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Journal articles on the topic 'Oral tradition'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Quigg, Chris. "Oral tradition." Nature 330, no. 6143 (1987): 31–32. http://dx.doi.org/10.1038/330031a0.

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2

DuBois, Thomas A. (Thomas Andrew). "Oral Tradition." Oral Tradition 18, no. 2 (2004): 255–57. http://dx.doi.org/10.1353/ort.2004.0061.

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3

Sahatma Marpaung, Abednego Christoffel, Warisman Sinaga, and Ramlan Damanik. "Sangke Hudali Oral Traditions in the Toba Batak Community." International Journal of Research and Review 11, no. 3 (2024): 233–40. http://dx.doi.org/10.52403/ijrr.20240330.

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Etymologically, in general, the word sangke means hanging or storing, and the word hudali means hoe. It is a local wisdom that is passed down from generation to generation and is literally interpreted as the activity of storing agricultural tools after the rice planting period is over. This tradition is interpreted as a traditional tradition that aims to give thanks to God Almighty and also to establish a sense of community cohesiveness in Pantis Village. This study aims to describe the stages of the Sangke Hudali tradition, describe the functions in the oral tradition of Sangke Hudali, descri

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4

Nogaibayeva, M. "Formation and features of the Golden Horde traditional historiography." Bulletin of the L.N. Gumilyov Eurasian National University. Historical Sciences. Philosophy. Religion Series 140, no. 3 (2022): 74–88. http://dx.doi.org/10.32523/2616-7255-2022-140-3-74-88.

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The article examines the historical thought and tradition of oral history of the Golden Horde period, as well as traditional historiography. It analyzes the relationship, and features of the Steppe oral history and the traditions of written history, and considers the nature, specifics of formation, and continuity of the historiography of the Golden Horde (traditions of narration, writing history). The peculiarity of the formation of the Golden Horde historical tradition is determined by the study of nature and relations between the oral historical narrative tradition and the written culture in

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5

Polley, Richard Brian. "The Oral Tradition." Small Group Behavior 20, no. 4 (1989): 389–405. http://dx.doi.org/10.1177/104649648902000401.

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6

Tonkin, Elizabeth. "Investigating Oral Tradition." Journal of African History 27, no. 2 (1986): 203–13. http://dx.doi.org/10.1017/s0021853700036641.

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The author reviews the developing uses of oral sources in recent Africanist history, and argues that the original expectations about ‘oral tradition’ derived from contemporary structural functionalism. Changing one's model of social action therefore entails a change in the evaluation of oral data, and some of the consequences, according to different social theories, are sketched out. In particular, the perspectives of P. Bourdieu can, with modifications, permit the development of systematic ethno-historiography.

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7

Thornton, Sybil Anne. "Japanese Oral Tradition." Oral Tradition 18, no. 1 (2003): 24–25. http://dx.doi.org/10.1353/ort.2004.0039.

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Badalkhan, Sabir. "Balochi Oral Tradition." Oral Tradition 18, no. 2 (2004): 229–35. http://dx.doi.org/10.1353/ort.2004.0049.

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9

Rahman, Rahman, Ilyas Ilyas, Zikri Darussamin, et al. "BASIACUONG: ORAL TRADITION IN KAMPAR MALAY CEREMONIAL PROCESSIONS." TAJDID: Jurnal Ilmu Ushuluddin 23, no. 2 (2024): 414–41. https://doi.org/10.30631/tjd.v23i2.507.

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For Muslims, hadith is something very important because it contains various traditions and habits that developed during the time of the Prophet (PBUH). Indonesia is known for its various traditions and cultures in various regions where these traditions and cultures are integrated with the social life of the community. One of them is the oral tradition of Basiacuong found in the Malay community in Kampar Regency which has been applied for generations where previously it had been carried out by Kampar community leaders. This research is a field research, by tracing directly to the field of objec

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10

Odularu, Oluwayemi IbukunOluwa, Enongene Mirabeau Sone, and Mandisa Eunice Puzi. "Globalisation Perspective of Libraries as Curators of Oral Tradition and Storytelling Activities." Journal of Culture and Values in Education 7, no. 2 (2024): 136–56. http://dx.doi.org/10.46303/jcve.2024.16.

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In today's increasingly globalised world, libraries have emerged as crucial institutions for preserving and promoting oral traditions and storytelling activities. This paper explores the globalisation perspective of libraries as curators of oral tradition and storytelling activities. The methodology adopted for this study was a systematic method, using relevant literature through a highly rigorous and systematic process. The systematic review of oral tradition in libraries highlighted that libraries had embraced the digital age and utilised technological advancements to digitise and archive or

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11

Mekunda, Doreen. "The Interface of Oral Traditions and the Poetry of Nol Alembong." International Journal of Research and Innovation in Social Science VII, no. VIII (2023): 32–48. http://dx.doi.org/10.47772/ijriss.2023.7803.

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This research sets out to examine the relevance of oral traditions in literary imagination and the ways in which oral tradition has influenced Nol Alembong in his espousal of themes like peace, war, denunciation, resignation, nostalgia, revolt, hope, praise, kleptomania, imperialism, etc. in selected poems in Forest Echoes (2012), The Passing Wind (2013), and Green Call (2017). Selected poems were read, exploring the linguistic and aesthetic features in oral traditions and written poetry, and discussing the views raised by sociologists through stylistic analysis of a work of art. To this effec

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12

Ibrahim, Abdullahi Ali. "Sudanese Historiography and Oral Tradition." History in Africa 12 (1985): 117–30. http://dx.doi.org/10.2307/3171716.

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One of the most curious aspects of Sudanese historiography is that it has almost completely ignored the ongoing attempts to apply the methods of historical criticism to oral tradition in reconstructing the African past. Though an awareness of these attempts on the part of Sudanese historians is not lacking, it has not gone beyond vague indications, casual remarks, and limited use of oral data. This paper investigates the apathy of Sudanese historiography with respect to oral traditions, drawing on articles on the writing of history in the Sudan, as well as on historical writings that have actu

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13

Konjik, Ivana. "Traditional perception of Greeks in Serbian oral tradition." Glasnik Etnografskog instituta, no. 54 (2006): 57–67. http://dx.doi.org/10.2298/gei0654057k.

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14

Saragih, Erikson, Windi Chaldun, Desri Maria Sumbayak, Bina Melvia Girsang, Parlindungan, and Anita Purba. "Umpasa as an Oral Tradition in Simalungun Society: From the Perspective of Communication Ethnography." Theory and Practice in Language Studies 15, no. 4 (2025): 1146–55. https://doi.org/10.17507/tpls.1504.13.

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The current study explores the performance of Umpasa as the oral tradition in Simalungun culture, categorizes its communicative functions, and explores philosophical values contained in the oral tradition. This study uses a qualitative research approach with a communication ethnography research design. The results reveal that the oral traditions are practiced by a few cultural leaders in traditional ceremonies; marriage, death, and thanksgiving although only by the leader of the traditional ceremony and the elderly group. The practical functions of marumpasa are classified based on the purpose

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15

Rodríguez, Rafael. "Text as Tradition – Tradition as Text." Svensk Teologisk Kvartalskrift 99, no. 2 (2023): 115–33. http://dx.doi.org/10.51619/stk.v99i2.25192.

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From its inception, early Christianity exhibited a kind of textuality that differs in striking ways from modern, academic textuality. While the various skills comprising literacy (reading, writing, and so on) were rare and unevenly distributed in the early Roman imperial period, nevertheless the early Christians and other Jews lived in a world crowded with texts. Many of these texts existed in some relation to traditions that already enjoyed a history of performance and interpretation. These traditions, which predated their expression in written texts, perform critical functions in the composi

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16

Pobee, John S. "Oral Theology and Christian Oral Tradition Challenge to our Traditional Archival Concept." Mission Studies 6, no. 1 (1989): 87–93. http://dx.doi.org/10.1163/157338389x00139.

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17

Pariela, Marselo Valentino Geovani, Ronald Saija, Venda Jolanda Pical, and Triska Demmatacco. "Copyright Assessment of The Oral Tradition of Making Fishing Traps Among Indigenous Peoples." Batulis Civil Law Review 6, no. 1 (2025): 33. https://doi.org/10.47268/ballrev.v6i1.2476.

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Introduction: The passing on of traditions from the older generation to the younger generation is generally conveyed scientifically by word of mouth which is carried out with continuous practice, so that usually an oral tradition cannot be verified academically-scientifically but can be accepted as recognition by an indigenous community as a historical fact. Oral culture or oral tradition is a culture in which writing has not been developed for the purpose of keeping records and passing down knowledge and history.Purposes of the Research: To examine the copyright registration for the oral trad

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18

Latham, A. J. H., and Jan Vansina. "Oral Tradition as History." International Journal of African Historical Studies 19, no. 1 (1986): 153. http://dx.doi.org/10.2307/218724.

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19

Ehret, Christopher, and Jan Vansina. "Oral Tradition as History." American Historical Review 91, no. 4 (1986): 970. http://dx.doi.org/10.2307/1873442.

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20

Miller, Joseph C., and Jan Vansina. "Oral Tradition as History." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 21, no. 2 (1987): 305. http://dx.doi.org/10.2307/484404.

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21

Falola, Toyin, Michel R. Doortmount, and Jan Vansina. "Oral Tradition as History." African Economic History, no. 14 (1985): 237. http://dx.doi.org/10.2307/3601125.

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22

Willis, Roy, and Jan Vansina. "Oral Tradition as History." Man 21, no. 4 (1986): 775. http://dx.doi.org/10.2307/2802942.

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23

Green, Doris. "African Oral Tradition Literacy." Journal of Black Studies 15, no. 4 (1985): 405–25. http://dx.doi.org/10.1177/002193478501500404.

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24

Pretzler, Maria. "Pausanias and Oral Tradition." Classical Quarterly 55, no. 1 (2005): 235–49. http://dx.doi.org/10.1093/cq/bmi017.

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25

Casey, Maurice. "Book Reviews : Oral Tradition." Expository Times 103, no. 10 (1992): 311. http://dx.doi.org/10.1177/001452469210301016.

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26

Bugiene, Lina. "Oral Tradition in Lithuania." Oral Tradition 18, no. 1 (2003): 108–10. http://dx.doi.org/10.1353/ort.2004.0009.

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27

Valk, Ulo. "Oral Tradition and Folkloristics." Oral Tradition 18, no. 1 (2003): 139–41. http://dx.doi.org/10.1353/ort.2004.0042.

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28

Constantine, Mary-Ann. "Thoughts on Oral Tradition." Oral Tradition 18, no. 2 (2004): 187–88. http://dx.doi.org/10.1353/ort.2004.0046.

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29

Amodio, Mark. "Medieval English Oral Tradition." Oral Tradition 18, no. 2 (2004): 211–13. http://dx.doi.org/10.1353/ort.2004.0047.

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30

Armistead, Samuel G. "Pan-Hispanic Oral Tradition." Oral Tradition 18, no. 2 (2004): 154–56. http://dx.doi.org/10.1353/ort.2004.0048.

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31

Harvilahti, Lauri. "Folklore and Oral Tradition." Oral Tradition 18, no. 2 (2004): 200–202. http://dx.doi.org/10.1353/ort.2004.0065.

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32

Katz, Joshua T. "Oral Tradition in Linguistics." Oral Tradition 18, no. 2 (2004): 261–62. http://dx.doi.org/10.1353/ort.2004.0068.

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33

Nogueira, Carlos. "Oral Tradition: A Definition." Oral Tradition 18, no. 2 (2004): 164–65. http://dx.doi.org/10.1353/ort.2004.0075.

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34

Sullivan, Paul R., and Jan Vansina. "Oral Tradition as History." Ethnohistory 33, no. 4 (1986): 458. http://dx.doi.org/10.2307/482043.

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35

Zipes, Jack. "Reading an Oral Tradition." Children's Literature 19, no. 1 (1991): 198–200. http://dx.doi.org/10.1353/chl.0.0410.

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36

Precillia, Monita. "Oral Tradition: The Role of Folklore in Preserving the Cultural Identity of Kumun Debai Subdistrict." Ekspresi Seni : Jurnal Ilmu Pengetahuan dan Karya Seni 26, no. 2 (2024): 221. https://doi.org/10.26887/ekspresi.v26i2.4306.

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The Research on Preserving Cultural Heritage through Oral Tradition is of utmost importance, as the research represents an effort to maintain the cultural identity of the Kumun Debai District in the City of Sungai Penuh. The focus of the research is the role of folklore in preserving the oral tradition in the Kumun Debai District, through an in-depth understanding of proverbs, folktales, traditional songs, and other oral practices. The research aims to document, analyze, and comprehend the role of folklore in preserving the cultural heritage through oral tradition in the Kumun Debai District.

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37

Shubhangi, Singh, and Vijay Negi Dr. "Preserving the Past, Envisioning the Future: Exploring Erosion of Oral Tradition in the Naga Community through Easterine Kire's Son of the Thundercloud." Criterion: An International Journal in English 15, no. 1 (2024): 21–28. https://doi.org/10.5281/zenodo.10794649.

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Nagaland, a Northeastern state in India, is deeply rooted in its oral tradition. This research paper aims to discuss the oral traditions of Nagaland by discussing their significance as a means of preserving the cultural and traditional identity of the Naga community. Considering Easterine Kire’s novella <em>Son of the Thundercloud</em>, this study examines how the erosion of oral tradition has led to the degradation of the Naga culture. Through the analysis of the novella, this paper highlights the need to preserve the past in order to safeguard the cultural legacy for future generations

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38

Williams, John Tudno. "Book Reviews : Oral Tradition in the Gospel Tradition." Expository Times 112, no. 2 (2000): 59. http://dx.doi.org/10.1177/001452460011200215.

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39

Ohia, Dr Ben-Fred. "A Literary Analysis of Oral Tradition in Ogba Cosmology." Journal of Humanities,Music and Dance, no. 36 (September 23, 2023): 11–17. http://dx.doi.org/10.55529/jhmd.36.11.17.

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The whole world in Ogba cosmology exists for man’s sake and the universe is divided into two: the visible and invisible parts (the heaven or sky and the earth). The sky is the invisible as well as the underworld that is below the earth, while the earth is visible part. Ogba people believe in the link between earth and heaven which they reflect in their oral traditions. This paper analyses the oral tradition of the Ogba people; their origin, religion, belief system and their functions and relevance to human experience. And to achieve this, a brief analysis of Ngugi Wa Thiongo’s Devil on the Cro

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40

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 (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 benefici

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41

Kurniawan, Agus. "ASPEK-ASPEK KELISANAN DALAM PROSALIRIS PENGAKUAN PARIYEM KARYA LINUS SURYADI AG." MABASAN 8, no. 1 (2019): 14–33. http://dx.doi.org/10.26499/mab.v8i1.269.

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The development of modern printed traditional arts is highly influcing the development of Indonesia literatures. The production phase from a traditional to amechanical industry affects to both the number of the literature productions and its supporting community. Tthe development of moderent printed media is also considered to signal the and of the classic literature tradition as well as the birth of a modern literature tradition. Moreover ,the invention of the printed machine production technique is also considered to end the oral tradition in Indonesia community as well as to start a new tra

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42

Andalas, Eggy Fajar, Sudibyo Prawiroatmodjo, Sri Ratna Saktimulya, and Arsanti Wulandari. "Mapping the field: A bibliometric analysis of oral tradition research in Indonesia." KEMBARA Journal of Scientific Language Literature and Teaching 10, no. 2 (2024): 414–28. https://doi.org/10.22219/kembara.v10i2.36077.

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The study of oral traditions in Indonesia has a long history, dating back to the Dutch colonial period. The field developed following the country's independence. Subsequently, it received support from the Balai Pustaka and the Regional Government Language Center in the post-New Order period. Nevertheless, the current state of knowledge remains undocumented. This study employs bibliometric methods to map the knowledge landscape of oral tradition research in Indonesia over a 44-years (1980-2024), focusing on performance analysis and science mapping. This research analyzed 139 documents from 102

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43

Sentana, Gek Diah. "Maintenance of the Bali Language in the Permas Oral Tradition in Mundeh Traditional Village Nyambu Village, Kediri District, Tabanan Regency." e-Journal of Linguistics 16, no. 1 (2021): 38. http://dx.doi.org/10.24843/e-jl.2022.v16.i01.p04.

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The Permas oral tradition is the oral tradition of the Mundeh village community, Kediri sub-district, Tabanan district, Bali Province. This tradition is very unique, which only takes place during piodalan jelih at Pura Pesamuan, the traditional village of Mundeh. The Permas tradition was present as a conflict resolution, when Ratu Gede Disconnected returned to Mundeh. The Oral Permas tradition has become a medium for maintaining Balinese culture and language, for the Mundeh traditional village community, especially for children who become Jero Permas. This study uses qualitative methods to fin

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44

Sinaga, Warisman, and Ramlan Damanik. "Oral Traditions of Taur-Taur and Forms of Local Wisdom in the Maragad Activities of Simalungun Community." International Journal of Research and Review 10, no. 4 (2023): 126–32. http://dx.doi.org/10.52403/ijrr.20230416.

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Oral tradition is a part of culture that is spread and passed down traditionally from one generation to the next in a different version. The presentation is in the form of oral which can be accompanied by examples of actions and reminder aids. The Simalungun community have an oral tradition, one of them is taur-taur, which is an oral tradition in the form of poetry or song that is sung when the manggar enau is tapping. This oral tradition is associated with the legend of the growth of enau trees in Simalungun. With the growth of enau trees (Arenga pinnata), maragad activities has come, namely

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45

Adira, Anisa, Isjoni, and Bunari. "Eksistensi Tradisi Lisan Nandung bagi Masyarakat Melayu Rengat di Kabupaten Indragiri Hulu." JISHUM : Jurnal Ilmu Sosial dan Humaniora 1, no. 3 (2023): 527–42. http://dx.doi.org/10.57248/jishum.v1i3.109.

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Nandung oral tradition is one of the oral traditions in the city of Rengat, Indragiri Hulu regency, in the province of Riau. Nandung used to be sung by mothers who wanted to put their children to sleep in the crib. The content of nandung poem is about religious education, parental love, education and nurture, noble character and advice. The aim of this study was to learn about the genesis of the oral Nandung tradition, understand the differences in the oral Nandung tradition in Rengat City, and understand the Nandung oral tradition of Talang Mamak tribe, how the development of Nandung oral tra

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46

Hasanah, Luluk Ulfa, and Novi Andari. "THE SOCIAL AND CULTURAL VALUES TRANSMISSION OF AN ORAL TRADITION." Indonesian Journal of Social Research (IJSR) 2, no. 3 (2020): 196–205. http://dx.doi.org/10.30997/ijsr.v2i3.70.

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The purpose of this research is to explore the oral traditions that exist in the Becirongengor village as well as the social and cultural values contained in these oral traditions so that these values can provide learning for the local community. Starting from the problem that the oral tradition that develops in society is starting to lose its existence. Currently the role of oral tradition has begun to be replaced by the existence of social media that has mushroomed in the community. The question is how the oral tradition is able to provide social and cultural values among the community

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47

Sulistyowati, Sulistyowati. "Tradisi Lisan Yogyakarta: Narasi dan Dokumentasi." Bakti Budaya 2, no. 1 (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

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48

Selimović, Edin, Emir Begagić, Hakija Bečulić, and Muharem Adilović. "Miswak: from tradition to paradigm." Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), no. 21 (December 15, 2023): 289–303. http://dx.doi.org/10.51728/issn.2637-1480.2023.289.

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This review paper explores the use of miswak, a teeth-cleaning twig made from the Salvadora persica plant, in maintaining oral hygiene and preventing oral diseases. Various aspects of miswak are analyzed, including its historical significance, chemical composition, pharmacological characteristics, and beneficial effects on oral health. The paper also investigates the Islamic perspective on oral hygiene and the use of miswak, as well as the socio-medical aspect of oral disease prevention. While there are studies that point out potential drawbacks of miswak usage, proper application and combinat

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49

Banu, Edigius Paulus, Stefanus Lio, and Matilda Pia Bone. "Nilai Tradisi Lisan Tutur Adat Takanab untuk Pembentukan Karakter Anak Melalui Layanan Bimbingan dan Konseling." MENDIDIK: Jurnal Kajian Pendidikan dan Pengajaran 10, no. 1 (2024): 43–50. http://dx.doi.org/10.30653/003.2024101.82.

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This research aims to understand the essence of local wisdom values in the oral tradition of Takanab traditional speech with a focus on efforts to shape children's character through guidance and counseling services. The method applied in this research is a qualitative descriptive method, with the research subjects being traditional elders who have a deep understanding of the Takanab traditional spoken language. The data collection approach includes semi-structured interviews, observation, and documentation studies. Data analysis is carried out by data reduction, data display, and data verifica

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50

Herlina, Herlina, Nerlika Sitohang, and Asriaty R. Purba. "MAREBAT TRADITION IN TOBANESE ETHNIC: A STUDY OF LOCAL WISDOM." Kompetensi 16, no. 1 (2023): 85–95. http://dx.doi.org/10.36277/kompetensi.v16i1.100.

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Abstract This scientific article is entitled Marebat Tradition in Tobanese Ethnic: A Study of Local Wisdom. The marebat tradition is a tradition of bringing parumaen (daughter-in-law) to the village or the hula-hula house. The Marebat tradition is carried out within one to two weeks after the wedding and this tradition is carried out at the house of the parboru (The bride's parents). This article discusses two core issues as a discussion of the formulation of the problem, namely the stages of the marebat tradition in the Tobanese ethnicity and describes the types of local wisdom found in

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