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Journal articles on the topic 'Stories passed down'
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1
Gilles, Carol, Jean Dickinson, and Jenine Loesing. "Patricia Polacco." Language Arts 75, no. 2 (February 1, 1998): 150–58. http://dx.doi.org/10.58680/la19983282.
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Highlights the work of author/illustrator Patricia Polacco. Discusses her picture books in terms of themes, including family stories; "passed down" stories featuring a babushka; stories that emphasize diverse communities; stories that contain magic or a miracle; and stories that help to raise social consciousness.
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Sato, Hiroshi, and Yuichi Ono. "Disaster Storytelling and Volcanic Eruptions Caused by Debris Avalanches on Mt. Bandai in Aizu and Mt. Unzendake and Mt. Mayuyama in Shimabara." Journal of Disaster Research 16, no. 2 (February 1, 2021): 141–45. http://dx.doi.org/10.20965/jdr.2021.p0141.
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People tend to forget the past. For example, nine years have passed since the Great East Japan Earthquake and Tsunami of 2011, and memories of the disaster have begun to fade even in the disaster-stricken areas. People who have experienced disasters directly have tried to spread the memories of those events in various ways because they do not want their children and grandchildren to endure what they did. One of the most impressive ways of sharing these memories is for witnesses of disasters to communicate how they directly experienced them. There is a challenge in handing down these stories because people directly affected by the disasters will die within the next ten years. This paper takes up two examples of volcanoes in Japan, and examines how stories of these disasters were passed on to people who have not experienced them directly. We proceed by investigating common points in these stories and comparing them, and also by exploring the activity of passing how these disaster stories have been passed down after more than 100 years since its occurrence when there are no more survivors who have any direct memory of it.
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Sukoyati, Mirna. "Analysis of Sumur Deringo Stories in Sumuranja Selatan Village for Elementary School Children." LADU: Journal of Languages and Education 3, no. 2 (February 4, 2023): 65–72. http://dx.doi.org/10.56724/ladu.v3i2.180.
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Background: Folklore is cultural literature that is passed down by word of mouth to be passed down from generation to generation to the next generation. However, there are many generations today who are not aware of the existence of folklore or storytelling, even though there is a lot of learning involved.
Purpose: The purpose of this research is to find out the story of Sum Ringo in the village of South Sumuranja as well as to analyze the intrinsic and extrinsic elements contained in the story of Sum Ringo for elementary school children.
Design and methods: The method used in this research is ethnographic method with a qualitative approach. Data collection techniques in this ethnographic method are through interviews, observation and documentation.
Results: The results of the study show that the story of Sum Ringo is a story formed from an activity carried out by the community. The story has indeed been trusted by the surrounding community which has been passed down by word of mouth from generation to generation to the next generation. Likewise, some elementary school children already know the story. The story contains lessons for children. From the results of the analysis, the story contains intrinsic elements consisting of themes, plot, characters and characterizations, setting, point of view and message, as well as other elements. external which consists of the cultural background and moral values contained in the story.
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Law, Easten. "Sanctification and Migration Across Generations: Expanding the Explicit Curriculum of Asian American Discipleship." International Bulletin of Mission Research 48, no. 3 (June 3, 2024): 427–41. http://dx.doi.org/10.1177/23969393241248436.
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How do migration experiences passed down across generations relate to God’s work of sanctification, and how might Asian American churches engage the stories of their ancestors as a form of Christian formation? Drawing from scripture, migration theologies, educational theory, literature in Asian American ministry, and personal experience, this article argues that Asian American churches must begin designing discipleship curriculum that explicitly honors, integrates, and embodies the stories of their families’ multiple migrations into their spiritual lives because it is through such remembrance and learning that God can render Christ-like transformation.
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Kaplan, Gail. "Math Roots: Eureka! Or Don't Throw out the Crown with the Bathwater." Mathematics Teaching in the Middle School 8, no. 9 (May 2003): 484–88. http://dx.doi.org/10.5951/mtms.8.9.0484.
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The life of archimedes was almost entirely devoted to mathematical research. Historians claim that Archimedes would forget about eating while working on a mathematical problem. Anecdotes that have been passed down through the centuries reveal what is known about the life and personality of this mathematician. One of the most famous stories about Archimedes is the story of the golden crown.
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Hadžija, Sunaj, and Marija Kirvokapić-Knežević. "The function of storytelling in the novel 'Ceremony' by Leslie Marmon Silko." Univerzitetska misao - casopis za nauku, kulturu i umjetnost, Novi Pazar, no. 20 (2021): 78–89. http://dx.doi.org/10.5937/univmis2120078h.
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The paper examines the function of storytelling in the novel Ceremony. Leslie Marmon Silko includes traditional stories about the Laguna Pueblo, retelling stories, which have been passed down through the generations throughout oral traditions, stories that explore the nature of magic, that go into the origin of evil, and which can also show the way to redemption. Silko uses stories in the form of poems, oral narration, intertextuality, she even writes without chapters. She did not give chapters to her novel because she did not want to adapt to the standard format of the novel, she tries to avoid Anglo centric conventions. As many postmodern texts, the novel Ceremony can be seen as a response to the horrors of World War II. But unlike other literary works of postmodernism, Silko argues that we must present this tragedy throughout oral narration in order to heal ourselves.
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Dubey, Swasti. "Factual Origins of Myths." International Journal of Social Science And Human Research 05, no. 10 (October 12, 2022): 4491–93. http://dx.doi.org/10.47191/ijsshr/v5-i10-11.
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Many cultures have developed myths and legends rooted in the ideas of vampirism, lycanthropy, and witchcraft. According to anthropological currents, these stories don’t come up from nothing, but follow a process of transformation of elements drawn from real experiences eventually transformed into fictional stories depending on the message they are meant to spread. Every legend has an origin in history, an event with no plausible explanation at the time due to lack of scientific technology and resources. Although, reality can be described in scientific terms. These possible facts connected to mythology do not entirely explain the success of myth in folklore, but only some more or less impressive aspects following these legends. These facts when turned and twisted by imagination and superstitious thinking create these inexplicable enthralling stories which undoubtedly would be passed down to generations as souvenirs of history, culture, and civilization.
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Tanauova, Zh. "The Connection of Humorous Stories with Other Genres of Folklore." Iasaýı ýnıversıtetіnіń habarshysy 122, no. 4 (December 30, 2021): 47–56. http://dx.doi.org/10.47526/2021-4/2664-0686.05.
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Until now, Kazakh folk prose has been widely studied cognitively. In general, folklore as a science pays great attention to the genre of prose. However, it would be wrong to say that all genres of Kazakh folklore have been studied and known to the broad masses. Despite the large number of humorous stories, in Kazakh folklore they are considered within other genres of prose. In other words, humorous stories in Kazakh folklore were not the subject of a separate, special study. If we pay attention to the opinions expressed in the writings of famous scientists-researchers in the field of folklore, it is confirmed that humorous stories are a branch of folk literature that is passed down from generation to generation. Despite the fact that humorous stories have been previously studied, it is natural that the latest advances in science raise questions that need to be revised, so we realized the importance of humorous stories in the work of our people and their study is a scientifically relevant topic. Thus, based on previous studies of the genres of folklore, this article examines the connection between humorous stories and other genres.
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Ndejuru, Lisa. "“This, too, belongs”." Canadian Theatre Review 188 (October 1, 2021): 17–19. http://dx.doi.org/10.3138/ctr.188.004.
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“This, too, belongs,” is a mantra that helps me navigate this strange time of the global pandemic and Black Lives Matter. It also helps with the project I started. Waking the Stories is based on an archive of Ibiteekerezo or wisdom stories from the oral tradition of precolonial Rwanda, where I am from. These stories were traditionally held as bodies of wisdom and passed down in families. Very few Rwandans know how to interpret these stories anymore. They were transcribed and translated by colonial administrators, missionaries, and researchers to better understand, keep traces of, and ultimately supersede the cultures they colonized. The violence of it paralyses me and I feel very small. But what if that too belonged? What if I imagined my project as small as a seed? What if I gave myself permission to start very simply from where I am situated and acknowledged that one challenge of working through historical trauma is finding ways to look at the past, recognize what was done and experienced, its consequences to this day, and remaining well? To be continued.
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Jelínková, Ema. "Trauma Narratives of Scottish Childhood in Janice Galloway’s Short Stories." American & British Studies Annual 15 (December 21, 2022): 64–73. http://dx.doi.org/10.46585/absa.2022.15.2430.
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Janice Galloway represents one of the most strikingly original voices in new Scottish fiction, which breaks with the tradition of conventional narratives looking back at the national history and looking up to larger-than-life male heroes. Instead, Galloway writes deftly crafted short stories of everyday life in contemporary settings, finding that the past informs the present and proceeding to explore how the stateless nation’s cultural heritage affects her characters. This paper analyses selected stories from Galloway’s collections Blood (1991) and Where You Find It (1996) from the perspective of trauma criticism, which seems a particularly fitting approach to the author’s often disturbing narratives of violence and abuse. The focus is on child characters and on the ways that historical trauma, as introduced by Sigmund Freud and further refined by Cathy Caruth, is passed down to them. Finally, the paper provides examples from the individual short stories which illustrate how the traumatic experience can be acknowledged, witnessed, and ultimately communicated.
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Penagos, Elaine. "How We Heal: Genealogical Narratives of Healing among San Lázaro Devotees." Genealogy 5, no. 1 (February 28, 2021): 18. http://dx.doi.org/10.3390/genealogy5010018.
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Healing is the basis of belief in San Lázaro, a popular saint among Cubans, Cuban-Americans, and other Latinx peoples. Stories about healing, received through faith in San Lázaro, are typically passed on through family members, rendering them genealogical narratives of healing. In this photo essay, the author draws on her maternal grandmother’s devotion to San Lázaro and explores how other devotees of this saint create genealogical narratives of healing that are passed down from generation to generation. These genealogical narratives of healing function as testaments to the efficaciousness of San Lázaro’s healing abilities and act as familial avenues through which younger generations inherit belief in the saint. Using interview excerpts and ethnographic observations conducted at Rincón de San Lázaro church in Hialeah, Florida, the author locates registers of lo cotidiano, the everyday practices of the mundane required for daily functions and survival, and employs arts-based methods such as photography, narrative inquiry, and thematic poetic coding to show how the stories that believers tell about San Lázaro, and their experiences of healing through faith in the saint, constitute both genealogical narratives of healing and genealogical healing narratives where testimonies become a type of narrative medicine.
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Resticka, Gita Anggria, Erwita Nurdiyanto, and Nila Mega Marahayu. "Toponyms in Banyumas as Representation of Banyumas Community Culture." Jurnal Lingua Idea 14, no. 1 (June 30, 2023): 71. http://dx.doi.org/10.20884/1.jli.2023.14.1.8122.
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Naming is searching for language symbols to describe objects, concepts, and processes by utilizing vocabulary through changes in meaning or the creation of words. Toponyms are used as the identity of a place because they come from the results of the culture of the people in the area, which originate from the reciprocal relationship with the environment, in this case, namely language. The name of the place cannot be separated from the characteristics or things related to the place, such as the name of the sub-district in Banyumas Regency. This research is descriptive qualitative. The object of study of toponyms in this research is the naming of sub-districts in Banyumas Regency, which have physical and cultural characteristics that can be traced from an event or event in the past. The toponymy of sub-districts in Banyumas Regency can be a source of local history for the Banyumas people. Myths are passed down from generation to generation as part of the local history of place names. The history of naming is an oral tradition passed down from generation to generation, so naming places has cultural value. There are also local wisdom values in the sub-district toponymy in Banyumas Regency. The research results show that the sub-district toponyms in Banyumas Regency can trace the values behind the naming stories, namely the social and cultural values of the stories or myths of the Banyumas people. This local topography value in Banyumas Regency can be used as a source of learning for the younger generation.
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Myung-hwan, Choi. "Study on Local Characteristics of Figure Folk Stories in Hongcheon-gun, Gangwondo - Centered in Egwal Folk Stories Passed Down from Gangchon(江村) Area." ONJI COLLECTION OF WORKS 41 (October 31, 2014): 311–34. http://dx.doi.org/10.16900/onji.2014.41.12.311.
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Sañudo, Eva Pelayo. "‘History’s Attic’: The Role of Legends and Family Stories in Gendering and Decolonizing US Immigration and Ethnic History Through Laurie Fabiano’s Family Saga Elizabeth Street (2006)." English: Journal of the English Association 68, no. 263 (2019): 366–88. http://dx.doi.org/10.1093/english/efz034.
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Abstract This article explores the role of legends and family stories in gendering and decolonizing US immigration and ethnic history, particularly through the lens of Italian/American literature and culture. Using the theoretical framework of the politics of representation, the analysis concentrates on the function of mythic and passed-down stories not only as naturalizing agents of cultural norms but as a means to destabilize hegemonic narratives, particularly gendered history and media influence. Laurie Fabiano’s family saga Elizabeth Street (2006) is a debut novel that intertwines the strands of history, autobiography and journalistic research, among others. Precisely the status of this novel as a hybrid genre sheds light into the additional use of alternative sources such as legendary and familial narratives to study migration and ethnic history, as well as to (re)imagine the past from a feminist perspective.
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Buhl, David, Mark Oursland, and Kristin Finco. "The Legend of Paul Bunyan." Mathematics Teaching in the Middle School 8, no. 8 (April 2003): 441–48. http://dx.doi.org/10.5951/mtms.8.8.0441.
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One of the greatest forms of entertainment that is passed down through generations is the art of storytelling. Stories told from generation to generation have entertained children around the world for centuries. Many favorites for children have been myths and folktales that entail measurements that pique our curiosity. Some examples include Johnny Appleseed; Nessie the Loch Ness Monster; and Paul Bunyan and Babe, his blue ox. These are just a few of the better-known characters of such tales. When used in the classroom, storytelling often captivates the imagination of students, thus enhancing the learning process.
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Isbir, Gözde G. "My Birth Story is Like a Dream: A Childbirth Educator’s Childbirth." Journal of Perinatal Education 22, no. 1 (2013): 23–29. http://dx.doi.org/10.1891/1058-1243.22.1.23.
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Fear of childbirth is universal. Because of the stories of bad experiences passed down for years, many women fear childbirth. As a result, many women do not believe in the power of their own bodies and often hand over control of their bodies to health-care professionals, resulting in unhappy childbirth experiences because of unnecessary intervention during labor and birth. As a pregnancy trainer who prepares pregnant women for childbirth, the author wrote her personal childbirth story with an autoethnographic narrative method. Her aim is to help motivate pregnant women preparing for childbirth, health-care professionals preparing those pregnant women, and birthing staff.
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Haami, Meri. "He Whiringa Wainuku: A Weaving of Māori Genealogies in Land, Water, and Memory." Genealogy 8, no. 3 (June 26, 2024): 80. http://dx.doi.org/10.3390/genealogy8030080.
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Māori conceptualisations of ancestral environs and its connections to memory often reside in the realm of whakapapa (genealogy) having originated from Papatūānuku and Ranginui (primordial ancestors and gods), their loving embrace, and their eventual separation that carved the space for nourishing lands and waters. These stories of whakapapa were passed down intergenerationally through many Māori creative expressions, including waiata (songs), haka (posture dance), pūrākau (stories), whakataukī (proverbial sayings), ruruku (sequence of incantations), and karakia (prayers). This has resulted in a genealogically and environmentally derived Māori music theory. The disruption of settler-colonialism aimed to sever whakapapa from the memory as being reflected in our ancestral environs and within the hearts of Māori. ‘He Whiringa Wainuku’ refers to the weaving of water elements on earth and sets the imagery for decolonising the interconnections of whakapapa, land, water, and memory through Kaupapa Māori methodologies and Māori creative expressions.
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Hermansyah, Hermansyah. "Dayak and Malay Brotherhood in the Malay Collective Memory of Post-Independence Indonesia." Al-Albab 7, no. 1 (October 9, 2018): 55. http://dx.doi.org/10.24260/alalbab.v7i1.934.
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Each community in the world has a past in which their existence is commonly determined by things happening in their past. To preserve their past a community needs means of transmission, among others, through oral traditions such as stories, mantra, and way of life. They inherit stories, mantra, and ways of life with values that have related meanings to their life. The heritage of these things is very important to preserve and develop the collective identity of the community. As they continue to be passed down, they become the collective memory of a community. The West Kalimantan Malay society has collective memories that are relatively inherited in the form of oral traditions and other life practices such as cultivation. Part of the collective memory has awakened them to the brotherhood with the people called Dayak today. Nevertheless, the collective memory is confronted with challenges both coming from within themselves and from the outside that may eliminate them without a better replacement.
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M.B. Tulsi Krishna. "Threaded Histories: Clothing as Artefacts of Memory in Ravi Varma’s Paintings." Shanlax International Journal of English 12, S1-Dec (December 14, 2023): 366–72. http://dx.doi.org/10.34293/rtdh.v12is1-dec.120.
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This research paper delves into the intricate representation of clothing as artefacts of memory in the paintings of Raja Ravi Varma, a renowned Indian artist from the 19th century. Through a detailed analysis of Varma’s three famous paintings depicting the royal personalities, this paper explores how clothing serves as visual triggers, evoking deep-seated emotions and connections to religious and mythological stories passed down through generations capturing and preserving cultural, social, and historical narratives within the visual realm. By examining the intricate details of attire depicted in Varma’s paintings, this study illuminates the significance of clothing in shaping and perpetuating collective memories, offering insights into the cultural context and societal nuances of the era.
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Mohamed Shaari, Zuriati, Noor Hidawati Mohamed Amin, and Abdul Halim Husin. "Verification of Animal Characters in Drawing for Associating Digital Native and Malay Folklore/Folktale." Environment-Behaviour Proceedings Journal 7, SI9 (October 30, 2022): 497–501. http://dx.doi.org/10.21834/ebpj.v7isi9.4299.
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Folklore refers to the traditional beliefs and stories of a community. On the other hand, 'Folktale' refers to stories that have been passed down from the ancestors of a particular group to the younger generation. However, this folklore/folktale is increasingly forgotten by today's generation. This study is to associate digital native and Malay Folklore/folktale through animal characters in a drawing. The development of drawings referred to Graham Wallas's Model of the Four Stages of Creativity. Drawings will be displayed in the online and physical exhibitions.
Keywords: Folktale, Folklore, Drawing, Culture
eISSN: 2398-4287© 2022. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians/Africans/Arabians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.
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Dian Marisha and Yusni Khairul Amri. "The Value of Advice through On People's Story." Lakhomi Journal Scientific Journal of Culture 4, no. 1 (March 31, 2023): 12–21. http://dx.doi.org/10.33258/lakhomi.v4i1.908.
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Advice values in folklore stories can educate in taking lessons and role models that are worthy of being guided by and then used as examples of bad behavior and those that are not good not to emulate. The value of valuable advice, namely: being sincere and selfless and forgiving their children, Forgiving others is a commendable deed, The child's respect for both parents is manifested in sentences that show obedience to both parents. Folklore often reflects the creativity of traditional societies while still holding fast to tradition as a manifestation of creativity that is alive and passed down from generation to generation. Thus, folklore stories remain oriented towards local ethnic values. Value (value) has always been a measure in determining truth and justice that comes from religious content, logic, and the norms prevailing in society. Interpreting values in Folklore by interpreting a behavioral trend that originates from psychological symptoms such as: desires, motives, attitudes, needs, and beliefs that are owned, so that the values of Folklore can be used as parametric educational values, religiosity, social values, and norms as ethnic bias.
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O. Amora, Epifelward Niño, Kennery V. Romero, Rennan C. Amoguis, Jonas E. Olandria, Evangeline N. Olandria, Alma Mae J. Bernales, and Pamela Joy B. Romero. "Quarantine Pass Tracer System." International Multidisciplinary Research Journal 3, no. 2 (June 16, 2021): 116–22. http://dx.doi.org/10.54476/iimrj292.
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This research addressed the gaps encountered by the current contact tracing process used by the Municipality of Candijay as one of the measures to help combat covid-19. The current process starts with the issuance of quarantine passes and listing its details on the logbooks every time a resident passed on a quarantine control point. The problem is that the quarantine passes can be counterfeited, checking the quarantine passes and writing down the details into the logbooks are time consuming and tracking or the whereabouts of a quarantine pass is difficult to trace. The Bohol Quarantine Pass Tracer (QPass Tracer) is a system developed aiming to implement a contact less verification and validation of the issued quarantine passes with the use of QR codes, minimize the extra job done by the front liners in checking the quarantine passes, easily track the whereabouts of the quarantine pass holder, provide data transparency, provide data portability, view real time reports via dashboard. This is also designed to run both online and offline. and a self-made QR reader app which is specially design for QPass Tracer. The system project was carried-out using the agile scrum methodology of software engineering which steps are collecting user stories, project backlogs listings, task scheduling, development, daily stand-up meeting and product delivery. This system was implemented in the Municiplality of Candijay during the lockdown period. The 21 Barangays and the QCP personnel have benefited from the features of the system.
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S, Noprita Elisabeth, and Rani Hermita. "Designing a Visual Novel Game in Nusantara Folklore 'The Origin of Lake Toba' using Renpy Visual Novel Engine." SISFOTENIKA 11, no. 1 (December 24, 2020): 47. http://dx.doi.org/10.30700/jst.v11i1.1054.
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<p align="justify">Public knows about the folklore of the archipelago in Indonesia through stories told directly by parents and their families, passed down orally from parents to children and their ancestors to future generations. Likewise, the folklore of the origin of Lake Toba. The folklore of the archipelago seems to be slowly disappearing because it is only passed down orally and is less desirable and does not rule out being forgotten and extinct. This is what makes the writer decide to conduct research on the folklore of the archipelago through the media of games, namely visual novels with the story of the origin of Lake Toba as the object. The researcher wants to make an application in the form of animation with the help of a program that wants to be enjoyed by many people and can also be used as a learning medium.The game application that will be produced will later be made using the Ren'Py Novel Visual Engine application and the research method that the author will use is an extreme programming as a management system with the following stages: Exploration Phase, Planning Phase, Iteration Phase, Production Phase, Maintenance Phase and Final Publication Stage ( Death Phase), with the existing tools can make the application of the story of the origin of Lake Toba well, then for future research to make it in a 3-dimension version</p>
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Thompson, Mark. "Thoughts of a Modern-day Burns Collector." Burns Chronicle 132, no. 2 (September 2023): 216–28. http://dx.doi.org/10.3366/burns.2023.0088.
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To acquire, to preserve, and to inform. These seem to me to be the driving passions of the collector. My collecting of Burns editions, editions about Burns, Burns artefacts and Burns traditions emerged naturally from my love of my own locality and community. Burns's work has been, and to some degree still is, part of the east Ulster community in which I have lived all of my 50 years. There is a joy in finding, a satisfaction in acquisition, but we never truly own anything. My article will outline some of Ulster’s wider cultural context, but will focus upon a selection of items and stories I have found or which have been passed down to me. Burns is indeed Scotland’s National Bard, but the Ulster-Scots community are his kinfolk too.
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Shukurova, Zilola. "THE ROLE OF FOLKLORE SAMPLES IN MANUSCRIPT AND PUBLISHED COPIES OF "QISASI RABG'UZIY"." Golden scripts 1, no. 2 (June 10, 2019): 86–95. http://dx.doi.org/10.52773/tsuull.gold.2019.2/zsaw2348.
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Nasiriddin Rabguziy is the author of the historically and literarily significant work created in XIV century in ancient Khorezm. In his book “The Tales of Rabguziy” (“Qissasi Rabguziy”) depicted the life of the humankind and the fate of the society, and how mutual relationship between these two aspects determines the future of the nation and its ethic values.This book contains many charming tales passed down from mouth to mouth; affectionate poetic verses; humorous stories and fables; valuable proverbs, all of which captivates scholars’ attention in studying the ancient life of Rabguziy era.Futhermore, there are more than hundred copies of “Qissasi Rabguziy” kept in the Turkey’s State Library; some copies in Britain’s museums; more than forty copies in Kazakhastan’s State Libraries as well as in Uzbekistan’s State Archives and Libraries.
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Kawata, Yasuhito, Kensuke Takenouchi, and Katsuya Yamori. "Education for Disaster Risk Reduction in Hyogo to Be Handed Down Through Generations." Journal of Disaster Research 16, no. 2 (February 1, 2021): 244–49. http://dx.doi.org/10.20965/jdr.2021.p0244.
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Twenty-five years have passed since the Hanshin-Awaji earthquake. While Hyogo Prefecture and the city of Kobe have made a strong recovery, they also have a social responsibility to pass on lessons learned from the past to future generations. To retell the past, disasters are also well known for their war stories and peace education programs. Various peace education initiatives have been implemented around the world. While many people can talk about the Hanshin-Awaji Earthquake based on their experiences, an increasing number of people have not experienced the disaster. In addition, the number of schoolteachers who cannot describe the disaster to children are increasing because they were born after the disaster. This paper introduces the Promotion Program of Education for disaster risk reduction implemented by the Kobe City Board of Education and investigates how education for disaster risk reduction has developed in schools. The authors involved and surveyed two elementary schools, one junior high school, and one high school. This survey points out the importance of continuous education for disaster risk reduction, and highlights the importance of dialogue and interaction with people who have not experienced the disaster, so that the story of the disaster can be narrated in their own words.
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Lu, WeiYing. "An Analysis of the Application of Beast Elements of the Classic of Mountains and Seas in Modern Cultural and Creative Design." SHS Web of Conferences 174 (2023): 03018. http://dx.doi.org/10.1051/shsconf/202317403018.
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All-encompassing Chinese traditional culture, with its time-honored civilization lasting for over 5,000 years, has created a myriad of glorious stories. Modern cultural aesthetics, in particular, allows for the collision and fusion of cultures over time and space. Of all the traditional cultures, the legendary culture of beasts has been passed down along with the development of Chinese culture. The inheritance of traditional culture in modern society is manifested in all aspects, and interpreting and depicting traditional culture from a modern perspective is tantamount to re-creating traditional culture, where innovation and inheritance are the vanes of the times. From the perspective of beast elements, this paper analyzes the beast culture and its artistic expression in modern cultural and creative design, taking the Catalogue “The Classic of Mountains and Rivers” by Chinese artist VIKI LEE and his creative works.
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Yusni Khairul Amri, Dian Marisha Putri, and Bambang Panca Saputra. "Form of Mandate as a Message in Folklore." Matondang Journal 1, no. 1 (January 30, 2022): 32–40. http://dx.doi.org/10.33258/matondang.v1i1.582.
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Folklore often reflects the creativity of traditional communities while still holding fast to tradition as a manifestation of creativity that lives and is passed down from generation to generation. Thus, folklore stories remain oriented towards values as a mandate with local ethnic content. The mandate as a value has always been a measure in determining truth and justice that comes from the content of religion, logic, and norms that apply in society. Interpreting values in folklore by interpreting a behavioral tendency that starts from psychological symptoms such as: desires, motives, attitudes, needs, and beliefs, so that the values of folklore can be used as parametric values of education, religion. The form of the mandate as values in folklore stories can educate in taking lessons as well as role models that are worthy of being guided and then used as examples of bad and bad behavior not to be imitated like a mother's love for her child who sincerely and selflessly forgives her child. The mandate as a value in Karo folklore is biased such as: a) the mandate to forgive, b) the mandate to obey parents, c) the mandate to keep promises, d) the mandate to be patient, e) the mandate not to be arrogant and arrogant, f) the mandate to be humble.
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Humaira, Megan Asri. "BATU HIU LEGEND: STRUCTURE ANALYSIS, NARRATIVE CONTEXT, FUNCTION, AND MEANING." DIDAKTIKA TAUHIDI: JURNAL PENDIDIKAN GURU SEKOLAH DASAR 2, no. 2 (October 10, 2015): 108. http://dx.doi.org/10.30997/dt.v2i2.308.
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Legend of the Batu Hiu is one example of this form of oral folklore. Batu Hiu legend is very interesting to study because the story is spread or passed down orally by local people that have variation stories and contain illogical stories. The purpose of this study is to investigate the structure, function, and meaning contained in Batu Hiu legend. The study used a descriptive qualitative method. This method is carried out to understand the facts occur behind the fact that it can be seen or sensed directly. With this method, we get a description of the structure, the narrative context, function and meaning of the legend of Batu Hiu thoroughly. The legend of the Batu Hiu have a causal relationship described in the form of 32 key functions. The story flow in this legend include advanced workflow because the flow of the story is described coherently. Batu Hiu legend has certain functions namely as an educational tool, solace or entertainment, cultural validation tools, means of compulsion into effect of social norms, and social control. From these results, the public expected to see and follow the traces of goodness contained in this legend. In addition, the community is expected to also be aware of their respective roles in the family and community
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T, Durga Devi. "Proverbs of Arittapatti and its Reflection on the Society." International Research Journal of Tamil 4, no. 3 (June 29, 2022): 84–90. http://dx.doi.org/10.34256/irjt22312.
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Oral traditions are the historical and geographical shadow of a country. They are the messages that are transmitted orally from one generation to another. The messages may be passed down through speech, song, folktales, mythological stories and narrations, proverbs and sayings. They are the gems of the ancient wisdom and knowledge of a society. They provide information about the daily life of the people of the region. Especially, proverbs help to understand the customs and traditions, religious practices and the heritage of the society. They play the pivotal role in the anthropological, historical and cultural study. India is the land of villages is famous for its diverse culture embedded with oral tradiitons. Especially, Tamil Nadu is the treasure house of oral traditions. Though there are reports describing the significance of the oral traditions focusing Tamil Nadu, this study aims to highight the association of proverbs in the day to day life of the village community, Arittaptti, even today.
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Kurniawan, Johanes, and Thomas Pentury. "The Myth of the Rumah Tusuk Sate in Chinese Culture from a Christian Perspective." ENDLESS: INTERNATIONAL JOURNAL OF FUTURE STUDIES 6, no. 3 (October 11, 2023): 120–30. http://dx.doi.org/10.54783/endlessjournal.v6i3.207.
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A home is the most comfortable dwelling for a family. Unfortunately, it can be influenced by cultural elements, traditions, and myths that bring about unfavorable beliefs. Many assumptions argue that the 'Rumah Tusuk Sate' (House of Satay Skewers) is an uncomfortable place to live due to the negative impacts it may bring, driven by cultural perspectives, traditions, religious beliefs, and Feng Shui among the Chinese community. These beliefs are deeply rooted in culture and traditions, passed down through stories linked to myths. This research aims to explore the underlying causes of cultural factors that influence the perception of 'Rumah Tusuk Sate' from a Christian perspective. This study employs a qualitative method, using library research as the primary source of data, encompassing books such as the Bible, articles, and literature. The Bible, from a Christian perspective, firmly addresses questions regarding the cultural influence on the perception of 'Rumah Tusuk Sate.' Christianity and culture can coexist harmoniously without altering the fundamental concept of faith grounded in the pure Gospel.
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Engmann, Rachel Ama Asaa. ""The Fake"." Journal of Contemporary Archaeology 9, no. 2 (April 17, 2023): 248–59. http://dx.doi.org/10.1558/jca.21710.
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Inspired by a conversation with Doran Ross (1947–2020), a leading African art scholar and curator who revolutionized the field of African art, this article discusses the adventures of fieldwork – in particular, its unpredictable nature. More specifically, it presents my experiences conducting an archaeological ethnography of nineteenth-century Islamic talismans in Asante (Ghana), and the matter of the “fake”. Islamic talismans comprise inscriptions written directly onto paper, folded, encased in a string binding, and sewn into small leather or silver pouches, to be worn, hung, and/or buried. Engaging artifacts, texts, and their stories passed down through the generations, I studied Islamic talismans together with their owners and/or custodians, most of whom were unaware of their contents until we examined them together. In this article, I reveal how on one occasion, we examined a talisman that was different. Ostensibly the “genuine” article, this simulated object emulated talismans’ outwardly material features, but instead contained a small piece of wood rather than paper inscriptions.
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Ahmad, Ahmad, Andi Ridha Yayank Wijayanti, Qaisar Qaisar, Muhammad Sarif, and Muhammad Arafat Abdullah. "The Local Wisdom Management of Non-Timber Forest Products of Bamboo plants by Batulaya people in Kecamatan Tinambung Kabupaten Polewali Mandar." Jurnal Penelitian Kehutanan BONITA 5, no. 2 (December 16, 2023): 13. http://dx.doi.org/10.55285/bonita.v5i2.2392.
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Local wisdom is part of a society's culture which has values, norms, and is usually passed down from generation to generation through stories and knowledge that develops in society. This research aims to examine the forms of local wisdom of the Batulaya Village community in managing bamboo plants. This type of research is qualitative which uses several informants to conduct interviews with a triangulation approach. There are two sources of data used, namely primary data including information obtained directly through the respondent interview process and secondary data including journal or article references. The results of the research show that on 1 (Muharram) it is not permissible to plant bamboo, in maintaining bamboo plants there are "ussul" (Abstinence), bamboo felling cannot be done too early because there is a lot of "undu" (Dew), bamboo is used as flooring for houses because it has comfort value and is used as a traditional musical instrument.
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Fan, Zixuan. "The Interplay among Mythology, Culture, and the English Language." Lecture Notes in Education Psychology and Public Media 43, no. 1 (March 14, 2024): 165–71. http://dx.doi.org/10.54254/2753-7048/43/20240847.
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Mythology refers to traditional stories often involving gods and heroes. Many of these tales have been widely popularized, and in turn, have been found to be of high significance in investigating the evolution of the English language and culture. As mythologies are often passed down through cultures, these tales heavily influence modern traditions and beliefs. They also play an important role in the evolution and development of certain languages. This paper discusses the relationship between mythology, language, and culture through the help of a comparative analysis of mythologies, vocabularies, literary works, and traditions regarding death. The analysis reveals that many English words and phrases originate from Greek and Roman mythology, and that an individual's belief is closely connected to the mythology of the culture they grew up in. This, in turn, proves that mythology cannot be ignored when investigating language and culture, and that an understanding of mythological tales will allow individuals to better appreciate both literature and cultural traditions.
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Sagário, Maria Cristina. "The influence of legends and myths on contemporary culture and education." RCMOS - Revista Científica Multidisciplinar O Saber 3, no. 1 (January 22, 2024): 1–11. http://dx.doi.org/10.51473/ed.al.v3i1.561.
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In the past, humankind created stories to explain known and unknown events, giving rise to myths and legends that attributed truth to unexplained phenomena of that time. These stories were passed down through generations orally, remaining alive in people’s imagination and acquiring deeper meanings. This research aims to analyze the infl uence of legends and myths on contemporary culture and education, investigating their impact on both cultural and educational aspects of present-day society. The justifi cation for this study lies in the importance of understanding legends and myths as cultural and educational elements that have transmitted values, knowledge, and shaped individual and collective identities throughout history. Understanding this infl uence is crucial for appreciating and preserving our cultural heritage and harnessing the pedagogical potential of these narratives in modern education. The research problem consists of examining how legends and myths still exert infl uence on current culture and education, considering technological advancements and social changes. The study seeks to understand whether these traditional narratives still play a relevant role in cultural and educational formation or if they have been marginalized amidst new forms of communication and knowledge. The methodology employed encompasses a qualitative approach, involving analysis of bibliographic sources, historical documents, case studies, interviews, and content analysis to provide a comprehensive understanding of the infl uence of legends and myths on contemporary culture and education.
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Zhang, Mengyang. "Promoting, Regulating, and Guiding the Subjectivity of the Inheritance of Nvshu Culture - Fieldwork on the Inheritors and the Way of Inheritance." Transactions on Social Science, Education and Humanities Research 5 (April 1, 2024): 162–68. http://dx.doi.org/10.62051/62kgba65.
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Nvshu has been passed down in Shang Jiang Xu, Jiangyong County, Hunan Province, and some neighboring areas, and it has been developed and spread only among women in the area. Nvshu is the only gender text in the world, uniquely female. The paper will use the methods of fieldwork, character interviews, and literature research to represent the subjectivity of the inheritance of Nvshu with various inheritors. All inheritors establish their subjectivity system of Nvshu culture to legacy. Then, the current inherence method of Nvshu is connected with the artistic aspects, so many people ignore the culture itself. As time passes, Nvshu culture is also undergoing transformational development. The Nvshu, as a tool of linguistic communication between women, has lost its original value and gradually developed into other directions, finally leaving the stage of history. In addition, this paper will analyze the current status of the inheritance of Nvshu through the historical and cultural background of Nvshu and the situation of the inheritors as a starting point. Furthermore, the paper represented some paradox of the information of Nvshu and then showed the impact of the inherence. To sum up, the paper mainly focuses on the different stories of each inheritor to reflect their different cultural subjectivities and ways of inheritance, thus contributing to the inheritance of Nvshu and prompting the culture to continue revitalizing and make more people know about the culture of Nvshu, to protect the endangered traditional culture of the ethnic group.
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Zaini, Marhalim. "CERITA LISAN “YONG DOLLAH”: PEWARISAN DAN RESISTENSI BUDAYA ORANG MELAYU BENGKALIS." Madah: Jurnal Bahasa dan Sastra 5, no. 1 (August 24, 2017): 1. http://dx.doi.org/10.31503/madah.v5i1.520.
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Humorous stories Yong Dollah is one form of oral literature that very popular in Bengkalis Malay community. Yong Dollah is a nickname of a Malay's character. His real name is Abdullah bin Endong, who is expected to be born in Bengkalis around 1906. One of the inheritance strategy of Yong Dollah oral stories which makes distribution spreaded widely and became popular by telling the story about him in front of friends at the coffee shop, in spare time. Activities "drink coffee in the spare time" is then often called kahwe. It is also that later differentiate oral stories inheritance system in general, which is usually passed down through families. In addition, this study also wants to show that, through kahwe tradition inheritance system is closely linked to the culture of the Bengkalis Malay resistance through Yong Dollah oral stories against colonialism and globalization. It also shows that the oral tradition is still believed to have the power to operate the functions of transformative in people's lives.AbstrakCerita-cerita jenaka Yong Dollah adalah salah satu bentuk sastra lisan yang sangat populer di lingkungan masyarakat Melayu Bengkalis. Yong Dollah adalah sebuah nama panggilan dari seorang tokoh Melayu bernama asli Abdullah bin Endong, yang diperkirakan lahir di Bengkalis sekitar tahun 1906. Salah satu strategi pewarisan cerita-cerita lisan Yong Dollah yang membuat penyebarannya meluas dan menjadi populer adalah dengan menuturkannya di depan kawan-kawannya di kedai kopi, di waktu senggang. Aktivitas "minum kopi di waktu senggang" ini kemudian kerap disebut kahwe. Hal ini juga yang kemudian membedakan sistem pewarisan cerita lisan pada umumnya, yang biasanya diwariskan melalui keluarga. Selain itu, penelitian ini juga hendak menunjukkan bahwa sistem pewarisan melalui tradisi kahwe ini terkait dengan upaya resistensi budaya orang Melayu Bengkalis melalui cerita-cerita lisan Yong Dollah terhadap kolonialisme dan globalisasi. Hal ini juga menunjukkan bahwa tradisi lisan masih dipercaya memiliki kekuatan dalam mengoperasikan fungsi-fungsi transformatifnya dalam kehidupan masyarakat.
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Virtanen, Pirjo Kristiina. "Ancestors’ times and protection of Amazonian Indigenous biocultural heritage." AlterNative: An International Journal of Indigenous Peoples 15, no. 4 (December 2019): 330–39. http://dx.doi.org/10.1177/1177180119893132.
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This article discusses how for the Apurinã community in Brazil, the relationships with certain places and nonhuman entities actually co-produce biocultural heritage. This involves not only storytelling, care, and respect, but also avoidance, and thus shows specific intergenerational ways of managing and relating to the land. Here I will especially address Apurinã ancestral forest and historical places, and the experiences and knowledge that they trigger, including stories of Apurinã ancestors, core values, ways of relating in the communities, as well as preferred ecological practices passed down through the generations. Besides the current Apurinã community, their biocultural heritage is shared and protected by various nonhuman actors who are its true owners. The ontological dimension of the Amazonian biocultural heritage also involves a temporal aspect, as the nonhuman entities contributing to its production can be activated and interacted with from different times, from the distant past to present times. Finally, this article discusses how international cultural laws protect such an understanding of the biocultural heritage, and shows that they offer insufficient space for nonhuman actors in biocultural heritage protection.
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Baeren, Erren Jossie, and Humin Jusilin. "EXPLORATION NATURAL BATIK COLOR IN CONTEXT OF COLOR ETHNIC TRADITION IN SABAH." International Journal of Creative Industries 1, no. 2 (December 15, 2019): 01–17. http://dx.doi.org/10.35631/ijcrei.12001.
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The color tradition has come through several historical stories based on events that have occurred in ancient times and passed down orally. The natural color from natural resources has been intensified among ethnic groups in Sabah especially in handicrafts. Hence, various methods and mixes of natural resources are blended to produce a variety of colors according to the places and ethnicities that support them. The objective of this study is focused on the exploration of plants that have potential to produce natural color for batik in Sabah. In this research, experiments were performed systematically involving the initial process until the final process for obtaining color experiment. The main materials on this experiment are textiles, natural resources and fixing color. The experiment is conducted through three stages, starting with mordanting process, extracting natural resources and fixing color.The researchers then conducted experiments of natural color on the color effects produced on the textile . The fixing color that have been used such as tawas (Al2SO4), tunjung (FeSO4), kapur (CaCO3), sodium silicate, papaya leaves and lime.
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Amin, Ahmad Yasir Al, and Muhammad Isa Anshory. "Peran Pesantren dalam Melawan Penjajah Barat di Indonesia." ANWARUL 4, no. 1 (December 30, 2023): 228–45. http://dx.doi.org/10.58578/anwarul.v4i1.2429.
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The independence of Indonesia was achieved through a challenging process that involved various elements of the Indonesian people, including the santri community. The role of santri (Islamic students) in Indonesia's independence was evident long before the proclamation of independence on August 17 1945. This article delves deeper into the history and roles of the santri in resisting Western colonizers to fight for Indonesia's freedom. The research methodology employed in this study is a literature review, drawing from various references. We critically and thoroughly analyze these sources to support the ideas and themes we present, specifically focusing on the role of pesantren (Islamic boarding schools) that have consistently resisted colonizers over centuries, inspiring the masses, especially the Muslim community, to enrich the Islamic historiography: the role of ulama-santri (Islamic scholars and students) in realizing a prosperous nation under the guidance of Allah within the framework of the Republic of Indonesia. The heroic stories of the pesantren community are not only passed down orally from generation to generation but are also recorded in Indonesia's historical records.
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Ekkanath, Shivani. "Understanding Currents and Theories in Indian and African Postcolonial Literature: Themes, Tropes and Discourse in the Wider Context of Postcolonialism." Interlitteraria 25, no. 2 (December 31, 2020): 379–93. http://dx.doi.org/10.12697/il.2020.25.2.10.
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The postcolonial narratives we see today are a study in contrast and tell a different tale from their colonial predecessors as minorities and individuals finally have found the voice and position to tell their stories. Histories written about our culture and societies have now found a new purpose and voice. The stories we have passed down from generation to generation through both oral and written histories, continue to morph and change with the tide of time as they re-centre our cultural narratives and shared experiences. As a result, the study of diaspora and transnationalism have altered the way in which we view identity in different forms of multimedia and literature. In this paper, the primary question which will be examined is, how and to what extent does Indian post-colonial literature figure in the formation of identity in contemporary art and literature in the context of ongoing postcolonial ideas and currents? by means of famous and notable postcolonial literary works and theories of Indian authors and theoreticians, with a special focus on the question and notion of identity. This paper works on drawing parallels between themes in Indian and African postcolonial literary works, especially themes such as power, hegemony, east meets west, among others. In this paper, European transnationalism will also be analysed as a case study to better understand postcolonialism in different contexts. The paper will seek to explore some of the gaps in the study of diasporic identity and postcolonial studies and explore some of the changes and key milestones in the evolution of the discourse over the decades.
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Subba, Nawa Raj. "The Philosophical Analogy of the Saksak Mundhum to Greek Mythology of Genesis Man's Ages and Its Allegorical Notation." IAR Journal of Humanities and Social Science 3, no. 03 (June 30, 2022): 24–29. http://dx.doi.org/10.47310/iarjhss.2022.v03i03.004.
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Who was it that gave birth to existence and the universe? Curiosity is something that everyone has. It's an age-old question with no clear answer. We're reviewing myths for new information based on existing knowledge. Our forefathers and mothers wondered about this as well. It is impossible to know indeed what they were thinking. However, we discovered their expertise through folklore. Literary writers created stories with simile, sarcasm, and metaphors with symbolic significance from knowledge and wisdom. Shamans are singing the lyrics. In this way, people passed down creation stories. People of gold and Silver have been described by Kirat Saksak Mundhum, as has Greek mythology of human creation. According to legend, the two men did not succeed and clashed with the Creator. Then there's the story of a guy built of clay, ash, sky water, and a crucifix in Mundhum. Greek mythology has more bronze, heroic, and even iron men. The myth provides crucial information if we take it as a message. Since the Man of Gold and Silver period, the Kirats and Greeks have lived together. Kirat split off and went east after the Bronze Age or Bronze Man. As a result, Saksak mundhum lacks ages of bronze, Heros, and Iron Man, as Greek mythology describes. Per the mythological study, the Kirat community in Nepal and India who believe in mundhum is a mixed-age group. Accordingly, philosophical analogy and evidence imply that it was made present by Gold, Silver, Alloy, and Iron Age humans.
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Ekkanath, Shivani. "Understanding Currents and Theories in Indian and African Postcolonial Literature: Themes, Tropes and Discourse in the Wider Context of Postcolonialism." Interlitteraria 25, no. 2 (December 31, 2020): 379–93. http://dx.doi.org/10.12697/il.2020.25.2.10.
Full textAbstract:
The postcolonial narratives we see today are a study in contrast and tell a different tale from their colonial predecessors as minorities and individuals finally have found the voice and position to tell their stories. Histories written about our culture and societies have now found a new purpose and voice. The stories we have passed down from generation to generation through both oral and written histories, continue to morph and change with the tide of time as they re-centre our cultural narratives and shared experiences. As a result, the study of diaspora and transnationalism have altered the way in which we view identity in different forms of multimedia and literature. In this paper, the primary question which will be examined is, how and to what extent does Indian post-colonial literature figure in the formation of identity in contemporary art and literature in the context of ongoing postcolonial ideas and currents? by means of famous and notable postcolonial literary works and theories of Indian authors and theoreticians, with a special focus on the question and notion of identity. This paper works on drawing parallels between themes in Indian and African postcolonial literary works, especially themes such as power, hegemony, east meets west, among others. In this paper, European transnationalism will also be analysed as a case study to better understand postcolonialism in different contexts. The paper will seek to explore some of the gaps in the study of diasporic identity and postcolonial studies and explore some of the changes and key milestones in the evolution of the discourse over the decades.
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Strandén-Backa, Sofie. ""Bara en fot och en känga"." Budkavlen 99 (November 10, 2020): 63–89. http://dx.doi.org/10.37447/bk.99531.
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‘A foot and a boot’. Narratives about children killed by wolves in Finnish folk tradition and media material
Sofie Strandén-Backa
Keywords: wolf attacks in Finland 1880–1881, children, living tradition, mass and social media
The article focuses on narratives about children and wolves, and the material consists of different texts that deal with children who have been killed by wolves in Finland in earlier times. The particular events in question are a series of well-known and documented wolf attacks on children in the Turku region during 1880 and 1881. Older newspaper articles, as well as contemporary texts, are analysed. One aim of the study is to investigate what is set in motion when the relationship between wolves and children is discussed and which underlying patterns emerge as part of that discussion. Another aim is to allow for narrative elements to create a base for discourse about the dangerous wolf. The analysis covers peoples’ comments on websites where the discourse is both defended and challenged and where negotiations about the prerogatives of the animal are made visible. Ever-returning narratives about the dangerous wolf are part of a legend process, where one goal is to convince the audience of the truth of the stories. One way of doing so, throughout the years, has been to present what could be called ‘the bloody list’, a list that consists of the name and age of the dead children, the circumstances under which they were killed and what was left of their bodies. In the stories, there was no way to protect the children, and there is nothing the parents could have done once the wolf got hold of their child. The message in these stories from the 1880s is that there is no rescue from the wolf. This message is passed down to parents and further to the children of today, creating a child-eating beast of (every) wolf. Another goal is to keep the stories alive for future generations, since the events are viewed as so important that they are not to be forgotten. The stories have a somewhat emblematic character, since they reflect an original myth about the genesis of modern Finland, freed from untamed nature and the chaos of wolves.
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Meyer, Luanna. "Family History: Fact Versus Fiction." Genealogy 4, no. 2 (April 1, 2020): 44. http://dx.doi.org/10.3390/genealogy4020044.
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Current interest in genealogy and family history has soared, but the research journey may be fraught. Original intentions may be inhibited and inevitably altered as the actual historical details are revealed and documented through recorded evidence. While liberties may be taken with memoir and even autobiography, critical family history requires scrutiny of the lived events uncovered—some of which may be in sharp contrast to family myths passed down through generations. I traveled to three states and conducted archival research in local libraries, court houses, historical county archives, and museums in my search for original sources of authentic information about the names listed on a family tree over centuries. This article reports on how and why research on the genealogy of two families joined by marriage shifted from a straightforward recording of chronological facts to the development of a novel. The case can be made that fiction provides an effective and engaging tool for the elaboration of interconnected lives through the addition of historical context, enriching personal details, and imagined dialogue. Key accuracies needed for a critical family history can be preserved but in a genre that enables characters and their stories to come to life.
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Riley, Lorinda, Anamalia Suʻesuʻe, and Meldrick Ravida. "Unsilencing the Echoes of Historical Trauma: A Comparative Analysis." Trauma Care 3, no. 2 (May 23, 2023): 66–81. http://dx.doi.org/10.3390/traumacare3020008.
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Indigenous communities in North America have distinct colonial histories with their own story of how their ancestors were able to survive the mass effort to take their land, resources, language, culture, and sometimes even their lives. These stories have been passed down orally and through the DNA of the descendants of survivors via epigenetics. The Historical Loss Scale (HLS) and Historical Loss Associated Symptoms Scale (HLASS) are two validated scales that measure historical trauma among Native Americans. However, as different Indigenous communities have different colonial histories, it is critical to ensure that tools used to measure historical trauma are valid for that specific communities. When these scales are applied to Native Hawaiians, these measures may not provide an accurate picture of the historical trauma experienced by Native Hawaiians. As part of the effort to adapt the HLS for Native Hawaiians, we conducted a crosswalk analysis of the HLS and HLASS with a recent study on Native Hawaiian historical trauma (NHHT) to identify areas of overlap and divergence. We found that while there was significant overlap, several areas of divergence emerged likely stemming from the unique colonial histories of different Indigenous communities.
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Romadhonsyah, Fitra, Putrilia Dyah Puspitasari, Shubhi Mahmashony Harimurti, and Arde Toga Nugraha. "STUDI ETNOMEDISIN PADA MASYARAKAT DI KAMPUNG DEMI, KABUPATEN BANTUL, YOGYAKARTA." Jurnal Ilmiah Ibnu Sina (JIIS): Ilmu Farmasi dan Kesehatan 8, no. 2 (October 31, 2023): 286–96. http://dx.doi.org/10.36387/jiis.v8i2.1479.
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Indonesian people are known to have traditional medicine using medicinal plants based on heritage or stories passed down from ancestors and are immaterial or mythical. The lack of documentation makes the use of traditional medicine not maximized. This study aims to determine the knowledge of the community regarding the use of medicinal plants as a treatment and to determine the types of plants used for treatment in Kampung Demi, Bantul, Yogyakarta. The sampling technique used was purposive sampling with observation using a questionnaire instrument. The number of respondents who met the inclusion criteria was 51 respondents. The result data was analyzed using ICF (Informant Consensus Factor). The results showed 97.12% of respondents understood the benefits of medicinal plants, 64.70% of respondents stated that understanding traditional medicine was hereditary from the family, 49.02% of respondents got medicinal plants from their own yard, 74.51% of respondents often used traditional medicine compared to conventional medicine, and there were 11 types of medicinal plants used by respondents for treatment. The categories of diseases treated with the most types of medicinal plants were ten types of medical diseases (ICF = 1.0) and two types of magical/non-medical habits (ICF = 1.0).
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Maluleke, Vukosi Linah, Cornelia Smith, and Makgatho. "Folktales and the Oral Tradition in the Grade 9 EFAL Classroom." JET (Journal of English Teaching) 9, no. 3 (November 3, 2023): 391–401. http://dx.doi.org/10.33541/jet.v9i3.4673.
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Folktales stem from the oral tradition passed down over generations by the people who recounted them. These tales form part of the prescribed syllabus, CAPS, in South Africa specifically for Grade 9 English First Additional (EFAL) learners. The study explored the perceptions of folktales by 9 learners and 9 teachers. It was a qualitative study using purposeful sampling and an interpretivist research paradigm. The theoretical lens employed was Vygotsky’s constructivist theory. The study found that there are conflicting views on learning African folktales in English. The former Apartheid system’s impact has not completely been forgotten and there were still negative attitudes towards English as the language of the oppressor. Yet participants claimed that folktales needed to be revived and teachers must use narratives closer to their home and culture. Learners were positive towards learning folktales but there were those who deemed the stories as too simple to study in Grade 9. Teacher participants however revealed that learners benefit in that they learn new vocabulary and also about other cultures and life.
Keywords: perception, English folktales, Grade 9 learners, South Africa
171 words
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Kuleshir, Mariia. "THE THEME OF THE DEPORTATION OF CRIMEAN TATARS IN POPULAR SONGS." Scientific Journal of Polonia University 61, no. 6 (March 5, 2024): 62–70. http://dx.doi.org/10.23856/6107.
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In the article an attempt of the analysis of two songs composed and performed by Jamala, a Ukranian singer of Crimean Tatar origin, has been made. The songs under the study − ‘1944’ and ‘The way home’ – are both dedicated to the deportation of Crimean Tatars in 1944. The annexation of Crimea in 2014 forced many Crimean Tatars to leave the peninsula as protestors against Russian colonial regime were persecuted, threatened, killed. Jamala together with her dissident compatriots had to leave their ancestors’ land in 2014. Crimean Tatars including the singer’s grandparents underwent ruthless mass deportation in 1944. Jamala like other Crimean Tatars of her age represents the generation who were born in deportation, returned home and were doomed to experience the repeat of the forced exile. The singer knows the tragic collisions of her family history from her parents and grandparents who passed down to her their invaluable legacy − Crimean Tatar language, traditions, stories, memories, music, songs – the core of their identity. Jamala and her family are the witnesses and keepers of historical truth and authenticity which serves the foundation for the investigated texts.
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Gallardo, Daniel. "Embodying Milpa: Centering Place to Cultivate Polycultures of Reciprocity in Learning Environments." Journal of Contemporary Issues in Education 18, no. 2 (December 24, 2023): 70–83. http://dx.doi.org/10.20355/jcie29580.
Full textAbstract:
Milpa is an ancestral agriculture technique that has been passed down by Indigenous communities in so-called North America for millennia through stories of place. As an Indigenous knowledge system that is based on the symbiotic cultivation of diverse species, learning from milpa gifts lessons to cultivate polycultures of reciprocity. Drawing from my lived experience as a Mestizx educator from Mexico, I propose embodying milpa in learning environments as a horizon of possibility to refuse and disrupt the ways in which education has been limited, standardized, controlled and confined to colonial monocultures (Shiva, 1993). I use the cultivation of milpa as a metaphor to represent the transformation of modernist education systems that prioritize individuality and rationality shifting towards collaborative learning environments that are complex, messy and entangled with the land. Late Indigenous Professor Michael Marker (2018) invites scholars to center place as the beginning point of inquiry when excavating the specific effects of colonization on Indigenous landscapes and communities. Following his advice, I use stories of milpa to experience placeness and provide a representation of the transformation of modernist education systems through the resurgence of Indigenous knowledge systems. I begin this paper with a piece of the Mexica creation story to center “the consciousness of landscape” (p. 453) and continue to explain how from a modern perspective, place has shifted to produce bordered monocultures that eradicate diversity. I conclude by narrating the story of three sisters to envision the embodiment of milpa inside learning environments to form polycultures of reciprocity where animate and inanimate beings are all connected inside a web of relations belonging to the land.