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Journal articles on the topic 'Andi Folk literature'

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Published: 26 July 2024

Last updated: 27 July 2024

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1

Karma, Rudi, and Muhlis Muhlis. "Local Authority of Bugis Oral Literary “Caritana Andi Sessu” and its Emforcement in the Perspective of Character Education." Journal of Indonesian Language Education and Literary 4, no. 2 (January 1, 2020): 1–9. http://dx.doi.org/10.31327/jilel.v4i2.1128.

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Literary learning is a series of learning that integrated with the teaching of Indonesian and it was taught at all educational levels. The common problem is the lack of learning materials related to literature in the form of stories which are the local wisdom of local students, especially in Wajo Regency. Whereas the existence of these folklore in the community has always existed which incarnated into various forms of oral literature such as Folk song. This study is a qualitative research with data that is the focus of research is the classic Bugis story (literature) contained in the singing of the Buginese people's Pakkacapi. The objective and urgency of the research in this study is the existence of Pakkacapi which has very rarely made the existence of a classic Bugis story contained in it also endangered. Data collection techniques used are interview and documentation techniques as well as data analysis techniques by doing repeated readings that focus full attention on the elements that provide an overview of the local wisdom of the Bugis community contained in the text. The results of this study are (1) Bugis song “Ceritana Andi Sessu” contains forms of local wisdom in it even though there is an implied directly depicted and some are not directly described. (2) The elements of local wisdom basically have accommodated and become part of the values of character education (3) The values of local wisdom in the story of Andi Sessu are in accordance with or relevant to the values of religious character education, honest, loving the motherland, responsible, democratic, nationalism, respect for achievement, and social care. (4). The application of "Andi Sessu's story " as a literary learning material in schools can only be applied at the Middle School and Senior High School levels with the assistance of teachers at the Junior High School level.

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AVDYLİ, Merxhan, and Veli KRYEZİU. "Folk Songs about Canakkale in Albanian History and Literature." Rast Müzikoloji Dergisi 10, no. 2 (June 30, 2022): 289–309. http://dx.doi.org/10.12975/rastmd.20221028.

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Albanian culture coexisted for a period of over 500 years with Ottoman culture, at the turn of the new century, along with the Balkan troubles that led to the continued embrace of the transition from an old culture to the ideology of the Young Turk movement, and the continuation of joint Albanian-Turkish actions, in order to protect the Albanian Vilayets from the Serbo-Montenegrin occupiers. Early nineteenth-century Turkey emerged from bloody wars on all sides of its borders and from a weak government led by Abdul Hamid II faced a new war in 1915 now in defense of the Dardanelles in the bloodiest battle "The Battle of Canakkale". The First World War found Albanians divided and occupied in some of its territories, however, from 1912 Albania had declared Independence, but Kosovo, Skopje and Bitola, Ulcinj and Bar had remained outside the borders, while Chameria - the South of Albania had been invaded by Greece. During the First World War a large number of Albanians remained in the Turkish military service, many others joined the Turkish army, mainly Albanians who had migrated to Turkey from the violence of the Serbo-Montenegrin invaders, as well as some more from Kosovo, Skopje, Tetovo, Presevo, Shkodra, Ulcinj, etc who volunteered to help the Turkish army. According to history, oral literature and written documents, many Albanians died heroically, it is said that about 25,000 martyrs had died in this battle. In their honor, the Albanian people composed songs, it is worth mentioning the "song dedicated to the Battle of Canakkale" by the most prominent folklorists of the Albanian nation. Our research was done through a semi-structured interview with: 5 teachers of Albanian literature (at the same time master’s students at the University "Kadri Zeka" in Gjilan, Kosovo); 5 history teachers (at the same time master’s students at the University of Prishtina “Hasan Prishtina”, Prishtina, Kosovo); 2 independent researchers from the Institute of History "Ali Hadri" Prishtina, Kosovo.

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3

Alexandrova, Elmira K. "Lithuanian Folk Songs in V. Ivanov’s Translation." Studia Litterarum 7, no. 2 (2022): 318–43. http://dx.doi.org/10.22455/2500-4247-2022-7-2-318-343.

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he study is devoted to the publication of Vyacheslav Ivanov’s Russian translation for Lithuanian folk songs, made for unpublished collection of Lithuanian literature (“Sbornik litovskoj literatury,” Petrograd, [1915–1917]; ed. by Iu. Baltrushaitis, M. Gorky). Around the same time, Baltrushaitis was the editor-compiler and translator of the collection of Lithuanian folklore at the publishing house of M. Sabashnikov. This project was also not implemented. Ivanov’s work on Lithuanian translations is chronologically close to his participation in other collections of national literatures. In an extensive introductory article, the author reconsctucts the history of the creation of translations from Lithuanian, using the correspondence of V. Ivanov, Y. Baltrushaitis, M. Sabashnikov. The research shows that Ivanov’s work on translations for the Lithuanian collection stretched from the beginning of 1916 to the summer months, when the poet’s family lived in a village near Sochi. The preamble also contains information about the first publication of an incomplete collection of these translations, made in 1973 by Yu. Tumyalis using unauthorized typescript from the Manuscript Department of the Institute of Lithuanian Literature and Folklore (Vilnius). In this publication, the texts of Ivanov’s translations are given by autographs from the Manuscript Department of the Institute of Russian Literature (Pushkinskiy Dom) of RAS and the Roman Archive of Vyach. Ivanov. The textual comments describe the currently available sources of Ivanov’s translations, such as correspondence of Iu. Baltrushaitis, epistolary materials of others, Ivanov’s preparatory materials, manuscripts, translations from the archival storages of St. Petersburg, Moscow, Rome, Vilnius.

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4

Kelsey, W. Michael, and Damiana L. Eugenio. "Philippine Folk Literature: An Anthology." Asian Folklore Studies 44, no. 2 (1985): 313. http://dx.doi.org/10.2307/1178523.

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5

Retherford, Robert, and Damiana L. Eugenio. "Philippine Folk Literature: The Myths." Asian Folklore Studies 56, no. 1 (1997): 191. http://dx.doi.org/10.2307/1178808.

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6

Lindell, Kristina, and Damiana Eugenio. "ASEAN Folk Literature: An Anthology." Asian Folklore Studies 58, no. 1 (1999): 237. http://dx.doi.org/10.2307/1178896.

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7

Wood, Juliette, and Wolfgang Mieder. "Tradition and Innovation in Folk Literature." Modern Language Review 84, no. 4 (October 1989): 909. http://dx.doi.org/10.2307/3731167.

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8

Jones, Steven Swann, and Wolfgang Mieder. "Tradition and Innovation in Folk Literature." Journal of American Folklore 101, no. 401 (July 1988): 363. http://dx.doi.org/10.2307/540484.

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9

Hiroyuki, Araki, and Wolfgang Mieder. "Tradition and Innovation in Folk Literature." Asian Folklore Studies 50, no. 2 (1991): 356. http://dx.doi.org/10.2307/1178394.

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10

MILLER, Royce W. "The Sephardim and their Folk Literature." Revue des Études Juives 152, no. 1 (January 1, 1993): 193–99. http://dx.doi.org/10.2143/rej.152.1.2012662.

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11

Jones, W. Glyn, and Erik Aalbæk Jensen. "Magtens folk." World Literature Today 66, no. 2 (1992): 351. http://dx.doi.org/10.2307/40148237.

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12

Lindell, Kristina, Johannes Wilbert, and Karin Simoneau. "Indexing Folk Literature of South American Indians." Asian Folklore Studies 54, no. 1 (1995): 119. http://dx.doi.org/10.2307/1178221.

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13

Ting, Nai-tung, and Chang-tai Hung. "May Fourth Intellectuals and Chinese Folk Literature." Asian Folklore Studies 47, no. 1 (1988): 153. http://dx.doi.org/10.2307/1178257.

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14

Reynolds, D. F. "Exploring Arab Folk Literature * By PIERRE CACHIA." Journal of Islamic Studies 24, no. 3 (May 29, 2013): 391–93. http://dx.doi.org/10.1093/jis/ett039.

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15

Sitas, Anestis. "Greek Folk Literature, Poetry, Folk Songs and the Library of Congress PA (Supplement) Schedule." Cataloging & Classification Quarterly 28, no. 1 (January 4, 2000): 53–68. http://dx.doi.org/10.1300/j104v28n01_06.

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16

K, Nivetha, Sasirekha P, Bhuvaneshwari K, and Raja M. "Psychology in Tamil Folk Songs." Indian Journal of Tamil 3, no. 3 (June 17, 2022): 5–10. http://dx.doi.org/10.54392/ijot2232.

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All Tamil literature is a gift given to us by our forefathers. All literature expresses the life values of the people. In this way, folk literature, which is unwritten literature, reflects human feelings. A man expresses his subconscious thoughts and beliefs through folk literature. In folk literature that includes folk songs, folk tales, fables, proverbs, etc., man expresses his life experiences from birth to death. Folk In literature, man expresses his life records from birth to death. In lullabies, events such as a mother's love for her child and making children realise the importance of relatives are important to human life. The way agriculture is expressed in special kummi songs, the subconscious impressions of man through faith in God, the subconscious impressions of man through themangu songs, the expression of male and female relationships through themangu songs, the characteristics of grooms who collect dowry from women through marriage, and indicate social disorders This review article is intended to reveal women lamenting the loss of their mothers in the metaphorical songs that express their characteristics at the end of human life, and women who have lost their husbands are marginalised in society due to their helpless condition.

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17

Brothers, Diana, and Anita Stern. "World Folktales: An Anthology of Multicultural Folk Literature." TESOL Quarterly 30, no. 1 (1996): 175. http://dx.doi.org/10.2307/3587617.

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18

Benito, Neva. "Text and Context of the Blaan’s Folk Literature." JPAIR Multidisciplinary Research 40, no. 1 (March 10, 2020): 56–66. http://dx.doi.org/10.7719/jpair.v40i1.771.

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Blaans are one of the tribes that reside in the Mindanao archipelago in the Philippines. This study collected, transcribed, classified, and analyzed Blaan folk literature in the barangays of Sinapulan and Eday in the municipality of Columbio, Sultan Kudarat. This also sought to identify the context that brought about the folk literature’s citation and identified the beliefs and practices embedded in these literary texts. This Blaan oral literature was transcribed and translated in Cebuano or Filipino by the informants and analyzed using Alan Dundes’ theory of analyzing folklore- through its text, and context. The gathered Blaan folk literature was classified as occasional songs, work songs, and prose narratives depicting legends, and creation stories. It was also found out that the folk literature was recited during important occasions like weddings, tribal assemblies either as a form of entertainment or a form of reminder for the members in the importance of tribal peace and unity as well as their role in protecting nature and their environment. This study also revealed that Blaan folk literature embodies the tribe’s values and ideals like generosity, courage, bravery, and traditions like the giving of dowry to their intended bride. They also valued nature and believed in the Supreme Being, whom they call Dwata but whose traits are like the Christian god.

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19

Grenier, Svetlana. "City Folk and Country Folk by Sofia Khvoshchinskaya." Tulsa Studies in Women's Literature 38, no. 1 (2019): 238–41. http://dx.doi.org/10.1353/tsw.2019.0016.

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20

Cook, Jonathan A. "MELVILLE'S FOLK ROOTS." Resources for American Literary Study 28, no. 1 (January 1, 2002): 192–94. http://dx.doi.org/10.2307/26366948.

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Cook, Jonathan A. "MELVILLE'S FOLK ROOTS." Resources for American Literary Study 28, no. 1 (January 1, 2002): 192–94. http://dx.doi.org/10.2307/resoamerlitestud.28.2002.0192.

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22

Williams, Roland Leander. "Respecting the Folk." Journal of Modern Literature 24, no. 3 (2001): 532–34. http://dx.doi.org/10.1353/jml.2001.0012.

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23

Young, Katharine, and David Buchan. "Scottish Tradition: A Collection of Scottish Folk Literature." Journal of American Folklore 99, no. 393 (July 1986): 341. http://dx.doi.org/10.2307/540825.

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24

Ishmuradovich, Utkir Normuminov. "LINGUOCULTURAL FEATURES OF FOLK PROVERBS IN THE ENGLISH AND UZBEK LANGUAGES AND PHRASEOLOGY." CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES 03, no. 05 (May 1, 2022): 93–98. http://dx.doi.org/10.37547/philological-crjps-03-05-21.

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The phraseological fund of the language is a valuable source of information on the culture and mentality of the people. Phraseologisms refer to the myths, customs, narrations, customs, traditions, spirituality, morals, etc. of a particular people. will be concentrated. The fact that language is a social phenomenon, as the most convenient and active means of communication, should also serve to regulate and develop the existing connections between members of society. The value and importance of the study of language only increases when it is directly related to life. No one can deny that people talked and socialized before the recording. In the same vein, before oral literature, folklore existed and has survived to the present day. Proverbs have a special place and significance as one of the examples of folklore. The proverbs combine the life experiences of the ancestors, their attitude to society, history, mood, ethical and aesthetic feelings, and positive qualities. Over the centuries, it has been polished among the people and has taken a concise and simple poetic form. As an example of folklore, proverbs are very rich in subject matter.

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25

Maksetbay Kyzy, Ayimbetova Zamira. "The Problem Of Mutual Synthesis Of Folklore And Written Literature In The Science Of Karakalpak Literature." American Journal of Social Science and Education Innovations 02, no. 11 (November 30, 2020): 421–27. http://dx.doi.org/10.37547/tajssei/volume02issue11-70.

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The study of folklore in the works of Karakalpak poets and writers is especially relevant in the modern stages of cultural development, due to the growing interest of society in the study of their national and historical roots. The study of the interrelationship of written literature and folklore is of particular importance in the preservation of the common cultural heritage of mankind and each nation. It is also a powerful weapon in identifying peoples, nations, communities, and age groups and bringing them closer together. Traditional folk culture is not only a dialogue between different nations, but also a dialogue between different peoples. Without it, under the influence of popular culture, young people become addicted to stereotypes that are alien to nationalism, a feeling that often puts nationalism second to none. The spirit of the society, which has lost touch with the roots of national culture, weakens, loses its direction in the definition of moral and artistic dignity.

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26

Savarese, John. "Ossian’s Folk Psychology." ELH 80, no. 3 (2013): 715–45. http://dx.doi.org/10.1353/elh.2013.0024.

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Ting, Nai-tung. ""Folk Literature Run by the Folk": A New Development in the People's Republic of China." Asian Folklore Studies 46, no. 2 (1987): 257. http://dx.doi.org/10.2307/1178587.

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Hernando-Real, Noelia. "Vital Contacts: Dramatic Downclassing in Bosworth Crocker’s Humble Folk." Revista de Estudios Norteamericanos, no. 22 (2018): 121–44. http://dx.doi.org/10.12795/ren.2018.i22.06.

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29

ELBİR, Bilal, and Yusuf AYDIN. "NAZIRES IN THE CONTEXT OF THE INTERACTION OF CLASSICAL AND FOLK LITERATURE." Turkology 112, no. 4 (December 15, 2022): 110–34. http://dx.doi.org/10.47526/2022-4/2664-3162.06.

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Nazire; It is a poet’s rewriting of another poet’s poem by using elements such as measure, rhyme, and content. The artist has the opportunity to show himself better by improving himself in the production process, which he starts by imitating. For this reason, nazireism played an important role in the upbringing, self-development and mastery of poets. The first reflections of the Nazire tradition were seen in classical literature, and then nazire was also used by folk literature poets. Nazires provided intercultural interaction by being written on works written in different languages as well as on works written in the same language. In this study; it is aimed to reveal the reflections of the nazire tradition, which is one of the most important elements of the relationship between classical literature and folk literature. In this direction, some related examples of nazires in classical and folk literature have been identified. Admiration and imitation were influential on the basis of folk poets writing nazires for classical poets. The nazires written by folk poets to classical poets are an example that increases the common points of the two literatures. It is known that folk poets wrote nazires to each other, except for the nazires written by poets of classical literature. It has been seen that the poems written by the folk poets in nazire are also the works that are admired and arranged in the classical poetry tradition.

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30

SA, Sargin. "Immune-Boosting Plants Used in Turkish Folk Medicine and their Potential against COVID-19." International Journal of Pharmacognosy & Chinese Medicine 6, no. 2 (July 19, 2022): 1–44. http://dx.doi.org/10.23880/ipcm-16000232.

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Having suffered from a global epidemic of Covid19 mutants and variants, the entire world has turned its attention and hope to natural treatments that can keep the immune system active and strong. Recent research on some herbal preparations promises high hopes that they may be potential candidates for developing effective and safe immune-boosting drugs. Considering that Turkey has the richest flora of Europe and the Middle East and has an invaluable ethnomedical background, it offers a treasure-worthy potential for serious researchers. 128 plant taxa belonging to 41 families were determined from 99 works carried out in different regions of Turkey. Of these, only 60 (46.9%) were found to be responded to in experimental studies worldwide on immune system enhancement and other similar activities. Quercetin (10.3%), β-glucan, and catechin (5.1%) emerged as the most common active substances among 39 identified active substances. Urtica dioica (39.4%), Rosa canina (34.3%), and Punica granatum (17.2%) were recorded as the most used plants in Turkey. In addition, Phoenix dactylifera has appeared as the taxon with having more active compounds in the literature. This study presents the first national inventory of immune-boosting plants that are regularly used in traditional Turkish medicine, not only against Covid-19 but for the prevention and treatment of epidemic diseases in general. We present 68 (53.1%) plants whose effective immune-stimulating and strengthening properties have been confirmed in experimental studies in the world literature as ready-made material to the relevant pharmacological sectors.

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31

Littlewood, Roland, Allen W. Johnson, and Douglas Price-Williams. "Oedipus ubiquitous: The Family Complex in World Folk Literature." Journal of the Royal Anthropological Institute 4, no. 2 (June 1998): 371. http://dx.doi.org/10.2307/3034530.

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32

Newby, Gordon D., and Haim Schwarzbaum. "Biblical and Extra-Biblical Legends in Islamic Folk-Literature." Journal of the American Oriental Society 106, no. 4 (October 1986): 808. http://dx.doi.org/10.2307/603543.

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Ting, Nai-tung, Kristina Lindell, Jan-Öjvind Swahn, Damrong Tayanin, and Jan-Ojvind Swahn. "Folk Tales from Kammu III. Pearls of Kammu Literature." Asian Folklore Studies 44, no. 1 (1985): 139. http://dx.doi.org/10.2307/1177996.

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Nasr, Ahmad A., and Haim Schwarzbaum. "Biblical and Extra-Biblical Legends in Islamic Folk-Literature." Asian Folklore Studies 47, no. 1 (1988): 191. http://dx.doi.org/10.2307/1178272.

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35

Westermark, Katarzyna. "Wacław Aleksander Maciejowski as a Comparatist: His Supplements to Frédéric Gustav Eichhoff’s The Literature of Medieval Peoples: Slavs and Germans." Tekstualia 1, no. 68 (June 30, 2022): 59–76. http://dx.doi.org/10.5604/01.3001.0015.9074.

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The dissertation Obraz literatury średniowiekowych ludów, a mianowicie Słowian i Niemców [The Literature of Medieval Peoples: Slavs and Germans] was published in Warsaw in 1856. It was a translation of a study by the French philologist and comparatist Frédéric Gustave Eichhoff. The original text was signifi cantly modifi ed and supplemented by Wacław Aleksander Maciejowski, a Polish historian of law and specialist on Slavic culture. The article identifi es the parts of the text that Maciejowski added, as this allows for a reconstruction of his general views on Slavic poetry, including the differences between folk ballad traditions of the Slavic nations, as well as between Slavic and Western European folk ballads (primarily Germany). Maciejowski’s views on the development of the literatures of various European nations by the mid-nineteenth century have also been discussed.

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36

阮蘇蘭, 阮蘇蘭. "民間傳說與木版版畫：觀音女性化形象在越南." 中正漢學研究 37, no. 37 (June 2021): 046–73. http://dx.doi.org/10.53106/2306036020210600370002.

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<p>妙善觀音傳說不僅在中國，也在越南的觀音崇拜信仰都形成女性形象的基礎。儘管佛教或崇拜觀音的信仰在十世紀之前已在越南傳播，但直到十四世紀初，這個傳說的出現才在越南得到證實。從十六世紀末到十九世紀末二十世紀初，小說、寶卷、真經等不同類型的妙善觀音傳本被越南文學接受，並翻譯成六八體喃字詩傳。這些喃字傳故事對大眾的文化和宗教生活產生深遠的影響。本論文基於漢喃資料重現妙善觀音傳說傳播的歷史過程，以分析它們對民間雕刻木版畫的影響。其中，各種妙善觀音傳說喃譯版本的民間藝術創作資料，以圖畫的方式呈現，使得版畫成為喃傳觀音故事向公眾傳播喃字故事的渠道。書籍與版畫不僅使崇拜觀音成為越南主流信仰的動力之一，也顯示本土化的女性觀音特徵。 </p> <p> </p><p>The legend of Miaoshan-Guanyin constitutes the foundation of beliefs in the female form of Guanyin not only in China, but also in Vietnam. Although Buddhism and Guanyin beliefs in particular had spread in Vietnam before the 10th century, the appearance of this legend can be confirmed only at the beginning of the 14th century. From the end of the 16th century to the end of the 19th -- beginning of the 20th century, different versions of Miaoshan-Guanyin legend, such as novels (xiaoshuo), precious scrolls (baojuan), and true scriptures (zhenjing), were adapted in Vietnamese literature and translated into six-eight verse narratives. These Nôm versions have a profound impact on the cultural and religious life of the folk. This article presents the spread of the legend of Miaoshan-Guanyin in Vietnam to analyze its Nôm adaptions’s influence on the folk woodblock prints. The Nôm versions of the Miaoshan-Guanyin legend which are represented in folk woodblock prints become a channel for transmission of the story of Guanyin to the commoners. Sino-Nôm manuscripts and woodblock prints not only propagate the worship of Guanyin one of the main driving forces of Vietnam’s mainstream beliefs, but also express characteristics of the localized female form of Guanyin. </p> <p> </p>

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Veltrusky, Jiri. "Structure in Folk Theater: Notes regarding Bogatyrev's Book on Czech and Slovak Folk Theater." Poetics Today 8, no. 1 (1987): 141. http://dx.doi.org/10.2307/1773006.

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Ashirkhanova, K., and Zh Suinzhanova. "Reflection of Folk Healing in Kazakh and Turkish Oral Literature." Iasaýı ýnıversıtetіnіń habarshysy 122, no. 4 (December 30, 2021): 37–46. http://dx.doi.org/10.47526/2021-4/2664-0686.04.

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Folk healing is one of the oldest, most important objects of the study of oral folk art. It is important to study the history, to determine the place of folk healing in science. In Kazakh folklore science, the roots of folk healing, known by various names, have their roots in the pre-Islamic Turkic belief system. At the root of the Kazakh traditional folk healing are the Kok-Tengri religion, shamanic beliefs / Baksanism. Folk healing, which plays a rather important role in our daily life, has developed so widely in the Turkic world that its application can be seen in any sphere of life. The purpose of this study is to study various analyses, opinions, approaches concerning folk healing, as well as the results of the study of Kazakh and foreign scientists regarding Kazakh folk healing. It is also possible to prove through the judgments of researchers that in the works of oral folk art accumulated over the centuries, one can also find reflections and experiences of our ancestors concerning everyday life, traditions, and a healthy lifestyle. The article discusses various names, definitions of the concept of folk healing in Kazakh and Turkish oral literature, examples, methods of treatment that are not found in other literary works about folk healing except the book Korkyt Ata, which is a priceless pearl of oral folk healing.

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Vitiello, Justin. "Sicilian Folk Narrative versus Sicilian-American Literature: Mangione's "Mount Allegro"." MELUS 18, no. 2 (1993): 61. http://dx.doi.org/10.2307/467934.

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40

Jason, Heda. "Genre in Folk Literature: Reflections on Some Questions and Problems." Fabula 27, Jahresband (January 1986): 167–94. http://dx.doi.org/10.1515/fabl.1986.27.1.167.

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41

Shouhua, Liu, and Hu Xiaoshen. "Folk Narrative Literature in Chinese Nüshu: An Amazing New Discovery." Asian Folklore Studies 53, no. 2 (1994): 307. http://dx.doi.org/10.2307/1178648.

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42

Richards, Phillip M. "Sulaand the discourse of the folk in African American literature." Cultural Studies 9, no. 2 (May 1995): 270–92. http://dx.doi.org/10.1080/09502389500490381.

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Azi, Essentugel A., Samet Azap, and Nurbol A. Saduakas. "Көшпенді сал-серілерінің халықтық-діни көзқарастары." BULLETIN of the L.N. Gumilyov Eurasian National University. Historical sciences. Philosophy. Religion Series 138, no. 1 (2022): 142–54. http://dx.doi.org/10.32523/2616-7255-2022-138-1-142-154.

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The «serilik» tradition is of great importance in the history of the cultural heritage of nomads, including the culture of the Kazakh people. «Sal-seriler» is the spiritual image of the Kazakh Steppe, which adheres to the traditions, has a universal human value, is rich in educational and educational heritage. The article considers the work of the Kazakh «Sal-Seri», which combines a wide variety of Arts in the history of the culture of the nation, the art of speech, that is, the art of poetry, singing, composition, improvisation, eloquence and eloquence on the basis of historical, cultural and literary sources. The scientific and creative work of the Masters of the word in the history of national literature, the culture of language, the system of artistic thinking, the national spirit and consciousness, and the national and spiritual values are presented philosophically. Most of the spiritual culture of the Kazakh people was repressed, banned, and the names of many prominent figures, cultists and followers of cultural traditions were forgotten. Their return to the people, their involvement in cultural life creates the need for a holistic understanding of the eternal spiritual values created by them, which has every reason to take its rightful place in universal culture. A huge role in the socio-political and spiritual life of Kazakhs of the XV-XIX centuries was played by representatives of oral poetry – poets, zhyrau, sal and seri. «Sal and Seri» through his work is a connecting beginning of the spiritual experience of the people, accumulating a repetition of the experience of previous generations. As a public figure, «Sal and seri», worried about the future, became enemies to all the authorities – both their rich and their colonialists. «Sal-seri», which expressed a progressive mood, reflected moral, ethical, sociocultural, philosophical and historical ideas and knowledge in a new way in their works, served as defenders of the interests of the people. If the artistic heritage of «Sal-Seri» is a special type of creativity, then their image is a vivid reflection of the national mentality.

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Feldman, Sara Miriam. "Jewish Simulations of Pushkin's Stylization of Folk Poetry." Slavic and East European Journal 59, no. 2 (2015): 229–45. http://dx.doi.org/10.30851/59.2.004.

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This article examines the prosody and other features of Hebrew and Yiddish translations of Eugene Onegin , which were composed as a part of Ashkenazi Jewish cultural movements in Eastern Europe, Russia, and Palestine. Russian literature played an important role within the history of modern literature in both Hebrew and Yiddish. Translating Russian literature tested the limits of the literary Yiddish and Hebrew languages. Due to the novel’s status in the Russian canon and its poetic forms, translating it was a coveted literary challenge for high-culture artistic production in Jewish languages. I examine this phenomenon using Pushkin’s simulation of folk poetry in the “Song of the Girls.” Due to the different social and textual functions of Yiddish and Hebrew, as well as their linguistic features, translatability of even formal characteristics differed from one Jewish language to another. The changes in Hebrew pronunciation during this period were reflected clearly in the changing limits of the ability of writers to translate Onegin . Though motivated by an inward-facing drive to produce modern and Western literature in one Jewish language or another, these translations were also a manifestation of the cultural bond between secular, East European Jewish intellectuals and Russian literature.

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Ludwig, Jonathan Z., and James Riordan. "Russian Folk-Tales." Slavic and East European Journal 46, no. 1 (2002): 222. http://dx.doi.org/10.2307/3086276.

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Perkowski, Jan L., and Roberta Reeder. "Russian Folk Lyrics." Slavic and East European Journal 38, no. 2 (1994): 400. http://dx.doi.org/10.2307/308842.

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Moyle, Natalie K., and Linda J. Ivanits. "Russian Folk Belief." Slavic and East European Journal 34, no. 1 (1990): 127. http://dx.doi.org/10.2307/309334.

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Berthold, Dennis, and Kevin J. Hayes. "Melville's Folk Roots." South Central Review 17, no. 3 (2000): 143. http://dx.doi.org/10.2307/3190101.

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Nandakumar, Prema, and Basavaraj S. Naikar. "The Folk Theatre of North Karnataka." World Literature Today 71, no. 2 (1997): 470. http://dx.doi.org/10.2307/40153271.

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Sun, Xun, and Junwen Zhou. "Ancient Chinese novels and folk religions." Frontiers of Literary Studies in China 1, no. 3 (July 2007): 378–409. http://dx.doi.org/10.1007/s11702-007-0018-2.

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