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Journal articles on the topic 'Fairy tales'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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1

Chesterton, G. K. "Fairy Tales." Chesterton Review 31, no. 3 (2005): 7–9. http://dx.doi.org/10.5840/chesterton2005313/42.

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2

Bajaj, Arveen. "Fairy tales." British Dental Journal 198, no. 9 (May 2005): 581–83. http://dx.doi.org/10.1038/sj.bdj.4812306.

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3

Whitmarsh, Tim. "FAIRY TALES." Classical Review 52, no. 1 (March 2002): 34–36. http://dx.doi.org/10.1093/cr/52.1.34.

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4

Editorial Submission, Haworth. "Fairy Tales." Collection Management 8, no. 3-4 (November 22, 1986): 143–46. http://dx.doi.org/10.1300/j105v08n03_38.

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5

Roediger, Jennifer Renée. "Fairy Tales." English Journal 97, no. 1 (September 1, 2007): 126. http://dx.doi.org/10.2307/30047232.

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6

Kopházi-Molnár, Erzsébet. "Fairy tales or fairy fakes?" Gyermeknevelés 10, no. 2–3 (May 7, 2022): 289–307. http://dx.doi.org/10.31074/gyntf.2022.2.289.307.

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When adults (or children) want to find really good fairy tale books, doing so is not as simple as it seems. Although bookstores are full of children’s books, only some are worth reading. As a result, potential readers are often helpless since they cannot decide which book to choose or what qualities a good fairy tale should contain. Many rewritten versions of tales show some similarities based on the ways they have been adapted. Naturally, the modern versions are not of the same quality and range from quite good versions to absolutely bad ones. This paper will analyse how one particular type of rewritten tale is constructed through the well-know story of Cinderella. In this paper, the tales that have been created on the basis of an original are viewed as ‘redundant’, because they seem to be a kind of extension of the tale, one containing subsequent stories added to the basis. These books are sold as tales, although we will see that they do not meet the requirements of tales at all.
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7

Silver, Carole G. "English Fairy Tales and More English Fairy Tales (review)." Marvels & Tales 18, no. 1 (2004): 105–7. http://dx.doi.org/10.1353/mat.2004.0018.

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8

Halimovna, Karimova Dilafruz. "Variability and Invariability in Fairy Tales (As the Example of the Translation of Grimms` Fairy Tales)." International Journal of Psychosocial Rehabilitation 24, no. 1 (January 31, 2020): 138–44. http://dx.doi.org/10.37200/ijpr/v24i1/pr200114.

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9

Møllegaard, Kirsten. "Teaching Fairy Tales." Folklore 132, no. 2 (March 24, 2021): 221–22. http://dx.doi.org/10.1080/0015587x.2021.1883876.

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10

Carlson, Allan. "Agrarian Fairy Tales." Chesterton Review 28, no. 3 (2002): 353–59. http://dx.doi.org/10.5840/chesterton200228371.

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11

McMahon, Brendan. "Grim fairy tales." Nursing Standard 13, no. 29 (April 7, 1999): 24. http://dx.doi.org/10.7748/ns.13.29.24.s38.

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12

Conrad, JoAnn. "Teaching Fairy Tales." Journal of American Folklore 135, no. 535 (January 1, 2022): 99–102. http://dx.doi.org/10.5406/15351882.135.535.07.

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13

Melfi, Mary. "Four Fairy Tales." Italian Canadiana 33 (April 28, 2022): 301–4. http://dx.doi.org/10.33137/ic.v33i.38530.

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14

Лихолат and Tamara Likholat. "True Fairy Tales." Primary Education 3, no. 6 (December 18, 2015): 48–50. http://dx.doi.org/10.12737/17375.

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The article provides the useful information about the plants that are traditionally used by people in food, and their seeds. The information is given in easily understandable for younger schoolchildren and entertaining form. Initial agronomic knowledge presented in cognitive tales, can be easily tested in practice in daily life that not only meets the natural curiosity of children, but also actively encourages it to develop their interest in nature, provides more complete understanding of the processes of interaction with it, attaches to work.
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15

Hindmarch, Sonali. "Offensive fairy tales?" 5 to 7 Educator 2008, no. 39 (March 2008): 5. http://dx.doi.org/10.12968/ftse.2008.7.3.28447.

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16

Illman, John. "Royal Fairy Tales." British Journalism Review 30, no. 2 (May 28, 2019): 7–9. http://dx.doi.org/10.1177/0956474819855524.

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17

Hoffman, David E. "“COMPLETE FAIRY TALES”." Nonproliferation Review 18, no. 3 (October 12, 2011): 591–95. http://dx.doi.org/10.1080/10736700.2011.618666.

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18

Spitz, Ellen Handler. "Revisiting Fairy Tales." Contemporary Psychoanalysis 52, no. 3 (May 4, 2016): 478–88. http://dx.doi.org/10.1080/00107530.2016.1149416.

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19

Hedley, Allison. "Fantastic fairy tales." Early Years Educator 4, no. 8 (December 2002): 40–41. http://dx.doi.org/10.12968/eyed.2002.4.8.14772.

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20

Mieder, Wolfgang. "Grim Variations from Fairy Tales to Modern Anti-Fairy Tales." Germanic Review: Literature, Culture, Theory 62, no. 2 (April 1987): 90–102. http://dx.doi.org/10.1080/00168890.1987.9934196.

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21

ABDUGANIEVA, NASIBAKHAN. "Fairy tales of Indonesia and their formulas." Sharqshunoslik. Востоковедение. Oriental Studies 02, no. 02 (September 1, 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 well as in the characterization of fairy tale characters. The most important functions (actions) of the characters are marked with formulas. The scientific novelty of our study is that the work attempted to interpret the methodical methods of analysis developed by the outstanding folklorist V.Ya. Propp on the material of Russian folk tales, in the context of Indonesian magic tales. The folklore of the ethnic groups of Nusantara is characterized by a variety of ancient genres and types; it is a complex system of constantly interacting genres that has been formed over the centuries. It is composed of a kind of mythological and ritual poetry, monumental heroic epic, historical and heroic legends, folk lyrics and drama, various paremiological genres. In Uzbekistan, a special study of the elements of the poetics of the Indonesian fairy tale has not been carried out yet, as well as there is no methodology for conducting analysis. The question of the autochthonous nature of the plots of a fairy tale does not raise doubts among the majority of researchers of Indonesian and Malay folklore. The originally Indonesian character of the described geographical setting and the details of their life, ethnographic realities, the names of the characters - all this testifies to the fact that fairy tales are the fruit of the national culture of the peoples of the archipelago (Nusantra). When writing the work, the tales of the peoples of Nusantara in Indonesian, Malay and Russian, published throughout the XX century, were involved. Thus, this study is based on materials from the fairytale tradition of the peoples of Nusantara, as it appears to us throughout the past XX century. The completeness of such material and the legitimacy of its use for research does not have to be indicated - after all, at this stage, the Nusantar fairy tale retained the traditional plot composition, images of poetics.
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22

Murai, Mayako. "‘Costume and Fairy Tales’." Studies in Costume & Performance 7, no. 2 (December 1, 2022): 179–82. http://dx.doi.org/10.1386/scp_00072_2.

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Costume plays an important part both in traditional fairy tales and in their adaptations in diverse media forms. Clothes worn by characters in fairy tales function according to the internal narrative logic that constitutes and organizes the story-world, defining and transforming the wearers’ identities and social contexts. In this sense, fairy-tale clothes can be regarded as costume, defined as the kind of clothes that bears significance within a staged, performed moment for an audience. The ubiquitous persistence of fairy tales in various media intended for both children and adults renders them a means to express social, cultural and psychological anxieties evoking ethical dimensions of individual and collective struggles. As such, the way characters are embodied through their clothes bears significant narrative and performative potential in layering of meanings in performance making. While the relationship between fashion and the fairy tale has been examined in the fields of fashion studies and fairy-tale criticism, the concept of costume in the fairy tale has not yet been sufficiently explored. This Special Issue on ‘Costume and Fairy Tales’, with its interdisciplinary and cross-cultural approach, offers fresh insight into the fields of costume studies, fairy-tale studies, performance studies, and, more broadly, studies of art, narrative and culture across time, space and discipline.
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23

ОСИПОВА, Анастасия Александровна, and Мэйфэн ЧЭНЬ. "Обращение в сказках (на материале славянских и китайских сказок)." Известия Восточного института 48, no. 1 (2021): 20–28. http://dx.doi.org/10.24866/2542-1611/2021-1/20-28.

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Данная работа посвящена анализу особенностей структуры и функционирования обращений в славянских (русских, украинских, белорусских, польских, словенских, хорватских, чешских) и китайских сказках. Установлено 7 структурных (синтаксических) моделей обращения в текстах славянских сказок и 4 – в текстах китайских народных произведений. Выявлена доминирующая в обоих типах источников синтаксическая модель – N (имя существительное). Рассмотрена связь выполняемых обращениями функций и жанрового характера исследуемых текстов. обращение, синтаксис, синтаксическая модель, функционирование обращений, сказка
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24

Guseva, Olga, Andrey Babanov, and Viktoriya Mushchinskaya. "Fairy Tales of Angel Karaliychev in Russian Translations." Bulgarski Ezik i Literatura-Bulgarian Language and Literature 64, no. 4 (August 2, 2022): 355–66. http://dx.doi.org/10.53656/bel2022-4-2-gm-a.

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The article is devoted to the work of the Bulgarian writer of the XXth century, Angel Karaliychev. In the second half of the XXth century, his most famous fairy tales and stories for children were translated into Russian, including the collection “Bulgarian Folk Talesˮ in two volumes. In the Soviet Union, Karaliychev’s fairy tales were included in collections of fairy tales of Slavic peoples and represented Bulgarian folklore in collections of fairy tales of the peoples of the world published in Russian. Despite the fact that the last book edition of Karaliychev’s fairy tales in Russian appeared in the 1980s, his works continue their life in the new century in electronic format, on the Internet. Karaliychev’s fairy tales, addressed to children 4 – 10 years old, tell about eternal values in a language understandable for children, they also introduce to children and adults the realities of Bulgarian life, the heroes of Bulgarian folk tales, expanding the horizons of the Russian reader.
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25

Christiansen, H. C., Frank G. Ryder, and Robert M. Browning. "German Literary Fairy Tales." Die Unterrichtspraxis / Teaching German 18, no. 1 (1985): 206. http://dx.doi.org/10.2307/3530023.

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26

Chesterton, G. K. "Education by Fairy Tales." Chesterton Review 28, no. 1 (2002): 7–10. http://dx.doi.org/10.5840/chesterton2002281/23.

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27

Padley, Jonathan. "Fairy Tales and Dragons." Chesterton Review 29, no. 1 (2003): 296. http://dx.doi.org/10.5840/chesterton2003291/267.

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28

Chesterton, G. K. "Education by Fairy Tales." Chesterton Review 31, no. 1 (2005): 5–8. http://dx.doi.org/10.5840/chesterton2005311/246.

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29

Jones, Steven Swann, Bengt Holbek, Wolfgang Mieder, and Jack Zipes. "Interpretation of Fairy Tales." Western Folklore 47, no. 4 (October 1988): 310. http://dx.doi.org/10.2307/1499387.

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30

Diller, Edward, Frank G. Ryder, and Robert M. Browning. "German Literary Fairy Tales." Modern Language Journal 69, no. 1 (1985): 94. http://dx.doi.org/10.2307/327904.

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31

Warren, Noah. "Oscar Wilde’s Fairy Tales." Hopkins Review 14, no. 2 (2021): 266. http://dx.doi.org/10.1353/thr.2021.0041.

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32

Santos, Paula Isabel Gonçalves dos, and Marta Silva Coelho. "FAIRY TALES: LET'S PLAY?" International Journal of Human Sciences Research 2, no. 3 (February 9, 2022): 2–8. http://dx.doi.org/10.22533/at.ed.558232210027.

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33

Caldwell, Anne. "Fairy Tales for Politics." Philosophy Today 41, no. 1 (1997): 40–50. http://dx.doi.org/10.5840/philtoday199741117.

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34

Farmer, David John. "Froglets or Fairy Tales?" Administrative Theory & Praxis 21, no. 1 (March 1999): 154–56. http://dx.doi.org/10.1080/10841806.1999.11643358.

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35

Jane Donawerth. "SF = Science Fairy-Tales." Science Fiction Studies 38, no. 1 (2011): 199. http://dx.doi.org/10.5621/sciefictstud.38.1.0199.

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36

Bottigheimer, Ruth B., and Bengt Holbek. "Interpretation of Fairy Tales." German Quarterly 62, no. 1 (1989): 121. http://dx.doi.org/10.2307/407061.

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37

Dieckmann, Hans. "Fairy-tales in psychotherapy." Journal of Analytical Psychology 42, no. 2 (April 1997): 253–68. http://dx.doi.org/10.1111/j.1465-5922.1997.00253.x.

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38

The Lancet Global Health. "Ending the fairy tales." Lancet Global Health 7, no. 11 (November 2019): e1467. http://dx.doi.org/10.1016/s2214-109x(19)30417-6.

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39

Goldberg,, Robin S. "Fairy Tales and Trauma." American Journal of Psychoanalysis 68, no. 3 (August 14, 2008): 301–2. http://dx.doi.org/10.1057/ajp.2008.17.

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40

Storr, Catherine. "Folk and fairy tales." Children's Literature in Education 17, no. 1 (1986): 63–70. http://dx.doi.org/10.1007/bf01126951.

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41

Hayes, Sandra K., and Denise M. Childress. "FAIRY TALES OF STORYBOARDING." Journal for Nurses in Staff Development (JNSD) 15, no. 6 (November 1999): 260–62. http://dx.doi.org/10.1097/00124645-199911000-00008.

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42

France, Anatole. "Dialogue on Fairy Tales." Marvels & Tales 23, no. 1 (2009): 146–73. http://dx.doi.org/10.1353/mat.2009.a266885.

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43

Rabkin, Yakov M. "Fairy Tales and Globalization." Russia in Global Affairs 21, no. 3 (2023): 10–23. http://dx.doi.org/10.31278/1810-6374-2023-21-3-10-23.

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Globalization, albeit no longer so global these days, affects children’s values, self-images and world outlook through targeted marketing of fairy tales, games and assorted media products. This article analyzes these effects and proposes to those concerned a number of measures to counteract them.
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44

Rabkin, Yakov. "Fairy Tales and Globalization." Rossiya v globalnoi politike 21, no. 4 (2023): 8–21. http://dx.doi.org/10.31278/1810-6439-2023-21-4-8-21.

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Preservation of cultural diversity should free young people from the belief that neoliberal globalization is natural and inevitable. They should become responsible citizens in spite of the massive efforts to reduce them to passive consumers.
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45

Kriukova, M. I. "HAYDOCK’S EKPHRASTIC FAIRY TALES." Culture and Text, no. 54 (2023): 66–75. http://dx.doi.org/10.37386/2305-4077-2023-3-66-75.

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The article analyzes the ekphrasis and «reviving pictures» in the stories and fairy tales of A. P. Haydock, who began his writing career in Harbin. Attention is paid to the picturesqueness of his stories: nature resembles Roerich’s paintings. The motives of loneliness and silence penetrate Haydock’s stories. Through the image of the ratcatcher and ekphrasis, the echoes with A. Grin’s work are revealed. Haydock’s collection «Stars of Manchuria» testifies to the writer’s interest in Chinese culture, its religion, customs and legends. Haydock’s stories are multifaceted: the fairy tale is intertwined with everyday life, the characters «wander» in historical events with their thoughts, «return» to childhood or plunge into philosophical reflections.
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46

Hohr, Hansjorg. "Dynamic Aspects of Fairy Tales: Social and emotional competence through fairy tales." Scandinavian Journal of Educational Research 44, no. 1 (March 2000): 89–103. http://dx.doi.org/10.1080/713696665.

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47

NAWA, Kotaro. "Fair use of copyrighted works: Only fairy tales?" Journal of Information Processing and Management 57, no. 7 (2014): 497–500. http://dx.doi.org/10.1241/johokanri.57.497.

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48

Xiaoyi, Li. "How Fairy Tales Educate and Civilize Us: Ethical Literary Criticism on Fairy Tales." Interlitteraria 22, no. 2 (January 16, 2018): 273. http://dx.doi.org/10.12697/il.2017.22.2.6.

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This article first discusses the history and ideology of fairy tales. As Walter Benjamin said in his essay “The Storyteller”, rumors and information were spread verbally, from person to person. So were fairy tales. Through storytelling, the history and experience is spread from generation to generation. So that audience, especially children, gather to listen to the folks and stories about things “long long ago”, sharing the memories and experience of the storytellers. Based on this idea, the article further analyses the utopian function of fairy tales, which depict the feasibility of utopian alternatives by means of fantastic images. Because in the name of fairy tales, anything is possible. Apart from hope and wish, there was dissatisfaction in fairy tales. Ernst Bloch placed special emphasis on dissatisfaction as a condition which ignites the utopian drive, so that it remains a powerful cultural force among the audience, urges them to resist, to change the unreasonable things in the world. At last, it comes to the ethical use of fairy tales with children. Many scholars, like Bruno Bettelheim and Julius E. Heuscher, have done some psychiatric and psychological research on the meaning and usefulness of fairy tales. Different from those, this article mainly talks about the literary education in fairy tales, how the words, characters and plots play a role in education.
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49

Henderson, Kathryn L., and Stefanie L. Malone. "Ethical Fairy Tales: Using Fairy Tales as Illustrative Ethical Dilemmas With Counseling Students." Journal of Creativity in Mental Health 7, no. 1 (January 2012): 64–82. http://dx.doi.org/10.1080/15401383.2012.660128.

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50

Khudaverdiyeva, T. "Brief Overview of Semantic Description of Spatial Elements in Azerbaijani Fairy Tales." Bulletin of Science and Practice 6, no. 12 (December 15, 2020): 509–19. http://dx.doi.org/10.33619/2414-2948/61/65.

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In fairy tales, space plays an important role and acts as a structural element of fairy tales, performing a certain function within the fairy tale. Therefore, it is impossible to imagine fairy tales without the elements of space. As it is mentioned in the article, the world of fairy tales consists of numerous transformations and changes of spatial elements. The article gives a brief overview of semantic description of the spatial elements in the Azerbaijan fairy tales on the bases of five volume book of the Azerbaijan fairy tales. The article also identifies the functions of the words describing spatial elements. It investigates the transformations of spatial elements in the fairy tales. It notes that the spatial elements make up the archaic world model and participate in the formation of fairy tales. The article searches the semantic structure of the fairy tales with exact examples from them.
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