Academic literature on the topic 'Panchatantra'

"In Georgia, the fables of Panchatantra are well-known through the book of Kalila and Dimna. However, some rare examples of direct parallels with the fables of Panchatantra appeared in Georgian literary sources and folk oral narratives. Next to the brief history of Panchatantras’s journey through centuries, and an overview of Georgian historical chronicles Kartlis Tskhovreba (The Life of Kartli), A Book of Wisdom and Lies by Sulkhan-Saba Orbeliani, and Georgian folktales outline the transformations of some fables from Panchatantra in Georgia. The paper examines the role of animals in the fables in general, and shows the ways of interpretations on the example of the theme of ingratitude in context of European and Oriental narrative traditions. "

Aunque la presencia de la cuentística oriental en la literatura española disminuye a finales de la Edad Media, hemos encontrado un testimonio de su vitalidad en pleno siglo XIX: se trata de una versión del Panchatantra publicada en Instrucción para la mujer (1882-1883) y basada en una traducción francesa de Jean-Antoine Dubois (1826). En este trabajo llevamos a cabo un análisis de su historia marco y de sus fábulas, comparándolas con el texto en francés, con la traducción del Panchatantra de Alemany Bolufer y con otras versiones de los cuentos. Dedicamos especial atención al estudio de sus protagonistas, los zorros, que a lo largo de nuestra historia literaria han sustituido a los chacales indios, y aducimos los orígenes y algunos de los motivos de este cambio.

The current work considers the issues of defining the storyline of the example of the most prominent representative of Kazakh poetry Maylikozha Sultankozhauly «Anqau men Qu» and the plot of «Panchatantra» and «Kalila and Dimna». The ancient Indian literary monument – «Panchatantra» is first reflected, from which the literary relic of the Arab world is transferred to «Kalila and Dimna», the analysis of the plot development, which spread to Asian countries, including the work of the Masters of the word of Central Asia, is carried out. The author emphasizes the fact that Mailikozha, who sang several examples and sagas based on Eastern legends and added them to the treasury of our literature, showed the skill of creating a new work on the basis of an ancient plot. It is important to consider the artistic techniques the poet used in the process of singing in the form of an example using the final plot. The features of the transformation of fable adapted to the Kazakh land are scientifically analyzed. In the process of analyzing «Anqau men Qu» attention was paid to the demonstration of the poetic transformation of the plot, which continued from ancient times. The artistic level of the work, character conflicts, and the system of images were also analyzed. The current work consiers the example of Maylikozha, which is rooted in «Panchatantra» and «Kalila and Dimna», was considered in detail as a reflection of the deep historical ties of Kazakh literature.

Indian classical stories may be told simply, yet their ideas are profound. It helps to shape our society to validate cultural assumptions and beliefs. As the stories have a strong influence on the conceptual frameworks of the community, they can also alter the human understanding of the natural world. But in recent years, humans have distanced themselves from nature. The anthology of Panchatantra (Sanskrit language) and Jataka tales (Pali language) is offered in this study as a valuable discourse for developing ecological consciousness among the people which is suitable for both children and adult literature. Academic circles in India have adopted the environmental approach to literary works, which is an active field on the international stage. “Today, Eco Sophy is a large and multidisciplinary field of study that creates a broad spiritually-specific theory of the natural and social conditions of humans on Earth and in space”. Some writers have studied the representation of ecology in ancient and modern literature. Nevertheless, to the best of this applicant's knowledge, there has been no comparative research on the development of ecological consciousness in Panchatantra and Jataka stories.

The problem is that although the culture and language are blended, the linguistic elements sometimes roughly demonstrate cultural dimensions in translated products. In other words, a cultural translation usually demands an understanding of linguistic i.e. culturally bound terms and expressions as well as extra-linguistic elements including cultural ones. Since literature is a nation’s cultural resource, the issue becomes even more complicated when literary translation is being involved. To our knowledge, there is no original Panchatantra left in India and all we have today are translations in different languages. To this end, the Persian version has always been considered the source text since the book was first translated into Persian in 550 CE. Therefore, the English translation of the story Crow and Snake is selected from Panchatantra as the target text and investigated employing Bassnett and Lefevere’s (1992) Cultural Theory with a focus on interpretive Discourse Analysis (DA) as analytical frameworks. The Persian text is the translation of Monshi, reprinted in 2010 and the English translation was done by Ryder in 1925. The findings reveal that the relationship between language and culture still remains complicated, and yet the lack of cultural understanding among the translators leads to violation and distortion of the intended messages and meanings embedded in source texts. It is quite safe then to say that the lack of cultural knowledge highly influences the translation

Integrado na área da Linguística e Ensino da Língua, o presente estudo inscrevese no domínio da Linguística Textual e baseia-se no modelo de análise proposto pela Linguística Textual e Análise do Discurso. O Panchatantra, obra da tradição sânscrita que integra um conjunto de 87 contos tradicionais indianos, é analisado do ponto de vista das suas características contextuais e da estrutura organizacional. A investigação desenvolvida visa ainda aprofundar a textualização da moralidade nesta obra, a qual se encontra presente em todas as vozes que aí se ouvem e que fazem ecos sucessivos, contruindo e reconstruindo consecutivamente a mensagem que pretendem veicular, através de contos tradicionais inseridos em contextos dialogais, intercalados com comentários (em verso) com valor genérico. Os contos tradicionais e os comentários têm aqui a função de reforçar as opiniões e os argumentos apresentados pelas instâncias enunciativas, que nem sempre se encontram em sintonia. O objetivo desta análise é reforçar o estudo da moralidade, denunciando a presença de uma moral explícita e implícita, sendo esta última por vezes ambígua, encontrando-se patente nas estratégias avaliativas a que o narrador recorre para veicular uma mensagem encoberta, através de mecanismos avaliativos que fornece ao narratário, para que este possa construir o sentido do discurso apresentado. A análise permite ainda refletir acerca da forma pela qual diferentes culturas e línguas textualizam a moralidade num género textual específico como o conto tradicional multicultural. A pesquisa desenvolvida indica que a textualização da moralidade não se restringe à moral que tradicionalmente fecha os contos, estendendo-se ao longo de todo o texto, quer na voz do narrador, quer no discurso das personagens, situando-se num ponto de convergência entre os aspetos estruturais/textuais e pragmáticos. No âmbito do domínio do Ensino da Língua, este estudo apresenta a transposição didática da análise efetuada para o ensino e aprendizagem do Português, tendo em conta as competências textuais, bem como as competências pessoais e sociais do aluno. A transposição didática consistiu na dinamização de ações de formação docente, na aplicação de uma sequência didática junto de alunos do 7º ano de escolaridade, bem como na conceção de unidades didáticas centradas em textos, que podem ser utilizadas consoante as necessidades do docente, em conformidade com o perfil do público-alvo. A utilização de contos tradicionais multiculturais na sala de aula resulta no ensino da escrita, não apenas do texto narrativo, como também do texto argumentativo/de opinião, podendo ainda ser rentabilizado no ensino da oralidade, designadamente dos géneros textuais associados à argumentação. No que toca o desenvolvimento de competências pessoais e sociais, os contos tradicionais multiculturais favorecem a aquisição de conhecimentos relacionados com outros usos e costumes, levando à aceitação e respeito pelo Outro e pelas suas diferenças, bem como aos valores axiológicos presentes na moralidade dos contos analisados.
The present study is the result of my PhD research in the area of Linguistics and Language Teaching and consists on a linguistic and textual analysis of the Panchatantra, a literary work of the Sanskrit tradition containing 87 Indian folktales, followed by its application in the teaching of Portuguese language. This investigation follows the framework of Textual Linguistics and Discourse Analysis, as well as the didactic studies on genre, proposed by the socio-discursive interactionism (SDI). The analysis of the Panchatantra focuses on its production context, as well as on its organizational structure. The main purpose of this study is to understand how morality is put into this text, throughout the voices of the different narrators. The folktales are included in dialogical contexts, where we can also find commentaries and common sense sayings. All these contribute for the reinforcement of the opinions and the arguments presented by the different enunciative instances who do not always have the same opinion, so that, sometimes, the very same folktale contains an explicit moral and an implicit and/or ambiguous one, presenting contradictory points of view. This implicit moral is constructed by the interlocutor through the evaluative signs the narrator gives him, who uses evaluative strategies to transmit his main message in such a way that he does not let the interlocutor interpret the text in any other way than the one he (narrator) intends it to be interpreted. The present analysis shows us the way different cultures and different languages textualize the morality in a specific textual genre, which is the multicultural folktale. It also shows that the textualization of the morality is not restricted to the moral that traditionally closes the folktales, but it is present throughout the whole text, either in the voice of the narrator, or in the personages’ spee􀄐h, in 􀄏etween structural/textual and pragmatic aspects of the folktale. From the language teaching point of view, this study presents the didactic transposition of the analysis, which allows us to invest not only in the teaching and learning of Portuguese language, but in the social competences of the students as well. The didactic transposition consisted on the promotion of teacher training, on the application of a didactic sequence to seventh grade students and on the production of didactic material that can be used by the teacher, according to the profile of his students. The use of multicultural folktales in the classroom can enhance the teaching of writing the narrative text, as well as the argumentative text/opinion text. It can also be used in the teaching of orality of textual genres associated to argumentation. On what concerns the social competences, multicultural folktales reveal knowledge regarding the ways and customs of other peoples, which will lead to the acceptance and respect towards the differences in people, as well as the values that are present in the folktales analysed in this study.

The development of moral and ethical behavior in teenagers is vital for their overall well-being and societal harmony. Educators and parents continually seek effective methods to instill these values in young minds. This research explores the potential of utilizing the timeless fables from the Panchatantra, an ancient Indian collection of stories, renowned for imparting valuable life lessons. Authored by Vishnu Sharma around 300 BCE, the Panchatantra consists of interconnected tales featuring anthropomorphic animal characters that embody human traits and behaviors. The study investigates the principles of wise decision-making, friendship, self-control, and understanding consequences presented in the Panchatantra and their implications for moral development in teenagers. Drawing upon the insights provided by scholars (Pathak & Nanda, 2016; Gupta & Jain, 2019), the research delves into the universality and enduring relevance of these fables. By presenting relatable scenarios and moral dilemmas, the Panchatantra offers a framework for comprehending the consequences of one's actions and making informed decisions. Through an analysis of specific Panchatantra tales, such as "The Lion and the Rabbit," "The Monkey and the Crocodile," and "The Brahmin and the Mongoose," the study highlights how these narratives exemplify essential moral principles. These fables encourage teenagers to critically assess situations, evaluate choices, and make decisions grounded in ethical considerations. The power of self-control is emphasized, demonstrating the tragic consequences that arise from impulsive behavior. The cause-and-effect relationship between actions and outcomes is elucidated, fostering an understanding of accountability and responsibility. The study discusses the potential implications of integrating Panchatantra teachings into educational curricula and home environments. Utilizing storytelling as a pedagogical tool, educators and parents can engage teenagers in moral discourse, guiding their moral development and shaping their ethical values. The Panchatantra holds immense potential for nurturing moral and ethical behavior in teenagers. By focusing on wise decision-making, fostering genuine friendship, promoting self-control, and understanding consequences, these ancient fables provide valuable insights and life lessons. Integrating the wisdom of the Panchatantra into educational curricula and family environments empowers teenagers to navigate life with integrity and make ethically sound decisions. The study highlights the profound impact of storytelling on moral development and underscores the enduring relevance of the Panchatantra in shaping the moral fabric of society.

In his treatise on romance, Traitté de l’origine des romans (1670), Pierre-Daniel Huet’s argument that the genre originated in the ancient Near East seems to reconfirm the idea of a western translatio studii. However, Huet also argues for a second origin of romance in the West. Examining Huet in conjunction with two of his representative romances—Heliodorus’ Aethiopika, and the fables of Bidpai, or Indian Panchatantra—this chapter considers how early modern translatio offers a choice of two paths to western relations to the East: the first imagined as the ancient ideal of a cosmopolis of universal brotherhood while the other led to modern Orientalism. Straddling the historical boundary between antique romance and modern novel, Huet occupies a critical transitional position. Despite his apparent cosmopolitanism, in the end, Huet’s polygenetic theory of romance suggests the beginnings of the divergence of classicism from Orientalism with a nascent imperial mentality.

Many of us grew up hearing stories that have been told numerous times through various mediums such as oral narration, books, TV, and films, in addition to the oral, written, and visual formats of Indian classical epics and fables. On the other hand, various other creative approaches, such as dancing, painting, clay artworks, textiles, theme parks, and so on, play an essential role in story narrations. To liven things up, inventive art and techniques will assist those antique literary works become everlastingly modern. The growth and evolutions of Indian ancient literature is never ending process. From cave to the recent creative evolution, helps both adult children have to keep on learn rich moral values. The aspects the only change but content remains the same.The purpose of this study is to highlight the principles of originality in the storytelling of ancient Indian classical works such as Panchatantra stories, Jataka Tales, Ramayana, and Mahabharata.