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Journal articles on the topic 'Legends Folklore'
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Devi, Mayona Sri, and Hasanuddin WS Hasanuddin WS. "STRUKTUR DAN FUNGSI SOSIAL CERITA RAKYAT LEGENDA INYIAK SUSU SABALAH DI KANAGARIAN KOTO GADANG KECAMATAN TANJUNG RAYA KABUPATEN AGAM." Jurnal Bahasa dan Sastra 6, no. 3 (February 15, 2019): 394. http://dx.doi.org/10.24036/81037320.
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This research is aimed to describe: (1) the structure of folklore legends Inyiak Susu Sabalah in Koto Gadang Village, West Tanjung Raya, District Agam; and (2) the social function of folklore legends Inyiak Susu Sabalah in Koto Gadang Village, West Tanjung Raya, District Agam. This sort of research is a qualitative study using descriptive methods. This research data is structure and social function of folklore legends Inyiak Susu Sabalah in Koto Gadang Village, West Tanjung Raya, District Agam. Data is collected from informants through two stages, that is (1) recording folklore legends Inyiak Susu Sabalah, and (2) data collection about storytelling environment. The data were analyzed by the steps of: (1) a data inventory phase; (2) classification of data; (3) the stage of discussion or conclusion from data classification results; and (4) the stage of reporting. Based on the research, was found the following statements. (1) The structure of folklore legends Inyiak Susu Sabalah in Koto Gadang Village, West Tanjung Raya, District Agam including: (a) language style; (b) characterization; (c) background; (d) storyline; (e) theme; and (f) mandate. (2) Social functions contained in folklore is inheritance of oral traditions, owner’s society identity, and social control.Keywords: legends, Inyiak Susu Sabalah, Minangkabau
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Henken, Elissa R., and Mariamne H. Whatley. "Folklore, Legends, and Sexuality Education." Journal of Sex Education and Therapy 21, no. 1 (March 1995): 46–61. http://dx.doi.org/10.1080/01614576.1995.11074135.
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Salsabila, Riri, Hasanuddin WS, and Muhammad Ismail Nasution. "STRUKTUR DAN FUNGSI SOSIAL CERITA RAKYAT LEGENDA PAKUBUEAN TAGAK DI KAMPUANG TANJUANG MALAI V SUKU KECAMATAN BATANG GASAN KABUPATEN PADANG PARIAMAN." Jurnal Bahasa dan Sastra 6, no. 1 (August 31, 2018): 76. http://dx.doi.org/10.24036/81009020.
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This study aimed to describe the structure and social function of folklore Pakubuean Tagak legend in Kampuang Tanjuang Malai V tribal district Batang Gasan Padang Pariaman. This study is a qualitative research with descriptive methods that describe the data contained in the object of research, the theory used, data analysis, and so on. To find out the structure and social function of the folklore of Pakubuean Tagak legend researchers conducted a study by interviewing several informants who knew the story. This research was located in Kampung Tanjuang, Batang Gasan District, Padang Pariaman District. This research was conducted in several stages: (1) recording stage then transcribed the data and transliterated the data. (2) classifying data based on the theory that has been determined. Based on the results of the study of folklore structure, The first is the structure of folklore Pakubuan Tagak legend contained in Kampuang Tanjuang Nagari Malai V Suku District Batang Gasan Padang Pariaman District. The second conclusion was that the folklore of the Pakubuan Tagak legend found in the Tanjuang Nagari Malai V Kampong, Batang Gasan Subdistrict, Padang Pariaman District has a social function as a means of entertaining and educatingKeywords: Social Function, Folklore, Legends
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Rakhmanov, Bakhodir Mamajanovich. "The Genres Of Myth, Legend And Narration’s Historical Destiny." American Journal of Social Science and Education Innovations 02, no. 11 (November 28, 2020): 301–8. http://dx.doi.org/10.37547/tajssei/volume02issue11-51.
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The article analyzes the current state and functional features of the genres of myth, legend and narrative in post folklore. Small genres of folk oral epic creation, such as myths, legends, and narratives, serve the function of providing artistic information to the listener. They do not have a special artistic form. In addition, these genres have a broad mass performance character and do not have special performers. Because myths, legends, and narratives are dominated by exaggerated fiction, exaggerated interpretation, real reality does not fit their imaginative capabilities.
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Saefuddin, Saefuddin. "LEGENDA BANJAR SEBAGAI SARANA DAKWAH KEAGAMAAN (Banjar Legend as a Tool of Religious Preaching)." METASASTRA: Jurnal Penelitian Sastra 8, no. 2 (June 6, 2016): 289. http://dx.doi.org/10.26610/metasastra.2015.v8i2.289-302.
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Legenda merupakan cerita rakyat pada zaman dahulu yang ada hubungannya dengan dengan pristiwa sejarah pada masa lampau. Selain itu, legenda juga dikenal pada suatu kelompok masyarakat nusantara yang tersebar dalam bentuk pengelompokan yang disebut dengan siklus, yaitu sekelompok cerita yang berkisar pada suatu tokoh atau kejadian tertentu dan masyarakat Banjar menyebutnya dengan istilah cerita legenda para datu.Penelitian mengenai legenda keagamaan cerita para datu di Kalimantan Selatan selain lebih populer di kalangan masyarakat Banjar, cerita para datu itu dapat dianggap lebih refresentatif untuk dijadikan bahan kajian. Selain itu, cerita para datu di dalamnya banyak mengandung unsur sarana dakwah keagamaan. Metode yang digunakan dalam penelitian ini ialah metode deskriptif-kualitatif. Hasil yang diharapkan dari penelitian ini ialah mengungkapkan nilai-nilai dakwah keagamaan melalui sarana cerita para datu yang dijadikan bahan analisis dalam penelitian ini.Abstract: Legend is a type of folklore which has a close relationship with a specific historical person or event in the past. Legend is shared by people in Nusantara based on a certain grouping which is called cycle that is a group of stories on a particular person or event. Banjarese people call this type of stories as the legends of datu, legenda para datu. Research on religious legends of datu stories in Kalimantan Selatan is not only popular amongst its people, it is also considered as a good source for a research. Method used in this research is descriptive-qualitative. the aim of this research is to describe the values of religious preaching in datu stories media which is the object of the research.
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Putra AF, Marzon, and Nurizzati Nurizzati. "STRUKTUR DAN FUNGSI SOSIAL CERITA RAKYAT (LEGENDA SETEMPAT) PINCURAN TUJUAH DI KANAGARIAN SIKUCUA TIMUR KECAMATAN V KOTO KAMPUANG DALAM KABUPATEN PADANG PARIAMAN." Jurnal Bahasa dan Sastra 6, no. 2 (November 14, 2018): 205. http://dx.doi.org/10.24036/81023090.
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This study aims to describe: (1) folklore structure of local legend Tujuah in Kanagarian Sikucua Timur sub-district V Koto Kampuang Dalam Padang Pariaman district, (2) social function folklore local legend Tujuah in Kanagarian Sikucua Timur sub-district V district Koto Kampuang sub-district Padang Pariaman. This type of research is qualitative research using descriptive methods. The data of this research are folklore of local legends of Tujuah in Kanagarian Sikucua Timur, Subdistrict V, Koto Kampuang Dalam, Padang Pariaman District. The data in this study were analyzed in four stages, namely: (1) the data identification stage, the data collected from the informants were identified through two stages, namely: (a) the stage of transcription, transliteration, and (b) the stage of describing the results of observation, recording, and interview, (2) Data classification or analysis stage, (3) Discussion phase and conclusion of the results of classification or data analysis, (4) Reporting phase. Based on the results of the study, it can be concluded that the folklore structure of local legend Tujuah in Kanagarian Sikucua Timur, V Subdistrict, Koto Kampuang Dalam, Padang Pariaman Regency consists of, namely: (1) language style, language style speech used by folklore in local legend Folklore Pariaman dialect, (2) point of view, (3) character and character, figures found in local folklore local legend Pujuran Tujuah is divided into two, Sutan Bagindo as the main character, and Putri Bungsu, Mandeh Rubiah, Rajo Simanta as a side character, ( 4) background, background of folklore local legend Pujuran Tujuah is a setting, time setting and social setting, (5) plot / plot, plot / plot in folklore local legend Pincuran Tujuah is a conventional plot, and has three stages: , the initial stage or introduction (beginning), middle stage or conflict (midle), and the final stage or end (end), (6) themes, and (7) mandate. The social function of folklore local legend of the Tujuah Swamp in Kanagarian Sikucua Timur, V Koto Kampuang Dalam District, Padang Pariaman Regency, namely: (1) educating, and (2) entertaining.Keywords: folklore, legend, minangkabau
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Moriarty, Christopher, Niall Mac Coitir, and Grania Langrishe. "Irish Trees: Myths, Legends and Folklore." Béaloideas 72 (2004): 247. http://dx.doi.org/10.2307/20520860.
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Gasharova, Aida Ruslanovna. "FOLKLORE OF THE PEOPLES OF DAGESTAN." Humanities & Social Sciences Reviews 9, no. 4 (July 8, 2021): 04–07. http://dx.doi.org/10.18510/hssr.2021.942.
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Purpose: The article focuses on the genetic relationship of Dagestan people majority, which was reflected in the archaic layer of culture, on the processes of interethnic historical and cultural interrelations, which are generally characterized with a sufficient intensity in Dagestan.
Methodology: The article is a generalizing analysis of multinational Dagestan oral-poetic creativity, the statement of the positions and conclusions on the genesis and the centuries-old functioning of a unique folkloric unity in diversity.
Main Findings: Dagestan folklore material, in particular such genres as myths, legends, legends, heroic epic, heroic historical and historical songs and ballads, ritual poetry genres, unconscious lyrics, the fairy epics of its variety, parables, oral stories and anecdotes, proverbs, sayings and riddles are characterized by their commonality and mutual influences, conditioned by the historical and cultural interrelationships of Dagestan peoples.
Implications: Dagestan folklore material allows us to draw important conclusions concerning not only the peculiarities of the functioning of folklore in a particular region, but also the general theory of folklore.
Novelty: The very syncretic nature of folklore dictates the need for a complex attraction to the object of analysis of the verbal, musical, ethno-graphic and other components of this field of art, which makes it possible to more deeply and broader comprehend the above unity in diversity.
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Bartlett, Jennifer A. "Book Review: American Myths, Legends, and Tall Tales: An Encyclopedia of American Folklore." Reference & User Services Quarterly 56, no. 3 (April 3, 2017): 215. http://dx.doi.org/10.5860/rusq.56n3.215a.
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Compilations of American folklore are constantly being rewritten to reflect the increasing diversity and variety of American culture. Many readers grew up with Benjamin Botkin’s classic collection A Treasury of American Folklore (Crown 1944), which featured a foreword written by Carl Sandburg and stories about Pecos Bill, Johnny Appleseed, Brer Rabbit and other popular myths, legends, and tall tales. Today, new legends are entering the folklore lexicon to reflect the influence of urban myths, historical events, science fiction, conspiracy theories, and mass media. This three-volume set offers a fascinating look at both traditional and newer folklore, including “Internet Hoaxes,” the “John Lennon shooting,” “Roswell,” and “Slender Man.”
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Putri, Nuraini Saura, and Oktavian Aditya Nugraha. "PERBANDINGAN STRUKTUR, FUNGSI, DAN NILAI BUDAYA PADA LEGENDA TELAGA NGEBEL PONOROGO DAN LEGENDA DANAU RANU PASURUAN." Jurnal Pena Indonesia 3, no. 2 (October 30, 2017): 201. http://dx.doi.org/10.26740/jpi.v3n2.p201-222.
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Efforts to preserve the legendary cultural heritage and in the framework of seeking the identity of the nation as well as the diversity of ethnic groups in Indonesia, one way to do is to collect and care for folklore. This research as a means to treat foklor legend of Lake Ranu and Ngebel legend Telaga. Both legends have almost the same story, both the character and the story. The purpose of this study is to determine the similarities and differences in the two legends, through its structure, function and cultural values. Such long-term goal in this study is, to provide knowledge about oral literature research on literature students who can be used as a reference for the future. In addition, this research can also provide new knowledge for the general public about the storyline of the legend of Lake Ngebel and the legend of Lake Ranu. Based on the results of research that has been done then can be drawn a conclusion, namely: the structure there are four equations and has three differences. Something contained in the two legends have three functions, namely; as entertainment, as a means of legitimizing institutions and cultural institutions, as child educators. For the cultural values contained in these two legends are the value of Diktatik, Ethical, and Religious values
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Dugarov, B. S. "Motive of Pparthenogenesis: the Uranian Factor and Folklore Tradition." Nauchnyi dialog, no. 1 (January 27, 2021): 110–20. http://dx.doi.org/10.24224/2227-1295-2021-1-110-120.
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The motive of parthenogenesis associated with the significance of the uranian factor in the beliefs of the nomadic societies of Central Asia and in the ideological attitudes of the ruling elite is considered. It is noted that the seal of the celestial origin of the steppe rulers — from the Huns to the Turks and Mongols — acted as the guarantor of the legitimacy and sacralization of their supreme power. A comparative analysis of this phenomenon is carried out using the example of the legends about Tanshihai and Ambagan — the founders of the Xianbei and Khitan powers, as well as about Bodonchar — the ancestor of Genghis Khan. Special attention is paid to the solar myth about Alan-goa, the ancestor of the khan’s clan Borjigin, as well as the legend of the birth of Temujin with a wonderful sign of chosenness, which has analogies in the Turkic-Mongol epic legends. The novelty of the research is seen in the attraction for the analysis of oral genealogical myths of different times and the written version contained in the “Secret Legend of the Mongols” and also revealing folklore sources. It is stated that all these plots related to different eras and ethnic formations are typologically close to each other, united by a similar motive of parthenogenesis. It is concluded that this circumstance testifies to a single Tengrian dominant in the worldview and ethnocultural tradition of the nomads, which determined the relevance of the idea of the celestial genesis of the rulers of the Great Steppe and was reflected in folklore.
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Junaini, Esma, Emi Agustina, and Amril Canrhas. "ANALISIS NILAI PENDIDIKAN KARAKTER DALAM CERITA RAKYAT SELUMA." Jurnal Ilmiah KORPUS 1, no. 1 (August 29, 2017): 39–43. http://dx.doi.org/10.33369/jik.v1i1.3202.
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This study aims to describe the value of character education contained in seluma folklore. This research data is folklore obtained from the recording and written documentation.in this research used descriptive analysis method. Data collection techniques used are recoding technique record. The result showed that the values of character education contained in the folklore of seluma is very good to form human character from an early age. The value of character education contained in seluma folklore is the value of education that is very close to everyday life so it is suitable to implanted in self. In seluma folklore especially in fairy tales and legends of character education values contained in fairy tales and legends that is, the value of courage, mutual need, self-discipline, self-respect, faimess, caring, protecting each other, and respect others, the attitude of deliberation, and the attitude of cooperation.
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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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Boix Jovaní, Alfonso. "Literatura y folklore en las leyendas post mortem del Cid." Medievalia 52, no. 1 (June 8, 2020): 5–39. http://dx.doi.org/10.19130/medievalia.2020.52.1.0001.
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This article focuses on the critical analysis of posthumous legends of el Cid from a multidisciplinary heuristic approach by combining the study of its ancestral folkloric traces with the support of comparatistics in order to appreciate the literary and anthropological worth of these stories. A trip to the Great Beyond which will reach the end of the 19th century, when a legend with a clear Becquerian influence appeared, the analysis of which will allow us tounderstand this article as a research on medieval literature but, also, to frame it within the current trends of neomedievalism by analysing the transmission of medieval topoi and their current expression.
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Koroleva, E. V. "Ethnic self-identification of Altay-kizhi in the context of oral historical legends." Languages and Folklore of Indigenous Peoples of Siberia, no. 37 (2019): 53–61. http://dx.doi.org/10.25205/2312-6337-2019-1-53-61.
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The article is devoted to the analysis of ethno-marking and integration plots of Altai historical legends. The author characterizes the historical circumstances of the formation of the corpus of Altai historical legends, attempts to systematize the stories on the content and highlights the signs of ethnic identity for Altai-kizhi on the basis of folklore texts: language, lifestyle, type of management, clothing, hairstyle. A debatable question about ethnic borders of Altai-kizhi and relations with local sub-ethnic groups is presented. The author insists on the incompleteness of the integrative pro- cesses taking place in the territory of the Altai Mountains in the post-Oirot period, which currently lead to the inclusion of various small ethnic and sub-ethnic turkic-speaking groups in the Altay-kizhi people. The importance of knowledge of specific folklore subjects, and not only the Altai language for ethnic identification is emphasized. Historical legends are presented as a marker of ethnic boundaries in a multi-ethnic population. The mechanisms of formation of traditional ethical prohibitions and their significance for the definition of their "own" and "others" are described. The stages of integration of migrants into the structure of exogamous genera of Altay-kizhi are described in detail on the example of the texts of legends. The author illustrates the process of population recovery through incorporation and natural growth and describes the cultural attitudes that allow to preserve ethnic identity after depopulation and civil war. Question of bilingual existence of Altai folklore texts is considered. The relevance of historical legends in the modern community is noted. Thus, folklore texts could be considered not only as examples of folk literature, but also as a source of ethnic history.
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Kudaeva, Z. Zh, and L. S. Khagozheeva. "Genre Features and Types of Adyghe Toponymic Legends." Nauchnyi dialog 1, no. 8 (August 31, 2020): 230–42. http://dx.doi.org/10.24224/2227-1295-2020-8-230-242.
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The article examines the Adyghe toponymic traditions. The relevance of the work is that it addresses one of the complex theoretical problems of modern Russian folklore — the definition of differentiating genre features of works of oral folk prose. The authors proceed from the fact that the identification of genre characteristics of Adyghe toponymic legends should contribute to the creation of a generalizing genre system of Adyghe folk non-fairy prose. The novelty of the research consists in determining the genre features of Adyghe toponymic legends and their classification. In the continuum of Adyghe toponymic traditions, two groups are distinguished: the traditions of the first group are archaic, they tell about the events of the distant past and are known throughout the entire ethnic territory. It is shown that the plot of this type of legend is expanded, complicated and includes a number of additional motives — the history of migration and settlement of the current territories by the people, genealogical excursions. It is noted that another group of toponymic legends is associated with events of the recent past and has a narrow local connectedness. The marker of historical authenticity of the described facts and events is an indication of real historical persons who act as characters in the legend. It is argued that the plot of this type of legend is not developed, they are usually one-episode, and the area of distribution of this group of legends is usually limited to one locality.
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Seleeva, Tsagan B. "О двух исторических преданиях времен Аюки-хана в традиции ойратов Синьцзяна: к проблеме историзма фольклора." Бюллетень Калмыцкого научного центра Российской академии наук 15, no. 3 (November 25, 2020): 207–20. http://dx.doi.org/10.22162/2587-6503-2020-3-15-207-220.
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The article discusses the problem of historicism of folklore texts. A segment of historical and legendary folklore that is represented by the texts of historic stories in traditional oral culture of Xinjiang Oirats is of special interest. The goal of the research is to analyze two historic legends of Auka-Khan era from the perspective of manifestation and projection of folklore historicism in them. The study points out that the characteristic feature of the two stories in question is the high degree of ‘historicism’. ‘Historicism is represented in characters, that have the prototypes of real historical people — Auka Khan, Seterjab, Tseven-Rabdan, Galdan-Tseren, and also the narrative episodes that relate to certain historical events and facts. The legend about Mergen Jonum tells about series of conflicts that are connected to a specific historical event — a war of Kalmyks with Crimea Khanate. The author comes to a conclusion that historicism of the folklore texts doesn’t have direct authenticity, so certain historical events compressed and reduced are comprehended through a prism of traditional folk ideas and perceptions.
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Chistobaeva, N. S. "The Role of the Folklore Sector in the Formation and Replenishment of the Manuscript Collection of Khakass Research Institute of Language, Literature and History (to the 75th anniversary of the Institute)." Languages and Folklore of Indigenous Peoples of Siberia, no. 38 (2019): 89–94. http://dx.doi.org/10.25205/2312-6337-2019-2-89-94.
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The article gives a brief overview of the results of the research and scientific contribution of the folklore sector’s staff members to the formation and replenishment of the manuscript collection of Khakass Research Institute of Lan-guage, Literature and History. The research activity of the folklore sector is important in preservation and revival of Khakass culture – its language, history, traditions and art. Scientific expeditions contributed to the origin and develop-ment of the Khakass folklore. The pre-revolutionary period of the Khakass folklore is associated with the names of ear-ly researchers of history, ethnography of the Khakass people. An active study of the Khakass folklore begins in the 20th century, primarily due to the opening of KhakRILLH. in 1944. In 1945 the first expedition on folklore and language was organized. The staff of the institute collected a huge fund of folklore texts: heroic legends, tales, myths, legends, traditions, proverbs, sayings, riddles, recordings of live speech of different dialects. The replenishment of the manuscript collection with folklore materials was also contributed by the holding of re-gional contests “Aitys”. The opening of the folklore sector in 1994, marked a new stage in the systematic collection of empirical material from experts of oral folk art. Research work of the members of the folklore sector solve urgent prob-lems of the Khakass folklore. A purposeful study of the monuments of oral folk art for familiarization with the cultural traditions, customs and history of the Khakass people contributes to the implementation of the tasks which are set for the sector.
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Seferova, Fera. "The role of folklore within the worldview and creative individuality of the Crimean Tatar children's writers." Филология: научные исследования, no. 8 (August 2021): 35–47. http://dx.doi.org/10.7256/2454-0749.2021.8.36119.
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The study of interrelation between folklore and literature is one of the most relevant trends in literary studies. Folk poetic symbols as the genetic memory of the nation infiltrate consciousness not only as artistic material, but also as a emotions that awaken the writer’s imagination, giving rise to various associations. The subject of this research is the creative activity of folklore is in the works of the Crimean Tatar children's writers. Examination of the folklore-mythological context, determination of the peculiarities of transformation of folklore motifs in a literary reveals the creative laboratory, allowing determining the specificities of personal reflection of the writer, as well as tracing the psychological patterns of the creative process, and the evolution of artistic thinking overall. The scientific novelty is defined by the absence within Russian literary studies of monographic and significant critical works on determination of the folklore-mythological context, transformation, functionality, and interpretation of folklore elements in works of the writers. The conclusion is made that folklore as part of the culture of a particular nation, is an organic element of the artistic world of the Crimean Tatar writers, such as E. Amit and T. Khalilov. The novel by E. Amit presents the new comprehension of myths, paroemias, and legends. An example of interaction of the mythological views and modern perspective in the novel “Last Chance” is the folk legend on the “happy and unhappy stars”. It also encompasses such ancient forms of folklore as cursing and benevolence, as well as the elements that take roots in the ancient taboos, the period of totemism. In the psychological prose by T. Khalilov, an important role is played by the symbolism of birds and plants. The ancient legend of the winged horse Duldul organically intertwines with the author's creative idea without losing its specificity.
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Firdaus, M. "TEACHERS DIRECTIVE SPEECH ACTS IN MUHADARAH ACTIVITIES IN MTSN LUBUK BUAYA KOTA PADANG." Lingua Didaktika: Jurnal Bahasa dan Pembelajaran Bahasa 7, no. 2 (July 3, 2018): 99. http://dx.doi.org/10.24036/ld.v7i2.10349.
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Position and function of oral literature including folklore is increasingly displaced due to technological advances, cultural systems, social systems, and political systems are developed. Therefore, efforts should be made documenting folklore Rambah society. The purpose of this study was to describe the categories, structure and social functions contained in the folklore society Rambah. This study used a qualitative approach with descriptive methods. Object of this study is the folklore society Sand Pengaraian Rambah district. Data collection was done by recording, recording and interviews. Then proceed to describe and interpret the results. Data analysis was performed through a data inventory phase, phase of data analysis, and reporting phases. Based on the research and discussion of public folklore Rambah divided into three categories, namely fairy tales, legends, and myths. Of the fourteen stories, stories that have category found eight legends, myths category four stories, and a bit of a fairy tale by the two stories. In terms of structure, folklore Rambah people are more likely to use the plot forward and a third person perspective. Moreover, in terms of style more common stylistic comparison, repetition, and contradiction. Rambah folklore society serves as a means of entertainment, education, faith bequeathed the means, the means to preserve the customs, culture, and traditions, shows Rambah community identity, as well as a means of fostering a spirit of togetherness. The results could be implicated in the Indonesian language learning with understanding the competency standard spoken folklore.
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Yusupovna, Abdurakhmonava Dinora. "Examples Of Folklore In The Textbook "OʻQish Kitobi" Of Uzbek Primary Schools." American Journal of Interdisciplinary Innovations and Research 02, no. 11 (November 30, 2020): 154–59. http://dx.doi.org/10.37547/tajiir/volume02issue11-26.
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The younger generation is the foundation of our future. Thus we need to pay more attention to primary education. The main part of the important task of educating primary school students is carried out in reading classes. The textbooks also cover a wide range of folklore that students love to read. Folklore includes fairy tales, epics, legends, narrations, songs, folk songs, riddles, parables, anecdotes and stories. Folklore has long been a source of education.
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DanDan, T. "Legends about plants as a refl ection of the worldview of the Chinese people." Vestnik of Saint Petersburg State University of Culture, no. 3 (44) (September 2020): 100–106. http://dx.doi.org/10.30725/2619-0303-2020-3-100-106.
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Flowers, fruits and trees grow everywhere. They are separated only by species diff erences and regional differences. After their birth, at the beginning of growth, they do not carry any cultural information. However, when a person begins to interact with nature more closely, a two-way connection is established between them. When plants came into the interest of ancient writers, they became the basis of a rich plant culture that was strongly associated with ancient diet, medicine, politics, folklore, and aesthetics. The relationship between people and plants has a long history: in constant contact with a person, plants gradually turn from material resources into cultural symbols associated with personal feelings, national character, folk traditions, etc. In addition, the legend of plants contains the traditional moral ideas of the Chinese nation, a description of family relationships and shows the development of human civilization. The object of this article is legends about plants. The article substantiates the cultural function and value of such legends, as well as the refl ection of the worldview of the Chinese people through these legends. In addition, the analysis and classifi cation of the types and characteristics of the national culture through the prism of legends about plants is carried out. This study provides new information needed to understand the Chinese nation and its culture, as Chinese plant legends carry people’s views on history, ethics and morality
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Rema, I. Nyoman. "TRANSFORMASI IDEOLOGI HARITI DI BALI." Forum Arkeologi 29, no. 1 (March 1, 2017): 21. http://dx.doi.org/10.24832/fa.v29i1.177.
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Brayut legend is very popular in Bali. It is the legend of the conjugal life which had eighteen children. This legend is often associated with Hariti mythology, which also had many children. The purpose of this research is to determine the transformation of Hariti ideology in Bali. The result of this research is some varieties of media transformation of Hariti ideologi such as statues, folklore, legends, literary works such as poems about Brayut geguritan. Balinese people rarely know the name of Hariti. It is known that a family or a statue that has many children as Berayut. Nevertheless, the transformation of Hariti ideology from India to Bali, certainly not taken for granted, but adapted to the local culture of Balinese people. So, it really can be internalized and implemented in everyday life, in term of protection to children. Legenda Brayut sangat populer di Bali, yakni legenda mengenai kehidupan suami-istri yang memiliki delapan belas anak. Legenda ini sering dikaitkan dengan mitologi Hariti, yang juga memiliki banyak anak. Tujuan penelitian ini adalah untuk mengetahui transformasi ideologi Hariti di Bali. Hasil penelitian ini berupa berbagai media transformasi ideologi Hariti seperti arca, cerita rakyat, legenda, karya sastra puisi berupa geguritan tentang Brayut. Masyarakat Bali jarang yang mengenal nama Hariti. Justru yang dikenal kalau menyinggung masalah keluarga atau arca yang banyak anak sebagai Berayut. Meskipun demikian, transformasi ideologi Hariti dari tanah India, hingga sampai ke Bali, tentu tidak diterima begitu saja, tetapi disesuaikan dengan budaya lokal masyarakat Bali. Dengan demikian, hal ini benar-benar dapat diinternalisasi dan diimplementasikan dalam kehidupan sehari-hari, dalam hal perlindungan kepada anak.
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Zherdieva, Anastasiia. "The Interethnic and Interreligious Values in Turkish and Crimean Legends." Approaching Religion 4, no. 1 (May 7, 2014): 45–54. http://dx.doi.org/10.30664/ar.67536.
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The present paper examines interethnic and interreligious values in Turkish and Crimean folk legends. The folklore of both Crimea and Turkey has a multicultural background, which makes both corpuses of texts suitable for research. In the course of the study, a wide range of published Turkish and Crimean legends were reviewed and analysed. There are two deeply-rooted tendencies in the studied legends. First of all, the interethnic and interreligious relationships can be described as ghastly and cursed. Thus, antagonists in the legends are often from ethnic minorities or strangers in relation to domestic ethnic groups. However, if the texts are analysed thoroughly, we can see that there are important sacred cultural values at the core of the legends, including values of life, health, and divinity.
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Wannakit, Nittaya. "Application of Folktales to Cultural Tourism Management: A Case Study of the Central Isan Provinces of Thailand." MANUSYA 21, no. 1 (2018): 66–84. http://dx.doi.org/10.1163/26659077-02101004.
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This article aims to investigate the application of folktales for cultural tourism management and the role and importance of this folklore data for tourism management in the Central Isan Provinces of Thailand, i.e. Kalasin, Khon Kaen, Maha Sarakham and Roi Et. The key concepts used in this study include creative economy, creative folklore, cultural tourism and identity. The study revealed that most folktales used in tourism management were tales and local myths such as fairy tales, legends of the city, local tales and legends of heroes in the provinces. The application of folktales varied, including reinterpretation, reproduction and mixing to add the value of landmarks in the locality and local traditions, which could help to promote cultural tourism in the provinces.
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Mindibekova, V. V. "Mythological context of folk etymology: hydronyms and oronyms in the Khakass non-fairy prose." Sibirskiy filologicheskiy zhurnal, no. 4 (2020): 29–40. http://dx.doi.org/10.17223/18137083/73/2.
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The author analyzes the main types of plots of toponymic legends that have become wide-spread among the Khakass people and are of artistic and historical value. The toponymic space of the Khakass non-fairy prose is considered for the first time. Of particular interest are the toponymic legends about rivers and lakes. The toponymic legends about the mountains are no less diverse in their composition. Stories explaining the origin of the names of various ob-jects in the area play a significant role in the non-fairy prose. The research is based on the ma-terial of the volume “Khakas non-fairy prose” of the academic series “Monuments of Folklore of the Peoples of Siberia and the Far East” (2016). The study has identified the genre, textological and linguistic features of toponymic legends. Toponyms reflect the geographical features of the area. The legends contain terms reflecting flora and fauna of the steppe area and the rich world of nature. The image plays an important role in characterizing the topo-nyms and distinguishing between natural objects (the rivers Кim “Yenisei,” Agban “Abakan,” Ah Uus “White River,” Khara Uus “Black River,” Saraa adai kol “Lake of the Yellow Dog”). Toponyms can also include numbers with a specific meaning. Toponymic legends are consid-ered to be one of the most important sources for studying the material and spiritual culture of the people. Folklore toponyms are extremely rich and unique material, which can be used to investigate the toponymic system of the non-fairy prose of the Khakass people.
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Ktsoeva, Sultana G. "Religious features of the ethnic tradition of the Ossetians in the conditions of social modernization of the late 19th and early 20th centuries, according to the folklore legend “The Tale of the Lonely”." RUDN Journal of Russian History 18, no. 4 (December 15, 2019): 922–37. http://dx.doi.org/10.22363/2312-8674-2019-18-4-922-937.
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The article analyzes transformation processes in the Ossetian ethnic tradition that resulted from the modernization of the Great Reforms era. While the article covers the late nineteenth and early twentieth centuries, the changes in question stretched beyond these limits, being complex in nature and increasing gradually. As mountainous Ossetia was drawn into the orbit of Russian influence the ethnic isolation was ended, and certain aspects of the tradition changed. The period of Great Reforms contributed to the strengthening of capitalist development in the Russian Empire. This period provided significant changes not only in the economic but also in the socio-cultural life of the Ossetian highlanders. We observe a gradual modernization of the archaic tradition of the ethnos at that time. This transformation of the traditional ethnic worldview of the Ossetian highlanders is reflected in various narrative sources. In particular the folk legends recorded by representatives of the educated part of Ossetian society carry significant information. The bearers of oral folklore - the inhabitants of mountainous Ossetia - often introduced new realities into the narratives, elements that were atypical for the archaic consciousness. Folk legends therefore constitute an important source for studying the processes of modernization of the traditional consciousness. The present article studies these processes with the folklore legend The Tale of the Lonely recorded in the nineteenth century, which reflects ideological transformations characteristic of the ethnic consciousness in this period.
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Novak, Petra. "FUNCTIONS OF FOLKLORE IN LEGENDS (TALES WITH CHRISTIAN CONTENT)." ЕтноАнтропоЗум/EthnoAnthropoZoom 8 (2010): 181–213. http://dx.doi.org/10.37620/eaz1080181n.
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Belova, Olga V. "KALINOVSKY CROSS. A RESONANT MIRACLE OF 1923 IN THE CONTEXT OF THE FOLKLORE NARRATIVES." Studia Religiosa Rossica: Russian Journal of Religion, no. 1 (2021): 120–40. http://dx.doi.org/10.28995/2658-4158-2021-1-120-140.
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The publication considers the main motifs of evidences about the so-called Kalinovka miracle that took place in the summer of 1923 in Ukraine (Podolia province). Analyzing folk stories about the “Kalinovka miracle” that are contemporary to the event, one can show how the evidences of miracles that occurred around the Kalinovsky cross correlate with the traditional plot schemes of folk legends about sacred objects and with ritual practices that arise and develop around venerated holy places. As it is shown in the legends, memorates, and folklore texts of other genres that were popular in 1923, the fact of the “Kalinovka miracle” became significant for society in the context of other phenomena, including rumors generated by the renewal of sacred objects or the general level of religious sentiment in that period of time. The influence of subjects related to the “Kalinovka miracle” not only on the folklore tradition of Podolia and Volyn’, but also on the traditions of other regions of Ukraine and Russia, is confirmed by the fixation of numerous versions of folklore texts that reflect this fact of religious life.
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Kambang, NFN. "ANALISIS STRUKTUR FUNGSIONAL MODEL A.J GREIMAS DALAM LEGENDA LANTING MIHING." SUAR BETANG 12, no. 2 (January 13, 2018): 163. http://dx.doi.org/10.26499/surbet.v12i2.28.
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This study examines the Functional structure of Model A.J Greimas In Legends Lanting Mihing. The legend of Lanting Mihing is a folklore from the Kahayan river basin. This legend revolves around the courage of the central figure gained the expertise of how to make Lanting Mihing. The purpose of this writing is to know the structure in the legend story of Lanting Mihing the method in this writing is a qualitative method. To reveal the courage of this central figure then use functional structure theory proposed by A. J. Greimas. The results of Legend Lanting Mihing research led to a central figure named Bowak, there are 4 backgrounds in Legend Lanting Mihing ie background place, time, social, and psychology. Mandate delivered so that the younger generations do not forget the traditions that have been made by the ancestors, one of which way of making Lanting Mihing.
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Limorenko, Yu V. "Even historical legends recorded in Russian: practice of transcription and commenting." Languages and Folklore of Indigenous Peoples of Siberia, no. 40 (2020): 62–70. http://dx.doi.org/10.25205/2312-6337-2020-1-62-70.
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This article is about the practical aspects of publishing folklore samples recorded in Russian by performers for whom Russian is not their native language. The research was based on two texts of Even historical legends collected in the Momsky ulus of the Republic of Sakha (Yakutia) from a performer who spoke to varying degrees Even, Yakut and Russian. The author has recorded the legend on audio, and then made the complete transcription of a record. Some linguistic features of texts were studied, such as using pause filler words, deviations in stress, violation of the grammatical norm, varying pronunciation of some words, mixing of speech styles and the use of words in sublime style, with the regular absence of prepositions. The author of the transcription adheres to recommendations of V. Ya. Propp on editing folklore texts: the originality of the phonetics of the text is not transmitted (this would make it difficult to read), but all the grammatical and syntactic features of the performer’s speech remain unchanged. During transcription, texts were divided into paragraphs (blocks), numbered for ease of reading and searching for comments. The punctuation marks also were placed, as well as some illegible-sounding words and some incomprehensible fragments of texts were marked. To preserve the internal logic of texts, the additions of words have been made in square brackets in some places, with additional marks. At the end of the article, the texts of both legends are published with comments made by the author of the transcription.
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Petakovic, Slavko. "The idea of „brava dubrovacka“ in the traditional epic poems." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 79 (2013): 31–46. http://dx.doi.org/10.2298/pkjif1379031p.
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The idea of ?brava dubrovacka? has been formed crossing the levels of history, legends and imagination in the traditional epic poems. It has been established as a conventional motif in the folklore tradition. Later it was transfered from the folklore tradition into so called ?artistc literature?. The continuance of the idea of ?brava dubrovacka? in the literature tradition gener?ally proves the importance of the old Dubrovnik to the entire Serbian cultural tradition.
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Mohd Bakhir, Norfarizah, Mohamad Omar Bidin, and Ahmad Amirul Bin Abdul Aziz. "Preserving and Promoting Malay Folklores and Legends Using Interactive Motion Comic: The Fang King (Raja Bersiong)." SHS Web of Conferences 45 (2018): 07001. http://dx.doi.org/10.1051/shsconf/20184507001.
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The Malay folklore is something that our ancestor inherits to us for so long now. Nowadays, Malaysian folklore is beginning to fade from the face of our country due to the western media that’s beginning to dominate the world. Youngsters nowadays prefer to watch western movies and western related stories rather than our own folklore. Not only that, youngsters nowadays is keen towards the western culture due to the innovation of modern technology such as tablets, smartphones, and other devices. There are three important objectives in this research. First is to determine the suitable Malaysian folklore to be converted into an interactive comic. Second is to give a new experience to the audience to enjoy and attract youngsters nowadays. The third is to test the effectiveness of this interactive comic to the young generation from age 13 to 15 years old. This interactive comic is for youngsters who nowadays don’t know about the Malaysian folklore and to prevent it from fading from the eyes of our country. As a conclusion, this research is to help preserve and protect our Malaysian folklore from extinction by using modern technologies.
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Upadhyay, Prakash. "Anthropological Perspectives On Folklore: Underpinnings on Some Nepali Folklore." Tribhuvan University Journal 29, no. 1 (March 31, 2016): 149–60. http://dx.doi.org/10.3126/tuj.v29i1.25966.
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The main objectives of this article is to explore how people use folklore for interaction, and how folklore is useful for managing social/cultural situations for identity making. Pedestal on qualitative secondary data were obtained from various literature, books, journals and articles. The conceptual frame of the study respite on four field approaches of anthropology which comprehend folklore at local, regional, national, and global scales and are supportive in reflecting the understandings in application and seeking ways to adjust with communities to assist them in preserving folklore or in bridging the knowledge-community dissection---understanding and analyzing ethnic behaviors, their identity and institutions, human-culture-nature relation, micro-macro structural relations. With a unique cultural heritage, Nepal is copious with diverse folklore based on legends, religion, popular beliefs etc. They are the traditions of ethnic cultures, subcultures, or groups to express feelings. Nepali folklore establishes relationship of local people with their culture, ethno-cognition, using folklore for interaction and unity, for managing social/cultural/ecological situations in various institutional settings for identity making, explaining the natives as possessing an exclusive system of perceiving and organizing phenomenon. Anthropology’s in-depth fieldwork methodology, long rendezvous in questions of society–culture interactions and broad holistic view yields precious insights into Nepali folklore.
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Akhmedova, Sarvinoz Khikmatovna. "COMPARATIVE AN TIVE ANALYSIS OF EPIC HELPERS IN ENGLISH AND SIS OF EPIC HELPERS IN ENGLISH AND UZBEK FOLKLORE." Scientific Reports of Bukhara State University 5, no. 3 (June 30, 2021): 91–99. http://dx.doi.org/10.52297/2181-1466/2021/5/3/8.
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Introduction. Uzbek and English people live in different continents, however the similarity in subjects, classification and representation of heroes can be observed in their folklore. Fairy tales, myths, legends, epics reflect the lifestyle, culture, beliefs and worldview of each nation. They embody national aspects for sure. National identities are reflected in images of protagonists and helpers in any genre of folklore. Research methods. Awareness of other cultures demands investigations in many spheres, including literature and folklore. Comparative-typological and historical-comparative analysis of the image of epic helper are the main methods used in our research. Results and discussions. The image of the patron saint heroes is rooted in pre-Islamic.
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KRAVETS’, Yarema. "LEGENDS AND CUSTOMS OF THE UPPER AND LOWER LUSATIAS IN THE RESEARCH OF THE FRENCH SLAVICIST MARIE DE VAUX PHALIPAU." Problems of slavonic studies, no. 68 (2019): 175–80. http://dx.doi.org/10.30970/sls.2019.68.3078.
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Background: The paper is devoted to the Sorabistic work of the French Slavicist Marie de Vaux Phalipau (1862-1946) Legends and Customs of the Upper and Lower Lusatias presented as a scholarly report in Amsterdam (September 1927). Author of a large number of Sorabistic publications and reports, published and annunciated in the 1920s – 1930s, she became a true champion of the Lusatian question. The scholarly problem of the study of the French Slavist Marie de Vaux Phalipau’s works is an integral part of Sorabistic studies in Ukraine, begun in the 1960-s. Purpose: In this research, the French scholar fell back on the the works of the reputed Slavicists, admirers of Sorabistic culture, viz. L.Kuba, V.Giusti a.o. This French scholar’s work is very important owing to its detailed descriptions of this people’s ethnography, local inhabitants everyday life. To highlight the proposed scholarly problem, Marie de Vaux Phalipau, out of the five delineated by her basic groups of the Lusatian legends, submitted two from each, viz.: legends of the land, those of water, legends stemming from historical reminiscences; legends and customs related to seasons; legends international in character. Some of them were treated in the researcher’s Sorabistic study The Green Venice. Lusatian Marshes (1927) when the problems in question resurfaced in the political and cultural European milieu. Results: The work by Marie de Vaux Phalipau written with a deep knowledge of Lusatian folklore is a component part of the extensive scholarly heritage of the French lady Slavicist, author of thorough research papers on the culture and everyday life of the Lusatian Sobs. Among her Sorabistic Studies, there still remain a number of works worthy of special attention; a narrative of them would enable one to create a full panoramic view of the Sorabistics of the outstanding French Slavicist admired by Lusatia. Key words: Marie de Vaux Phalipau, Sorabistic Studies, Upper Lusatia, Lower Lusatia, folklore, Lusatian legends, classification.
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Lielbārdis, Aigars. "The Devil in Latvian Charms and Related Genres." Acta Ethnographica Hungarica 64, no. 2 (December 2019): 395–412. http://dx.doi.org/10.1556/022.2019.64.2.10.
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AbstractIn Latvian folklore, the Devil is a relatively common image, represented in all the genres. This paper analyses the verbal charms that mention the Devil or Thunder together with the motif of pursuing the Devil. The corpus of charms consists of texts taken from the first systematic collection of Latvian charms, published in 1881. Examples of charms are accompanied by a comparative analysis of folk legends and beliefs. There are correspondences in charms, legends and beliefs regarding the appearance and traits of the Devil as well as his activities and dwelling places. These genres also share the motif of pursuing the Devil. Texts from different genres complement each other by providing missing narrative fragments and aspects of meaning. In the legends and charms, black and red dominate in the Devil’s appearance, and the Devil can also appear in the form of animals. The Devil’s activities and presence are linked with the origins of evil and associated with a variety of diseases which, like the Devil himself, are overcome by similar techniques. These legends and beliefs help us understand the similarities expressed in the charms, deepen and expand the semantics of the images, and explain the associative links and anchoring of specific actions in the broader folklore material. The plot and length of texts in charms are determined by the specific style, structure, and function of this genre. Therefore, content is not expanded in detail; instead, only key figures or images, the foundation of the plot, and its most important elements are mentioned. The comparative material found in legends and beliefs provides more in-depth explanation of the concise messages expressed in the charms.
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Belova, Olga V. "“The Birds of Clay”: An Apocryphal Motif in Folklore Legends." Slovene 4, no. 1 (2015): 39–44. http://dx.doi.org/10.31168/2305-6754.2015.4.1.2.
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The article describes the adaptation of the apocryphal Gospels motif—the revival of clay birds by Jesus—in the folk traditions of Eastern and Western Slavs. The texts of folk legends demonstrate not only the active inclusion of apocryphal motifs in oral narratives, but they also incorporate the motifs’ biblical contexts and they emphasize themes that are close to everyday life and that reflect local history. The folklore texts analyzed here are from different regions of the Slavic world (Russia, Ukraine, Belarus, and Poland); they allow us to conclude that the oral tradition has retained, with great stability, these fragments from medieval sources up to the present day. Moreover, it is interesting to note the different interpretations of the same motif in monuments of Christian and Jewish literature (apocryphal Gospels and the pamphlet Toledot Yeshu). The fairly large group of folk legends with apocryphal motifs, occurring in different Slavic traditions from the 19th to the 21st centuries, thus testifies not only to the continued relevance of the biblical plots for oral culture, but also to the importance of the Apocrypha for the broadcasting and preservation of biblical stories in the folk tradition.
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G., Batmunkh. "«Луу унжих» домгийн аман сурвалжийн шинжилгээ (= Исследование устной версии легенды о «Луу унжих» (смерче))." Бюллетень Калмыцкого научного центра Российской академии наук 15, no. 3 (November 25, 2020): 174–88. http://dx.doi.org/10.22162/2587-6503-2020-3-15-174-188.
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The author in his article analyzes of the natural phenomenon that is reflected in oral legends named luu unzhikh (‘tornado’) on the materials of Mongolian Folklore samples and on the basis of the analysis of oral testimonies of the people who witnessed or heard about it, gives a scientific evaluation and specifies terminology. When analyzing the natural phenomenon that Mongols call luu unzhikh and reflect in legends it can be described as ‘a strong whirlwind that emerges in thundercloud, vertical to ground surface and sometimes detours irregular axis forming a vortex”.
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Olimovich, Quchqorov Tukhtamurod. "Totemistic myths and legends about the wolf in uzbek folklore." ACADEMICIA: An International Multidisciplinary Research Journal 10, no. 4 (2020): 636. http://dx.doi.org/10.5958/2249-7137.2020.00165.2.
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Radoinova, Diana. "The Sanctuary in Mishkova Niva Area near Malko Tarnovo - Servant of Many Lords." Cultural and Historical Heritage: Preservation, Representation, Digitalization 7, no. 1 (2021): 125–35. http://dx.doi.org/10.26615/issn.2367-8038.2021_1_010.
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The sanctuary in the area Mishkova Niva near the town of Malko Tarnovo is an ancient object of our cultural heritage. For many years the site is inaccessible because it falls behind the border enclosure, in the nobody area between Bulgaria and Turkey. However, the site is present with bizarre legends in the local complex of folk narratives. It has been studied by several archaeological expeditions, adorned by Laitsi with exotic and modernist stories of fantasy-type, and today it is fully accessible for visits by ordinary and pilgrimage tourists. Many legends turn it into one of the big prides, but also the great care of the Malkotrnovska municipality. Keywords: Thracian Sanctuary, Folklore Legends, Divine Presence, Secrets and Mysteries, Tangible and Digital Heritage
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TSONEV, Radoslav. "THE LEGEND OF VLADIMIR AND COSARA IN RAZGOVOR UGODNI NARODA SLOVINSKOGA AND IN ITS LATIN TRANSLATION." Ezikov Svyat (Orbis Linguarum) 18, no. 1 (March 27, 2020): 132–42. http://dx.doi.org/10.37708/ezs.swu.v18i1.16.
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is article investigates the legend of Duklian prince Ioan Vladimir and Theodora Kosara – the daughter of Bulgarian king Samuil in the book Razgovor ugodni naroda slovinskoga by the Dalmatian writer Andrija Kačić Miošić, as well as in the Latin translation of the book, made by Emerik Pavić. The historical situation on the Balkans during the seventeenth and the eighteenth centuries provoked the growing native writers’ interest towards the past. Many South Slavic authors searched for examples of heroism and greatness of the Slavsin written documents and oral legends. They strived to emphasize the linguistic and cultural affinity between them and included common characters, folklore and legendary motifsin their literary works. The real historical facts and the heroic myths about the might and the unification of the Slavic ethnos in “Pisma od kralja Vladimira” and in the other parts of “Razgovor ugodni naroda slovinskoga” inspired the southern Slavicpeoples and gave them hope that they might be free and powerful again as they had been formerly. The extensive translation in Latin popularized the Bulgarian history and folklore, not only among Slavic, but also among other European nations. The legend of Duklian prince Ioan Vladimir and the Bulgarian princess Theodora Kosara went beyond the times it was created, described and printed.
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Darzhagiin, Bata. "Монгол домог дахь Мин улсын хаадын өгүүлэмж (= Устные предания монголов о правителях династии Мин)." Бюллетень Калмыцкого научного центра Российской академии наук, no. 2 (December 30, 2020): 139–52. http://dx.doi.org/10.22162/2587-6503-2020-2-14-139-152.
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In the oral traditions of Mongols there are a lot of legends and stories not only about Genghis Khan and the period of Mongolian Yuan dynasty, but also about the first emperor of the succeeding Ming dynasty Zhu Yuanzhang (1368–1398). These stories, first of all, tell that Zhu Yuanzhang was not of the noble origin, he was the son of a common man and became the king by good fortune. Secondly, they state that the Ming dynasty emperors were Mongols by their origin. Thirdly, all these stories and legends in their form and content are typical for Mongolian folklore. The goal of this article is to introduce the plot and themes of the Mongolian historic legends and stories about the Ming dynasty emperors. Most of the texts of legends and stories were recorded by the author from Agvanchoidor (they were included into the book “The Oral History of Mongolian-Tibetan Buddhism”) and also from other informants during expeditions.
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Frankel, Ellen. "Legend in Jewish Children's Literature." Judaica Librarianship 8, no. 1 (September 1, 1994): 97–99. http://dx.doi.org/10.14263/2330-2976.1239.
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Until recent times, Jewish children's legends did not exist as a separate literature. Children learned stories either from classical Jewish sources, family members, or traveling story tellers.
Recent interest in and publication of Jewish children's stories represent both a boon and a danger. Contemporary versions of traditional tales blur the distinctions between fiction and folklore, challenging the inherent conservatism of the folk process.
What makes a particular story Jewish? Jewish tales attempt to find meaning and divine purpose in national and personal events. They also resonate with old voices—"proof-texts" from the Bible and rabbinic writings—as well as new voices continuing ancient conversations and debates. The tales are often driven by the process of midrash, amplifying and interpreting older narratives.
The subject matter of Jewish legends has changed in the wake of national exile and persecution. Post-exilic tales reflect the "double-edged" experience of Jewish life the triumph of Jewish wit and the shame of Jewish powerlessness. Today's tales continue this tradition but add to the folkloric process the new element of individual authorship.
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Pashtakova, Tatuna N. "Архаический сюжет о брате и сестре в алтайском и бурятском героических сказаниях." Бюллетень Калмыцкого научного центра Российской академии наук, no. 1 (December 20, 2020): 104–12. http://dx.doi.org/10.22162/2587-6503-2020-1-13-104-112.
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In the fairytale and epic folklore of the Siberian nations there are many similar motifs and storylines. One of these similar and quite wide-spread in the fairytale folklore storylines is the storyline of a “brother and sister”. This article gives the comparative analysis of the Altai and Buryat legends on the topic ‘a brother and sister’ in the context of epic texts of other Turkic-Mongol nations. Pointing out similarities and differences on the example of the specific texts, the author identifies the general story line that is almost identical in them. Consequently, the author comes to a conclusion that there are common archaic roots of the oral folklore of both nations that are separate not only historically but also land-wise.
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Wolf-Knuts, Ulrika. "Greed and Work in Finland-Swedish Folklore." Approaching Religion 4, no. 1 (May 7, 2014): 66–72. http://dx.doi.org/10.30664/ar.67538.
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Greed, or avarice, is one of the cardinal sins. Protestant Swedish Finn folklore demonstrates expressions of greed, even if the actual term is not mentioned. In folk religion Christian norms and values are combined with elements of folk belief. Theologians certainly clarify the gospel, but how lay people have implemented it should also be considered. With the help of proverbs and folklore legends from rural Swedish-Finland in the nineteenth century, this paper reflects on the idea of the Sabbath, or holiday, and work, in combination with considerations of envy and ‘the limited good’. Greed can be regarded as an expression for work in the wrong time and in the wrong way.
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Fomin, Maxim. "Maritime Memorates and Contemporary Legends of Storm Apparitions and Storm Making in Folklore Traditions of Ireland and Scotland*." Armenian Folia Anglistika 7, no. 2 (9) (October 17, 2011): 154–62. http://dx.doi.org/10.46991/afa/2011.7.2.154.
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The present article examines the folklore genre of maritime memorates of Irish and Scottish origin. It describes the maritime traditions of Gauls when various supernatural creatures and inanimate objects appeared from the sea, as well as the spells and magic tricks producing winds. The article studies contemporary legends which tell about omens and visions bewitching a storm.
* This contribution is based upon the findings of the research project ‘Stories of the Sea: A Typological Study of Maritime Memorates in Modern Irish and Scottish Gaelic Folklore Traditions’ supported by the Arts and Humanities Research Council (AHRC, UK).
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Rață, Irina. "“Only the Gods are Real”: The Mythopoeic Dimension of Neil Gaiman’s American Gods." Romanian Journal of English Studies 13, no. 1 (December 1, 2016): 35–44. http://dx.doi.org/10.1515/rjes-2016-0006.
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AbstractThis paper aims to address the mythopoeic aspect of Neil Gaiman’s American Gods, so as to disclose the elements of American cultural identity embedded in the novel. It is an attempt to analyse its legends, myths, folklore, popular culture figures, intertwined with Old World mythology, assessing their viability as modern myths, through the lens of formalist and structuralist reading.
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Khokhlova, A. V. "The ‘wild hunt’ in the long story by V. Korotkevich. A new interpretation of the medieval legend." Voprosy literatury, no. 4 (August 19, 2021): 154–67. http://dx.doi.org/10.31425/0042-8795-2021-4-154-167.
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The article considers a transformation of the Western European motif of the ‘wild hunt’ in V. Korotkevich’s story King Stakh’s Wild Hunt. The author gives an overview of folklore motifs typical of the ‘wild hunt’ phenomenon in the Western and Eastern European traditions. With origins in folklore, the ‘wild hunt’ motifs find their way into works of many writers in the late modern to contemporary period: the ‘wild hunt’ is localised on the edge of the mythological space and retains a fixed set of meanings. Most commonly, the ‘wild hunt’ features at the intersection of two domains. The first one is a complex of motifs inherited from the ancient myths and legends of the Germanic ‘Wütendes Heer.’ The second consists of the attributes of actual hunting. Taking a cue from The Hound of the Baskervilles — an obvious inspiration behind the story — and making use of the motifs traditionally associated with the legend, Korotkevich deconstructs the medieval myth, reducing it to an adventurous technique, only to reinstate it with new and unique meanings. The ‘wild hunt’ becomes a symbol of the ignorance, fear and despondency that have the world in their grip.
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Usman, Arriyanti. "MOTIF, FUNGSI, DAN KEARIFAN LOKAL BEBERAPA LEGENDA DI KOTA SAWAHLUNTO." tuahtalino 14, no. 2 (December 4, 2020): 130. http://dx.doi.org/10.26499/tt.v14i2.2182.
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This paper describes and examines about the motives, functions, and local wisdom of some legends in Sawahlunto. This research is a qualitative research using comparative descriptive method. To see the motives of folklore, the author applies a group of motives formulated by Stith Thompson. There are several formulas of folklore motives, among them 1) motives of animal, 2) motives of taboos, 3) motives of fraud, 4) motives of community , 5) motives of character, and others. The social functions revealed in the discussion, among others folklore that serves as a means to educate and learn about life, a means to inherit or continue the tradition of a nation in a positive sense, a means to give social sanctions for people to behave well or punish, the means to praise the kings, leaders, people who are considered as a holy one or sacred, and others. The value of local wisdom revealed in the folklore, among them any crime must be punished, there are substances other than humans, nature can be a source of inspiration to give a name to a region, and others.