Gotowe bibliografie tematyczne / West Indian Folk literature

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  1. Artykuły w czasopismach
  2. Rozprawy doktorskie
  3. Książki
  4. Części książek
  5. Streszczenia konferencji
  6. Raporty organizacyjne

Gotowa bibliografia na temat „West Indian Folk literature”

Autor: Grafiati
Data publikacji: 29 lipca 2024
Data aktualizacji: 31 lipca 2024

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Artykuły w czasopismach na temat "West Indian Folk literature"

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Barman, Banani. "A Historiography of Rajbangshi Literature". RESEARCH HUB International Multidisciplinary Research Journal 10, nr 4 (30.04.2023): 10–16. http://dx.doi.org/10.53573/rhimrj.2023.v10n04.002.

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The rich cultural past of the Rajbangshi people is reflected in the historiography of Rajbangshi literature, which offers an engrossing tale. This paper intends to investigate the historical growth and evolution of Rajbangshi literature, highlighting the various socio-cultural influences that have influenced its course.The Rajbangshi people are an indigenous group that is mostly found in the Indian states of West Bengal, Bihar, Assam, and Bangladesh. They have their own distinctive language and culture. Poetry, folk ballads, folk tales, dramas, and novels are just a few of the many genres represented in their literature, all of which offer insights into their social, historical, and political realities. The development of Rajbangshi literature and its interaction with local, linguistic, and colonial factors are critically examined in this historiography. It explores the early oral traditions and folklore idioms that formed the basis for Rajbangshi literary productions. The paper studies the contributions of significant Rajbangshi writers and focuses on their ideological viewpoints, stylistic advances, and subject interests. The study also examines how Rajbangshi literature promotes cultural identity, questions societal norms, and addresses current concerns including immigration, language assimilation, and land rights. It also looks at how important literary movements, including the Bengal Renaissance, impacted the growth of Rajbangshi literature and its interaction with more general literary currents in the area. It aims to contribute to the greater conversation on underrepresented literary traditions by highlighting the socio-cultural importance of Rajbangshi literature within the broader framework of regional literature. This study aims to promote awareness and acknowledgment for this unique literary legacy by providing light on the historical and cultural aspects of Rajbangshi literature. It also emphasises how crucial it is to keep Rajbangshi literature alive and well for future generations in order to maintain the literary landscape's overall richness.
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Chakrabarty, Premangshu, i Rishita Biswas. "Buddhism in Agrarian Society of Rural Bengal: Perspectives of Belief Systems with a Focus on Ritual and Deities". SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 3, nr 2 (1.10.2023): 77–92. http://dx.doi.org/10.53417/sjebs.v3i2.110.

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Buddhism was the State Religion of Bengal at least for more than four hundred years between mid of 8th century and 12th century during the Pala reign in Bengal. In the 2011 Indian census, the percentage of Buddhists in West Bengal was 0.31% while in Bangladesh less than 1% of the total population is now a follower of Buddhism. Most of the Buddhists were converted to Islam during the Sultanate rule in Bengal while Hinduism silently took over many of their shrines and deities. This paper is an attempt to revisit the cultural landscape of early Buddhism in Bengal along with a focus on the elements of Buddhist culture in folk life applying cultural geographical methodologies and examining the presence of Buddhist rituals and deities in agrarian society in sublime form. A literature review was followed by extensive fieldwork during festivities of the shrines of Hindu deities having a connection with early Buddhism of Bengal. Along with participant observation during ritualistic practices, interviews, and focus group discussion methods have been applied involving stakeholders to obtain qualitative data for analysis. The results reveal the various manifestations of the interplay between the process of universalization and parochialization in the dynamism of the evolving belief system of an apparently Non-Buddhist folk society of the present day, the root of the culture of which was exclusively Buddhist.
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Biswas, Manosanta. "Caste and Socio-cultural Mobility in West Bengal: A Hybrid Cultural Elocution of Matua Reforms Movement". Contemporary Voice of Dalit 10, nr 2 (7.08.2018): 232–43. http://dx.doi.org/10.1177/2455328x18787568.

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Anthropologists and social historians have considered the caste system to be the most unique feature of Indian social organization. In traditional Bengali Hindu Society, the Namasudras, an untouchable caste, were numerically large but economically deprived and socially discriminated against by the higher castes. Under the leadership of Harichand Thakur (1812–1878) and his son Guruchand Thakur (1847–1937), the ‘Matua’ religious sect developed in the late nineteenth century in eastern part of Bengal to meet certain social needs of the upwardly mobile peasant community of the Namasudras who gained solidarity and self-confidence through the help of the Matua socio-religious identities. The real significance of the Matua sect lies in the fact that a downtrodden community sought to set up an alternative religious conception in an oppositional form and in resistance to the ideology which assigns an independent identity to the downtrodden for their uplift in the high caste elite-dominated society and a reworking of the relation of power within local society which they believed would lead to all-round human development. In this article, I would like to show the evidences which would give an undertaking that the Matua socio-cultural reform movement is continuing against the orthodox scriptural and Brahmanical rituals, customs and culture and resulting in an alternative hybrid cultural identity by reflecting on their own indigenous oral literatures and folk culture which are very much humanitarian, liberal, progressive and rational in outlook.
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Morris, Mervyn. "Making West Indian Literature". Anthurium A Caribbean Studies Journal 10, nr 2 (20.11.2013): 9. http://dx.doi.org/10.33596/anth.237.

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Bruner, David K., i Lloyd W. Brown. "West Indian Poetry". World Literature Today 59, nr 1 (1985): 144. http://dx.doi.org/10.2307/40140780.

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King, Bruce, i Judy S. J. Stone. "Theatre: Studies in West Indian Literature". World Literature Today 69, nr 2 (1995): 416. http://dx.doi.org/10.2307/40151322.

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Berry, M. Victoria. "Exploring the Potential Contributions of Amerindians to West Indian Folk Medicine". Southeastern Geographer 45, nr 2 (2005): 239–50. http://dx.doi.org/10.1353/sgo.2005.0020.

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Basu, Raj Sekhar. "Bhojpuri folk songs of Indians in Fiji". Studies in People's History 5, nr 1 (11.05.2018): 92–103. http://dx.doi.org/10.1177/2348448918759874.

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The export of Indian indentured labour to British oversea colonies containing sugar, cotton and indigo plantations began around mid-nineteenth century. One of the destinations was Fiji, the British island colony in the Pacific, to which the Indian labourers, men and women, mainly went from East UP and West Bihar where Bhojpuri was spoken. While archival documents can help us trace the fortunes of individuals, their own feelings and sentiments are best preserved in their songs orally carried from one mouth to another for decades. The earlier songs contain mournful dirges over separation, the misery of those whom they left behind and their own afflictions in Fiji’s harsh white-owned plantations. As the migrations ceased, the Fiji–Indian people’s interest shifted to restoring their connection with Hinduism and its customs, and this has become more prominent in later folk songs. The gender problem (women outnumbered by men) was severe earlier but has now eased as with the passage of generations, the sex ratio has normalised.
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KNOX-SHAW, P. H. "The West Indian Vathek". Essays in Criticism XLIII, nr 4 (1993): 284–307. http://dx.doi.org/10.1093/eic/xliii.4.284.

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Wolf, Manfred. "The Two Cultures in West Indian Literature". World Literature Today 65, nr 1 (1991): 25. http://dx.doi.org/10.2307/40146114.

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Rozprawy doktorskie na temat "West Indian Folk literature"

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Rampaul, Giselle A. "The carnivalesque in West Indian literature". Thesis, University of Reading, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.406623.

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Marshall, Rosalie Dempsy. "On being West Indian in post-war metropolitan France : perspectives from French West Indian literature". Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3334/.

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Most research into contemporary French West Indian literature focuses on writing that stresses the significance of the plantation and urban cultures of the islands in the early to mid-twentieth century or, more recently, on the desire of some writers to explore broader trans-national influences or environments. Despite the prominence of migration in post-war French West Indian history, however, less has been said about the engagement of French West Indian literature with migration to metropolitan France. Although commentators have recently begun to discuss the work of a handful of writers in connection with migration to the métropole, this thesis offers a full-length analysis of the issue, bringing writers, texts and literary and cultural theories together with the cultural and sociological context of migration to metropolitan France. I comment on a variety of well-known authors and texts, while also presenting writers and writing that have frequently been neglected in other studies. I also consider the reasons for what I believe to be both the slow development of a literature of migration, as well as the low profile of this issue within Francophone literary studies. Part One, ‘French and West Indian: Historical and Sociological Contexts’, considers the broad context of migration, reflecting on how that context impacts on the West Indians and their descendants in the métropole. Part Two, ‘Theory and the French West Indian Diaspora’, looks at colonisation, postcolonial criticism, and the current scholarship devoted to them, as these concern the issues of migration and identity in sociological and literary terms. Part Three, ‘Patterns of Discourse: Reflections of the Métropole’, takes recurrent themes that have appeared in the works of a variety of less well-known writers, including writers of West Indian origin born in the métropole. In Part Four, ‘Siting the Métropole’, I examine three successful yet very different writers and consider their contributions to the literature of migration, in the light of the reflections made and the patterns uncovered earlier in this thesis. My conclusion unites the themes of inclusion and exclusion that this subject brings to the fore, and suggests potential literary and scholarly developments for the future.
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Bailach, Teresa. "West Indian theatre : Derek Walcott and the infinite rehearsal". Thesis, University of Warwick, 2005. http://wrap.warwick.ac.uk/103796/.

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This thesis analyses three of Derek Walcott's plays in the light of Wilson Harris's ideas of 'infinite rehearsal' and 'unfinished genesis.' The purpose of this thesis is to explore Walcott's definition of the artist and his relation to society in the context of decolonisation. Throughout the thesis the struggle against nihilism appears as a constant underlying goal that both writers relate to the essence of the Caribbean, as a symbol of survival and regenesis. The first part of the thesis offers a deep analysis of Harrisian concepts of literature and its connection to reality, and an exploration of the links between Harris's ideas and the theatrical genre in the context of Walcott's early theatrical endeavours. The second part of the thesis presents a reading of Ti-Jean and His Brothers, Dream on Monkey Mountain, and Pantomime, that highlights the development of Walcott's notions of the artist in relation to his society and to the world. The unresolved conflicts of the pre-1970 period give way to a coherent and grounded set of principles that offer an example of one Caribbean artist's attempt at restoring the pieces of his fragmented identity. Reading Derek Walcott's plays in a Harrisian context throws new light into his theatrical production, and brings to the surface elements that had remained hidden and overlooked. The use of Wilson Harris as a theoretical background responds to two main aspects of these writers' work. On the one hand, the scope of Wilson Harris's philosophical world draws links with manifold cultures and literary traditions. More importantly, Wilson Harris proposes a fluid environment in which Walcott's divided self can find a suitable malleable ground.
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Rodriques, Janelle Alicia. "Narratives of Obeah in twentieth-century Anglophone West Indian literature". Thesis, University of Newcastle upon Tyne, 2016. http://hdl.handle.net/10443/3463.

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This thesis examines representations of Obeah, the name given to a range of African-inspired, syncretic Caribbean religious practices, in novels and short stories written by authors born in the former British West Indies. Ranging from the late 1920s to the late1980s, these texts’ plots all systematically engage with these practices in their narrations of West Indian nation and national identity. My study focuses on how each of these texts narrates Obeah vis-à-vis the wider concerns of modernity, cultural identity, nationhood and colonial alienation, and realigns the discussion of Obeah aesthetics with debates around what has been designated ‘the folk’ in Caribbean literary criticism. Through detailed, comparative readings of the works of several authors, this study not only recovers the neglected trope of Obeah in West Indian fiction, but also argues Obeah’s integrity to the elaboration of a uniquely regional literary and cultural aesthetic. Chapter One examines the use of Obeah in barrack-yard fiction, and its implications for the myth of a unified, homogenous nation. Chapter Two explores the representation of Obeah in short stories of the late 1930s into the 1950s, and their concerns with Obeah’s place in the new nations they imagine. Chapter Three reads Jean Rhys’ Wide Sargasso Sea (1966) and Claude McKay’s Banana Bottom (1934) as critiques of the primitive/modern aesthetic and cultural binary; I argue that Obeah is narrated, in these novels, from the threshold of these extremes. Chapter Four examines three novels written around Independence, featuring single male protagonists whose negotiations of Obeah are analogous for national negotiations of selfhood. Chapter Five focuses on Erna Brodber’s Myal (1988), which manipulates ‘African’ spirituality in its ‘quarrel with history.’ These novels all, in addressing Obeah, reimagine these practices as integral to, while also challenging, the idea of West Indian nationhood and identity.
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Courtman, Sandra Elaine. "'Lost years' : West Indian women writing and publishing in Britain, c.1960 to 1979". Thesis, University of Bristol, 1998. http://hdl.handle.net/1983/7752595b-71d7-42ef-b25f-4bd8d8c6dd37.

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Miller, Andrew Kei. "Jamaica to the world : a study of Jamaican (and West Indian) epistolary practices". Thesis, University of Glasgow, 2012. http://theses.gla.ac.uk/3597/.

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The Caribbean islands have been distinguished by mass migratory patterns and diasporic communities that have moved into and out of the region; as a consequence, the genre of the letter has been an important one to the culture and has provided a template for many creative works. This dissertation is the first major study on West Indian epistolary practices: personal letters, emails, verse epistles, epistolary novels, letters to editors, etc. It focuses on a contemporary period – from the 1930s to the present, and on examples that have come out of Jamaica. The dissertation offers both close-readings on a range of epistolary texts and theoretical frameworks in which to consider them and some of the ways in which Caribbean people have been addressing themselves to each other, and to the wider world. My first chapter looks at the non-fictional letters of Sir Alexander Bustamante and Sir Vidia Naipaul. It reflects on the ways in which the public personas of these two men had been created and manipulated through their public and private letters. My second chapter tries to expand a critical project which has been satisfied to simply place contemporary epistolary fiction within an eighteenth century genealogy. I propose another conversation which understands recent examples of West Indian epistolary fiction within their contemporary cultures. My third chapter looks at examples of Jamaican verse epistles and considers how three poets – Lorna Goodison, James Berry and Louise Bennett – have attempted, with varying degrees of success, to create an epistolary voice that is both literary and oral. My fourth chapter looks at the popular Jamaican newspaper advice column, Dear Pastor. It considers the ways in which evangelical Christianity has impacted on the construction of a West Indian epistolary voice and consequently the shape of a West Indian public sphere. My final chapter considers how technology has changed epistolography; specifically how the email, Facebook messages, and tweets have both transformed and preserved the letter. I end with a presentation of a personal corpus of emails titled The Cold Onion Chronicles with some reflections on remediation of epistolary forms.
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Thompson, Eva M. "Mary Prince, and contexts for the History of Mary Prince, A West Indian slave, related by herself /". Connect to resource, 1998. http://rave.ohiolink.edu/etdc/view.cgi?acc%5Fnum=osu1260901805.

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Hodge, Audre. "Home is where the heart is : patterns of displacement in West Indian and Black American literature". Honors in the Major Thesis, University of Central Florida, 1997. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/172.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.
Bachelors
Arts and Sciences
English Literature
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Simpson, Hyacinth Mavernie. "Orality and the short story Jamaica and the West Indies /". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ59155.pdf.

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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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Książki na temat "West Indian Folk literature"

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Ramsey, Jarold. Reading the fire: The traditional Indian literatures of America. Seattle: University of Washington Press, 1999.

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Alvin, King Bruce, red. West Indian literature. Wyd. 2. London: Macmillan, 1995.

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Morris, Mervyn. Making West Indian literature. Kingston: Ian Randle Publishers, 2005.

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Morris, Mervyn. Making West Indian literature. Kingston: Ian Randle Publishers, 2005.

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Bandon, Alexandra. West Indian Americans. New York: New Discovery, 1994.

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Mervyn, Morris, i Carnegie James 1938-, red. Lunchtime medley: Writings on West Indian cricket. Kingston: Ian Randle Publishers, 2008.

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Menon, Navin, i Surendra Suman. Indian tales and folk tales. New Delhi: Children's Book Trust, 2003.

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Mervyn, Morris, i Carnegie James 1938-, red. Lunchtime medley: Writings on West Indian cricket. Kingston: Ian Randle Publishers, 2008.

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Service, Jamaica Library, i Conference of I.A.S.L. (14th : 1985 : Kingston, Jamaica), red. Focus on West Indian literature: Booklist. Kingston, Jamaica: The Service, 1985.

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Grant, Agnes. Using literature by American Indians and Alaska natives in secondary schools. [Charleston, W. Va.]: ERIC Clearinghouse on Rural Education and Small Schools, 1992.

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Części książek na temat "West Indian Folk literature"

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Warner-Lewis, Maureen. "Language Use in West Indian Literature". W Comparative History of Literatures in European Languages, 25–37. Amsterdam: John Benjamins Publishing Company, 2001. http://dx.doi.org/10.1075/chlel.xv.07war.

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Paasman, A. N. "West Indian Slavery and Dutch Enlightenment Literature". W Comparative History of Literatures in European Languages, 481–89. Amsterdam: John Benjamins Publishing Company, 2001. http://dx.doi.org/10.1075/chlel.xv.44paa.

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Rosenberg, Leah Reade. "“Fishy Waters”: Jean Rhys and West Indian Writing before 1940". W Nationalism and the Formation of Caribbean Literature, 181–206. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1007/978-1-137-09922-8_8.

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Warner, Keith Q. "Carnival and the folk origins of West Indian drama". W The Cambridge History of African and Caribbean Literature, 137–52. Cambridge University Press, 2000. http://dx.doi.org/10.1017/chol9780521832755.009.

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Roy, Renuka Laxminarayan. "Quest for Space and Identity of the East Indian Diasporic Female Laborers". W Gender, Place, and Identity of South Asian Women, 232–51. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-6684-3626-4.ch012.

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The literature of the Indo-Caribbean is replete with stories of migration and enslavement of bonded laborers brought from India. The West Indian literary tradition has for a long period overlooked the issue of real representation of East Indian female folk. The Indo-Caribbean female writers started contesting their space in the West Indies literature in the 1970s and 80s. This chapter argues that Ramabai Espinet's anthology Nuclear Seasons (1991) delineates the evolving identity of East Indian indentured female laborers from the state of complete ‘obfuscation' to ‘self-assertion'. The expressions of an anguished individual who faces cultural alienation and displacement owing to her hyphenated identity forms the major subject of the poems in the collection under study. The chapter analyses and establishes the ascendance of the East Indian indentured female laborers from the state of complete ‘annihilation' to ‘self-actualization' and final ‘recuperation' as has been portrayed by Espinet.
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Sands-O’Connor, Karen. "Tradition and Modernity". W Caribbean Children's Literature, Volume 1, 170–83. University Press of Mississippi, 2023. http://dx.doi.org/10.14325/mississippi/9781496844514.003.0011.

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This chapter examines the life and work of Trinidadian-born Black British librarian Grace Hallworth. Hallworth, who turned from librarianship and storytelling to writing and publishing folk rhymes, stories and singing games for children, attempted to bring the oral tradition of the Caribbean to Black children growing up in Britain through children’s literature. In doing so, she valued the many languages and heritages of the Caribbean, particularly her home country of Trinidad. At the same time, Hallworth presents a vision of the Caribbean that is distinctly modern in order to erase stereotypes of the Caribbean as underdeveloped or uncivilized, and thereby welcome the Black British reader into the world of books. Books covered include Listen to This Story: Tales from the West Indies (1977); Buy a Penny Ginger (1994); Cric Crac: A Collection of West Indian Stories (1990); and Down by the River: Afro-Caribbean Rhymes, Games and Songs for Children(1996).
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Chatterji, Roma. "Reality Effects and Oral Modes of Entextualization". W The Oxford Handbook of Global Realisms. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197610640.013.26.

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Abstract This chapter explores the possibility of extending “realism” to disciplines beyond art and literary criticism. The notion of the “real” is important in subjects as far apart as folk art, oral literature, and ethnography. But it can have different meanings depending on the context in which it occurs and the kinds of interactions that it may be said to be associated with. The chapter argues that the term “reality effect” may be more useful to describe the emergent quality of everyday interactions and whatever the real may connote in non-Western cultures that anthropologists generally study rather than “realism” with its more limited aesthetic reference. The chapter then presents examples of the ways in which the real may be referenced in oral narratives collected from West Bengal, India, and in case conferences and medical dossiers in a verpleghuis (nursing home) in Arnhem, the Netherlands.
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"West Indian Literature". W Encyclopedia of Literature and Criticism, 1218–29. Routledge, 2002. http://dx.doi.org/10.4324/9780203403624-102.

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"TEACHING WEST INDIAN LITERATURE IN BRITAIN". W Studying British Cultures, 174–92. Routledge, 2004. http://dx.doi.org/10.4324/9780203356616-19.

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Dabydeen, David. "Teaching West Indian literature in Britain". W Studying British Cultures, 135–51. Routledge, 2021. http://dx.doi.org/10.4324/9781003209218-11.

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Streszczenia konferencji na temat "West Indian Folk literature"

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Mouli, T. Sai Chandra. "Sustaining Folk Literature: A Study". W GLOCAL Conference on Asian Linguistic Anthropology 2022. The GLOCAL Unit, SOAS University of London, 2023. http://dx.doi.org/10.47298/cala2022.7-7.

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Folk literature is integral to all languages. Verbal and nonverbal forms of folk literature are all pervasive. Verbal forms include proverbs, riddles, lullabies, tales, and ballads, among others. The nonverbal form encompasses dances, games, toys, and objects comprising ethnic designs and flavors. A community’s outlook is shaped by these forms. By and large, folk literature in South Indian languages is performance-oriented, and music is an essential component of the same. The written form has a greater status than the oral presentation. Thus ‘highbrow’ or classical literature enjoys greater status than ‘popular’ or ‘folk literature.’ For thousands of years, humans communicated orally, not with the stylus nor pen. With the advent of printing technology, the explosion of electronic media and the inconceivable impact of information technology, folk literature seems to be waning. This has survived on account of performances by people who live in rural areas and who are generally not so well educated. The same technology should be employed to further the study of folk literature and to preserve the folk literature in Asian countries, as elsewhere. Translation of folk literature into a global language such as English assists in preserving this and in offering the language a greater reach. Making use of online tools in the transmission and the sharing of data is imperative. This presentation seeks to focus attention on efforts made in this direction in South India.
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Satapathy, Dr Amrita. "Reconsidering the West in Early Autobiographies and Travel Writings in Indian Writing in English". W Annual International Conference on Language, Literature & Linguistics. Global Science & Technology Forum (GSTF), 2012. http://dx.doi.org/10.5176/2251-3566_l31270.

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Berezkin, Rostislav. "ON THE SPREAD OF BUDDHIST STORIES IN FOLK MILIEU: THE PRECIOUS SCROLL OF GUANYIN WITH A FISH BASKET IN RECITATION PRACTICE OF THE CHANGSHU AREA OF JIANGSU, CHINA". W 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.11.

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The story of Bodhisattva Guanyin with a Fish Basket (or Fishmonger Guanyin) already has attracted attention of scholars of Chinese literature and popular beliefs, as it represents an indigenous modification of the Indian Buddhist deity; but until now scholars in different countries mainly have studied textual variants of this story dating back to the late 19th — early 20th centuries. At the same time, precious scroll devoted to the story of Guanyin with a Fish Basket is still recited by local performers in the city of Changshu and its vicinity now. The analysis of the Precious Scroll of Guanyin with a Fish Basket in the context of recitation practice of “telling scriptures” in Changshu allows demonstrating the special features of functioning of a Chinese Buddhist narrative in the folk ritual practice. In this variant of a precious scroll, the story of Bodhisattva Guanyin converting the inhabitants of a fishermen village is combined with the veneration of local tutelary deities, placed on the “family altars”; thus representing the secularized form of Chinese Buddhist devotion.
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Pilar, Martin. "EWALD MURRER AND HIS POETRY ABOUT A DISAPPEARING CULTURAL REGION IN CENTRAL EUROPE". W 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/s28.06.

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The contemporary Czech poet using the pseudonym Ewald Murrer (born in 1964 in Prague) used to be a representative of Czech underground literature before 1989. Then he became one of the most specific and original artists of his generation. The present essay deals with his very successful collection of poetry called The Diary of Mr. Pinke (1991, English translation published in 2022). Between the world wars, the most Eastern part of Czechoslovakia was so-called Subcarpathian Ruthenia (or Karpatenukraine in German). This rural and somewhat secluded region neighbouring Austrian Galicia (or Galizien in German) in the very West of Ukraine and the South- East of Poland used to be a centre of Jewish culture using mainly Yiddish and inspired by local folklore. The poems of Ewald Murrer are deeply rooted in the imagery of Jewish and Rusyn fairy tales and folk songs. While Marc Chagall, the famous French painter (coming from today�s Byelorussia), discovered these old sources of Jewish art for European Modernism, Ewald Murrer uses the same sources but his approach to literary creation can be seen as much more post-modern: he uses but at the same time also re-evaluates old myths and archetypes of this region with both a lovely kind of humour and more serious visions of Kafkaesque absurdity that are probably unavoidable in Central Europe. The fictional and highly poetic diary of Mr. Pinke is highly significant as a sophisticated revival of the almost forgotten culture of a Central European region that almost definitely stopped existing after the tragic times of the Holocaust and Stalinism.
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Pilar, Martin. "EWALD MURRER AND HIS POETRY ABOUT A DISAPPEARING CULTURAL REGION IN CENTRAL EUROPE". W 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/s10.06.

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The contemporary Czech poet using the pseudonym Ewald Murrer (born in 1964 in Prague) used to be a representative of Czech underground literature before 1989. Then he became one of the most specific and original artists of his generation. The present essay deals with his very successful collection of poetry called The Diary of Mr. Pinke (1991, English translation published in 2022). Between the world wars, the most Eastern part of Czechoslovakia was so-called Subcarpathian Ruthenia (or Karpatenukraine in German). This rural and somewhat secluded region neighbouring Austrian Galicia (or Galizien in German) in the very West of Ukraine and the South- East of Poland used to be a centre of Jewish culture using mainly Yiddish and inspired by local folklore. The poems of Ewald Murrer are deeply rooted in the imagery of Jewish and Rusyn fairy tales and folk songs. While Marc Chagall, the famous French painter (coming from today�s Byelorussia), discovered these old sources of Jewish art for European Modernism, Ewald Murrer uses the same sources but his approach to literary creation can be seen as much more post-modern: he uses but at the same time also re-evaluates old myths and archetypes of this region with both a lovely kind of humour and more serious visions of Kafkaesque absurdity that are probably unavoidable in Central Europe. The fictional and highly poetic diary of Mr. Pinke is highly significant as a sophisticated revival of the almost forgotten culture of a Central European region that almost definitely stopped existing after the tragic times of the Holocaust and Stalinism.
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Marushiakova, Elena, i Vesselin Popov. "Images and Symbols of the Gypsies (Roma) in the Early USSR". W GLOCAL Conference on Asian Linguistic Anthropology 2022. The GLOCAL Unit, SOAS University of London, 2023. http://dx.doi.org/10.47298/cala2022.6-2.

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The October Revolution and the subsequent creation of the USSR, located on a vast area in Eurasia, was a spectacular historical attempt to create a ‘new society,’ characterised by radical changes in all social and cultural spheres, as well as the creation of new, Soviet symbolisms. This general historical context reflected on all spheres of life, including the state policy towards the Gypsies (labelled today as Roma), which was particularly active in the 1920s and 1930s. The name ‘Gypsies,’ which was used at that time, is more appropriate in our case, because in this general category, in addition to Roma (living scattered throughout the USSR), several other communities either did not identify as Roma or were not Roma by origin (Dom and Lom in the South Caucasus region, and the Lyuli or Jugi in Central Asia), but all shared Indian origin. Soviet policy towards the Gypsies had various dimensions, including codification of the Romani language, creation of Gypsy national literature and of a Gypsy national theater, Gypsy schools, Gypsy collective farms, and artisan’s artels. Along with this, new public images and symbolisms related to the Gypsies were created, and were presented in various forms in the USSR itself and broadcast to the West for propaganda. The new Soviet Gypsy symbolisms, were, using Stalin’s popular formulation of Soviet literature as an analogy, ‘national in form and socialist in content.’ Based on this formulation, the two main directions in which these images and symbols were developed and popularised were determined – firstly, based on the ancient social and cultural traditions of the Gypsies, and, secondly, in the presentation of the new, socialist dimensions which were occurring in their lives. In the synopsis, we will analyse examples of public images and symbols, distributed through various channels – photographs in the press (Gypsy and mainstream), the layout and illustrations of books, posters, stage plays, movies, etc. – covering both indicated directions. At the same time, we reveal how this new symbolism affected the Gypsy community and Soviet society as a whole, as well as a wider dimension, outside the USSR, including that of the present-day. Part of this symbolism (of the first type) is presently used, in a modified form, in digital spaces, mostly by various Roma organisations worldwide creating a new virtual world of Pan-Roma unity.
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Raporty organizacyjne na temat "West Indian Folk literature"

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A Typology of Organisations in the Indian Social Sector. Indian School Of Development Management, sierpień 2022. http://dx.doi.org/10.58178/2208.1003.

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"The Indian social sector is one of the largest and growing social economies across the world. However, there is lack of understanding of the variety of organisations in this sector as the existing typologies of social sector organisations are not suitable to understand the Indian social sector. This is because of two main reasons: first, the literature has largely concentrated on typologies of social sector enterprises in the developed economies of the West especially North America and European Union. Second, the different demands of the social sector in developed economies have led to growth of social sector enterprises which are widely different in form and structure compared to the Indian social sector organisations. With a view to fill this gap in the existing research, first we provide an overview of the existing typologies of social sector enterprises. Second, we suggest a typology that considers different characteristics simultaneously to provide a hierarchical typology of social sector organisations in India. We conclude the discussion with identification of the factors to be considered for application of this typology."
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