Bibliografías temáticas / African folklore studies

Literatura académica sobre el tema "African folklore studies"

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Publicado: 25 de julio de 2024

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Artículos de revistas sobre el tema "African folklore studies"

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Laberge, Yves, Philip M. Peek y Kwesi Yankah. "African Folklore: An Encyclopedia". Journal of American Folklore 122, n.º 483 (1 de enero de 2009): 114. http://dx.doi.org/10.2307/20487665.

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Early, James Counts y Amy Horowitz. "Bernice Johnson Reagon—In Celebration of Her Eightieth Birthday (October 4, 1942): A Preliminary Inquiry and Invitation to New Generations of Activist Scholars for Further Research". Journal of American Folklore 136, n.º 539 (1 de enero de 2023): 75–95. http://dx.doi.org/10.5406/15351882.136.539.04.

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Abstract Dr. Bernice Johnson Reagon is a groundbreaking contributor to the field of folklore studies. Reagon's career as a historian, folklorist, ethnomusicologist, founding participant in the Association of African and African American Folklorists, and founder and director of the Smithsonian Institution's Program in Black Culture provides a body of scholarly perspectives and interpretations for folklore studies that encompasses community-based renditions of history, public culture, and deeper theorizing about the construct of authenticity in folklore studies. Her significance to folklore studies is yet to be examined in depth, and this article is a call to the field to do so.
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Bailey, Ebony L. "(Re)Making the Folk: Black Representation and the Folk in Early American Folklore Studies". Journal of American Folklore 134, n.º 534 (1 de octubre de 2021): 385–417. http://dx.doi.org/10.5406/jamerfolk.134.534.0385.

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Abstract This article details the origins of American folklore studies by examining how “the folk” were repeatedly equated to Black Americans and how folklore was used as a measure of African Americans’ post-emancipation “progress.” Attending to discussions of Black representation in the late nineteenth century, I explore how (1) African Americans were positioned as the folk and (2) how African Americans (re)positioned themselves in discourses of “Blackness” and “folkness.”
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Berezkin, Yuri. "African Heritage in Mythology". Antropologicheskij forum 17, n.º 48 (2021): 91–114. http://dx.doi.org/10.31250/1815-8870-2021-17-48-91-114.

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Our analytical catalogue contains information on many thousands of folklore and mythological texts. The systemic approach to this material argues in favor of an African origin of episodes and images that were recorded in sub-Saharan Africa, the Indo-Pacific border of Asia and in America but are absent in continental Eurasia. Such a pattern corresponds to genetic and archaeological data concerning the early spread of the modern human from Africa in two directions, i.e. to the East along the coast of the Indian Ocean to Southeast Asia and Australia, and to the North into Europe, Central Asia and Siberia. The natural conditions of humankind in the Indo-Pacific Tropics and in the African homeland are essentially similar; conversely, in the Eurasian North, deep cultural changes and a loss of the African heritage are to be expected. Though there are no cultures in Asia that could be considered to be related to the ancestors of the earliest migrants into the New World still being identified by archaeologists, similar sets of motifs in South America and in the Indo-Pacific part of the Old World provide evidence in favor of the East Asian homeland of the first Americans. Later groups of migrants brought those motifs typical for continental Eurasia to North America. Though we take into account conclusions reached by specialists in other historical disciplines, big data on mythology and folklore is argued to be an independent source of information on the human past.
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Makgabo, Connie y Genevieve J. Quintero. "Philippine and South African Experiences on Folk Literature Research: Relevance, Gains, and Challenges". Journal of Languages and Language Teaching 12, n.º 2 (22 de abril de 2024): 985. http://dx.doi.org/10.33394/jollt.v12i2.10667.

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Folkloric studies have accelerated in the Philippines and South Africa because the Academe acknowledged the urgency to collect, preserve, and publish the oral traditions of indigenous communities. Oral traditions embody the history, values, and world views of these indigenous cultures, which need to be preserved for posterity. This paper discusses the relevance, gains, and challenges in conducting folklore research in the Philippines and South Africa, which share similarities, including their colonial pasts and number of indigenous communities. The paper contemplates the relevance of folklore research outputs in different fields thereby contributing to the discourse on the value of folklore research. This qualitative study uses textual analysis to focus on insights related to folklore research, using secondary data including journal articles, book publications, and textual references. The study reveals that although there is extensive research in the field of folklore in both countries, there remain gaps that need to be filled, such as the collection, preservation, and recognition of representative folklore from other regions and cultural communities. South Africa, for instance, has 12 official languages, and the Philippines has 110 ethnolinguistic groups. There are still languages and indigenous oral traditions that are developing, and folk literature that needs to be recorded, preserved, and published. These oral traditions/folk literature play an important role in revealing people’s cultural identities and preserving heritage, which is imperative in nation-building. The findings highlight the importance of continuing research about folklore and the need to preserve indigenous knowledge systems When written down and published, folklore becomes tangible and preserved for posterity, providing present and future generations the opportunity to learn, understand, and appreciate their cultural legacy.
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Iwara, A. U. "African Folklore: Mother Africa’s Tale Retold". Fabula 30, Jahresband (enero de 1989): 271–78. http://dx.doi.org/10.1515/fabl.1989.30.1.271.

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Tatarovskaya, Irina. "Contribution of D.A. Olderogge to the Study of the Epic Tradition of West Africa". Uchenie zapiski Instituta Afriki RAN 65, n.º 4 (10 de diciembre de 2023): 144–52. http://dx.doi.org/10.31132/2412-5717-2023-65-4-144-152.

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On May 6, 1903, the Soviet Africanist, ethnographer, literary critic, linguist, and historian Dmitry A. Olderogge was born in Vilna. He was one of the founders of African studies in the USSR and an organizer of museum work related to Africa. The article is dedicated to the memory of this outstanding scientist, Doctor of Historical Sciences, Professor, Corresponding Member of the USSR Academy of Sciences. It shows the main milestones of the professional path of Dmitry A. Olderogge, describes the scientist’s contribution to the study of the folklore of African peoples and gives an analysis of his main works in the field of folklore. The important theoretical and practical significance of his research devoted to the epic legends of the peoples of West Africa is revealed in the work.
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Crowley, Daniel J., Kofi Anyidoho, Daniel Avorgbedor, Susan Domowitz y Eren Giray-Saul. "Cross Rhythms: Papers in African Folklore". Western Folklore 44, n.º 1 (enero de 1985): 74. http://dx.doi.org/10.2307/1499964.

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Yves Laberge. "African Folklore: An Encyclopedia (review)". Journal of American Folklore 122, n.º 1 (2008): 114–15. http://dx.doi.org/10.1353/jaf.0.0057.

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Koskoff, Ellen, Daniel Avorgbedor y Kwesi Yankah. "Cross Rhythms [2]: Occasional Papers in African Folklore/Music". Ethnomusicology 30, n.º 2 (1986): 335. http://dx.doi.org/10.2307/852012.

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Tesis sobre el tema "African folklore studies"

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Bailey, Ebony Lynne. "Re(Making) the Folk: The Folk in Early African American Folklore Studies and Postbellum, Pre-Harlem Literature". The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1594919307993345.

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Thompson, Sheneese. "Oshun, Lemonade and Other Yellow Things: Philosophical and Empirical Inquiry into Incorporation of Afro-Atlantic Religious Iconography". The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1555573211820986.

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Tuttle, Brendan Rand. "LIFE IS PRICKLY. NARRATING HISTORY, BELONGING, AND COMMON PLACE IN BOR, SOUTH SUDAN". Diss., Temple University Libraries, 2013. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/251356.

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Anthropology
Ph.D.
An ethnography based on research carried out between 2009 and 2010 in the vicinity of Bor Town, the capital of Jonglei State, in what was then Southern Sudan, this dissertation is primarily concerned with people's reflections on making agreements with one another during a period when the nature of belonging was being publically discussed and redefined. It examines historical narratives and discussions about how people ought to relate to the past and to each other in the changed circumstances following the formal cessation of hostilities between the Government of Sudan and the Sudan People's Liberation Army in 2005. This dissertation departs from much of the literature on Southern Sudan by focusing on the common place, the nature of promises and ordinary talk, as opposed to state failure and armed conflict. After 21 years of multiple and overlapping conflicts in Sudan, a Comprehensive Peace Agreement (CPA) was signed in January of 2005. The agreement stipulated national elections during a six-year Interim Period, at the end of which, the people of Southern Sudan were to hold a referendum on self-determination to decide whether to remain united with Sudan or to secede. This dissertation examines questions where were on many people's minds during Sudan's national elections and the run-up to the referendum, a time when questions of history, belonging, and place were very salient. The dissertation begins with a discussion of jokes and other narratives in order to sketch out some popular attitudes toward speech, responsibility and commitments. Most of the body of the dissertation is concerned with everyday talk about the past and with sketching out the background necessary to understand the stakes at play in discussions about citizenship and the definition of a South Sudanese citizen: Did it depend upon one's genealogy or one's place of birth, or one's commitments to a particular place, or their having simply suffered there with others?
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Hassnaoui, Amira. "Stambeli Awakening: Cultural Revival and Musical Amalgam in Post Revolution Tunisia". Bowling Green State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu149158044999529.

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De, La Cruz-Guzman Marlene. "Of Masquerading and Weaving Tales of Empowerment: Gender, Composite Consciousness, and Culture-Specificity in the Early Novels of Sefi Atta and Laila Lalami". Ohio University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1417002139.

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Hurst, Laurel Myers. "Drive vs. Vamp: Theorizing Concepts that Organize “Improvisation” in Gospel Communities". Kent State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=kent1292012236.

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Molnar, Lauren B. "Pigeonholing without Hybridizing: The False Reduction of Toni Morrison's Beloved". Cleveland State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=csu1303442088.

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Goecke, Norman Michael. "What Is at Stake in Jazz Education? Creative Black Music and the Twenty-First-Century Learning Environment". The Ohio State University, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=osu1461119626.

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Camara, Samba. "Recording Postcolonial Nationhood: Islam and Popular Music in Senegal". Ohio University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1510780384221502.

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Beardslee, Thomas Barone. "Questioning Safeguarding: Heritage and Capabilities at the Jemaa el Fnaa". The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1397570320.

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Libros sobre el tema "African folklore studies"

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Hurreiz, Sayed Hamid A. Studies in African applied folklore. Khartoum: Institute of African and Asian Studies, University of Khartoum, 1986.

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Sanders, Lynn Moss. Howard W. Odum's folklore odyssey: Transformation to tolerance through African American folk studies. Athens, GA: University of Georgia Press, 2004.

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Howard W. Odum's folklore odyssey: Transformation to tolerance through African American folk studies. Athens: University of Georgia Press, 2003.

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Awa, Outtarra y Gô Jean, eds. Nsiirin! Nsiirin!: Jula folktales from West Africa. East Lansing: Michigan State University Press, 1996.

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Georgia Writers' Project. Savannah Unit., ed. Drums and shadows: Survival studies among the Georgia coastal Negroes. Athens: University of Georgia Press, 1986.

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Neale, Hurston Zora. Every Tongue Got to Confess. New York: HarperCollins, 2004.

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Neale, Hurston Zora. Every tongue got to confess: Negro folk-tales from the gulf states. New York: HarperCollins, 2001.

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Tartt, Ruby Pickens. Dim roads and dark nights: The collected folklore of Ruby Pickens Tartt. Livingston, Ala: Livingston University Press, 1993.

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Iyi-Eweka, Ademola. Okhogiso: A collection of Edo folktales from Benin, Nigeria. Madison, WI: A. Iyi-Eweka, 1998.

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Long gone: The Mecklenburg Six and the theme of escape in Black folklore. Knoxville: University of Tennessee Press, 1987.

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Capítulos de libros sobre el tema "African folklore studies"

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Wessels, Michael. "New Directions in /Xam Studies: Some of the Implications of Andrew Bank's Bushmen in a Victorian World: the Remarkable Story of the Bleek-Lloyd Collection of Bushman Folklore". En Rethinking Khoe and San Indigeneity, Language and Culture in Southern Africa, 259–69. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003317357-21.

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Keim, Karen R. "A career in the literature and folklore of Africa". En Mennonites and Post-Colonial African Studies, 89–100. Routledge, 2021. http://dx.doi.org/10.4324/9781003058281-10.

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Simela, Oscar Dick. "The Imperatives and Challenges of Passing on the Tenets of Ubuntu to the Younger Generation". En Advances in Religious and Cultural Studies, 117–29. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7947-3.ch010.

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This chapter provides some of the challenges and difficulties that parents face in trying to pass salient features of the African concept of Ubuntu to their children. It starts by presenting a plausible definition of Ubuntu, followed by some learning theories that explain ways by which some people learn new concepts. Additionally, some folklore stories are included in the chapter to illustrate favorite methods used by grandparents for teaching some valuable life lessons to their grandchildren. An attempt is made towards the end of the chapter to summarize some of the things that can be done to facilitate the means by which displaced and fragmented families can still pass on Ubuntu to their offspring.
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Sarilo, Cedar. "Healing Conflict With Grigri". En Advances in Psychology, Mental Health, and Behavioral Studies, 21–41. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-3665-0.ch002.

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Hoodoo is an ethnomedical, natural healing method of magical rituals derived from West and Central African traditions, elements of Christianity, Native American folklore and African-American slavery. Rootlore applies herbs, roots, minerals, implements and animal part charms for ritual and personal use as intercessory curios that petition supernatural help and flaunt superstition. Grigri is a hoodoo object believed to protect the wearer from evil. Belief and protection associated with personal hoodoo may be appreciated with concepts in ritual healing, rootlore and meaningful experiences with respect to placebo effects. The study provides a narrative analysis of elements of ritual preparation of a chicken feet Grigri within a shared space with extended family members. In a personal account, a successful attempt of curing a conflict by unconventional means is reported. Ideas about extraordinary experiences outside traditional western medicine arise. Thoughts about the efficacy of taboo ritual material as complementary to western medicine speak to needing more innovative directions in psychotherapy.
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Greene, Kevin D. "Escaping the Folk". En The Invention and Reinvention of Big Bill Broonzy, 148–72. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469646497.003.0009.

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Since 1955, when a Belgian jazz writer helped scribe the first book investigating Big Bill’s life and music, dozens of artists, scholars, journalists, and enthusiasts have left a long trail of written work dedicated to Broonzy and his past. Well into the twenty-first century, this trend continues. These brokers of Broonzy’s life, music, and public memory have shaped and reshaped his story reflecting each respective generation’s own understandings of race, celebrity, blues music, and the black experience in the United States, among other themes. In a sense, Broonzy has become a cipher for unlocking important questions about authenticity, folklore, black identity, music history, and more to a large field of predominately white authors. For nearly sixty-five years, Big Bill and his history pop up along a long trajectory of studies that have viewed him as an object of intrigue and mystery rather than how he wanted to be remembered. Big Bill was an African American, pre-war, pop music celebrity who built and reached the height of that celebrity recording and performing for black audiences. Unearthing his vague, working class past has prevented history from accepting Big Bill for what he was—an agent of black modernity.
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Meglin, Joellen A. "White She-Devil in an Otherwise Black Cast". En Ruth Page, 117–36. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780190205164.003.0005.

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Page’s first large-scale ballet, La Guiablesse, is most famous for its casting of a twenty-three-year-old Katherine Dunham. Produced for the 1933 Chicago World’s Fair, A Century of Progress, the ballet featured Page as the She-Devil, opposite an otherwise all-black cast. Later, Page asked Dunham to assume the title role and to restage the ballet for the Chicago Grand Opera; then, the mentor turned the performance rights to the ballet over to her mentee. La Guiablesse was quite a feat of intercultural communication: a Martinique folk tale recorded by Lafcadio Hearn, an immigrant European American folklorist; envisioned as a ballet scenario by Page, a globe-trotting Midwestern choreographer; given life as a ballet score by William Grant Still, an African American composer with classical and jazz roots; and made into choreography in a process that blurred authorship between white choreographer and black performer and her troupe. This chapter “re-choreographs” the ballet through an intertextual reading of the original folktale, the music score and recording, the ballet scenario, the choreographer’s notebook, and Chicago reviews and press coverage, considering the subtext of the ballet within the frame of what each of the collaborators brought to the project. Page’s previous excursions into world dance, Hearn’s cross-cultural studies of folklore, Still’s trajectory as a composer who strove to fuse musical classicism with African American idioms of the blues and jazz, and Dunham’s education and early successes figure into the picture, as do the contexts of the Harlem Renaissance and the Chicago jazz scene of the period.
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Wilson, Sondra Kathryn. "College Poems". En The Selected Writings of James Weldon Johnson, 431–41. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195076455.003.0042.

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Abstract The following poems, written during Johnson’s college years, are imitative of well-known English poets whom Johnson had studied as an undergraduate student. These poems, however, shed light on his creativity in its early stages without detracting from his interest in the traditions, folklore, and struggles of African-Americans that is so clearly evident in his later work.
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Hapazari, Josphine y Bertha Muringani. "Feminist Perspectives on Languages, Status, and Role of Women in Africa". En Advances in Psychology, Mental Health, and Behavioral Studies, 83–101. IGI Global, 2023. http://dx.doi.org/10.4018/979-8-3693-1999-4.ch006.

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The aim of this chapter is to explore feminist perspectives on languages, status, and role of women. The chapter explores the following main research question: What is the status of African women during the pre-colonial and post-colonial eras? To explore this question, the authors used a qualitative research approach, with desk review as their data collection method for secondary data. Furthermore, the authors utilised insights from folklores as well as their experiences as Zimbabwean feminists. The crux of their argument is that women's existence and power in pre-colonial African societies were based on the principle of care that was rooted in their peaceful and helpful nature. The authors further argue that African women are still beacons of wisdom, hope, justice, and morality. Due to the current waning respect for women, the authors recommend that women ought to be celebrated and promoted through positive language use in both the private and public spheres. Furthermore, the authors recommend the correct use of language since it is a powerful way of ensuring gender equality and empowerment of women in any given society.
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Zipes, Jack. "Giuseppe Pitrè and the Great Collectors of Folk Tales in the Nineteenth Century". En The Irresistible Fairy Tale. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691153384.003.0006.

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This chapter continues the examination of neglected stories and collectors of folk tales. It explores the significance of collections in Germany, France, Italy, and other European countries that led to a greater cultural interest in folklore. In England, after the foundation of the British Folklore Society, a great effort was also made by British and American folklorists to translate folk tales from other countries, such as India, China, Japan, and Africa. Yet their full impact has never been appreciated because the majority of the European folk-tale collections have not been translated or studied in English-speaking countries. For instance, until recently, one of the most exceptional of the great nineteenth-century European and American folklorists, Pitrè, was ignored. The chapter considers his life and works to demonstrate how he is an exemplary representative of those learned, dedicated folklorists who tried to make the past usable so that we might learn something about ourselves.
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