Academic literature on the topic 'Nomadic oral literature'

Introduction. The problem of the research is the discrepancy between approaches to the use of socio-cultural resources of the modern sparsely populated Arctic region for preschooler’s upbringing with the possibilities of the upbringing space created at the initiative of a nomadic preschool educational organization. Nomads represent a special civilization. Children of nomads are physically developed: they have keen eyesight, good sense of smell and hearing, agility and quick reaction, etc. However, no attention is paid to the traditional indicators of the development, upbringing and socialization of a child, for example, the development of oral speech: the word is not the main means of solving life problems. The purpose of the article is to substantiate the possibility and prospects of creating an upbringing space on the initiative of a preschool educational organization in an Arctic nomadic environment. Methodology and methods of the research. The research is based on the activity-based, anthropological and event-driven approaches. Research methods: study of pedagogical literature and the legislative base of changes in the education system of the Russian Federation, pedagogical observation of children, interviewing nomadic parents and educators. Analysis of the upbringing traditions of indigenous Arctic peoples. A description of some of the practices and results of upbringing a preschool child-northerner in the family, clan community is presented. The sources of the early formation of independence and responsibility for the surrounding area of the indigenous northern peoples are substantiated. Results of the research. A scientific idea has been developed for the creation and implementation in a nomadic region of an algorithm for creating an upbringing space, created at the initiative of a multi-age community of a nomadic preschool educational organization. The algorithm is based on the concept of interaction of special socio-cultural institutions of the Arctic territory. The main directions of activities of communities of different ages for the development of educational space are proposed: creation of conditions for the formation of an ideological level, a respectful attitude to nature as a component of the human environment with living natural objects; realization of the potential of the preserved ethnocultural experience, traditions of leisure and economic management of the nomadic Arctic peoples; mastering the traditions of family life, the role of father, mother, head of the clan. Conclusion. The novelty of the research lies in the fact that in the course of the development and implementation of the algorithm for creating an upbringing space, the characteristics of the personality of a northerner preschooler living in a nomad were systematized; the conditions are determined, the peculiarities of creating an upbringing space on the initiative of a nomadic pre-school educational structure are substantiated; methodological materials have been developed that reveal the features of the reproduction of the proposed algorithm for creating an upbringing space. Prospects for the practical application of the research results. The results can be used in municipalities with similar territorial features for organizing nomadic preschool education and upbringing.

Research objectives: To identify the main reasons for the formation of the cult of Janibek Khan of the Golden Horde in the oral historical memory of the nomadic steppe tribes which was embodied in the narrative tradition of Kazakhs from the fifteenth to eighteenth century. Research materials: The texts of the Kazakh folklore sources from the last quarter of the eighteenth to the beginning of twentieth century, published in different genres (tales, epics, legends, fairy tales) and dedicated to Janibek Khan or characters of the oral narratives closely related to him. Results and novelty of the research: The historiography of the Golden Horde and the medieval history of Kazakhstan considers it conventional wisdom that Uzbek Khan (r. 1313–1342) played the decisive role in the Islamization of the tribal population of the Ulus of Jochi during the fourteenth century. However, none of the Kazakh folklore sources recorded from the last quarter of eighteenth to beginning of twentieth century mentions his name. Rather, this role is given to the son and successor of Uzbek, Janibek Khan, who is the most popular character of oral narratives of Kazakhs dedicated to the Eurasian Middle Ages. This fact leads to the conclusion that the innovative activities of Uzbek in the field of religion covered mainly the western part of the Ulus of Jochi but had a limited impact on the steppe nomads of the Eastern Dasht-i Kipchak. The main role in the spread of Islam and Islamic culture to the east of the Ural River valley, in the territory of the ethnic nomadic ancestors of the Kazakh tribes, was played by Janibek Khan, which was reflected in the popular historical consciousness of Kazakhs. This article demonstrates the influence of Sufism’s cult of the “saints” borrowed by Muslim communities of the steppe in the process of sacralization of the historical Janibek Khan in the Kazakh narrative tradition and highlights the most characteristic features of his mythologized image. The scholarly novelty consists in the statement of the abovementioned theme of research and the structural analysis of the revealed folklore texts, which allows one to solve the long-standing problem of the association of the folk literature Janibek Khan of the Golden Horde and the historical Kazakh Khan of the same name who ruled in the eastern part of the former Ulus of Jochi in the later period.

This article discusses the Sihan community and one of their traditional oral narratives, known as sangin. Sihan is an indigenous ethnic group residing in Belaga, Sarawak, Malaysia, and sangin is an activity that can be considered a folklore, narrative in manner, and performed for entertainment and native remedy. Data on the community in this study was obtained through interviews with 71 Sihan informants in Belaga, Sarawak, Malaysia. The sangin by one of its practitioners was recorded during the community’s leisure activities. The recorded sangin song, delivered in the style of storytelling, narrated for entertainment, not for remedy purposes. The description of the sangin indicates that the language in the oral tradition, called antu language (language of the spirit) is very different from the modern, every day Sihan language used by its speakers. In terms of usage, sangin can be considered extinct because of the reduced number of Sihan speakers (only 218 left) and lessening number of sangin practitioners (only three remain). Sangin as a native remedy no longer has a place in the community with the availability of modern medical treatment, the mass migration of the Sihans from their original area, and the change in the Sihans’ life style, from nomadic to community life.

The Tshwao or San people, formally known as Bushmen, are believed to have been the first people to settle in what is known as Zimbabwe today. The migration of the agriculturalist ethnic groups, especially the Ndebele and Kalanga kingdoms, into their territory has affected their social way of life. It has led to forced assimilation, marginalization and dispossession of their land, including their rock paintings and denial of land rights. This has meant that they have lost most of their cultural values and identity, most notably their language, land and religion. There is therefore an urgent need to document the activities of the San people in order to salvage their cultural activities. Various cultural activities of the San people are connected to their land. Their religion is connected to articular land, for example Matopo and Njelele. This land has been taken away from their control, meaning their religion has been compromised. The San are generally nomadic and more inclined to a gathering and hunting life style. The fact that they can no longer move around because of resettlements of the Kalanga and Ndebele people on their land has disturbed this way of life. This article is based on the use of oral history interviews in collecting data. Purposive sampling will be done so that specifically targeted San people will be interviewed in such a way that they tell their life histories. Literature regarding the San people will also be reviewed.

Il gesto di tracciare una mappa è atto di ordinamento cognitivo e di organizzazione dell’immaginazione, ma è anche atto fondante dell’identità e del suo posizionamento in relazione ai luoghi. Il saggio rintraccia le dinamiche affettive del vissuto della scrittrice italo-somala Igiaba Scego nella struttura di un libro – La mia casa è dove sono (2010) – pensato come mappa di due luoghi in dialogo l’uno con l’altro, Roma e Mogadiscio, fra memoria individuale ed epos familiare, fra scrittura autobiografica e narrazione orale, fra genealogia femminile e soggettività nomade, fra ex impero ed ex colonia, in senso letterale e in senso esistenziale. Tuttavia, il progetto benjaminiano di una mappa del vissuto di Igiaba si accompagna alla sua ironia e alla sua saudade, a un’appartenenza italiana che va dalla letteratura al calcio, e a un’appartenenza somala che non cessa di ricordare al pubblico italiano i crimini coloniali dell’età fascista e l’ancor più criminale amnesia che è seguita loro. Memorie auratiche e memorie funebri di Mogadiscio traspaiono dietro le sagome di monumenti e luoghi mitici di Roma, dal teatro Sistina all’elefantino del Bernini, dalla stele di Axum alla stazione Termini, in una condizione che va dalla diaspora alla rivendicazione di un’identità ibrida e in movimento, dove la mappa è luogo ma è anche, soprattutto, corpo.

AbstractThe subject of this paper is the presentation and argument of a case for the millennium old record of an apparent steady migration of Berber Saharan nomads, who, at a later stage in their history, have came to be recognized as the principal tribes, federations and Sultanates of the Tuareg people whom we know today. These Berber speakers, who are variosly mentioned as the Lamṭa, Lamtūna, Ilemtin, Dag Elemtei and Azgar (Ifoghas), were the acknowledged ancestors of the so-called ‘Sanhaja’ peoples in the Western, the Central and the Eastern Sahara.The Fazzān contains the remains of the ancient city of Jarma (Garama) and from the evidence which has been found from Tifinagh inscriptions which have been discovered at that site, this ‘capital of the Garamantes’ played a significant role in shaping the linguistic and cultural identity of the Tuareg peoples. This identity is especially centered around the city of Ghāt, which borders both the Algerian and Libyan Sahara. This entire region, the Tassili -n- Ajjer and including Akakus, would appear to correspond to Jabal Ṭanṭāna, a toponym which finds a mention in the writings of a number of Arab geographers and historians. Its location made it pivotal for trans-Saharan trade.

The paper considers one of the main landscape codes of Kolyma Yukaghir hunters and fishermen, namely, the code of water / river. The significance of the water resources of the forest and taiga zone as lactating, transporting, and serving as a reference point in space is captured in the oral folklore of the forest Yukaghirs (Oduls). The image, functions, and significance of water/river according to folklore genres are considered. The pagan appeals to the deified “nursing” elements, their attendant rites, and modern functioning are analyzed. Lyric songs are closely adjacent to this genre, with the maternal nature of the water element functionally highlighted in them. In prosaic texts, the poetic component of the macro image of the water / river is reduced, and the text can directly or indirectly report a real or potential danger emanating from the water. The nursing function of the elements in them is only implied; the river acts as a transport artery, serving as a landmark on the ground. The ambivalent symbolism of water is clearly reflected in the ancient fairy-tale cycle about Mythical old peoplecannibals, legends about the struggle with neighboring peoples, little stories. In the stories about shamans, the magical power of water is actualized. The analysis of the multi-genre texts showed the ambivalence of the water element, on the one hand, lyrically sung in songs and ritual folklore, on the other, bearing a real threat and the potentiality of meeting with hostile creatures. The basis of this algorithm is the feeling of constant anxiety, the need for a quick response, and the adoption of protective responses. The factors identified could influence the formation of the ethno-psychological world of the northern nomad.

In November 1960, theNew York Timesreported on the looming revolution in Northeastern Brazil, describing how Marxist social movement leaders were organizing peasants. Reporter Tad Szulc claimed that “singers andvioleiros—the traveling troubadors of the Northeast who act as human newspapers”—were spreading leader Francisco Julião's manifestos to the largely illiterate rural population and its “miserable, drought-plagued hamlets.” The human newspapers allegedly sung about agrarian reform as a form of liberation, comparing the process of revolution in Brazil with that of Cuba. Szulc wrote:[The] nomad singers who once sang of the loves and the hatreds of the proud people here, now sing of land reform and of political themes. There is this refrain: The sugar that we sell to capitalist America/ If it serves to sweeten the milk of a Franco Spain/ For sure it will serve for the wine of the Socialist world./ What harm is there in a ship/ Carrying our common Brazilian coffee/ And selling it to a China/ Where there is no Chiang Kai-shek?Although the poem suffers from a clumsy translation, it is most interesting that theNew York Timesquotedliteratura de cordel(chapbook poetry) to demonstrate the severity of the communist threat in Northeastern Brazil, suggesting that violeiros were Marxist agents indoctrinating the rural poor with their anti-American songs. Szulc's portrayal contrasts with commonly held assumptions aboutliteratura de cordelas “quaint” regional folklore, and violeiros as blind poets who performed silly stories in marginalized rural communities. In the late nineteenth century and much of the twentieth,literatura de cordelwas a source of both entertainment and news for the largely illiterate rural population in the Northeast. It is a textual genre often performed or improvised by singers (repentistas, cantadores, orvioleiros), which has led scholars to define it as folk-popular culture since it is both a written and oral expression of the people.

-Timothy P. Barnard, Cynthia Chou, Indonesian sea nomads; Money, magic, and fear of the Orang Suku Laut. London: RoutledgeCurzon, 2003, xii + 159 pp. -R.H. Barnes, Toos van Dijk, Gouden eiland in de Bandazee; Socio-kosmische ideeën op Marsela, Maluku Tenggara, Indonesië. Leiden: Onderzoekschool voor Aziatische, Afrikaanse en Amerindische studies (CNWS), Universiteit Leiden, 2000, 458 pp. [CNWS Publications 94.] -Andrew Beatty, Peter G. Riddell, Islam and the Malay-Indonesian world; Transmission and responses. Honolulu: University of Hawai'i Press, 2001, xvii + 349 pp. -Peter Boomgaard, Richard H. Grove ,El Niño - history and crisis; Studies from the Asia-Pacific region. Cambridge: White Horse Press, 2000, 230 pp., John Chappell (eds) -Bernardita Reyes Churchill, Florentino Rodao, Franco y el imperio japonés; Imágenes y propaganda en tiempos de guerra. Barcelona: Plaza and Janés, 2002, 669 pp. -Matthew Cohen, Stuart Robson, The Kraton; Selected essays on Javanese courts. Translated by Rosemary Robson-McKillop. Leiden: KITLV Press, 2003, xxvi + 397 pp. [Translation series 28.] -Serge Dunis, Ben Finney, Sailing in the wake of the ancestors; Reviving Polynesian voyaging. Honolulu: Bishop Museum Press, 2003, 176 pp. [Legacy of excellence.] -Heleen Gall, Jan A. Somers, De VOC als volkenrechtelijke actor. Deventer: Gouda Quint, Rotterdam: Sanders Instituut, 2001, x + 350 pp. -David Henley, Harold Brookfield, Exploring agrodiversity. New York: Columbia University Press, 2001, xix + 348 pp. -David Hicks, Ernst van Veen ,A guide to the sources of the history of Dutch-Portuguese relations in Asia (1594-1797). With a foreword by Leonard Blussé. Leiden: Institute for the history of European expansion, 2001, iv + 378 pp. [Intercontinenta 24.], Daniël Klijn (eds) -Nico Kaptein, Donald J. Porter, Managing politics and Islam in Indonesia. London: RoutledgeCurzon, 2002, xxi + 264 pp. -Victor T. King, Monica Janowski, The forest, source of life; The Kelabit of Sarawak. London: British Museum Press, 2003, vi + 154 pp. [Occasional paper 143.] -Dick van der Meij, Andrée Jaunay, Exploration dans la presqu île malaise par Jacques de Morgan 1884. Paris: CNRS Éditions, 2003, xiv + 268 pp. Avec les contributions de Christine Lorre, Antonio Guerreiro et Antoine Verney. -Toon van Meijl, Richard Eves, The magical body; Power, fame and meaning in a Melanesian society. Amsterdam: Harwood academic, 1998, xxii + 302 pp. [Studies in Anthropology and History 23.] -Otto van den Muijzenberg, Florentino Rodao ,The Philippine revolution of 1896; Ordinary lives in extraordinary times. Quezon city: Ateneo de Manila University Press, 2001, xx + 303 pp., Felice Noelle Rodriguez (eds) -Frank Okker, Kees Snoek, Manhafte heren en rijke erfdochters; Het voorgeslacht van E. du Perron op Java. Leiden: KITLV Uitgeverij, 2003, 103 pp. [Boekerij 'Oost en West'.] (met medewerking van Tim Timmers) -Oona Thommes Paredes, Greg Bankoff, Cultures of disaster; Society and natural hazard in the Philippines, 2003, xviii + 232 pp. London: RoutledgeCurzon, 2003, xviii + 232 pp. -Angela Pashia, Lake' Baling, The old Kayan religion and the Bungan religious reform. Translated and annotated by Jérôme Rousseau. Kota Samarahan: Unit Penerbitan Universiti Malaysia Sarawak, 2002, xviii + 124 pp. [Dayak studies monographs, Oral literature series 4.] -Anton Ploeg, Susan Meiselas, Encounters with the Dani; Stories from the Baliem Valley. New York: International center of photography, Göttingen: Steidl, 2003, 196 pp. -Nathan Porath, Robert W. Hefner, The politics of multiculturalism; Pluralism and citizenship in Malaysia, Singapore, and Indonesia. Honolulu: University of Hawai'i Press, 2001, ix + 319 pp. -Jan van der Putten, Timothy P. Barnard, Multiple centres of authority; Society and environment in Siak and eastern Sumatra, 1674-1827. Leiden: KITLV Press, 2003, xvi + 206 pp. [Verhandelingen 210.] -Jan Piet Puype, David van Duuren, Krisses; A critical bibliography. Wijk en Aalburg: Pictures Publishers, 2002, 192 pp. -Thomas H. Slone, Gertrudis A.M. Offenberg ,Amoko - in the beginning; Myths and legends of the Asmat and Mimika Papuans. Adelaide: Crawford House, 2002, xxviii + 276 pp., Jan Pouwer (eds) -Fridus Steijlen, Kwa Chong Guan ,Oral history in Southeast Asia; Theory and method. Singapore: Institute of Southeast Asian studies, 2000, xii + 172 pp., James H. Morrison, Patricia Lim Pui Huen (eds) -Fridus Steijlen, P. Lim Pui Huen ,War and memory in Malaysia and Singapore. Singapore: Institute of Southeast Asian studies, 2000, vii + 193 pp., Diana Wong (eds) -Jaap Timmer, Andrew Lattas, Cultures of secrecy; Reinventing race in Bush Kaliai cargo cults. Madison/London: University of Wisconsin Press, 1998, xliv + 360 pp. -Edwin Wieringa, Kartika Setyawati ,Katalog naskah Merapi-Merbabu; Perpustakaan Nasional Republik Indonesia. Yogyakarta: Penerbitan Universitas Sanata Dharma, Leiden: Opleiding Talen en Culturen van Zuidoost-Azië en Oceanië, 2002, ix + 278 pp. [Semaian 23.], I. Kuntara Wiryamartana, Willem van der Molen (eds) -Julian Millie, Jakob Sumardjo, Simbol-simbol artefak budaya Sunda; Tafsir-tafsir pantun Sunda. Bandung: Kelir, 2003, xxvi + 364 pp. -Julian Millie, T. Christomy, Wawacan Sama'un; Edisi teks dan analisis struktur Jakarta: Djambatan (in cooperation with the Ford Foundation), 2003, viii + 404 pp. -Julian Millie, Dadan Wildan, Sunan Gunung Jati (antara fiksi dan fakta); Pembumian Islam dengan pendekatan struktural dan kultural. Bandung: Humaniora Utama Press, 2002, xx + 372 pp.

Folklore is a historical phenomenon: it undergoes transformations, changes in terms of the spiritual needs of society. In the course of the historical development of folklore, some genres may disappear, and others may appear. In the process of progressive development of society, new ideals emerge, new spiritual and cultural values are formed, new heroes are created and glorified, who personify these ideals and values and put them into practice. In the epic works, two dominant ideas can be distinguished and, accordingly, two types of characters that implement them. The first is the idea of protecting the Homeland, the second is the idea of happiness, freedom and harmony, the aspiration for which is eternal features of the human beings. These are original, eternal, and global ideas. The first idea in the epics is personified and implemented by the batyr. The second - by the faithful lover, i.e. romantic character. The image of the batyr is developed in the archaic, heroic and historical epic, and the image of the faithful lover - in the romance epic. In the Kazakh epic, the classic image of a lover was first created in the romantic epic “Kozy Korpesh - Bayan Sulu”. Based on the real events, love stories of Kozy and Bayan in the process of oral existence were added by new episodes, motifs, systematized and made a whole plot, which later in the era of the Kypchak Khanate (X-XI c.) began developing in the spirit of the romantic epic about love. Talented akyns, representatives of the clans and tribes who originally lived within Desht-Kypchak, and had related by origin, language, faith, worldview, culture, shared history, felt themselves as one community and later formed the Kazakh ethnic group. It is noteworthy that during the same period, written love poems were written in Persian written literature, and later in European literature. In other words, in communities belonging to different types of cultures (sedentary and sedentary-nomadic), with different socio-economic and political systems, similar cultural and spiritual processes took place in the same historical period. Representatives of the settled-nomadic culture - akyns Desht-i Kipchak created their oral creations, and the the representatives of the written culture - in writing. The appearance of works glorifying the romantic character, love and universal humanistic ideals and principles, testifies the positive, progressive changes in the society.

The aim of this thesis is to create an ethnolinguistic analysis of two corpuses of Mongolian riddles (Lovor and Ölziikhutag 1990 and Ölziikhutag 2013). The work contains over one hundred riddles appended with translations and morpheme-to-morpheme glosses. The riddles are further analyzed on a phonetic level, including descriptions of specific sound patterns and alliterations, as well as their lexical and semantic properties. This complex analysis, in conjunction with findings gained in field research, renders possible the description of a specific language of Mongolian riddles, characterized by the frequent occurrence of borrowings, the presence of semantically and phonetically 'damaged' words, ideophones, metaphors and many specific cultural expressions. The language of Mongolian riddles also often skilfully exploits overt abstractions, allusions, and lexical and morphological ambiguities, in addition to other techniques which facilitate conceptual mapping and cognitive blending. This linguistic analysis makes possible a description of the various aspects of the worldview of Mongolian nomads concealed in these riddles, including the characteristic linking of the 'sacred and profane,' as well as the relationship of these riddles to mythology and religious ideas.