Gotowe bibliografie tematyczne / Folktales

Gotowa bibliografia na temat „Folktales”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 27 lipca 2024

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Artykuły w czasopismach na temat "Folktales"

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Torabian, Saba, Zhe Chen, Beth A. Ober i Gregory K. Shenaut. "Analogical Retrieval of Folktales: A Cross-Cultural Approach". Journal of Cognition and Culture 17, nr 3-4 (6.10.2017): 281–305. http://dx.doi.org/10.1163/15685373-12340008.

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Abstract This cross-cultural study addressed how individuals retrieve and transfer naturally learned information (i.e., folktales) from long-term memory by analogy with a previously unencountered story, concept, or problem. American and Iranian participants read target stories constructed to be analogous to folktales either familiar or unfamiliar to their culture, all having high structural familiarity and either high or low surface similarity to the source folktales. Participants reported whether targets (analogues) reminded them of any specific folktale they had learned in the past; positive responses plus additional justification (i.e., the folktale’s name or its gist) were interpreted as successful analogical retrievals. The current experiment demonstrated a high overall rate of analogical retrieval for familiar folktales and essentially no retrieval for unfamiliar folktales. There was also reliably more retrieval for analogue stories having higher versus lower surface similarity to target folktales. The high salience of surface similarity was also revealed when participants rated retrieved folktales for similarity to the target. Personal familiarity with folktales increased the retrieval rate, but presenting the folktale’s name as a cue produced mixed effects on retrieval. In summary, individuals readily retrieved culturally familiar folktales from long-term memory when they encountered structurally similar analogues, but retrieval was modulated by surface similarity.
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Bhattacharya, Debangana, i Rita Karmakar. "Folktales in the Folder of Human Mind: An Analytical Overview". Journal of Humanities and Social Sciences Studies 4, nr 7 (30.07.2021): 01–04. http://dx.doi.org/10.32996/jhsss.2021.4.7.1.

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Folktale – is one of the traditional sources of entertainment and is a true reflection of society. The study of Folktales remains incomplete without its psychological interpretations. Psychoanalysis is a toll by which we can highlight the significance of folktale interpretation for understanding the human mind and its associated problem. Every society has its own norms and values and folktales represent those social boundaries and phenomena. Ritamoni Das (2014), stated that the Study of folktale in the light of psychoanalytical theory proves to be useful in understanding human behavior and social problem. This study emphasizes the Folktale analysis based on some of the major psychological and sociological approaches like Freudian method, Jungian analysis of folktales, Karl Abraham’s pointing out of the similarities between the fantasies materials in folktales and dreams. The assumptions of this study are twofold, Firstly, because of social control sometimes people cannot fulfill their own personal needs and desire, and Secondly, the psychological analysis of the folktale’s materials is inevitably subjective because each individual is going to come up with his own interpretation of the stories. This study aims at understanding the impact of various characters of folktales on the human psyche and analyzing the unconscious desire and the use of ego defenses mechanism in coping up with societal norms and values.
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Maulida, An-nisa Nur, Ruhaliah Ruhaliah i Rétty Isnendes. "INVENTARISASI DONGENG HANTU DI KECAMATAN NAGRAK KABUPATEN SUKABUMI UNTUK BAHAN PEMBELAJARAN MEMBACA DI SMP". LOKABASA 5, nr 2 (15.03.2019): 111. http://dx.doi.org/10.17509/jlb.v5i2.15942.

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Skripsi ini bertujuan untuk mendeskripsikan dongeng hantu, mengklasifikasikan dongeng hantu, menganalisis struktur cerita dongeng hantu, dan mengaplikasikannya untuk bahan ajar membaca di SMP. Penelitian ini menggunakan metode deskriptif analitik dengan teknik studi pustaka, observasi, dan wawancara. Populasi dalam penelitian ini menggunakan populasi wilayah, sedangkan sumber datanya adalah seluruh dongeng. Dongeng hantu yang berhasil dikumpulkan dari tujuh narasumber sebanyak delapanbelas dongeng. Setelah dideskripsikan,dongeng hantu selanjutnya diklasifikasikan. Klasifikasi delapan belas dongeng hantu tersebut terdiri atas: lima dongeng “ririwa”, dua dongeng hantu, dan sebelas dongeng lainnya termasuk dongeng siluman. Analisis dongeng mencakup: tema, alur, latar, dan tokoh. Dari analisis tersebut dapat disimpulkan bahwa tema dari semua dongeng hantu adalah tema sosial. Tujuh dongeng memiliki galur maju, sedangkan satu dongeng lainnya termasuk alur campuran. Pelaku dalam dongeng seluruhnya manusia. Latar tempat dalam delapan dongeng yang dianalisis adalah empat dongeng berlatar di rumah, tiga dongeng berlatar di hutan, dan satu dongeng berlatar di sungai. Adapun latar waktu sebanyak tujuh dongeng berlatar waktu siang hari. Sebagian berlatar waktu sore dan malam hari. Dongeng yang sesuai untuk bahan ajar membaca kelas VII sejumlah delapan dongeng. Pelestarian dongeng oleh pemerintah dan masyarakat dengan cara membukukan dongeng ataupun menceritakan kembali dongeng ke generasi selanjutnya mungkin akan menjadi salah satu cara yang tepat agar kita tidak kehilangan nilai budaya dan tradisi di daerah kita sendiri. AbstractThis research was conducted based on a background to described, classified, and analyzed ghost’s folktale then applied it for reading teaching in Junior High School. This research used descriptive analytic’s method with literature written, observation, and interview’s techniques. The population in this research was region population and data source was folktales. There was eighteen folktales from seven correspondences. After we described it all, we can classified that five folktales are “ririwa” folktales, two folktales are ghost folktales, and eleven folktales was “siluman” folktales.. Folktale’s analyzed included: theme, plot, setting, and character. All of theme in the folktale are social theme. Seven folktales are chronological plot, and one folktale is chronological-reverse plot. All characters are human. Place setting mostly at home, three folktales at jungle, and one folktale at the river. Time setting mostly at noon, some folktales are happened at afternoon and night. Eight folktales are suitable for reading teaching Taking responsibility by government and citizen to re-telling folktales for the next generation become one of the way to make culture belongs to life.
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Harun, Harryizman, i Noor Aziah Abdullah. "The Song of the Kedidi: The Embodiment of a Hero in a Malay Folktale as an Intangible Cultural Heritage". Journal of Communication, Language and Culture 3, nr 1 (30.01.2023): 1–18. http://dx.doi.org/10.33093/jclc.2023.3.1.1.

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The present study is part of a movement to safeguard Malay folktales as an unsung intangible cultural heritage (ICH). A folktale is a representation of oral traditions and expressions. This study converges on literary folktales as a revitalized form of oral folktales. As urged by UNESCO, the viability of the ICH is achievable via scientific research, among other things. Therefore, considering the small amount of study on Malay folktales at the moment, the current study endeavors to examine the folktale The Song of the Kedidi (TSoK) of its hero embodiment as one of the dramatis personae. The framework of Propp’s dramatis personae, which is based on Russian folktales, grounds the examination. This study examines whether the heroes from the Russian folktales embody TSoK. The thematic qualitative text analysis (TQTA) was employed to examine TSoK. It was conducted in Atlas.ti environment to assure rigor and trustworthiness. The study’s findings suggest that TSoK embodies heroes from Russian folktales. However, a conundrum exists in the embodiment of the hero. There is a conflict between the dramatis personae’s role, and such an enigma calls for the involvement of other dramatis personae, which is reserved for future works. As a crusade to safeguard the Malay folktales as the unsung ICH, the findings create a platform for scholars of similar interests to pursue the examination of heroes in other Malay folktales. Most importantly, the findings are necessary for endless recreation and transmission of knowledge to safeguard the Malay folktale as a living heritage. This act echoes one of UNESCO’s formal education measures to foster society’s respect, recognition, and awareness of the ICH.
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Harun, Harryizman, i Noor Aziah Abdullah. "The Song of the Kedidi: The Embodiment of a Hero in a Malay Folktale as an Intangible Cultural Heritage". Journal of Communication, Language and Culture 3, nr 1 (30.01.2023): 1–18. http://dx.doi.org/10.33093/jclc.2023.3.1.1.1.

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The present study is part of a movement to safeguard Malay folktales as an unsung intangible cultural heritage (ICH). A folktale is a representation of oral traditions and expressions. This study converges on literary folktales as a revitalised form of oral folktales. As urged by UNESCO, the viability of the ICH is achievable via scientific research, among other things. Therefore, considering the small amount of study on Malay folktales at the moment, the current study endeavours to examine the folktale The Song of the Kedidi (TSoK) of its hero embodiment as one of the dramatis personae. The framework of Propp’s dramatis personae, which is based on Russian folktales, grounds the examination. This study examines whether the heroes from the Russian folktales embody TSoK. The thematic qualitative text analysis (TQTA) was employed to examine TSoK. It was conducted in Atlas.ti environment to assure rigour and trustworthiness. The study’s findings suggest that TSoK embodies heroes from Russian folktales. However, a conundrum exists in the embodiment of the hero. There is a conflict between the dramatis personae’s role, and such an enigma calls for the involvement of other dramatis personae, which is reserved for future works. As a crusade to safeguard the Malay folktales as the unsung ICH, the findings create a platform for scholars of similar interests to pursue the examination of heroes in other Malay folktales. Most importantly, the findings are necessary for endless recreation and transmission of knowledge to safeguard the Malay folktale as a living heritage. This act echoes one of UNESCO’s formal education measures to foster society’s respect, recognition, and awareness of the ICH.
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Udolph, Ludger. "Josef Štefan Kubíns Sammlung von Volkserzählungen aus dem Riesengebirgsvorland". Zeitschrift für Slawistik 63, nr 2 (1.06.2018): 264–82. http://dx.doi.org/10.1515/slaw-2018-0019.

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SummaryIn the first quarter of the 20th century, the Czech teacher J. St. Kubín collected far more than 1000 folktales of Czech countrymen, especially in the Giant Mountains. Kubín comprehended the orally passed on folktale as the genuine cultural tradition of ‘unsophisticated’ people. The narrator is the bearer of this tradition, which Kubín defends as autonomous and native against modernism and civic society. Different from Václav Tille, who claimed the literary written origin of folktales, Kubín emphasizes the oral tradition of the folktales. His rich collection shows the internationality of the types of the folktale.
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Phindane, P. "THE STRUCTURAL ANALYSIS OF SESOTHO FOLKTALES: PROPP’S APPROACH". Southern African Journal for Folklore Studies 24, nr 2 (26.09.2016): 122–33. http://dx.doi.org/10.25159/1016-8427/1612.

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This study attempts to show that Vlamidir Propp‟s Morphological Analysis of Russian Folktales has an influence in the way Sesotho folktales are being analysed. Fifteen Sesotho folktales were analysed (but in this paper only two are used as examples) adopting his method and it was observed that both folktales display some of Propp‟s 31 functions. Although some of these folktales display as much as 16–20 functions, the average of seven functions is observed throughout the analysis in all folktales. This study recommends that the seven average functions that were observed in the analyses should be regarded as basic model in analysing Sesotho folktales, and that every Sesotho folktale should display seven or more functions as stipulated in Propp‟s analysis. The study concludes by affirming that Propp was influential in the analysis of Sesotho folktales.
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Khan, Khatija Bibi. "SHONA FOLKTALES AS CHILDREN’S LITERATURE: THE CASE OF A.C. HODZA’S NGANO DZECHINYAKARE (1980)". Commonwealth Youth and Development 13, nr 1 (1.06.2016): 99–112. http://dx.doi.org/10.25159/1727-7140/1161.

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Some scholars of the genre of the folktale have argued that since time immemorial, folktales have been children’s literature created by adults for children’s pleasure. The main attraction in so describing African folktale as children’s literature was that this form afforded children entertainment as they listened to the stories narrated mostly by the adults, and some sometimes by the children, to other children. Other scholars agreed that folktale are stories of what can happen, but did not actually happen, also worked as a conduit for socialising African children into the cultural values of their society, which values were invariably created by the older generation. Both views are to some extent correct. However, in reducing the impact of folktales on children to entertainment and social conformity, a myth was also promoted that fails to appreciate that children listening to stories can decode certain meanings from the folktales. The aim of this article is to highlight the significance of folktales as sources of aesthetic pleasure for children and also as imaginative sources that aid socialisation of children to the community’s mores. But the article complicates this instrumentalist approach of the role of folktales, whose meanings go beyond descriptions of them as an artistic force-field that merely secure the purchase of domesticating children for adult interests. Children are not passive listeners of stories, and as such can construct alternative worlds that provide useful critiques to society through its folktales.
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Wardarita, Ratu, i Guruh Puspo Negoro. "A Comparative Study: The Folktale of Jaka Tarub (Indonesia) and Tanabata (Japan)". Advances in Language and Literary Studies 8, nr 6 (25.12.2017): 1. http://dx.doi.org/10.7575/aiac.alls.v.8n.6p.1.

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A folktale owned by one country can also be found in another country with either the same theme or motive. As there is numerous folktale around the world, it turns out that folktales from Indonesia have many similarities to folktales from Japan, one of which is Jaka Tarub folktale from Central Java and Tanabata folktale from Japan. This research aimed to discover the similarities and differences of the story structure and cultural element of the two folktales. In analyzing, the researcher employed three approaches, namely Greimas narratology structuralism approach to analyzing the story structure, cultural approach to analyze the cultural element and comparative literature approach. The result of this study indicated that there was both similarities and differences of story structure and cultural element. However, both Jaka Tarub and Tanabata did not influence each other as they represented their own characteristics which were descriptions of the society where they came from.
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Olugbemi-Gabriel, Olumide, i Mbasughun Ukpi. "The signifying culture: An intercultural and qualitative analysis of Tiv and Yoruba folktales for moral instruction and character determination in children". F1000Research 11 (25.04.2022): 455. http://dx.doi.org/10.12688/f1000research.75732.1.

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Background: In the study of African communities, folktales have remained a constant element. With their origin in the culture of oral storytelling, folktales have often been used by older age groups to guide and mould behavioural patterns in children. In ancient and traditional African societies, children were gathered at the end of the day by older members of the community for tales by moonlight sessions aimed at guiding their moral decisions. With globalisation and its consequent effects such as migration, dislocation and disindigenisation, the culture of communal folktale sessions is experiencing a quick death. This paper engages with the relevance of folktales as moral guides for children in African societies and as a renewed path to increased societal stability facilitated by morally set individuals. Methods: The folktales were randomly selected from a pool of Tiv and Yoruba folktales in Nigeria. Two animal-based folktales which are part of shared folk culture were picked from the Tiv society and one from the Yoruba society. The study follows a narrative and content analysis approach where the selected folktales are corroborated by four key informants, two males and two females within the ages of 50-65. Results: With particular focus on the benefits of promoting and re-introducing the folktale culture to encourage positive behavioural traits amongst individuals in the society, the study primarily highlights folktales as reflective of human life. In identifying this similarity, the character of children is largely influenced by the moral values inherent in these folktales. Conclusions: There needs to be an increased use of media and audio-visual tools to expand the knowledge and accessibility of indigenous African folktales in order to preserve ethnic, national and social identity as well as to provide a moral compass for children.
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Rozprawy doktorskie na temat "Folktales"

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Abeya, Jasmine E. "Dogmeat new American folktales /". College Park, Md. : University of Maryland, 2004. http://hdl.handle.net/1903/2098.

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Thesis (M.F.A.) -- University of Maryland, College Park, 2004.
Thesis research directed by: Dept. of English. Title from t.p. of PDF. Also available in paper. Published by UMI Dissertation Services, Ann Arbor, Mich.
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Reed, Delanna. "Appalachian & British Folktales". Digital Commons @ East Tennessee State University, 2016. https://dc.etsu.edu/etsu-works/1278.

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Njejimana, Grégoire. "Discourse deixis in Kirundi folktales /". Access Digital Full Text version, 1989. http://pocketknowledge.tc.columbia.edu/home.php/bybib/10906800.

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Thesis (Ed.D.)--Teachers College, Columbia University, 1989.
Typescript; issued also on microfilm. Sponsor: Clifford A. Hill. Dissertation Committee: Jo Anne Kleifgen. Bibliography: leaves 125-128.
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李揚 i Yang Li. "A morphological study of Chinese folktales". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1994. http://hub.hku.hk/bib/B31233776.

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Finlayson, Mark (Mark Alan) 1977. "Learning narrative structure from annotated folktales". Thesis, Massachusetts Institute of Technology, 2012. http://hdl.handle.net/1721.1/71284.

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Thesis (Ph. D.)--Massachusetts Institute of Technology, Dept. of Electrical Engineering and Computer Science, 2012.
This electronic version was submitted by the student author. The certified thesis is available in the Institute Archives and Special Collections.
Cataloged from student submitted PDF version of thesis.
Includes bibliographical references (p. 97-100).
Narrative structure is an ubiquitous and intriguing phenomenon. By virtue of structure we recognize the presence of Villainy or Revenge in a story, even if that word is not actually present in the text. Narrative structure is an anvil for forging new artificial intelligence and machine learning techniques, and is a window into abstraction and conceptual learning as well as into culture and its in influence on cognition. I advance our understanding of narrative structure by describing Analogical Story Merging (ASM), a new machine learning algorithm that can extract culturally-relevant plot patterns from sets of folktales. I demonstrate that ASM can learn a substantive portion of Vladimir Propp's in influential theory of the structure of folktale plots. The challenge was to take descriptions at one semantic level, namely, an event timeline as described in folktales, and abstract to the next higher level: structures such as Villainy, Stuggle- Victory, and Reward. ASM is based on Bayesian Model Merging, a technique for learning regular grammars. I demonstrate that, despite ASM's large search space, a carefully-tuned prior allows the algorithm to converge, and furthermore it reproduces Propp's categories with a chance-adjusted Rand index of 0.511 to 0.714. Three important categories are identied with F-measures above 0.8. The data are 15 Russian folktales, comprising 18,862 words, a subset of Propp's original tales. This subset was annotated for 18 aspects of meaning by 12 annotators using the Story Workbench, a general text-annotation tool I developed for this work. Each aspect was doubly-annotated and adjudicated at inter-annotator F-measures that cluster around 0.7 to 0.8. It is the largest, most deeply-annotated narrative corpus assembled to date. The work has significance far beyond folktales. First, it points the way toward important applications in many domains, including information retrieval, persuasion and negotiation, natural language understanding and generation, and computational creativity. Second, abstraction from natural language semantics is a skill that underlies many cognitive tasks, and so this work provides insight into those processes. Finally, the work opens the door to a computational understanding of cultural in influences on cognition and understanding cultural differences as captured in stories.
by Mark Alan Finlayson.
Ph.D.
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Na'Allah, Adbul-Rasheed. "Yoruba folktales, cultural plurality and oral narratives". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0020/NQ46891.pdf.

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Lam, Ka-yee, i 林家誼. "Feminine roles in fairy tales and folktales". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B3195263X.

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Lam, Ka-yee. "Feminine roles in fairy tales and folktales". Hong Kong : University of Hong Kong, 2000. http://sunzi.lib.hku.hk/hkuto/record.jsp?B22199925.

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Newton, Susan Sublett. "Integrating social studies and literature using folktales". CSUSB ScholarWorks, 1990. https://scholarworks.lib.csusb.edu/etd-project/583.

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Reed, Delanna. "Appalachian & British Folktales for Rugby Roots-Appalachian Arts with a British Beat". Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etsu-works/1282.

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Książki na temat "Folktales"

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Reiff, Tana. Folktales. Syracuse, N.Y: New Readers Press, 1991.

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Reiff, Tana. Folktales. Syracuse, N.Y: New Readers Press, 1991.

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Iyewarun, Samuel Adeyemi. African folktales. Wyd. 2. Kansas City, MO: Tivoli Pub. Co., 1998.

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Tong, Diane. Gypsy folktales. San Diego: Harcourt Brace Jovanovich, 1989.

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Korean folktales. Edison, NJ: Jimoondang International, 2001.

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Chorengel, Marla Yotoko. [Philippine folktales]. Makati, Manila, Philippines: Bookmark, 1990.

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Tasew, Bayleyegn. Anyuaa folktales. [Addis Ababa]: Ethiopian Languages Research Center, Addis Ababa University, 2002.

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ill, Soper Patrick, red. Cajun folktales. Gretna: Pelican Pub., 1997.

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Lovrenčić, Sanja, i Ivana Guljašević. Croatian folktales. Zagreb: Leykam international d.o.o., 2011.

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Croatian folktales. Zagreb: Leykam int., 2011.

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Części książek na temat "Folktales"

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Jones, Pia, Sarah Pimenta i Tamsin Cooke. "Folktales". W Rewilding Children’s Imaginations, 34. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003178682-6.

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Friedman, Victor A. "Lak Folktales". W Current Trends in Caucasian, East European and Inner Asian Linguistics, 75–83. Amsterdam: John Benjamins Publishing Company, 2003. http://dx.doi.org/10.1075/cilt.246.08fri.

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van Beek, Walter E. A. "Remembering Folktales". W The Transmission of Kapsiki-Higi Folktales over Two Generations, 121–48. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-59485-3_5.

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Barclay, Katie, i François Soyer. "Estonian Folktales". W Emotions in Europe 1517–1914, 326–31. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003175537-53.

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West, Ben. "Integrated Folktales". W The American Musical, 237–43. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003094548-39.

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Tussey, Jill T., i Leslie Haas. "Third Grade—Folktales". W Springer Texts in Education, 41–53. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-41717-7_4.

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Derrick, Paul Scott, i Maria-Lluïsa Gea-Valor. "King Astoret". W Valencian Folktales, 83–110. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003324232-5.

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Derrick, Paul Scott, i Maria-Lluïsa Gea-Valor. "Introduction". W Valencian Folktales, 1–26. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003324232-1.

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Derrick, Paul Scott, i Maria-Lluïsa Gea-Valor. "The Spinster Sisters of the Penya Roja". W Valencian Folktales, 45–55. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003324232-3.

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Derrick, Paul Scott, i Maria-Lluïsa Gea-Valor. "The Envious Moor of Alcalà". W Valencian Folktales, 111–23. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003324232-6.

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Streszczenia konferencji na temat "Folktales"

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Gheno, Felipe João, i Edirlei Soares de Lima. "História Viva: A Sketch-Based Interactive Storytelling System". W Anais Estendidos do Simpósio Brasileiro de Games e Entretenimento Digital. Sociedade Brasileira de Computação, 2021. http://dx.doi.org/10.5753/sbgames_estendido.2021.19631.

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Streszczenie:
Storytelling is a powerful tool to convey values and enrich creativity, imagination, and critical thinking. However, digital native children are losing interest in traditional folktales as these stories now have to compete with more appealing and interactive forms of entertainment, such as videogames. New technologies allow stories to be told in different formats as digital interactions provide new experiences that can be more attractive for Generation Z children. In this context, sketch-based interaction stands out as a powerful tool to keep children interested and engaged in interactive folktales. This paper describes the design process that led to the development of a sketch-based interactive storytelling system, called História Viva, which was designed to transform traditional folktales into interactive narratives. The system explores Portuguese folktales and was designed for children within the age range of 6 to 11 years old. Preliminary results from a user study indicate that children are very receptive and entertained by the proposed interactive narrative.
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Masykuroh, Qanitah. "Girls’ Naming in Indonesian Folktales". W Proceedings of the 1st Conference of Visual Art, Design, and Social Humanities by Faculty of Art and Design, CONVASH 2019, 2 November 2019, Surakarta, Central Java, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.2-11-2019.2294771.

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Shubhi, Muhammad, Hasina R i Dewi Lestariningsih. "The Intellectual Disability Figures in Indonesian Folktales". W Proceedings of the 2nd International Conference on Environmental, Energy, and Earth Science, ICEEES 2023, 30 October 2023, Pekanbaru, Indonesia. EAI, 2024. http://dx.doi.org/10.4108/eai.30-10-2023.2343085.

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Harun, Harryizman. "Structural Classification as Preservation Means of Malaysian Folktales". W ISSC 2016 International Conference on Soft Science. Cognitive-crcs, 2016. http://dx.doi.org/10.15405/epsbs.2016.08.3.

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Masykuroh, Qanitah. "Teaching Gender Responsiveness through Folktales in EFL Classroom". W Proceedings of the 1st International Conference on Language and Language Teaching, ICLLT 2019, 12 October, Magelang, Central Java, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.12-10-2019.2292223.

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Declerck, Thierry, Anastasija Aman, Martin Banzer, Dominik Macháček, Lisa Schäfer i Natalia Skachkova. "Multilingual Ontologies for the Representation and Processing of Folktales". W RANLP 2017 - Workshop on Language technology for Digital Humanities in Central and (South-)Eastern Europe. Incoma Ltd. Shoumen, Bulgaria, 2017. http://dx.doi.org/10.26615/978-954-452-046-5_003.

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Wama, Takenori, Koji Miyazaki i Ryohei Nakatsu. "Analysis and Generation of Japanese Folktales Based on Vladimir". W Annual International Conferences on Computer Games, Multimedia and Allied Technology. Global Science & Technology Forum (GSTF), 2008. http://dx.doi.org/10.5176/978-981-08-8227-3_cgat08-28.

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Soenarto, Iswahyudi, i Joesana Tjahjani. "Representations of Mother in Indonesian and European Literary Folktales". W 1st International Conference on Folklore, Language, Education and Exhibition (ICOFLEX 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201230.015.

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Kato, Takaaki, Koji Miyazaki i Ryohei Nakatsu. "Analysis of Japanese folktales for the purpose of story generation". W the 3rd international conference. New York, New York, USA: ACM Press, 2008. http://dx.doi.org/10.1145/1413634.1413707.

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Ibrahim, Norshahila, Wan Fatimah, Wan Ahmad i A'fza Shafie. "User Experience Study on Folktales Mobile Application for Children's Education". W 2015 9th International Conference on Next Generation Mobile Applications, Services and Technologies (NGMAST). IEEE, 2015. http://dx.doi.org/10.1109/ngmast.2015.73.

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Raporty organizacyjne na temat "Folktales"

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Donaldson, Sarah. The Secret Life of the Cross-Cultural Fairy Tale: A Comparative Study of the Indonesian Folktale "Bawang Merah, Bawang Putih" and Three European Fairy Tales. Portland State University Library, styczeń 2014. http://dx.doi.org/10.15760/honors.105.

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