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Journal articles on the topic 'Epic traditions'

Author: Grafiati

Published: 7 June 2025

Last updated: 16 July 2025

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1

Chao, Г. "ORAL EPIC TRADITIONS IN CHINA." Эпосоведение, no. 1(1) (November 29, 2017): 58–61. http://dx.doi.org/10.25587/svfu.2017.1.8090.

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There have been rich oral epic traditions in China from the remote past, disseminated among ethnic minority peoples, with three dominant types, namely, heroic epics, creation epics, and origin epics. Scholarly works in epic studies can be traced back to a few centuries ago, with both foreign and domestic scholars’ involvement. Over the past two decades, a new paradigm in epic studies has been shifting from mainly literary concerns towards folkloristic researches in many directions, labelled by some scholars as a “paradigm shift of epic studies”

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2

M, Radha. "The Epic Tradition in the Song Natrinai." International Research Journal of Tamil 4, S-13 (2022): 249–55. http://dx.doi.org/10.34256/irjt224s1336.

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The reason for the pride and richness of a language is due to the grammar and literature that have emerged in the eyes of that language. The epics occupy a significant place in those verses. Homer's Iliad and Odyssey, considered to be the oldest epics in the world, have also been written in accordance with the epic tradition of that language. Indian language epics are also written within the epic tradition of the regional languages. These include the five great and minor epics that have appeared in the Tamil language; the Kamba Ramayanam, the Periyapuranam, etc. However, if we examine whether

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3

Koryakina, Antonina. "Epic Traditions of the Yakut and Shor Peoples: Paralleled Motifs Reviewed." Бюллетень Калмыцкого научного центра Российской академии наук 2, no. 22 (2022): 144–61. http://dx.doi.org/10.22162/2587-6503-2022-2-22-144-161.

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Introduction. The study examines some identified typological ties between the Yakut heroic epic and epic traditions of the Shor people. The research results obtained through the involvement of extensive comparative materials can essentially facilitate further scientific insights aimed at clarifying the role of Turkic epics in the shaping and development of the Yakut epic tradition, determining the bulk of motifs typical for both the Yakut and Shor epic narratives. Goals. The article aims at delineating similarities and differences inherent to plot motifs of the Yakut and Shor epics. Materials

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Narzikulova, Manzura. "Folklore Motifs In Alisher Navoi’s Epic “Sabai Sayyar." American Journal of Social Science and Education Innovations 03, no. 06 (2021): 249–57. http://dx.doi.org/10.37547/tajssei/volume03issue06-42.

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The article deals with the traditions of folklore in the works of Alisher Navoi, the role of mythology and folk art in the epic “Sabai Sayyar”, the plot of the epic in folklore, the connection of the main motives with folklore; folklore traditions in the interpretation of the composition and image system of the epic “Sabai Sayyar”; the sources of the plot of the epic “Sabai Sayyar” in the folklore of the peoples of the East and the artistic evolution of the epic plot are analyzed. The plot of the epic “Sabai Sayyar” is clarified in connection with the traditions of Uzbek folk epics.

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Eshonkulov, Jabbor. "About "Rustamkhan" Series." International Journal of Social Science Research and Review 5, no. 5 (2022): 300–306. http://dx.doi.org/10.47814/ijssrr.v5i5.326.

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The Rustamkhan series plays an important role in Uzbek epic poetry. This series includes such epics as "Rustamkhan", "Murodkhan", "Oftob pari". To date, two epics of the series - "Rusmtkhon" and "Muradkhan" have arrived. There is one version of the epic "Murodkhan", many variants of the epic "Rustamkhan". This article examines the peculiarities of the series "Rustamkhan", its role in the art of epic poetry. Different variants of the epic "Rustamkhan", their manuscript versions, the differences between the variants were analyzed, issues related to the emergence, development and survival of epic

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Orozbek kyzy, Elnura. "THE MYTHO-EPIC IMAGES IN THE “SEITEK” EPIC." Alatoo Academic Studies 24, no. 2 (2024): 171–81. http://dx.doi.org/10.17015/aas.2024.242.14.

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The article is dedicated to the exploration of the mythical and epic images in the epic “Seytek,” which is the final chapter of the “Manas” trilogy. This epic is the most extensive and artistically refined piece of folk epic heritage. The Kyrgyz people can rightfully be proud of the richness and diversity of their oral poetic traditions. The epic “Seytek” is composed of a collection of mythological and epic images, including characters and narratives from various folklore traditions, such as those of the Scandinavians, Central European peoples, and others spanning from the west to the east and

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Reichl, Karl. "The search for origins." Journal of Historical Pragmatics 4, no. 2 (2003): 249–67. http://dx.doi.org/10.1075/jhp.4.2.06rei.

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Although in some traditions (notably in India) oral epics are performed as part of a religious ritual, there is no overt ritual function of the epic in most oral traditions known today. However, even in a purely secular and seemingly non-ritual context, the performance of oral epics can have ritual dimensions. This is discussed with reference to the oral epic poetry of the Turkic peoples of Central Asia. It is argued that the performance of oral epics is a particular type of communicative event, of which the comparatively rigid act sequence can be seen as being on a par with the patterning of

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8

Westley, David, and Stephen Belcher. "Epic Traditions of Africa." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 35, no. 1 (2001): 171. http://dx.doi.org/10.2307/486357.

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9

Austen, Ralph A., and Stephen Belcher. "Epic Traditions of Africa." International Journal of African Historical Studies 33, no. 2 (2000): 412. http://dx.doi.org/10.2307/220684.

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10

Jansen, Jan, and Stephen Belcher. "Epic Traditions of Africa." American Historical Review 105, no. 5 (2000): 1843. http://dx.doi.org/10.2307/2652206.

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11

Mironov, Arseny. "VALUE OF ACTIVE COMPASSION IN THE HEROIC EPIC: RUSSIAN EPIC CONCEPT." Проблемы исторической поэтики 19, no. 2 (2021): 7–32. http://dx.doi.org/10.15393/j9.art.2021.8842.

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The article uses the comparative historical method to analyze epic folklore from around the world with regard to the functioning of the concept of active compassion. Proceeding from extensive factual material, the author demonstrates that different national and civilizational traditions imply various interpretations of this concept. While The Epic of Gilgamesh, Homer’s Iliad, and medieval Western European epic songs don’t treat mercy as an axiologically important principle, the folk epics created by the Orthodox peoples maintain its value in accordance with the Christian ideal of sacrificial l

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Dzhapua, Zurab D. "THE CONTRIBUTION OF E. M. MELETINSKY TO THE CAUCASIAN EPOS STUDIES. ON THE 100TH ANNIVERSARY OF THE BIRTH OF THE SCHOLAR." Folklore: structure, typology, semiotics 3, no. 4 (2020): 76–89. http://dx.doi.org/10.28995/2658-5294-2020-3-4-76-89.

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The article analyses the contribution of Meletinsky to Caucasian epic studies. The role of Caucasian epic traditions in the study of the problem of the origins and the early forms of the epos is considered. A significant number of the comparative-typological studies of Meletinsky are based on the materials of mythoepic cultures of Caucasus mountain people. The scholar singled out the Caucasian epics, along with some other traditions, as the special early stage in the history of the epic. Meletinsky was one of the pioneers in the fundamental studies of the Caucasian Nart epics. Based on the ana

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Sabirova, Nasiba Ergashevna. "History and development of baxshi traditions in Khorezm oasis." SCIENTIFIC WORK 62, no. 01 (2021): 62–67. http://dx.doi.org/10.36719/2663-4619/62/62-67.

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When did Bakhshi’s performance appear, of course, has to be associated with the formation of the epic genre. This article deals with the formation of the epic genre, the formation and development of art in Khorezm, one of the centers of ancient culture. Also, in the Khorezm oasis there is a very reliable information about the oldest bakhshi, in turn, the piri of bakhshis Oshik Aydin, and related epics, scientific information about their history. In Khorezm, boat and boat drivers on lakes and rivers recognize the Prophet Noah as their piri. When the blacksmiths start work, they remember the pro

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Basirizadeh, Fatemeh Sadat, Narges Raoufzadeh, and Shiva Zaheri Birgani. "The Image of Women in Eastern and Western Epic literature: Shahnameh and Odyssey." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, no. 2 (2020): 768–76. http://dx.doi.org/10.33258/birci.v3i2.889.

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The research examines two epics, one from the East and one from the West with regards to the question of woman and her images in early epic literature. The epics were selected from the literature. The epics were selected from the literature of two cultures, both of which, in different historical periods produced the most advanced civilizations of their time. The Persian epic, The Shahnameh (the book of Kings) was tooted in the ancient Indo-Iranian pagan as well as Zoroastrian traditions, an epic of approximately 60,000 couplets rewritten in the tenth century A. D. in the final, completed from

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15

Reichl, Karl. "L’épopée orale turque d’Asie centrale. Inspiration religieuse et interprétation séculière." Études mongoles et sibériennes 32, no. 1 (2001): 7–162. http://dx.doi.org/10.3406/emong.2001.1141.

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The first chapter provides a short introduction to the Turkic oral epic of Central Asia (Bref aperçu de l’épopée orale turque d’Asie centrale). Among the various traditions of Turkic oral poetry, this and the following chapters focus on the epics of what is termed the « central traditions », i.e. the oral poetry of the Uzbeks, Uighurs, Kazakhs, Karakalpaks and Kirghiz. In these traditions different types of singers can be distinguished: baxši, aqïn, žïraw, manasči and others; these singers are in general professionals who have acquired their art and their repertoire in the course of a more or

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Ergashevna Sabirova, Nasiba. "Cənubi və şimali Xorəzm epik məktəbləri". SCIENTIFIC WORK 77, № 4 (2022): 26–31. http://dx.doi.org/10.36719/2663-4619/77/26-31.

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In this article we will talk about Khorezm epic schools and their peculiarities. It is said that the ethnogenetic history of the people has a significant impact on the formation of different schools of epic poetry, as any ethnic group preserves its ancient traditions, which can be clearly seen in the epic schools of Khorezm.Also, art critic B.Matyokubov in his pamphlet divided the Khorezm epic into three shops based on the information given by Bola Bakhshi, folklorist S.R.Ruzimbaev also commented on Khorezm epics, Bakhshi schools, and there are two traditions of epic poetry in the oasis. The a

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17

Wise, Christopher. "Epic Traditions of Africa (review)." Comparative Literature Studies 38, no. 4 (2001): 358–61. http://dx.doi.org/10.1353/cls.2001.0040.

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18

Salmin, Anton Kirillovich. "Traditions of Chuvash and Kalmyck fairy tale epic." Ethnic Culture 5, no. 3 (2023): 16–20. http://dx.doi.org/10.31483/r-107260.

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The article is devoted to a long-term dispute about the peculiarity / non-property of the fairy tale genre of the typical features of the heroic epos. On the basis of the historical-typological method and the method of plot analysis, the corpus of texts of the Chuvash and Kalmyk fairy tale epic has been studied. The study considers the main works devoted to this problem, compares the relevant Chuvash texts with the Kalmyk fairytale epic, points to the incorporation of the biography and exploits of the fairytale hero in the heroic epic “Dzhangar”. The author also considers such blocks of heroic

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19

Zaiyrkulova, Rima. "COMPARATIVE STUDY OF THE EPIC "MANAS" AND THE EPIC "MAHABHARATA" IN MEDICAL UNIVERSITIES." Alatoo Academic Studies 22, no. 3 (2022): 99–109. http://dx.doi.org/10.17015/aas.2022.223.12.

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The article deals with the problems of comparing the epic "Manas" with the epic "Mahabharata" in medical universities in the discipline "Manas Studies". Compulsory discipline is taught in higher educational institutions. Due to the growing number of young people from the Republic of India studying in medical schools, it is necessary to find ways to compare the epic "Mahabharata" and the epic "Manas" in order to ensure more effective teaching of the discipline "Manas Studies". The comparative study of epics on the world stage plays an effective role in the development of foreign medical student

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20

Mirzaev, Hamid. "Artistic Features Of The Sonnet-Epic." CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES 02, no. 06 (2021): 51–54. http://dx.doi.org/10.37547/philological-crjps-02-06-11.

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The article discusses the experience of creating sonnets and epics in Uzbek poetry, the peculiarities of this genre, the artistic features of sonnets and epics. The author B.Boykobilov's contribution to the creation of works in the genre of sonnet-epic, tried to scientifically describe the experiences and traditions gained in this genre.

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21

Ayşen Kaim, Agnieszka. "Tureccy i bałkańscy „singers of tales” – „jarzmo” inspiracji czy epicka dwubiegunowość?" Slavia Meridionalis 11 (August 31, 2015): 63–80. http://dx.doi.org/10.11649/sm.2011.004.

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Turkish and Balkan “singers of tales” – a yoke of inspiration or epic independence?The research material is mostly based on the works of Albert Lord and Milman Parry, Karl Reichl, Ilhan Basgoz, Pertev Boratav. Epic singers played a significant part in spreading national spirit, be it Turkish or Slavic. The Balkan artists called guslar used a one-string instrument called gusle while a Turkish minstrel ozan and ashik usually used a two-stringed instrument called kopuz or saz. The typical stage for their activities were coffeehouses. Oral epics were transmitted by word of mouth from one singer to

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22

Appleby, Jessica. "Enacting National Trauma on the Female Body in Aubigné's Misères : An Epic Motif." French Forum 48, no. 1 (2023): 1–15. http://dx.doi.org/10.1353/frf.2023.a932964.

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Abstract: The French Wars of Religion in the sixteenth century coincided with a literary desire to validate French cultural dominance through poetry. As part of this goal, a traditional epic would establish a Virgil for France and a heroic story to equal Rome's. Though the civil wars prevented the composition of such an epic, they opened the path for Agrippa d'Aubigné's Les Tragiques , an epic account of the Wars themselves. As a Protestant poet on the losing side of national conflict, Aubigné rests upon epic traditions while using them to garner support for his faction and to blame Catholic l

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23

Mirzaev, Jonmirza Nematovich. "Psychological Description Of The Avaz Image In Uzbek Epics." American Journal of Social Science and Education Innovations 2, no. 09 (2020): 131–36. http://dx.doi.org/10.37547/tajssei/volume02issue09-18.

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Every action and every word in folk epics is aimed at revealing the hero’s psyche. Unlike written literature, the epic strictly adheres to the good traditions of bakhshi. He portrays the hero in accordance with the hopes and aspirations of the people. Therefore, the creator of the epic genre is trying with all his might to comprehensively reveal the psyche, depicting the image of the main character. This article examines in detail the psychological image of the protagonist in the epic text on the example of the analysis of the image of Avaz.

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Imyaminova, Shukhratkhon Salijanovna, and Sodirjon Yakubov. "THE GREAT ENCYCLOPEDIA OF FOLK GENIUS." CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES 02, no. 09 (2021): 35–39. http://dx.doi.org/10.37547/philological-crjps-02-09-08.

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The ancient and rich literary traditions of the peoples of Central Asia have been proven by orientalists. One of them is folk oral epics, myths and legends, stories and legends. They are developed in two languages Turkish and Persian. The Turkic peoples of Central Asia, along with their oral creations, made rich use of the rich legends and epic epics of the ancestors of the Iranian peoples and continued to add their own creations. The most significant epic in which there is a commonality between them.

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Imyaminova, Shukhratkhon Salijanovna, and Sodirjon Yakubov. "THE GREAT ENCYCLOPEDIA OF FOLK GENIUS." CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES 02, no. 09 (2021): 35–39. http://dx.doi.org/10.37547/philological-crjps-02-09-08.

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The ancient and rich literary traditions of the peoples of Central Asia have been proven by orientalists. One of them is folk oral epics, myths and legends, stories and legends. They are developed in two languages Turkish and Persian. The Turkic peoples of Central Asia, along with their oral creations, made rich use of the rich legends and epic epics of the ancestors of the Iranian peoples and continued to add their own creations. The most significant epic in which there is a commonality between them.

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26

Tatiana, IVANOVA. "Epic tradition of the Russkoe Ustye." Epic studies 4, no. 32 (2023): 5–24. http://dx.doi.org/10.25587/2782-4861-2023-4-5-24.

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Russian epic tradition of the village Russkoe Ustye, standing on the Indigirka River, is the subject of the study. The relevance of the research lies in the need to describe one of the regional epic traditions of Siberia at the modern stage in connection with the work of the Institute of Russian Literature (Pushkin House) of the Russian Academy of Sciences on the series “Bylinas” of the Russian Folklore Code. Accordingly, the purpose and objectives of the study are determined by a systematic approach to material, meaningful in connection with the history of inhabiting the region, the history o

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Koryakina, Antonina. "Stability, Variability and Transformation of Epic Traditions in the Olonkho of the Vilyui Region of the Mid-19th–20th Century." Проблемы исторической поэтики 20, no. 3 (2022): 29–49. http://dx.doi.org/10.15393/j9.art.2022.10542.

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The article deals with the issues of continuity, stability, variability, and transformation of archaic epic traditions in the early text (mid-19th century) and subsequent records (mid-20th century) in the olonkho of the Vilyui region. Attention is drawn to the features of compositional plot structures and plot motifs, and their functional and analytical characteristics are proposed. In connection with the replenishment of the olonkho fund with new publications on Yakut folklore studies, the problem of confirming, updating, and developing previously obtained results to identify common and local

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Khabunova, Evdokia E., Ludmila S. Dampilova та Alimaa Ayuushzhaviyin. "Мотив «богатырский поединок (сражение)» и его вариативный ряд в эпосах монгольских народов". Oriental Studies 13, № 3 (2020): 779–89. http://dx.doi.org/10.22162/2619-0990-2020-49-3-779-789.

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Introduction. The article examines the motif of heroic duel (combat) as an important segment of the epic plot, and our comparative analysis of the nuclear basis of the motif and its variation list proves instrumental in delineating a structural-meaningful model motif invariant inherent to the epic of Mongolic peoples and depicting military conflicts. The issue has never been dealt with in this perspective. Goals. The work seeks to determine a variation row of the invariant motif in national epic traditions of Buryats, Kalmyks, Mongols, and Oirats. Materials. The variation row to be extracted f

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Yamagata, Naoko. "Young And old in Homer and in Heike Monogatari." Greece and Rome 40, no. 1 (1993): 1–10. http://dx.doi.org/10.1017/s001738350002252x.

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Homer's epics have been compared with many other epic traditions in the world, such as Sumerian, Indian, Serbo-Croatian, Medieval German, and Old French epics, from various points of view, such as narrative techniques, genesis of traditions, oral or writtern nature of texts, and motifs. If comparative studies of the existing sort have any significance, it is rather surprising that there has been no serious attempt to compare Homer's epics and Heike monogatari(translated as The Tale of the Heike, Heikefor short), the best of the medieval Japanese epics, for there are many reasons to believe tha

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Zayrkulova, Rima. "PROBLEMS OF COMPARATIVE TEACHING OF THE EPIC "MANAS" AND THE EPIC "MAHABHARATA" IN MEDICAL UNIVERSITIES." Alatoo Academic Studies 23, no. 4 (2023): 85–94. http://dx.doi.org/10.17015/aas.2023.234.09.

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The article deals with the problems of comparative study of the epic "Manas" and the epic "Mahabharata" in higher medical educational institutions in the discipline "Manas studies". Regardless of the form of ownership, the discipline "Manas Studies" is taught in higher educational institutions. Due to the increase in the number of young people studying in medical educational institutions from the Republic of India, in order to ensure effective teaching of the discipline "Manas Studies", the comparative study of the epic "Mahabharata" and the epic "Manas" is relevant today. The comparative stud

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DEMİRCİ, Ümit Özgür, Mehmet HAZAR, İbrahim ÖZKAN, and Ali KILIÇ. "Kazakh Epic Janibek Batır." Journal of Old Turkic Studies 6, no. 2 (2022): 272–364. http://dx.doi.org/10.35236/jots.1144775.

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There are many opinions about the Kazakhs being one of the Turkish tribes living in Central Asia since the time of the Saka-Scythians and appearing on the stage of history. According to the most common view, Kazakhs emerged when a community that did not comply with Abulhayhan Khan tended to live in a nomadic way between the Chu and Talas rivers. In Kazakh Turkish, the word dastan corresponds to the words jir, epos, köne epos, dastan. For heroic epics, batir jiri, batik epos, heroic epos; love epics are used as gaşıgtik jir, romandik epos, liro epostik jir. As in most epic traditions, Kazakh ep

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Tolonova, Gulzat. "STUDY THE REFLECTION OF THE EPOS "MANAS" IN THE SPHERE OF CULTURE THROUGH CRITICAL THINKING." Alatoo Academic Studies 21, no. 3 (2021): 211–19. http://dx.doi.org/10.17015/aas.2021.213.023.

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The article notes the place and role of the epic "Manas" in the spheres of culture. Interethnic dialogue, folk traditions influence the multicultural education of young people. The conceptual approaches to the implementation of multicultural education of youth explained. Reflection of the epic "Manas" learned in the spheres of culture through the method of critical thinking. The article uses the methods of critical thinking, traditional and pedagogical, pedagogical experiment, dialogue, pedagogical survey, pedagogical interview, and studying the characteristics of the teaching staff. In resear

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Makarov, S. S. "Plot-Motivational Parallels in Heroic Epics of Yakuts, Karachays, and Balkars: Trials of Epic Hero." Nauchnyi dialog 13, no. 7 (2024): 311–32. http://dx.doi.org/10.24224/2227-1295-2024-13-7-311-332.

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This article explores the plot and motivational parallels present in the heroic epics of the Karachay-Balkar and Yakut traditions. It focuses on a central theme that is vital to the genre: the trials faced by the epic hero. The primary aim of this study is to investigate the unique features of overlapping plot motifs within these two Turkic narrative traditions, thereby illuminating their thematic and poetic characteristics. The research draws on a representative corpus of heroic epic recordings from the Yakuts, Karachays, and Balkars, collected throughout the 19th and 20th centuries, as well

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Makarov, Semen S., and Tanzila M. Khadzhieva. "The System of Mythological Characters in the Turkic Epic: The Karachay-Balkarian Nartiada and Yakut Olonkho." Studia Litterarum 9, no. 2 (2024): 278–99. http://dx.doi.org/10.22455/2500-4247-2024-9-2-278-299.

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The article explores the parallels in the structure of character systems of the Karachay-Balkarian version of the Nartiada and Yakut heroic epos Olonkho. The main focus is on the typical attributes and plot functions of such groups of characters as celestial demiurges and protectors of epic heroes and their demonic antagonists. The research aims to assess the degree of typological proximity of the studied traditions based on the analysis of one of the levels of the system of epic characters. The article reveals the close connection of the plots of the Karachay-Balkarian Nartiada and the Yakut

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Seleeva, Tsagan B. "XINJIANG OIRAT VERSION OF THE JANGAR EPIC. CORPUS OF TEXTS AND PLOT COMPOSITION." Folklore: structure, typology, semiotics 3, no. 4 (2020): 35–53. http://dx.doi.org/10.28995/2658-5294-2020-3-4-35-53.

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The article deals in the substantive aspects of the Xinjiang Oirat version of the epic “Dzhangar”, was developed in line with the original national epic tradition, enriched with borrowings from the traditions of closely related Mongol-speaking peoples. The main objective of the research is to study forming the corpus of the version texts and to consider the plot composition, the issues of plot composition, the intertextual relationships and the contamination and innovation in the late epics. The text corpus of the Xinjiang Oirat version is rather heterogeneous in its qualitative composition. A

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Chalise, Keshav Raj. "Mayavini Sarsi (Circe): Devkota’s Reworking to Western Myths." Literary Studies 33 (March 31, 2020): 20–30. http://dx.doi.org/10.3126/litstud.v33i0.38032.

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Laxmi Prasad Devkota, celebrated poet as the Mahakavi or Poet the Great wasborn in 1966 BS. Writing in distinct style from the tradition, Devkota has broken the convention in Nepalese writing, both in form and content, though he was in the difficult mode of free expression due to Rana observation over writings and even the discouraging situation on free thinking and creative writing. He has adapted Sanskrit tradition of writing epics, (Mahakavya) and also, he has composed the epic on free verse. He has introduced and applied western Romantic trend of writing poetry. With these new modes,

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КУРБАНОВА, Д. А. "The folk song аs the most important component at the Turkmen epic art". Эпосоведение, № 3(11) (24 вересня 2018): 92–108. http://dx.doi.org/10.25587/svfu.2018.11.16942.

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Складывавшийся на протяжении тысячелетий духовный и культурный потенциал туркменского народа воплотился в творениях народного творчества, произведениях музыкального и художественного искусства. Яркую страницу в богатом наследии туркмен представляет живая эпическая традиция, носителями которой являются бахши-дестанчи. До сегодняшнего во всех уголках Туркменистана слушатели с большим воодушевлением воспринимают выступления эпических сказителей, в репертуаре которых сохранились многочисленные народные дестаны, а также главы монументальной героической эпопеи «Гёроглы».Цель статьи – проследить исто

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Baymuratovna, Annakulova Dildora. "The Creation Of Ergash Jumanbulbul O‘Gul In The Formation Of The Samarkand School Of Epistlectorship." European International Journal of Pedagogics 5, no. 3 (2025): 56–60. https://doi.org/10.55640/eijp-05-03-15.

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This article analyzes the process of the formation of the Samarkand school of epic poetry and the work of one of its major representatives, Ergash Jumanbulbul o‘Gul. The study highlights Ergash Jumanbulbul o‘Gul’s contribution to the art of epic poetry, his creative style and connection with folklore traditions. His repertoire, performing skills and influence on the development of the school of epic poetry are also analyzed. The article presents information on the traditions of Samarkand epic poetry, the role of folk oral literature and the process of the formation of epic poetry schools based

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Satanar, Marianna T. "Features of the Mythological Chronotope in Yakut and Shor Epos." Izvestia of the Ural federal university. Series 2. Humanities and Arts 23, no. 2 (2021): 259–79. http://dx.doi.org/10.15826/izv2.2021.23.2.039.

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The relevance of this topic is conditioned by the need for a systematic study of the nature of mythological consciousness caused by the growing trend of recognising myth as a powerful spiritual tool possessing humanistic value. This article studies the features of the spatial and temporal organisation of the epic worlds of Yakut and Shor tales. Space and time serve as fundamental categories that model the world of nations. The subject of this article is mythological chronotope, i. e. world modeling in the epic traditions of the Yakuts and Shors. The author identifies and analyses elements of m

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Tolonova, G., G. Imanalieva, and D. Abdimazhitkyzy. "National Games in the Epic Manas." Bulletin of Science and Practice 11, no. 4 (2025): 430–34. https://doi.org/10.33619/2414-2948/113/58.

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The article highlights the important role of traditional games in the culture of the people, as well as their educational significance and social role. In the epic "Manas," through the images of heroes and their interaction with the world and traditions, the characteristics of social and cultural norms are reflected, including those conveyed through games. Research purpose: to identify the types of games described in the epic, as well as generalize these types to better understand the people's traditions and values. Research materials and methods: the descriptive narrative method, in this cont

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Rossi, Andreola, and Brian W. Breed. "Introduction: Ennius and the Traditions of Epic." Arethusa 39, no. 3 (2006): 397–425. http://dx.doi.org/10.1353/are.2006.0027.

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Abdurahmonovna, Saltanat Rahmatullayevna. "EPIC PROSE TRADITIONS AND NEW METHODOLOGICAL RESEARCHES." Theoretical & Applied Science 79, no. 11 (2019): 651–53. http://dx.doi.org/10.15863/tas.2019.11.79.132.

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Варламов, А. Н. "Historical poetics of epic heritage of peoples of Yakutia." Эпосоведение, no. 1(17) (March 28, 2020): 32–49. http://dx.doi.org/10.25587/svfu.2020.17.58364.

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В статье, посвященной актуальной проблеме взаимосвязи эпоса и этнической истории, анализируется сходство и отличие эпических традиций этносов, исторически объединенных территориальной общностью. На примере эпического наследия народов Якутии исследуется жанровая специфика и взаимосвязь фольклорных традиций с этнической историей. Для решения поставленных задач автором избрана наиболее перспективная междисциплинарная методика в изучении фольклорного историзма. В результате анализа, автор приходит к следующим выводам: Эпическое творчество народов Якутии обладает высокой степенью историзма, существ

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Jacquesson, Svetlana. "From Folk Epics to Epic Monuments: Studying and Publishing Epic Lore in the Soviet Union (1920s–1960s)." Journal of Central Asian History 1, no. 1 (2022): 100–129. http://dx.doi.org/10.1163/27728668-12340003.

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Abstract In this article, I problematize the existing analyses of the 1952 conference on the Manas epic either as a salvage operation conducted by USSR Academy of Sciences or as a locally mounted defence in response to the party-led offensive against Turkic national epics. I argue that notwithstanding the efforts invested in the elaboration of a distinctively Soviet approach to the study of folklore – an approach of a Marxist-Leninist extraction articulated around the concept of “folkness” – in the case of epics the boundary between “folk” and “national” remained blurred and easily instrumenta

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Nikolaeva, Natalia N., та Liudmila S. Dampilova. "Функции шаманов в бурятской эпической традиции". Oriental Studies 16, № 3 (2023): 647–59. http://dx.doi.org/10.22162/2619-0990-2023-67-3-647-659.

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Introduction. It is urgent enough to reveal original features of epic traditions in certain ethnic environments to draw a general epic picture of Central Asian peoples. As is evident, shamanism has given rise to diverse epic and poetic genres. Shamanic and epic texts of Mongols are characterized by identical mythological patterns of world order, unified heavenly pantheons, coherent and synonymous ideas and concepts. Goals. The article aims to identify the functions of a shaman/shamaness in plots of Buryat epic narratives, determine the former’s position and status in the system of images. So,

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MANDZHIEVA, Bayrta. "Epic motifs of the Mongol-Oirat epic story of Parchen and their parallels in the national versions of Dzhangar epic." Epic studies 4, no. 36 (2024): 27–37. https://doi.org/10.25587/2782-4861-2024-4-27-37.

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The article is devoted to the consideration of epic motifs of the Mongol-Oirat epic of the epicteller Parchen. The relevance of the study is due to the fact that, despite the wide coverage of the range of problems of the epic of the Mongolian peoples, the issues of studying the motifs of the Mongol-Oirat epic tradition still remain insufficiently studied. The novelty of the study lies in the consideration of the epic motifs of the Mongol-Oirat heroic epic in a comparative aspect with the national versions of the Dzhangar epic. The purpose of this article is to consider the epic motifs of the h

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Vassilkov, Y. V. "The Armenian Epic “Daredevils of Sassoun” and the Mahābhārata: Similarity of the Ethnographic Substratum." Archaeology, Ethnology & Anthropology of Eurasia 47, no. 2 (2019): 140–47. http://dx.doi.org/10.17746/1563-0110.2019.47.2.140-147.

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The author summarizes the results of his search for parallels between the Armenian epic “Sasna cṙer” (“Daredevils of Sassoun”) and the Mahābhārata. The comparative study has revealed considerable similarity in the “ethnographic substratum” of both epics, particularly that relating to the archaic social organization mirrored by the epic. The earliest layer of both the Armenian and the Indian epics retains the memory of a rural, largely pastoral society, in which an important role was played by the fraternities of young warriors. In the Armenian epic, this is indicated by recurrent motifs such a

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Kushaev, Ilkhom Akhtamovich. "BAKHSHI ART SCHOOLS AND THEIR PERFORMING FEATURES." Scientific Reports of Bukhara State University 3, no. 3 (2019): 295–99. http://dx.doi.org/10.52297/2181-1466/2019/3/3/4.

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The article deals with the art of bakhshi, a school that was formed, their performers, traditions of performance, repertoire, as well as contemporary issues of education of dastans. In the past, within the traditions of epic performance, there were schools of epic poetry, which differed from each other with certain peculiarities of performance. At present, there are Bulungur, Kurgan, Shakhrisabz, Kamay, Sherabad, Khorezm and other schools of epic poetry in Uzbekistan

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Fedakar, S. "FEATURES OF THE FORMATION OF EPIC SCHOOLS IN THE TURKIC PEOPLES." Bulletin of Dulaty University 16, no. 4 (2024): 29–34. https://doi.org/10.55956/zkhw5821.

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The article discusses the features of the formation of epic schools, which are an integral part of the cultural heritage of the Turkic peoples, their names and ways of classification. In the course of the study, a comparative historical method was used, the similarities and differences between Uzbek, Karakalpak, Uyghur, Kazakh, Kyrgyz, Azerbaijani and Turkish traditions were analyzed. The regional, historical and cultural features of each school, including the differences in performance styles in regional schools of Kazakhstan, the role of the "Manasshylyk school" in the national identity of K

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Abdivaliyevna, Kholmurodova Olima. "Karl Reichl as an eminent scholar in Turkic oral traditions and epic studies." International Journal Of Literature And Languages 5, no. 1 (2025): 50–53. https://doi.org/10.37547/ijll/volume05issue01-12.

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This article investigates the important contributions of Karl Reichl to folklore studies, specifically concerning Turkic oral traditions and epic poetry. As an esteemed academic, Karl Reichl has utilized an interdisciplinary framework that merges philology, folklore, and literary analysis, thereby providing fresh perspectives on the examination of oral epics, storytelling, and the performative dimensions of Turkic literatures. His comprehensive research has resulted in the documentation, translation, and interpretation of a broad spectrum of oral narratives, which have been instrumental in saf

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