Academic literature on the topic 'Folklore - 19th century'
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Journal articles on the topic "Folklore - 19th century"
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Haut, Judith E. "Folklore in the Classroom: 19th-Century Roots, 20th-Century Perspectives." Western Folklore 50, no. 1 (1991): 65. http://dx.doi.org/10.2307/1499398.
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Petrov, Alexander. "SPIRITUAL VERSES ABOUT TSAREVICH JOASAPH: PLOTS AND METRICAL MODELS." Antropologicheskij forum 17, no. 49 (2021): 88–131. http://dx.doi.org/10.31250/1815-8870-2021-17-49-88-131.
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The article considers the problem of the development of metrical forms of the cycle of folklore spiritual verses about Tsarevich Joasaph. Spiritual verses related to the literary tradition are used as supplementary material. The aim of the research is to trace the evolution of the metrics of folklore spiritual verses about Tsarevich Joasaph in the context of the history of Russian versification. The tasks of the research are the formation of a database of texts, differentiation of the texts into thematic groups, selection of method of work, and the analysis of folk and literary variants. The research methodology is determined by its complex nature, being at the intersection of folklore, linguistics, and literary studies. Taking into account the heterogeneity of the material, special methods are used for texts created within the framework of different systems of versification: syllabic, accentual, and syllabic-accentual. The entire corpus of texts consists of seven types of plots and can be divided into metrical groups depending on the time and the environment of their creation. The earliest known text dates from the 16th century; it is a free, non-rhymed accentual verse. A significant corpus of texts was created in the 17th century, in line with the literary syllabic system of versification; these are spiritual verses with 8 or 13 syllables per line. Some of these were assimilated by folk culture and subsequently lost their syllabic equality of lines, becoming close to the accentual system. Literary texts of the 18th–19th centuries are closer to the syllabic-accentual system; sometimes they include polymetric poetic forms. Folklore texts collected in the 19th–20th centuries are based mainly on the accentual system of versification (dolnik, taktovik, accentual verse); however, as we move towards the 20th century, syllabic-accentual tendencies also intensify in this area. In the 20th century, the tradition of spiritual poetry was based on syllabic-accentual models borrowed from the works of Russian classics. The long history of the existence of this poetic cycle is, in general, in line with the evolution of Russian versification. At the same time, if the syllabic-accentual verse has been formed since the 18th century in the literary tradition of spiritual poetry, then in folklore it spread relatively late. Reliable examples of syllabic-accentual versification are found in folklore spiritual verses about Tsarevich Joasaph from the second half of the 19th century.
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Bargan, Andrea. "Transylvanian Saxon Charms as Part of Old Germanic Folklore." Messages, Sages, and Ages 4, no. 1 (2017): 33–40. http://dx.doi.org/10.1515/msas-2017-0003.
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Abstract The present article deals with archaic pieces of folklore, namely with Transylvanian Saxon (TS) charms recorded in the 19th century. The author, herself a speaker of the TS dialect, translated a number of those charms into English and added comments that were meant to indicate connections with similar pieces of the same genre recorded in Germany and England in early medieval times.
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Džekčioriūtė-Medeišienė, Vita. "Child-threatening Mythical Creatures in Traditional Lithuanian Culture: Between Real and Constructed Threats of the Mythical World." Acta Ethnographica Hungarica 64, no. 2 (2019): 425–34. http://dx.doi.org/10.1556/022.2019.64.2.12.
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AbstractThe article presents child-threatening mythical creatures, their expressions and functions in Lithuanian folklore. Threats of the mythical world can be divided into two groups: real and constructed threats. The ones of the first group, real threats, are perceived as threats to children by adults. Real threats arise from two types of representations of the mythical world: mythical creatures and mythologised persons. The second group, constructed threats, is the is the phenomenon in which adults use folklore narratives to evoke fear in children, but adults do not perceive those narratives as real threats. Three types of folklore genres were used to frighten children: fairy tales, folk legends, and short, frightening expressions. This article focuses on the latter. The research analyses Lithuanian customs, beliefs, and narratives from the late 19th century and the first half of the 20th century.
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Sarbash, Lyudmila N. "Non-Russian Mythology and Folklore in the Volga Travelogue of the 19th Century." Imagologiya i komparativistika, no. 15 (2021): 140–55. http://dx.doi.org/10.17223/24099554/15/8.
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The Volga Travelogue is a large layer of travel essays in the 19th-century Russian literature. This layer has not become a subject of special research in literature studies. The “journey along the Volga” is distinguished by the wide diversity of issues and themes it discusses: the economic and industrial activities of the region, its cultural and historical sights, the uniqueness of the Volga region in an ethnographic perspective – of the multifaceted “Volga region resident”. One of the structural components of the travelogue is the Volga mythology and folklore: historical-geographical and cultural-ethnic information is supplemented with legends of the ancient Volga, Russian and non- Russian (Tatar, Mordovian, German, Kalmyk) legends. Describing the “non-Russian Volga”, writers refer to the national aspects of the life of different nationalities, the most important archetypes of their consciousness. A characteristic feature of N.P. Bogolyubov’s travelogue The Volga from Tver to Astrakhan is the non-Russian word as a marker of cultural identity: it is invariably present in the description of national customs. Telling about the “Mordovian places” of the Volga region, Bogolyubov describes specific rituals associated with the birth of a baby and with burials. The Muslim as a different national and cultural tradition of the Volga region particularly attracts writers’ attention. M.I. Nevzorov, in his Journey to Kazan, Vyatka and Orenburg in 1800, tells about the spiritual and religious experience of the Tatar people: writes about the ontological constants, acquaints the reader with epigraphic culture representing Muslims’ existential ideas about people and the universe. S. Monastyrsky, in his Illustrated companion along the Volga, presents Tatar legends about the winged snake Jilantau, about the “Black Chamber” and the khan’s daughter. These legends express the religious and poetic ideas of the people. Telling about the local cultural and mythological tradition is a characteristic feature of the Russian travelogue: an autochthon is represented by its ethnocultural identity. Folklore material functions in structural parallels – multilingual sources: V.I. Nemirovich-Danchenko, in his travelogue The Great River: Pictures from the Life and Nature on the Volga, gives two – Russian and Mordovian – versions of the legend about “Polonyanka”, and notes the particular poetry of the non-Russian text. In the combination of various – Tatar, Russian, Kalmyk – cultural and national constants of the lower Volga. German characterology is particularly expressed. A German legend associated with biblical material about the history of the prophet Elijah’s wandering through the desert to Sarepta of Sidon is fixed in the travelogues of Ya.P. Kuchin, S. Monastyrsky, and A.P. Valueva. The legend conveys the historical “memory of the place” – the foundation of the Sarepta colony. In the travelogues of V. Sidorov, N. Bogolyubov, descriptions of Buddhist Kalmyks, with their way of life, khuruls and gelyungs, are supplemented with Kalmyk legends about the Bogdo-Ola mountain. Folklore and mythology as categories of a non-native cultural text complicate the artistic system of the travelogue and contribute to the poetic comprehension of the poly-ethnic and poly-confessional Volga region.
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Perger, Gyula. "Somogy megyei népdalok és gyermekjátékok egy Győrött őrzött kéziratban." Kaposvári Rippl-Rónai Múzeum Közleményei, no. 1 (2013): 299–304. http://dx.doi.org/10.26080/krrmkozl.2013.1.299.
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The folk poetry of Somogy County have been known by the public from the end of the 18th century. After the initial sporadic publications the methodical collecting work of the folk-songs and children’s games started at the end of the 19th centu-ry. Béla Vikár introduced a considerable part of the folk traditions of the region in a complete volume of the Hungarian Folklore Collection series. In the 20th century a great number of collec-tions and monographs were dedicated to this topic, however, a part of the unpublished collections were unfortunately lost. The presently published folklore collection from Somogy County has been found recently in the Xántus János Museum of Győr, which was a part of the former Benedictine Historical Collection.
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Muchowski, Piotr. "Z badań Ananiasza Zajączkowskiego nad folklorem karaimskim." Almanach Karaimski 3 (December 30, 2014): 79–88. http://dx.doi.org/10.33229/ak.2014.3.08.
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This article deals with Professor Ananiasz Zajączkowski’s work on the folklore of the Polish-Lithuanian Karaites before the First World War. Ananiasz Zajączkowski authored several articles in which he edited and/or described manuscripts in the Karaite language. These manuscripts, which included works on fortune-telling, magic and herbalism, originated in late 19th-century Lithuania. The article describes the genesis of works on Karaite folklore and challenges Ananiasz Zajączkowski’s thesis regarding the origins of the Turkic peoples. It quotes a number of Hebrew manuscripts kept in Karaite collections and proves that most of the works have been translated into the Karaite language.
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Burnakov, Venariy A. "Pike in the Beliefs and Folklore of the Khakass (Late 19th – Mid 20th Century)." Archaeology and Ethnography 18, no. 7 (2019): 177–86. http://dx.doi.org/10.25205/1818-7919-2019-18-7-177-186.
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Purpose. The purpose of the study is to characterize the image of the pike in the worldview and ritual practices of the Khakass. To achieve our goal, we analyzed the folklore and ethnographic information available and identified the key constituent elements of the creature analyzed, as well as discovered the semantic links of its image with natural objects and elements. The chronological framework of the work covers the end of the 19th – middle of the 20th centuries. The pike has never become the focus of ethnographic studies before. Results. We came to the conclusion that the pike played an important role in the spiritual culture of the Khakass. The characteristic features of the pike’s mythological image as a predatory fish were influenced mainly by its biological nature and, first of all, the morphology of its body, its behavior, lifestyle, way of hunting, and, of course, its habitat. In popular mythological consciousness, the projection of its zoological features was expressed through considering the pike as an agile, rapacious and greedy creature, as a rule. At the same time, the pike was also perceived as a wise creature possessing secret knowledge about aquatic depths and their inhabitants. In addition, in many plots the pike acted as a wonderful assistant and helped the protagonist in solving his problems. On the other hand, heroes themselves often turned into this fish in order to achieve their goals related to the other world. In the religious and mythological ideas of the Khakass people, the pike was an incarnation of the spirit of the water host – sug eezi. This deity used to play a key role in the traditional rituals of the Khakass. Conclusion. In sacral practices, the pike performed the function of a tos, a shaman’s spiritual assistant. Its image was present on their ritual paraphernalia – tambourines. Due to this, using a pike as food was strictly prohibited for the Khakass and other peoples of Southern Siberia.
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Dogorova, Nadezhda A. "Anthropological Characteristics of Theatricality in the Context of Mordovian Dance Plasticity." Observatory of Culture, no. 6 (December 28, 2015): 48–51. http://dx.doi.org/10.25281/2072-3156-2015-0-6-48-51.
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The article gives a comparative analysis of historical and ethnographic materials of the late 19th - early 20th century to define the anthropological characteristics of theatricality in the context of Mordovian dance plasticity. For the first time ever, the basis is provided to the artistic and esthetic levels of existence of the syncretic behavioural activities of ancient composition of the “bezaktersky” theater of the “folklore period”.
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Mayer, Peter. "Inventing Village Tradition: The late 19th Century Origins of the North Indian ‘Jajmani System’." Modern Asian Studies 27, no. 2 (1993): 357–95. http://dx.doi.org/10.1017/s0026749x00011537.
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Many years ago I was asked in a viva voce examination to name the first work which describes the Indian jajmani system. I knew that the jajmani system was of great antiquity, but I had no idea whether it was first described by one of the early European travellers like Bernier, an early 19th century British authority on Indian criminal castes and tribes like Sleeman, or a later authority on castes and folklore like Crooke. So I was rather surprised to learn, after my fumbling, that the first description was that of the Wisers, published in 1930.
Dissertations / Theses on the topic "Folklore - 19th century"
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Hanes, Stacie L. "The sense and sensibility of the 19th century fantastic." Thesis, Kent State University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3618887.
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<p> While studies of fantastic literature have often focused on their structural and genre characteristics, less attention has been paid to the manner in which they address social issues and concerns. Drawing on theoretical, taxonomic, and historical approaches, this study argues that 19th-century England represented a key period of transformation during which fantastic literature evolved away from its folkloristic, mythic, and satirical origins and toward the modern genres of science fiction, feminist fantasy, and literary horror. </p><p> The thesis examines the subversive and transformative function of the fantastic in nineteenth-century British literature, particularly how the novel <i> Frankenstein</i> (1831), the poem “Goblin Market” (1862), and the novel <i>Dracula</i> (1897) make deliberate uses of the materials of fantastic literature to engage in social and cultural commentary on key issues of their time, and by so doing to mark a significant transformation in the way fantastic materials can be used in narrative.</p><p> <i>Frankenstein</i> took the materials of the Gothic and effectively transformed them into science fiction, not only through its exploration of the morality of scientific research, but more crucially through its critique of systems of education and the nature of learning. "Goblin Market " transformed the materials of fairy tales into a morally complex critique of gender relations and the importance of women's agency, which paved the way for an entire tradition of such redactions among later feminist writers. <i>Dracula</i> draws on cruder antecedents of vampire tales and the novel of sensation to create the first modern literary horror novel, while addressing key emerging anxieties of nationalism and personal identity. </p><p> Although historical connections are drawn between these three key works, written at different points during the nineteenth century, it does not argue that they constitute a single identifiable movement, but rather that each provided a template for how later writers might adapt fantastic materials to more complex literary, social, and didactic ends, and thus provided a groundwork for the more complex modern uses of the fantastic as a legitimate resource for writers concerned with not only sensation, but significant cultural and social concerns.</p>
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Hayek, Katia. "Folklore, surnaturel et réalité dans quelques romans français et tchèques de la postérité "gothique" au premier XIXe siècle : ètude du lien entre la construction imginaire et l'historicité." Thesis, Lille 3, 2019. http://www.theses.fr/2019LIL3H053.
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Folklore, surnaturel et réalité, la formulation peut surprendre, mais la confrontation est féconde. Si le lien entre le folklore et le surnaturel semble, pour une part, évident dans le roman populaire de la postérité gothique au début du XIXe siècle, le franchissement des frontières du réel et de l’irréel couramment admises à propos de l'écriture du fantastique ou du merveilleux, invite à reconsidérer ces registres dans leur rapport au vraisemblable. Comment le folklore surnaturel peut-il avoir quelque chose à dire du réel et donc, de l’Histoire humaine ?La perspective comparatiste qui domine l’étude de quelques romans populaires français et tchèques, caractéristiques du romantisme noir, éclaire le fonctionnement des motifs folkloriques à l’intérieur des trames romanesques. Au-delà des fonctions ornementales et divertissantes qui lui sont ordinairement attribuées, la trace du folklore cristallise les tensions inhérentes aux intrications de la construction imaginaire et du réel. Support de l’inspiration auctoriale et de son originalité, la présence continue du folklore dans ces ouvrages qui relèvent du surnaturel, conduit à une réévaluation du cadre générique lié à la sur-nature et à la reconsidération de la relation de ces romans à l’historicité. Ces œuvres dites populaires, à destination d'un public dont on prétend qu'il ne l'est pas moins ont aussi à dire un présent à leurs contemporains. L'écriture du surnaturel, dans ces ouvrages du premier fantastique héritier de la Gothic romance, dissimule finalement plus d'un discours subversif : social, politique mais aussi intime et esthétique<br>Folklore, supernatural and reality, the combination of these words may surprise, but the confrontation is fruitful. The link between folklore and the supernatural seems, in part, evident in the popular novel of Gothic romance posterity at the beginning of the nineteenth century. Therefore, crossing the borders of the real and the unreal, commonly accepted in fictitious writing included supernatural, invites us to reconsider the category of the fantastic, and its vocation to entertain, in their relation to the vraisemblance. How may the supernatural folklore have something to say about the real and therefore, about human history?The comparative perspective that dominates the study of some popular French and Czech romances, which are inherited of the Gothic romances, emphasizes the functioning of folkloric motifs within the fictional frameworks. Beyond the ornamental and entertaining functions that are usually attributed to them, they crystallize the tensions that exist between the fictional construction and reality. Supporting the authors’ inspirations and their originality, the continuous presence of folklore in these narratives, leads to a reassessment of the generic framework related to the supernatural and reconsideration of the relationship of these fictions to the historicity. These so-called popular works, destined for a public which is claimed to be no less so, also illustrates contemporaneous time. The writing of the supernatural finally conceals more than one subversive discourse: social, political but also intimate and aesthetic
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Ribeiro, Cristina Betioli. "Um norte para o romance brasileiro : Franklin Tavora entre os primeiros folcloristas." [s.n.], 2008. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270280.
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Orientador: Marcia Azevedo de Abreu<br>Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem<br>Made available in DSpace on 2018-08-10T22:12:25Z (GMT). No. of bitstreams: 1
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Previous issue date: 2008<br>Resumo: Esta tese baseia-se no estudo e análise do conjunto de romances de Franklin Távora, denominado por ele de Literatura do Norte. O principal objetivo é mostrar em que medida o autor se vale da cultura popular, das memórias e da cor local nortistas como instrumentos para fundar história e literatura nacionais. Nesta perspectiva, apresentamos as principais discussões sobre folclore e nacionalidade, as idéias fundamentais da Escola de Recife e a interação do romancista com o pensamento da ¿geração de 70¿ do século XIX. Além de focalizar a trajetória intelectual do escritor, examinamos o seu conhecido embate com José de Alencar, travado nas Cartas a Cincinato, e os métodos de composição que foram sendo sedimentados na sua prosa de ficção, ao longo de suas críticas e no seu projeto literário. Por fim, apresentamos as análises dos cinco romances da Literatura do Norte: O Cabeleira, O Matuto, Lourenço, Um Casamento no arrabalde e O Sacrifício<br>Abstract: This thesis intends to investigate the literary project of Franklin Távora, that he called by Literatura do Norte. The most important objective is to show how folklore, memories and local colors of North are utilized to build national history and literature. In this way, we introduce the principal discussions about folklore and nationality, the fundamental ideas of Escola de Recife and how the author is envolved by 70th generation of XIXth century. Moreover, we examine the polemic with José de Alencar, in Cartas a Cincinato, and the creation methods developed by Távora in his criticism and literary project. At last, we analyse the five novels of Literatura do Norte: O Cabeleira, O Matuto, Lourenço, Um Casamento no arrabalde e O Sacrifício<br>Doutorado<br>Literatura Brasileira<br>Doutor em Teoria e História Literária
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Medrado, Joana. "Terra, laço e moirão : relações de trabalho e cultura politica na pecuaria (Geremoabo, 1880-1900)." [s.n.], 2008. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279450.
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Orientador: Silvia Hunold Lara<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-08-11T09:41:28Z (GMT). No. of bitstreams: 1
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Previous issue date: 2008<br>Resumo: Nessa dissertação, focalizamos uma região de pecuária do nordeste baiano nas duas últimas décadas do século XIX com o intuito de investigar as estratégias de ação e a cultura política dos vaqueiros em relação aos fazendeiros. Utilizamos fontes que tocavam mais de perto nessa relação: processos crimes sobre furto de animais, cartas enviadas por vaqueiros ao barão de Geremoabo e narrativas em verso e prosa a respeito da coragem dos vaqueiros para domar o gado bravio do patrão. Dessa forma, acessamos as formas sutis de dominação e resistência existentes nesse contexto. Ao contrário do que supunham autores como Euclides da Cunha, que visitou a região de Canudos durante a guerra de 1896, não havia uma ¿servidão inconsciente¿ de vaqueiros em relação aos fazendeiros. Com o absenteísmo dos proprietários, os vaqueiros desenvolveram formas de impor respeito e serem socialmente reconhecidos conquistando um prestígio que os diferenciava dos trabalhadores ¿comuns¿. Reiterado em muitas ocasiões, este prestígio servia de contraponto à tentativa dos fazendeiros de manter um controle total sobre suas propriedades e sobre seus trabalhadores. Em suma: as negociações por mais autonomia laboral e melhores condições de vida e trabalho nessa região de pecuária passavam pela construção de valores como dignidade, honra, liberdade, orgulho profissional e, até mesmo, de um imaginário sobre habilidades mágicas do vaqueiro<br>Abstract: This thesis focuses on a cattle-breeding zone in Bahia, in northeastern Brazil, during the last two decades of the nineteenth century, with the aim of investigating the cultural and ¿political¿ strategies of highly-skilled cowmen (vaqueiros) vis-à-vis their rancher employers. It uses sources that go the the heart of the relations between the two groups: trial records conceerning the stealing of animals, letters sent by cowmen to the Baron of Geremoabo and narratives in verse and prose regarding the courage of these workers in taming the ranchers¿ wild cattle. As a result, one obtains insight into the subtle forms of domination and resistance that existed in this particular context. In contrast to what some authors supposed ¿ including Euclides da Cunha, who visited the region of Canudos during the national government¿s ¿war¿ on that town in 1896 ¿ cowmen did not live in ¿unconscious servitude¿ to ranchers. Because of the prevailing absenteism of landowners, these skilled workers were able to devise ways of making themnselves respected and socially recognized, thereby gaining a status that differentiated them from ¿common¿ laborers. Reaffirmed on many occasions, this status was a counterpoint that put limits on ranchers¿ attempts to maintain total control over their properties and their workers. In sum, in this cattle-breeding region the negotiation by skilled cowmen of greater autonomy and better conditions of life and labor depended on their collective construction of values such as dignity, honor, freedom, and professional pride, and even on their cultivating an image of themselves in the social imagination as magical tamers of cattle in the wild<br>Mestrado<br>Historia Social<br>Mestre em História
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Betchaku, Akihiko. "Auguste Brizeux et la chanson populaire bretonne dans le milieu littéraire national au temps romantique." Thesis, Brest, 2016. http://www.theses.fr/2016BRES0110.
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Cette étude est une analyse du rapport entre la poésie d’Auguste Brizeux et la chanson bretonne, inspirée par l’étrangeté de sa forme et de son style poétiques, semblables aux particularités de la chanson folklorique de Basse-Bretagne. Nous supposons donc que cette étrangeté résulte de l’adaptation de la forme de la chanson bretonne à la poésie française. Si tel est le cas, ceci nous amène à une nouvelle question : comme Brizeux était très proche de Théodore Hersart de La Villemarqué, auteur du Barzaz-Breiz, cet art poétique a-t-il quelque rapport avec ce fameux recueil de la chanson bretonne ? C’est ce qui a motivé nos recherches et nous amène à en présenter le résultat<br>This study is an analysis of the relation between the poems of Auguste Brizeux and traditional Breton folksongs. It is inspired by the curious and unconventional poetic structure found in his poems, similar to the forms particular to the traditional song of Lower-Brittany. We suppose that this particularity comes from the adaptation of the poetic system found in Breton song to French poetry. If that is the case, this hypothesis would also lead to a new question: As Brizeux was close to Théodore Hersart de La Villemarqué, author of the Barzaz-Breiz, had there been a real influence between the poetic practice of our poet, Brizeux, and the production of the so-called “Breton folksongs" published in this La Villemarqué's famous book? This compelling question is the source of interest in our comparative study, its motivation and the thread that leads us to an intriguing conclusion
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Stefanelli, Marco. "Un chapitre dans l'histoire des représentations phonologiques : les transcriptions des "coplas flamencas" au tournant des XIXe et XXe siècles." Thesis, Paris 3, 2019. http://www.theses.fr/2019PA030004.
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Les transcriptions des strophes des chants flamencos soulèvent des problèmes liés à leurs spécificités linguistiques et à leur portée symbolique. Cette thèse propose d’étudier les représentations phonologiques sous-jacentes aux graphies des premiers recueils consacrés à ce type de chants, publiés en Espagne entre la fin du XIXe et le début du XXe siècle. Ces graphies extra-normatives sont envisagées selon trois perspectives différentes et complémentaires : métalinguistique, historico-culturelle et historico-épistémologique.Les systèmes de transcription étudiés supposent des phonologies, donc des discours sur la langue, qui se rattachent aux diverses représentations culturelles sur le « peuple andalou » véhiculées dans ces mêmes ouvrages. Celles-ci sont analysées dans le contexte mouvementé de réorganisation politique et sociale – et de quête identitaire et symbolique – qui avait lieu en Espagne et dans ses régions à l’époque en question. On étudie donc le rôle qu’ont joué les folkloristes espagnols dans la recherche des particularités andalouses.L’élaboration de ces systèmes de transcription s’est faite dans un cadre scientifique caractérisé par l’institutionnalisation des études folkloriques, en Espagne comme ailleurs en Europe, et par l’émergence de nouveaux savoirs en linguistique. Linguistes européens et folkloristes espagnols échangeaient idées et matériaux, non sans engendrer des erreurs d’interprétation qui ont perduré pendant plusieurs décennies.De la sorte, les représentations linguistiques sous-jacentes acquièrent le statut de prototypies, participant à des constructions culturelles et légitimées par leur rattachement à un réseau scientifique international et interdisciplinaire<br>The transcription of flamenco songs raise various issues connected to their linguistic features and their symbolic value. This thesis addresses the phonological representations underlying the written forms found in the first collections, published in Spain between the end of the 19th and the beginning of the 20th century. We approach these non-orthographical spellings from three different and complementary perspectives: a metalinguistic one, a cultural-historical one, and an epistemological-historical one.They imply phonological descriptions of the language of flamenco songs that are linked to different cultural representations about the “Andalusian people” conveyed by the authors themselves. These cultural representations are studied in the tumultuous context of the social and political reorganization and the symbolic and identity-related search that took place in Spain both at a national and at regional or local level at that time. Thus, this work focuses on the role played by the Spanish folklorists in the search for Andalusian peculiarities.The establishment of these transcription systems emanated from a scientific framework featuring the institutionalization of folk-studies in Spain and Europe, and the rise of new knowledge areas in linguistics. European linguists and Spanish folklorists shared ideas and materials, a process that led to some misunderstandings that were perpetrated through the following decades.In this way, the underlying linguistic representations acquire the status of prototypes, that participate to cultural constructions and that are legitimated by their connection to an international and interdisciplinary scientific network<br>Las transcripciones de las letras de los cantes flamencos plantean problemas vinculados a sus particularidades lingüísticas y a su valor simbólico. Esta tesis se propone estudiar las representaciones fonológicas subyacentes a las grafías de las primeras colecciones de este tipo de cantos, publicadas en España entre finales del siglo XIX y principios del siglo XX. Se contemplan estas grafías extra-normativas bajo tres perspectivas diferentes y complementarias: la metalingüística, la histórico-cultural y la histórico-epistemológica.Estas transcripciones suponen fonologías, esto es, discursos sobre la lengua que están relacionados con las diferentes representaciones culturales sobre el “pueblo andaluz” concebidas en las mismas obras. Éstas son examinadas en el marco tumultuoso de la reorganización política y social y de la búsqueda identitaria y simbólica que se registra en España y sus regiones en la época mencionada. Por lo tanto, se estudia el papel que desempeñaron los folkloristas españoles en la búsqueda de las especificidades andaluzas.La elaboración de estos sistemas de transcripción se hizo en un marco científico caracterizado por la institucionalización de los estudios folklóricos, tanto en España como en el resto de Europa, y por la aparición de nuevas áreas de conocimiento en lingüística. Lingüistas europeos y folkloristas españoles se intercambiaban ideas y materiales, generando a veces errores de interpretación que persistieron durante varias décadas.De este modo, dichas representaciones lingüísticas adquieren la condición de prototipos que participan a las construcciones culturales y son legitimados por su vínculo a un marco científico internacional e interdisciplinar
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Wakefield, Sarah Rebecca. "Folklore-naming and folklore-narrating in British women's fiction, 1750-1880." Thesis, 2002. http://wwwlib.umi.com/cr/utexas/fullcit?p3086727.
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Masumbe, Benneth Mhlakaza Chabalala. "The Swiss missionaries' management of social transformation in South Africa (1873-1976)." Thesis, 2002. http://hdl.handle.net/10500/695.
Full textAbstract:
This research surveys the Swiss missionaries' management of social transformation in South Africa (1873-1973). It has as its major focus the management of schools, hospitals and churches as the primary institutions of social change in society. The researcher's realisation that more often than not, the changes brought to bear on proselytes by the change forces take time to manifest themselves vividly induced him to extend the scope to include the dawn of the new political dispensation in this country in 1994. This need not surprise the readership as the triadic approach, which is synonymous with historical analyses compels researchers to avail readers of what happened in the past, present as well as what is likely to occur in future. In other words, readers will encounter the ethnic nationalism engineered by different change agents in this country and the repercussions thereof, and the schism within the Swiss Mission in South Africa/Evangelical Presbyterian Church in South Africa that started in 1989 and became reality in 1991. Finally, the thesis also appraises readers of what should be done in periods of rapid social change.<br>Educational Studies<br>D.Ed. (History of Education)
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Masumbe, Benneth Mhlakaza Chabalala. "The Swiss Missionaries' educational endeavour as a means for social transformation in South Africa (1873-1975)." 2000. http://hdl.handle.net/10500/18157.
Full textAbstract:
This research traces the developments in Europe that led to a rush for foreign missions i
different parts of the world, with specific reference to South Africa. It describes the operations
of the Swiss missionaries in South Africa from 1873 to 1975. This study also evaluates the motives
for the evangelization of the African masses, and contradictions th existed in the relations that
missionaries had with proselytes during the period under review. The sterling contributions of
black evangelists in this period are demonstrated. It cannot be denied that the Swiss missionaries
did a lot of good to the indigenous populac of South Africa-the importance of their services at
Lemana Training Institution (1906) and Elim Hospital (1899) are indelibly inscribed in our
historiography. They should also applauded for their response to the plight of the Shangaans, who
had for reasons unkno
to the researcher been by-passed by other missions during the "scramble for mission fields". But
the missionaries also had their shortcomings, for instance their failure to ind the state to remove
capital punishment from the statute books. They may nonetheless stil continue to be used by the
present government of South Africa to assist in carrying the social transformation process forward.<br>Educational Studies<br>M. Ed. (History of Education)
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Bregin, Elana. "The identity of difference : a critical study of representations of the Bushmen." Thesis, 1998. http://hdl.handle.net/10413/2550.
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More than any other people, the Bushmen - like the Aborigines on the Australian continent - have epitomized the sub-human other in South African historiography. My primary concern in this study will be to interrogate the representations that gave rise to such entrenched notions of Bushman alterity, and the consequences these have had for Bushman lives. Through an assessment of the writings of nineteenth- and early twentieth-century travellers, missionaries, settlers, colonial officials and scholars, I shall examine understandings of ‘otherness’ and ‘difference’, and the ways in which alterity discourse opened up a space for the ensuing colonial policies of genocide and subjugation against the Bushmen. By allowing the Bushman ‘voices’ to talk back - through an exploration of verbal and visual forms of Bushman creative expression - I hope to present a more balanced sense of Bushman ‘identity’, and expose the fundamental intolerance of difference that lies at the heart of alterity discourse. I shall conclude the thesis with a problematization of contemporary trends of representation, an examination of how these often inadvertently continue the process of othering, and a consideration of their repercussions for present-day Bushman lives. Aside from the obvious relevance of such a study to an understanding of both the destructive events and representations of history, and the current traumatic circumstances of Bushman lives, the questions that this thesis raises can be seen to have more far-reaching implications. In a country such as South Africa, with its long history of segregation and discrimination, issues of otherness and difference take on a particularly compelling resonance. It seems crucial - especially at this point in our national progress - to interrogate our historical attitudes towards otherness, and posit more constructive ways of approaching difference, that allow others their distinct identity, without either demonizing or collapsing such difference; or, to phrase it in Homi Bhabha’s question: “How can the human world live its difference? how [sic] can a human being live Other-wise?” (1994:122).<br>Thesis (M.A.)-University of Natal, Durban, 1998.
Books on the topic "Folklore - 19th century"
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Harris, Jason Marc. Folklore and the fantastic in nineteenth-century British fiction. Ashgate, 2008.
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Folklore in British literature: Naming and narrating in women's fiction, 1750-1880. Peter Lang, 2006.
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Jakimovska-Toshikj, Maja, ed. Kulturnata prerodba vo Prilep vo XIX vek. Institut za makedonska literatura, 2015.
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Vanessa, Diffenbaugh, ed. A Victorian flower dictionary: The language of flowers companion. Ballantine Books, 2011.
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Hoffman, Daniel. Form and fable in American fiction. University Press of Virginia, 1994.
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Cvetanoski, Nove, ed. Za makedonskiot XIX vek: radio-intervjua so Slavcho Koviloski. Makedonika litera, 2020.
Find full textBook chapters on the topic "Folklore - 19th century"
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Thanailaki, Polly. "Euterpe, the Muse of Music: Women’s Position as Seen through Folklore Songs and Dances (Nineteenth to Early Twentieth Centuries)." In Gender Inequalities in Rural European Communities During 19th and Early 20th Century. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-75235-8_6.
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FOURNIER KISS, Corinne. "QUELLES FRANCOPHONIES EN EUROPE CENTRALE? LA ROUMANIE ENTRE LITTÉRATUREMONDE ET LITTÉRATURE MONDIALE." In Scriitori români de expresie străină. Écrivains roumains d’expression étrangère. Romanian Authors Writing in Foreign Tongues. Pro Universitaria, 2021. http://dx.doi.org/10.52744/9786062613242.03.
Full textAbstract:
Unlike other national movements in Central Europe at the beginning of the 19th century, the Romanian national awakening was unique in being as francophile as it was romanianophile. Parallel to the revived emphasis upon the vernacular language and the exhumation of Romanian customs and folklore, French language and culture penetrated widely into the Romanian-speaking regions and were even encouraged. The examination of this paradox opens up considerations that are at once scientific (French as a Romance language being a model for the re-Latinization of Romanian), emotional (admiration and affinity towards a sister nation), and identity-related (belief in the existence of common elements of identity). It also allows us to better understand the fact that, for two centuries now, Romania has had a tenacious tradition of writing in French, which can in no way be understood solely or even primarily as a “migration literature in French”.