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Journal articles on the topic 'Fairy tale tradition'

Author: Grafiati

Published: 29 June 2021

Last updated: 29 July 2025

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1

Magnanini, Suzanne, and Ruth B. Bottigheimer. "Fairy Godfather: Straparola, Venice and the Fairy Tale Tradition." Sixteenth Century Journal 35, no. 2 (2004): 627. http://dx.doi.org/10.2307/20477028.

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2

McGlathery, James M. "Fairy Godfather: Straparola, Venice, and the Fairy Tale Tradition (review)." Lion and the Unicorn 28, no. 1 (2004): 157–59. http://dx.doi.org/10.1353/uni.2004.0007.

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Carminati, Clizia. "Fairy Godfather: Straparola, Venice, and the Fairy Tale Tradition (review)." Marvels & Tales 18, no. 2 (2004): 317–20. http://dx.doi.org/10.1353/mat.2004.0026.

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4

Коровина, Н. С. "Komi Fairy Tale Tradition and the Book." ТРАДИЦИОННАЯ КУЛЬТУРА 25, no. 2 (2024): 36–46. http://dx.doi.org/10.26158/tk.2024.25.2.003.

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Материалом для наблюдений в данной статье стал сказочный сюжет СУС 1640 «Фома Беренников». Как показал текстологический анализ, источником для всех рассмотренных коми сказок стала книга, вне зависимости от того, как она повлияла на текст конкретного сказочника: непосредственно или опосредованно (уже будучи достоянием устной традиции). Коми сказки, рассмотренные нами, по-разному удалены от книжных источников. Одни из них довольно точно отражают содержание книги, в других источник подвергается существенной обработке, в них вносятся дополнения и изменения, включаются новые эпизоды и мотивы. Немал

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Dobrovolskaya, Varvara E. "FAIRY TALE. BETWEEN THE “PRICELESS INHERITANCE” AND “UNNECESSARY KNOWLEDGE”. THE ATTITUDE OF PERFORMERS TO TRADITION." Folklore: structure, typology, semiotics 4, no. 3 (2021): 107–30. http://dx.doi.org/10.28995/2658-5294-2021-4-3-107-130.

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The paper studies the attitude of storytellers to the fairy-tale tradition. In a number of cases, storytellers consider the fairy tales they know to be a “priceless legacy” that they must preserve and pass on to others. In some cases, this is one’s memory from a favourite relative who used to tell this or that tale. Sometimes a fairy tale functions as a sign of ethnic identification of a person, his connection with a particular ethnic group. Some performers use the fairy tale in their repertoire along with other genres to show the richness of the local tradition and its diversity. A fairy tale

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6

Dobrovolskaya, Varvara. "The Plot of “The Spirit in the Blue Light” in the Russian Fairy Tale Tradition: Between a Folk Tale and the Authorial Creativity." Проблемы исторической поэтики 20, no. 2 (2022): 113–36. http://dx.doi.org/10.15393/j9.art.2022.11024.

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The article examines the existence of the plot type 562 “The Spirit in blue light” in the Russian fairy tale tradition. It is generally believed that this text came into the Russian folklore tradition under the influence of the fairy tale by H. C. Andersen's “Flint,” and the first publication of this plot type is a fairy tale from a Brothers Grimm collection. In Russia, the ATU index describes six variants of this plot type, and one of them was published before the appearance of both the Andersen fairy tale and the Brothers Grimm version, which allows to assume that it goes back to some oral v

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Safron, Elena A., Natalia G. Sharapenkova, Anastasia S. Lyzlova, and Iolanta V. Sukhotskaia. "Specifics of the seven-personal scheme’s implementation in Karelian folk tales." Philological Sciences. Scientific Essays of Higher Education 2, no. 2 (2024): 41–50. http://dx.doi.org/10.20339/phs.2.2-24.041.

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Series of Karelian fairy tales have been documented and analyzed, revealing their intricate structural, compositional, and plot elements. This study delves into connections embedded within these fairy tale narratives. Employing a typological approach, the article scrutinizes representative protagonists, examining the etymologies of their names, the descriptions of their characters, and the motivations behind their actions. This analysis is conducted primarily within the context of the Russian fairy tale tradition. Through a thorough examination of the Karelian fairy tale repertoire, the study

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Springman, Luke, and Jack Zipes. "The Oxford Companion to Fairy Tales. The Western Fairy Tale Tradition from Medieval to Modern." German Quarterly 74, no. 3 (2001): 308. http://dx.doi.org/10.2307/3072790.

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9

Zańko, Aldona. "”In Memory of the Snow Queen” – Hans Christian Andersen Recalled and Retold." Folia Scandinavica Posnaniensia 27, no. 1 (2019): 35–50. http://dx.doi.org/10.2478/fsp-2019-0006.

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Abstract The main focus of the present paper is the so-called “intertextual revision”, explored as one of the most recent and innovative strategies employed while reviving the legacy of the Danish fairy-tale classic Hans Christian Andersen. In order to illustrate this practice, I discuss a short story entitled Travels with the Snow Queen (2001), by an American writer Kelly Link, which is a reworking of Andersen's worldfamous fairy tale The Snow Queen (1844). Link’s take on Andersen’s tale represents one of the leading directions within revisionary fairy-tale fiction, inspired by feminism and g

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10

Otero, Ellan Bethia. "Fairy Godfather: Straparola, Venice, and the Fairy Tale Tradition (review)." Children's Literature Association Quarterly 28, no. 3 (2003): 180–81. http://dx.doi.org/10.1353/chq.0.1366.

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11

Kozlova, N. K. "The fairy-tale repertoire of A. S. Kozhemyakina collected by Omsk local historian I. S. Korovkin (based on materials of the folklore archive of the Omsk State Pedagogical University)." Languages and Folklore of Indigenous Peoples of Siberia, no. 38 (2019): 5–15. http://dx.doi.org/10.25205/2312-6337-2019-2-5-15.

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The article is devoted to the analysis of fairy-tale material from the folklore collection of the Omsk local historian I. S. Korovkin whose wide collection of folklore materials is stored in the folklore archive of the Omsk State Pedagogical University. The article will focus on the texts of fairy tales written by a collector from a Siberian performer Anastasia Stepanovna Kozhemyakina, manuscripts of these recordings are stored in the folklore archive of the Pedagogical Uni- versity. Of the 40 fairy tales recorded by Korovkin from the performer, the author of the article was able to identify (

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ABDUGANIEVA, NASIBAKHAN. "Fairy tales of Indonesia and their formulas." Sharqshunoslik. Востоковедение. Oriental Studies 02, no. 02 (2022): 31–39. http://dx.doi.org/10.37547/os/vol-01issue-02-05.

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This article dwells upon the study of the ethics and style of a fairy tale based on the material of Malay-Indonesian folklore. The purpose of our study is to analyze the poetic system of the Indonesian magic tale as a functionally organized unity of its components. In this article we considered the medial formulas of the fairy tale, which we subdivided into "external" and "internal", that is, formulas designed to arouse listeners' interest, and transitional (internal) formulas. These stable poetic structures (formulas) play a significant role in the compositional structure of a fairy tale, as

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13

Erdem Ayyıldız, Nilay. "The Evolution of Fairy Tale Motifs in A Little Princess and Matilda." İmgelem, no. 16 (July 7, 2025): 455–74. https://doi.org/10.53791/imgelem.1631053.

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Traditional western fairy tales have a significant impact on the perpetuation of patriarchal ideology throughout the ages. This study argues that two selected children's novels revolving around female protagonists, Frances Hodgson Burnett’s The Little Princess (1905) and Roald Dahl’s Matilda (1988), draw on the fairy tale framework. However, it also asserts that they use fairy tale elements in different ways, depending on the socio-cultural changes that have developed over the years. Therefore, the study discusses to what extent these novels continue or subvert the classical fairy tale traditi

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14

Bosmajian, Hamida. "The Fairy Tale Controversy: Oral Tradition, Texts, "the Text"." Children's Literature Association Quarterly 14, no. 3 (1989): 151–53. http://dx.doi.org/10.1353/chq.0.0777.

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15

Ляхович, Артём Владимирович. "Prokofiev and Fairy Tale." Музыкальная академия, no. 1(777) (March 31, 2022): 96–105. http://dx.doi.org/10.34690/221.

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Статья посвящена образной сфере сказки в творчестве Прокофьева, которая трактуется как ключевой локус его поэтики. Эта сфера рассмотрена в двух планах: сказочность как нарратив (в аспекте музыкально-инструментальной литературности, уподобления инструментального произведения литературной притче) и сказочность как творческий метод (в аспекте музыкального языка Прокофьева, его принципиальной установки на оригинальность и, соответственно, на необычность, остранение, чудо). Со вторым планом связана и сфера детства в музыке Прокофьева, тождественная миру, увиденному «как впервые». Нарратив трактуетс

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16

Zokirjonova, Madina Iqboljon qizi. "GENRE TRANSFORMATION OF THE FAIRY TALE IN THE MODERN AMERICAN NOVEL." Educational Research in Universal Sciences 1, no. 7 (2023): 127–30. https://doi.org/10.5281/zenodo.7507191.

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This article analyzes the genre transformation of the fairy tale in the modern American novel. Reference to the model of the fairy tale genre is very relevant for the American novel at the turn of the century. This is primarily due to the existence of moral trust, because in the modern situation semantic boundaries become an important factor of the authors’ constant interest in this genre. The appeal of modern American writers to the fairy tale genre is also determined by the tradition of using it in American literature to symbolically generalize and understand the problems of modern rea

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Sadalova, Tamara Mikhailovna, and Mingiyan Alekseevich Lidzhiev. "Myths and tales about the animals of the Oirats of Xinjiang." Филология: научные исследования, no. 12 (December 2023): 28–37. http://dx.doi.org/10.7256/2454-0749.2023.12.69207.

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The subject of the study is the fabulous folklore of the Oirats of Xinjiang. The object of the study is the specificity of mythological and fairy-tale texts about animals. It should be noted that the fabulous folklore of the Oirats still remains little known to domestic researchers, despite the fact that attempts to study it began in the middle of the last century. The study of Oirat folklore is especially relevant for domestic Mongolian studies, since it is historically connected with the folklore tradition of Russian Kalmyks and Altaians. The author examines in detail such aspects of the top

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18

Коровина, Надежда Степановна. "Tradition and Modernity in the Work of Komi Storytellers (SUS 502 “Copper Forehead”)." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 3 (September 25, 2021): 66–78. http://dx.doi.org/10.26158/tk.2021.22.3.005.

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Глубокая и прочная связь коми и русской сказочных традиций отмечалась неоднократно, вместе с тем конкретных разысканий по данной проблеме недостаточно. По этой причине в статье предпринята попытка исследовать особенности взаимодействия сказок соседних народов, принадлежащих к разным языковым семьям, но имеющих близкие культурные традиции. Материалом стал сказочный сюжет СУС 502 «Медный лоб». Проанализировав пять вариантов коми сказки, можно заметить, что в них реализованы все значимые эпизоды этого сюжетного типа. Однако наблюдения над коми региональным материалом меняют представление о стабил

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19

Mainil, Jean. "The Classic Fairy Tales/The Great Fairy Tale Tradition, from Straparola and Basile to the Brothers Grimm." Féeries, no. 1 (February 1, 2004): 209–12. http://dx.doi.org/10.4000/feeries.91.

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20

Ługowska, Jolanta. "Fairy Tale Motifs in the Slavic Universe of Marta Krajewska." Literatura Ludowa 67, no. 1-2 (2023): 65–76. http://dx.doi.org/10.12775/ll.1.2023.005.

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Marta Krajewska’s series of novels forming the so-called Slavic universe (Idź i czekaj mrozów, 2016, Zaszyj oczy wilkom, 2017 Wezwijcie moje dzieci, 2021) is characterized by noticeable generic syncretism, with fairy tales playing an important role in the construction of the presented world. In her trilogy, the author draws on the most popular, universal fairy tale motifs recorded in international catalogues as well as in Polska bajka ludowa w układzie systematycznym (The Systematic Catalogue of the Polish Folk Tale) by Julian Krzyżanowski, using as the basis of her own story. Krajewska applie

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21

PANDŽIĆ, Željka V. "POETIČKE OSOBENOSTI BAJKE RANKA PAVLOVIĆA U SVJETLU EKOKRITIKE." Detinjstvo LI, no. 2 (2025): 78–88. https://doi.org/10.46793/childhood25.2.078p.

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Ranko Pavlović’s author’s fairy tale reflects the postmodernist treatment of the fairy tale as a cultural model in terms of remodeling traditional fairy tale models, both models present in Serbian literature — both the one dominated by the transposition of oral tradition and the model of the authorial fairy tale parable. The remodeling and modernization of the fairy tale genre applies to both the thematic-motivic and the structural-compositional levels. On the thematic-motivic level, the novel is the current context of contemporary society in the form of ecological and cosmic themes, into whic

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22

Косарева, Анна Александровна. "The Aesthetics of Commedia dell'Arte in European Fairy Tales." Philology & Human, no. 3 (September 18, 2024): 205–14. https://doi.org/10.14258/filichel(2024)3-14.

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The article considers commedia dell’arte traditions in European fairy tales of the 19th and 20th centuries. The research material is “Pierrot ou les secrets de la nuit” by M. Tournier, “Harlequin and the Green Dress” by L. Fischetto and “Pulcinella on the Tomb of Columbine” by H. H. Andersen. The commedia images and plots presented in these works are compared with the original ones, and the techniques with which the authors of fairy tales adapt commedia traditions to the children's perception are highlighted. It is established that the authors of European fairy tales of the 20th century avoid

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23

Vavilova, Kseniya Yur'evna. "Symbolism in the English and Russian fairy tale folklore: comparative analysis." Филология: научные исследования, no. 11 (November 2021): 94–106. http://dx.doi.org/10.7256/2454-0749.2021.11.36438.

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The subject of this research is the symbolism in the English and Russian fairytale tradition. The object is the texts of the Russian and English fairy tales. Analysis of the texts reveals the typical functions performed by symbols in both folklore traditions. The author provides the examples of symbols and offers the interpretation of objects-symbols, symbols-zoonyms, color and number symbols, time and space symbols. Comparative study of folklore heritage of non-cognate languages reveals the fundamental commonness of a particular folk genre of different peoples in their perspective upon realit

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24

Dan Ben-Amos. "Introduction: The European Fairy-Tale Tradition between Orality and Literacy." Journal of American Folklore 123, no. 490 (2010): 373–76. http://dx.doi.org/10.1353/jaf.2010.0003.

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Dan Ben-Amos. "Introduction: The European Fairy-Tale Tradition between Orality and Literacy." Journal of American Folklore 123, no. 490 (2010): 373. http://dx.doi.org/10.5406/jamerfolk.123.490.0373.

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26

Udovichenko, H. M., A. B. Kravchenko, and Ya S. Mysnik. "PECULIARITIES OF FOLKLORE MYTHOLOGICAL IMAGES AND MOTIVES REALIZATION IN THE ARTISTIC WORLD OF FANTASY." INTELLIGENCE. PERSONALITY. CIVILIZATION, no. 2 (21) (December 30, 2020): 70–82. http://dx.doi.org/10.33274/2079-4835-2020-21-2-70-82.

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Objective. The objective of the article is to identify and characterize the peculiarities of the folklore mythological images and motifs realization in the artistic world of fantasy. Methods. The main scientific results were obtained using a set of general scientific and special research methods, namely: analysis, generalization and systematization of scientific and educational literature on literary studies, psychology, linguistics; theoretical generalization, analysis and synthesis, as well as comparative, descriptive and analytical Results. The article considers a characteristic feature of

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27

Welsh-Burke, Nicola. "All the Better to Eat You with: Sexuality, Violence, and Disgust in ‘Little Red Riding Hood’ Adaptations." Literature 3, no. 4 (2023): 416–29. http://dx.doi.org/10.3390/literature3040028.

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In this paper I explore how fears of incorporation, sexual violence, permeability and ‘leakiness’ and metaphorical and literal villains are negotiated within the contemporary fairy tale retelling tradition. Through the close reading and comparative analysis of two twenty-first century Young Adult (YA) retellings of ‘Little Red Riding Hood’ from the 2010s (Sisters Red by Jackson Pearce and Elana K. Arnold’s Red Hood), I argue that this representation and negotiation of sexual, violent, and gustatory appetites is made possible due to the intersection of the fairy tale, horror, and YA genres, cre

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28

Добровольская, В. Е. "Plot 510A “Cinderella” in the Russian Tradition: Folklore Tale and Literary Influence." ТРАДИЦИОННАЯ КУЛЬТУРА 25, no. 2 (2024): 24–35. http://dx.doi.org/10.26158/tk.2024.25.2.002.

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В статье рассматриваются особенности реализации сюжетного типа СУС 510А «Золушка» в русской сказочной традиции. Анализ имеющихся в нашем распоряжении фольклорных текстов показал, что мы можем выделить в корпусе текстов три группы. К первой относятся сказки, соответствующие в большей или меньшей степени сюжетной схеме 510 и не испытывающие очевидного литературного влияния. Вторую группу составляют произведения, в той или иной степени испытавшие влияние сказки либо Ш. Перро, либо братьев Гримм. Наконец, третья группа формируется из текстов, представляющих собой контаминацию типов СУС 511 и 510А,

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29

Kowalczyk, Kamila. "Transformacje wzorców baśniowych w literaturze dziecięcej obecnej na współczesnym rynku wydawniczym." Literatura i Kultura Popularna 23 (May 31, 2018): 135–51. http://dx.doi.org/10.19195/0867-7441.23.9.10.

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Transformation of fairy tales patterns in children’s literature available on the contemporary publishing marketWhat the contemporary publishing market offers the youngest readers are texts that make various forms of fairy tale characters — a strongly representative group among them consists of texts that are transformations of fairy tale patterns that are deeply rooted in the mass imaginations including children’s imagination, which promote a new version of a well-known story: fairy tale renarrations. Such texts not only constitute evidence of changes in the fairy tale genre, but also prove th

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აბრამიშვილი, თამარ. "ვაჟა-ფშაველას „უიღბლო იღბლიანის“ ხალხურ ზღაპართან მიმართების ზოგიერთი საკითხი". Literary Researches 44 (27 листопада 2024): 276–91. https://doi.org/10.62119/lr.44.2024.8242.

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The literary fairy tale originated from folklore. Its foundation in folklore gave rise to the development of individuality within the artistic environment. This connection aims to uphold kinship with the immediate ancestors, sustaining a tradition that thrives with consistent vigor. The material in the visible world, recognized by people, forms the basis for creating fairy tales. Tradition often utilizes well-known folklore stories as a structural backbone for such writings. These stories serve as a platform where real-world elements dissolve into the narrative. Within these tales, psycholo

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Zahoor Hussain, Iram Rubab, and Muhammad Ajmal. "A Structural Analysis of the Pakistani Fairy Tale the Moon King and Rose Princess." sjesr 3, no. 4 (2020): 168–73. http://dx.doi.org/10.36902/sjesr-vol3-iss4-2020(168-173).

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The purpose of this study was to have a structural analysis of fairy tales of Pakistan. Being a part of an old civilization, Pakistan has also the rich and centuries-old oral tradition of storytelling. The fairy tale The Moon King and Rose Princess of the same Pakistani traditional background was recorded and transcribed and analyzed using Propp's structural model. The analysis showed that all the 31 functions were present and these functions occurred in the plot in the same sequential arrangement as was given by Propp. The study had a conclusion that there are the same functions and their occ

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32

Zokirjonova, Madina. "GENRE TRANSFORMATION OF THE FAIRY TALE IN THE MODERN AMERICAN NOVEL." GOLDEN BRAIN 1, no. 12 (2023): 99–103. https://doi.org/10.5281/zenodo.7902253.

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<em>This article analyzes the genre transformation of the fairy tale in the modern American novel. Reference to the past form of the fairy tale genre which is very relevant for the American novel at the turn of the century. This is primarily due to the existence of cultural belief, because in the modern situation semantic boundaries become an important factor of the authors’ constant interest in this genre transformation. The appeal of modern American writers to the fairy tale genre and adapting to the present literature is also determined by the tradition of using it in American literat

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33

Bakalov, A. S., N. E. Erofeeva, L. V. Kipnes, and T. V. Malchenko. "THE IRISH TALE BY SIDNEY OWENSON." Izvestiya of the Samara Science Centre of the Russian Academy of Sciences. Social, Humanitarian, Medicobiological Sciences 23, no. 79(1) (2021): 44–48. http://dx.doi.org/10.37313/2413-9645-2021-23-79(1)-44-48.

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The article for the first time considers the "Irish fairy tale" by S. Owenson as the kind of a literary fairy tale that has its own ideological-thematic specifics. The authors show that the novelist had a peculiar perception of the historical chronotope. She constantly talked about the present with an "eye" on the past, designated certain thesaurus keys in the form of an ancient legend, the Irish people, the names and surnames of the representatives of famous Irish clans. In the fairytale novels by Owenson a specific "Irish world" was formed as the world based on a national tradition based on

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34

Agapitova, Ekaterina. "ФОЛЬКЛОРНО-СКАЗОЧНАЯ ТРАДИЦИЯ В ТВОРЧЕСТВЕ И. А. ЕФРЕМОВА". Проблемы исторической поэтики 14, № 2 (2016): 211–21. http://dx.doi.org/10.15393/j9.art.2016.3767.

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35

СОКАЕВА, Д. В. "СЮЖЕТ ATU, СУС, АА, УОВС 313 ОСЕТИНСКОЙ ВОЛШЕБНОЙ СКАЗКИ". Известия СОИГСИ, № 55(94) (24 березня 2025): 155–73. https://doi.org/10.46698/vnc.2025.94.55.009.

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В статье впервые публикуется текст осетинской волшебной сказки на сюжет ATU, СУС, АА, УОВС 313 «Куырысмæдзæуæджы аргъау» («Колдун») с переводом на русский язык и комментариями. Сказки на данный сюжет в осетинской сказочной традиции коррелируют с контекстом всей духовной традиции осетин и, в связи с этим представляют интерес. Сюжет ATU, СУС, АА 313 также имеет соответствия в нартовском эпосе осетин, а именно, с сюжетом, связанным с девушками-голубками в цикле «Начало нартов». Рассматриваемый сюжет имеет международное распространение, зафиксирован во многих указателях сказки; особенно широко и в

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Stroganova, E. N. "ON M.E. SALTYKOV-SHCHEDRIN’S FAIRY TALE “WILD LANDOWNER”." Culture and Text, no. 44 (2021): 6–13. http://dx.doi.org/10.37386/2305-4077-2021-1-6-13.

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M. E. Saltykov-Shchedrin’s classic fairy tale “Wild Landowner” is considered in two aspects. First, it is viewed from the point of view of satirical tradition in the depiction of the “silly” landowner, which is found in the magazines of N. I. Novikov “Truten” and “Children’s reading for heart and mind.” The article also shows that in his subsequent work, Saltykov repeatedly returns to the intended imagery, which is used not only to denounce noble conservatism, but also in a wider sense.

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Meku, Andir, Harjito Harjito, and Nazla Maharani Umaya. "Local Wisdom in Mepum Sadimop Fairy Tale of Ketengban Tribe, Pegunungan Bintang Regency, Papua." Jurnal Indonesia Sosial Sains 6, no. 1 (2025): 156–70. https://doi.org/10.59141/jiss.v6i1.1556.

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Local wisdom represents unique knowledge and practices held by specific communities, passed down through generations. This study explores the local wisdom in the Mepum Sadimop fairy tale of the Ketengban Tribe in Pegunungan Bintang Regency, Papua. Using a qualitative phenomenological approach, this descriptive research employs interviews, data grouping, and translation to analyze cultural phenomena. Findings reveal that the Mepum Sadimop fairy tale encapsulates local knowledge (e.g., tools, materials, and natural resources), cultural values (e.g., kinship, cooperation, and honesty), and tradit

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Knox, Susanna. "Framing fantasy: Fairy tale and literary tradition in Ramondino'sStorie di patio." Italianist 18, no. 1 (1998): 187–212. http://dx.doi.org/10.1179/ita.1998.18.1.187.

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Dobrovolskaya, Varvara E. "Women's Tradition of Telling Fairy Tales in the Family of the Nekrasov Cossacks Bokachev: Creative Manner and Repertoire." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 74 (2024): 115–30. https://doi.org/10.37816/2073-9567-2024-74-115-130.

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This paper examines the female performing tradition of one family of Cossacks- Nekrasovites. The study of the fairy tale tradition is usually based on records from one family member. Such a storyteller usually mentions the sources of his repertoire, one of which is the fabulous legacy of older relatives. In this case, we can only guess what exactly the storyteller had borrowed from the repertoire of the older generation, what artistic techniques and features of the performing manner he learned from his predecessors. There are generally few recordings from storytellers of the second half of the

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Velikodnaya, Anzhelika Vladislavovna. "F. B. Miller's fairy tales in the context of the Russian folklore tradition." Philology. Theory & Practice 18, no. 6 (2025): 2376–82. https://doi.org/10.30853/phil20250334.

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The aim of this research is to determine the distinctive features of the poet and translator Fyodor Bogdanovich Miller's engagement with the material of oral folk art in creating his stylized and original fairy tales, as well as in his translation of the fairy tale "The Song of Ilya Volgovich" from the Czech language, within the context of the Russian folklore tradition. The article analyzes F. B. Miller's works in which fairy-tale motifs and images play a genre-forming role or are an important means of revealing the idea. The scientific novelty of the research lies in the fact that it is the

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KSENIA N., GUSHCHINA. "FABULOUS TRADITION IN THE LYRICS OF V. NARBUT." HUMANITARIAN RESEARCHES 78, no. 2 (2021): 107–11. http://dx.doi.org/10.21672/1818-4936-2021-78-2-107-111.

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The article is devoted to the analysis of the fairy tale manner of narration in the poetic heritage of V. Narbut. The researched author, in the context of the main poetic tendencies of Russian literature at the turn of the 19th and 20th centuries, in search of new forms of narration, actively rethinks and includes existing narrative models in his work. The tale in this aspect provides great opportunities for poetic representation of the author's intentions. This work reveals the main stylistic, figurative and lexical signs of the tale, as well as the ways of their embodiment and refraction in

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Petrova, Svetlana I., та Nadezhda V. Pavlova. "Авторские сказки Н. А. Алексеева: традиция, специфика". Бюллетень Калмыцкого научного центра Российской академии наук, № 2 (23 грудня 2023): 67–82. http://dx.doi.org/10.22162/2587-6503-2023-2-26-67-82.

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The purpose of this work is to identify the compositional and stylistic features of the texts of the author’s fairy tales by historian, ethnographer, folklorist N. A. Alekseev. The scientific novelty of this work consists in examining one unknown facet of the work of a prominent scientist in the field of ethnography and folklore of the peoples of Siberia N. A. Alekseev — the works of children’s fairy tales. In Yakut literary and folklore studies, this issue has not yet been the object of special research. Results. For the first time, five author’s fairy tales of the famous scientist were analy

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Altashina, Veronika D., and Lathsadaphone Phanavanh. "Nearest Metempsychosis in the Cinderella Fairy-Tale." Proceedings of Southern Federal University. Philology 25, no. 3 (2021): 87–101. http://dx.doi.org/10.18522/1995-0640-2021-3-87-101.

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The article describes functional mechanism of heroine’s metempsychosis in the Oriental and Occidental Cinderella fairy-tale. According to the classification of Aarne - Thompson, these tales belong to the type 510 A “persecution of the heroine”, which is associated with a complex of other plots (510 B, 511, 511 A). We limit our research only to those tales in which the identification of the heroine occurs by the shoe. The origins of this literature phenomenon are disclosed in terms of religious conception and traditional believes of the representatives of the thai-kadai language group (IX-XIX c

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Algül, Mustafa. "Anlatı İçinde Anlatı: “Into The Woods (Sihirli Orman)” Filminin Peri Masalı Anlatıları İçindeki Gezintisi." Etkileşim 4, no. 7 (2021): 128–49. http://dx.doi.org/10.32739/etkilesim.2021.7.121.

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Myths, epics, and tales have survived for centuries in the oral expression tradition and have been permanently transcribed from oral tradition into written form. They are the most frequently recreated narratives in the cinema with their fantastic narrative structures. Hollywood cinema has been using tales as visual narratives for years. Tales, which have been turned into a structure open to the interpretation in accordance with the changing world, on the one hand is being reediting continuously. On the other hand, they gain new appearances along with intertwined narrative structures. In Into t

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Werth, Romina. "The Fleece of the Ram." European Journal of Scandinavian Studies 53, no. 1 (2023): 61–79. http://dx.doi.org/10.1515/ejss-2023-2002.

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Abstract The fairy tale tradition of Cinderella in folklore (ATU 510) and the medieval Breton fabliau of a magic chastity-testing cloak, known as Le Mantel mautaillié (The Ill-fitting Cloak), and its various analogues, do not seem to have much in common at first. However, both the tale type and the medieval narrative contain an intriguing episode about an item of clothing – a delicate slipper, or a magic cloak – which perfectly fits only one particular woman. This article will show that Icelandic medieval literature and modern fairy tales sharing the image of a colourful fleeced ram are at the

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Svelstad, Per Esben. "Allying with Beasts: Rebellious Readings of the Animal as Bridegroom (ATU 425)." Humanities 14, no. 3 (2025): 51. https://doi.org/10.3390/h14030051.

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This article analyzes the French fairy tale “La Belle et la Bête” (“Beauty and the Beast”), the German folk tale “Das singende springende Löweneckerchen” (“The Singing Springing Lark”), and the Spanish folk tale “El lagarto de las siete camisas” (“The Lizard with the Seven Shirts”) from the vantage point of feminist fairy tale studies and posthumanism. In particular, the article discusses the ways in which the female protagonists and their enchanted, beastly husbands become-with-each-other. The relationships between the female protagonists and their husbands are here taken as indicative of a r

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Markova, Maria V. "THE WONDER TALE AND THE WONDER OF ANIMATION." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 1 (2025): 213–25. https://doi.org/10.28995/2686-7249-2025-1-213-225.

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This paper examines the context of creation of the first full-length animated film by Walt Disney – Snow White and the Seven Dwarfs (1937) – and suggests a hypothesis that the reason behind the success of Disney adaptations of European fairy tales may be found, among other things, in the typological similarity between the animation technology and the poetics of folk tales. Using Snow White as an example we will analyze the way in which color film, a flat and bright image, universally understandable and at the same time responding to the specific demands of the Great Depression era, became the

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Suchyadi, Yudhie, Rini Sri Indriani, Sandi Budiana, Layung Paramesti Martha, Nurjanah Nurjanah, and Muthia Khairunnisa Putri Yusup. "Efektivitas Pembelajaran Menyimak Dongeng Berbasis Youtube Dalam Pembelajaran Bahasa Dan Budaya Sunda." JURNAL MANAJEMEN PENDIDIKAN 12, no. 2 (2024): 082–87. http://dx.doi.org/10.33751/jmp.v12i1.9539.

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THE EFFECTIVENESS OF YOUTUBE-BASED FAIRY TALE LISTENING LEARNING IN SUNDANESE LANGUAGE AND CULTURE LEARNING Abstract. Sundanese fairy tales are part of Indonesian oral tradition and literature that are told by word of mouth so that they have the advantage of being delivered in everyday language so that listeners understand what is being conveyed better. However, on the other hand, the quality of the storyteller's understanding of the content, meaning, and interpretation of fairy tales can be reduced because of their oral nature. Fairy tale listeners as an important part of the oral tradition a

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Suchyadi, Yudhie, Rini Sri Indriani, Sandi Budiana, Layung Paramesti Martha, Nurjanah Nurjanah, and Muthia Khairunnisa Putri Yusup. "Efektivitas Pembelajaran Menyimak Dongeng Berbasis Youtube Dalam Pembelajaran Bahasa Dan Budaya Sunda." JURNAL MANAJEMEN PENDIDIKAN 12, no. 2 (2024): 082–87. http://dx.doi.org/10.33751/jmp.v12i2.9539.

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THE EFFECTIVENESS OF YOUTUBE-BASED FAIRY TALE LISTENING LEARNING IN SUNDANESE LANGUAGE AND CULTURE LEARNING Abstract. Sundanese fairy tales are part of Indonesian oral tradition and literature that are told by word of mouth so that they have the advantage of being delivered in everyday language so that listeners understand what is being conveyed better. However, on the other hand, the quality of the storyteller's understanding of the content, meaning, and interpretation of fairy tales can be reduced because of their oral nature. Fairy tale listeners as an important part of the oral tradition a

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Ortells Montón, Elena. "Rabih Alameddine, Kim Addonizio, and Kellie Wells: Fairy-Tales in the 21st Century." Lectora: revista de dones i textualitat, no. 27 (October 27, 2021): 259–73. http://dx.doi.org/10.1344/lectora2021.27.13.

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The main aim of this study is to explore if, and if so, how Rabih Alameddine, Kim Addonizio, and Kellie Wells have managed to sustain, replicate, disregard, or redefine the patriarchal ideology customarily associated to gender issues within the fairy-tale tradition. What is really striking is that, several decades after the revisionist project undertaken by the "Angela Carter generation", these new voices experimenting with the field of fairy tales still feel the need to revisit the same mythemes and fight against the same ideology and values that pervaded twentieth century retellings of fairy

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