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Journal articles on the topic 'Mende language. Oral tradition'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Thomas, Karen Kartomi. "Cultural Survival, Continuance and the Oral Tradition: Mendu Theatre of the Riau Islands Province, Indonesia." International Journal of Creative and Arts Studies 2, no. 2 (December 18, 2015): 1. http://dx.doi.org/10.24821/ijcas.v2i2.1792.

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This article seeks to describe Mendu theatre that is performed in Sedanau, Natuna regency (kabupaten) of one of Indonesia’s newest provinces, the Riau Island. 1 Once popular at the turn of the 20 th century and in the 1970s and 1980s, there were local Mendu groups in every village of Natuna in parts of northern and eastern Bunguran island, and other smaller islands such as Sedanau, Pulau Tiga, Karempak, Midai, Siantan, and Anambas (K.S. Kartomi 1986; Illyassabli, 2013; Akib 2014). The oral tradition keeps a people’s culture alive across generations by performing episodes from memory. Mendu theatre episodes express and reinstate the cultural values of the Natuna people. Language, culture, customary laws and how the people think are transmitted orally through the arts and through the embodied knowledge of theatre performance practices.

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2

Jones, Adam. "Some Reflections on the Oral Traditions of the Galinhas Country, Sierra Leone." History in Africa 12 (1985): 151–65. http://dx.doi.org/10.2307/3171718.

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Whenever historians of Africa write: “According to tradition…”, they evade the crucial question of what kind of oral tradition they are referring to. The assumption that oral tradition is something more or less of the same nature throughout Africa, or indeed the world, still permeates many studies on African history; and even those who have themselves collected oral material seldom pause to consider how significant this material is or how it compares with that available in other areas.The majority of studies of oral tradition have been written by people who worked with fairly formal traditions; and those who, after reading such studies, go and work in societies where such traditions do not exist are often distressed and disappointed. There is therefore still a need for localized studies of oral tradition in different parts of Africa. As far as Sierra Leone is concerned, no work specifically devoted to the nature of oral tradition has been published, despite several valuable publications on the oral literature of the Limba and Mende. The notes that follow are intended to give a rough picture of the kind of oral material I obtained in a predominantly Mende-speaking area of Sierra Leone in 1977-78 (supplemented by a smaller number of interviews conducted in 1973-75, 1980, and 1984). My main interest was in the eighteenth and nineteenth century history of what I have called the Galinhas country, the southernmost corner of Sierra Leone.I conducted nearly all of my interviews through interpreters and did not use a tape recorder more than a very few times. This was partly because the amount of baggage I could carry on foot was limited, but also because I soon found that some informants were disturbed by the tape recorder, and because it was difficult to catch on tape the contributions of all the bystanders.

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3

Kuiper, Koenraad. "The Oral Tradition in Auction Speech." American Speech 67, no. 3 (1992): 279. http://dx.doi.org/10.2307/455565.

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4

Elliott, J. K., and Henry Wansbrough. "Jesus and the Oral Gospel Tradition." Novum Testamentum 35, no. 3 (July 1993): 306. http://dx.doi.org/10.2307/1561551.

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5

Armistead, S. G., and John Miles Foley. "Oral Tradition in Literature: Interpretation in Context." Hispanic Review 55, no. 3 (1987): 380. http://dx.doi.org/10.2307/473699.

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6

Tšiu, William Moruti. "Basotho clan praises (diboko) and oral tradition." South African Journal of African Languages 26, no. 2 (January 2006): 77–89. http://dx.doi.org/10.1080/02572117.2006.10587271.

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7

Cao, Deborah. "Strategies in Translating Oral History Between Chinese and English." Babel. Revue internationale de la traduction / International Journal of Translation 40, no. 3 (January 1, 1994): 137–45. http://dx.doi.org/10.1075/babel.40.3.03cao.

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L'article se penche sur les traductions en anglais et en chinois de la tradition orale en se référant plus particulièrement aux traductions en anglais de la tradition orale Chinoise, Beijingren, de Zhang Xinxin et Sang Ye, et à la traduction en chinois de la tradition orale anglaise, American Dreams, par Studs Turkel. Par ailleurs, l'article propose des stratégies permettant de traduire ce genre littéraire dans deux langues aussi éloignées l'une de l'autre que sont l'anglais et le chinois. Il défend la thèse que ce sont les aspects linguistiques et non linguistiques de la tradition orale qui doivent l'emporter sur toute autre considération pour déterminer la méthode de transfert et les stratégies de traduction à utiliser. Dans son étude, l'auteur identifie trois problématiques principales d'ordre linguistique et sociolinguistique, dignes de susciter l'intérêt du traducteur amené à traduire la tradition orale. Il s'agit de la syntaxe, de la lexicologie et de l'emploi des varietés linguistiques dans la traduction. L'article aborde le problème des différences entre la langue écrite et parlée, entre les dialectes et les registres en traduction. Il fait remarquer que ces problèmes son liés à l'énorme différence qu'il y a entre l'anglais et le chinois, aussi bien du point de vue linguistique que sociolinguistique, et aux aspects spécifiques de la tradition orale. L'auteur suggère des moyens pour rendre plus efficace la traduction de ce genre de textes. Il propose d'activer différentes astuces linguistiques aussi bien au niveau linguistique que sociolinguistique, en vue de ratteindre le style particulier de la tradition orale.

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8

Levitt, Marcus C. "Aksakov's Family Chronicle and the Oral Tradition." Slavic and East European Journal 32, no. 2 (1988): 198. http://dx.doi.org/10.2307/308887.

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9

Hummel, Martin. "Attribution in Romance: Reconstructing the oral and written tradition." Folia Linguistica Historica 34, no. 1 (January 2013): 1–42. http://dx.doi.org/10.1515/flih.2013.001.

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10

Patterson, Emma. "Oral Transmission: A Marriage of Music, Language, Tradition, and Culture." Musical Offerings 6, no. 1 (2015): 35–47. http://dx.doi.org/10.15385/jmo.2015.6.1.2.

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11

Harrington, Dana. "Remembering the Body: Eighteenth-Century Elocution and the Oral Tradition." Rhetorica 28, no. 1 (2010): 67–95. http://dx.doi.org/10.1525/rh.2010.28.1.67.

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Abstract: This article revisits eighteenth-century elocutionists Thomas Sheridan and John Walker by examining their work in two contexts: 1) classical imitation and oral reading traditions that engaged the body and emotions; and 2) early modern views of the faculties, particularly the faculties of the imagination and taste. These contexts, I argue, are essential to understanding the social and ethical claims the elocutionists made to support the revival of elocution and to understanding how they perceived their own practices.

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12

Immerwahr, Henry R., and R. Thomas. "Oral Tradition and Written Record in Classical Athens." American Journal of Philology 113, no. 1 (1992): 96. http://dx.doi.org/10.2307/295133.

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13

Sulistyowati, Sulistyowati. "Tradisi Lisan Yogyakarta: Narasi dan Dokumentasi." Bakti Budaya 2, no. 1 (April 15, 2019): 45. http://dx.doi.org/10.22146/bb.45032.

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Yogyakarta is one of the provinces where people are still aware of their oral tradition. Oral tradition as a culture contains aspects of life of a society. Types of oral tradition are verbal oral traditions, half-oral traditions, and non-verbal (material) oral traditions. Narrating the tradition in written form becomes an eﬀort in documentation, both in Javanese and Indonesian narratives. To translate it from the original language (Javanese) to Indonesian language creates some problems. The narrative script of the oral tradition still requires a lot of improvements in terms of language and the content of story. This research aims to train and assist people of Yogyakarta to write down their oral traditions. The activity specifcally aims to create texts of oral tradition in Yogyakarta which can be published into a semi popular book. The program, then, should be followed up by cultural discussions on oral tradition in Yogyakarta. =================================================================Salah satu daerah yang masyarakatnya masih sadar akan kehadiran tradisi lisan adalah Yogyakarta. Tradisi lisan sebagaikebudayaan mengandung segala aspek kehidupan yang ada di masyarakat. Jenis kelompok tradisi lisan di antaranya tradisi lisan verbal, tradisi lisan setengah verbal, dan tradisi lisan nonverbal (material). Narasi tulis tradisi lisan menjadi sebuahupaya dalam dokumentasi, baik narasi berbahasa Jawa maupun bahasa Indonesia. Adanya alih bahasa dari bahasa Jawa ke bahasa Indonesia maupun sebaliknya membuat permasalahan baru muncul. Sebagian besar narasi yang terkumpul belum sepenuhnya dapat dianggap sebagai naskah karena masih memerlukan banyak perbaikan dalam segi bahasa ataupun isi cerita. Kegiatan Pengabdian kepada Masyarakat ini bertujuan untuk melatih dan mendampingi masyarakat Yogyakarta untuk menulis naskah tradisi lisan. Kegiatan pengabdian ini secara khusus bertujuan untuk menciptakan naskah tradisi lisan Yogyakarta yang dapat dipublikasikan menjadi buku semipopuler. Keberlanjutan program yang dapat dilakukan adalah terlaksananya diskusi budaya secara rutin tentang tradisi lisan Yogyakarta.

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14

Mantra, Ida Bagus Nyoman, I. Nyoman Weda Kusuma, I. Nyoman Suarka, and Ida Bagus Rai Putra. "Exploring the Educational Values of Oral Texts of Balinese Oral Tradition." International Journal of Linguistics, Literature and Culture 2, no. 2 (July 1, 2016): 120. http://dx.doi.org/10.21744/ijllc.v2i2.140.

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The main concern of the present study is to analyze the educational values of the oral text of genjek oral tradition performed by several genjek groups in Karangasem, eastern part of Bali. Genjek is one of the most popular oral traditions in Bali and it is a spontaneous performing oral art by a group of young villagers to express their feeling, thought, and criticisms to the existing conditions of the country. All criticisms and suggestions are conveyed through songs in common Balinese language accompanied by acoustic Balinese bamboo music instruments. Their performances are usually funny and entertaining. Most of the lyrics are created spontaneously during the performance. As an oral traditional, genjek is mainly performed for entertainment and the education of their supporting society. This study found that most of the oral text of genjek Karangasem contains educational values which are really important to maintain the harmony of the social life of the society. In addition, the present study revealed that genjek is also an effective way of educating a big crowd of people. Therefore, it is recommended that genjek should be utilized more extensively, especially in social education and in conveying mass information which is needed to be known by the society.

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15

Ritonga, Mara Untung. "A Textual Interpretation of Mandailing Oral Tradition: A Cultural Maintenance Model." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 2, no. 4 (November 5, 2019): 145–52. http://dx.doi.org/10.33258/birle.v2i4.501.

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Language has the pivot on which the culture grow or turn to extinct. Language is as primary means of cultural events transmission. A digitalised adage as one of efforts to revitalise or maintain the culture will not be received without understanding the meanings of the oral tradition texts as their implicitness. This research tries to fill the space left by other researchers to make young generation of Mandailing understand the meanings of the oral tradition texts. The oral tradition tells a great deal of local genuine. By doing so, it is expected the young generation can pick out the beneficial messages from the oral tradition texts, then, to guide them in the action, behaviour, and thinking. Therefore, the oral traditonal needs to maintain or to reserve. With respect to the nature, the out put of this research is to design a maintenance model of Mandailing oral tradition. The subject of the research is the oral tradition of Mandailing analisyed through cognitive semantics, and CDA as theoretical tools for textual interpretation. The qualitative and quantitative data of the research show that the oral traditon of Mandailing; mangandung and marturi include in the category of extinct, while mangambat, mangalehenmangan, manjair, maralok-alok, mambue, marturas, maronang-onang, marsilogo, marungut-ungut, and marpege-pege are in the category of endangered traditon. The cultural activities of the oral traditon do not transmit towards the young generation of Mandailing (age. 17- 40) taken from 100 respondent. Theydid not understand the meaning of the oral traditon texts (87%). The other factor is very few young generation (10%) involve in the cultural traditon of the oral tradition.

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16

de Ramirez, Lori Langer. "Stories from the Oral Tradition: Language in Content for the Spanish Classroom." Hispania 79, no. 3 (September 1996): 561. http://dx.doi.org/10.2307/345562.

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17

Harper, K. S. "The Mong Oral Tradition: Cultural Memory in the Absence of Written Language." Oral History Review 37, no. 1 (February 18, 2010): 104–7. http://dx.doi.org/10.1093/ohr/ohq008.

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18

Puspita, Intan Ayu, I. Nyoman Weda Kusuma, and I. Made Suastika. "BENTUK MORFOSEMANTIK DALAM TEKS TRADISI LISAN NYIANG LENGAN PADA MASYARAKAT DAYAK MAANYAN DI KALIMANTAN TENGAH." Linguistika: Buletin Ilmiah Program Magister Linguistik Universitas Udayana 25, no. 2 (September 30, 2018): 138. http://dx.doi.org/10.24843/ling.2018.v25.i02.p07.

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Nyiang Lengan is an oral tradition of the Dayak Maanyan tribes in Central Kalimantan, especially in East Barito Regency. This tradition is composed of the literary language which is sung by using Pangunraun language. This research uses a morphosemantic study to understand the morphological form and its significance. Nyiang Lengan is reviewed since the writer would like to preserve the culture of Dayak Maanyan tribes and also introduce this tradition to the younger generation so that they will realize the importance of this oral tradition for the Dayak Maanyan people. It is because many young generations of Dayak Maanyan can not sing it even understand the messages of Nyiang Lengan. This research focuses on affixation and significance in the text of Nyiang Lengan. Affixation becomes the main topic to find out the morphological changes in the text of the oral tradition. Afterwards, understanding the significance is also important so that the messages of Nyiang Lengan can be delivered.

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19

Bobunova, Maria A., and Alexander T. Khrolenko. "Proper Names in Oral Poetic Tradition in the Light of Folklore Lexicography." Вопросы Ономастики 18, no. 1 (2021): 85–112. http://dx.doi.org/10.15826/vopr_onom.2021.18.1.003.

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The paper uses three cases of folklore lexicography to substantiate its applicability and the methodological capacity it holds in the study of onomastic elements of different folklore genres. It is this original lexicographic approach that gives a new perspective and brings new results to the solution of some recurrent problems connected with the poetic language of folklore. The research builds on the lexicographic projects by Kursk linguists, focused on folklore studies: a dictionary of the language of bylinas and the concordances of Russian non-ritual lyric songs. The present study employs the overlay technique for comparing dictionary entries and gives three cases of its application. The first compares lexicographic descriptions of the Dunai (Danube) river name as one of the key images of Russian folklore, and how it is used in non-ritual lyric songs of the 19th century. This has allowed the authors to identify semantic differences in the river name across the regions. The second case illustrates that, lexicographically, the body of folklore proper names has a capacity to verbalize the emotional experience of the ethnic group that has both regional and gender-based specificity. The third case considers the meaning, usage, and derivational potential of exotic place names. Based on bylinas texts, the authors illustrate transformations of borrowed words in the vocabulary of Russian folk-tale narrators. On the general scale, embracing a lexicographic approach to the study of folklore vocabulary can solve a number of long-standing issues related to semantics, word-formation, generic and territorial features of the national poetic language. Apart from that, the authors conclude that folklore lexicography can open new interesting areas of onomastic research and gives a tool to explore them.

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20

Zemke, John, Samuel G. Armistead, Joseph H. Silverman, and Israel J. Katz. "Judeo-Spanish Ballads from Oral Tradition: II. Carolingian Ballads (1): "Roncesvalles"." Hispanic Review 64, no. 3 (1996): 393. http://dx.doi.org/10.2307/474619.

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21

Milubi, N. A. "Development of Venda poetry from oral tradition to the present forms." South African Journal of African Languages 8, no. 2 (January 1988): 56–60. http://dx.doi.org/10.1080/02572117.1988.10586750.

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22

Adderley, M. "Singing to the Silent Sentinel: 'Preiddeu Annwn' and the Oral Tradition." Review of English Studies 60, no. 244 (September 16, 2008): 175–93. http://dx.doi.org/10.1093/res/hgn129.

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23

Kennedy, Hugh. "From Oral Tradition to Written Record in Arabic Genealogy." Arabica 44, no. 4 (1997): 531–44. http://dx.doi.org/10.1163/1570058972582344.

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24

Dué, Casey. "Achilles' Golden Amphora in Aeschines' "Against Timarchus" and the Afterlife of Oral Tradition." Classical Philology 96, no. 1 (January 2001): 33–47. http://dx.doi.org/10.1086/449522.

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25

Bachvarova, Mary R. "Multiformity in the Song of Ḫedammu." Altorientalische Forschungen 45, no. 1 (June 1, 2018): 1–21. http://dx.doi.org/10.1515/aofo-2018-0001.

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AbstractA new analysis of the narrative tradition of the Hurro-Hittite Song of Ḫedammu is presented, arguing that two separate Hittite versions can be reconstructed, one relatively condensed, the other more prolix. Such multiformity supports the postulation of an oral tradition lying behind the scribal production of Hurro-Hittite narrative song at Ḫattuša.

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26

Suchard, Benjamin. "Sound Changes in the (Pre-)Masoretic Reading Tradition and the Original Pronunciation of Biblical Aramaic." Studia Orientalia Electronica 7 (April 2, 2019): 52–65. http://dx.doi.org/10.23993/store.74104.

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For nearly a thousand years, the texts of the Hebrew Bible were transmitted both in writing, as consonantal texts lacking much of the information on their pronunciation, and orally, as an accompanying reading tradition which supplied this information. During this period of oral transmission, sound changes affected the reading tradition. This paper identifies a number of sound changes that took place in the reading tradition by comparing their effects on Biblical Hebrew to those on Biblical Aramaic, the related but distinct language of a small part of the biblical corpus: sound changes that affect both languages equally probably took place in the reading tradition, while those that are limited to one language probably preceded this shared oral transmission. Drawing this distinction allows us to reconstruct the pronunciation of Biblical Aramaic as it was fixed in the reading tradition, highlighting several morphological discrepancies between the dialect underlying it and that of the consonantal texts.

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27

Zemke, John, and Mishael M. Caspi. "Oral Tradition and Hispanic Literature. Essays in Honor of Samuel G. Armistead." Hispanic Review 65, no. 1 (1997): 109. http://dx.doi.org/10.2307/474835.

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28

Khan, Geoffrey. "Remarks on syllable structure and metrical structure in Biblical Hebrew." Brill’s Journal of Afroasiatic Languages and Linguistics 12, no. 1 (June 18, 2020): 7–30. http://dx.doi.org/10.1163/18776930-01201005.

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Abstract In the Middle Ages Biblical Hebrew was transmitted in a variety of oral reading traditions, which became textualized in systems of vocalization signs. The two most important oral traditions were the Tiberian and the Babylonian, which were represented by different vocalization sign systems. These two oral traditions had their origins in ancient Palestine. Although closely related, they exhibit several differences. These include differences in syllable and metrical structure. This paper examines how the syllable and metrical structure of the two traditions reflected by the medieval vocalization sign systems should be reconstructed. The Tiberian tradition exhibits an ‘onset typology’ of syllabification, where word-internal /CCC/ clusters are syllabified /C.CC/ and word-initial clusters are syllabified within the onset /CC-/. The Babylonian tradition exhibits a right-to-left computation of syllables resulting in a ‘coda typology,’ whereby the second consonant of a word-internal sequence /CCC/ is syllabified as a coda, viz. /CC.C/, and word-initial clusters are syllabified C.C, with the first consonant extra-syllabic.

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29

Assunção, Carlos, and Isabel Moreira Moreira. "Linguistic-computational approach to the tales of the Portuguese oral tradition: Lexicon and values." Calidoscópio 18, no. 1 (March 27, 2020): 225–46. http://dx.doi.org/10.4013/cld.2020.181.13.

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30

Sutton-Spence, Rachel. "Aspects of BSL poetry." Sign Language and Linguistics 3, no. 1 (December 31, 2000): 79–100. http://dx.doi.org/10.1075/sll.3.1.05sut.

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The British Sign Language poetry of Dorothy Miles is a major contribution to the canon of BSL poetry. This paper considers her work as an example of “oral poetry”, in the tradition of other oral (i.e. unwritten poetry). Following definitions of oral poetry primarily from Finnegan (1977), I explore the degree to which Miles’ BSL work may be considered “oral” from the perspective of composition, transmission and performance, and linguistic structure. Although there are ways in which BSL poetry does share similarities with other spoken language “oral” poetry, the unique relationship between sign language and spoken language creates situations in which the BSL poetry is unlike either oral or written poetry.

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31

Gintsburg, Sarali. "It’s got some meaning but I am not sure…" Pragmatics and Cognition 24, no. 3 (December 31, 2017): 474–95. http://dx.doi.org/10.1075/pc.18017.gin.

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Abstract In this research I aim to contribute to a better understanding of transitionality in poetic language by applying for the first time the hypotheses recently developed by pioneers in the emerging field of cognitive poetics to a living tradition. The benefits of working with a living tradition are tremendous: it is easy to establish the literacy level of the authors and the mode of recording of poetic text is also easy to elicit or, when necessary, to control. I chose a living poetic tradition originating from the Jbala (Morocco). Although it is not epic and local poets create only relatively short poetic texts, memorisation is also used; it has been demonstrated that oral improvisation and the use of memory are not mutually exclusive. This suggests that research on the living Jebli tradition holds promise for our understanding of oral poetry, and for revisiting the intriguing question of formulaic language.

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32

Luciano, Rosenilda Rodrigues de Freitas, Hellen Cristina Picanço Simas, and Jefferson Gil da Rocha Silva. "A literatura do Povo Baniwa na tradição oral (The literature of The Baniwa People in oral tradition)." Revista Eletrônica de Educação 14 (May 12, 2020): 3380084. http://dx.doi.org/10.14244/198271993380.

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The Baniwa People's literature in Indigenous and Portuguese languages is discussed as an educational didactic tool that promotes the appreciation of indigenous culture through the Baniwa People's indigenous ancestral stories in the school context. To this end, we used field research initiated in undergraduate studies by one of the authors in which traditional stories of the Baniwa people were collected from indigenous Baniwa scholars residing in Manaus. In the master's degree, there was a bibliographic research about the theme and the analysis of the study corpus. The study brought a small part of the ancestral Baniwa stories maintained through orality, which are significant to demonstrate how important it is to register them in writing in order to value traditional knowledge in the teaching-learning and literacy process since the early years, in order to promote ethnic and cultural belonging based on orality, which determines the lifestyle of the Baniwa, and, at the same time, contributing to the formation of indigenous writers as authors of their own stories.ResumoDiscute-se a literatura do Povo Baniwa em língua indígena e em língua portuguesa como instrumento didático pedagógico que promove a valorização da cultura indígena por meio das histórias ancestrais indígenas do Povo Baniwa no contexto escolar. Para tanto, servimo-nos de pesquisa de campo iniciada na graduação por uma das autoras em que foram coletadas histórias tradicionais do povo Baniwa junto a acadêmicos indígenas baniwa residentes em Manaus. Já no mestrado, realizou-se pesquisa bibliográfica acerca da temática e as análises do corpus de estudo. O estudo trouxe uma pequena parte das histórias ancestrais baniwa mantidas por meio da oralidade, significantes para demonstrar o quão importante é registrá-las de forma escrita para valorização dos saberes tradicionais no processo de ensino-aprendizagem e letramento desde os anos iniciais, de modo a promover o pertencimento étnico e cultural baseado na oralidade, que determina o estilo de vida dos Baniwa, e, ao mesmo tempo, contribuindo para a formação de escritores indígenas como autores de suas próprias histórias.Palavras-chave: Literatura indígena, Tradição cultural e oralidade do povo Baniwa, Educação escolar indígena.Keywords: Indigenous literature, Cultural tradition and orality of the Baniwa people, Indigenous school education.ReferencesABBAGNANO, Nicola. Dicionário de Filosofia. São Paulo: Martins Fontes, 2003.BRASIL, Ministério da Educação. Referenciais para a formação de professores indígenas /Secretaria de Educação Fundamental. Brasília: MEC; SEF, 2002.COELHO, Nelly Novaes. Literatura Infantil: teoria, análise, didática. São Paulo: Moderna, 2000.D’ANGELIS, Wilmar da Rocha. Línguas Indígenas precisam de escritores? São Paulo: UNICAP, 2005.ISA. Baniwa: localização e população. Disponível em: https://pib.socioambiental.org/pt/Povo:Baniwa. Acesso em: 01.05.2020JECUPÉ, Kaká Werá. A Terra de Mil Povos: história indígena do Brasil contada por um índio. São Paulo: Peirópolis – (Série educação para a paz), 1998.LUCIANO, Gersem José dos Santos. Educação para manejo e domesticação do mundo entre a escola ideal e a escola real: os dilemas da educação escolar indígena no Alto Rio Negro. 2011. 368 f. Tese (Doutorado em Antropologia) Universidade de Brasília, Brasília, 2011.LUCIANO, Gersem José dos Santos. O índio brasileiro: o que você precisa saber sobre os povos indígenas no Brasil de hoje. Coleção Educação Para Todos. Série Vias dos Saberes Volume 1. Brasília: MEC/SECAD; Rio: LACED/Museu Nacional, 2006.LUCIANO, G. dos S. Educação para manejo do mundo: entre a escola ideal e a escola real no Alto Rio Negro. Rio de Janeiro: Contra Capa: Laced, 2013.LUCIANO, Rosenilda R. Freitas. Ação Saberes Indígenas na Escola: Alfabetização e Letramento com Conhecimentos Indígenas? 2019. 227 f. Dissertação de Mestrado em Educação. Universidade Federal do Amazonas, 2019.MINDLIN, Betty. Texto e leitura na escola indígena. In: D’ANGELIS, Wilmar; VEIGA, Juracilda. (Orgs.). Leitura e escrita em escolas indígenas. Campinas, SP: ALB; Mercado das Letras, 1997. (Coleção Leitura das Letras).NEVES, Josélia Gomes. Alfabetização, Bilinguismo e Interculturalidade: Tematizando a prática pedagógica com docentes indígenas Arara-Karo e Gavião-Ikolen. 2008. Disponível em <http://www.abrapee.psc.br/documentos/cd_ix_conpe/IXCONPE_arquivos/22.pdf>. Acesso em: 23/11/2011.SILVA, Aracy Lopes da (org.). A Questão indígena na sala de aula: subsídios para professores de 1o e 2o graus. São Paulo: Editora Brasiliense, 2. ed, 1993.SIMAS, Hellen Cristina Picanço; SILVA, Regina Celi Mendes. Mito dos mitos e lendas indígenas. In: GRIZOSTE, Weberson; ALBUQUERQUE, Renan. Estudos Clássicos e Humanísticos e Amazonidades. Parintins: EDUA, 2016.VIERTLER, Renate Brigitte. Adaptação de mitos indígenas na literatura infantil. In: SILVA, Aracy Lopes da (org.) A questão indígena na sala de aula. São Paulo: Brasiliense, 1987.e3380084

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Finkelberg, Margalit. "The Cypria, the Iliad, and the Problem of Multiformity in Oral and Written Tradition." Classical Philology 95, no. 1 (January 2000): 1–11. http://dx.doi.org/10.1086/449467.

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Udolph, Ludger. "Josef Štefan Kubíns Sammlung von Volkserzählungen aus dem Riesengebirgsvorland." Zeitschrift für Slawistik 63, no. 2 (June 1, 2018): 264–82. http://dx.doi.org/10.1515/slaw-2018-0019.

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

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López Bernal, Desirée. "Marzolph, Ulrich (2020): 101 Middle Eastern Tales and Their Impact on Western Oral Tradition, Detroit, Wayne State University Press, 706 pp." Boletín de Literatura Oral 11 (July 19, 2021): 317–19. http://dx.doi.org/10.17561/blo.v11.6154.

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Rahman, Fathu, and Prihe Slamatin Letlora. "Cultural Preservation: Rediscovering the Endangered Oral Tradition of Maluku (A Case Study on Kapata of Central Maluku)." Advances in Language and Literary Studies 9, no. 2 (April 30, 2018): 91. http://dx.doi.org/10.7575/aiac.alls.v.9n.2p.91.

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Language and culture are two aspects which interchange each other where the language is a medium to get information about the culture. As the product of language and culture, oral tradition plays a vital role in Maluku not only as the most powerful and sacred chant that regulate the life of people but also as the folk song that contains history, advice, and prayer. Kapata nowadays is assumed as the endangered oral traditions in Maluku. To rediscover the endangered oral traditions, descriptive qualitative research by using interview and library study in gaining the supporting information was implemented. Furthermore, this research was aimed (1) to figure out the history of Kapata and the way to preserve it (2) to map out the categories of Kapata and its function in social life, and (3) to elaborate the meaning of language expression conveyed in Kapata. Through this research, it is hoped that Kapata can be preserved by implementing it in formal education, art performance and framing in an advanced documentation so that all generations of Maluku are able to not only to recognize and make use it in social life as the way to preserve the Kapata as an endangered oral tradition.

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Chudal, Alaka Atreya. "Modern Nepali Oral Transmissions of Vetālapañcaviṃśati Stories to Europe." Philological Encounters 6, no. 1-2 (July 23, 2021): 70–113. http://dx.doi.org/10.1163/24519197-bja10020.

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Abstract This article presents three recitation versions of two tales from the famous Vetālapañcaviṃśati (VP; the “Twenty-Five Tales of an Animated Corpse”, a medieval Sanskrit anthology of riddle-tales) that made their way orally from South Asia to Europe. The original work is one of the rare Sanskrit texts to have been disseminated widely and over a long period of time. It is a work that has thrived in oral, manuscript and printed versions. The stories in question, recorded in Germany as retold by three Nepali prisoners of war during World War I, show how this pre-modern Indian textual tradition was received into modern vernaculars and recounted in modern settings. It documents the fluidity of texts as dependent on the reciter’s, scribe’s or publisher’s own outlook, as well as on differing times and circumstances. In addition to the text’s long history of transmission, colonialism and print capitalism were further factors that influenced the retelling of the VP.

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Turmuzi, Ahmad, E. Emzir, and Ninuk Lustyantie. "Moral Values in Oral Tradition Bekesah Puspakrama at the Sasak Community in the West Nusa Tenggara (A Structural and Semiotic Review)." Advances in Language and Literary Studies 9, no. 3 (June 30, 2018): 98. http://dx.doi.org/10.7575/aiac.alls.v.9n.3p.98.

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This study aims to gain a deep understanding in detail in accordance with the research focus on “Moral Values in Oral Tradition of Bekesah Puspakrama at the Sasak Community in the West Nusa Tenggara”. This research is not bound by the place because this research is library research. The approach used is qualitative, structural and semiotic approach design with content analysis technique. As a whole the text on Bekesah Puspakrama script consists of 533 verses of song and 152 pages. The researchers found 230 verses of song containing moral values according to sub-focus. Oral tradition is a cultural heritage of a society of previous generations that still exist today and become an identity for the community. The oral tradition of Bekesah Puspakrama has a position and serves as a system of social protection and control, ritual and cultural identity, as well as education and instruction for the Sasak community. The implications and targets aimed at this research have an impact on Indonesian language education and Indonesian literary majors, especially on the teaching of oral literature and oral tradition, especially those related to the content of values in the manuscript. Furthermore, it is expected as one of the alternative teaching materials and can be used as a reference in analyzing other literary works.

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Sanfratello, Giuseppe. "A Byzantine Chant Collection From Sicily. A Cοllaboration Between Cοpenhagen and Piana degli Albanesi (Palermo)." Kulturstudier 7, no. 1 (July 14, 2016): 80. http://dx.doi.org/10.7146/ks.v7i1.24055.

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The aim of this paper is to give an account of the collaboration between a collector of the Byzantine chant tradition of Piana degli Albanesi (Palermo) in Sicily, namely fr. Bartolomeo Di Salvo, and the editorial board of the Monumenta Musicae Byzantinae, i.e. an institution under the aegis of the University of Copenhagen. Before describing precisely how this collaboration has developed, I will briefly introduce the “Sicilian-Albanian” oral liturgical chant tradition. Among his publications are Oral performances in a (post)-literate society (Lund, 2016), The songs of the roots (forthcoming chapter on Cretan music, University of Vienna), Creative performance in the liturgy: a formulaic melodic language in the Sicilian-Albanian chant tradition (forthcoming, University of Joensuu, Finland), and several articles as chapters of his doctoral thesis.

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Höfer, András. "Tamang Ritual Texts. Notes on the Interpretation of an Oral Tradition of Nepal." Journal of the Royal Asiatic Society of Great Britain & Ireland 117, no. 1 (January 1985): 23–28. http://dx.doi.org/10.1017/s0035869x00154917.

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In a recent issue of J.R.A.S. (2, 1982, 205–207), Tadeusz Skorupski reviewed my Tamang Ritual Texts I, Preliminary Studies in the Folk-religion of an Ethnic Minority in Nepal (henceforth “TRT”). His criticism is based on some postulates that I question. And since ours is a controversy between two disciplines, namely philology and anthropology, I think it worthwhile to examine more closely some of the arguments put forward by Skorupski. The point at issue is our approach to texts of an oral tradition.Though neither Tibetans proper nor “Bhotias”, the Tamangs speak a language of the Bodic Division (in R. Shafer's terminology), and one component of the religious tradition is Tibetan Buddhism, which in the past exercised some influence on components of the oral tradition, such as shamanism and exorcism. An adequate interpretation of oral tradition, particularly in the diachronic perspective, necessitates some sort of cooperation between the Tibetologist and the anthropologist. Thus, my reply to the Tibetologist Skorupski is a programmatic rather than a polemic attempt.

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Tomšič, Maja. "The Passage from the Oral to the Written Tradition in Récits des hommes libres, Hamadi." Acta Neophilologica 51, no. 1-2 (November 21, 2018): 91–101. http://dx.doi.org/10.4312/an.51.1-2.91-101.

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The article presents the process of writing and the historical significance of Récits des hommes libres by Hamadi, a collection of Berber traditional tales. Before addressing the characteristics of this collection, we’ll explain a close connection between the Berber literature and its cultural question. The modern Berber literature struggles to preserve its cultural heritage. Furthermore, the Berber tales, as part of a long oral tradition, depend above all on the memory of local storytellers and their audience. When writing down Berber tales, that Hamadi had collected in northern Morocco, he translated them from a Berber language to French. Récits des hommes libres reflect a certain orality, characteristics of the Berber storytelling tradition and Hamadi’s creativity. Thanks to a rich poetic expression, these tales, adapted to our modern times, transmit the emotion probably evoked by the original storytelling in Berber language.

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Spolsky, Bernard. "Avoiding the tyranny of the written word." Australian Review of Applied Linguistics 9, no. 2 (January 1, 1986): 23–37. http://dx.doi.org/10.1075/aral.9.2.02spo.

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Abstract A study of literacy as a social rather than as a personal phenomenon reveals new aspects of its complexity. Looking in particular at Jewish literacy, a distinction is proposed between unmediated and mediated literacy, the latter referring to modes of literacy that continue to require extensive mediation by a teacher long after the initial skill of phonemic decoding of the orthography has been acquired. In the case of the Written Law (the Bible) this situation was maintained by the use of an orthography which did not record vowels or punctuation and by the maintenance of an oral tradition on correct reading in crucial points in the text. In the case of the Oral Law (the Talmud), when it was finally written down, it was recorded in an elliptical style that continued to make the mediation of a teacher necessary. The result in each case is a method of safeguarding transmission without fossilizing content. Even after unmediated literacy had become widespread for other purposes, the effect of the traditions has remained strong. The system of mediated literacy, combined as it is in the Jewish tradition with a strong value for universal education, assures continued interpretation of traditional knowledge.

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Rudy, Jill Terry. "Transforming Audiences for Oral Tradition: Child, Kittredge, Thompson, and Connections of Folklore and English Studies." College English 66, no. 5 (May 2004): 524. http://dx.doi.org/10.2307/4140733.

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Leonova, N. V., and P. S. Shakhov. "Funeral Folklore-Ethnographic Complex as a Ritual Text (On Example of the Local Erzya-Mordovian Tradition of Siberian Existence)." Critique and Semiotics 38, no. 2 (2020): 191–219. http://dx.doi.org/10.25205/2307-1737-2020-2-191-219.

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Within the framework of popular Orthodoxy in the 20 th century, there were and still exist types of funeral and memorial practices, in which Church and folksy elements are fused. The analytical description of the funerary folklore-ethnographic complex proposed in the article is based on field records in the Erzya-Mordovian villages of the Zalesovsky district of the Altai territory in the period from 2008 to 2017. The characteristic of the local ritual tradition is presented based on the analysis of a large array of oral stories of participants of the ritual. These oral sources are evidence that allows get an idea about the opinions of informants, carriers of the tradition about death, sin, moral norms and ritual rules, about the general principles of the funeral rite, its structure, and the actional, personal, spatial, temporal, subject, verbal and musical components of the complex. As a result of the research, the authors come to the conclusion that the local funeral ritual can be considered as a single multi-layered text, in which different types of cultural models are organically combined and interact: archaic folk and Christian, oral and written.

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Treiger, Alexander. "John of Scythopolis on Divine Darkness." Vigiliae Christianae 74, no. 1 (January 23, 2020): 76–83. http://dx.doi.org/10.1163/15700720-12341419.

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Abstract The present article provides a commentary on the sixth-century Christian bishop John of Scythopolis’ scholion on Dionysius the Areopagite’s Mystical Theology I.3. In this scholion, John discusses the various Greek translations of Ex. 20:18/21. He also refers to a Jewish cosmological tradition about the seven heavens. Various rabbinic parallels to John of Scythopolis are discussed. The article argues that John most likely has recourse to an oral Jewish tradition, transmitted to him by a Jewish informant in Scythopolis. John of Scythopolis’ scholion thus provides important evidence on Christian-Jewish contacts in Byzantine Palestine.

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Wehi, Priscilla M., Hēmi Whaanga, and Tom Roa. "Missing in translation: Maori language and oral tradition in scientific analyses of traditional ecological knowledge (TEK)." Journal of the Royal Society of New Zealand 39, no. 4 (December 2009): 201–4. http://dx.doi.org/10.1080/03014220909510580.

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Campbell, John R. "Who are the Luo? Oral tradition and disciplinary practices in anthropology and history." Journal of African Cultural Studies 18, no. 1 (June 2006): 73–87. http://dx.doi.org/10.1080/13696850600750327.

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Bondar, Maria N. "Sources of Ferdowsi’s poem “Shahnāma”." RUDN Journal of Studies in Literature and Journalism 25, no. 4 (December 15, 2020): 724–33. http://dx.doi.org/10.22363/2312-9220-2020-25-4-724-733.

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The article explores one of the central problems of Ferdowsi Shahnāma (10th century) studies, e.g. its sources. In modern Iranian studies coexist different points of view and continues a discussion between the disciples of the theory of Ferdowsis use of prose sources and those who consider the poet rather a brilliant compiler and innovator, who transformed epic tales about kings and heroes (folklore oral poetry in the middle Persian language) into the new Persian language (dari). The discovery and accumulation of philological arguments indicating that the middle Persian epic poetry is hidden in the poem under the cover of the new Persian verse belongs to the current problems of Shahnāma studies, since this poetry was not recorded and original texts have not survived till nowadays. The arguments of supporters of both points of are briefly presented. To test the theory about the possible reliance of the Ferdowsi epic on the oral poetic tradition, a certain number of lines of the poem containing the name Ahriman were selected and analyzed using the Parry - Lord oral theory, and as a result the formulaic rhyme was discovered. The stability of rhymes and formulaic expressions in which the word Ahriman occurs in the poem allows to conclude that, apparently, there was an oral tradition of describing the Evil Spirit, dating back to the times of Ancient Iran and the creation of the Avesta, which survived until the time of Ferdowsi. This analysis supports the idea that Ferdowsis epic is based on the oral poetic tradition.

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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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Fauzi, Muhammad, Rahmad Husein, and Sumarsih . "The Euphemism in “Sambah Manyambah” Tradition of Minangnese Wedding Ceremony." LINGUISTIK TERAPAN 17, no. 2 (January 6, 2021): 153. http://dx.doi.org/10.24114/lt.v17i2.22349.

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The paper describes the perspective of “Sambah Manyambah” Tradition”(literally ‘to greet a bride-groom up’) tradition and the attempts to analyze the euphemism such tradition which is mainly found in Minangnese regency and becomes an oral tradition that requires indigenous actors who have indigenous knowledge and expertise in speaking and in using indigenous language. The actors are considered customary actors (or pelakuadat) who, in this case, deliver custom speech or tribute (pasambahan or pidatoadat) which is aimed at declaring the intention and the purposes of the tradition. The research method is qualitative descriptive and attempted to obtain the necessary information from informants with observation techniques. The results show that since the actors’ existence is lack of appreciation today, the tradition undergoes significant changes; therefore, a model of this research will take the euphemism to the tradition has been created and is hopefully accepted by local communities. In here the researcher will get the types of euphemism used in ‘Sambah Manyambah’ Tradition for the tradition of Minangnese wedding ceremony. It is suggested that Pariaman should be getting the point of ‘Sambah Manyambah’ Tradition itself.Keywords: Euphemism, Sambah Manyambah, Wedding Ceremony

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