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Journal articles on the topic 'Legends, history and criticism'
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Khojamuratovich, Elmuratov Rashit. "TYPOLOGY OF IMAGES IN HISTORICAL LEGENDS OF KARAKALPAK AND ENGLISH FOLKLORE." ANGLISTICUM. Journal of the Association-Institute for English Language and American Studies 12, no. 1 (February 9, 2023): 24. http://dx.doi.org/10.58885/ijllis.v12i1.24.ek.
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<p><span>Legends, which include part of the folklore heritage, are one of the main genres of oral creativity of the Turkic peoples. In the world science of folklore and literary criticism, a large number of works have been published on the definition of theoretical descriptions of legends. As you know, one of the main genres of folk art is that historical events are preserved to a certain extent in legends, which creates some opportunities for us to understand and learn about our past history, our primordial national culture, our literature. It is known that in modern world folklore a structural-semantic concept is developing, which is aimed at identifying and classifying the specifics, genre features of folklore-epic genres, i.e., fairy tales, myths, legends, etc., features from all sides, is the basis for the classification of folklore genres, plot and motives. On the basis of this concept, one of the epic genres of Turkic folklore can become a theoretical basis for a comparative definition of issues of the artistic significance of legends. Therefore, in this article we have tried to describe the comparative analysis of typology of images on the example of Karakalpak and English folklore and their similarities, problems of typology are also determined.</span></p><p><span><strong>Keywords: </strong> Karakalpak, English, meaning, folklore, historical legend, historical figure, image, genre, hero, plot, typology.</span></p>
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Li, Zhiqin. "Reader-response Criticism of Image of Genghis Khan in Legends of the Condor Heroes." International Journal of Education and Humanities 7, no. 1 (January 30, 2023): 13–17. http://dx.doi.org/10.54097/ijeh.v7i1.4858.
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Genghis Khan is a great statesman and strategist in Chinese history, who has made outstanding contributions to the unification and development of China and exerted great influences on many countries or regions in Europe and Asia. The images of Genghis Khan presented in different historical records and literary works are completely different in the eyes of readers. His image presents to be a national hero, a benevolent Lord, an aggressor and a tyrant, which is full of controversy. In 2018, Legends of the Condor Heroes (English translation), one of the most famous masterpieces of Chinese martial arts novels, was published in the UK for the first time, attracting the attention of Western readers to Chinese martial arts novels. Genghis Khan, as one of the main characters in the novel, caught the eyes of readers again. Based on the theory of Reader-response criticism, this paper attempts to interpret the image of Genghis Khan in Legends of the Condor Heroes, and excavate his image connotation from another perspective.
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Bustan, Jumadi, Najamuddin, and Ahmad Subair. "Ramang The Legends of Makassar Football Union (An Overview of Sports History)." SHS Web of Conferences 149 (2022): 02028. http://dx.doi.org/10.1051/shsconf/202214902028.
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This study aims to determine the Makassar Football Association, which is headquartered in Makassar, South Sulawesi province. The Makassar Football Association was founded on November 2, 1915 which at that time was still a football association called Makassar Voetbal Bond. Based on the historical background of his achievements, Makassar Voetbal Bond features male players in the elite ranks of Dutch East Indies football such as Sagi and Sangkala as reliable players who at that time were highly respected by Dutch players. The Makassar Football Association is known as the birthplace of young and talented football players. Talented young players include Ramang, Suardi Arlan, Nursalam and Maulwi Saelan. The player emerged and triumphed in the 1950-1970 era. Ramang is a football legend who came from PSM which at that time was still called Makassar Voetbal Bond. Ramang began strengthening the Makassar Football Association in 1947. This study uses a qualitative approach with historical methods through heuristics, criticism, interpretation, and historiography.
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CHEN, Zhongxiang. "Interpretation of the Women in the Biblical Literature." Review of Social Sciences 1, no. 6 (June 29, 2016): 09. http://dx.doi.org/10.18533/rss.v1i6.36.
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<p>Bible as literature and Bible as religion are comparative. It is without doubt that Bible, as a religious doctrine, has played a great role in Judaism and Christianity. It is meanwhile a whole literature collection of history, law, ethics, poems, proverbs, biography and legends. As the source of western literature, Bible has significant influence on the English language and culture, English writing and modeling of characters in the subsequent time. Interpreting the female characters in the Bible would affirm the value of women, view the feminist criticism in an objective way and agree the harmonious relationship between the men and the women. </p>
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Sablotny, Antje. "“zu grob gewest”: Metainvective Communication in Confessional Disputes over Narration of the Saints in the Sixteenth Century." Journal of Early Modern Christianity 10, no. 1 (April 1, 2023): 143–65. http://dx.doi.org/10.1515/jemc-2023-2042.
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Abstract The article is devoted to coarse uses of language as a subject of dispute in confessional controversies over legendary narration. Such metainvective forms of communication are systematized, and questioned with regard to their functions: in the Protestant Lügenden (word combination of “legend” and “lie,” lying legends) and their Catholic replies, the “true” faith and its defense are connected with communicative behavior. Whereas Lutherans are above all effective at adopting coarse speech and the metainvective reproach of lying, the Counter-Reformation argumentation develops the strategic potential of metainvective communication in very different ways. Metainvective statements become a weapon particularly when they are absorbed into figures of meta-metainvective, which not only display the coarse speech but reveal and then criticize the strategy behind it. The tension between polemical prefaces and annotated miracle narratives in the Lügenden as well as the thematic proliferation of the legend discussion in the Catholic reports and sermons are ultimately shown to be genre-dynamic effects of the use of metainvectives.
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Akhmadullin, S. Z. "Critical Method of History Writing for the Russia’s Muslim Turkic Peoples in Talfiq al-akhbar by Murad Ramzi." Orientalistica 6, no. 3-4 (November 18, 2023): 403–17. http://dx.doi.org/10.31696/2618-7043-2023-6-3-4-403-417.
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In the end of the 19th and the beginning of the 20th centuries pre-modern Islamic past and imperial present of the Turkic Muslim peoples in the Ural-Volga region became the object of meticulous study for Muslim historians-reformers, who belonged themselves to these peoples, like Shihab al-Din Marjani, Rida’ al-Din Fakhreddinov, Murad Ramzi, Munir Hadi, Hasan-Ata Gabashi, Hadi Atlasi. This article presents to readers the first results of a comparative investigation of their historical works with the focus made on the works by Murad Ramzi. The author argues that the historical works under study, though they were composed in the traditional ta’rikh (in Pl. tawarikh) genre typical for the Islamic bookish tradition, form a transitional type from the Muslim chronicle to the national positivist historiography based on the scientific method of historical sources criticism. They share typical settings of traditional Muslim historiography, yet experience a strong influence of the positivist scholarship in Western Europe and Russia dating the second half of the 19th century. These works are brought together by a sharp criticism of the content of Muslim chronicles, which were still popular among the reading Muslim public at the turn of the 20th century. Their authors attempted to rewrite critically the history of their own peoples, without departing from Islamic foundations, but taking into account benefits of modern positivist scholarship. They all including Ramzi aimed at seeking for objective truth, freed from errors and superstitions of folk legends.
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Hikmah, Alif Nuril, and Moh Sutomo. "THE LEGEND OF PRINCE ARYO GAJAH SITUBONDO IN SITUBONDO REGENCY AND ITS RELATION TO COMMUNITY HISTORY." SOLIDARITY: Journal of Social Studies 1, no. 2 (December 31, 2021): 85–95. http://dx.doi.org/10.35719/solidarity.v1i2.77.
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This article discusses the origin of Situbondo Regency. The purpose of this writing is to find out the legend of the prince of the elephant aryo king Situbondo as someone who divided the district. The methods used in this study are historical methods with heuristic stages, source criticism (external criticism and internal criticism), interpretation and historiography and also oral sources using interview techniques with the public. about. Based on the legend of Prince Situbondo, the name of Situbondo Regency originated and narna Prince Situbondo or can be called the elephant prince Situbondo, where the knowledge of the situbondo community said that Prince Situbondo never He appeared, it was because his presence in Situbondo Regency may have died. because of the defeat of his fight with Joko Jumput, so it was only marked by the discovery of an 'odheng' (headband). Prince Situbondo was found in the Area of Benchmark Village and is now the capital of Situbondo Regency.
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Seidl-Hohenveldern, Ignaz. "The Auction of the “Mauerbach Treasure”." International Journal of Cultural Property 6, no. 2 (July 1997): 247–66. http://dx.doi.org/10.1017/s0940739197000325.
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AbstractThis article describes the history of the objects stored at the Mauerbach monastery in Austria from soon after the Second World War until their auction last year. During the war, the German National Socialists had collected art works throughout Europe in many different ways—through theft, confiscation, forced sales, and legitimate sales. Both the legal issues raised by the attempts to determine the rightful owners of these objects and the criticism which the Austrian government received for failing to find more of these owners are discussed. The situation was finally resolved last year when the remaining objects were auctioned and the proceeds given to various organizations representing the victims of the Nazis.At long last, the story of the “Mauerbach Treasure” has been concluded. This hoard of art objects has been the source of many legends owing to the secrecy, including even the identification of the objects themselves, which had surrounded it for many years.1
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Auswyn Winter Japang. "U Thlen and the Nongshohnoh: Folklore, Experience, and Reality." Literatura Ludowa 66, no. 3 (December 1, 2022): 37–49. http://dx.doi.org/10.12775/ll.3.2022.002.
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The need to better understand the supernatural is an ever-engaging aspect of any enquiry into the matter due to the changing paradigms of time and space and the existence of numerous misconceptions and observations concerning the same. Such is a case of the legend of U Thlen and the nongshohnoh phenomenon of Meghalaya, a north-eastern state in the sovereign country of India. U Thlen, an evil mystical being, is described in Khasi legends and recounted in Khasi folklore as an entity thirsty for human blood and never satiated. He was, however, tricked and captured by the Khasi people but never ultimately destroyed. As an act of deception – of reward and mainly revenge, U Thlen promised people riches in exchange for human sacrifice. An existing belief is that U Thlen was adopted by a Khasi household which saw the beginning of the nongshohnoh or the “cut throat” phenomenon. The surrounding belief about the keeping of U Thlen functions on the basis of prevailing social notions that human sacrifice offered to U Thlen equates to riches. While the legend of U Thlen has witnessed transcendence from narratives to lived realities over an incredible part of the history of the Khasi people, the nongshohnoh phenomenon has seen its fair share of criticism with time as well. It is in this regard that this study aims to (re)look into this very phenomenon as a living reality of the Khasi society. This paper also aims to look at existing beliefs and disbeliefs in U Thlen and the nongshohnoh phenomenon in order to arrive at an understanding, proper to the contemporary setting of the Khasi society, in the twenty-first century.
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Lisowska, Katarzyna. "Women and Intertextuality: On the Example of Margaret Atwood’s The Penelopiad." Analyses/Rereadings/Theories: A Journal Devoted to Literature, Film and Theatre 2, no. 1 (January 1, 2014): 18–27. http://dx.doi.org/10.18778/2353-6098.2.03.
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The aim of the study is to consider feminist retellings of myths and legends. As an example, Margaret Atwood’s book The Penelopiad is analyzed. The interpretation is situated in a broader context of intertextual practices characteristic of the feminist vision of literature. I present the ideas which Atwood shares with authors engaged in women’s movement. Among these there is Atwood’s understanding of intertextuality (noticeable especially in The Penelopiad). Bibliographical basis of the study comprises books which are fundamental to feminist and gender criticism (e.g. Poetics of Gender, ed. by N. Miller, New York 1986; S. M. Gilbert, S. Gubar The Madwoman in the Attic. The Woman Writer and the Nineteenth- Century Literary Imagination, New Haven and London 1984). What is more, the study refers to the books which allow considering the notion of intertextuality (G. Allen, Intertextuality, London and New York 2010, J. Clayton. E. Rothstein (eds.), Influence and Intertextuality in Literary History, Wisconsin 1991) and connecting the interpretation with the problems crucial to contemporary literary studies (L. Hutcheon L. A Poetics of Postmodernism. History, Theory, Fiction, New York and London 1988, B. Johnson, A World of Difference, Baltimore and London 1989).
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Kaztuganova, A. Zh, A. K. Omarova, and B. Т. Turmagambetova. "FOLKLORE PLOT IN THE GENRES OF TRADITIONAL AND ACADEMIC KAZAKH MUSIC." Keruen 80, no. 3 (September 20, 2023): 266–75. http://dx.doi.org/10.53871/2078-8134.2023.3-23.
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In the genres of Kazakh traditional and academic music, folklore plots are widely represented.A special place in the creativity of the art figures is occupied, first of all, by the ancient kuys, which «passed»through time and space. Vitality, multivariance, musical features, inter-genre, inter-section interaction,continuity of «movement» from generation to generation determined the main goal of the article: to studyin time and space the manifestations of the legend and music of the «Aksak Kulan» kuy in traditional andacademic genres. In accordance with this goal, the article reflects interdisciplinary connections (kuy studies,musicology, art history, folklore, literary criticism). Kuy «Aksak Kulan» for the first time is comprehensivelyconsidered from the point of view of a folklore plot in order to determine intergenre, interbranch, interculturalcontinuity, which indicates scientific and practical significance and can be used in the research, performing arts,and composer creativity. Based on the works of the researchers who studied Kazakh traditional and academicmusic, methods of complex and comparative study were applied. Summarizing, we would emphasize: since themusical language of dombra art is closely connected with legends, the process of its formation and developmentfrom the very beginning through the synthesis of words and music predetermined new opportunities for pairingwith other types of art. At the same time, dombra music, originating in an inextricable connection with thelegend, and is presented as a phenomenon that is continuously developing in time and space, transferring,besides the reflection in gesture, in dance, into synthesis with the genres of academic composer music, theaterand cinema art, poetry and prose.
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Taimova, G. Z., and B. S. Begmanova. "Transformation of National Values in Turkic Folklore." Keruen 74, no. 1 (March 15, 2022): 180–89. http://dx.doi.org/10.53871/2078-8134.2022.1-14.
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The study of the history of the origin of the Turkic-speaking countries, their common sociogenetic and psychological and moral aspects is tantamount to reconstructing the centuries-old history of Central Asia. Today it is very important to study the culture, political, social, ethnic and literary world of the Turkic world. Bringing Turkic folklore to the world press is the main task of our time. Re-expression of the unity of the Turkic peoples and countries is one of the main problems of modern oral literature. That is why the title of this scientific article is named to satisfy these interests. The topic of the article is very relevant due to these goals and objectives. Another purpose of the scientific article is to systematize the formed, accumulated and written periods of the Turkic oral literature according to certain methods, including composition, motive, similarity of characters, and draw conclusions. In addition to the problems of Turkic folklore, their similarities in the genre of prose are also mentioned. Until now, Turkic oral literature did not have a common system and evidence of the full spread of the genre of folk prose. In textual criticism and scientific work there is a lot of confusion of some definitions, homonyms, terms. In this regard, the literature of the Turkic countries divides the genre of prose into its own classifications. In connection with this issue, another goal of this article is the classification of the legendary prose of Turkic literature, its classification according to certain characteristics, the analysis of commonalities and differences in the problem of definitions. The nature and mythological features of the legends, myths and legends of the Turkic peoples are not ignored. In addition, the main relevance of the Turkic literary world and the commonality of the worldview and differences with the mythological, prosaic knowledge of other peoples are analyzed. As examples, the similarity of man and the environment in Turkic legends, ancient ideas about heaven and earth are considered, and special conclusions are drawn. The article also scientifically examines the worldview, culture, common customs, common works and images of similar characters of the ancient Turkic peoples in the formation of the spirituality of the nomadic Turkic people. The scientific article has been studied and compiled using comparative analysis, analysis, systematization, historical-typological, ethnogenetic methods of the text, and appropriate conclusions have been drawn. The scientific article is written based on the works of researchers of history and Turkic, Kazakh folklore, as well as on the basis of information from the Internet. DOWNLOADS
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Fokin, Aleksandr A., and Zalina M. Semenova. "Образ Ильи Муромца в сравнительно-историческом и историко-функциональном аспектах." Бюллетень Калмыцкого научного центра Российской академии наук, no. 3 (December 25, 2023): 135–51. http://dx.doi.org/10.22162/2587-6503-2023-3-27-135-151.
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Introduction. Bylina is an ancient Russian epic song about the life and heroic deeds of Russian heroes, as well as about events or remarkable episodes in the national history of the 11th–16th centuries. Cycles of epics about Ilya Muromets are formed on the basis of ancient legends, united by the origin and character of the main character. It is not the name of the hero, but artistic plots inherited from the distant past that form the basis on which the historical epic develops. The purpose of the article is to identify the conditions for the formation and transformation of epic stories about Ilya Muromets. Material and methods. Classic works of Russian literary criticism and folkloristics, individual plots of the Russian epic and the epic of neighboring peoples are analyzed. Comparative-historical and historical-functional research methods were used. Results. The scientific work examines the history of the development of the image of the Russian hero Ilya Muromets as a gradual “democratization” of the hero of the ancient Russian epic. A wide range of works of Russian, Belarusian, Serbian, Adyghe, Georgian, Ossetian folklore is analyzed. The points of view of folklorists of the 19th–20th centuries on the history, existence, methods and means of broadcasting the poetic biography of Ilya Muromets are presented and interpreted.; their scientific methods and approaches. Epic plots are traced, united by the name of Ilya and having not only an “external” but also a deep internal connection, determined by folk ideas about the hero, his entire appearance, growing on the basis of the entire set of artistic plots. The Conclusion is drawn about the “reworking” in Russian epics of the motifs of magical-heroic fairy tales, the heroic epic of the peoples of the North Caucasus, Transcaucasia and other ethnic groups.
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Heilbronner, Edgar, and Jack D. Dunitz. "A New Textual Analysis of thePrelogErlkönig Legend: An Interdisciplinary Approach to Scientific History and Literary Criticism." Helvetica Chimica Acta 79, no. 5 (August 7, 1996): 1241–48. http://dx.doi.org/10.1002/hlca.19960790502.
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van Bladel, Kevin. "Al-Bīrūnī on Hermetic Forgery." Gnosis: Journal of Gnostic Studies 3, no. 1 (April 4, 2018): 54–66. http://dx.doi.org/10.1163/2451859x-12340048.
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AbstractIn Central Asia in the early eleventh century, the Chorasmian scholar Abū Rayḥān al-Bīrūnī recognized that the Arabic works attributed to Hermes Trismegistus were inventions of recent centuries falsely written in the name of the ancient sage of legend. He did, however, accept the existence of a historical Hermes and even attempted to establish his chronology. This article presents al-Bīrūnī’s statements about this and contextualizes his view of the Arabic Hermetica as he derived it from Arabic chronographic sources. Al-Bīrūnī’s argument is compared with the celebrated seventeenth-century European criticism of the Greek Hermetica by Isaac Casaubon. It documents a hitherto unknown but significant event in the reception history of the Hermetica and helps to illustrate al-Bīrūnī’s attitude toward the history of science.
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Emerson, Catherine. "Reading and Writing History in Sixteenth-Century France: The Case of La Legende des Flamens (1522)." Irish Journal of French Studies 16, no. 1 (December 1, 2016): 59–85. http://dx.doi.org/10.7173/164913316820201616.
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A rare copy of a first edition of La Légende des Flamens, now in Trinity College Dublin, reveals a number of facts about its position in that library, probably a mid-nineteenth-century acquisition but acquired in the context of existing similar holdings of medieval and early modern French historical writings. Unlike these writings, however, the text takes an explicitly anti-Flemish and pro-French royalist stance. Criticism levelled at the two most recently deceased popes — or at the English — may explain why the author has decided to remain anonymous, or the text may have been conceived as a compilation of documentary sources without need for an author. This article examines the way that the text deploys sources, including a lost work by Giles of Rome, and draws some conclusions about the situation of the author of the text. Publisher François Regnault is considered as a possible author.
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Orekhov, Vladimir V. "Background of Russian Imagology: Tradition as an Indication of Target." Imagologiya i komparativistika, no. 14 (2020): 143–67. http://dx.doi.org/10.17223/24099554/14/7.
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Focusing on the history of Russian imagology, the article aims at identifying the origins of the imagological interests in research and public thought in Russia in the first and second thirds of the 20th century as well as research approaches of that time that may be required by modern imagology. This analytical insight arises from the endeavor of contemporary scholars to update and develop the imagology paradigm. The Patriotic War of 1812 and the entry of Russian troops into Paris in 1814 gave a powerful impulse to the imagological interests in Russian society. These events highlighted the irrational nature of European stereotypes and provided an opportunity for the Russian intellectual elite to observe how the European image of Russia evolves depending on the historical situation, which, in its turn, induced the Russians to collect and conceptualise the information about the image of Russia in European texts of different epochs. The Rossica Department in the Imperial Public Library was opened for the scholars to do bibliographic research of foreign publications about Russia. Commenting foreign essays about Russia was an important part of Russian academic and journalistic activity. Such publications regularly appeared in Syn Otechestva, Otechestvennye zapiski, Severnyy Arkhiv, Sovremennik, Biblioteka dlya chteniya, Russkiy vestnik, and Zhurnal Ministerstva narodnogo prosveshcheniya. The first imagological research proper was V.A. Klyuchevsky’s Skazaniya inostrantsev o Moskovskom gosudarstve [Legends of Foreigners about the Moscow State, 1866]. Without a critical analysis of foreign sources, the historian uses excerpts from different foreign texts to reconstruct an integral image of the Moscow state in the European consciousness. Although the first Russian imagological researches appeared in history, they laid the basis for the development of literary criticism. The book collection “Rossica” allowed Russian and foreign scholars (M.P. Alekseev, B.L. Modzalevsky, E.V. Tarle, M. Kadot) to study the Western literary opinion about Russia. Yu.M. Lotman relied on the imagological observations made by V.A. Klyuchevsky and his followers. Methodology of Soviet imagological research in literary criticism (M.P. Alekseev, B.G. Reizov, A.K. Vinogradov) was guided by the principles of history. These facts give grounds to speak about the formation of the Russian tradition of imagological researches, which has two characteristics: 1) following the principle of historicity and 2) focus on the functioning of the image of Russia in European literature of different epochs. In this context, it seems relevant for the Russian imagological works to focus on the phenomenon of “reverse reception” in Russian literature of the 19th century, that is on the Russian writers’ endeavor to comprehend the European image of Russia (to create a “meta-image”) and to oppose this image with their own holistic idea of Russia and its national features.
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Kelimbetovich, Orazymbetov Kuanyshbay. "TRULY DEDICATED SCHOLAR." Turkic Studies Journal 5, no. 1 (2023): 185–94. http://dx.doi.org/10.32523/2664-5157-2023-2-185-194.
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The publication is devoted to the creative personality of Professor of the Department of Karakalpak literature, Doctor of Philology Kurbanbai Kudainazaruly Zharimbetov. The famous literary critic, who skillfully combined scientific, pedagogical and social activities for more than half a century of his life, celebrates his 75th anniversary this year. Basic education in Russian literature, work as a researcher at the N.Daukaraev Institute of History, Language and Literature, postgraduate studies at the State Museum of Literature named after A.Navoi of the National Academy of Sciences of Uzbekistan under the guidance of Academicians Hamid Suleiman and Marat Nurmukhamedov, internship at the M. Lomonosov Moscow State University helped him become a connoisseur of both Western and Eastern literature. Deep erudition, tireless diligence, exactingness to himself , analytical thinking and delicate aesthetic taste helped K. Zharimbetov to become a respected scientist, making a significant contribution to the development of Karakalpak literary criticism. The scientist, who first studied the Karakalpak poetry of the period of the World War II, later moved on to the study of the ideological and artistic features of the Karakalpak lyrics of the XIX century from new theoretical and methodological positions and for the first time developed its genre classification. K. Zharimbetov, within the framework of a strictly academic style, is able to arouse the reader’s interest not only by consistent and reasoned narration, but also by the clarity of style, the accuracy of reasoning and the novelty of the approach to the extensive studied material. The scientific community especially appreciated his monograph «Ashik Ziyyuar», in which he reveals Sufi motives in the poetry of Ajiniyaz Kosybayuly. The range of K. Zharimbetov’s scientific interests is very wide and he is in constant search of fresh ideas, meanings, impulses. For example, thirty years ago he translated into the Karakalpak language the book of an outstanding specialist in ancient history and literature N.A. Kun “Legends and Myths of Ancient Greece”. The scientist is the executive editor of many monographs and scientific collections published in Karakalpakstan. He also published several textbooks and teaching aids on Karakalpak literature for secondary schools, colleges and universities
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AOKI, Eiichi. "A Criticism to Regional History Books and School Text Books on the Legend of Movement against Railway Construction during Meiji Era." New Geography 54, no. 1 (2006): 1–17. http://dx.doi.org/10.5996/newgeo.54.1.
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Yotzov, Victor. "Yanis against the Minotaur: the Legend Continues." Economic Thought journal 69, no. 1 (May 14, 2024): 116–27. http://dx.doi.org/10.56497/etj2469107.
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A new book by Yanis Varoufakis, Technofeudalism - What Killed Capitalism, has recently been published. Do you remember Varoufakis? In early 2015, at the height of the Greek debt crisis, the little-known (at the time) university lecturer was appointed finance minister and quickly became a star. He was certainly not the first to oppose the so-called Washington Consensus and neoliberalism in economics, but he was perhaps the most eloquent and the most extreme in his criticism, backed by a deep knowledge of the workings of the modern market economy. His time in power was less than half a year, but he will certainly be remembered for a long time. After him, Greece now has its sixth finance minister, but I am sure that even there few people know their names. I allowed myself this extravagant title as I am still under the strong impression of one of his previous books, The Global Minotaur, in which Varoufakis examines economic history and crises, focusing on the role of the US in the post-World War II global economy. The author uses the myth of the Minotaur as a metaphor to explain the complex system of global financial flows that fuelled the US economy and contributed to the accumulation of global economic imbalances that ultimately led to the global financial crisis of 2007-2009.
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Wiyatmi, Wiyatmi. "Queens in Folklores as Representation of Indonesian Feminism." Poetika 11, no. 1 (June 27, 2023): 22. http://dx.doi.org/10.22146/poetika.v11i1.81810.
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The view that the patriarchic system has dominated human life is untrue. Evidence has been found that, in the history of human civilization, women have been raised to the royal throne and ruled a kingdom. The existence of a queen has also been found in folklore in Indonesia. Using the qualitative research design with the perspectives of feminist literary criticism, the present study analyzes four folklore titles with a queen as the main character, such as: (1) The Legend of the Hermitage of Queen Kalinyamat, (2) Queen Kencanawungu, (3) Madam Undang Beautiful Queen from Kupang Island, and (4) The Legend of Princess Rengganis. Findings show no gender bias in the transfer of the royal inheritance or in choosing the successor of the royal throne in some kingdoms of regions in Indonesia. The crowning of a new ruler is more based on kinship and leadership qualities. This research also shows that before the emergence and development of feminism in the West, it has been existed in the archipelago, which can be called Indonesian feminism, i.e, feminism that gave women rights and voices not only in the domestic sphere but also in the public sphere, as a queen whose power was recognized.
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Ameti, Lirije. "THE PORTRAIT OF THE AMERICAN WOMAN IN MARGARET MITCHELL'S NOVEL "GONE WITH THE WIND"." KNOWLEDGE INTERNATIONAL JOURNAL 31, no. 6 (June 5, 2019): 1749–53. http://dx.doi.org/10.35120/kij31061749a.
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This theme, The Portrait of the American Woman in Margaret Mitchell's Novel " Gone With The Wind " is broad, challenging, interesting and among many contradictory to one another's point of view, at different social grounds , periods of time simply or merely of the fact that a female writer of this tremendous saga read mostly by women represents multi dimensional themes. It is an interweave of tradition, history , war, social classes, Reconstruction, transition and more. All these and many other themes written with a masterful disciplined imagination put in the longest novel in history. A masterpiece of 1037 pages published in 1939 and subsequently in the greatest and longest motion picture on screen. Piling up records and building it's own history and legends. The novel has sold in more than 25 million copies in at least 27 languages in thirty countries and in more than 185 editions according to the research conducted in 2004. These figures continue to increase, not to mention that the film is seen by more individuals than the total population of the USA. GWTW has grown and conflated into a phenomenon of American and later into a phenomenon of levels of basic appreciation after international popular culture. Thus criticism was attested at the levels of basic appreciation , often in the opposite poles of love and /or hate , the evaluation again in bipolar terms of praise and / or scorn. On the popular level the book was lauded and in the literary world it was defamed. Mitchell's novel " Gone With The Wind " was seen as important symbols of American culture forces. A serious biography in 1965 sparked reconsiderations simply by the assumption of Mitchell's importance as a writer. Other re- evaluations followed which asserted the literary quality of the work, notably in feminist terms. Attesting the qualities that critics wrote such as Michener who said: " The spiritual history of a region". Many other scholarly papers have been undertaken to attack it and completed to praise it. Because of the enormous popularity , readability , embodiment of the heroine woman character Scarlett O'Hara with many other women who saw themselves in those situations or experienced the same then or even nowadays. These multi themes to discuss about, issues primarily of women, the novel is defined as a woman's literary artistic achievement, seen through the eyes off a woman Scarlett herself and many other women characters. Is seen the distinction of the past and present of the old and new society. Mitchell herself says it is about courage and gumption to change as a necessity in order to survive war, reconstruction and transition. The search of survival by poor and nearly defeated young women who had no control or capacity to understand these tensions. Indeed this novel has become an icon of the US culture.
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Buzykina, Yu N. "Discussion about authenticity of Loreto’s Sacred Space in the notes of Vasily Grigorovich-Barsky." Journal of Visual Theology 5, no. 1 (2023): 78–92. http://dx.doi.org/10.34680/vistheo-2023-5-1-78-92.
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The article analyzes three fragments from the travel notes of Vasily Grigorovich- Barsky about pilgrimage sites identified as the house of the Virgin Mary in Mariazell, Loreto and Nazareth. This traveler, who lived in the 18th century, was an Orthodox Christian and his education was very close to European University tradition, was interested not only in the appearance and history of these complexes, but also in the authenticity of the objects of wor-ship. The texts about Mariazell and Loreto are non-critical descriptions, although about the shrine in Nazareth in his description Barsky is doubting about the authenticity of what he had seen earlier. Bringing scientific arguments, he is convinced of the falsity of the Catholic shrine in Loreto and the falsity of the legend about moving the house to another location. His rea-soning, at first glance, is a natural part of interfaith polemics, but when referring to the tradi-tion of Loretan criticism, it turns out that the author is included in the polemic that began in European religious and scientific circles long before him. His arguments are of interest from the point of view of the history of the Church, since he refutes Catholic practice, relying on arguments of a scientific nature, and not on theology.
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Mehring, Franz. "On Hauptmann's ‘The Weavers’ (1893)." New Theatre Quarterly 11, no. 42 (May 1995): 184–89. http://dx.doi.org/10.1017/s0266464x00001202.
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Born in 1846, Franz Mehring as a young man was a follower of Ferdinand Lassalle, who in 1863 had organized Germany's first socialist party. As well as establishing a reputation as a journalist with his contributions to many liberal and democratic newspapers, Mehring was awarded his doctorate at Leipzig University in 1881 for his dissertation on the history and teachings of German social democracy. In his mid-forties he embraced Marxism and in 1891 joined the German Social Democratic Party, soon emerging as the intellectual leader of its left wing. He became editor of the Leipziger Volkszeitung and wrote prolifically for Die Neue Zeit and other radical journals on history, politics, philosophy, and literature. His book The Lessing Legend, published in 1893, is regarded as the first sustained attempt at Marxist literary criticism. His major biography of Karl Marx appeared in 1918, the year before his death. Completed in 1891, The Weavers was accepted for performance by the Deutsches Theater but was rejected by the Berlin censor as ‘a portrayal which specifically instils class hatred’. The first production of the play, discussed by Mehring below, was possible only because the Freie Bühne was a subscription society. In October 1893 a further private performance was given at the Neue Freie Volksbühne, followed by seven more in December at the Freie Volksbühne, where Franz Mehring was chairman. By now, the Prussian State censor had overruled his Berlin subordinate and The Weavers received its public premiere at the Deutsches Theater on 25 September 1894. On each occasion Hauptmann's play was greeted with great enthusiasm by the public, but found no favour with the Imperial family who indignantly cancelled their regular box at the Deutsches Theater. Subsequently The Weavers was banned from public performance in France, Austria, Italy, and Russia. Mehring's article appeared originally in Die Neue Zeit, XI, No. I (1893). Its translation in NTQ forms part of an occasional series on early Marxist dramatic criticism, which already includes Trotsky on Wedekind (NTQ28) and Lunacharsky on Ibsen (NTQ39). EDWARD BRAUN
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Ilnytskyi, Vasyl, Nataliya Kantor, and Taras Batiuk. "EVERYDAY LIFE IN DROHOBYCH TEACHER’S INSTITUTE: A NEW DOCUMENT IN HISTORY (1946–1949)." Problems of humanities. History, no. 6/48 (April 27, 2021): 342–64. http://dx.doi.org/10.24919/2312-2595.6/48.228501.
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Summary. The purpose of the article is to publish and analyze an underground document from the Lapayev Archive "Report on Life at the State Teachers’ Institute in Drohobych" (1949) as a source for the history of everyday life at the Drohobych Teachers’ Institute in particular and in Western Ukraine in general. Research methodology – the principles of science, objectivity, historicism, methods of external and internal criticism of sources. The scientific novelty is that for the first time a hitherto unknown document on everyday life at the Drohobych Teachers’ Institute (1949) is introduced into scientific circulation and its analysis is carried out. Conclusions. Thus, the published document ("Report on Life at the State Teachers’ Institute in Drohobych") is an important source for studying the everyday history not only of the Drohobych Institute (1948–1949), but also of the whole of Western Ukraine. It is stored in the Archives of the Center for the Study of the Liberation Movement (Fund 63, Volume 4, Sheet 1‒4). The author of the document is the propaganda officer of the Drohobych OUN supra-district leadership J. Luzhetsky-"Stone" (who in this document signed one of the pseudonyms "5-TR"). The document itself was prepared on August 9, 1949. Although it includes information reports for 1948 – the first half of 1949. Note that the published documents are an important source for a comprehensive study of everyday life Drohobych Institute (1948–1949) in particular and postwar life residents of the Western Ukraine in general. The vocabulary, author’s and editorial features of the sources are preserved in the publication as much as possible. Own and geographical names are given without changes. Only the most obvious grammatical flaws could be corrected. Each document is accompanied by a legend, which indicates the place of storage of the document (name of the archive, fund number, description, case, sheets).
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Wang, Zhefan. "The Tragic Life of Kong Yiji from the Perspective of a Little Fellow at the Salty Hotel." International Journal of Education and Humanities 12, no. 1 (January 15, 2024): 83–86. http://dx.doi.org/10.54097/e5g2tx86.
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Kong Yiji, an article included in secondary school textbooks, is one of the representative works of China's modern literary giant Mr Lu Xun, and one of the classic short stories in the history of modern Chinese literature in the 20th century. Mr Lu Xun's unique perspective is from the point of view of a teenage child -- hotel mate, with a twelve-year-old "little fellow" who has not yet experienced the world of youth as a narrative perspective, using a child to describe the facts to ensure that the "Kong Yiji" image of justice, objectivity and truthfulness. The use of a child to describe the facts can ensure the fairness, objectivity and truthfulness of the image of "Kong Yiji". Through what "I" heard and saw, the ups and downs of feelings cleverly conceived, vividly and imaginatively portrayed Kong Yiji, a traditional bookworm who was cruelly abandoned at the bottom of the society by the traditional feudal rites and rituals, with no food, no clothes, no food, and ultimately helplessly engulfed by the reality of the powerful forces of darkness. In the article "Kong Yiji", the background of the Xianheng Hotel is always used as the perspective of the humble shopkeeper, who is both a bystander and a participant as well as a spectator and a besieger, and Lu Xun has seen the picture of Kong Yiji's life in the Xianheng Hotel several times through the viewpoint of the shopkeeper and heard the legend of Kong Yiji to unfold the story. The story unfolds through the images of Kong Yiji's life as he visits the Xianheng Hotel several times from the perspective of "I", the shopkeeper, and the legends he hears about him. Through the words and deeds of Kong Yiji and other people in the shop, the story reflects the social status quo at that time, reproducing the dilemma of the poor intellectuals in the society and the living environment of the people at the bottom of the society, so as to criticise the feudal system of the feudal society and the feudal education system, which is a thought-provoking story.
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McCall, Jessica. "Shakespeare in Shang-Chi." Borrowers and Lenders The Journal of Shakespeare Appropriations 14, no. 2 (April 28, 2023): 143–46. http://dx.doi.org/10.18274/bl.v14i2.318.
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Trevor Slattery, played by Ben Kingsley, holds an uncomfortable subject position within the Marvel Cinematic Universe. He was introduced as the Mandarin in Iron Man 3 (2013), and this appearance occasioned significant criticism for its racist tropes. Slattery was recently re-introduced in Shang-Chi and the Legend of the Ten Rings (2021), accompanied by the short film All Hail the King (2021). The racist elements within Slattery’s characterization have been justified in two specific ways: his role as an actor and his portrayal as a clown. With his most recent appearances, both of those covers have been deliberately intertwined with Shakespeare. Long before Harold Bloom asserted Shakespeare as Author-God, the Bard was used as a tool of colonialization around the world; the assumption was that his words and poetry would solidify English as a lingua franca and have a “civilizing,” “gentling” effect on the masses. As Ruben Espinosa states: “Shakespeare is, and always has been, invariably connected to discourses about oppressive structures” (Espinosa 2021, 159). And yet what is especially curious about the Marvel Cinematic Universe’s most recent use of Shakespeare is the seeming willful ignorance of this complex history.
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Петров, А. М. "On the Literary Adaptation of Folklore Narratives: Viktor Pul’kin’s Tale “The Serpent with a Silver Back”." ТРАДИЦИОННАЯ КУЛЬТУРА 24, no. 3 (September 25, 2023): 47–59. http://dx.doi.org/10.26158/tk.2023.24.3.004.
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Статья посвящена обсуждению проблемы фольклорно-литературных связей на примере сказа Виктора Пулькина «Змей — серебряная спинка». Цель работы — выявление фольклорных источников прозы В. Пулькина, установление причин, путей и способов трансформации фольклорных мотивов и сюжетов в литературной традиции. Творчество писателя никогда не подвергалось тщательному изучению; анализ сказа представлен впервые в литературоведении и фольклористике. Особенностью художественного метода В. Пулькина является вариативность его прозы, бытование произведений в разных равноправных редакциях. Поэтому для исследования привлечены редакции сказа разных лет, составившие основу для финального текста. Реконструирована и описана литературная история произведения. Установлено, что источниками сказа «Змей — серебряная спинка» стали многочисленные жанры фольклора, тексты которых были записаны Пулькиным в экспедициях с фольклористом Н.А. Криничной: былички и бывальщины, предания, легенды, сказки, пословицы, слухи, произведения народной агиографии. Стереотипы народной культуры используются свободно, писатель осуществляет смелые контаминации сюжетов, переосмысливает фольклорные образы; однако основные принципы фольклорного отражения действительности строго соблюдены, автор опирается на хорошее знание традиции, не допускает вольной трактовки образов и мотивов. В. Пулькиным привлекаются исторические и литературные источники, сведения из этнографии, мотивы патристики. В финальной версии сказа усилены христианские мотивы, что связано с мировоззрением писателя. Христианская тональность стала важнейшим фактором преодоления фольклорной традиции — фольклорные образы, мотивы и сюжеты предстают в свете христианских нравственных категорий: сострадание, милосердие, духовная красота. В понимании писателя прошлое неразрывно связано с настоящим и будущим; локальная история вплетена в историю российскую и мировую. This article is devoted to the connections between folklore and literature as seen in the tale (skaz) “The Serpent with a Silver Back” by Viktor Pul’kin (1941–2008). It identifies the folkloric sources of the work in order to discover the ways, means and reasons for transforming folklore motifs and plots in literature. This is one of the first analyses of Pul’kin’s work either in literary criticism or folklore studies. One feature of the author’s artistic method is the variability of his prose, the existence of his works in different but equally valid versions. Therefore, the study involved editions of the story from different years, which together also formed the basis for its final rendering. The article reconstructs the literary history of the work and reveals that “The Serpent with a Silver Back” makes use of material from numerous genres of folklore, texts of which Pul’kin recorded in expeditions with the folklorist N.A. Krinichnaya. These include bylichkas and byvalshinas, stories on local history, legends, fairy tales, proverbs, rumors, and texts of folk hagiography. In the story, Pul’kin incorporates stereotypes of folk culture without any obvious limitation; he boldly mixes (“contaminates”) plots and rethinks folklore images. He also uses historical and literary sources, information from ethnography, and motifs from patristics. At the same time, he strictly observes basic principles of folklore’s reflection of reality and makes good use of his knowledge of the tradition. In the final version of the story, Christian motifs are amplified, which one may associate with the writer’s worldview. The Christian tonality of the story emerges as the most important factor in overcoming the folklore tradition: folkloric images, motifs and plots are presented in the light of Christian moral categories — compassion, mercy, spiritual beauty. According to the writer, the past is inextricably linked with the present and the future; local history is connected with the history of Russia and of the world.
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Gmys, Marcin. "Archeologia partytury. O przywracaniu autorskiej wersji Legendy Bałtyku Feliksa Nowowiejskiego." Copernicus. De Musica 1, no. 1 (2022): 27–37. http://dx.doi.org/10.15804/cdm.2022.1.03.
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The article presents a complex history of the opera The Legend of the Baltic to a libretto of Waleria Szalay-Groele which enjoyed great popularity already during Feliks Nowowiejski’s lifetime. The author argues that subsequent versions of the opera, made by the composer since its successful world premiere in Poznań in 1924, were, at least partially, a result of unfavorable criticism, not devoid of nationalistic traits, expressed or inspired by a respected ethnomusicologist Łucjan Kamieński, his adversary from the time of Berlin studies under Max Bruch. On the other hand, the new edition of the final scene, allegedly prepared in 1941, ignoring a precise combination of leitmotifs of the two main characters – Doman and Bogna, which became a pillar of the new version of the score popular during the communist period, was, in fact, a mystification made by the sons of Nowowiejski who decided to bring their father’s work closer to the ideals of socialist realism. A final, author’s version of The Legend of the Baltic was then prepared personally by Nowowiejski for the inauguration of the 1939/1940 season at Grand Theatre in Poznań; however, due to the outbreak of war, the score was not performed during his lifetime. It was only in 2017 that the score was reconstructed by Marcin Gmys and published as part of the series “Works of Felix Nowowiejski” by the Polish Music Publishing House. This edition of the opera, when compared with its inauthentic post-war version, restores not only the original, final scene but also, among other elements, the original arrangement of three acts of 1938 with Act II being a compact ballet scene taking place at the bottom of the Baltic Sea. It is worth emphasizing that after World War II, for many years, the music for Act II in a shortened, purely instrumental version gained great popularity as an alleged overture to Act I of the opera.
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Timko, Natalia V. "Strategies of Cultural and Pragmatic Adaptation of Karachay-Balkarian Children Fairy Tales in Translation: The Limits of What is Possible and Permissible (Based on Translations of Karachay-Balkarian Fairy Tales into Russian and English)." Vestnik of Saint Petersburg University. Asian and African Studies 14, no. 1 (2022): 126–40. http://dx.doi.org/10.21638/spbu13.2022.109.
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The relevance of this study is due to the growing interest in translations of fairy tales of small peoples and methods of linguistic and cultural translation of the content of the text in the process of translation. The work is interdisciplinary in nature and is at the intersection of cultural linguistics, folklore studies, comparative linguistics, and translation. The aim of the work is to determine how information about the values of the Karachay-Balkarian linguoculture is verbalized in the texts of fairy tales in the Karachay-Balkarian language, as well as to analyze the advantages and disadvantages of strategies of linguocultural adaptation (explication or elimination of national color) of this type of text into Russian and English. To solve the set tasks, two complementary research methods were used: an introspective method, oriented to the process (the author’s translation of five Karachay-Balkarian fairy tales into English), and the traditional method of retrospective analysis for translation studies by comparing the originals of Karachay-Balkarian fairy tales and their published translations into Russian. The material for this study was the Collection of Karachay-Balkarian fairy tales and legends, the Collection of Karachay-Balkarian fairy tales (transl. by A. Alieva, A. Kholayev, 1983), the Collection of Karachay fairy tales (transl. by I. Rumyantseva, 1981), the Collection of folk tales of Balkarians and Karachays (transl. by A. Alieva, A. Kholayev, 2003). The novelty of the research lies in the fact that for the first time the Karachay-Balkarian fairy tale as a cultural narrative of the people is considered in the aspect of translation criticism. The translation of such tales is conditioned by both a culturally specific plot and the form that is its basis - cultural details, peculiarities of mentality, expressed in language and constituting a special axiological background of the Karachai-Balkarian fairy tale. When translating, a significant part of these formal elements can be neutralized by translators for the sake of children’s perception (use of analogues in the target text, omission, deliberate domestication of the source text), which, however, leads to the loss of the main thing - the national and cultural originality of the source text. When explicating the cultural characteristics, the translator makes the reader familiar with the national flavor of another culture, however, at the same time, some excessive culturally specific information is transferred into the target text, which can cause misunderstanding or distorted perception on the part of the child reader (for example, the topic of polygamy and the peculiarities of the distribution of roles in family). In this regard, a balanced approach to the choice of the optimal strategy for the cultural and pragmatic adaptation of fairy tale texts during translation is necessary: the translator’s decision to explicate or eliminate national cultural specificity is of a compromise nature.
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Maslova, Elizaveta G., and Svetlana A. Dubrovskaya. "“To the Brilliant Mikhail Mikhailovich Bakhtin ...”: A Catalog of Inscriptions on the Books Donated to Mikhail Bakhtin as a Source for His Biography. Book Review: Paltina, O.A. (ed.) (2018) Izdaniya s Darstvennymi Nadpisyami v Kollektsii “Lichnaya Biblioteka M.M. Bakhtina” Natsional’noy Biblioteki Im. A.S. Pushkina Respubliki Mordoviya [Publications with Dedicatory Inscriptions in the Collection “M.M. Bakhtin’s Personal Library” in the National Library of the Republic of Mordovia Named After A.S. Pushkin]. Saransk. 264 p." Tekst. Kniga. Knigoizdanie, no. 26 (2021): 164–78. http://dx.doi.org/10.17223/23062061/26/10.
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The publication of the catalog of publications with dedicatory inscriptions is of great importance for the research of various aspects of the personality, biography and work of Mikhail Bakhtin. It provides new opportunities for clarifying and even revising certain facts of his biography. The authors note that despite all the efforts of Bakhtin’s studies, his biography in many respects remains a mixture of real facts and various legends, and the task of creating a complete biography of the thinker is still far from being solved. The review highly appreciates the new publication, which reveals the potential of the collection of Bakhtin’s library and especially books with dedicatory inscriptions as a source of historical and biographical information. It values any facts that can shed light on Bakhtin’s daily life, his relationship with official academia, academic and research institutions, the degree of his recognition in the academic environment, the impact of his ideas on his contemporaries and younger generations of scholars. The first book in the list of donations to Bakhtin is dated 1943, and the most recent was given to him shortly before his death on February 1, 1975. The review introduces new documents, such as the inscriptions of Nikolai Lyubimov, a translator of the novel by Francois Rabelais, and Gennady Pospelov, a theorist and historian of literature. To a great extent, the history of the inscriptions becomes the story of the reception of Bakhtin’s ideas, the attitude to his works and personality during several decades. This allows a researcher not only to clarify the specific facts of Bakhtin’s biography, but also to understand some features of various periods of his life. The catalog contains 234 inscriptions on 227 books and 5 journals, each of which is valuable for researchers. It includes the illustrations and photographs of the books and journals containing these inscriptions, which increases the value of this book. So, if needed, a reader can compare the existing inscriptions and the proposed decryption. Each of the inscriptions given in the book deserves to be studied and considered in the context of Bakhtin’s biography and works. Bakhtin’s full biography has not yet been created, and the catalog allows not only clarifying certain facts of his biography and surrounding, but also clarifying certain scenarios of Bakhtin’s relationship with formalists (Viktor Shklovsky, Lydia Ginzburg), with the scholars of the Moscow-Tartu Semiotic School (Yuri Lotman, Vyacheslav Ivanov), and with the representatives of official Soviet literary criticism (Leonid Timofeev, Alexander Revyakin). The review examines the inscriptions of Bakhtin’s colleagues and students, Bakhtin’s inner circle and their acquaintances (Ivan Kanaev, Judith Kagan, Mikhail Alpatov), and Bakhtin’s “younger circle” (Vadim Kozhinov, Sergey Bocharov, Georgy Gachev). The authors draw the reader’s attention to a remarkable detail of the digital era – the electronic version of the publication which has been available on the website of the National Library of the Republic of Mordovia named after A.S. Pushkin since 2020.
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Macatangay, Jose. "A Structural Analysis of Religious Legends about an Iconic Image in the Philippines." IAFOR Journal of Arts & Humanities 10, no. 1 (August 16, 2023): 5–24. http://dx.doi.org/10.22492/ijah.10.1.01.
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The study aimed to conduct a structural analysis of seven legends surrounding an iconic image in the Philippines, the Sto. Niño de Cebu. The corpora used for the study were limited to the legends on healing people’s illnesses through the Sto. Niño’s miraculous interventions. Specifically, this study identified the binary oppositions found in the legends, derived syntagmatic sequences or mythemes and their variations from the legends, determined the central message of each legend based on the mythemes, and related each legend to one another. This qualitative study adopted the procedures used by Gray (1978) in “Structural Analysis of Folktales: Techniques and Methodology.” The study found that each legend has its binary opposition/s and central message textually, and the mythemes were expressed in different details and bundles. Intertextually, such binary opposition sickness vs. healing, may be linked with the mythemes and central messages. The researcher recommends that future researchers study the other legends about the Sto. Niño focused on other themes to validate if the mythemes found in this study may apply or if a new set of mythemes may surface. It is also highly recommended that the Sto. Niño legends are included in the reading list or required readings in English and Philippine Literature classes. For the study’s academic implications, the study of religious legends, particularly the Sto. Niño legends as texts for critical analysis to apply Literary Criticism theories may be integrated into the basic and higher education curricula.
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Askerbekkyzy, Aimukhambet Zhanat, Mirazova Marzhan Nyshanbekkyzy, and Kenzhalin Kuanyshbek Karimuly. "The poetic form of antropotoponymic myths on the territory of Shymkent city." Turkic Studies Journal 4, no. 2 (2022): 7–21. http://dx.doi.org/10.32523/2664-5157-2022-2-7-21.
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The article deals with the historical toponyms of the Great Silk Road, which is located in the territory of nowadays city of Shymkent. It is well known that in the naming of places folkloric 19Ж.Ә. Аймұхамбет, М.Н. Миразова, Қ.Қ. Кенжалин Turkic Studies Journal 2 (2022) 7-21material is also of great importance, which is imprinted in the richest resources of ethnic language and has a special literrary and educative value in the culture and life of each people. Therefore, the study of toponymy is relevant and in demand not only in linguistic terms but also in literary criticism, folklore and using historical materials and sources. In this article, the well-known historical places of Shymkent taken as the target of analysis, especially place names names as Koshkar ata, Suburgan ata, Dervish ata, Kambar ata, which we study in the context of anthropotoponymy. Anthropotoponymy, a branch of toponymy, deals with the names of objects and places determined by the name of a person, mythological figures, folk myths and legends. In this article, the above-mentioned toponyms associated with the names of historical figures, folk and mythological heroes, legends (many of which originate from oral folk art) will also be referred to as anthropotoponymic. Anthropotoponymic legends play an important role in people’s spiritual and cultural life, reveal people’s mentality, folkloric space and artistic consciousness.The authors of the article, based on motif comparisons of folklore texts, consider the hyperbolic reflection in anthropotoponymous legends of the names of individual places and stories of people whose outstanding merits have been preserved in the memory of the people; show the connection between the literary motifs of these legends and the worldview of the Kazakh people. Taking into account the fact that the term “literary onomastic” exists in foreign literary criticism, the authors show that the emergence of this term is due to the literary structure of the folk toponyms and the visual techniques used in them.As a result of the analysis of the legends about the toponyms taken as the target of study, the idea that the Great Silk Road played an important role not only in trade relations but also in the development of spiritual and cultural ties between peoples was substantiated
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Dr. Nisha Singh. "Aristotle’s Poetics: Revisiting the Legends of Research." Creative Launcher 4, no. 6 (February 29, 2020): 61–64. http://dx.doi.org/10.53032/tcl.2020.4.6.10.
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Research from the time of Plato to this day has passed through several phases and stages, which are interconnected in various subtle and complex ways. The present article aims to revisit these phases at a glance from sixteenth century to the present age. The starting point in this historical survey is naturally a brief reference to its fountain head, namely the literary criticism in antiquity. It basically falls into three heads- 1. Hellenic Period, 2. Hellenistic Period, and 3. Graeco Roman period. Among these, Hellenic period is most significant both intrinsically and historically. In this crucial phase Athens is the most important centre and Plato and Aristotle are the most distinguished and outstanding exponents. Friends the problem of literature and Art is- i. What literature ought to be? ii. What it really is?
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Alimbekov, R. Zh. "Korkyt ata: Legends and History." Bulletin of the L.N.Gumilyov Eurasian National University.Political Science. Regional Studies. Oriental Studies. Turkology Series. 130, no. 1 (2020): 11–16. http://dx.doi.org/10.32523/26-16-6887/2020-130-1-11-16.
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Scott, Frank. "Legends in Sail." Mariner's Mirror 100, no. 1 (January 2, 2014): 110–11. http://dx.doi.org/10.1080/00253359.2014.869053.
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Urban, A. "Legends of Deadwood." Journal of American History 94, no. 1 (June 1, 2007): 224–31. http://dx.doi.org/10.2307/25094796.
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Sturges. "Legends of the Susquehanna:." Pennsylvania History: A Journal of Mid-Atlantic Studies 82, no. 4 (2015): 489. http://dx.doi.org/10.5325/pennhistory.82.4.0489.
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Andersen, Lene. "At ændre nutiden gennem fortiden – mundtlig historiefortælling i Danmark." Kulturstudier 1, no. 2 (December 20, 2010): 90. http://dx.doi.org/10.7146/ks.v1i2.3901.
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<p>Mange i dag tænker umiddelbart, at mundtlig fortælling af traditionelle sagn og eventyr mest hører fortiden til. Men inden for de sidste årtier er der opstået en ny interesse for mundtlig historiefortælling i Danmark. De nye fortællere beretter traditionelle sagn og eventyr, men også historier de selv har oplevet eller fundet på, eller historier fra skønlitterære værker. Man får indtryk af, at historiefortælling stadig har en forbindelse til fortiden. De største fortællefestivaler finder sted i historiske omgivelser på museer, og nutidens historiefortællere henviser ofte til fortælletraditionens lange historie, når de taler og skriver om historiefortælling.Hidtil har den nye interesse for historiefortælling ikke været genstand for forskning, men artiklen fremlægger et studie af historiefortælleres syn på fortælling og fortid. Fokus er, hvilke betydninger begreberne nostalgi og autenticitet har for fortællerne. Artiklen bygger primært på interviews med historiefortællere. Fortællerne blev blandt andet bedt om at beskrive, hvordan de umiddelbart forestillede sig, at historiefortælling fandt sted i fortiden. Det er et positivt billede af fortiden, der toner frem, og fortællerne bruger billederne af fortiden som afsæt til at kritisere træk af den moderne levemåde. De kritiserer medierne og de elektriske apparater for at gøre mennesker passive og ødelægge deres nærvær med andre levende mennesker. Ved at genoptage - hvad fortællerne opfatter som - en ældgammel og uddød tradition, ønsker de at skabe nogle oplevelser, som det moderne menneske savner i vore dages samfund. For fortællerne danner fortiden et idealiseret modbillede til nutiden og rummer dermed mulighed for, at fortællerne kan tale om deres idealer og håb for historiefortælling.</p><p>Changing the Present through the Past - Oral Story-Telling in Denmark</p><p>Today, many people spontaneously think that oral transmission of traditional legends and fairy tales are a thing of the past. But in the last few decades a new interest has arisen in Denmark in oral story-telling. The new story-tellers relatetraditional legends and fairy tales, but also adventures that they themselves have experienced or invented, or stories from works of fiction. One has the impressionthat story-telling still has a link to the past. The major story-telling festivalstake place in historical surroundings in museums, and present-day story-tellers frequently point to the long history of the story-telling tradition when they speakor write about story-telling.So far, the new interest in story-telling has not been a subject for research, but the present article presents a study of the view of the story-tellers on story-telling and the past. Focus is on which meanings the concepts of nostalgia and authenticityhave for the story-tellers.The article is primarily based on interviews with story-tellers. They were interalia asked to describe how they would spontaneously imagine that story-telling took place in the past. It is a positive picture of the past that emerges, and the story-tellers use images of the past as a platform from which to criticize modernways of life. They criticize the media and electronic gadgets for making people passive and spoiling their being together with other living human beings. By reviving - what the storytellers see as - an ancient and extinct tradition, they wish to create experiences that modern man misses in present-day society. For the story-tellers, the past presents an idealized contrast to the present and thus contains a possibility for the story-tellers to expand about their ideals and hopes for story-telling.</p><p> </p>
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Rekdal, Ole Bjørn. "Academic urban legends." Social Studies of Science 44, no. 4 (June 12, 2014): 638–54. http://dx.doi.org/10.1177/0306312714535679.
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Pantigoso Pecero, Manuel. "A propósito del Bicentenario de la Independencia El estilo literario y vital de Raúl Porras Barrenechea como genuina expresión nacional y universal." Tradición, segunda época, no. 21 (December 27, 2021): 32–37. http://dx.doi.org/10.31381/tradicion.v0i21.4476.
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Con motivo del Bicentenario de la Independencia, este artículo se refiere al estilo literario y vital de Raúl Porras, de la Generación del Centenario, con su visión totalizadora (Perú en el Mundo). Para luego destacar su desempeño al frente del Colegio Universitario de San Marcos, precursor de los Estudios Generales; también, su desempeño en la reunión de Cancilleres de la OEA, rechazando el bloqueo a Cuba; su labor de historiador, crítico, diplomático, hombre de letras y periodista. Se destaca, igualmente, la búsqueda de las raíces de lo peruano en una revisión historiográfica que llevará a su libro El nombre del Perú, historia imbuida de mito y de leyenda. El trabajo culmina ponderando el estilo poético de su prosa y señalando que la crítica era también, para Porras, una cuestión de estilo.
Palabras clave: historiografía, generación, OEA, mito, leyenda, peruanismo, estilo poético.
Abstract
On the Bicentenary of the Independence, this article refers to the literary and vital style of Raul Porras, of the Centenary Generation, with his global vision (Peru in the World). Later, it highlights his performance at the head of the University College of San Marcos, pioneer of the “General Studies”; also, his performance in the meeting of Foreign Ministers of the OAS, rejecting the blockade to Cuba; his work as a historian, critic, diplomat, writer, and journalist. It also highlights his search for the roots of Peruvian culture in a historiographic review that will lead to his book En el nombre del Perú, historia imbuida de mito y de leyenda (The name of Peru, history imbued with myth and legend). The work ends by pondering the poetic style of his prose and pointing out that criticism was, for Porras, also a matter of style.
Keywords: English Enlightenment, emancipation, modern science, philosophy, knowledge, power, education reform.
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Bennett, Gillian. "Legends and Landscape." Folklore 122, no. 1 (April 2011): 114–15. http://dx.doi.org/10.1080/0015587x.2011.539003.
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McH., B., and Dominick LaCapra. "History and Criticism." Poetics Today 7, no. 3 (1986): 594. http://dx.doi.org/10.2307/1772526.
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Docherty, Thomas. "Criticism, history, Foucault." History of European Ideas 14, no. 3 (May 1992): 365–78. http://dx.doi.org/10.1016/0191-6599(92)90214-w.
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Walker, Lawrence D., and Dominick Lacapra. "History and Criticism." American Historical Review 91, no. 2 (April 1986): 359. http://dx.doi.org/10.2307/1858142.
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III, G. Cameron Hurst, and Hiroaki Sato. "Legends of the Samurai." Monumenta Nipponica 52, no. 3 (1997): 407. http://dx.doi.org/10.2307/2385638.
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Normurod Qizi, Siddiqova Osiyo. "HISTORY OF THE STUDY OF TOPONYMIC LEGENDS AND NARRATIVES." European International Journal of Multidisciplinary Research and Management Studies 02, no. 10 (October 1, 2022): 180–84. http://dx.doi.org/10.55640/eijmrms-02-10-34.
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Finding toponymic narratives and legends. To study them based on the specifics of the genre. Also, to go to historical places, to collect unstudied legends, stories and stories and bring them to our people. Water basins, mountains, gorges, some settlements, uninhabited places, cities and villages, hamlets, closely study toponymy, ethnography and the ancient past of local indigenous people and preserved up to now. I find it very important to learn more about their habits.
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Abashin, V. G., V. B. Simonenko, and P. A. Dulin. "Legends of the Vyborg Side." Clinical Medicine (Russian Journal) 99, no. 9-10 (January 27, 2022): 569–75. http://dx.doi.org/10.30629/0023-2149-2021-99-9-10-569-575.
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SHPYK, Igor. "Bulgarian-Ukrainian Relations in the Late Middle Ages in the Works of Ukrainian Scholars of the 19th–First Quarter of the 20th Century." Problems of slavonic studies 70 (2021): 22–30. http://dx.doi.org/10.30970/sls.2021.70.3754.
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Background: One of the least researched periods of Bulgarian-Ukrainian intercul-tural dialogue is late Middle Ages period. It is explained by the low number of sources and their fragmented character, and mainly by incomplete methodology of their pro-cessing, lack of respective conceptual approaches, which are still applied, despite seri-ous criticism. In the second part of the 20th century Ukrainian Slavic Studies, being under mo-nopoly influence of the Russian historiographic patterns, fully accepted the concept of the “second South Slavic influence”, artificially adapting it to the Ukrainian late Middle Ages history. Definitely it was not beneficial for it as self-sufficient processes of reli-gious and cultural relations of Ukraine-Rus with Bulgaria of the 14th–15th centuries were narrowed down only to one abstract phenomenon, which main recipient undoubt-edly was Moscow. Purpose: Modern Ukrainian researchers continue using the term “second South Slavic influence”, and this automatically makes their texts not only a bit terminologically vague, but often retranslates outdated historiographic patterns with clearly expressed myth-making elements. To finally neutralize the afore-mentioned tendency, one should refer back to the origins of our national historiography that includes alternative interpre-tations of cultural relations of Ukraine-Rus with Bulgaria and other South Slavic coun-tries in the late Middle Ages period. Their subsequent analysis is the man objective of this article. Results: Ukrainian scholars of the 19th – first quarter of the 20th century rigorous-ly studied all the aspects of Bulgarian-Ukrainian relations of the late Middle Ages peri-od known at that time. I. Franko and М. Hrushevsky contributed to these studies the most, and some of their opinions are based both on the in-depth knowledge of Ukraini-an and Bulgarian cultural and religious life, and the results of comparative analysis of the respective book and literary monuments, therefore they are still scientifically topical. At the same time, materials of all these studies, irrespective of their scientific value, is an inseparable part of Ukrainian Slavic researchers’ knowledge about the place of their cul-tural heritage within the system of interslavic relations of ancient times. Key words: Bulgaria, Ukraine-Rus, cultural relations, “second South Slavic influ-ence”, the late Middle Ages, Ukrainian Slavic Studies. Dashkevich, N., 1904. Several facts on Rus’ communication with South Slavs in Lith-uanian-Polish period of its history, including dumas. Kievan Anthology dedicated to Т. D. Florinsky. Kiev, pp.117–137. (In Russian) Franko, I. Ya., 1981. Collection of works. In 50 volumes, 30. Kyyiv: Naukova dumka. (In Ukrainian) Franko, I. Ya., 1984. Collection of works. In 50 volumes, 41. Kyyiv: Naukova dumka. (In Ukrainian) Franko, I., 1899. Apocrypha and legends from Ukrainian manuscripts. The Monu-ments of the Ukrainian-Russian Language and Literature, 2. L"viv. (In Ukrainian) Franko, I., 1913. Studies of the Ukrainian Folk Sngs, 1 L"viv. (In Ukrainian) Hnatyuk, V., 1906. Relations of Ukrainians with Serbs. Collection of scientific articles dedicated to Prof. Mykhailo Hrushevsky by his students and supporters to celebrate the 10th anniversary of His scientific activitiy in Halychyna (1894–1904). L"viv, pp.373–408. (In Ukrainian) Hojnackіj, A., 1873. Life and activity of the hierarch Cyprian, Metropolitan of Kiev and Moscow in Volyn region. Volyn Eparchial Journal. Unofficial Section, 14, с.497–503. (In Russian) Hrushevs"kyj, M. S., 1992. From the history of religious thought in Ukraine. Kyyiv: Osvita. (In Ukrainian) Hrushevs"kyj, M. S., 1994. History of Ukraine-Rus' : vols. 1–10 (in 12 books), 5–6. Kyyiv: Naukova dumka. (In Ukrainian) Hrushevs"kyj, M. S., 1995. History of Ukrainian literature, 5/1. Kyyiv: Lybid. (In Ukrainian) Hryhorash, N., 2007. Ukrainian Literary Bulgarian Studies of the 19th – middle of the 20th century: schools and personalities. Veliko T"rnovo: Universitetsko izdatelstvo “Sv. sv. Kiril i Metodij”. (Іn Bulgarian) Kaluzhnjackij, E. І., 1878. Overview of Slavic-Russian monuments of language and writing, kept in Lvov libraries and archives. Proceedings of the Third Archeological Congress in Russia, held in Kiev in August of 1874, 2, pp.213–321. (In Russian) Kryzhanovskіj, G., 1886. Kamianets-Strumilov tetro-Gospel of 1411 and Volyn dialect in the 14th–15th centuries. Volyn Eparchial Journal. Unofficial Section, 17, pp.502–509; 18, pp.531–543. (In Russian) Lihachev, D. S., 1958. Certain tasks of studying the second South Slavic influence in Russia. Moskva: Publishing house of the Academy of Sciences of the USSR. (In Russian) Myshanych, S. V., 1974. Comparative study of the epic literature of the Ukrainian and South Slavic peoples. Folklore and Ethnography, 4, pp.24–37. (In Ukrainian) Rybinskij, V., 1891. Kiev Metropolitan Cathedral from the half of the 13th to the end of the 16th century. Kіev": Tipografіja G. T. Korchak"-Novickago. (In Russian) Shchepkin, V. N., 1967. Russian paleography. Moskva: Nauka. (In Russian) Shhurat, V., 1895. The Monk’s Republic in the Mount Athos. L"viv: Publishing house of the Scientific Association Shevchenko. (In Ukrainian) Sobolevskij, A. I., 1894. South Slavic influence on the Russian language and writing in the 14th–15th centuries. Report, delivered at the annual event of the Archeological Insti-tute on March 8, 1894. Sankt-Peterburg: Tipografija M. Merkusheva. (In Russian) Sohan', P. S., 1976. Outline of history of Ukrainian-Bulgarian relations. Kiev: Naukova dumka. (In Russian) Stepovyk, D. V., 1975. Ukrainian-Bulgarian art relations. Kyyiv: Naukova dumka. (In Ukrainian) Svyencicz`ky`j, I., 1922. Decoration of Manuscripts of Galician Ukraine XVI-го віку, 1–3. Zhovkva: Ex officina Monasterii O. s. Basilii Magni. (In Ukrainian) Venelin, Ju., 1835. On Folk Songs of Transdanube Slavs. Moskva: Tipografija N. Stepanova. (In Russian) Worth, D., 1983. The so called “second South Slavic influence” in the history of Russian literary language. 9th International Congress of Slavis Studies Scholars (Kiev, September 1983). Abstracts of reports and articles. Moskva, рр.222–223. (In Russian) Wozniak, M., 1992. History of Ukrainian literature: In 2 books. L"viv: Svit. (In Ukrainian) Zhukovskaja, L. P., 1987. Greek influence and archiazation of the Russian language of the second half of the 15th – first half of the 16th centuries (On the falseness of the notion “second South Slavic influence”). Old Russian literary language in its relation to the Old Slavic language, pp.144–176. (In Russian)
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Ruziyev, Nodir Kayumovich. "THEME TYPES OF UZBEK FOLK TALES AND THEIR REFLECTIONS IN TRANSLATION." Scientific Reports of Bukhara State University 5, no. 5 (December 30, 2021): 154–66. http://dx.doi.org/10.52297/2181-1466/2021/5/5/14.
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Background. This article discusses the thematic types of Uzbek folk legends and myths and their reflection in translation. The names of the genres of myths and legends, their artistic compositional features, scientific and theoretical views on the development and evolution of the genre are described. Successes and shortcomings in the translation of myths and legends in Uzbek and English are substantiated by sufficient evidence. In myths, motifs and images interpreted on the basis of primitive religious-mythological views of ancient people, such as animistic, totemistic, shamanistic, fetishistic, magical, attract attention with their "planetary" migration. It is reported that some mythical motifs and images were later incorporated into fairy tales and epics. Marilyn Petersen's book "Treasury of Uzbek Legends and Lore" contains translations of more than 20 Uzbek folk tales. The article provides feedback on these. Research methods and materials. Among the legends translated from Uzbek to English so far, there are more translations of toponymical and historical legends. Because abroad, people are especially interested in the geographical location of our country, the nature of paradise, the bravery and courage of our brave and courageous ancestors. It should be noted that legends are created in a simple and concise form, such as myths, legends, narrations, in a short and concise volume. It is observed that not only their content, but also their simple and concise form made it convenient for translators and led to the translation of many samples. Because the shorter the text, the easier it is to understand and translate. Results and discussions. Legends, like legends, are one of the most ancient, traditional and widespread genres of Uzbek folklore. They also serve the purpose of informing the listener about any information. In that sense, they are like legends. Again, they stand close to the legends even with the simple and straightforward construction of the plot. Only they do not have an interpretation of unusual, supernatural events. Also, the events described in the legends take place within a historically specific time frame. Conclusion. So, like other phenomena, folklore samples have their own typological features, roots of historical origin. In particular, among them are works in the genre of myths and legends, formed on the basis of real events in the history of the nation, the events of life. After all, they are characterized by the encounter of real images, vitality and history. Therefore, the artistic-aesthetic and educational significance of such folklore samples is high.