means of attracting tourists' interest, as a means of developing tourist areas, as a means of developing tourism products, and as a means of developing human resources.

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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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Sulistyowati, Sulistyowati. "Tradisi Lisan Yogyakarta: Narasi dan Dokumentasi." Bakti Budaya 2, no. 1 (April 15, 2019): 45. http://dx.doi.org/10.22146/bb.45032.

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Yogyakarta is one of the provinces where people are still aware of their oral tradition. Oral tradition as a culture contains aspects of life of a society. Types of oral tradition are verbal oral traditions, half-oral traditions, and non-verbal (material) oral traditions. Narrating the tradition in written form becomes an eﬀort in documentation, both in Javanese and Indonesian narratives. To translate it from the original language (Javanese) to Indonesian language creates some problems. The narrative script of the oral tradition still requires a lot of improvements in terms of language and the content of story. This research aims to train and assist people of Yogyakarta to write down their oral traditions. The activity specifcally aims to create texts of oral tradition in Yogyakarta which can be published into a semi popular book. The program, then, should be followed up by cultural discussions on oral tradition in Yogyakarta. =================================================================Salah satu daerah yang masyarakatnya masih sadar akan kehadiran tradisi lisan adalah Yogyakarta. Tradisi lisan sebagaikebudayaan mengandung segala aspek kehidupan yang ada di masyarakat. Jenis kelompok tradisi lisan di antaranya tradisi lisan verbal, tradisi lisan setengah verbal, dan tradisi lisan nonverbal (material). Narasi tulis tradisi lisan menjadi sebuahupaya dalam dokumentasi, baik narasi berbahasa Jawa maupun bahasa Indonesia. Adanya alih bahasa dari bahasa Jawa ke bahasa Indonesia maupun sebaliknya membuat permasalahan baru muncul. Sebagian besar narasi yang terkumpul belum sepenuhnya dapat dianggap sebagai naskah karena masih memerlukan banyak perbaikan dalam segi bahasa ataupun isi cerita. Kegiatan Pengabdian kepada Masyarakat ini bertujuan untuk melatih dan mendampingi masyarakat Yogyakarta untuk menulis naskah tradisi lisan. Kegiatan pengabdian ini secara khusus bertujuan untuk menciptakan naskah tradisi lisan Yogyakarta yang dapat dipublikasikan menjadi buku semipopuler. Keberlanjutan program yang dapat dilakukan adalah terlaksananya diskusi budaya secara rutin tentang tradisi lisan Yogyakarta.

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HENSHKE, Yehudit. "Oral Language Traditions and Classical Hebrew." Revue des Études Juives 168, no. 1 (June 30, 2009): 181–94. http://dx.doi.org/10.2143/rej.168.1.2035306.

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Brakel-Papenhuyzen, Clara. "Oral literary traditions in North Sumatra." Wacana, Journal of the Humanities of Indonesia 12, no. 1 (April 1, 2010): 85. http://dx.doi.org/10.17510/wjhi.v12i1.77.

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Kapteijns, Lidwien, Mariam Omar Ali, Axmed Cali Abokor, and Axmed Arten Xange. "The Camel in Somali Oral Traditions." African Economic History, no. 18 (1989): 148. http://dx.doi.org/10.2307/3601773.

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Geshekter, Charles L., and Axmed Cali Abokor. "The Camel in Somali Oral Traditions." African Economic History, no. 19 (1990): 212. http://dx.doi.org/10.2307/3601925.

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Wilkie, Benjamin. "Volcanism in Aboriginal Australian oral traditions." Geology Today 36, no. 5 (September 2020): 183–87. http://dx.doi.org/10.1111/gto.12324.

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Yankah, Kwesi. "Oral Traditions and the Physical Environment." Geografisk Tidsskrift-Danish Journal of Geography 90, no. 1 (January 1990): 5–9. http://dx.doi.org/10.1080/00167223.1990.10649292.

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Pym, Anne. "Writing Oral Traditions: Clash Between Worlds." Review of Communication 7, no. 3 (July 2007): 303–10. http://dx.doi.org/10.1080/15358590701482008.

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Huber, Loreta, and Evelina Jonaitytė. "Oral Narrative Genres as Communicative Dialogic Resources and their Correlation to African Short Fiction." Respectus Philologicus, no. 37(42) (April 20, 2020): 137–46. http://dx.doi.org/10.15388/respectus.2020.37.42.45.

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Oral and written storytelling traditions in Africa developed at the same time and influenced each other in many ways. In the twentieth century, the relation between the deeply rooted oral tradition and literary traditions intensified.We aim to reveal literary analysis tools that help to trace ways how oral narrative genres found reflection in African short fiction under analysis. A case study is based on two short stories by women writers, The Rain Came by Grace Ogot and The Lovers by Bessie Head. Images and symbols both, in oral and written traditions in Africa, as well as the way they evolved and extended in a literary genre of short fiction are considered within the framework of hermeneutics, reader reception theory and feminist literary criticism.The results obtained in the study prove that oral narrative genres interact with literary genres, though most importantly, women’s writing as a literary category and images embodied in the short stories play a decisive role and deviation from the images embodied in African oral tradition.

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Simone, Michael R. "From Conversation to Oral Tradition: A Simplest Systematics for Oral Traditions by Raymond F. Person Jr." Catholic Biblical Quarterly 79, no. 4 (2017): 694–95. http://dx.doi.org/10.1353/cbq.2017.0091.

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Meiliana, Sylvie. "EKSISTENSI TRADISI LISAN CAKAP LUMAT DALAM UPACARA ADAT PERKAWINAN KARO." LITERA 19, no. 1 (March 26, 2020): 157–72. http://dx.doi.org/10.21831/ltr.v19i1.30478.

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Masyarakat Karo selalu menggunakan tradisi lisan dalam berbagai jenis kegiatan upacara adat. Salah satu bentuk tradisi lisan masyarakat Karo adalah Cakap Lumat yang digunakan dalam upacara adat perkawinan. Penelitian ini bertujuan mendeskripsikan pelaku, bentuk kebahasaan, dan fungsi tuturan dalam tradisi lisan Cakap Lumat dalam upacara adat masyarakat Karo. Sumber data penelitian adalah tuturan lisan Cakap Lumat dalam upacara adat perkawinan karo di Dusun Tongkoh, Desa Dolat Rakyat, Kecamatan Dolat Rakyat dengan informan kunci Nande Beru Tarigan. Pengumpulan data dengan teknik perekaman dan transkripsi. Anasisis data menggunakan teknik analisis isi dengan model alir. Hasil penelitian sebagai berikut. Pertama, tuturan Cakap Lumat dilakukan oleh seseorang sesuai posisinya dalam status sosial, yakni kalimbubu, senina, dan anak beru. Kedua, bentuk kebahasan Cakap Lumat, yaitu bahasa kiasan dan perumpamaan. Ketiga, Cakap Lumat berfungsi untuk ucapan salam, ucapan doa, konfirmasi, pujian, dan nasehat. Kata kunci: tradisi lisan, bentuk dan fungsi Cakap Lumat, masyarakat Karo EXISTENCE OF ORAL TRADITIOAN CAKAP LUMAT IN WEDDING CEREMONY IN KARO SOCIETY AbstractThe Karo people always use oral traditions in various types of traditional ceremonial activities. One form of the oral traditions of the Karo people is Cakap Lumat which is used in traditional marriage ceremonies. This study is aimed at describing the speech performers, forms of language, and the function of the oral tradition of Cakap Lumat in the traditional ceremony of the Karo community. The data source of the study is oral speech of Cakap Lumat in a traditional karo marriage ceremony in Tongkoh village, Dolat Rakyat Village, Dolat Rakyat District with key informant Nande Beru Tarigan. Data collection is by recording and transcription techniques. Data analysis uses content analysis techniques with flow models. The results of the study are as follows. First, Cakap Lumat is done by someone according to his/her position in social status, namely kalimbubu, senina, and anak beru. Second, the forms of the language of Cakap Lumat are figurative language and parables. Third, the function of Cakap Lumat is for giving greetings, blessing, confirmation, praise, and advice. .Keywords: oral tradition, form and function, Cakap Lumat, Karo people

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Eka Indriyani, Rosmawaty Harahap, and Elly Prihasti Wuriyani. "Kajian Makna Kata Simbolik “Mulak Ari” dalam Marhata-Hata pada Adat Tradisi Pernikahan Batak Mandailing." Pedagogika: Jurnal Ilmu-Ilmu Kependidikan 2, no. 1 (May 30, 2022): 84–87. http://dx.doi.org/10.57251/ped.v2i1.355.

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Tradition is one of the habits passed down from generation to generation by a group of people based on developing cultural values. The number of traditions that develop in each region is a culture that has been successfully preserved so that future generations will still know how the traditions and culture of certain tribes or ethnicities are. In this paper, the author aims to provide an understanding and description of the study of oral traditions owned by the Mandailing Tribe. The form of tradition discussed in this study is the Batak Mandailing Marhata-Hata Marriage Tradition: "Mulak Ari". The methodology used is descriptive qualitative approach and data analysis method using content analysis method. The conclusion of this research is that in the Mandailing Batak community, the Marhata-hata Marriage Customary tradition has until now been believed to have benefits and it is believed that if you carry out this tradition, it will bring blessings. Mulak Ari's oral literature in the wedding ceremony was spoken at Jorong Paroman Bondar. Marhata-hata is spoken by traditional leaders (hatobangon). Mulak Ari is the final part of a series of ceremonies held at the bride's house and attended by the bride and groom, the entire family who held the party, traditional leaders, and invitees.

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Kurnianto, Ery Agus. "NILAI-NILAI KEARIFAN LOKAL DALAM TRADISI LISAN WARAG-WARAH DAN RINGGOK-RINGGOK SUKU KOMERING, SUMATERA SELATAN (VALUES OF LOCAL WISDOM IN ORAL TRADITION OF WARAH WARAH AND RINGGOK-RINGGOK OF KOMERING TRIBE, SOUTH SUMATRA)." ALAYASASTRA 13, no. 1 (September 19, 2017): 73. http://dx.doi.org/10.36567/aly.v13i1.80.

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The focus of the problem in this study is the values of local wisdom within two oral traditions of Warag-Warah and Ringgok-Ringgok of Komering Tribe, South Sumatra. This study aimed to identify and to describe elements of local wisdom within those oral traditions. In addition, this study was established as a real effort to explore, to inventorize, and to document the oral traditions of Komering society. A descriptive method was applied in this study. The data were analyzed by applying qualitative approach on ethnographic elements to demonstrate and explain the value of local wisdom within those oral traditions. The theory applied in this study were oral literature and local wisdom. The conclusion from the analysis proved that there was a concept of social relations among individuals, among individuals and society, among social groups, and among individuals and their God. The value of local wisdom that had been identified were: 1) belief in God, 2) deliberation, 3) responsibility and 4) helping each other. The actualization of the value of local wisdom within the oral traditions of Warag-Warah and Ringgok-Ringgok was in form of behaving in ways that help each other, solving problems by means of deliberation and responsibility. Keywords: Oral tradition, warah-warah, ringgok-ringgok, local wisdom values.

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Seitel, Peter. "Potentials and Challenges in Oral Tradition Research and Education: Synchrotext Software." History in Africa 37 (2010): 399–416. http://dx.doi.org/10.1353/hia.2010.0032.

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This short note introduces Synchrotext software, which was designed for representing African oral traditions and other kinds of performances and events. I began my documentation and analysis of Haya oral tradition in 1968. Synchrotext is the product of a decades-long project to adequately represent Haya oral traditions with an appropriate technology and an analytic frame that communicate the meaning and art in performance. Synchrotext provides a means of hearing the indigenous voices of oral tradition centered in their own time and inflected with their own intonation.For some time now, the computer has been employed to enhance research and education in the humanities. Internet sites like the Perseus Project demonstrate the powers of automated information-processing. To date, the computer's constantly evolving, massive, sophisticated storage-and-retrieval capabilities have been focused almost exclusively on the cultural heritage of written texts. And, although computer-assisted archives of recorded oral performances do exist, there remain current needs of oral traditions research that I believe can be more effectively met. In this short note, I would like to specify what those needs are and to introduce the software I have designed to speak to them.The needs to be discussed relate to five practices that are among those of current concern to students of oral traditions: representation of primary data, research and analysis, modes of collaboration, education, and the safeguarding of performance traditions: Each set of needs is discussed in turn, and each becomes a context for the description and evaluation of software design.

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Meigalia, Eka, Yerri Satria Putra, and Muhammad Jauhari Sofi. "Preserving Oral Tradition amid the COVID-19 Pandemic: A Cultural Adaptation in Salawat Dulang." Walisongo: Jurnal Penelitian Sosial Keagamaan 29, no. 2 (November 30, 2021): 211–30. http://dx.doi.org/10.21580/ws.29.2.9596.

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The COVID-19 pandemic has affected various aspects of people's lives, including oral traditions. In Minangkabau, oral traditions are in danger of being lost or forgotten by the community due to the pandemic. During the pandemic, oral tradition performances involve only few people, though the performances typically require the presence of many people. This current study aims to explain various things that happened to the oral tradition in Minangkabau amid the COVID-19 pandemic, especially Salawat Dulang. It uses a qualitative approach with data collection techniques through observation, note-taking, and interviews. The study found that the Minangkabau oral tradition, especially Salawat Dulang, survived and continued amid the pandemic because it implements various forms of changes and adjustments. These changes and adjustments include the involvement of virtual and direct media. There are very few audiences attending the live performances, and they must strictly adhere to health protocols. Performers also use social media as a means to maintain the existence of their traditions. In this sense, they see the conditions related to the COVID-19 pandemic as a source of inspiration to create the spoken texts. These findings imply the important role of all the performers, the community, and the government in proposing efforts to preserve this oral tradition.

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Alfarisy, Fitri, Maharani Patria Ratna, Putri A. R. i. Girindra, and Dwi A. W. Pradita. "Oral Tradition and the Tourism Village Development." E3S Web of Conferences 317 (2021): 02019. http://dx.doi.org/10.1051/e3sconf/202131702019.

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Oral tradition as the first and the most widespread mode of human communication maintain society and their institution. Numerous studies illustrated that the oral tradition remains the dominant mode of communication in the 21 century. It shared unique characteristics across time and space. It produces a million not-written stories. A place that belongs to home for stories is interesting for the tourist. It means that more stories in the tourism village more tourists come. Therefore, this study will discuss the relation between oral tradition and tourism village development. Observation, document analysis, and depth-interview methods were used to collect data. Kandri tourism village in Semarang was the sample of the study. The results showed that Kandri tourism village has several myths, stories, and traditions taken from the oral tradition. Those traditions and stories attract more tourists to visit. Therefore, we concluded that the oral tradition and the tourism village development have a strong bond in developing their village tourism in maintaining their society, environment, and economy.

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Khan, Geoffrey. "Remarks on syllable structure and metrical structure in Biblical Hebrew." Brill’s Journal of Afroasiatic Languages and Linguistics 12, no. 1 (June 18, 2020): 7–30. http://dx.doi.org/10.1163/18776930-01201005.

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Abstract In the Middle Ages Biblical Hebrew was transmitted in a variety of oral reading traditions, which became textualized in systems of vocalization signs. The two most important oral traditions were the Tiberian and the Babylonian, which were represented by different vocalization sign systems. These two oral traditions had their origins in ancient Palestine. Although closely related, they exhibit several differences. These include differences in syllable and metrical structure. This paper examines how the syllable and metrical structure of the two traditions reflected by the medieval vocalization sign systems should be reconstructed. The Tiberian tradition exhibits an ‘onset typology’ of syllabification, where word-internal /CCC/ clusters are syllabified /C.CC/ and word-initial clusters are syllabified within the onset /CC-/. The Babylonian tradition exhibits a right-to-left computation of syllables resulting in a ‘coda typology,’ whereby the second consonant of a word-internal sequence /CCC/ is syllabified as a coda, viz. /CC.C/, and word-initial clusters are syllabified C.C, with the first consonant extra-syllabic.

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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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Kaur Brar, Nimrat. "Exploring the Interplay: Oral Traditions and the Written Word in Literature." International Journal of Science and Research (IJSR) 12, no. 9 (September 5, 2023): 422–27. http://dx.doi.org/10.21275/sr23903131007.

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Janiko, Janiko, Atmazaki Atmazaki, and Novia Juita. "Oral Tradition of Dusun Bangko Community Merangin District Jambi Province." International Journal of Educational Dynamics 2, no. 1 (January 17, 2020): 70–76. http://dx.doi.org/10.24036/ijeds.v2i1.234.

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This study aims to describe the form, function and meaning of oral literary sayings that exist in the people of Dusun Bangko in Jambi Province. Theories used in this study are oral traditions, functions of oral traditions, oral literature, and folklore. This type of research is a qualitative research with a descriptive approach. Data collection techniques are interviews, observation, documentation, and questionnaire research questions. Data analysis techniques are data reduction, presenting data, and conclusions. Based on data obtained in the field, the forms of oral traditions that developed in Dusun Bangko are petatah petitih, seloko and rhymes. All three oral traditions were once developed. However, at this time the Seloko has begun to be rarely used. While rhymes and petatah petitih very much used by the community. The function of oral tradition is as a reference for oneself and society so that it does not deviate from ethics, morals, and religion. Another goal is to cultivate human morals be better in order to give meaning to life. Furthermore, as a guide for a better way of life future. The meaning of oral traditions that develop in the community is very much. For example the meaning when doing immoral acts is different from stealing and the delivery method is also different. His sayings lead to destruction if life is not in accordance with the demands of the Qur'an and the Sunnah of Prophet Muhammad SAW.

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Ellis, E. Earle. "Traditions in I Corinthians." New Testament Studies 32, no. 4 (October 1986): 481–502. http://dx.doi.org/10.1017/s002868850001417x.

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The presence of traditions in Pauline letters has long been recognized in the case of Old Testament quotations. However, when the concept of tradition is broadened to include other types of material, the issue becomes more complex and requires that some attention be given to several preliminary matters. In a word it is necessary to define the term and to establish the adequacy of the tools and criteria by which traditions are identified.As it is used here, ‘tradition’ means more than a prior idea or story floating in the memory of the Apostle, of his co-traditioners or of the amanuenses and co-senders of the letters. It is, more concretely, a specific item in a traditioning process that was formed and in oral or written usage before Paul incorporated it into his letter. But can it be established that Paul utilized tradition in this narrower sense of the word?

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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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Juita, Hartati Ratna, and Herlina. "Context Analysis of the Oral Traditions of Marriage Traditions In South Sumatra." International Conference On Research And Development (ICORAD) 1, no. 2 (December 19, 2022): 159–65. http://dx.doi.org/10.47841/icorad.v1i2.66.

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The author discusses the study of the oral tradition of cacap-cacapan marriage which is the tradition of the marriage of the Malay community in Lubuklinggau, South Sumatra Province. This study uses a qualitative method with descriptive analysis techniques to identify and describe the context of the cacap-cacapan tradition, namely cultural, situation, ideological, and social contexts. The cultural context of the community based on location, and speakers. The context of the situation includes the context of time, place, equipment at the time of implementation, namely after the marriage contract. In the context of ideology, religion and as the belief of the community of the Malay community in Lubuklinggau as Islam, religious teachings become a guideline and reference for Muslims. The social context includes the language, social and socio-cultural backgrounds of the community.

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Rohmah, Umi Nuriyatur, Hanief Monady, and Muhammad Hasan Said Iderus. "Khatmul Hadits Riyadhus Shalihin bil Hifzhi di Pondok Pesantren Wali Songo Situbondo." NALAR: Jurnal Peradaban dan Pemikiran Islam 7, no. 1 (July 15, 2023): 1–23. http://dx.doi.org/10.23971/njppi.v7i1.5755.

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In Living Hadith Studies, there are three variants of traditions. There are written traditions, practical traditions, and oral traditions. The research talks about an oral tradition at Wali Songo Islamic Boarding School in Situbondo: Khatmul Hadith bil Hifzhi. It focuses on knowing the practice and interpretation of the rule of Khatmul Hadith. It is description research that systematically describes the practical of living hadith in Wali Songo Islamic Boarding School using a phenomenology approach with social action theory by Max Weber. The research concludes that, firstly, the Khatmul Hadith tradition is a practice of reading all of the hadiths in Riyadhus Shalihin by memorizing the hadith (bil hifzhi) and then reading the prays for the closure and also doing some discussions and questions about all around the interpretations of hadith from the boarding school caretakers. Secondly, the understanding of the Khatmul Hadith based on Maz Webers theory, there are four categories of the act, there is the traditional act as a form to conserve traditions of Meccas Islamic scholars, the affective action to show happiness when doing the discussions with the Caretakers and get good grades, the instrumentally rational act, as a practice of murajaah for the students, the values reasonable action, as for obtaining Allahs pleasures and the Prophets shariah, also receiving the blessings from the hadith readings.Keywords:Living hadith;Khatmul Hadith;Riyadhus Shalihin;Wali Songo Situbondo Islamic Boarding School

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Mason, Ronald J. "Archaeology and Native North American Oral Traditions." American Antiquity 65, no. 2 (April 2000): 239–66. http://dx.doi.org/10.2307/2694058.

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AbstractArchaeologists today are being urged from within and outside their profession to incorporate aboriginal oral traditions in reconstructing culture histories. Such challenges usually ignore or at least drastically underestimate the difficulties in doing so. Not least among those difficulties is that of attempting to reconcile inherently and profoundly different ways of conceptualizing the past without violating the integrity of one or the other or both. The pro and con arguments are examined theoretically and as actually employed in discrete instances. These raise such problems of incommensurability as to severely limit the fruitfulness and even desirability of making the attempt.

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Journal articles on the topic 'Oral traditions'

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