Статті в журналах з теми "Koryak Folk literature"

For the first time, the paper presents the song creativity of Ekaterina Ivanovna Chechulina (Koryaks name V’alyat) - a native of the Karaginsky district of Kamchatka, bearer of the Koryak-Nymylan tradition. The research is based on the field materials of the well-known Siberian ethnomusicologist, Doctor of Arts, Yu. Sheikin, namely, on the materials of the Complex folklore and ethnographic expedition to Kamchatka in 1991. The research is carried out as a part of the preparation of the volumes of Koryak folklore in the series “Monuments of Folklore of the Peoples of Siberia and the Far East”. The author consistently examines the genres of song folklore of the Koryak-Nymylans on the example of V’alyat’s creativity: personal songs sininkin ӄuliӄul and tribal songs yanutsʔinav’ ӄuliӄul, fly-agaric songs lyllʔal ӄuliӄul, lullabies and cradle songs alulukin ӄuliӄul. The description of the song genres of Koryak-Nymylans is accompanied by samples of texts and notes, allowing us to get an idea of the lyrics and the nature of the melodies. This study made it possible to conclude that at the poetic, syllogorhythmic, and compositional levels, there are trends toward more systemic organization, while the modus and intonation components are more unstable, which is characteristic for early-song melodics (E. Alekseev). Based on the material of several songs recorded from one bearer of the tradition, the author reveals the diverse world of folk song genres of Koryak-Nymylans, interesting timbre, pitch, and rhythmic characteristics of this ancient, unique, and original cultural phenomenon.

The paper presents an analysis of the ethnic characteristics of updating the spatial code (as a cultural universal) in Altai, Khanty and Koryak cultures. Three of these cultures are characterized by elements of both vertical and horizontal space structuring. Appealing to the heavenly Supreme Deity in traditional cultures is fraught with hopes for prosperity and protection. The balance of the world is set by the antithesis of opposing principles. In Altai and Koryak cultures, mythical hero hostile to humans inhabits the underground, lower world. For Khants, the vertical structuring of space is superimposed on the autochthonous tradition of horizontal division of the world. The center of this world is the Ob River. The “top” was at its source, in the south, the “bottom” – in the north. The “top” (i.e., the south) is considered to be the space of the “bright” gods, the “bottom” (i.e. the north) – “dark” (possessions of the deity of death and illnesses of Hin’ iki). The mythological heroes of the hostile world (lower / underground or lower / northern) appear to be active, with destructive power. Their attack on a person is fraught with disease or death. In the Altai, Khanty, Koryak cultures, the phenomenon of veneration of sacred places is manifested, which can be interpreted as one way of horizontal structuring of the world. The sacralization of a particular geographical space is associated with sacrifice rituals as a gift to a sacred place. The ritual of venerating sacred places, besides occasional necessity, is also timed to the calendar cycle.

In the paper some features of the collectivization among the koryak reindeer-breeders of Kamchatka (chauchuvens) are shown through historical and family narratives. From governmental point of view narratives containing the descrip- tion of collectivazation were interpreted as antisoviet agitation, and, therefore, such stories weren’t written or published. An interview (2015–2018) with old chauchuvens had shown that memories of those tragic events are still live in Koryak folk history. In nowadays records containing the descriptions of collectivazation time before Soviet power is shown as a time of deer prosperity in families. The idealization of the image of rich reindeer-breeders is also found. In popular and official versions, the polarity of the image of a reindeer-breeder is obvious: from idealization (in popular) to completely negative (official documents and fiction literature). According to historical narratives reindeer-breeders were trying to hide their herds from bolshevists. Unfortunately the hiding of herds was usually followed by arrest of the reindeer-breeders. Attempts of hiding the family herds from the Soviet power are interpreted by narrators as a saving of herds. The Soviet power itself is considered as a destroying power. In narratives reindeer-breeders the opposition is very dis- tinct: local vs foreign. In this type of narratives negative attitude to foreign Russian who destroyed local balance is very strong. The generation who witnessed the collectivization has already gone but their children who listened to the stories about the collectivization and know all those tragic events are still alive. The dying-out of deers and great hunger started after collectivization.

The article examines the folklore elements from creative work of the modern Ukrainian writer Ivan Korsak, namely the historical novels «The Conqueror of Europe», «The Crown of Yurij II», «The Finger-ring of Hanna Barvinok». The tradi-tional meaning of folklore symbols and their interpretation in I. Korsak’s novels are compared. The functions of excerpts of folklore texts are included in the novel «The Finger-ring of Hanna Barvinok» have been clarifi ed.Folklore, folk beliefs, and traditions have been the basis of fi ction since their inception. In modern Ukrainian literature, folklore expresses ancient national identity.The creativity of the Ukrainian writer Ivan Korsak represents the implementation of folklore elements in a fi ction with the aim of expressing the national and mental component. Ivan Korsak’s novels are used for traditional folk ideas about the animal and plant world. Ornithological images have a symbolic meaning. In Ivan Korsak’s historical novels, the bird performs the function of a mediator, that is, an intermedi-ary between heaven and earth. Defi cation of nature, spiritualization and endowment with extraordinary, sometimes mystical properties is a characteristic of the Ukrainian mentality. It is usually embodied in dreams, delusions, visions.Folk creativity is the basis of the depiction of national identity in the literary style of I. Korsak. This is important for the novel «The Finger-ring of Hanna Barvinok». This is related to the literary and folklore activity of Oleksandra Bilozerska, because it has known that her work belongs to the ethnographic and domestic school. The de-tailed depiction of Hanna Barvinok’s folkloristic activities in the novel is also testifi es to its importance for the general idea of the work.The article proves that folklore expresses national identity in Ivan Korsak’s nov-els. Author uses traditional folk symbols and beliefs, as well as world religious my-thology in creative works. Excerpts from Ukrainian folk songs and legends recorded in the novel «The Finger-ring of Hanna Barvinok» show the great importance of Oleksandra Bilozerska’s folklore activity

The main purpose of the present study is to elucidate the background and process in the compilation of selected poems, Cheonggusicho published by the Japanese Government-General of Joseon and its meaning in Korean Chinese literature history. Because Kim, Taejun made a diachronic study of Korean Chinese literature history to describe ancient parts of Joseon Chinese Literature History by using a lot of Cheonggusicho. The Competitive Exhibition of Local Products for the Fifth Anniversary of New Politics’ held by the Japanese Government-General of Joseon provided an occasion to publish Cheonggusicho. It was held to commemorate the fifth year of Japanese rule of Joseon and to make Joseon merged as a colony of Japan. Though Cheonggusicho was published to commemorate the fifth year of Japanese rule of Joseon, it was not a local product. It seems that its aim was for some Japanese to enjoy Korean folk culture, due to the words in the preface, “to give the books printed by the typographic culture of Joseon to the ‘persons interested in the same subject’”. It is doubtful why Cheonggusicho was taken to Joseon Chinese Literature History. Cheonggusicho consists of 176 poems stemmed from Gojoseon, the first Korean kingdom, to the Goryeo dynasty. Over 130 poems in it were recorded on Dongmunseon. The poems representing each historical era are arranged in chronological order with a poem a poet. It is different from other anthologies. So the origin of Joseon poetry dates back to the earlier era. According to the preface of Joseon Chinese Literature History, it does not belong to Chinese Literature because it is the translated Chinese character version of native Korean words. At that time when Kim, Taejun wrote Joseon Chinese Literature History, Samgukyusa(Memorabilia of the Three Kingdoms) began to spread and the literary approach to Hyangga(old Korean folk songs), Korean myths and folktales emerged in the academy. That Chinese Literature in Korea should belong to Joseon Chinese Literature History was under discussion. In conclusion, though Cheonggusicho was published for some Japanese to enjoy Korean folk culture, it is a clue to spread the origin of old Korean literature by Kim, Taejun at that time when the concept of literature began to change.

Objectives This study found that the importance and proportion of Korean folk play were decreasing in the 2015 revised curriculum, and tried to find ways to revitalize Korean folk play in school. For this, firstly, the Korean folk play’s educational values which were reflected in the curriculum documents and reflection aspect were examined. Based on this, strategies to revitalize Korean folk play in Elementary school were proposed. Methods The data such as previous studies related to Korean folk play, curriculum documents, etc were collected, and as the research method, the literature analysis method was applied. Results The educational values of Korean folk play were categorized into traditionality, artistry, playfulness, and enjoyment. The aspect of reflecting the educational value of Korean folk play was presented as a content element of the related area without an independent area during the 1st to 3rd curriculum. In the 4th to 6th curriculum, an independent content area was newly established. In the 7th curriculum, the activities by area were divided into mandatory and optional activities, so the examples of physical activity in Korean folk play increased. In the revised curriculum of 2007 and 2009, the independent small and middle areas of Korean folk play were established. In the 2015 revised curriculum, Korean folk play was deeply related to ideas of an educated person and key competencies of curriculum revision. In addition, it had a close relationship with Expressive movement ability and Athletic performance competence, which were the competency of Physical education competencies. Despite the organic relationship with the idea of an educated person and competencies, Korean folk play was gradually introduced as the content factor of the area, and the proportion of this decreased. Conclusions The ways to revitalize Korean folk play in Elementary school were as follows. First, to enhance the status of Korean folk play, expand the opportunities to choose Korean folk play. Second, teach Korean folk play by integrating or linking between subjects. Third, expand the opportunities to participate in Korean folk play such as linking Korean folk play with the 4th industrial revolution technology.

Proverbs and idioms are folk voices, are creative products of the masses through many ages, reflecting people's feelings and emotions in daily activities. Although they are from folk language, proverbs and idioms are not ordinary voices but rhymes, brief, widely popular among the masses. Proverbs and idioms are oral literature, expressing many aspects of the masses' activities, especially emotionally. In addition, proverbs and idioms also express people's judgments on the good and bad behaviors of people in society when communicating with each other. Therefore, the research topic "Vietnamese and South Korean proverbs and idioms of social relations in comparisons" has been done in order to find out the similarities and differences in culture, thinking and languages between two countries, two cultures. Since then, this study is not out of the goal to help international students have more opportunities to exchange and integrate with Vietnamese culture as well as to facilitate foreigners in studying Vietnamese language and Vietnamese studies. In this research, proverbs and idioms about social relations in Vietnamese and Korean will be compared in terms of syntax structure, semantic structure and pragmatical characteristics to find similarities and differences in culture, thinking and language.

Ričard Merser Dorson napravio je velike korake na polju terenskog rada i tehnike, utičući naročito na svoje sledbenike. Bio je pionir oralnih stilova u folk narativima, odnosno, o ulozi folklora u američkoj književnosti, nailazeći pritom, vrlo često, na odijum i kontraverzne odjeke. Bio je arhitekta intelektualnih mostova između američkih i folklorista u Evropi, Aziji i Africi, kako kroz sopstvene radove, tako i putem podstreka koji je pružao drugima. Naposletku, više nego bilo ko, zalagao se za institucionalno utemeljenje akademske folkloristike u Sjedinjenim Državama, nauke koju bi predavali referentni profesori uz sistematizovan plan i program, neophodnu literaturu i profesionalne radove. Nasleđe koje prizilazi iz rada Ričarda Dorsona za budućnost američke i svetske folkloristike bogato je i složeno, i zahtevaće mnoge osvrte pre nego što njegov pun značaj bude adekvatno uvažen.

Background: Pinus sibirica and Pinus koraiensis are belonging to the same subsection Strobus, within the Pinaceae family. The most abundant classes of bioactive compounds isolated from them are terpenes, phenols and fatty acids. Different forms of the abovementioned plants have been used in folk medicine for the prevention and treatment of many diseases. Pinus sibirica has been used to cure rheumatism, arthritis as well as to treat infections, fungal diseases and wounds. It is also considered to exhibit a hypolipidemic, anti-allergic and antiseptic properties. Similarly, Pinus koraiensis is used tradidionaly to treat cough, infections, wounds and rheumatism. Furthermore, essential oil from Korean pine has antitumor, anti-ageing, and sedative effects. Objective: Our aim was to compile literature data regarding chemical composition and pharmacological effects of different preparations from Pinus sibirica and Pinus koraiensis plants, covering from pre-clinical data to upcoming clinical studies. Method: Articles were collected by searching databases: Medline/PubMed, SCOPUS, Embase, and Web of Science. There was no limitation for year of publication and search was not limited only on articles in English language. Results: Given the literature reports, both Siberian and Korean pines, rich in terpenes and phenols, are mainly used in investigations where they expressed antitumor, hepatoprotective or appetite suppressant properties. Conclusion: This review provided compilation of available data about chemical composition, biological profile and therapeutic usage of Pinus sibirica and Pinus koraiensis. Numerous ingredients found in those plants have great potential for examination of numerous pharmacological effects which can lead to production of innovative therapeutic agent.

Korean diet is heavily based on meat. This is connected to a discursive tradition that associates the consumption of specific animal products with medicinal virtues. When justifying the use of nonhuman animals as curative commodities, Koreans often engage with ideologies about zootherapy, pure blood and ethnicity beyond the human world. Furthermore, alongside civil and state society discourse about South Korea’s ‘uniqueness’ as a nation (cf. concepts of jeong, uri, han, gi and Minjok literature), my participants also mobilized folk beliefs about care and necessary harm in the handling, treatment and processing of nonhuman animal bodies. Bringing together classic anthropological debates about primordial and instrumental ethnicity with a human geographical analysis of the shaping of East Asian post-industrial more-than-human landscapes, this paper examines civil society discourses about more-than-human interrelatedness, cultural uniqueness and bloodlines connected to dog meat consumption in South Korea.

The Korean prostrate spurgeEuphorbia supinais a weed that has been used in folk medicine in Korea against a variety of diseases. Nine polyphenols were characterized for this plant by using high-performance liquid chromatography-tandem mass spectrometry (HPLC-MS/MS) and the results were compared with the literature data. The individual components were validated using the calibration curves of structurally related external standards and quantified for the first time by using the validated method. Correlation coefficients (r2) were >0.9907. The limit of detection and limit of quantification of the method were >0.028 mg/L and 0.094 mg/L, respectively. Recoveries measured at 50 mg/L and 100 mg/L were 76.1–102.8% and 85.2–98.6%, respectively. The total amount of the identified polyphenols was 3352.9 ± 2.8 mg/kg fresh plant. Quercetin and kaempferol derivatives formed 84.8% of the total polyphenols. The antioxidant activities of the flavonoids were evaluated in terms of 1,1-diphenyl-2-picrylhydrazyl and 2,2′-azinobis(3-ethylbenzothiazoline-6-sulfonic acid) radical cation-scavenging activity, and the reducing power showed a dose-dependent increase. Cell viability was effectively suppressed at polyphenol mixture concentrations >250 mg/L.

This study aims to investigate the identity of classical Korean narratives in French, and based on this, to explore the possibility of expanding the field of Korean literature research and to refine the research methodology. This study focuses on three classic Korean narrative texts written in French by Seo Young-hae: Autour d’une vie coréenne(1929), Miroir, cause de malheur (1934), and La fille d’un cordonnier (unknown). The last text, in particular, is the first to be introduced in this study and translated that Seo Young-hae has been writing Korean classical narratives in French throughout her stay in France. This book, described in French by a Korean native author, has classical narratives as its main object of description. The classical Korean narratives, reinterpreted from Seo’s perspective, represent Korea as he interpreted it, or Korea as he translated it. The pursuit of Korean independence, which was consistent with his stay in France with a clear purpose, and his understanding of the Korean tales based on it, are the fundamental elements that constitute Seo’s rewriting, or translation. Therefore, this paper will examine how Seo interprets and translates Korean classical narratives by focusing on the external and internal relationships surrounding writing. To do so, I will analyze the three texts interactively and examine the adaptation of classical narratives and the linguistic and cultural translation of Korean classical narratives through them. While Seo emphasizes the inheritance of folk traditions and customs, he also emphasizes that it is not simply an inheritance without transformation, and that existing traditions can be reconstructed within an expanding network rather than closedly linked. This is Seo’s interpretation of the classics, tales, and oral tradition, and his hope for a post-modern Korea.

Background: One of the least researched periods of Bulgarian-Ukrainian intercul-tural dialogue is late Middle Ages period. It is explained by the low number of sources and their fragmented character, and mainly by incomplete methodology of their pro-cessing, lack of respective conceptual approaches, which are still applied, despite seri-ous criticism. In the second part of the 20th century Ukrainian Slavic Studies, being under mo-nopoly influence of the Russian historiographic patterns, fully accepted the concept of the “second South Slavic influence”, artificially adapting it to the Ukrainian late Middle Ages history. Definitely it was not beneficial for it as self-sufficient processes of reli-gious and cultural relations of Ukraine-Rus with Bulgaria of the 14th–15th centuries were narrowed down only to one abstract phenomenon, which main recipient undoubt-edly was Moscow. Purpose: Modern Ukrainian researchers continue using the term “second South Slavic influence”, and this automatically makes their texts not only a bit terminologically vague, but often retranslates outdated historiographic patterns with clearly expressed myth-making elements. To finally neutralize the afore-mentioned tendency, one should refer back to the origins of our national historiography that includes alternative interpre-tations of cultural relations of Ukraine-Rus with Bulgaria and other South Slavic coun-tries in the late Middle Ages period. Their subsequent analysis is the man objective of this article. Results: Ukrainian scholars of the 19th – first quarter of the 20th century rigorous-ly studied all the aspects of Bulgarian-Ukrainian relations of the late Middle Ages peri-od known at that time. I. Franko and М. Hrushevsky contributed to these studies the most, and some of their opinions are based both on the in-depth knowledge of Ukraini-an and Bulgarian cultural and religious life, and the results of comparative analysis of the respective book and literary monuments, therefore they are still scientifically topical. At the same time, materials of all these studies, irrespective of their scientific value, is an inseparable part of Ukrainian Slavic researchers’ knowledge about the place of their cul-tural heritage within the system of interslavic relations of ancient times. Key words: Bulgaria, Ukraine-Rus, cultural relations, “second South Slavic influ-ence”, the late Middle Ages, Ukrainian Slavic Studies. Dashkevich, N., 1904. Several facts on Rus’ communication with South Slavs in Lith-uanian-Polish period of its history, including dumas. Kievan Anthology dedicated to Т. D. Florinsky. Kiev, pp.117–137. (In Russian) Franko, I. Ya., 1981. Collection of works. In 50 volumes, 30. Kyyiv: Naukova dumka. (In Ukrainian) Franko, I. Ya., 1984. Collection of works. In 50 volumes, 41. Kyyiv: Naukova dumka. (In Ukrainian) Franko, I., 1899. Apocrypha and legends from Ukrainian manuscripts. The Monu-ments of the Ukrainian-Russian Language and Literature, 2. L"viv. (In Ukrainian) Franko, I., 1913. Studies of the Ukrainian Folk Sngs, 1 L"viv. (In Ukrainian) Hnatyuk, V., 1906. Relations of Ukrainians with Serbs. Collection of scientific articles dedicated to Prof. Mykhailo Hrushevsky by his students and supporters to celebrate the 10th anniversary of His scientific activitiy in Halychyna (1894–1904). L"viv, pp.373–408. (In Ukrainian) Hojnackіj, A., 1873. Life and activity of the hierarch Cyprian, Metropolitan of Kiev and Moscow in Volyn region. Volyn Eparchial Journal. Unofficial Section, 14, с.497–503. (In Russian) Hrushevs"kyj, M. S., 1992. From the history of religious thought in Ukraine. Kyyiv: Osvita. (In Ukrainian) Hrushevs"kyj, M. S., 1994. History of Ukraine-Rus' : vols. 1–10 (in 12 books), 5–6. Kyyiv: Naukova dumka. (In Ukrainian) Hrushevs"kyj, M. S., 1995. History of Ukrainian literature, 5/1. Kyyiv: Lybid. (In Ukrainian) Hryhorash, N., 2007. Ukrainian Literary Bulgarian Studies of the 19th – middle of the 20th century: schools and personalities. Veliko T"rnovo: Universitetsko izdatelstvo “Sv. sv. Kiril i Metodij”. (Іn Bulgarian) Kaluzhnjackij, E. І., 1878. Overview of Slavic-Russian monuments of language and writing, kept in Lvov libraries and archives. Proceedings of the Third Archeological Congress in Russia, held in Kiev in August of 1874, 2, pp.213–321. (In Russian) Kryzhanovskіj, G., 1886. Kamianets-Strumilov tetro-Gospel of 1411 and Volyn dialect in the 14th–15th centuries. Volyn Eparchial Journal. Unofficial Section, 17, pp.502–509; 18, pp.531–543. (In Russian) Lihachev, D. S., 1958. Certain tasks of studying the second South Slavic influence in Russia. Moskva: Publishing house of the Academy of Sciences of the USSR. (In Russian) Myshanych, S. V., 1974. Comparative study of the epic literature of the Ukrainian and South Slavic peoples. Folklore and Ethnography, 4, pp.24–37. (In Ukrainian) Rybinskij, V., 1891. Kiev Metropolitan Cathedral from the half of the 13th to the end of the 16th century. Kіev": Tipografіja G. T. Korchak"-Novickago. (In Russian) Shchepkin, V. N., 1967. Russian paleography. Moskva: Nauka. (In Russian) Shhurat, V., 1895. The Monk’s Republic in the Mount Athos. L"viv: Publishing house of the Scientific Association Shevchenko. (In Ukrainian) Sobolevskij, A. I., 1894. South Slavic influence on the Russian language and writing in the 14th–15th centuries. Report, delivered at the annual event of the Archeological Insti-tute on March 8, 1894. Sankt-Peterburg: Tipografija M. Merkusheva. (In Russian) Sohan', P. S., 1976. Outline of history of Ukrainian-Bulgarian relations. Kiev: Naukova dumka. (In Russian) Stepovyk, D. V., 1975. Ukrainian-Bulgarian art relations. Kyyiv: Naukova dumka. (In Ukrainian) Svyencicz`ky`j, I., 1922. Decoration of Manuscripts of Galician Ukraine XVI-го віку, 1–3. Zhovkva: Ex officina Monasterii O. s. Basilii Magni. (In Ukrainian) Venelin, Ju., 1835. On Folk Songs of Transdanube Slavs. Moskva: Tipografija N. Stepanova. (In Russian) Worth, D., 1983. The so called “second South Slavic influence” in the history of Russian literary language. 9th International Congress of Slavis Studies Scholars (Kiev, September 1983). Abstracts of reports and articles. Moskva, рр.222–223. (In Russian) Wozniak, M., 1992. History of Ukrainian literature: In 2 books. L"viv: Svit. (In Ukrainian) Zhukovskaja, L. P., 1987. Greek influence and archiazation of the Russian language of the second half of the 15th – first half of the 16th centuries (On the falseness of the notion “second South Slavic influence”). Old Russian literary language in its relation to the Old Slavic language, pp.144–176. (In Russian)

BackgroundAtrial fibrillation (AF) is occasionally diagnosed in individuals with Graves’ disease. Definite treatments, including radioactive iodine therapy (RAIT) or surgery might lower the risk of AF in the literature. However, no studies have compared the effects of anti-thyroid drugs (ATDs), RAIT, and surgery on the risk of AF.MethodsThis retrospective cohort study included 94,060 newly diagnosed Graves’ disease patients and 470,300 controls from the Korean National Health Insurance database. The incidence of AF was evaluated in patients and controls. Patients were categorized based on treatment method into ATD (95.6%), RAIT (3.5%), and surgery (0.9%) groups. In the ATD group, the dose and duration of ATDs were calculated for each patient. In the RAIT and surgery groups, remission was defined as levothyroxine prescription.ResultsGraves’ disease patients had a 2.2-fold higher risk of developing AF than controls. Regardless of demographic factors, the patient group had a consistently higher risk of AF than controls, with the highest risk of AF (HR, 5.49) in the younger patient group. The surgery group had a similar risk of AF compared with controls, whereas the ATD (HR, 2.23) and RAIT (HR, 2.00) groups had increased risks of AF, even in patients reaching hypothyroid status after RAIT. Patients with higher dose or longer treatment duration of ATDs were at greater risk of AF.ConclusionWe observed differing risks of AF according to methods of treatment for Graves’ disease, and that definite treatment can be an option for subjects needing sustained medical treatment considering the risk of AF.