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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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Seboni, Ntoro Charlotte. "Role played by girl characters in Sepedi folktales". Thesis, University of Limpopo ( Turfloop campus), 2010. http://hdl.handle.net/10386/2315.
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Andriamasinalivao, Rajaofera Beby Alyette. "Gender and female empowerment in Malagasy folktales and oratory". Thesis, Université de Paris (2019-....), 2020. http://www.theses.fr/2020UNIP7142.
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Les rapports entre les hommes et les femmes dans le contexte malgache sont souvent définis en termes de complémentarité des sexes qui se démarquent par la prétendue absence de l’inégalité des sexes, ce qui remet en question l’oppression des femmes. Cependant, la diversité des représentations des rapports sociaux de sexe dans les différentes régions de Madagascar ne reflète pas toujours ce point de vue généralisé, d’où l’intérêt d’effectuer une étude contextuelle de la représentation des hommes et des femmes ainsi que les relations de pouvoir qui constituent leurs interactions. Nous nous proposons d’analyser le contexte des contes publiés au 19è siècle jusqu’à nos jours ainsi que les contes contemporains contés par des conteurs/conteuses malgaches afin d’appréhender l’évolution des perceptions des différences entre les sexes dans les contes malgaches produits durant cette période. Notre analyse se focalise également sur l’évolution de la participation des femmes malgaches au discours oratoire lors d’événements importants qui définissent la culture malgache, tels que la demande en mariage et les funérailles. Notre étude porte principalement sur la façon dont les différences entre les sexes se traduisent en inégalité des sexes et en relations asymétriques dans le contexte malgache. En tenant compte du contexte actuel qui prône l’égalité des sexes dans tous les domaines, particulièrement celui du développement, nous essayons de déterminer les implications des discours sur l’égalité des sexes sur la perception des différences entre les hommes et les femmes et les rapports sociaux de sexe dans les contes et le discours oratoire malgaches. Nous étudions particulièrement la façon dont les différences entre les hommes et les femmes et les structures des rapports sociaux de sexe constituent un obstacle ou un tremplin à l’empowerment des femmes qui représente une étape majeure pour mettre en œuvre les principes sur l’égalité des sexesGender relations in the Malagasy context are often conceptualised in terms of complementarity with a relative denial of the existence of overt male dominance and female oppression and a marked insistence on female superiority. Nevertheless, the diversity of the representations of gender relations in the different regions of Madagascar does not always reflect this generalised pattern, which points to the necessity of a contextual analysis of the representation of men and women and the power relations that structure their interactions. The present study focuses on the notions of masculinity and femininity as well as the power relations between men and women in a selection of Malagasy folktales that were written and published from the 19th century to the present and the contemporary performance of oratory discourses by orators from Antananarivo and Paris. Drawing on surveys and interviews with a selection of storytellers and orators, as well as the observation of storytelling and oratory performances, the study highlights the ways in which gender differences are translated into gender inequality, which tend to limit the possibilities for female empowerment. The main arguments that are presented in the research stress the prevalence of male dominance and female subordination as can be observed in the variety of the male and female characters’ experiences in the selected folktales and the current experiences of female orators in the field of oratory performance. Two possible itineraries for female empowerment are explored based on contemporary storytellers’ perceptions and representations of gender in their works and the audience’s responses to the latter
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Freeman, Pamela. "Blood ties: and 'Kings. what a good idea' : monarchy in epic fantasy fiction". University of Technology, Sydney. Faculty of Humanities and Social Sciences, 2006. http://hdl.handle.net/2100/403.
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The thesis Blood Ties is a novel in the epic fantasy tradition. It is intended to be the first of The Castings Trilogy. A synopsis of the second and third books of the trilogy is also included. The exegesis, “‘Kings. What a good idea.’: Monarchy in epic fantasy fiction”, examines some of the reasons writers from democratic countries may choose to use monarchical political structures in epic fantasy novels. It considers evidence from folktale research, primate behavioural studies, literary traditions, both ancient and modern, and the effect of religious doctrine and history on the symbolic role of the monarch. Folktales are found to have had very little effect on the role of kings in epic fantasy, which has been influenced by a combination of literary traditions, including the Arthurian saga and the historical romances of Sir Walter Scott. More profoundly, the meaning of the king’s role has been influenced by the Christian mythos in two ways: the king is a Christ surrogate who sacrifices his own safety for the good of the body politic and, in being successful against evil, restores a version of Paradise/Eden for his people.
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Randolph, Tamara Lee Dietrich. "Culture-mediated literature adult Chinese EFL student response to folktales /". access full-text online access from Digital dissertation consortium, 2000. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?9988979.
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Earl, Jennifer. "The influence of African folktales on Sylvia Path's 'Ariel voice'". Master's thesis, University of Cape Town, 2014. http://hdl.handle.net/11427/12847.
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Includes bibliographical references.In this study I trace the influence of Paul Radin’s collection of African folktales on Sylvia Plath’s Ariel poems. Elements from these tales have been identified by various critics in Plath’s “Poem for a Birthday” sequence which, according to Hughes, she wrote around the same time as she was reading the African tales. However, the importance of the tales to her later poetry has not yet been fully explored in Plath criticism. “Poem for a Birthday” marks an important stage in the emergence of what has become known as Plath’s “Ariel voice” and it is my contention that the influence of the African tales is significantly present even in this later work. The Ariel poems manifest a preoccupation with motherhood which merges thematically with creative fruitfulness. I examine how Plath adopts and uses the concept of “the African” in Ariel to represent repressed aspects of the human psyche which must emerge into consciousness in order for creative expression to attain a level of deep resonance. This engagement is repeatedly presented as a vital “primitive” force emerging from beneath a stony silent reality. The Africanfolktales provided Plath with a novel set of imagery and resources with which to portray this explorative process. I therefore explore Plath’s interest in “primitivism”. I also argue that the orality of the African tales inspired Plath to focus on the oral nature of her later writing. I hope in this study to free Plath’s Ariel voice from the shadow of her suicide. More importantly, I hope to show that her own collection of Ariel poems represented an important moment in her creative development that envisaged a vital spirit of possibility, activated dramatically by an engagement with Radin’s African tales.
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Sawai, Mari. "Perception of Japanese Folktales by Readers from Different Cultural Backgrounds". University of Toledo / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1363089346.
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Taylor, Christopher Lee. "Bakhtiyari folktales: selections from Afsanah'ha-yi Chahar Mahal Va Bakhtiyari". The Ohio State University, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=osu1413460586.
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Reiss, Nicole S. (Nicole Susanne). "Universal fairy tales and folktales : a cross-cultural analysis of the animal suitor motif in the Grimm's fairy tales and in the North American Indian folktales". Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=24103.
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The primary objective of this M. A. thesis is to correct some false assumptions found in both older and more recent secondary literature on North American Indian narratives. Many folklorists base their folktale criteria on terms of cultural differences instead of similarities which results in an ethnocentric point of view that holds the Grimms' Kinder- und Hausmarchen as a standard against which all other folktale collections falls short. If we want to strive for a world view that will embrace all types of literature, while respecting the individuality of each culture, then we must focus on the essential similarities among world literatures and not the differences. The purpose of using another culture as a comparison, such as that of the North American Indians, is to question the ethnocentric definitions of folktales and fairy tales which have often been too rigid. Perhaps those cultural values exhibited by North American Indian folktales could prove to be beneficial to the world's multi-cultural society, in that these values could enrich and rejuvenate some Western values, such as respect for animals and the environment. These values may offer solutions to urgent contemporary world problems. Through a comparative analysis of the animal suitor motif found in the Grimms' fairy tales and North American Indian folktales, I hope to call attention to the stark cross-cultural similarities in universal folklore and to bring to light the multiplicity of cultural values which are deeply rooted in fairy tales and folklores around the world.
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Szilagyi, Andrea Katalin. "A comparative analysis of a selection of Hungarian folktales in English". Thesis, University of British Columbia, 2007. http://hdl.handle.net/2429/32266.
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A significant body of Hungarian folktales in English exists, but these tales are difficult to locate, out of print, and/or excluded from international folktale anthologies. Critics have attributed this lack of prominence to linguistic isolation or to issues surrounding translation and economic challenges in today's publishing world. This thesis examines a selected body of Hungarian folktales in English. Specifically, it presents the findings of my extensive search for tales in translation and for scholarship on these tales; it offers a system of classifying and describing the selected tales and provides a comparative analysis of variants and types; and it offers an argument for anthologizing tales for a Canadian and/or Hungarian Canadian reading audience. Twenty tales (four variants within each tale category), chosen according to the selection criteria, comprise the body of primary material and are grouped according to tale categories - fairy tales, humorous tales, animal tales, anecdotes, and historical legends. In considering the variants of a selection of tale types and their particular references to Hungarian culture, this study illuminates the persistence of certain Hungarian folktales while highlighting their cultural distinctiveness. Ultimately, by creating awareness of this unique body of tales, my hope is for Canadian readers to be made aware of Hungary's culture and its folk literature, and for the tales to find their way into collections of multicultural folktales, to be released from their isolation, and to join other well-known international folktales on bookshelves around the world.Arts, Faculty of
Library, Archival and Information Studies (SLAIS), School of
Graduate
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Himli, Waleed Ahmed. "An annotated collection of folktales from southern Saudi Arabia (Jizan region)". Thesis, Indiana University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1572740.
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This thesis contains a collection of folktales that was the result of intensive fieldwork in 2008 in the region of Jizan in southern Saudi Arabia. I have traveled to Jizan several times in order to meet people from there to sit and document their folktales. I visited people in different places, including their homes and outside their homes, with the intention of writing down their oral traditional tales. Even if I had encountered many obstacles and challenges, such as the geographical difficulties and different customs of my informants, I successfully completed my research.
After I did the fieldwork, I started to revise the tales and realized that they were not clear in their dialect, so I translated the tales into Modern Standard Arabic (MSA). Later I further translated them from MSA into English to prepare them for academic study. I classified the folktales into three genres, which are: fantasy, humorous narratives/jokes, and belief legends/memorates. In each of these general chapters, I have done a study of each of the folktale types and motifs. In addition, I have added a coda to some of the tales, in square brackets at their conclusion. Along with the comments on each tale, there has been done an intensive study to see if it appears either in other parts of Saudi Arabia, or other parts of the Arab world.
The thesis contains three chapters according to the genre of the folktales, and a chapter on the notes; in these notes I describe how I studied the folktale types, the motifs and the existence of the folktales in other parts of the Arab World. Moreover, it includes a list of each of the informants that contains information about who they are, and the context of their performance of narrating the tale. Finally, the chapter called "The Methodology" contains information on how I gathered my research, the difficulties I encountered during and after I finished the fieldwork.
Folktales are mirrors of people's lives, and so they are a rich source of customs, traditions, and beliefs that one can draw from to understand the culture. The tales presented here in this thesis reflect in an interesting way the Jizani culture and heritage, and how these shape their daily lives according to their beliefs, and have for many years. The folktales in the chapter on fantasy tales give examples and reflect some of the local beliefs in the Jinn, and evil creatures, in addition to the kinship dramas. The folktales in the chapter on Humorous Narratives/Jokes illustrate a satirical comic style where deception is the dominant theme. The religious beliefs and tribal fanaticism and the unity of relatives, in addition to some customs and traditions, such as generosity, are the secondary themes of the folktales. The tales in the chapter on Belief Legends/Memorates reflect some of the folk beliefs of legendary creatures in the region of Jizan.
This thesis focuses on the collection and translation of folktales, and not on the epistemological theorizing of these tales. I collected the tales in order to study them in an academic manner to be presented for scholarly purposes. Moreover, I present these tales as a representation of folklore in the Jizan region, and to serve as a motivation for my future research and inspiration for other scholars of folklore in the region.
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Shenker, Shoshana. "Hebrew linguistic development amongst immigrant Caucasian kindergarten children using ethnic folktales". Thesis, Anglia Ruskin University, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.440253.
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Kratz, Julia. "Translating African folktales for children into German : challenges, strategies and solutions". Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85776.
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Thesis (MPhil)--Stellenbosch University, 2013.ENGLISH ABSTRACT: South African author Linda Rode‘s book In die Nimmer-Immer Bos (2009a) and Elsa Silke‘s English translation thereof In the Never-Ever Wood (2009b) have won a number of prizes in South Africa, which is evidence both of the quality of the anthology and its translation, as well as of the continued significance of the folktale genre in today‘s fast-paced, modern society. People continue to make sense of the world through telling stories and, although the stories told today might be marked by life in the 21st century, our ancestors‘ stories are still appreciated by many. Although Rode‘s tales are not unlike other folktales, her collection differs in that it is a mosaic of cultures and their folklore spanning the globe, a book that appeals to the whole family, and to young readers and listeners in particular. Through a practical translation into German of selected tales from Silke‘s English version of Rode‘s book, the present thesis investigates ways and means of translating folktales for children. A functional approach was suggested, taking into account the European audience as well as the original intention of the author. As such, the author‘s style was naturalised and an attempt was made to replicate it in the target language, whereas culture-specific items relevant to the setting of the individual tales were retained. Hans J. Vermeer‘s skopos theory, as enhanced by Christiane Nord, as well as Lawrence Venuti‘s concepts of foreignisation and domestication were discussed, amongst other relevant theories. Many of the challenges discussed in the annotations to the practical translation typically occur in the translation of literature for children, and the study thus hopes to make a contribution to research on the translation of literature for children. Interviews conducted for the purpose of the present study furthermore proved the positive impact of good cooperation between the people involved in a translation project on the final translation product. The resulting translation, meant to impart knowledge and pleasure to the audience, furthermore serves as a translation sample that is intended to entice German publishers to commission a translation of Rode‘s anthology for the German book market.
AFRIKAANSE OPSOMMING: Die Suid-Afrikaanse skrywer Linda Rode se boek In die Nimmer-Immer Bos (2009a), sowel as die Engelse vertaling daarvan deur Elsa Silke, getiteld In the Never-Ever Wood (2009b), is in Suid-Afrika met verskeie pryse bekroon. Hierdie erkenning is ‘n bevestiging van die gehalte van die antologie en van die vertaling, sowel as van die voortgesette belangrikheid van volksoorleweringe as genre in die gejaagde, moderne samelewing van vandag. Mense maak steeds sin van die wêreld deur stories te vertel, en hoewel die stories wat vandag vertel word meestal handel oor die lewe in die 21ste eeu, word die stories van ons voorouers steeds deur baie mense waardeer. Hoewel Rode se verhale nie besonder anders as ander volksverhale is nie, verskil haar versameling in dié opsig dat dit ‘n mosaïek van kulture en volksoorleweringe van regoor die wêreld is. Die boek is dus een waarby die hele gesin, maar veral jong lesers en luisteraars, aanklank kan vind. Hierdie tesis ondersoek, deur ‘n praktiese vertaling van enkele verhale uit die Engelse weergawe van Rode se boek in Duits, strategieë vir die vertaling van volksverhale vir kinders. ‘n Funksionalistiese benadering is gevolg, wat die Europese gehoor sowel as die oorspronklike bedoeling van die skrywer in ag neem. In die lig hiervan is die styl van die skrywer genaturaliseer en, waar moontlik, na die doeltaal oorgedra, terwyl kultuurspesifieke items behou is wat relevant is vir die agtergrond waarteen die individuele verhale afspeel. Hans J. Vermeer se skoposteorie, soos aangepas deur Christiane Nord, sowel as Lawrence Venuti se konsepte vervreemding en domestikering is bespreek, saam met ander relevante teorieë. Baie van die uitdagings wat in die annotasies by die praktiese vertaling bespreek word, kom dikwels in die vertaling van kinderliteratuur voor. Hierdie studie hoop dus om ‘n bydrae tot navorsing oor die vertaling van verhale vir kinders te lewer. Onderhoude wat vir die doel van die studie gevoer is, het verder bewys gelewer van die positiewe impak wat goeie samewerking tussen die rolspelers in ‘n vertaalprojek op die finale vertaalproduk kan hê. Die uiteindelike vertaling, wat bedoel is om kennis oor te dra en genot aan die gehoor te verskaf, dien verder as ‘n vertaalvoorbeeld wat Duitse uitgewers hopelik sal aanmoedig om Rode se antologie vir die Duitse boekemark te laat vertaal.
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Al-zahabe, Lenah. "Perception of Arabic Folktales by Readers of Different Language/Cultural Backgrounds". University of Toledo / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1396541786.
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TerraNova-Webb, Ria G. "Folktales in Forty Minutes: A Creative Dramatics Approach to Integrated Learning and Character Education". University of Akron / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=akron1132583365.
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Zuma, Khethiwe Victoria. "Investigating the teaching of isiZulu folktales in the Johannesburg East and South District secondary schools". Thesis, University of Zululand, 2018. http://hdl.handle.net/10530/1648.
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A dissertation submitted to the Faculty of Education in partial fulfillment of the requirements for the Degree of Magister Educationis in the Department of Curriculum and Instructional Studies at the University of Zululand, 2018This study examined the teaching of isiZulu folktales at some Johannesburg East and South district secondary schools. The purpose if this study was to determine the methods used by isiZulu teachers in their classrooms when they teach folktales. The research questions were concerned with the teaching methods and strategies employed by teachers in their teaching of folktales. The study employed a mixed-methods approach involving 95 teachers as part of the quantitative approach and eight teachers participated in the qualitative semi-structured interviews. The findings of the study suggest that teachers use the lecture method in their teaching of folktales. The findings also reveal that teachers do not possess training in alternative methods of teaching folktales. The study recommends that teachers should be trained in the use of alternative methods such as drama. The study also recommends that school neighbouring communities should get involved in the performance of folktales by visiting isiZulu classes where folktales are taught.
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Lefao, Maya Taliilagi. "Fa'aSamoa: An Afro-Oceanic Understanding of Epistemology through Folktales and Oral History". Master's thesis, Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/462913.
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African American StudiesM.A.
Often disconnected from the African diaspora, the Black South Pacific is constantly laid to the wayside. My research works to shed light on the voices of Afro-Oceanic scholars who are fully capable of articulating their own narratives based on their traditional foundational knowledge that may not align with standard western notions of knowledge but in fact create a system or methods of knowledge unique to the Afro-Oceanic community and traditions. The indigenous Afro-Oceanic agenda of self-determination, indigenous rights and sovereignty, integrity, spiritual healing, reconciliation and humble morality, builds capacity towards a systematic change and re-acknowledgement of indigenous Afro-Oceanic epistemologies. By identifying and analyzing indigenous Oceanic epistemologies, ontologies, and cosmologies, my research seeks to place Afro-Oceanic peoples within the broader African Diaspora. Scholars throughout Afro-Oceania such as Dr. A.M Tupuola, Dr. Vaioleti T.M, and Dr. Helu-Thaman inter
Temple University--Theses
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Moeketsi, V. M. "Imitation is a consciously intertextual practice. A case of Thomas Mofolo's Moeti wa Botjhabela". Interim : Interdisciplinary Journal, Vol 13, Issue 4: Central University of Technology Free State Bloemfontein, 2013. http://hdl.handle.net/11462/318.
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Published ArticleThe paper seeks to demonstrate that Mofolo borrowed from previous texts written before Moeti wa Botjhabela so as to provide layers of meaning in his novel. Mofolo was a reader of different texts before he became the creator of Moeti wa Botjhabela, and therefore, his work of art is unavoidably shot through with references, quotations, and influences of every kind of text he read, and this finds expression in the manner in which history, folktales and Bible have been distributed consistently in his work of art.
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Maja, Tebogo Stanislaus Abel. "Sepedi tricksters : reflections of the human ego". Thesis, University of Limpopo, 2012. http://hdl.handle.net/10386/2644.
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Thesis (M.A. (Folklore Studies)) --University of Limpopo, 2013The purpose of this study is to investigate whether human conduct and behaviour can be “seen” through the actions of trickster tales. This study focuses on how Bapedi people’s actions can be manifested in the actions of these tales. A variety of trickster tales will be used in trying to investigate the above claim. There will be some folktales that will be sampled from a variety of existing Literature. The sampled folktales will be brought together for analysis at the end of this study. The other folktales will be gathered from respondents. A number of respondents will be sampled through the snowballing technique. Each respondent will be interviewed through the face to face interview to gather more information in as far as folktales are concerned especially trickster tales. Gender sensitivity will be taken into cognizance when sampling the respondents in order to make the study more representative. Interviewees will be sampled from youth to senior citizens. Information gathered will thereafter be brought together with those collected from existing literature for creation of manuscripts. There manuscripts will thereafter be analysed through contend analysis technique.
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Nolan, Grace. "The stories my mother told me : A comparative study of the folktales of Palmi in the context of the European oral tradition". Master's thesis, Australian Catholic University, 2002. https://acuresearchbank.acu.edu.au/download/72d8a6d0c9fb59445d6552436fa3da71efcd74e3dd3d09f1c9743007e4d6a6cd/3006149/Nolan_2002_The_stories_my_mother_told_me.pdf.
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Aims
The aim of this thesis is to record and preserve folktales from the oral tradition of the town of Palmi in Calabria, Southern Italy. It examines how the tales were the product of the time, place and culture from which they originated and how they reflected and transmitted the values and beliefs of that particular culture. It takes what has only ever existed in the oral tradition and transposes it into written text in the dialect of Palmi, which is then translated into English. It also seeks to place the stories within the broader context of the European Folktale Tradition.
Scope
The thesis examines stories from the oral tradition of the family of Mrs Carmela Speranza which were told to her by her father. It does not attempt to document the wider oral traditions of the town of Palmi, rather concentrating on the stories that were told within this one family.
Reference is made to other collections of Italian folktales taken from the oral tradition, including the works of writers such as Italo Calvino. Attention is also given to collections of folktales taken specifically from the Calabrian region, in particular the works of Letterio Di Francia and Raffaele Lombardi Satriani.
The thesis further attempts to examine Mrs Speranza’s stories within the conventions of folktale analysis and to show through this that they belong to the broader European Folktale Tradition.
Conclusions
The thesis concludes that the folktales told by Mrs Speranza are drawn from the oral tradition. They reflect the values and customs of the society from which they came and reveal universal truths about the human condition. The thesis also concludes that the stories can be justifiably placed within the broader context of the European Folktale Tradition as they contain the essential elements of these types of tales, complying, for example, with Olrik’s ‘Epic Laws of Folk Narrative’ and Bascom’s ‘Four Functions of Folklore.’ The stories also contain the style, composition, themes and structures which Luthi has identified as hallmarks of the European folktale.
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Mayaba, Nokhanyo Nomakhwezi. "Exploring the use of folktales to enhance the resilince of children orphaned and rendered vulnerable". Thesis, Nelson Mandela Metropolitan University, 2012. http://hdl.handle.net/10948/2776.
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The recent increase in the number of children orphaned and rendered vulnerable by HIV and AIDS in South Africa has placed an added burden on schools as sites of care and support. Education policies mandate schools to develop strategies to support such children, but this is no easy task in contexts where teachers are already struggling to fulfill instructional requirements. Literature reveals that teachers in under-resourced schools, where the problem is more severely experienced regard this increased pastoral role as an added responsibility that they do not feel competent to execute. Since there is unlikely to be any significant improvement in the circumstances of these children in the near future, there is a need to discover creative ways to address this problem. I was led to ask how teachers could support children to better cope in the face of adversity in a way that could be easily integrated into the academic curriculum, so as to minimise the perceived burden of providing care and support. Based on my knowledge of the value of bibliotherapy in promoting resilient coping in individuals, I was interested to see if folktales could be used in a similar way with groups of children. Working from an asset-based perspective, and proceeding from a transformative and participatory epistemology, I adopted an action research design to explore the potential of traditional folktales to enhance positive coping responses in children orphaned and rendered vulnerable by HIV and AIDS. My choice of traditional folktales was influenced by the importance that resilience theory attaches to cultural variables in the resilience process. The participants were isiXhosa speaking children who were orphaned and rendered vulnerable by HIV and AIDS (OVC) between the ages of nine and fourteen years (n=30) in Cycle One who lived in a children‟s home or with foster parents. In Cycle Two, the study was conducted in a school setting with thirty (n=30) participants. I conducted two cycles of reflective action research enquiry to ascertain how folktales could be used to enable teachers to meet both pastoral and academic requirements. In the first cycle, I used a pre-post time series design to explore if merely telling the stories would enhance the resilience of the children. Although this use of the stories was teacher-centred, I knew that it would be an easy and time-saving way for teachers to provide support, if it proved to be effective in enhancing resilience. Drawings and accompanying explanations were used to generate data pre-and post-intervention. The thematic analysis of the data revealed that, post-intervention, there appeared to be an increase in two resilience-enhancing indicators: the children appeared to have a more positive sense of self and improved positive relations with peers/friends. Critical reflection on the process also revealed ethical and methodological concerns and problems when working with vulnerable children. The findings from this cycle informed my second cycle, in which I adopted a more participatory approach to engage the children in making meaning of the stories and explore how they related to their own lives. I used participatory arts based methods such as drawings, collages, drama and more usual qualitative strategies, such as focus group discussion and observation, to generate data. The findings from this cycle suggest that using such strategies will equip teachers with tools to enhance the resilience of OVC in a way that also promotes the attainment of instructional outcomes. This study has contributed important theoretical, methodological and pedagogical insights. Theoretically, this study has contributed to the social ecological perspective of resilience by confirming that cultural resources, such as indigenous African stories (folktales) can enhance the resilience of vulnerable children. Lessons learnt from this study had a methodological contribution to the ethics of working with children and the use of culturally appropriate resources in the field, which were folktales. This study has also contributed to the meaning making implications of using folktales, which can aid the pedagogical strategies that teachers use. Although this study was meant to be small- scale research and was not intended to be generalisable, the findings do suggest that teachers could have a resource that is time efficient, effective and could assist them to reach both their pastoral and academic goals.
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Bara, Mlamli. "Early literacy development in IsiXhosa: Fostering grade 3 learners’ imagination and critical thinking through folktales". University of the Western Cape, 2021. http://hdl.handle.net/11394/8096.
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Magister Educationis - MEdThis study investigated the use of folktales in enhancing literacy development among Grade 3 isiXhosa-speaking learners in one Western Cape primary school. It was inspired by my quest to explain the low literacy performance levels of Foundation Phase learners, especially those taught through the medium of African languages. Although learners are taught in their mother-tongue in this phase, the reported national literacy results do not reflect this educational advantage. Education reports continually indicate low literacy levels in the Annual National Assessments (ANAs). Underdeveloped literacy skills are likely to have a negative impact on the child’s academic progress throughout and beyond the schooling years. This study focused on the use of folktales in fostering imaginative and critical thinking as folktales present language in its natural state. They are regarded as the best tool for whole language and literacy development. Folktales are central to the indigenous knowledge system (IKS) which is an educational and cultural tool that exposes children to oral literacy, even before they acquire literacy My enquiry is premised on the idea that technology should not replace the indigenous knowledge that may be acquired through folktales. Instead, deeper sustainable research into the role of folktales in children’s acquisition of indigenous knowledge is of paramount importance for generating creative and analytical responses and for understanding the role of folktales in young children’s education. For these reasons this study applied qualitative research methodology to investigate how teachers make use of folktales to enhance Grade 3 learners’ literacy skills in isiXhosa. It drew on Sociocultural Theory to explore their pedagogical strategies in this endeavour.The findings show that folktales are oral epistemic tools which may be utilised to foster a learnercentred approach that promotes learners’ ability to grasp ideas. The study concludes that folktales are instruments of pedagogical, social and cultural knowledge which may be used across the curriculum.
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Nourzaei, Maryam. "Participant Reference in Three Balochi Dialects : Male and Female Narrations of Folktales and Biographical Tales". Doctoral thesis, Uppsala universitet, Institutionen för lingvistik och filologi, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-314090.
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The aim of the present study is to investigate how men and women in three Iranian Balochi dialects, Coastal Balochi, Koroshi Balochi and Sistani Balochi, refer to 3rd person participants in oral narratives of two genres: folktales and biographical tales. The stories that are analysed were recorded during several field trips to Iran and the approach used is that of Levinsohn (1994, 2015). The first part of the dissertation begins with an overview of the Balochi language and its dialects, including a brief presentation of its phonology, and then reviews previous studies of Balochi, before introducing the case system and types of alignment in the three dialects. Chapter 2 introduces the reader to the status of orality in the three dialects, before giving details about the corpus of texts that were analysed. Of particular note is the fact that each story in the corpus was told by both a man and a woman. Chapter 3 examines different approaches to the analysis of participant reference, before comparing those of Gundel et al. and Levinsohn in greater detail. The second part of the dissertation applies Levinsohn’s approach to texts in each of the three dialects in turn. Chapters 4–6 identify and analyse the different ways in which the participants in the stories are referred to when the subject remains the same and in three specific situations when the subject changes. This enables default encoding values to be established for each of the four situations. Motivations for over-encoding and, in some situations, under-encoding, are then identified. Chapters 7–9 investigate whether the gender of the storyteller (male versus female) and/or the genre of the story (folktale versus biographical tale) influence the way that the participants are referred to. This leads in chapter 10 to a gender- and genre-based comparison of participant reference across the present dialects. Conclusions are presented in chapter 11. In general, the participant reference strategy used was the same in all three dialects, regardless of the gender or the genre. The main exception involved reported conversations in Koroshi Balochi, where the additive enclitic ham was attached to the reference to a subject who responded in line with the contents of the speech reported in the previous sentence. Other variations appeared to depend on the degree to which the storyteller was proficient in his or her art. The dissertation concludes with four Appendices. Appendix A presents six texts that were interlinearised using the FLEx programme, while Appendix B consists of participant reference charts of the same texts following Levinsohn’s approach. Appendix C presents details of the case system and alignment for each of the three dialects. Finally, the chart in Appendix D compares the approaches of Levinsohn and of Gundel et al. to participant reference in a specific text. A CD with audio files of the six texts and some photos taken during fieldwork is also available.
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Naidu, Sam. "Transcribing tales, creating cultural identities an analysis of selected written english texts of Xhosa folktales". Thesis, Rhodes University, 2000. http://hdl.handle.net/10962/d1002229.
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This thesis maps a marriage of postcolonial theory and folklore studies. The progeny of this marriage is an analytic tool which can suitably and effectively tackle the subject of written folktale texts, whether they be part of a nineteenth century colonialist discourse, or a twenty-first century nationalist discourse. First, GM Theal's collection of folktale texts, Kaffir Folklore (1882), is analysed as part of his specific colonialist discourse. Theal formulated for himself, and for the Xhosa peoples, identities which consolidated the colonialisms he supported. I argue that these folktale texts, although a part of Theal's colonialist discourse, are hybrid, containing the voices of both coloniser and colonised. Second, the position of contemporary written folktales in a neo-colonialist and >new nationalist discourse=, is examined. The optimistic belief of scholars and authors, that folktales are a means of bridging cultural gaps, is questioned. Finally, it is shown that authors of folktale texts can synthesise diverse literary traditions in a hybrid artform. This synthesis, to some extent, embodies the >new nationalist= aim of a unified national cultural identity in South Africa. The central value of recognising the role of folktale texts in colonialist and nationalist discourses lies in the awareness that this type of literary activity in South Africa is a cross-cultural practice. The confluence of voices which constitutes these folktale texts, reveals that our stories are intertwined. In the past, the discourses of colonialism and apartheid controlled the formation of the diverse and hierarchised cultural identities of South Africa. But this is not to say that alternative stories of self-fashioning and cultural self-determination did not exist. In the folktale texts of writers such as Mhlope, Jordan, and even in Theal's colonial collection, different mediums, literary heritages and styles converge to create narratives which speak of cross-cultural interaction and the empowerment of the black voice. In post-apartheid South Africa, there is even greater opportunity to reshape stories, to recreate selves, and to redefine intercultural relations. This thesis has outlined how some of those stories, which use folktale texts as their central trope, are constructed and commodified. Not only do these reinvented folktale texts embody the heterogeneous cultural influences of South Africa, they also have the potential to promote, first, the understanding of cultural differences, and second, the acceptance of the notion of cultural hybridity in our society.
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McDermitt, Barbara Rice Damron. "Comparison of a Scottish and American storyteller and their Märchen repertoires". Thesis, University of Edinburgh, 1986. http://hdl.handle.net/1842/10547.
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There have been many attempts made by folklore scholars from the late nineteenth century to the present to formulate a classification system in folklore that would make it possible to clearly define folklore genres. Limited success has been achieved always to be blocked by a look at the problem from yet another angle. In identification problems relating specifically to folk narratives the earlier scholars recognized myths, legends and folk tales as general categories to be found universally in all cultures, but they made no attempt to clear up the blurred lines between and within these divisions. Comparative folklorists arbitrarily divided prose narratives according to themes or subject matter. They assumed that similar themes constituted a single genre. Roughly, stories of ritual and belief that explained origins of a people, related adventures of their gods, gave spiritual guidelines to day to day living and were believed were considered myths; other "true" narratives about people and places in the recent past, but not having to do with religion were loosely gathered under the heading of legends; and tales of make-believe told mainly for entertainent were called folktales or Marchen. Certainly the examination of themes is important to the study and comparison of prose narratives. However, as a method of classification on its own it produced confusion.
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You, Eunsun. "Relationship between Using Korean Folktales in Foreign Language Class and Learners' Reading Comprehension and Cultural Understanding". BYU ScholarsArchive, 2017. https://scholarsarchive.byu.edu/etd/6481.
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Language is a reflection of society, so knowing about a language also means knowing about a culture. Therefore, many types of literature have been used as a language education tool representing culture. This thesis proposed folktales as an effective material of not only introducing culture but also learning language. Since folktales are old stories that have passed from generation to generation for a long time, values and morals of a culture are naturally presented in the context of the stories. Furthermore, folktales could enhance students' reading comprehension because the story lines, phrases, and words in a story are used repeatedly. Due to this repeated use of language, students could learn expressions and vocabulary more effectively. This study examined the relationship between using Korean folktales in a foreign language class and learners' reading comprehension and cultural understanding. The participants were the students of Korean 201 at BYU. The experimental group had folktale courses once in every week for 10 weeks while they received usual language class from Monday to Thursday, whereas the control group received usual language class every day. The Test in Proficiency in Korean (TOPIK) was administered for observing the students' enhancement in reading proficiency, and the Likert-scale surveys were given for observing their enhancement in cultural understanding. In addition to the quantitative data, qualitative data was gathered from the oral interviews of the experimental group. The interview questions were about their experiences and attitudes towards the use of folktales in Korean class. The results of the study showed that there was no significant difference between the two groups due to the many limitations of the present study, but the participants' interviews revealed that the students felt the use of folktales in language class helped to enhance their reading comprehension and cultural understanding, and they had positive attitudes toward to using folktales.
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Hedman, Rachel R. "Year of the Adopted Family: Selected Folktales for the Seasons of Adoptee Personal and Cultural Identity". Digital Commons @ East Tennessee State University, 2014. https://dc.etsu.edu/etd/2313.
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In a study of the application of storytelling to adoptive family bonding, sensemaking, and cultural adjustment, I selected 12 world folktales for adoptive families to use as oral storytelling activities. I designed and facilitated a workshop for 7 adoptive families focusing on how to select, to learn, and to tell stories as well as how to play story-based games with their children. Each adult told 1 of the 12 folktales, played 1 or 2 of 37 games (12 traditional games, 25 storybased games), and shared reactions and interactions of family members. Using the term “story talk” to describe conversational byplay following the storytelling experiences, family members’ responses to interview questions were coded to interpret levels of sensemaking, attachment, and cultural adjustment through the storytelling process. The parents also described the levels at which their chosen folktale helped adoptees to understand cultural and personal identity within the modern-day adoption process.
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Mills, Colin Robert. "Information density in French and Dagara folktales : a corpus-based analysis of linguistic marking and cognitive processing". Thesis, Queen's University Belfast, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.679490.
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This thesis examines the relationship between information density and the use of certain syntactic or discourse features. It analyses how the use of these linguistic features varies across two significant contextual dimensions: (i) societal literacy, i.e. the extent to. which the written medium is used in a particular society, as indicated by a number of measurable factors, and (ii) whether the spoken or the written medium is being used. Drawing on the psycholinguistic and cognitive science literature on discourse processing, the relationship between information density, cognitive processing difficulty and linguistic marking is also a key element of the study. Defining information as semantic (based on semantic propositions), pragmatic, and only measurable in relative terms, a definition of information density is elaborated involving informativity (a relative measure of semantic and pragmatic information) per clause. While information density is seen as too complex to measure globally, a wide-ranging study of both syntactic and discourse features related to semantic propositions and inferences allows a comparison of information density between corpora.
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Lin, Huey-jen. "A study of the responces of three American and three Chinese children to picturebooks of Chinese folktales". The Ohio State University, 1995. http://rave.ohiolink.edu/etdc/view?acc_num=osu1250011748.
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Lin, Huey-jen. "A study of the responses of three American and three Chinese children to picturebooks of Chinese folktales /". The Ohio State University, 1995. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487868114111832.
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Barber, Brian R. "Skidi Stories". The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1339732932.
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Swensen, Kyle R. "If You See Something, Say Something". Miami University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=miami1564765147410333.
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George, Kallie. "Spinning the wheel : a comparative study of the use of folktales in Nazi Germany and in contemporary fiction for young adults". Thesis, University of British Columbia, 2007. http://hdl.handle.net/2429/32534.
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This thesis compares a selection of contemporary Holocaust novels for young adults
that rework Grimm folklore to the Nazi regime's interpretation and propagandistic use of
the same Grimm folklore. Using the methodology of intertextuality theory, in particular
Julia Kristeva's concepts of monologic and dialogic discourse, this thesis examines the
transformation of the Grimms' folktales "Hansel and Gretel," "Briar Rose," "Aschenputtel"
and "Fitcher's Bird" in Louise Murphy's The True Story of Hansel and Gretel, Jane
Yolen's Briar Rose and Peter Rushforth's Kindergarten.Arts, Faculty of
Library, Archival and Information Studies (SLAIS), School of
Graduate
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Malatji, Mosebodi Martha. "Folktales retold: The translation of English versions of African Folktales into Sepedi". Thesis, 2014. http://hdl.handle.net/10539/15734.
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This study focuses on the translation of children’s literature. Its aim is to examine the
translation strategies adopted in translating culture-specific concepts found in three African
folktales written in English taken from Gcina Mhlophe’s African Tales: A Barefoot Collection,
into Sepedi. The focus is on culture-specific elements such as proper names, geographical
names, references to food, names of fauna and flora, songs, forms of address and humour.
Translating such texts will enable Sepedi speaking children to learn more about the cultural
practices of other African countries.
A further aim is that by translating folktales from African Tales: A Barefoot Collection into
Sepedi, Sepedi speaking children will have access to more reading material written in their
language which is easy to comprehend and can expand their Sepedi vocabulary. Currently
there is little reading material available for Sepedi learners, therefore translating the chosen
folktales into Sepedi will help in filling this gap.
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Handoo, Lalita. "Structural analysis of Kashmiri folktales". Thesis, 1989. http://hdl.handle.net/2009/2082.
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Tarng, Huey Yunn, i 唐蕙韻. "A study of Kinmen Folktales". Thesis, 1997. http://ndltd.ncl.edu.tw/handle/16043358759820746826.
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Lin, Mi-Jung, i 林宓蓉. "A Study of Yilan Folktales". Thesis, 2011. http://ndltd.ncl.edu.tw/handle/44922498574164343291.
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Canonici, Noverino Noemio. "Tricksters and trickery in Zulu folktales". Thesis, 1995. http://hdl.handle.net/10413/6350.
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Tricksters and Trickery in Zulu Folktales is a research on one of the central themes in African, and particularly Nguni/Zulu folklore, in which the trickster figure plays a pivotal role. The Zulu form part of the Nguni group of the Kintu speaking populations in sub-Saharan Africa. Their oral traditions are based on those of the whole sub-continent, but also constitute significant innovations due to the Nguni's contacts with the Khoisan peoples and to the history that has shaped their reasoning processes. Folktales are an artistic reflection of the people's culture, history, way of life, attitudes to persons and events, springing from the observation of nature and of animal
and human, behaviour, in order to create a "culture of the feelings" on which adult decisions are based. The present research is based on the concept of a semiotic communication system whereby folktale "texts" are considered as metaphors, to be de-coded from the literary, cultural and behavioural points of view. The system is employed to produce comic
entertainement, as well as for education. A careful examination of the sources reveals the central role that observation of the open book of natural phenomena, and especially the observation of animal life, plays
in the formulation of thought patterns and of the imagery bank on which all artistic expression is based, be it in the form of proverbs, or tales, or poetry. Animal observation shows that the small species need to act with some form of cunning in the struggle for survival. The employment of tricks in the tales can be either successful or unsuccessful, and this constitutes the fundamental division of the characters who are constantly associated with trickery. They apply deceiving patterns based on false contracts that create an illusion enabling the trickster to use substitution techniques. The
same trick pattern is however widely employed, either successfully or unsuccessfully, by a score of other characters who are only "occasional tricksters", such as human beings, in order to overcome the challenge posed by external, often superior, forces, or simply in order to shape events to their own advantage. The original mould for the successful trickster figure in Kintu speaking Africa is the small Hare. The choice of this animal character points to the bewildered realization that small beings can only survive through guile in a hostile environment dominated by powerful killers. The Nguni/Zulu innovation consists of a composite character with a dual manifestation: Chakide, the slender mongoose, a small carnivorous animal, whose main folktale name is the diminutive Chakijana; and its counterpart Hlakanyana, a semi-human dwarf. The innovation contains a double value: the root ideophone hlaka points to an intelligent being, able to outwit his adversaries by "dissecting" all the elements of a situation in order to identify weaknesses that offer the possibility of defeating the enemy; and to "re-arrange" reality in a new way. This shows the ambivalent function of trickery as a force for both demolition and reconstruction. Chakijana, the small slender mongoose, is like the pan-African Hare in most respects, but with the added feature of being carnivorous, therefore a merciless killer. He makes use of all its powers to either escape larger animals, or to conquer other animals for food in order to survive. Hlakanyana, being semi-human, can interact with both humans and animals; Chakijana is mostly active in an animal setting. The unsuccessful trickster figure in Kintu speaking Africa is Hyena, an evil and
powerful killer and scavenger, associated in popular belief with witches by reason of his nocturnal habits and grave digging activities. The Nguni/Zulu innovation is Izimu, a fictional semi-human being, traditionally interpreted as a cannibal, a merciless and dark man eater. Izimu is another composite figure, prevalently corresponding to Hyena, from which he draws most of his fictional characteristics. The figure further assimilates features of half-human, half-animal man-eating monsters known in the folklore of many
African cultures, as well as the ogre figure prevalent in European tales. The
anthropophagous aspect, taken as its prevalent characteristic by earlier researchers, is a rather secondary feature. The innovation from a purely animal figure (Hyena) to a semi-human one allows this character to interact mostly with human beings, thus expressing deeply felt human concerns and fears. Trickery is the hallmark of comedy, the art of looking at life from an upside-down point of view, to portray not the norm but the unexpected. Thus the metaphors contained in trickster folktales, as expressions of comedy, are rather difficult to decode. The ambivalence, so common in many manifestations of African culture, becomes prevalent in these tales. Human tricksters, who try to imitate the trick sequence, are successful if
their aims can be justified in terms of culture and tradition; but are unsuccessful if their aims are disruptive of social harmony. Ambivalence is also predominant in "modern" trickster folktales, and in some manifestations of the trickster themes in recent literature. The trickster tradition is an important aspect of the traditions of the Zulu people,
permeating social, educational and literary aspects of life and culture. The Nguni/Zulu innovations of Hlakanyana/Chakijana and of Izimu point to the dynamic and inner stability of the culture, a precious heritage and a force on which to build a great future.Thesis (Ph.D.)-University of Natal, Durban, 1995.
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Lin, Min-Yi, i 林敏宜. "Perspectives of Justice in Taiwanese Folktales". Thesis, 2003. http://ndltd.ncl.edu.tw/handle/62602528048131358374.
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碩士國立臺東大學
兒童文學研究所
92
Often people refer to the saying “Justice exists in the public minds.” in conversation, which incidentally show their expectations about justice. Although “justice” has its commonly believed and objective truth, there are some subjective and ambiguous judgments. Therefore, if we can obtain concrete cultural materials, then to study and analyze them, a clear picture of justice envisioned in people’s minds can be revealed. Taiwanese folktales are great assets for understanding our ancestors’ values, social perceptions and aesthetics in Taiwan. Stemming from the awareness of local cultures, this research is focused on “Perspectives of Justice in Taiwanese Folktales.” Full Collections of Chinese Folktales--Taiwanese Folktales published by Yuan-Liou Publishing Co., Ltd. is used as the material for studying and analysis. It discusses the themes, narrating styles and perceptions of justice. It also analyzes the displayed perspectives of justice, to examine the justice envisioned in our ancestors’ minds in Taiwan. There are five chapters in this thesis. Chapter one is “Introduction.” It explains the motivation and purpose of the study, research methods, steps, scope, limitations and terminology. Chapter two is “Themes of Justice in Taiwanese Folktales.” It purports to analyze the meanings of justice, different justice themes and the concepts that influence the ways to express the justice in Taiwanese folktales. Chapter three is “Ways of Presenting Justice in Taiwanese Folktales.” It aims at exploring the characteristics of image shaping in seeking justice, plot developing about justice being tested, and the language used to protect justice. Chapter four is “Perceptions of Justice.” It intends to analyze the different perceptions of justice in different interpersonal relationships. These relationships include husband-wife, parents-children, friend-friend relationships, and relationship between strangers. Chapter five is “Conclusions.” It summarizes what is discussed in every chapter and gives some suggestions about the future academic researches.
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Lifen, Chang, i 張皪芬. "Animal Stories in the Chinese Folktales". Thesis, 2005. http://ndltd.ncl.edu.tw/handle/yumt66.
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碩士國立臺東大學
兒童文學研究所
93
Abstract Possessing a vast territory and fifty- six races, China is a country with abundant folktales. I would like to undertake a research paper on Chinese folktales, which were designed for children’s reading. Since human beings have had a close relationship with animals from ancient times, there are various folktales with animals as the main characters. Because of curiosity and desires for domination, children have the tendency to appreciation on animals. The Chinese Folktales, published by Han- sheng, is a collection of widely ranging tales. Therefore I chose the collection as my research texts, with a goal to concentrate on roles of animals and their intrinsic meanings. There are six chapters in the thesis. The first chapter, the Introduction, talks about my research background and motive, purposes and questions, exploration of documents, research methods and detailed process, research ranges and limitation. The second chapter, Genres of Animal Stories in the Chinese Folktales, explores story types about animals, with discussions on the origins of animal tales and on three major genres: animal personification, animal mystification, and animal metamorphosis. The third chapter, Stories on Animal Personification, talks about animal characterization, contents and artistic writing methods. The fourth chapter, Stories on Animal Mystification, illustrates animal characterization, contents and artistic writing methods. The fifth chapter, Stories on Animal Metamorphosis, analyzes animal characterization, contents and artistic writing methods. The sixth chapter, Conclusion, concentrates on a collection of animal characteristics, themes, and mutual artistic methods of animal stories in the Chinese Folktales, with a conclusion of my research results.
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Liu, Yu Ling, i 劉育玲. "The study of Taiwan Sedek Folktales". Thesis, 2001. http://ndltd.ncl.edu.tw/handle/66460720217019856440.
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