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Journal articles on the topic 'Folk tales'

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Published: 4 June 2021
Last updated: 29 July 2024

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1

Green, Thomas A., and Frank Hamilton Cushing. "Zuni Folk Tales." Journal of American Folklore 100, no. 395 (January 1987): 114. http://dx.doi.org/10.2307/540010.

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2

Ludwig, Jonathan Z., and James Riordan. "Russian Folk-Tales." Slavic and East European Journal 46, no. 1 (2002): 222. http://dx.doi.org/10.2307/3086276.

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3

Arrington, Melvin S., and Anthony John Campos. "Mexican Folk Tales." Chasqui 26, no. 2 (1997): 112. http://dx.doi.org/10.2307/29741360.

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4

Lipman, Alan. "Architectural folk tales." de arte 41, no. 74 (January 2006): 48–49. http://dx.doi.org/10.1080/00043389.2006.11877061.

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5

Cloudsley, Anne. "Zuñi Folk Tales." Journal of Arid Environments 12, no. 3 (May 1987): 285. http://dx.doi.org/10.1016/s0140-1963(18)31173-x.

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6

Clements, William M., and Franc Johnson Newcomb. "Navajo Folk Tales." American Indian Quarterly 17, no. 1 (1993): 148. http://dx.doi.org/10.2307/1184809.

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7

Williams, Fionnuala Carson. "Antrim Folk Tales." Folklore 126, no. 3 (September 2, 2015): 363–65. http://dx.doi.org/10.1080/0015587x.2015.1083708.

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8

McCall, Dan, and Jack Berry. "West African Folk Tales." International Journal of African Historical Studies 25, no. 2 (1992): 407. http://dx.doi.org/10.2307/219397.

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9

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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10

Roper, Jonathan. "Formulas in Folk Verse and Folk Prose." Narodna umjetnost 59, no. 1 (June 20, 2022): 7–21. http://dx.doi.org/10.15176/vol59no101.

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The existence of formulas in traditional songs of various kinds has been long recognized by scholars, and the presence of formulas in traditional tales has increasingly become a subject of discussion too. This prompts the question whether an individual who has a substantial repertoire of both songs and tales would use some of the same formulas in both these two modes. Or would it be the case that, as tales and songs have their own separate norms and rules, their formulas will not involve any significant similarities? To provide an initial response to such questions, this article draws upon verbal art documented in the third quarter of the twentieth century from one remarkable Newfoundlander, whose recorded repertoire included nineteen different tales and more than thirty songs.
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11

Liao, Fang-Lian, and Aaron Berman. "Forestville Tales: International Folk Stories." TESOL Quarterly 24, no. 4 (1990): 734. http://dx.doi.org/10.2307/3587123.

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12

Abbott, Larry, and Arthur C. Parker. "Seneca Myths and Folk Tales." American Indian Quarterly 15, no. 3 (1991): 383. http://dx.doi.org/10.2307/1185484.

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13

Clarke, David. "First World War Folk Tales." Folklore 126, no. 3 (September 2, 2015): 356–57. http://dx.doi.org/10.1080/0015587x.2015.1051336.

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14

Morrell, Kevin, and Penelope Tuck. "Governance, tax and folk tales." Accounting, Organizations and Society 39, no. 2 (February 2014): 134–47. http://dx.doi.org/10.1016/j.aos.2013.12.003.

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15

Stevanovic, Marija. "Processing folk tales "Zmija mladoženja"." Metodicka praksa 17, no. 2 (2017): 117–28. http://dx.doi.org/10.5937/metpra1701117s.

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Through the interpretation of the fairy tale "Snake the groom" students will be prominent features of a fairy tale they already know. We will demonstrate and other characteristic of folk tales which are not yet familiar to the students: method of themes developing, a comparison of this fairy tale with literary works that have similar themes, spotting the flow of story line and distinguishing between main and minor moments of this epic literary work. Through the interpretation of this fairy tale we will emphasized a characteristic of some narrative proceedings. Through the conversation with students we will also indicate on spot in the text which tell us about the action and behavior of the main actors. We will also mark a spot in the text in which we can find interesting consideration about man and life. The educational work on interpretation of this fairy tale has been shown that methods of interpretation should not be repeated. The way in which we approach the literary work depends on his characteristic. Among others objectives of the class should be set aside training of students for independent reading and comprehension and experiencing of reading, as well as adoption of literary notions provided for curriculum for a certain class.
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16

Goodman, J. Clay. "Biochemical explanations for folk tales." Trends in Biochemical Sciences 10, no. 10 (October 1985): 406. http://dx.doi.org/10.1016/0968-0004(85)90071-4.

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17

Askarova, Jamila. "THE ART OF NAMING IN UZBEK FOLK MAGIC TALES." Frontline Social Sciences and History Journal 03, no. 05 (May 1, 2023): 35–39. http://dx.doi.org/10.37547/social-fsshj-03-05-04.

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The article describes the names, place names, and names of magical items found in Uzbek folk tales. We can observe from the examples of folklore that our ancestors developed a unique system of naming. "For example, in the Turkic names created in the period of primitive community and clan breeding, concepts symbolizing bravery and bravery; visions related to dreaming of the baby's life, health, and growth; aesthetic views related to beauty, excellence, skill; the concepts representing the multifaceted aspects of the economy took a leading place.
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18

Olson, Grant A., Kristina Lindell, Jan-Öjvind Swahn, Damrong Tayanin, and Jan-Ojvind Swahn. "Folk Tales from Kammu-IV: A Master-Teller's Tales." Asian Folklore Studies 50, no. 2 (1991): 376. http://dx.doi.org/10.2307/1178406.

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19

Jumanov, Elbek. "Beginning schemes in uzbek folk tales." ACADEMICIA: An International Multidisciplinary Research Journal 10, no. 8 (2020): 39. http://dx.doi.org/10.5958/2249-7137.2020.00915.5.

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20

Korot, Beryl, and Steve Reich. "Modern Folk Tales and Ancient Stories." Afterimage 27, no. 3 (November 1999): 7. http://dx.doi.org/10.1525/aft.1999.27.3.7.

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21

Kyung-Seop kim. "Reflective Contemplation on Reading Folk-tales." EOMUNYEONGU 56, no. ll (April 2008): 89–115. http://dx.doi.org/10.17297/rsll.2008.56..004.

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22

Tsui, Ts. "LINGUISTIC FEATURES OF RUSSIAN FOLK TALES." BULLETIN Series of Philological Sciences 77, no. 3 (September 15, 2021): 44–51. http://dx.doi.org/10.51889/2021-3.1728-7804.06.

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Russian folk tale surprises with its rich vocabulary, colorful turns, and unusual stylistic methods. In order to plunge into the world of the Russian folk tale, in this article, we will analyze each feature separately and highlight more indicative features in each. The tale has a generalizing idea that has been developed over the centuries. In a fairy tale, artistic thought itself plays a huge role, and this unity is created thanks to certain means: repetitions, epithets, hyperbole, antithesis and other stylistic and compositional techniques. From the point of view of their stylistic specifics, Russian folk tales are taken a particular interest. Ergis G.U. argued that not only their content but also the stylistic features of the text serve as a means of moral education of the reader. The grammatical properties of units consist of: forms of words, phrases, sentences, order of units, grammatical meanings of forms, etc.
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23

Askarova, Jamila, and Aziza Ahmedova. "Publication directions of uzbek folk tales." ACADEMICIA: An International Multidisciplinary Research Journal 11, no. 5 (2021): 1062–68. http://dx.doi.org/10.5958/2249-7137.2021.01524.x.

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24

Samraj, S., and S. Savarimuthu. "Social suppression rebels in folk tales." Emperor Journal of Classical Tamil Studies 01, no. 02 (2019): 08–10. http://dx.doi.org/10.35338/ejcts.2019.1203.

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25

Shchurik, Natalia V., and Vera E. Gorshkova. "Magic Folk Tales in Intersemiotic Translation." Russian Journal of Linguistics 23, no. 2 (December 15, 2019): 415–34. http://dx.doi.org/10.22363/2312-9182-2019-23-2-415-434.

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The present paper examines intersemiotic translation of magic folk tales. Research objective is to show the structural identity of the surface structure which can be described as a sequence of plot elements (“functions”) of fairy-tale characters; in semiotic terms it is explained by the existence of a universal matrix defining the law of genre. The authors go on to the cognitive-culturological aspect of fairy tales in terms of N. Chomsky. This research paper has clearly shown that “functions” of the surface structures correspond to plans, scenarios and frames of the deep structures, which differ in British and Russian magic fairy folk tales (wonder folk tales). Numbers and proper names are the main permanent elements of fairy tale narrative: on the level of the surface structures they connect the universal matrix of a fairy tale discourse organizing space and rhythm and at the level of the deep structures - they help to understand the main features of the national character. The study is based on 13 fairy-tale film corpus, under the common theme “Beauty and the Beast”, film adaptations of the fairy tales “La Belle et la Bête” by J.-M. Leprens de Beaumont (1757) and “The Scarlet Flower” by S.T. Aksakov (1858). Hence, the analysis of the latter based on the works of R. Jacobson and W. Eco and understood by the authors as a kind of intersemiotic translation / interpretation that, on the one hand, proves universality of the proposed algorithm for studying fairy discourse in synchrony and diachrony. On the other hand, it plays the most important role in intersemiotic translation of diachronic aspect because it deals with changing the “integral model of reality”, which is reflected, in particular, in changing the on-screen presentation / interpretation of certain aspects of the fairy-tale narrative. Finally, it is worth pointing out that the conclusions can be used to study plurality of film adaptation as a form of intersemiotic translation.
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26

Solovyeva, Natalia V. "CHRISTIAN SYMBOLS IN BRITISH FOLK TALES." Bulletin of the Moscow State Regional University (Linguistics), no. 2 (2019): 32–42. http://dx.doi.org/10.18384/2310-712x-2019-2-32-42.

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27

Makarova, Veronika. "Chasing foxes in Russian folk tales." Canadian Slavonic Papers 60, no. 3-4 (September 19, 2018): 426–44. http://dx.doi.org/10.1080/00085006.2018.1512793.

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28

Canonici, N. N. "Sequential depth in Zulu folk-tales." South African Journal of African Languages 6, no. 2 (January 1986): 62–66. http://dx.doi.org/10.1080/02572117.1986.10586652.

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29

Lwin, Soe Marlar, and Gerry Abbott. "Narrative Structures in Burmese Folk Tales." Journal of Social Issues in Southeast Asia 31, no. 1 (March 31, 2016): 355–57. http://dx.doi.org/10.1355/sj31-1r.

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30

Browne, Ray B. "Folk and Fairy Tales: A Handbook." Journal of American Culture 27, no. 4 (December 2004): 445–46. http://dx.doi.org/10.1111/j.1542-734x.2004.148_14.x.

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31

Mirzaeva, Naila. "Folk wisdom in Azerbaijani fairy tales." Dede Gorgud, no. 02 (2023): 148. http://dx.doi.org/10.59849/2309-7949.2023.2.148.

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32

Wróblewska, Violetta. "Folk Tales of Slavs in Poland." Literatura Ludowa 67, no. 1-2 (June 30, 2023): 7–9. http://dx.doi.org/10.12775/ll.1.2023.010.

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33

Al-Khalaf, Hailah Abdullah. "Feminist voices in Saudi folk tales: analysis of three folk tales retold by Abdulkareem al-Juhayman." Middle Eastern Studies 55, no. 3 (January 6, 2019): 374–85. http://dx.doi.org/10.1080/00263206.2018.1520101.

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34

Nusratova, Aziza Choliboyevna. "COLOR SYMBOLS AND ETHNOLINGUISTIC ASPECTS IN ENGLISH AND UZBEK FOLK TALES." Scientific Reports of Bukhara State University 5, no. 2 (May 24, 2021): 187–97. http://dx.doi.org/10.52297/2181-1466/2021/5/2/17.

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Background. The article provides a lot of information about the commonalities between the genres of English and Uzbek folklore. In addition, in English and Uzbek fairy tales, many writers have expressed their views on the harmony of colors. There is also information about the differences between English and Uzbek fairy tales. Methods. From time immemorial, man has not only fought for his own survival, but also for the longevity of his tribe. Consequently, the content of alla, rubbish, fairy tales and riddles is primarily aimed at shaping a conscious, strong, agile and agile human upbringing. People's perceptions of the world around them and their accumulated knowledge about it, as well as their wisdom and conclusions based on life experiences, are conveyed to children in the form of specific advices and means that they can understand. That is why there is a lot in common in the folklore of different peoples, even in countries far away from each other
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35

Sharandin, Anatoliy L., and Yixin Li. "Folk and author’s fairy tales in the aspect of linguistic consciousness." Neophilology, no. 22 (2020): 235–49. http://dx.doi.org/10.20310/2587-6953-2020-6-22-235-249.

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The analysis of the problem of the relationship among folk, authors’ folk and authors’ literary tales with linguistic consciousness types is presented. The analysis results indicate that the texts of fairy tales are linguistic representatives of creative (artistic) consciousness and correlate with types of concepts. Folk tales reflect the creative potential of everyday consciousness and represent the folklore concept. Authors’ folk tales are interpretative tales that reflect the syncretic (collective and individual, folk and author’s) consciousness and implement the folklore and literary concept. The literary fairy tale itself is a textual representative of its author’s individual artistic consciousness and the reached artistic concept. It is important to take the form of fairy tales’ household into account – oral (folk tales) and written (author’s literary tales), their relationship with the subject (storyteller or author) and focus on the object (listener or reader). This determines the variability and non-variability of fairy tales. Types of linguistic consciousness are associated with the language: in folklore tales, folk language that is not processed by masters is used, in author’s tales, literary language that implements an individually authors’ system of language means is used. In folk tales, traditional folk poetry is presented, in author’s tales – traditionally artistic and artistic poetics. The individual style of folk tales is traditional for folklore and the individual style of literary tales is individually authors’.
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36

Al-Barazenji, Luma Ibrahim. "Women's Voice and Images in Folk Tales and Fairy Tales." IJASOS- International E-journal of Advances in Social Sciences 1, no. 1 (April 18, 2015): 47. http://dx.doi.org/10.18769/ijasos.45530.

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37

Jivanyan, Alvard. "Armenian Folk Tales Translated: A Chronological Approach." Translation Studies: Theory and Practice 2, no. 2 (4) (December 20, 2022): 5–16. http://dx.doi.org/10.46991/tstp/2022.2.2.005.

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The present article deals with direct and mediated translations of Armenian folk and fairy tales presented in chronological order. Our research includes a number of major collections of Armenian tales told in non-Armenian milieux and recorded in languages other than Armenian. The collectors of these tales have apparently functioned both as recorders and translators. It is to be noted that there exist no printed versions of the mentioned tales in Armenian. The study and systematization of translated tale collections are important for making the Armenian material more distinct and identifiable for folklore and fairy-tale scholars.
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38

Smolińska, Teresa. "Popularization of Slovak Folk Tales in Poland." Literatura Ludowa 67, no. 1-2 (June 30, 2023): 35–52. http://dx.doi.org/10.12775/ll.1.2023.003.

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The reflection about research on Slavic folklore must be accompanied by a careful reminder that in the 19th century many people showed general interest in it and carried out field studies: these were amateurs, travellers, journalists and professional gatherers, i.e. ethnologists, and in the 20th century – folklorists (who continued the earlier work following accepted scientific curricula). The close linguistic affinity of the Slavs, similarity of political situations and social structures of folklore depositaries throughout history facilitated and developed comparative research on various folklore genres (tales, songs, legends, proverbs, comic stories). In the 19th century, Slovak songs were distinguished by Oskar Kolberg. Conversely, a concrete example of pioneering academic achievements in folk tale studies in Slovakia includes the tales collected by Pavol Dobšinský and Samuel Czambel, and later (in the first half of the 20th century) by Frank Wollman and his followers; and after World War II – by Viera Gašpariková. Many integrative, interethnic and comparative research initiatives have been directly linked to the tales and resulted in printing valuable collections of texts edited by folklorists from Poland and Slovakia e.g. Śpiewająca lipka. Bajki Słowian Zachodnich (The Singing Linden Tree. The Tales of the West Slavs), Zbójnicki dar. Polskie i słowackie opowiadania tatrzańskie (The Robber’s Gift. Polish and Slovak Stories about the Tatras), Słoneczny koń. Bajki słowackie (The Sunny Horse. Slovak Tales), Skarb w garncu. Humor ludowy Słowian Zachodnich (The Treasure in the Pot. Folk Humour of the West Slavs), Bajki słowackie (Slovak Tales by P. Dobšinský). According to the author of the article, Polish and Slovak work in the field of tales stands out among the research on folklore genealogy of the Slavs. Therefore, she focuses on the anthologies that promote and popularize Slovak tales in Poland.
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39

Ruziyev, Nodir Kayumovich. "THEME TYPES OF UZBEK FOLK TALES AND THEIR REFLECTIONS IN TRANSLATION." Scientific Reports of Bukhara State University 5, no. 5 (December 30, 2021): 154–66. http://dx.doi.org/10.52297/2181-1466/2021/5/5/14.

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Background. This article discusses the thematic types of Uzbek folk legends and myths and their reflection in translation. The names of the genres of myths and legends, their artistic compositional features, scientific and theoretical views on the development and evolution of the genre are described. Successes and shortcomings in the translation of myths and legends in Uzbek and English are substantiated by sufficient evidence. In myths, motifs and images interpreted on the basis of primitive religious-mythological views of ancient people, such as animistic, totemistic, shamanistic, fetishistic, magical, attract attention with their "planetary" migration. It is reported that some mythical motifs and images were later incorporated into fairy tales and epics. Marilyn Petersen's book "Treasury of Uzbek Legends and Lore" contains translations of more than 20 Uzbek folk tales. The article provides feedback on these. Research methods and materials. Among the legends translated from Uzbek to English so far, there are more translations of toponymical and historical legends. Because abroad, people are especially interested in the geographical location of our country, the nature of paradise, the bravery and courage of our brave and courageous ancestors. It should be noted that legends are created in a simple and concise form, such as myths, legends, narrations, in a short and concise volume. It is observed that not only their content, but also their simple and concise form made it convenient for translators and led to the translation of many samples. Because the shorter the text, the easier it is to understand and translate. Results and discussions. Legends, like legends, are one of the most ancient, traditional and widespread genres of Uzbek folklore. They also serve the purpose of informing the listener about any information. In that sense, they are like legends. Again, they stand close to the legends even with the simple and straightforward construction of the plot. Only they do not have an interpretation of unusual, supernatural events. Also, the events described in the legends take place within a historically specific time frame. Conclusion. So, like other phenomena, folklore samples have their own typological features, roots of historical origin. In particular, among them are works in the genre of myths and legends, formed on the basis of real events in the history of the nation, the events of life. After all, they are characterized by the encounter of real images, vitality and history. Therefore, the artistic-aesthetic and educational significance of such folklore samples is high.
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40

Bock, Felicia G., and Fanny Hagin Mayer. "Ancient Tales in Modern Japan: An Anthology of Japanese Folk Tales." Journal of the Association of Teachers of Japanese 20, no. 1 (April 1986): 69. http://dx.doi.org/10.2307/489523.

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41

Kreiner, Josef, and Fanny Hagin Mayer. "Ancient Tales in Modern Japan: An Anthology of Japanese Folk Tales." Journal of Japanese Studies 13, no. 1 (1987): 168. http://dx.doi.org/10.2307/132596.

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42

Mulhern, Chieko, and Fanny Hagin Mayer. "Ancient Tales in Modern Japan: An Anthology of Japanese Folk Tales." Monumenta Nipponica 40, no. 3 (1985): 367. http://dx.doi.org/10.2307/2384771.

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43

Shiukashvili, Tamar. "Comparative – contrastive analyze of anthropomorphic figures of evil in english and georgian languages." International journal of linguistics, literature and culture 6, no. 1 (January 9, 2020): 24–31. http://dx.doi.org/10.21744/ijllc.v6n1.810.

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The article deals with the research of anthropomorphic figures which is related to the evil in folk tales. According to this our aims to pursue a typological analysis of the English and Georgian folk tales Our research based on Georgian and English folk tales of XX-XIX centuries as the object of research – Georgian folk tales the publishing house “Nakaduli”, Tbilisi 1976 year and the English folk tales collected by Joseph Jacobs http://www.surlalunefairytales.com/. The articles aimed to make a comparative-contrastive study of the anthropomorphic figures that are shown as evil faces in Georgian and English folk tales and it was discovered that throughout the study more similarities than differences were observed in both of the collections. It was also observed that Georgian and English folk tales represent universals expressed with the anthropomorphic figures of evil and deal with similar cultures. The article argues that anthropomorphic figures of evil in these folk tales result from the feeling of envy, jealousy, greed, dread or the struggle for power and superiority.
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44

Fouad Elnabalawi, Aida. "Omani Folk Tales: Anthropological Approach to Understand Social Culture Meanings." Journal of Arts and Social Sciences [JASS] 7, no. 2 (June 1, 2016): 347. http://dx.doi.org/10.24200/jass.vol7iss2pp347-371.

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This study aims to provide an anthropological reading of some Omani folk tales and discusses them within their context and by their methodological dimensions. The study is also an attempt to classify folk tales. The research paper argues that folk tales have significant social and cultural semantics disclosed by the contents of their events. Folk tales have an important role in supporting the system of social values and cultural norms. Methodologically, this study is a descriptive research from an anthropological approach and uses its tools in the field study. The population study is located in the District of Bahla in the Governorate of Dakhlia. The results conclude that the content of the folk tales reveal the scope of the inherited norms and traditions and their vital role in supporting the social and cultural system, and in maintaining the folklore standards. Despite the threats to cultural values, new forms of folk tales representations in the cultural and artistic scene are taking place in the modern societal trends scene.
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45

Fouad Elnabalawi, Aida. "Omani Folk Tales: Anthropological Approach to Understand Social Culture Meanings." Journal of Arts and Social Sciences [JASS] 7, no. 2 (June 1, 2016): 347–71. http://dx.doi.org/10.53542/jass.v7i2.1125.

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This study aims to provide an anthropological reading of some Omani folk tales and discusses them within their context and by their methodological dimensions. The study is also an attempt to classify folk tales. The research paper argues that folk tales have significant social and cultural semantics disclosed by the contents of their events. Folk tales have an important role in supporting the system of social values and cultural norms. Methodologically, this study is a descriptive research from an anthropological approach and uses its tools in the field study. The population study is located in the District of Bahla in the Governorate of Dakhlia. The results conclude that the content of the folk tales reveal the scope of the inherited norms and traditions and their vital role in supporting the social and cultural system, and in maintaining the folklore standards. Despite the threats to cultural values, new forms of folk tales representations in the cultural and artistic scene are taking place in the modern societal trends scene.
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46

Solovyeva, Nataliya. "Category of opposition in Celtic folk-tales." E3S Web of Conferences 210 (2020): 15009. http://dx.doi.org/10.1051/e3sconf/202021015009.

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A folk-tale narrative with its unique composition and deep-laid semantics is an important phenomenon of modern life. It supplements a rational worldview and preserves its priorities, despite the changes that take place in the technical, informational, communicational and other areas of human activity. The folk-tale model of the world is a binary entity characterized by interconnected oppositions. For this reason the structure of the folk-tale and its holistic perception is largely determined by the category of opposition. The article describes a model for representing the category of opposition in Celtic folklore. The author identifies general and specific types of oppositions and describes the language means expressing them. The proposed methodology for the analysis of the language means makes it possible to go beyond the traditional structural description. It gives an insight into a linguistic opposition as a contextually conditioned or a potential phenomenon. Moreover, the oppositional method can be extrapolated to the study of texts which belong to other genres of literature. Such research contributes to the understanding of British ethnic mentality. Establishing what is seen as the opposite in the texts of traditional folk culture helps to identify cultural meanings in language units.
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47

Lindell, Kristina, Gerry Abbot, and Min Thant Han. "The Folk-Tales of Burma: An Introduction." Asian Folklore Studies 60, no. 1 (2001): 179. http://dx.doi.org/10.2307/1178716.

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48

Juško-Štekele, Angelika. "DEVIANCE IN LATGALIAN FOLK-TALES: GENDER ASPECT." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 3 (May 26, 2017): 172. http://dx.doi.org/10.17770/sie2017vol3.2346.

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The aim of the paper is to identify deviant patterns of behavior between wife and husband in Latgalian household folk-tales by rising those characteristic and action strategies, which in accordance with the public assessment are recognized as non-compliant for traditional gender roles. The empirical source of the research is Latgalian household folk-tails, which thematically cover a variety of relationship models peculiar for a family (husband and wife). For the analysis of a deviant feature developed in a story the author applied theory of social action established by the sociologist Talcott Parsons. In the context of a fairy-tale, the actors (a husband and a wife) should not be regarded as individuals in a sense of a separate person, but instead as representatives of the given gender. Therefore, the nature of their actions is not individual as well, but instead more culturally-historically determined, which in accordance with the folk theory proposed by Richard Dorson is “real situation and local environment”. Deviant behavior scenarios in fairy-tales allow to evaluate developmental tendencies of a family as an institute for a period starting with 20th century, when folk-tales chosen for the empirical source were written, up to nowadays, when in the form of strategic documents are raised such problems of family institutes as significant decline in the amount of registered marriages and increase of divorced marriages.
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49

Galley, Micheline. "Death in Folk Tales (A Brief Note)." Diogenes 52, no. 1 (February 2005): 105–9. http://dx.doi.org/10.1177/0392192105050613.

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50

Solovyeva, Nataliya. "LANGUAGE AND SPEECH OPPOSITENESS IN FOLK TALES." Bulletin of the Moscow State Regional University (Linguistics), no. 2 (2017): 12–22. http://dx.doi.org/10.18384/2310-712x-2017-2-12-22.

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