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Journal articles on the topic 'Folk Harp'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Weidensaul, Jane B., and David Watkins. "Folk Songs; For Voice(s) and Harp (Or Piano)." Notes 45, no. 2 (1988): 397. http://dx.doi.org/10.2307/941381.

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2

Wikström af Edholm, Klas. "Mungigan i Sverige." Rig 106, no. 2 (2023): 86–102. http://dx.doi.org/10.61596/rig.v106i2.16111.

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An overall view of the history of the Jew’s harp in Sweden has been lacking up to the 2020s. Previous research has mainly been focussed upon the Medieval period, but less upon the Post-Medieval use of the instrument. I will therefore give an up to date and summarising picture of this subject here, also reviewing literary references and characterisations of the instrument. The other main focus of this article is the ideo-historical perception of the instrument. Besides being a common instrument in (folk)music, a change in the perception of the instrument developed during the middle of the ninet

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Tsyrenov, Chingis Tsybikdorzhievich, and Nomin' Dondokovna Tsyrenova. "Daurian jew’s harp: a little-known musical instrument." Genesis: исторические исследования, no. 12 (December 2021): 346–52. http://dx.doi.org/10.25136/2409-868x.2021.12.37159.

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This article examines the little-studied in the Russian scientific ethnographic and musicological literature Daurian traditional musical instrument mukulien (Chinese &#26408;&#24211;&#33714;), which is classified as jew&rsquo;s harp. The goal of this article lies in determination of its role in modern spiritual culture of the Daurians, as well as characterization of the key stages of the history and evolution of mukulien, including the description of constructive peculiarities based on the material of folk legends and modern Chinese ethnographic research. The scientific novelty

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4

D.G.V. "A Harper's Celtic Folk Song BookA Harper's Celtic Folk Song Book, ScottishIrish, and SongsWelsh Folk and Tunes (Lever Harp, with and without Vocals). Mary K. Lloyd. Afghan Press, 2002, $15." American String Teacher 53, no. 3 (2003): 120. http://dx.doi.org/10.1177/000313130305300346.

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5

Yeremchuk, Anastasiya Sergeevna. "Variation as the Dominant Factor in the Form Creation of I. Stravinsky’s Cycle “Four Russian Songs for Soprano, Flute, Harp and Guitar”." Pan-Art 2, no. 1 (2022): 15–22. http://dx.doi.org/10.30853/pa20220004.

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The research aims to substantiate that I. Stravinsky’s creative work is still relevant and innovative today in terms of updating the means of musical expression, searching for original timbre combinations, interpreting the features of Russian folklore in the modern musical language. The paper analyses I. Stravinsky’s cycle containing four Russian songs “Four Russian Songs for Soprano, Flute, Harp and Guitar” based on folk verses. The scientific novelty of the research lies in identifying the basic principle for the development of all elements of I. Stravinsky’s musical language, i.e. variation

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Särg, Taive. "Millise lauliku lapsepõli? Laulu „Kui ma olin väiksekene” allikatest ja autoritest." Keel ja Kirjandus 67, no. 12 (2024): 1088–116. https://doi.org/10.54013/kk804a2.

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The childhood of which songster? On the origins and authors of a beloved song Keywords: folklore, ethnomusicology, choral music, runosong, orality and literacy One of the most iconic and seminal musical works of Estonian culture, the song Lauliku lapsepõli (“Childhood of the Songster”), often referred to by its opening words, “Kui ma olin väiksekene” (“When I Was Little”), was composed on the basis of Estonian folk songs in collaboration between Aino Tamm (1864–1945), one of the first professionally trained Estonian singers, and Miina Härma (1864–1941), the first Estonian female composer. The

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Khaninova, Rimma M. "Yatha in Kalmyk folklore and lyrics of the 20th century: the poetics of a musical instrument." Монголоведение (Монгол судлал) 16, no. 3 (2024): 610–27. https://doi.org/10.22162/2500-1523-2024-3-610-627.

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The article examines the poetics of the musical instrument ‘yath’ (yatha) in Kalmyk folklore and lyrics of the 20th century. The purpose of the article is to study the tradition of this Kalmyk musical instrument in the aspect of its reflection in the works of Kalmyk poets. Materials and methods. The Kalmyk epic “Dzhangar”, Kalmyk folk tales, Kalmyk folk songs, as well as Mongolian legends, poems by B. B. Sangadzhieva, S. L. Baidyev, E. N. Lidzhiev of the 1960s – early 1970s were used as materials. Comparative and comparative, historical and functional methods, as well as the method of descript

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Солдатова, Галина Евлампьевна. "Facultative phono-instruments of the Ob Ugrians." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 4 (December 25, 2019): 44–56. http://dx.doi.org/10.26158/tk.2019.20.4.004.

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Статья посвящена малоизученной области интонационной культуры хантов и манси - факультативным фоноинструментам. Все фоноинструменты обских угров можно разделить на две группы. К первой относятся музыкальные и/или ритуальные инструменты: арфа, цитра, лютня, бубен, варган. Вторая группа включает звуковые орудия, применяющиеся в обрядах, оленеводстве, а также бытовые предметы, приспособленные для звукоизвлечения. Факультативные фоноинструменты не используются в музыкальной практике с эстетической целью, не имеют репертуара, их звучание в ритуале не регламентировано, изготовить их может непрофесси

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9

Yan, Zheng. "THE CHINESE ERHU INSTRUMENT IN RUSSIA." Arts education and science 2, no. 39 (2024): 175–81. http://dx.doi.org/10.36871/hon.202402175.

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The sound of the Chinese folk instrument erhu, which belongs to the ancient string-bow family of the Huqin family, is distinguished by a special timbre resembling a human voice. In the XXth century, especially in its second half, Chinese composers began to willingly include erhu in the orchestra with European instruments, and in various ensembles, namely: erhu — flute, erhu — harp, erhu — piano. In the last century, the tradition of creating solo compositions for the erhu began to take shape, as the blind musician Abing (Hua Yanjun, 1893–1950) wrote pieces for this instrument. He owns one of t

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10

Gavin Douglas. "Mahagitá Harp and Vocal Music of Burma, and: Nai Htaw Paing Ensemble: Mon Music of Burma, and: Princess Nicotine: Folk and Pop Music of Myanmar (Burma) (review)." Journal of American Folklore 123, no. 487 (2009): 113–16. http://dx.doi.org/10.1353/jaf.0.0115.

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11

Gogolev, Anatolii Ignatevich, Aleksandr Fedorovich Egorov, and Dmitriy Evgenevich Rufov. "Khomus in the historical memory of Yakutia." Человек и культура, no. 6 (June 2023): 177–83. http://dx.doi.org/10.25136/2409-8744.2023.6.69313.

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The formation of a new historical memory with the transformation of commemorative practices in the Republic of Sakha (Yakutia) is primarily aimed at rethinking old practices and introducing new memory mechanisms. This process began at the end of the twentieth century throughout the entire territory of the Russian Federation. It should be noted that in addition to the beginning of the formation of a new all-Russian historical memory, local manifestations of memory associated with local peoples and their culture are being formed. In this article, we will try to consider this process of changing

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12

Huang, Lei. "Heroic pastoral and its national-style reception IN THE CANTATA “YELLOW RIVER” BY XIAN XINGHAI." Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 60, no. 60 (2021): 126–50. http://dx.doi.org/10.34064/khnum1-60.07.

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The statement of the problem. The cantata “Yellow River” (&#40644;&#27827;) is one of the most expressive works in Chinese musical art. The article offers interpretation of the cantata in the light of national Chinese pastoral symbolism. Created in 1939 by Xian Xinghai (&#20924;&#26143;) and based on the text of a poem by Guang Weizhan (&#20809;&#26410;&#28982;), the cantata is still of great interest to the researchers. The poetic text of the cantata tells about hard struggle of the Chinese people against the Japanese invaders during the Second Sino-Japanese War. T

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Ло, Синьцзе. "The Culture of Nu-shu in Tan Dun’s Symphony." Научный вестник Московской консерватории, no. 4(51) (December 29, 2022): 752–67. http://dx.doi.org/10.26176/mosconsv.2022.51.4.04.

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В 2013 году Тань Дунь создал одно из своих самых «представительных» сочинений - симфонию для 13 видеоэпизодов, арфы и оркестра «Нюй-шу: тайные женские песни». Нюй-шу - единственная существующая в мире женская письменность, распространенная в уезде Цзянгён провинции Хунань (Китай), которая является нематериальным культурным наследием человечества, признанным ЮНЕСКО. Происхождение письменности Нюй-шу до сих пор не установлено. Тань Дунь в процессе работы обнаружил, что Нюй-шу, помимо каллиграфии и вышивки, включает в себя и песни. Из более чем 200 часов видеоматериала, отснятого композитором в п

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14

Gura, Aleksandr. "The symbolism of cat in the Slavic folk tradition." Slavic Almanac, no. 1-2 (2019): 335–70. http://dx.doi.org/10.31168/2073-5731.2019.1-2.5.01.

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In the Slavic folk tradition, the cat has ambiguous symbolism and demonic functions. It correlates with the dog, being combined with it by some features and opposed by other (when perceived as pure or impure). The cat and the dog constitute a symbolical parallel to a pair of wild animals - the bear and the wolf. Cat appearance marks other characters of the folk demonology: the devil, “zmora”, the death, the vampire. In the folk zoology, the cat together with some other fur animals (the squirrel, the fox etc.) is to some extent ranked as a mustelid with a specific complex of ideas they represen

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15

Т.Ю., Місостов. "ДОСЛІДНИЦЯ УКРАЇНСЬКИХ СТАРОЖИТНОСТЕЙ ПЕЛАГЕЯ ЯКІВНА ЛИТВИНОВА-БАРТОШ (1833 – 1904 РР.)". Історія та географія, № 55 (21 березня 2019): 46–53. https://doi.org/10.5281/zenodo.2600759.

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The article headlines a number of facts about the life and work of unfairly forgotten the Ukrainian ethnographer, scholar of folk life, customs and ceremonies of  Siversk region  Pelageya Yakivna Litvinova-Bartosh. It reflects the complex process of identity formation as a researcher-ethnographer. The main stages of the life and work of a female scientist experiencing  difficulties that arose on her hard life journey. An analysis of her contribution to the development of Ukrainian historical regional movement in the pre-Soviet period is carried out. The artic

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16

Шемет, Л. В. "ЕВОЛЮЦІЯ ВИКОНАВСТВА НА РІЗНИХ ВИДАХ ГАРМОНІК В АМЕРИКАНСЬКІЙ МУЗИЧНІЙ КУЛЬТУРІ ДРУГОЇ ПОЛОВИНИ ХХ СТОЛІТТЯ". Традиції та новації у вищій архітерктурно-художній освіті, № 3 (3 жовтня 2018): 134–39. https://doi.org/10.5281/zenodo.1443132.

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In the musical culture of the United States, the performance on harmonicas is presented in a rather diverse way in terms of instruments, areas of distribution, spheres of function-ing, traditions of playing music, but the study of the American harmonica art evolution in the historical retrospect still remains out of the attention of the Ukrainian musicologists. Objectives.The purpose of the research is to theoretically sub-stantiate the peculiarities of development of playing harmonicas in various spheres of the American musical culture in the second half of the 20th century. Methods.The metho

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17

Talbot, Brian. "The irrelevance of folk intuitions to the “hard problem” of consciousness." Consciousness and Cognition 21, no. 2 (2012): 644–50. http://dx.doi.org/10.1016/j.concog.2010.12.005.

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18

Apo, Satu. "Folk regulation of drinking in Finland." Nordic Studies on Alcohol and Drugs 18, no. 4 (2001): 350–58. http://dx.doi.org/10.1177/145507250101800403.

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Stereotypical ideas of Finnish drinking habits have not included the concept of folk regulation, or ethnocontrol. Until the 1950s, the majority of Finnish ‘folk’ were members of the rural population. Traditional Finnish drinking has been characterised as unrestrained, or at least unregulated. When studying the folklore, memories and ethnographic descriptions of agrarian culture in the 19th and 20th centuries, the picture of a people who engage in unrestrained drinking changes. Finnish peasants an rural workers had developed different forms of control by which the village community, the househo

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19

Rosa, Marco Camarotti. "Animation, Affirmation, Anarchy: Folk Performance in Brazil." New Theatre Quarterly 14, no. 54 (1998): 159–81. http://dx.doi.org/10.1017/s0266464x00011982.

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The folk theatre of North-Eastern Brazil has been given scant critical attention in the past. Even within Brazil itself attention has been largely concentrated in the writings of folklorists, musicologists, and those interested in popular dance. Marco Camarotti Rosa's article is the first attempt to provide comprehensive coverage of the activity as theatre. In describing the four major forms, with some reference to the proliferation of deviations from the norm which are bound to occur when performance is rooted in the oral rather than literary tradition, the article draws attention away from a

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20

Soldatova, Galina E. "THE EXPERIENCE OF ANALYZING OF THE PITCH ORGANISATION OF MANSI ZITHER TUNES." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 39 (2020): 214–25. http://dx.doi.org/10.17223/22220836/39/20.

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Mansi (Voguls) is one of the Ob-Ugric peoples of Western Siberia. Mansi have a lot of pho-noinstruments (including folk-music instruments): string (zither, lute, harp), shaman’s drum, hunter’s whistles, reindeer herder’s and household’s sounding items, children’s sound toys, etc. The most popu-lar of them is the zither named saŋkvəltap. This instrument is tuned over the diatonic pentachord: c-d-e-f-g or c-d-es-f-g, and there are other variants of tuning. When the traditional lifestyle still remained, the zither was played during rituals (such as a bear-feast, sacrifice ceremony, shamanic rite)

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21

Valentsova, Marina. "Folk Demonology of the Czechs (Ethnolinguistic Aspect)." Slavianovedenie, no. 6 (2022): 66. http://dx.doi.org/10.31857/s0869544x0023272-2.

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The article gives an ethnolinguistic overview of the Czech-Moravian-Silesian system of demonological characters, including their dialect names, accompanied, if necessary, by an etymological comment. The article characterizes (first of all, functionally), natural demons (divoženki, hejkadla and other forest spirits; field spirits – režná žena, žitná baba, pražnec, etc.; atmospheric dragons and warlocks, spirits of the wind; water demon vodník or hastrman; poludnice, nočnice, klekanice and other spirits of time; spirits of mountains and earth), household spirits-patrons, including the snake-gosp

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22

Pentangelo, Joseph. "The Grant, the Hare, and the Survival of a Medieval Folk Belief." Folklore 130, no. 1 (2019): 48–59. http://dx.doi.org/10.1080/0015587x.2018.1515292.

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23

Abduraxmonova, Munisa Gʻulom qizi. "THE ROLE OF FOLK ORAL CREATION IN EDUCATION OF PRIMARY CLASS STUDENTS." Modern Scientific Research International Scientific Journal 2, no. 1 (2024): 54–58. https://doi.org/10.5281/zenodo.10498521.

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In this article, it is considered that the role of folklore in the education of elementary school students is incomparable, to educate students in the spirit of nationalism, hard work, and patriotism, and at the same time to expand their worldview.

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24

Halaichuk, Volodymyr. "Weasel in the Traditional Folk Ideas of Ukrainians." Ethnic History of European Nations, no. 64 (2021): 21–30. http://dx.doi.org/10.17721/2518-1270.2021.64.03.

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The article presents a comprehensive description of the folk ideas of Ukrainians about the weasel and clarifies their etiology. On the basis of already published ethnographic sources and field materials of the author considered the idea of the relation of a weasel to cattle (the choice of a color of cattle depending on the color of a weasel which is found on a household; braiding the mane, harm to cattle from a weasel), about the toxicity of weasel, about the prohibition to offend her, about the connection between the weasel and the day of St. Vlasiy. It turned out that Ukrainians believe tha

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25

Balslev-Clausen, Peter. "Verdenssyn og menneskesyn i Grundtvigs salmedigtning." Grundtvig-Studier 41, no. 1 (1989): 46–65. http://dx.doi.org/10.7146/grs.v41i1.16018.

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The World Picture and the View of Man in Grundtvig’s Hymns.By Peter Balslev-ClausenThis lecture for the Degree in Divinity at the Faculty of Theology in Copenhagen is a summary of the writer’s studies in the hymns, written by Grundtvig over the years from 1810 to 1872, with a view to determining the overall view of human life and Christianity that constitutes their background. The lecture discusses central concepts in these hymns, taking the point of departure in the word, i.e., speech as expressing the fact that man was created in God’s image. Hymn-singing is seen as man’s reply to God’s addr

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26

Ahn, Joongho, Eojin Yi, and Moonsoo Kim. "Ethereum 2.0 Hard Fork: Consensus Change and Market Efficiency." Journal of The British Blockchain Association 7, no. 2 (2024): 1–14. http://dx.doi.org/10.31585/jbba-7-2-(2)2024.

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27

Stuart, Michael T., and Markus Kneer. "Guilty Artificial Minds: Folk Attributions of Mens Rea and Culpability to Artificially Intelligent Agents." Proceedings of the ACM on Human-Computer Interaction 5, CSCW2 (2021): 1–27. http://dx.doi.org/10.1145/3479507.

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While philosophers hold that it is patently absurd to blame robots or hold them morally responsible [1], a series of recent empirical studies suggest that people do ascribe blame to AI systems and robots in certain contexts [2]. This is disconcerting: Blame might be shifted from the owners, users or designers of AI systems to the systems themselves, leading to the diminished accountability of the responsible human agents [3]. In this paper, we explore one of the potential underlying reasons for robot blame, namely the folk's willingness to ascribe inculpating mental states or "mens rea" to rob

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28

Nasution, Tutiariani, Herman Herman, Resmi Resmi, Rosmeri Saragih, Yusniati N. Sabata, and Nanda Saputra. "Character Values in the Oral Tradition of Folk Songs From Dairi." Studies in Media and Communication 11, no. 5 (2023): 10. http://dx.doi.org/10.11114/smc.v11i5.6009.

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One form of the language of a culture that is reflected in the group of speakers is folk songs. A song consists of various word arrangements with a unique and interesting language style. The composition of these words contains meanings that aim to influence the formation of the identity and character of the adherents. The Pakpak Dairi community is no exception. So this study aims to describe the character of the Pakpak Dairi community through folk songs. The research method used is descriptive qualitative interactive model of Miles and Huberman in anthropolinguistic studies. Data on Pakpak Dai

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Sutherland, Adam, William S. Gerrard, Arif Patel, Michelle Randall, and Emma Weston. "The impact of drug error reduction software on preventing harmful adverse drug events in England: a retrospective database study." BMJ Open Quality 11, no. 3 (2022): e001708. http://dx.doi.org/10.1136/bmjoq-2021-001708.

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IntroductionThe use of intravenous administration systems with dose error reduction software (DERS) is advocated to mitigate avoidable medication harm. No large-scale analysis of UK data has been attempted. This retrospective descriptive study aimed to estimate the prevalence of hard limit events and to estimate the potential severity of DERS events.MethodTwelve months of DERS data was obtained from two NHS trusts in England. Definitions for drug categories and clinical areas were standardised and an algorithm developed to extract hard maximum (HMX) events. Subject matter experts (SMEs) were a

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Reesink, Ger P. "Clause-final negation." Interaction of Data, Description, and Theory in Linguistics 9, no. 2 (2003): 239–68. http://dx.doi.org/10.1075/fol.9.2.06ree.

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Negation in a number of Austronesian and Papuan languages with SVO order is expressed by a rather rigid clause-final position of the negative adverb. Some typological generalizations for negation are reviewed and the distribution of this trait in languages of different stocks is discussed, arguing that it most likely originates in Papuan languages. Some proposals for different types of negation, such as whether it is a verbal (or VP) operator, a constituent operator or a sentential operator are considered. The problem of determining the scope of negation is discussed, with the conclusion that

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Joginder Singh Habbi and Gopal Singh Habbi. "Folk and tribal culture in transition: Exploring challenges and solutions." International Journal of Science and Research Archive 13, no. 1 (2024): 720–24. http://dx.doi.org/10.30574/ijsra.2024.13.1.1744.

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A person living in any society is identified by his culture. Food, lifestyle, clothing and language introduce a person, a region and a culture. Every country has its own cultural heritage. When we talk about culture in the context of a large country like India, every region has its own culture. That is why it is also considered a country with cultural diversity. But at present, due to increasing westernization, the youth are ignoring their culture and are getting attracted towards western culture, which is a big sign of cultural decline. Therefore, it becomes necessary that special efforts sho

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32

HUEBNER, BRYCE, MARC D. HAUSER, and PHILLIP PETTIT. "How the Source, Inevitability and Means of Bringing About Harm Interact in Folk-Moral Judgments." Mind & Language 26, no. 2 (2011): 210–33. http://dx.doi.org/10.1111/j.1468-0017.2011.01416.x.

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Tatár, Magdalena. "Nordic influence on Saami folk belief: the "Buttercat" (Smörkatt)." Scripta Instituti Donneriani Aboensis 12 (January 1, 1987): 258–62. http://dx.doi.org/10.30674/scripta.67166.

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The topic of this paper is a Saami superstitious belief, namely the smørkatt "buttercat", which is without doubt a Nordic loan in Saami tradition. In olden days there were people who sold themselves or half of their souls to the devil for a considerable sum of money. They made a "butter cat" in order to get more milk. The "butter cat" looked like a ball of yarn. It stole cream and butter from the neighbour. The neighbour could not understand what had become of his butter. But he soon discovered that people who had only a few cows had a lot of butter. He chased after the "butter cat" and if he

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34

Buchta, Krystyna, Monika Jakubiak, Małgorzata Skiert, and Adam Wilczewski. "University’s Social Responsibility – Labor Market Perspective." Folia Oeconomica Stetinensia 18, no. 2 (2018): 46–58. http://dx.doi.org/10.2478/foli-2018-0018.

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Abstract Changes in the socio-economic environment of universities require its tasks and social roles to be constantly reviewed and redefined. The present paper attempts to assess universities’ responsibility for the outcomes of educational process. The outcomes are measured on the basis of graduates’ preparedness for undertaking professional work. The paper’s aim was to indicate the main discrepancies between employers’ expectations regarding graduates’ occupational training and the level of competences acquired by graduates in the course of their studies. A premise was made that the comparis

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35

Alizadeh, Fatemeh, Dennis Lawo, Gunnar Stevens, Douglas Zytko, and Motahhare Eslami. "When the "Matchmaker" Does Not Have Your Interest at Heart: Perceived Algorithmic Harms, Folk Theories, and Users' Counter-Strategies on Tinder." Proceedings of the ACM on Human-Computer Interaction 8, CSCW2 (2024): 1–29. http://dx.doi.org/10.1145/3689710.

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On online platforms, algorithms help us build and manage our relationships. However, their invisible interventions might also pose harm to these connections. Dating platforms offer a prime example where, despite extensive research on human-inflicted harm, the potential harm from the algorithms themselves, and user strategies for mitigating them, remains largely unexplored. In our analysis of 7,043 reviews and interviews with 30 Tinder users, we unveiled how users perceive algorithmic harm as damaging self-esteem, sabotaging potential relationships, encouraging antisocial behavior, and misrepre

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36

Irfan, Muhammad. "Analysis of Character Value Content in Folk Stories in Student Thematic Books." Journal of Basic Education Research 4, no. 2 (2023): 74–79. http://dx.doi.org/10.37251/jber.v4i2.423.

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Purpose of the study: This study aims to determine the distribution of religious values in thematic short stories for class VI theme 8. Methodology: This research method is qualitative with content analysis. The instrument used was short story books in thematic textbooks for class VI theme 8. This study concludes that several character values are contained in folklore in thematic books for class VI students theme 8. Main Findings: The results of this study are character values include religious, tolerant, friendly, peace-loving, social care, hard work, and responsibility. Responsib

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ALIVERDI, Akbar, Ali GANBARI, Mohammad-Hassan RASHED MOHASSEL, Mehdi NASSIRI-MAHALLATI, and Eskandar ZAND. "Overcoming Hard Water Antagonistic to Glyphosate or Imazethapyr with Water Conditioners." Notulae Scientia Biologicae 6, no. 2 (2014): 244–49. http://dx.doi.org/10.15835/nsb629300.

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Carrier water quality may affect the activity of weak acid herbicides when concentrations of some cations are high. A dose-response experiment on glyphosate and imazethapyr activity, which were carried by the carrier types of distilled water and hard water, against jimsonweed were conducted to compare the water conditioning chemicals ammonium sulfate, ammonium nitrate, citric acid and potassium phosphate, with magnetized carrier as a new method. A magnetic field of 0.7 Tesla was applied to prepare the magnetized carrier. With the exception of potassium phosphate with imazethapyr, the activity

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B, Ramani. "Folk Playing Songs used in Kalangkurichi of Salem District- Psychological Thoughts." International Research Journal of Tamil 4, S-16 (2022): 179–85. http://dx.doi.org/10.34256/irjt224s1623.

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Folk literature is in use from the early days itself. Folk literature is just the expression of the people’s mind. Folk literature is also called oral literature or unwritten literature. Folklore is intertwined with the life of the common people. Folk songs are sung by the ordinary people and it is about their experience from birth to death. Lullabies, ritual songs, stories, professional songs, game songs, children songs, riddles and proverbs are sung by these ordinary people. Game songs are sung by both adults and children. The games which they played are related to nature and as time passes

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Meister, Mark. "Drama and tragedy in contemporary folk music: Nanci Griffith's “it's a hard life wherever you go”." Communication Studies 47, no. 1-2 (1996): 62–71. http://dx.doi.org/10.1080/10510979609368464.

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Southgate, Erica, and Max Hopwood. "The role of folk pharmacology and lay experts in harm reduction: Sydney gay drug using networks." International Journal of Drug Policy 12, no. 4 (2001): 321–35. http://dx.doi.org/10.1016/s0955-3959(01)00096-2.

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Wang, Lüyuan. "Exploring the Folk Meanings of Online Fiction: A Case Study of Farming Novels." Literature Language and Cultural Studies 2, no. 1 (2025): 7. https://doi.org/10.63313/llcs.9055.

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Unlike epic genres such as martial arts and fantasy, farming novels have become popular for their realistic depictions of everyday life. This study explores the folk meanings embedded in Chinese online farming novels, with an emphasis on their narrative structure, central motifs, and cultural values. Through motif analysis, this paper identifies two core themes: getting rich and finding love. Typically, narratives feature ordinary female protagonists overcoming hard-ships through wisdom and diligence to achieve happiness and prosperity. Labor and culinary themes play crucial roles, highlightin

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SANTUSO, Santuso, Ikwan SETIAWAN, and Ali BADRUDIN. "Revealing The Local Wisdom of Madura in The Folk Songs Pajjhâr Lagghu and Tondu' Majhâng: an Ethnolinguistic Study." Journal of Social Sciences and Cultural Study 1, no. 3 (2024): 141–48. https://doi.org/10.61857/jsscs.v1i3.107.

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Folk songs are not merely a form of entertainment but also serve as a medium to understand the local wisdom embedded within a community. This study aims to uncover the local wisdom of Madura through the folk songs Pajjhâr Lagghu and Tondu' Majhâng. The research employs a qualitative descriptive method with an ethnolinguistic approach. The data consists of words, phrases, and clauses found in the two songs. Data sources include internet sites, YouTube, and textbooks. Data collection was conducted by downloading song videos from YouTube and reviewing song lyrics from websites and books. The coll

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Yuldashova, Aziza Saparbayevna. "USING THE SPIRITUAL HERITAGE LEFT BY EASTERN THINKERS IN EDUCATING YOUNG PEOPLE IN THE SPIRIT OF HONESTY AND THREENESS." ACADEMIC RESEARCH IN MODERN SCIENCE 1, no. 14 (2022): 59–62. https://doi.org/10.5281/zenodo.7111596.

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The article clearly states that the themes of honesty, truthfulness, hard work, correctness, honesty, and religion are expressed in folk masterpieces, and they are preserved in human intelligence, kindness, and the language of the people.

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Solihati, Nani, Ade Hikmat, Abdul Rahman Jupri, and Syarif Hidayatullah. "CHARACTER EDUCATION VALUE IN FOLK GAMES ON MERAPI MOUNTAIN SLOPE." Jurnal Kependidikan: Penelitian Inovasi Pembelajaran 3, no. 1 (2020): 28–42. http://dx.doi.org/10.21831/jk.v3i1.22327.

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This study was aimed at determining the value of character education in folk games on the slopes of Mount Merapi. This study used qualitative method. The subjects of this study were students, teachers, principals, and heads of Cangkringan and Pakem sub-education technical implementation unit. The instruments used were in-depth observations and interviews. The result shows that there are seventeen folk games, namely dakon, serak lidi, lompat tali, enggrang, bekelan, kelereng, bentengan, dan bola bakar, oya dodok, oya tembok, jamuran, cublak-cublak suweng, petak umpet, engklak, dingklik oglak-ag

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Turnock, Luke A., Evelyn Hearne, Jennifer Germain, Mikey Hirst, Honor D. Townshend, and Lambros Lazuras. "Off-label GLP-1 weight-loss medicine use among online bodybuilders: Folk pharmacology, risk and harm reduction." International Journal of Drug Policy 142 (August 2025): 104854. https://doi.org/10.1016/j.drugpo.2025.104854.

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Nedostupova, Lyubov V. "Folk patois through the prism of the funeral and memorial rite." Neophilology, no. 4 (2022): 715–23. http://dx.doi.org/10.20310/2587-6953-2022-8-4-715-723.

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The topic of this study is the content of the ritual of organizing and conducting a funeral, which is reflected in the living language of a rural person. The applicability of this research is due to the growing interest in the folk culture of the past and the vocabulary associated with it. The purpose of the research is to determine the characteristic features of the speech of a dialect speaker of the older age group through the prism of the funeral and memorial rite of the Russian village. The old tradition is represented through the folk language. The object of research is the South Russian

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Beaud, Vincent, and Simone Warzel. "Low-Energy Fock-Space Localization for Attractive Hard-Core Particles in Disorder." Annales Henri Poincaré 18, no. 10 (2017): 3143–66. http://dx.doi.org/10.1007/s00023-017-0591-0.

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Cubbin, Caitlin. "P08 Ten-fold medication errors in a tertiary paediatric hospital." Archives of Disease in Childhood 105, no. 9 (2020): e10.1-e10. http://dx.doi.org/10.1136/archdischild-2020-nppg.17.

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AimTo perform a retrospective analysis of tenfold medication errors between the 1st January 2017 and the 31st December 2018 and identify contributing factors.MethodInformation from all tenfold medication errors reported to the Ulysses system between 1st January 2017 and 31st December 2018 which met the criteria was inputted into a data collection sheet. Information gathered included the age of the patient, the time the error occurred, the location within the hospital, the point in the medication process the error occurred, the drug involved and the NCC-MERP category of harm assigned to the err

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Goddard, Chris. "Not the Last Word: Point and Counter-Point: The Discovery of Affluenza and the Favelas Above: A Rising Tide Brings the End of Dry Economics." Children Australia 14, no. 3 (1989): 16–17. http://dx.doi.org/10.1017/s0312897000002320.

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There is a Yorkshire expression, that many people are fond of quoting, to account for strange behaviour: “There's nowt so queer as folk”. Some folk, always other folk and never oneself, are more queer than others (and many Englishmen would claim that Yorkshire folk are stranger than most, but that's another story).The expression came to mind when I read a column in Icaro, the magazine of Varig, the Brazilian airline. I am not fond of flying at the st of times and finding a magazine called Icaro in the seat pocket of a fully-laden jet increased my anxiety. Icaro, presumably, is Portuguese for t

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Worthy, Graham A. J. "Metabolism and growth of young harp and grey seals." Canadian Journal of Zoology 65, no. 6 (1987): 1377–82. http://dx.doi.org/10.1139/z87-217.

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Metabolic rates and growth rates of juvenile harp and grey seals were monitored during the postweaning period after the onset of feeding. Growth rates varied from 0.03 to 0.32 kg d−1, depending on the level of energy intake and absolute body mass of the seal. Measurements of sculp mass (blubber with attached skin), as a percentage of total mass, indicated low rates of growth in the sculp and preferential growth in the core. When feeding started there was a 1.3- to 2.3-fold increase in standard metabolic rate, which was independent of the heat increment of feeding. Metabolic requirements of fee

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