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Journal articles on the topic 'Folktales'

Author: Grafiati
Published: 4 June 2021
Last updated: 25 July 2025

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1

Torabian, Saba, Zhe Chen, Beth A. Ober, and Gregory K. Shenaut. "Analogical Retrieval of Folktales: A Cross-Cultural Approach." Journal of Cognition and Culture 17, no. 3-4 (2017): 281–305. http://dx.doi.org/10.1163/15685373-12340008.

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Abstract This cross-cultural study addressed how individuals retrieve and transfer naturally learned information (i.e., folktales) from long-term memory by analogy with a previously unencountered story, concept, or problem. American and Iranian participants read target stories constructed to be analogous to folktales either familiar or unfamiliar to their culture, all having high structural familiarity and either high or low surface similarity to the source folktales. Participants reported whether targets (analogues) reminded them of any specific folktale they had learned in the past; positive
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2

Bhattacharya, Debangana, and Rita Karmakar. "Folktales in the Folder of Human Mind: An Analytical Overview." Journal of Humanities and Social Sciences Studies 4, no. 7 (2021): 01–04. http://dx.doi.org/10.32996/jhsss.2021.4.7.1.

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Folktale – is one of the traditional sources of entertainment and is a true reflection of society. The study of Folktales remains incomplete without its psychological interpretations. Psychoanalysis is a toll by which we can highlight the significance of folktale interpretation for understanding the human mind and its associated problem. Every society has its own norms and values and folktales represent those social boundaries and phenomena. Ritamoni Das (2014), stated that the Study of folktale in the light of psychoanalytical theory proves to be useful in understanding human behavior and soc
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Maulida, An-nisa Nur, Ruhaliah Ruhaliah, and Rétty Isnendes. "INVENTARISASI DONGENG HANTU DI KECAMATAN NAGRAK KABUPATEN SUKABUMI UNTUK BAHAN PEMBELAJARAN MEMBACA DI SMP." LOKABASA 5, no. 2 (2019): 111. http://dx.doi.org/10.17509/jlb.v5i2.15942.

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Skripsi ini bertujuan untuk mendeskripsikan dongeng hantu, mengklasifikasikan dongeng hantu, menganalisis struktur cerita dongeng hantu, dan mengaplikasikannya untuk bahan ajar membaca di SMP. Penelitian ini menggunakan metode deskriptif analitik dengan teknik studi pustaka, observasi, dan wawancara. Populasi dalam penelitian ini menggunakan populasi wilayah, sedangkan sumber datanya adalah seluruh dongeng. Dongeng hantu yang berhasil dikumpulkan dari tujuh narasumber sebanyak delapanbelas dongeng. Setelah dideskripsikan,dongeng hantu selanjutnya diklasifikasikan. Klasifikasi delapan belas don
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Harun, Harryizman, and Noor Aziah Abdullah. "The Song of the Kedidi: The Embodiment of a Hero in a Malay Folktale as an Intangible Cultural Heritage." Journal of Communication, Language and Culture 3, no. 1 (2023): 1–18. http://dx.doi.org/10.33093/jclc.2023.3.1.1.

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The present study is part of a movement to safeguard Malay folktales as an unsung intangible cultural heritage (ICH). A folktale is a representation of oral traditions and expressions. This study converges on literary folktales as a revitalized form of oral folktales. As urged by UNESCO, the viability of the ICH is achievable via scientific research, among other things. Therefore, considering the small amount of study on Malay folktales at the moment, the current study endeavors to examine the folktale The Song of the Kedidi (TSoK) of its hero embodiment as one of the dramatis personae. The fr
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Harun, Harryizman, and Noor Aziah Abdullah. "The Song of the Kedidi: The Embodiment of a Hero in a Malay Folktale as an Intangible Cultural Heritage." Journal of Communication, Language and Culture 3, no. 1 (2023): 1–18. http://dx.doi.org/10.33093/jclc.2023.3.1.1.1.

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The present study is part of a movement to safeguard Malay folktales as an unsung intangible cultural heritage (ICH). A folktale is a representation of oral traditions and expressions. This study converges on literary folktales as a revitalised form of oral folktales. As urged by UNESCO, the viability of the ICH is achievable via scientific research, among other things. Therefore, considering the small amount of study on Malay folktales at the moment, the current study endeavours to examine the folktale The Song of the Kedidi (TSoK) of its hero embodiment as one of the dramatis personae. The f
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Udolph, Ludger. "Josef Štefan Kubíns Sammlung von Volkserzählungen aus dem Riesengebirgsvorland." Zeitschrift für Slawistik 63, no. 2 (2018): 264–82. http://dx.doi.org/10.1515/slaw-2018-0019.

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SummaryIn the first quarter of the 20th century, the Czech teacher J. St. Kubín collected far more than 1000 folktales of Czech countrymen, especially in the Giant Mountains. Kubín comprehended the orally passed on folktale as the genuine cultural tradition of ‘unsophisticated’ people. The narrator is the bearer of this tradition, which Kubín defends as autonomous and native against modernism and civic society. Different from Václav Tille, who claimed the literary written origin of folktales, Kubín emphasizes the oral tradition of the folktales. His rich collection shows the internationality o
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7

Phindane, P. "THE STRUCTURAL ANALYSIS OF SESOTHO FOLKTALES: PROPP’S APPROACH." Southern African Journal for Folklore Studies 24, no. 2 (2016): 122–33. http://dx.doi.org/10.25159/1016-8427/1612.

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This study attempts to show that Vlamidir Propp‟s Morphological Analysis of Russian Folktales has an influence in the way Sesotho folktales are being analysed. Fifteen Sesotho folktales were analysed (but in this paper only two are used as examples) adopting his method and it was observed that both folktales display some of Propp‟s 31 functions. Although some of these folktales display as much as 16–20 functions, the average of seven functions is observed throughout the analysis in all folktales. This study recommends that the seven average functions that were observed in the analyses should b
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8

Khan, Khatija Bibi. "SHONA FOLKTALES AS CHILDREN’S LITERATURE: THE CASE OF A.C. HODZA’S NGANO DZECHINYAKARE (1980)." Commonwealth Youth and Development 13, no. 1 (2016): 99–112. http://dx.doi.org/10.25159/1727-7140/1161.

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Some scholars of the genre of the folktale have argued that since time immemorial, folktales have been children’s literature created by adults for children’s pleasure. The main attraction in so describing African folktale as children’s literature was that this form afforded children entertainment as they listened to the stories narrated mostly by the adults, and some sometimes by the children, to other children. Other scholars agreed that folktale are stories of what can happen, but did not actually happen, also worked as a conduit for socialising African children into the cultural value
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Dyah Ratna Mufidah, Arju Susanto, and Kurnia Rachmawati. "Comparative Literature: Exploring Folktales “Ular N’daung Dan Si Bungsu” And “The Legend of White Snake”." IDEAS: Journal on English Language Teaching and Learning, Linguistics and Literature 12, no. 2 (2024): 1200–1210. https://doi.org/10.24256/ideas.v12i2.5366.

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Folktales are one of the widespread literary works in the community. Folktales in one region may differ in themes, storylines, and aspects from the other. Examples of such differences can be seen in the Indonesian folktale "Ular N’Daung dan Si Bungsu" and the Chinese folktale "The Legend of the White Snake." This study aims to describe the division of episodes and socio-cultural factors contained in the two stories. This research uses a descriptive-qualitative approach. The data collection technique used in this research is library research. The research data were analyzed using the structural
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Wardarita, Ratu, and Guruh Puspo Negoro. "A Comparative Study: The Folktale of Jaka Tarub (Indonesia) and Tanabata (Japan)." Advances in Language and Literary Studies 8, no. 6 (2017): 1. http://dx.doi.org/10.7575/aiac.alls.v.8n.6p.1.

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A folktale owned by one country can also be found in another country with either the same theme or motive. As there is numerous folktale around the world, it turns out that folktales from Indonesia have many similarities to folktales from Japan, one of which is Jaka Tarub folktale from Central Java and Tanabata folktale from Japan. This research aimed to discover the similarities and differences of the story structure and cultural element of the two folktales. In analyzing, the researcher employed three approaches, namely Greimas narratology structuralism approach to analyzing the story struct
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Mridul, Moran. "Story Telling Folk Songs Related to Assamese Folktales An Introduction." International Journal of Trend in Scientific Research and Development 3, no. 4 (2019): 617–19. https://doi.org/10.31142/ijtsrd23880.

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Assamese folk literature is very rich from the component of folk songs. There are many songs related to Assamese folktales. These story telling folk songs are part of the scope of Assamese folk songs. Lakshminath Bezbaruah collected Assamese folktales and compiled three volumes. These are 'Burhi Aair Sadhu' 1911 , 'Kokadeuta Aaru Natilora' 1913 , and 'Junuka' 1913 . The folktale collection 'Burhi Aair Sadhu' is very popular Assamese folktale collection in the world of Assamese literature. In this paper, an analysis is attempted on the story telling folk songs re
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Olugbemi-Gabriel, Olumide, and Mbasughun Ukpi. "The signifying culture: An intercultural and qualitative analysis of Tiv and Yoruba folktales for moral instruction and character determination in children." F1000Research 11 (April 25, 2022): 455. http://dx.doi.org/10.12688/f1000research.75732.1.

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Background: In the study of African communities, folktales have remained a constant element. With their origin in the culture of oral storytelling, folktales have often been used by older age groups to guide and mould behavioural patterns in children. In ancient and traditional African societies, children were gathered at the end of the day by older members of the community for tales by moonlight sessions aimed at guiding their moral decisions. With globalisation and its consequent effects such as migration, dislocation and disindigenisation, the culture of communal folktale sessions is experi
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Olugbemi-Gabriel, Olumide, and Mbasughun Ukpi. "The signifying culture: An intercultural and qualitative analysis of Tiv and Yoruba folktales for moral instruction and character determination in children." F1000Research 11 (April 25, 2022): 455. http://dx.doi.org/10.12688/f1000research.75732.1.

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Background: In the study of African communities, folktales have remained a constant element. With their origin in the culture of oral storytelling, folktales have often been used by older age groups to guide and mould behavioural patterns in children. In ancient and traditional African societies, children were gathered at the end of the day by older members of the community for tales by moonlight sessions aimed at guiding their moral decisions. With globalisation and its consequent effects such as migration, dislocation and disindigenisation, the culture of communal folktale sessions is experi
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Olugbemi-Gabriel, Olumide, and Mbasughun Ukpi. "The signifying culture: An intercultural and qualitative analysis of Tiv and Yoruba folktales for moral instruction and character determination in children." F1000Research 11 (May 15, 2023): 455. http://dx.doi.org/10.12688/f1000research.75732.2.

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Background: In the study of African communities, folktales have remained a constant element. With their origin in the culture of oral storytelling, folktales have often been used by older age groups to guide and mould behavioural patterns in children. In ancient and traditional African societies, children were gathered at the end of the day by older members of the community for tales by moonlight sessions aimed at guiding their moral decisions. With globalisation and its consequent effects such as migration, dislocation and disindigenisation, the culture of communal folktale sessions is experi
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15

Diko, Mlamli. "An Ecocriticism of One Selected IsiXhosa Folktale as Part of Oral Literature." Journal of Language and Literature 24, no. 1 (2024): 201–13. http://dx.doi.org/10.24071/joll.v24i1.7374.

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Whereas amaXhosa literature continues to receive scholarly consideration, there is a deficit regarding scrutinizing amaXhosa folktales, particularly through the ecocriticism theory. As a result of this, there is an asymmetrical understanding of how ecosystems can be integrated into amaXhosa literature to advance the meaning of folktales in addition to the reality that folktales contain didactic and pedagogical components. It stands to reason, therefore, to channel heightened deliberation on amaXhosa folktales as part of oral literature. Given this fact, this article aims to examine how one sel
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Pavlova, Nadezhda. "Traditional Formulas of Yakut Folktales: A Case Study of the 1938 Vilyuysk Expedition’s Materials." Бюллетень Калмыцкого научного центра Российской академии наук 3, no. 19 (2021): 272–96. http://dx.doi.org/10.22162/2587-6503-2021-3-19-272-296.

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Introduction. The article is the first to have examined texts of Yakut folktales recorded personally by A. A. Savvin during the Vilyuysk Expedition of 1938 and revealed some categories of traditional formulas. Goals. The work primarily aims to identify traditional formulas of Yakut folktales from the Vilyuysk group of uluses. Accordingly, the study shall systemize traditional verbal folktale constructs by all known categories of initial, medial and final formulas; determine specifics of folktale formulas within the area under consideration. Methods. The employed techniques include structural a
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Chiaka, Nnadi, Catherine. "Integrative Values of Folktales: Igbo Folktale Example." Volume 5 - 2020, Issue 9 - September 5, no. 9 (2020): 317–23. http://dx.doi.org/10.38124/ijisrt20sep073.

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The indigenous language of a people is the most accepted medium of communication. It enshrines and translates the peoples’ life (culture) as domesticated in their norms, values and morals. Adopting the functional perspective to sociological studies, this paper aims at x-raying the values of folktales (Igbo Folktale), for the formation of well behaved, self- reliable, accommodating, responsible and responsive individuals for progress and harmonious communal existence. These virtues which form the bases for training in the society are encapsulated in the people’s folktales shared commonly at fam
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Šlekonytė, Jūratė. "A Hundred Years of the Lithuanian Folktale Research: from the Traditional Comparativism to the Modern Methods." Tautosakos darbai 49 (May 22, 2015): 123–44. http://dx.doi.org/10.51554/td.2015.29009.

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This article presents a historical survey of the Lithuanian folktale research in order to summarize the research tendencies, methods, influences and review the publications launching original innovative ideas, which are the most important in the development of folkloristics. Possible directions for the future research are also charted.The European folktale research is introduced in the beginning, starting with publication of the folktales’ collections by the Brothers Grimm that had sparked off the movement of folklore collection in other countries. Further, the theories of the folktales’ origi
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Rahman, Md. "The Question of Moral Education: Reading Selected Bangla and English Folktales." International Journal of Literature and Arts 12, no. 4 (2024): 107–15. http://dx.doi.org/10.11648/j.ijla.20241204.13.

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Moral education is a type of education that distinguishes between right and wrong and determines human behaviour. In other words, moral education is an educational programme that focuses on moral and ethical values. The folktales' moral education aims to prepare the audience to be responsible, respectful, and resilient citizens who will contribute to the development of society, the nation, and the world at large. This study classifies moral themes and investigates their educational impact by conducting a qualitative content analysis of selected Bangala and English folktales. The study
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Soldatova, G. E. "Music in Northern Khanty Folktales." Sibirskiy filologicheskiy zhurnal, no. 4 (2020): 41–62. http://dx.doi.org/10.17223/18137083/73/3.

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The paper describes the musical component in the folktales of the Northern Khanty. The work is based on published and unpublished sources. The author selected eighteen samples of folktales in three formats: sound recording, text transcript, and translation. Three basic types of intonating in the Khanty folktale were identified: singing, speech, rhythmized speech. Singing, in this case, is considered as intonating, intermediate between vocalization and speech. It can be shown in the musical notation indicating the pitch and rhythm. Rhythmized speech can be written without transmitting the sound
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Surya Darmadali, Waode. "TRADITIONAL REPRESENTATION OF WOMEN IN INDONESIAN AND ENGLISH FOLKTALES." JURNAL SIPAKALEBBI 6, no. 2 (2022): 131–39. http://dx.doi.org/10.24252/sipakallebbi.v6i2.34601.

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In Toraja, Indonesia and England folktales bring important impact to the community. In Indonesia, a folktale is used as a medium of entertainment as well as a teaching tool for children. These folktales are told by grandparents, mother, father, or uncles to their children or grandchildren with the aims to educate, tell the histories, and give the information about the origin of the names and places.This study aims to understand how the similarity and differences between the main characters in Torajanese and English folktales. Furthermore, the research also studies how the traditional represent
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Rachmawati, Amalia, Tengsoe Tjahjono, Resdianto Permata Raharjo, and Oikurema Purwati. "Character Development in Reading Folktales: Literacy Learning Strategies Using Propp’s Dramatis Personae and Narrative Functions in Princess Hase." IJET (Indonesian Journal of English Teaching) 12, no. 2 (2023): 184–97. https://doi.org/10.15642/ijet2.2023.12.2.184-197.

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This study intended to explore one of the literacy learning strategies namely character development in reading that can be used in the classroom by combining with Propp’s dramatis personae framework to get the deeper understanding about the folktales. This study involved the Japanese Folktale entitled Princess Hase as this story contains moral value that can be obtained by students after reading the folktales. This study used qualitative descriptive method which emphasizes on dramatis personae that exist in the folktales to get the deeper understanding. This study found out that the applicatio
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Yumnam, Rosy. "Using Folktales in ESL Classrooms." Journal of the faculty of Education 1, no. 17 (2023): 27–36. http://dx.doi.org/10.60037/edu.v1i17.1176.

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Literature based language teaching which involves the use of a variety of literary works like prose, poems, folktales, legends and myths has been considered a common approach to enhance language learning process. A folktale is a traditional story that has been passed orally before the advent of the writing systems. Folktales also help pass values and beliefs, traditions and culture across generations. In general, folktales include distinguishing structural and linguistic features. This paper seeks to explore the folk narratives and argues that there are certain pedagogical benefits in using fo
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Figuera, Renee. "Critical cultural translation." Translating Creolization 2, no. 2 (2016): 195–219. http://dx.doi.org/10.1075/ttmc.2.2.02fig.

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This case study uses tools from Critical Discourse Analysis and Translation Studies to explain the translation of Creole aesthetics in thirty-two written folktales of Trinidad, after World War I. The serial publication of these local folktales within the Trinidad Weekly Guardian and the Argos newspapers coincided with a period of cultural transformation in Trinidad, when local newspapers became the caretakers of a national literature in print. The researcher uses translation as a metaphor to critically analyze the process and function of intercultural transfer between oral and written folktale
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Velissariou, Aggeliki. "Two folktales (Vampire beings in Greek folktales)." Bulletin of the Transilvania University of Brasov. Series IV: Philology and Cultural Studies 14 (63), Special Issue (2022): 215–36. http://dx.doi.org/10.31926/but.pcs.2021.63.14.3.15.

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This paper attempts to elaborate how the vampire theme is conceptualized in Greek folktales. It’s a case study of the Greek folk tales: “Gelloudi” and “The Lamia bride” found in the compilation Paramythokores (2002). The folktale complies with a strict formulaic style of oral narration and the most time-resilient elements of storytelling are the motifs that create the story. We find similar or echoing motifs in folktales globally; some motifs are darker than others, enhancing the agony and thrill of storytelling. Concerning the Greek folktale, the research led to the classification of six dark
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Abello, James, Peter M. Broadwell, Timothy R. Tangherlini, and Haoyang Zhang. "Disentangling the Folklore Hairball." Fabula 64, no. 1-2 (2023): 64–91. http://dx.doi.org/10.1515/fabula-2023-0004.

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Abstract The ATU tale type index and the Motif Index of Folk-Literature have formed the basis for many comparative folktale studies. While the indices have been used extensively for the study of small groups of folktales and their associated motifs, there have been few attempts of describing a large linguistically and culturally unified corpus through its indexing. The study corpus consists of 2,606 folktales collected by Evald Tang Kristensen in nineteenth century Denmark, which were later indexed according to the second revised edition of the Aarne-Thompson index. We adjust this older index
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Fadhli, Muhammad. "Indonesian Folktales in English: Media to Integrate Local Wisdom in EFL Classroom." Lingual: Journal of Language and Culture 10, no. 2 (2020): 26. http://dx.doi.org/10.24843/ljlc.2020.v10.i02.p05.

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Indonesia has a lot of folktales as one of the precious cultural heritages that must be preserved. A folktale provides cultural knowledge and moral lessons as one type of literary text. Using Indonesian folktales in English as teaching materials in the classroom of English as a Foreign Language (EFL) will contribute a great deal to the growth of the linguistic and cognitive skills, cultural understanding and moral values of students. This paper focuses on some of the benefits and considerations of using Indonesian traditional folktales from in English as a teaching aid in the EFL classroom.
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Ugwuoke, Ebere, and John Onu. "Comparative Structuralist Analysis of Two Igbo folktales." Sprin Journal of Arts, Humanities and Social Sciences 2, no. 05 (2023): 31–44. http://dx.doi.org/10.55559/sjahss.v2i05.103.

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The paper attempts a comparative structuralist analysis of two Igbo folktales. The primary aim of the research is to examine the adherence of Igbo folklore to linear structure of Propp’s structure of Russian folklore. In particular, it analyses the functions found in the two Igbo folktales selected for the study to find out if all the thirty-one functions proposed by Propp could be found in each of the folktales. It also makes a comparative analysis of the two tales. The study is premised on the Proppian model. Descriptive method is used in analysing the functions identified in the two Igbo fo
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Saad, Sharina, and Alia Nabella Fateha Zolkifli. "REVOLUTIONISING ESL LEARNING THROUGH THE NUSANTARA INDIGENOUS FOLKTALES FRAMEWORK: A COLLABORATIVE EDU-TALE APPROACH FOR PRESERVING CULTURAL HERITAGE." International Journal of Modern Education 7, no. 24 (2025): 212–32. https://doi.org/10.35631/ijmoe.724015.

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The integration of indigenous folktales into English as a Second Language (ESL) education has emerged as an innovative approach to enhancing language learning while preserving cultural heritage. This study explores the Nusantara Indigenous Folktales Framework (NIFF), which employs the Edu-Tale Approach to foster motivation, engagement, and linguistic proficiency among ESL learners. Grounded in Vygotsky’s Sociocultural Theory and Krashen’s Input Hypothesis, the framework leverages culturally relevant storytelling, interactive activities, and digital tools to create an immersive learning experie
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Verma, Raj Gaurav. "Infusing New Life in Folktales: Children's Literature in India." Dialogue: A Journal Devoted to Literary Appreciation 18, no. 1 (2022): 44–55. http://dx.doi.org/10.30949/dajdtla.v18i1.13.

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 This paper attempts to look at the intersection of folktales and children's literature, and proposes to categorize the rendering of folktales for children as standard/ original version and experimental version. Folktales are the original source from which all other genres of entertainment have emanated and evolved. They have gradually transitioned from oral tradition to the textual, from textual to digital and virtual world. This does not only indicate their innate instinct of survival but also their ability to adapt to changing times. Folktales, at one point of tim
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Yektiningtyas, Wigati, and Juwita Purnamasari Br.Ginting. "UTILIZING SENTANI FOLKTALES TO TEACH SPEAKING FOR CHILDREN OF COMMUNAL AGENTS IN JAYAPURA REGENCY, PAPUA." JOALL (Journal of Applied Linguistics & Literature) 5, no. 2 (2020): 255–70. http://dx.doi.org/10.33369/joall.v5i2.11554.

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Folktale is one of Sentani people’s cultural heritages that is rarely told anymore. As social products that teach knowledge, history and moral values, folktales have to be preserved. In Jayapura Regency, there are some communal agents for children that have various programs and one of them is teaching English. To keep motivating them learning, it needs more interesting and challenging materials. From the research on revitalization of Sentani language for children through folktales in Jayapura Regency in 2017-2018, it was found that children like to listen and read Sentani folktales. Accordingl
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Untoro, Ratun. "Pemitoosan Identitas Masyarakat Boalang Mongondow Utara." Kadera Bahasa 2, no. 2 (2019): 1–15. http://dx.doi.org/10.47541/kaba.v2i2.51.

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Social class affects the community's behavior such as treatment and honorary system, inter or within the social class. the research is intended to unveil the myth in North Boolaang Mongondow folktales, which constitutes the Identity of the people, using Carl Gustav Jung psychoanalysis theory. The myth or folktale that lives in the community is the expression or the realization of unconscious wishes, which is nevertheless inconsistent, inappropriate, and do not match with daily facts. the purpose of this research is acknowledgment the royal effort to arrange the community through the folktale e
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Dahal, Hikmat, and Balaram Bhatta. "Folktales: A Moral Message from the Past to the Future Generation." Nepal Journal of Multidisciplinary Research 4, no. 1 (2021): 31–43. http://dx.doi.org/10.3126/njmr.v4i1.36618.

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Folktales are being told and heard from one generation to another generation more verbally than in written form. They are usually are short, imaginative narratives that usually use animal characters to convey folk wisdom and to help the reader interpret human nature and debate proper human behavior. The aims of this study were to analyze philosophical, sociological, cultural and educational perspectives of folktales in the context of Nepali community and to explore possible ways of incorporating folktales with classroom teaching for holistic well being of students. The study adopts a qualitati
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Prasaja, YB Agung, Tri Pramesti, Muizzu Nurhadi, Pariyanto Pariyanto, and Mateus Rudi Supsiadji. "PRESERVING TRADITIONAL KNOWLEDGE AND FOLKTALE THROUGH TEXT DOCUMENTATION: A CASE STUDY OF PRESERVING FOLKTALE OF PLUNTURAN VILLAGE PONOROGO." JPM17: Jurnal Pengabdian Masyarakat 7, no. 1 (2021): 30–35. http://dx.doi.org/10.30996/jpm17.v7i1.6037.

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The maintenance and preservation of Indonesian traditional knowledge and folklore is urgently needed. Traditional knowledge and folktale are cultural heritages that provide intangible wealth for Indonesia. This paper provides a brief analysis of the traditional values transmitted by our folktales and the functions served by local legends and myths in Plunturan society. This paper offers some practical recommendations for collecting our folktales, myths, and legends in the form of text using the currently available digital technology to create the first comprehensive and dynamic Plunturan folkt
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Zuriati Mohamed Shaari, Noor Hidawati Mohamed Amin, Wan Samiati Andriana WMD, and Fariz Azmir Mohd Ghazali. "Transforming Sang Kancil Folktale Into Visual Art With Autoethnography." LITERACY : International Scientific Journals of Social, Education, Humanities 2, no. 2 (2023): 60–68. http://dx.doi.org/10.56910/literacy.v2i2.899.

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This practice-based research has produced visual art, particularly drawings based on significant animal folktale observations. Folktales symbolize human behavior and culture. Malays use folktales to educate, advise, and satirize. The study covers Dewan Bahasa dan Pustaka's (2015) traditional literary script, Sang Kancil Membilang Buaya. Chang (2008) autoethnography guided artwork development. Visual artists preserved folktales by adding aesthetic appeal and fresh knowledge to Sang Kancil tales. The transmission mechanism provided value by showing visual art with digital presentations without c
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Guinabang, Samantha Caine, and Faustina Dio-as. "Pagsasalin ng mga Kuwentong Bayan Bilang Ambag sa Preserbasyon ng Kultura (Translation of Folktales as a Contribution to Cultural Preservation)." E-DAWA: An International Multidisciplinary Research Journal 4, no. 2 (2024): 20–39. https://doi.org/10.56901/lvcw9498.

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Regional literature such as folktales serves to educate readers about cultures that differ from theirs to broaden their perspectives and understanding to avoid ethnocentrism, judgment, and criticism of cultures they are unaware of. However, language often becomes a barrier to understanding regional literature. Thus, it is necessary to translate it into a language that is widely understood by many. The researcher identified the characteristics of a folktale to be translated into Filipino, collected folktales, and evaluated the level of validation and acceptance of the translation. Mixed methods
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Harun, Harryizman, and Zulikha Jamaludin. "A Conceptual Model of Folktale Classification as a Visual Guide to a Malaysian Folktale Classification System Development." MATEC Web of Conferences 150 (2018): 05080. http://dx.doi.org/10.1051/matecconf/201815005080.

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In a study to systematically preserve the Malaysian folktales as one of Malaysia’s intangible cultural heritage, a Malaysian Folktale Classification System (MFCS) is proposed to be developed as encouraged by UNESCO. Such a classification system is currently absent in Malaysia. In order to develop a comprehensive classification system, three folktale units are integrated and utilized: function, motif, and type. The use of the three folktale units ensures that the MFCS covers two important facets of folktale: structure and content. The integration of the classification system warrants a complica
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Hastini, Desrin Lebagi, Siska Bochari, Mukrim, and Wahyudin. "Investigating the Local Folktales in the English Language Teaching Textbooks: A Case from Central Sulawesi." Asia Social Issues 17, no. 1 (2023): e259785. http://dx.doi.org/10.48048/asi.2024.259785.

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As a culturally diverse country, every region in Indonesia has local wisdom that must be passed down from generation to generation. Folktale is a type of local wisdom shared by every Indonesian tribe. Pamona tribe has potential folktales that could be incorporated into English learning materials. This integration will not only benefit ELT, but will also help to preserve the local heritage. This descriptive study attempted to investigate the inclusion of local folktales in English teaching materials in the South Pamona Sub-district, Central Sulawesi. The researchers used interviews, observation
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Onodera, Karen, and Hiroki Fujii. "Learning about the Coexistence between Nature and Humans in Elementary Science Education: Developing Lessons Using Folktales That Reflect Ancestors’ Views on Nature." Education Sciences 14, no. 1 (2023): 28. http://dx.doi.org/10.3390/educsci14010028.

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Understanding the coexistence between nature and humans is a basic concept required in modern society. In this study, we verify the effectiveness of folktales as teaching material in science education by incorporating folktales into the fifth-grade elementary school science unit, “Functions of Running Water and Changes in the Land”. We investigate the effects of folktales that express ancestors’ perspectives on nature on pupils’ ideas about the coexistence between nature and humans. Additionally, we explore the possibility of using folktales in science education. In November 2017, an experimen
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Mayowa, Alade Samuel. "Development of a 2D Digital Animation for Yorùbá Folktale Narrative." International Journal of Art, Culture and Design Technologies 9, no. 1 (2020): 47–61. http://dx.doi.org/10.4018/ijacdt.2020010104.

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Yoruba folktales are endangered in the face of globalization, Westernization, and inter-ethnic interaction, with the few that are available not being competitive with foreign cartoons and movies. The purpose of this work is to develop a digital animation film using Yoruba folktale narrative as a case study with a view to providing a framework to enhance the production of animated folktales as well as supporting Africa's rich cultural heritage, using relevant technology resources. The resulting folktale animation was evaluated by both the target audience and multimedia experts. The formal digit
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Mabaso, Eric. "FOLKTALE NARRATION IN THE INDIGENOUS SOUTH AFRICAN LANGUAGES: AN ARTFUL CUL-DE-SAC?" Southern African Journal for Folklore Studies 26, no. 2 (2017): 24–37. http://dx.doi.org/10.25159/1016-8427/671.

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This article highlights the problem that the print mode that the indigenous South African languages (IndiSAL) have largely adopted to preserve the folktale is inadequate. It raises shortfalls in support of the contention that not enough is being done to preserve the art of folktale narration and suggests a way out of the cul-de-sac. Most works on IndiSAL folktales focus on the value of preserving the art itself rather than the mode of preservation. The research follows a performance-centred approach as advocated by inter alia Marivate (1991), Bill (1996), Dorji (2010) and Backe (2014). Compare
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Chettri, Upasna, and Sukanya Sharma. "Integrating Folktales in Archaeological Investigations: A Study from Sikkim-Darjeeling Himalayas." Space and Culture, India 12, no. 3 (2024): 83–106. http://dx.doi.org/10.20896/saci.v12i3.1513.

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The study probes into archaeological exploration carried out in two places — Daramdin and Samanden in the Sikkim-Darjeeling Himalayas. The site of exploration is selected based on place names mentioned in the folktales of the Lepchas. In this regard, two folktales are considered – Rumlyang Tungrong, which is premised in Daramdin, Sikkim and the legend of Sokpa Dhunga in Samanden, Darjeeling. Investigations evinced finds of potsherds strewn across the terraces of Daramdin and an erected stone in Samanden. As for the analysis of pottery sherds, the data set collected exhibited limitations in str
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Saad, Sharina. "Folktale Comes Alive: A Virtual ESL Learning Package to Engage ESL Learners." Malaysian Journal of Social Sciences and Humanities (MJSSH) 8, no. 1 (2023): e002095. http://dx.doi.org/10.47405/mjssh.v8i1.2095.

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Folktales serve as a source for creative inspiration that leads to the emergence of several works in modern literature. However, despite these sterling qualities of folktales, it is endangered with extinction. The project aims to preserve the cultural and heritage of the indigenous Semai folktales through the English language teaching and learning in fun, interactive and creative ways. Thus, the ESL virtual learning package developed includes a fascinating virtual puppet shows with an E book entitled The Legend of Cen Cemana accompanied with English language activities that cater for the highf
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Song, Sooho. "Narrative structures in Korean folktales: A comparative analysis of Korean and English versions." Topics in Linguistics 18, no. 2 (2017): 1–23. http://dx.doi.org/10.1515/topling-2017-0007.

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Abstract A narrative is a sequence of connected events arranged by a narrator. Folktales are a genre of narrative stories that every cultural community possesses. They have spread through verbal storytelling rather than written formal texts and reflect cultural beliefs, cultural identity, traditions and social customs. In this paper, I comparatively analyse the narrative structure of two versions of Korean folktale stories: the original Korean version and their English versions rewritten by American writers. The results of the analysis reveal that a modification in narrative structure occurs d
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Lwin, Soe marler. "Revisiting a Structural Analysis of Folktales: a Means to an End?" Buckingham Journal of Language and Linguistics 2 (June 22, 2010): 69–80. http://dx.doi.org/10.5750/bjll.v2i0.16.

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Folktales have been regarded as the simplest form of narrative and tales from various cultures have been analyzed in terms of their structure. The structural analysis of ta[1]les can be claimed to begin with Propp’s (1958/1968) Morphology of the Folktale. Following Propp’s ground-breaking morphological classification of Russian tales, studies of structural typology of folktales from different cultures have given rise to story-grammars and led to the heyday of narratology. However, with the growing interest in narrative as a social and psychological phenomenon, structural analyses of stories ha
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Trisari S, Agatha, and Hanny Harashani. "TRADISI MERANTAU DALAM CERITA RAKYAT SUNDA NYI MAS KANTI Kajian Strukturalisme Naratif Levis-Strauss." Media Bahasa, Sastra, dan Budaya Wahana 24, no. 2 (2018): 1–13. http://dx.doi.org/10.33751/wahana.v24i2.943.

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AbstractThe structures of Levi-Strauss Naratif were used to study the intrinsic aspect of Folktales. Folktale Nyi Mas Kanti were studied using the manners of Levi-Strauss Naratif. The flow scheme of the plot is achieved in this order, including: parting, moving, and encountering.The flow of the story that leads into Moving is actually inline with the basic concept of Merantauwhich is known as an act of going away from home for a long timeto persue success,glory,knowledge,or wealth.From the explanation above we can conclude that Merantau is a social foundation in the specific culture which is I
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Badru, Surajudeen Adewale, and Adesegun Olayide Odutayo. "Parents’ Perceptions on the Efficacy of Yorùbá Folktales in Cultivating Moral Values among the Youths." Vision: Journal for Language and Foreign Language Learning 12, no. 2 (2023): 101–14. http://dx.doi.org/10.21580/vjv13i117491.

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A quantitative study of parents’ perception of the efficacy of Yoruba folktales in cultivating moral values among the youths in Oyo State of Nigeria was reported in this study. Six hundred twelve parents selected through accidental sampling technique participated in the study. A 14-item close-ended researcher-designed questionnaire was employed for data collection. Mean, standard deviation, and the t-test were used for data analysis. The study’s findings revealed that the parents’ perception of the efficacy of Yoruba folktales in cultivating moral values among the youths was high, and there wa
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Alavi Shooshtari, Seyed Majid, and Ramin Mohammadi. "Gender Criticism In the Azerbaijani Turkic Folktale of the Book of Dede Korkut." ENTHYMEMA, no. 29 (July 15, 2022): 62–73. http://dx.doi.org/10.54103/2037-2426/16030.

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Folktale is the mirror of human being society that reflects the people’s ways of life. Among the literary genres, the Azerbaijani folktales play a significant role in the Turkic-speaking communities. The Book of Dede Korkut is one of the oldest folktales of Turkic people. Additionally, gender equality is one of the most significant parts of the stories of the Book of Dede Korkut. Furthermore, men and women have prideful roles in their tribe, and the positions of women, are considered equal to men. This study intends to examine gender role models criticism in the Azerbaijani folktale of the Boo
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Santucci, Jean-Francois, Albert Doja, and Laurent Capocchi. "A Discrete-Event Simulation of Claude Lévi-Strauss’ Structural Analysis of Myths Based on Symmetry and Double Twist Transformations." Symmetry 12, no. 10 (2020): 1706. http://dx.doi.org/10.3390/sym12101706.

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This paper presents a modeling and simulation approach in order to perform a generative analysis of folktales aimed at validating Claude Lévi-Strauss’ theory and method. To this aim, a discrete-event simulation is proposed. The simulation is based on the development of a set of discrete-event models dedicated to generating a set of folktales from an initial one, according to Claude Lévi-Strauss’ structural analysis based on symmetry and double twist transformations. This paper describes in detail how these discrete-event models have been implemented in the framework of the DEVSimPy software en
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Wahyuni, Dian, Nursyamsi Nursyamsi, and Firman Firman. "Pengembangan Bahan Ajar Cerita Rakyat Tana Luwu Terintegrasi Pendidikan Karakter di Sekolah Dasar." Socratika: Journal of Progressive Education and Social Inquiry 1, no. 2 (2024): 165–72. http://dx.doi.org/10.58230/socratika.v1i2.203.

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This research aimed to develop an innovative Printed Teaching Material (Module) based on Tanah Luwu folktales that meets the needs of students in Sekolah Dasar Negeri (SDN) 657 Passampa Kab. Luwu Sulawesi Selatan. The findings indicate that the development of teaching materials grounded in folktales can enhance the quality of education and students' critical thinking skills. The validity and practicality of the developed teaching materials have been confirmed by experts, teachers, and students, with overwhelmingly positive feedback. The implications of this research emphasize the importance of
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