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Journal articles on the topic 'Folk literature'

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Published: 4 June 2021
Last updated: 31 July 2024

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1

V.B., Dr Rama Rao Vadapalli. "Folklore, Folk Literature, Folkloristics." POETCRIT 32, no. 2 (June 20, 2019): 65–76. http://dx.doi.org/10.32381/poet.2019.32.02.11.

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2

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

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3

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

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4

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

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5

Seçiniz, Lütfen. "III - Fruit ın Folk Literature." Journal of Turkish Studies Volume 3 Issue 5, no. 3 (2008): 155–56. http://dx.doi.org/10.7827/turkishstudies.416.

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6

Bhutta, Saeed. "Folk Literature of Sikh Period." Makhz 2, no. II (June 30, 2021): 370–85. http://dx.doi.org/10.47205/makhz.2021(2-ii)31.

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7

Ferris, William. "Southern Literature and Folk Humor." Southern Cultures 1, no. 4 (1995): 431–55. http://dx.doi.org/10.1353/scu.1995.0043.

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8

N, Krishnaveni, and Rajeswari G. "Folk Literature in Nalayira Divya Prabandham." International Research Journal of Tamil 4, S-16 (December 12, 2022): 163–71. http://dx.doi.org/10.34256/irjt224s1621.

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Folk literature is the mirror of society. Folk literature reflects the experiences and feelings of the rural people. The customs, rituals, ceremonies and traditions of the country people are expressed in folk literature. The nature of folk literature is seen in many ways. One of them is Nalayira Divya Prabandham, the Vaishnava literatry work. The Alwars composed hymns describing the virtues of Tirumal's marriage and incarnations and showed it up in folk literature. Alwars also sung many lullabies. They have sung a folk song called "Pallandu Vaalththu”. The nature of a woman who is in love with God can be known through the proverbs. Alwars have shown that they celebrated festivals two thousand years ago itself. The repetition of a word in folk literature is one of its characteristics. The opinions of scholars related to folklore are explained in this article. This article reflects the nature of folk literature in Nalayira Divya Prabandham.
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9

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

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Albanian culture coexisted for a period of over 500 years with Ottoman culture, at the turn of the new century, along with the Balkan troubles that led to the continued embrace of the transition from an old culture to the ideology of the Young Turk movement, and the continuation of joint Albanian-Turkish actions, in order to protect the Albanian Vilayets from the Serbo-Montenegrin occupiers. Early nineteenth-century Turkey emerged from bloody wars on all sides of its borders and from a weak government led by Abdul Hamid II faced a new war in 1915 now in defense of the Dardanelles in the bloodiest battle "The Battle of Canakkale". The First World War found Albanians divided and occupied in some of its territories, however, from 1912 Albania had declared Independence, but Kosovo, Skopje and Bitola, Ulcinj and Bar had remained outside the borders, while Chameria - the South of Albania had been invaded by Greece. During the First World War a large number of Albanians remained in the Turkish military service, many others joined the Turkish army, mainly Albanians who had migrated to Turkey from the violence of the Serbo-Montenegrin invaders, as well as some more from Kosovo, Skopje, Tetovo, Presevo, Shkodra, Ulcinj, etc who volunteered to help the Turkish army. According to history, oral literature and written documents, many Albanians died heroically, it is said that about 25,000 martyrs had died in this battle. In their honor, the Albanian people composed songs, it is worth mentioning the "song dedicated to the Battle of Canakkale" by the most prominent folklorists of the Albanian nation. Our research was done through a semi-structured interview with: 5 teachers of Albanian literature (at the same time master’s students at the University "Kadri Zeka" in Gjilan, Kosovo); 5 history teachers (at the same time master’s students at the University of Prishtina “Hasan Prishtina”, Prishtina, Kosovo); 2 independent researchers from the Institute of History "Ali Hadri" Prishtina, Kosovo.
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10

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

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11

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

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12

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

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13

Carey Nonglait, Mrs Naomi. "Society, Oral Tradition and Folk Literature." IOSR Journal of Humanities and Social Science 9, no. 4 (2013): 31–38. http://dx.doi.org/10.9790/0837-0943138.

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14

Baudh, Prashant Kumar. "National Consciousness in Bhojpuri Folk Literature." RESEARCH HUB International Multidisciplinary Research Journal 9, no. 2 (February 20, 2022): 55–58. http://dx.doi.org/10.53573/rhimrj.2022.v09i02.010.

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Bhojpuri is the most widely spoken language of India. Its folk literature is equally extensive and inexhaustible. There is no consensus on its Bhojpuri nomenclature, but most scholars tell it to be related to 'Bhojpur' village of Ara (Bhojpur) division under the present Vihar province - 'Old Bhojpur' in Bhojpur pargana near Buxar in Shahabad district of Vihar province. There is a village called Now the name Bhojpur is used for the nearby villages named "New Bhojpur" and "Old Bhojpur". Although all the voices of consciousness are visible in Bhojpuri folk-literature, but in Bhojpuri folk-literature the distinctive color of the voices of national consciousness is visible. Abstract in Hindi Language: भोजपुरी भारत की सर्वाधिक विस्तार वाली विभाषा है। इसका लोक साहित्य भी उतना ही विस्तृत और अगाध है। इसके भोजपुरी नामकरण पर मतैक्य नहीं मिलता, किन्तु अधिकांश विद्वान इसे वर्तमान विहार प्रान्त के अन्तर्गत ‘‘आरा (भोजपुर) प्रमण्डल के ‘भोजपुर’ ग्राम से संबंद्ध बताते है- विहार प्रान्त के शाहाबाद जिले में बक्सर के पास भोजपुर परगना में ‘पुराना भोजपुर’ नामक ग्राम है। अब भोजपुर नाम ‘‘ नया भोजपुर’’ और ‘‘पुराना भोजपुर’’ नामक पास-पास बसे ग्रामों के लिए व्यवहत होता है। यूं तो भोजपुरी लोक-साहित्य में चेतना के सभी स्वर दिखाई पड़ते है परन्तु भोजपुरी लोक-साहित्य में राष्ट्रीय चेतना के स्वरों का विशिष्ट रंग दिखाई पड़ता है। Keywords: भोजपुरी, लोक-साहित्य, राष्ट्रीय चेतना।
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15

Latif, Wasif. "Folk literature of "The Ravi" Magazine." Makhz 2, no. II (June 30, 2021): 229–45. http://dx.doi.org/10.47205/makhz.2021(2-ii)20.

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16

Haase, Donald, and Wolfgang Mieder. "Tradition and Innovation in Folk Literature." German Quarterly 62, no. 1 (1989): 121. http://dx.doi.org/10.2307/407062.

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17

Bovan, Vladimir. "On the folk literature of Goranies." Journal of the Geographical Institute Jovan Cviji?, SASA, no. 51 (2002): 67–70. http://dx.doi.org/10.2298/ijgi0251067b.

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18

Li, Peter. "Lao She and Chinese Folk Literature." CHINOPERL 19, no. 1 (June 1996): 1–19. http://dx.doi.org/10.1179/chi.1996.19.1.1.

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19

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

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20

Sherzodovna, Uzakova Gulbakhor. "Folk Motives in Modern Russian Literature." Tuijin Jishu/Journal of Propulsion Technology 44, no. 4 (October 16, 2023): 4249–53. http://dx.doi.org/10.52783/tjjpt.v44.i4.1656.

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The article discusses folklore motifs in modern Russian literature, the use of folklore elements in their various genres, as well as issues of enriching literature with folklore elements. The main goal of the study is to show not only folklorists but also professional readers the trends of modern literature. As Academician D.S. Likhachev noted, works that do not have an author are called folklore works. In folklore, there may be a performer and a storyteller, but there is no author or writer as a unique element of the artistic structure. Folklore, like literature, is the art of words. This gives rise to the use of literary terms: epic, lyricism, dramaturgy. They are usually called birth. Each type covers a group of works of a certain type. Genre is a type of artistic form (fairy tale, song, proverb, etc.).
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21

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

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22

Glover-Godlewski, Susan, and Joan M. Benedetti. "PROFESSIONAL LITERATURE: ETHNIC AND IDIOSYNCRATIC FOLK ARTS IN JOURNAL LITERATURE." Art Documentation: Journal of the Art Libraries Society of North America 5, no. 3 (October 1986): 131–33. http://dx.doi.org/10.1086/adx.5.3.27947630.

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23

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

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he study is devoted to the publication of Vyacheslav Ivanov’s Russian translation for Lithuanian folk songs, made for unpublished collection of Lithuanian literature (“Sbornik litovskoj literatury,” Petrograd, [1915–1917]; ed. by Iu. Baltrushaitis, M. Gorky). Around the same time, Baltrushaitis was the editor-compiler and translator of the collection of Lithuanian folklore at the publishing house of M. Sabashnikov. This project was also not implemented. Ivanov’s work on Lithuanian translations is chronologically close to his participation in other collections of national literatures. In an extensive introductory article, the author reconsctucts the history of the creation of translations from Lithuanian, using the correspondence of V. Ivanov, Y. Baltrushaitis, M. Sabashnikov. The research shows that Ivanov’s work on translations for the Lithuanian collection stretched from the beginning of 1916 to the summer months, when the poet’s family lived in a village near Sochi. The preamble also contains information about the first publication of an incomplete collection of these translations, made in 1973 by Yu. Tumyalis using unauthorized typescript from the Manuscript Department of the Institute of Lithuanian Literature and Folklore (Vilnius). In this publication, the texts of Ivanov’s translations are given by autographs from the Manuscript Department of the Institute of Russian Literature (Pushkinskiy Dom) of RAS and the Roman Archive of Vyach. Ivanov. The textual comments describe the currently available sources of Ivanov’s translations, such as correspondence of Iu. Baltrushaitis, epistolary materials of others, Ivanov’s preparatory materials, manuscripts, translations from the archival storages of St. Petersburg, Moscow, Rome, Vilnius.
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24

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

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25

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

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26

Ball, Eric L. "WhereAre the Folk? The CretanMantinadaas Placed Literature." Journal of Folklore Research: An International Journal of Folklore and Ethnomusicology 39, no. 2-3 (May 2002): 147–72. http://dx.doi.org/10.2979/jfr.2002.39.2-3.147.

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27

Hiriyanna, Ambalike. "Power and Gender Politics in Folk Literature." Acta Ethnographica Hungarica 50, no. 1-3 (March 2005): 175–85. http://dx.doi.org/10.1556/aethn.50.2005.1-3.10.

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28

Cai, Z. "Using Folk Literature in Chinese Piano Suites." Университетский научный журнал, no. 49 (2019): 148–53. http://dx.doi.org/10.25807/pbh.22225064.2019.49.148.153.

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29

Bojovic, Jovana. "A monograph of the Serbian folk literature." Zbornik radova Filozofskog fakulteta u Pristini 44, no. 2 (2014): 489–502. http://dx.doi.org/10.5937/zrffp44-5822.

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30

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

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31

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

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All Tamil literature is a gift given to us by our forefathers. All literature expresses the life values of the people. In this way, folk literature, which is unwritten literature, reflects human feelings. A man expresses his subconscious thoughts and beliefs through folk literature. In folk literature that includes folk songs, folk tales, fables, proverbs, etc., man expresses his life experiences from birth to death. Folk In literature, man expresses his life records from birth to death. In lullabies, events such as a mother's love for her child and making children realise the importance of relatives are important to human life. The way agriculture is expressed in special kummi songs, the subconscious impressions of man through faith in God, the subconscious impressions of man through themangu songs, the expression of male and female relationships through themangu songs, the characteristics of grooms who collect dowry from women through marriage, and indicate social disorders This review article is intended to reveal women lamenting the loss of their mothers in the metaphorical songs that express their characteristics at the end of human life, and women who have lost their husbands are marginalised in society due to their helpless condition.
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32

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

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33

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

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Blaans are one of the tribes that reside in the Mindanao archipelago in the Philippines. This study collected, transcribed, classified, and analyzed Blaan folk literature in the barangays of Sinapulan and Eday in the municipality of Columbio, Sultan Kudarat. This also sought to identify the context that brought about the folk literature’s citation and identified the beliefs and practices embedded in these literary texts. This Blaan oral literature was transcribed and translated in Cebuano or Filipino by the informants and analyzed using Alan Dundes’ theory of analyzing folklore- through its text, and context. The gathered Blaan folk literature was classified as occasional songs, work songs, and prose narratives depicting legends, and creation stories. It was also found out that the folk literature was recited during important occasions like weddings, tribal assemblies either as a form of entertainment or a form of reminder for the members in the importance of tribal peace and unity as well as their role in protecting nature and their environment. This study also revealed that Blaan folk literature embodies the tribe’s values and ideals like generosity, courage, bravery, and traditions like the giving of dowry to their intended bride. They also valued nature and believed in the Supreme Being, whom they call Dwata but whose traits are like the Christian god.
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34

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

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35

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

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36

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

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37

Jaimini, Ms Rajni, and Dr Priya Raghav. "Folk Literature and Social Space: Interdependences and Correlations." International Journal of English Literature and Social Sciences 7, no. 2 (2022): 187–92. http://dx.doi.org/10.22161/ijels.72.24.

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Art is not a mirror held up to reality, but a hammer with which to shape it.” this dictum attributed to famous playwright Bertolt Brecht as quoted by Bleeker et al., (2019) sums up the interdependence and correlation between art and literature and society. The world has never been a singular entity. There have always been groups that lived a powerful, privileged existence and it is their experience that has passed down the generations as literature, as the core narrative of human existence at a given time. For long ‘Literature’ did not include ‘Folk’ or their culture as was relegated to the peripheries of academic discourse as belonging to the savage, subaltern people. However, it is now increasingly being recognised as an archive of vernacular knowledge systems and a great contributor to the social and cultural development of the people. Both social space and folk literature affect and mould each other. What happens in social space gets reflected in folk literature and what folk literature depicts becomes part of social space. Saang as a form of folk performance tradition has been the source of or a defining influence on the various forms of Folk performance traditions of North India. It has been called “a north Indian Folk Opera” by Vatuk, V. P., & Vatuk, S. (1967) because the dialogues between characters are sung. Taking it as a representative form of North Indian folk performative tradition, my paper attempts to analyse issues of representation of culture, society and morality on the Saang stage. The paper, would focus on some selected Saangs of Lakhmi Chand (1905-1945), as compiled by Sharma, P. Chand. (2006) in Lakhmi Chand Granthavali. He is known as the greatest exponent of the Saang form and often referred to as the Shakespeare of North India. His Saangs invariably represent the values and experiences that formed the core of the society of his times. He has taken tales from history, myth and local legends as the basis for his performances. The present paper analyses the content of some Saangs composed and performed by Lakhmi Chand to analyse the knotty question of representation of culture and morality and how one can see reflected in the tales performed by the Saangi, the major social concerns of the times.
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38

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

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Folk healing is one of the oldest, most important objects of the study of oral folk art. It is important to study the history, to determine the place of folk healing in science. In Kazakh folklore science, the roots of folk healing, known by various names, have their roots in the pre-Islamic Turkic belief system. At the root of the Kazakh traditional folk healing are the Kok-Tengri religion, shamanic beliefs / Baksanism. Folk healing, which plays a rather important role in our daily life, has developed so widely in the Turkic world that its application can be seen in any sphere of life. The purpose of this study is to study various analyses, opinions, approaches concerning folk healing, as well as the results of the study of Kazakh and foreign scientists regarding Kazakh folk healing. It is also possible to prove through the judgments of researchers that in the works of oral folk art accumulated over the centuries, one can also find reflections and experiences of our ancestors concerning everyday life, traditions, and a healthy lifestyle. The article discusses various names, definitions of the concept of folk healing in Kazakh and Turkish oral literature, examples, methods of treatment that are not found in other literary works about folk healing except the book Korkyt Ata, which is a priceless pearl of oral folk healing.
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39

P, Umadevi. "Folk Elements in Sakkai Novel." International Research Journal of Tamil 3, S-1 (June 8, 2021): 51–59. http://dx.doi.org/10.34256/irjt21s18.

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Despite the advancement in the literacy knowledge of the human race, the truth and happeinings infered from the experiences of the ancestors is quite evident till today. The references of Folklore, devotional songs, work songs, Lullobies, Proverb, Quizzes, Medicinal hints in the literature till date proves the timelessness of the culture the way, the author expresses the rituals, traditions, Culture use of local languages, lifestyle of a particular region makes literature a tool to carry forward them to future. whenever the medical hints are mentioned in Literature. It is easier for the readers to understand the nature of the disease and the simple ways of cure in the literature by kalaiselvi, the objective of the article is to research the Pleasure and displeasure happenings in one life through folklore.
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40

S, Kamaraj. "Types and Forms of Folk Songs Tradition in Malayalam Literature." International Research Journal of Tamil 4, no. 1 (December 9, 2021): 32–43. http://dx.doi.org/10.34256/irjt2215.

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The folk songs have been well flourished in Malayalam Literature. The Malayalam folk songs entirely different from the Tamil folk songs. But it is fact that the structure of Malayalam Pattu has been adopted from the Tamil Literature and we could understand that the Tamil structure has been following even today. Folk songs have a special place in Malayalam Literature. Folk songs in Malayalam are categorized into community songs, Worship songs, Professional songs and celebration songs etc. This study has been analysis the Types and forms of folk songs which related to worshiped.
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41

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

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42

Bamari, Ramzan. "Brahvi Women and their Folk Songs." Pakistan Journal of Applied Social Sciences 9, no. 1 (March 8, 2019): 1–13. http://dx.doi.org/10.46568/pjass.v9i1.499.

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Baluchistan is an ancient and historical land where also situated an ancient site, such as, Mahrgarh. It is a fact that before coming of Aryans in this region, it existed a great and civilized Baloch and Brahvi Civilization, the brahvis actually belong to the Baloch and like the Balochi Literature, the Brahvi literature is also divided into three periods, viz: Khalqi Adab (Creative literature), Ta’amiri Adab (Constructive literature), and Lok Adab (Folklore Literature). The women contribution in the Brahvi literature is known with the title of: ‘Zaibul’, ‘Zab Jan’, ‘Gul Jan’ , ‘Phul Jan’ , ‘Phulu’ , ‘Momal’ etc. The Brahvi society is a tribal one; that’s why the topics of the poetry are also very much influenced by tribal traditions and customs.
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43

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

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44

V, Gokila. "Folk Games in Thekkampatti of Salem District." International Research Journal of Tamil 4, S-16 (December 12, 2022): 150–54. http://dx.doi.org/10.34256/irjt224s1619.

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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 studies the customs, traditions and beliefs of the people. It is the mirror that clearly shows the lifestyles of the people. These people had many entertainments in their life such as singing songs, telling stories and playing games. Just like the origin of human history cannot be ascertained, the origin of folk literature also cannot be ascertained. Folklore literature is about the people’s life style and their activities. Folklore literature is very famous and it captured people’s heart. People’s life is filled with games, stories, arts, songs and proverbs. When compared to other literary genre in Tamil, folklore literature is something different that is the absence of author. This literature especially tells about the games and how it entertains people and strengthen their body.
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45

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

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Nazire; It is a poet’s rewriting of another poet’s poem by using elements such as measure, rhyme, and content. The artist has the opportunity to show himself better by improving himself in the production process, which he starts by imitating. For this reason, nazireism played an important role in the upbringing, self-development and mastery of poets. The first reflections of the Nazire tradition were seen in classical literature, and then nazire was also used by folk literature poets. Nazires provided intercultural interaction by being written on works written in different languages ​​as well as on works written in the same language. In this study; it is aimed to reveal the reflections of the nazire tradition, which is one of the most important elements of the relationship between classical literature and folk literature. In this direction, some related examples of nazires in classical and folk literature have been identified. Admiration and imitation were influential on the basis of folk poets writing nazires for classical poets. The nazires written by folk poets to classical poets are an example that increases the common points of the two literatures. It is known that folk poets wrote nazires to each other, except for the nazires written by poets of classical literature. It has been seen that the poems written by the folk poets in nazire are also the works that are admired and arranged in the classical poetry tradition.
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Perez-Stable, Maria. "Discovering the United States through Children's Folk Literature." Social Studies 96, no. 2 (March 2005): 86–92. http://dx.doi.org/10.3200/tsss.96.2.86-92.

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Ahmad, Iftakhar. "1857 War of Independence in Punjabi Folk Literature." Makhz 2, no. I (March 31, 2021): 27–36. http://dx.doi.org/10.47205/makhz.2021(2-i)2.

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Egonu, Iheanachor. "The Nature and Scope of Traditional Folk Literature." Présence Africaine 144, no. 4 (1987): 109. http://dx.doi.org/10.3917/presa.144.0109.

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

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Stojanovic, Buba. "Methodical approach to the works of folk literature." Godisnjak Uciteljskog fakulteta u Vranju, no. 5 (2014): 415–26. http://dx.doi.org/10.5937/gufv1405415s.

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