Journal articles: 'Panchatantra'

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GOGIASHVILI, ELENE, and TEODOSIO DE BONIS. "In the Labyrinth of Fables: Traces of Panchatantra in Georgian Literary and Oral Narrative Tradition." Revista de etnografie și folclor / Journal of Ethnography and Folklore 2023, no. 1-2 (2023): 5–20. http://dx.doi.org/10.59277/jef.2023.1-2.01.

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"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. "

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Nadwi, Abdul. "Panchatantra: Its impact on Perso-Arabic Literature." IOSR Journal Of Humanities And Social Science 12, no. 3 (2013): 33–35. http://dx.doi.org/10.9790/0837-1233335.

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Rodríguez García, Miguel. "Carataca y Damanaca: dos zorros indios del siglo XIX." Tropelías: Revista de Teoría de la Literatura y Literatura Comparada, no. 39 (January 26, 2023): 223–42. http://dx.doi.org/10.26754/ojs_tropelias/tropelias.2023397331.

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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.

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Omarov, Bauyrzhan. "«PANCHATANTRA», «KALILA AND DIMNA» AND THE KAZAKH EXAMPLE: PLOT AND TRANSFORMATION." Bulletin of the Eurasian Humanities Institute, Philology Series, no. 3 (September 30, 2023): 214–30. http://dx.doi.org/10.55808/1999-4214.2023-3.15.

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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.

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Mehta, Devika. "Panchatantra Storytelling using Hand Gesture and Digital System." International Journal for Research in Applied Science and Engineering Technology V, no. VIII (August 29, 2017): 538–43. http://dx.doi.org/10.22214/ijraset.2017.8075.

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Varkey, Basil. "Chronic obstructive pulmonary disease and a tale from Panchatantra." Current Opinion in Pulmonary Medicine 19, no. 2 (March 2013): 93–94. http://dx.doi.org/10.1097/mcp.0b013e32835d9502.

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Shanmugapriya, Kumaravelu, and G. Christopher. "Eco-philosophy of Indian classical fables." Ecocycles 9, no. 1 (2023): 100–106. http://dx.doi.org/10.19040/ecocycles.v9i1.286.

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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.

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Afshord, Ahmad Ayar, and Amin Amirdabbaghian. "Cultural Perspectives in English Translation: The Story of Crow and Snake From Panchatantra." JURNAL ARBITRER 11, no. 2 (June 29, 2024): 123–30. http://dx.doi.org/10.25077/ar.11.2.123-130.2024.

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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

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Lorre, Christine. "Anita Desai’s Bestiary, or How In Custody Responds to The Panchatantra." Commonwealth Essays and Studies 31, no. 2 (April 1, 2009): 133–42. http://dx.doi.org/10.4000/ces.8939.

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Seungwook Baik. "Notas sobre la adaptación del Panchatantra en la literatura medieval española." Korean Journal of Hispanic Studies 5, no. 2 (November 2012): 301–14. http://dx.doi.org/10.18217/kjhs.5.2.201211.301.

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Sen, Debadrita. "Tracing the Elements of Soft Skills in the Teachings of the Panchatantra." International Journal of Science and Research (IJSR) 12, no. 9 (September 5, 2023): 839–46. http://dx.doi.org/10.21275/sr23908211054.

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Rubio Torres, Carlos Alberto. "Cuentos viejos o diálogo con el universo." Revista Electrónica Educare 11, no. 2 (June 30, 2007): 89–102. http://dx.doi.org/10.15359/ree.11-2.6.

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Cuentos viejos es un libro escrito por María Leal de Noguera, publicado en diferentes ediciones entre 1923 y 1945, que se puede considerar texto fundador de una literatura costarricense dirigida a las jóvenes generaciones. Constituye una colección de cuentos de hadas, que representan un caudal de conocimientos y sabiduría atesorados en muy diversas regiones del orbe. Para demostrar su vigencia, se hace un análisis de uno de los cuentos: “La mano peluda” y se descubre que este texto dialoga con mitos muy antiguos: la historia griega de Eros y Psique y una narración hindú del Panchatantra, en la cual se describe el amor de la ninfa Urvasi y el mortal Pururavas.

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Miranda, Florencia L. "Mutaciones problemáticas en Calila e Dimna: un análisis a la luz de las versiones árabes." Revista de Filología Española 104, no. 1 (June 17, 2024): 1337. http://dx.doi.org/10.3989/rfe.2024.1337.

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Se analizan cuatro representaciones de mutaciones en el Calila e Dimna y se las coteja con tres versiones del Kalila wa-Dimna árabe y dos fuentes sánscritas, el Panchatantra y el Mahābhārata. Este cotejo tiene un doble objetivo: por un lado, respecto de la relación entre el Calila castellano y el Kalila árabe, se pretende confirmar la cercanía entre ambas ramas de la historia; por otro lado, la consulta de las distintas versiones de una misma historia echa luz sobre aspectos complejos o problemáticos de la narración, como son las representaciones de las transformaciones o conversiones, que tienen múltiples formas de abordaje dentro del texto. Este análisis está enmarcado por el concepto de traducción cultural.

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Kirkwood, William G. "The Turtle Spoke, the Donkey Brayed: Fables About Speech and Silence In the Panchatantra." Journal of Communication and Religion 10, no. 2 (1987): 1–11. http://dx.doi.org/10.5840/jcr19871028.

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Starostina, Aglaia. "The Prince’s Wings: Possible Origin of the Tale Type and its Early Chinese Variants." Journal of Ethnology and Folkloristics 15, no. 1 (June 1, 2021): 154–69. http://dx.doi.org/10.2478/jef-2021-0009.

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Abstract The article* aims to clarify the relations between the early versions of tale type ATU 575. Examining the range of Chinese accounts concerning various wooden birds, the author concludes that two groups can be distinguished. The first consists of stories about flying wooden kite-like birds that are not used as vehicles, while in the second, we deal with wooden birds that can carry people. Records belonging to the second group and evidently having their origin in Indian and Central Asian folk tradition appear later in China. An attempt is made to restore possible outlines of the tale type’s ancestral stories. The article states that the tale of an enamoured weaver in the Panchatantra evolves from the structure of such an ancestral story.

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Naithani, Sadhana. "The Teacher and the Taught: Structures and Meaning in the Arabian Nights and the Panchatantra." Marvels & Tales 18, no. 2 (2004): 272–85. http://dx.doi.org/10.1353/mat.2004.0047.

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Urdolotova, Ch A. "THE INFLUENCE OF ORIENTAL TABLES ON KYRGYZ FABLES." Heralds of KSUCTA, №1, 2022, no. 1-2022 (March 14, 2022): 168–73. http://dx.doi.org/10.35803/1694-5298.2022.1.168-173.

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The study and assessment of the essence of the fable genre in world literature is multifaceted and varied. However, more stable views emerged. Assessing the nature of fables among the Kyrgyz people, it was important to use international experience. Therefore, referring to information related to the genre of fables among the peoples of the East, evaluating the nature of fables in them, determining the conditions that influenced their emergence - an objective assessment of these processes. The influence of eastern cultural values on the fairy tale genre of the Kyrgyz people and what influenced the change in national consciousness before the appearance of western cultural values (Aesop's fables). The influence of Buddhism and Islamic culture on Kyrgyz culture, especially myths about animals, jataka, Panchatantra, Kalila and Dimna, will be analyzed with specific facts about the formation of Kyrgyz folk fables.

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Rodríguez García, Miguel. "Lepóridos tramposos. De la fábula oriental, los tratados de caza y la historia natural a Tío Conejo." 1616: Anuario de Literatura Comparada 13 (November 21, 2023): 255–79. http://dx.doi.org/10.14201/1616202313255279.

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Los lepóridos (liebres y conejos) son animales de acusada importancia histórica para la humanidad, con ricas significaciones en las culturas de Oriente y Occidente. El objetivo de este artículo es estudiar una de las facetas culturales más relevantes de los lepóridos: su rol folclórico y literario como tramposos o tricksters, desplegado en distintos tiempos y países, en una travesía en la que se prestará especial atención a la literatura, cultura e historia hispánicas. Este itinerario, que pasa por el Panchatantra y sus descendientes, por la historia natural grecolatina y renacentista, y por los cuentos de Tío Conejo, finaliza con la formulación de una propuesta, afín a las premisas de los estudios de animales, que pretende responder a la cuestión de por qué se ha designado con cierta preferencia a los lepóridos como tricksters en las culturas y literaturas de buena parte del planeta.

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Esfahani, Arnavaz Firoozian. "Religious and Cultural Relationship between Indian and Iranian Civilization: A Reading of Panchatantra and Kelileh va Demneh." IOSR Journal Of Humanities And Social Science 17, no. 4 (2013): 106–11. http://dx.doi.org/10.9790/0837-174106111.

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Galván Álvarez, Enrique. "Paralelismos indo-tibetanos en el exemplo XI de El conde Lucanor." Verba Hispanica 17, no. 1 (December 31, 2009): 25–37. http://dx.doi.org/10.4312/vh.17.1.25-37.

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Bien es sabido que muchas de las historias que hallamos en la literatura española medieval son de origen asiático y que llegan a la península con la invasión musulmana. El Conde Lucanor no es en modo alguno una excepción y algunos de sus «exemplos» han sido identificados con cuentos que se hallan en fuentes asiáticas. Muchos de estos cuentos no son originarios de la tradición árabe-musulmana, sino que son tomados de otras tierras que los musulmanes habían invadido y de las que recogen, entre otras cosas, historias que adaptan a su modo de ver el mundo. El ejemplo más popular es la India, islamizada pro- gresivamente por diferentes tipos de musulmanes desde los siglos XII y XIII, y que nutre la literatura musulmana con múltiples historias que proceden de tradiciones budistas e hinduistas, o de obras clásicas del sub-continente (que a pesar de ser clásicas y de estar escritas, aún tienen un gran arraigo oral y siguen siendo contadas y recontadas de diversas formas), como el Panchatantra o el Mahabhárata.

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Cahyono, Nugroho Heri, Sugiyamin, Insanul Qisti Barriyah, and Moh Rusnoto Susanto. "KAJIAN IKONOLOGY RELIEF PANCATANTRA CANDI SOJIWAN." JSRW (Jurnal Senirupa Warna) 11, no. 2 (July 28, 2023): 142–60. http://dx.doi.org/10.36806/jsrw.v11i2.172.

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Cerita Relief Candi Sojiwan sebagai representasi dimensi multikultural, memiliki nilai artistik dan estetik yang dapat memperkaya khazanah cerita tradisional di Indonesia namun dikhawatirkan akan mengalami kepunahan. Penelitian ini penting dilakukan karena dapat mengajak generasi muda untuk mengenal nilai budaya serta nilai pendidikan moral dalam relief Candi Sojiwan. Metodologi penelitian ini melalui metode deskriptif kualitatif dengan menggunakan pendekatan teori Ikonologi Erwin Panofsky. Pertama, deskripsi pra ikonografi (deskripsi formal) yang mengkaji makna primer atau alami yang dibagi menjadi makna factual dan expressional. Tahap kedua adalah analisis ikonografis (iconographical analysis) yaitu pembacaan arti dari motif-motif artistik yang ditujukan untuk mengidentifikasi makna sekunder. Untuk itu, perlu diperhatikan hubungan bentuk dengan tema dan konsepnya, dimana diperoleh dari berbagai imaji, sumber literer, dan alegori. Tahap ketiga adalah interpretasi ikonologis (iconological interpretation). Hasil penelitian ini, telah teridentifikasi bentuk dan makna cerita pancatantra pada relief Candi Sojiwan dengan pendekatan kajian ikonologi. Dari 20 panel tersebut hanya dapat teridentifikasi sejumlah 15 panel, dan diantaranya terdapat 10 panel relief yang teridentifikasi cerita Panchatantra, serta 5 panel yang tidak merepresentasikan cerita Pancatantra.

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S, Cynthiya Rose J., and Bhuvaneswari R. "Anthropomorphism in Indian Visual Narratives." Theory and Practice in Language Studies 12, no. 9 (September 1, 2022): 1811–18. http://dx.doi.org/10.17507/tpls.1209.14.

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The study of images begins to flourish because of the ubiquity of visual representations in communication. A visual medium communicates across ages and languages. Each artifact, like strokes, colours and gestures, has its specific meaning that highlights human behaviour. In stories, animals in human form delight and capture the audiences’ attention. The selection of animals and their projected ways reflects more than what is expressed directly in the text. As a result, anthropomorphism (nonhuman entities that talk and act like human) is widely used as a communicative tool to insist on sensitive themes. Simultaneously, there is a belief that anthropomorphism misattributed human-like abilities to nonhuman which can risk the people’s approach towards nonhuman. This paper identifies some of the degrees of anthropomorphism noted in Indian visual narratives from Malik’s Munnu: A Boy from Kashmir, Gupta and Rastogi’s Chhotu: A Tale of Partition and Love, Amar Chitra Katha’s Animal Tales from India, Samhita Arni’s Sita’s Ramayana, Amruta Patil’s Aranyaka: Book of the Forest and Samit Basu’s Tall Tales of Vishnu Sharma: Panchatantra. The study researches the role and importance of anthropomorphism in visual narratives.

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Kumaravelu, Shanmugapriya, and Christopher Gnanadurai. "Significance of Trees: Ecocriticism in Select Sanskrit and Pali Text." Journal of Law and Sustainable Development 11, no. 7 (September 27, 2023): e1019. http://dx.doi.org/10.55908/sdgs.v11i7.1019.

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Objective: The following study, which is grounded on ecocriticism, uses text analysis to identify the significance of trees in ancient religious texts (Pali's Jataka Tale) and nonreligious texts (Sanskrit's Panchatantra Tales). Method: According to the ecocritical theory, it provides new insights into how people think about non-humans like Plants, fairly and legitimizes their subject positions within the lens of eco-critical concerns for improving the environment and requirements for evolution from “eco-awareness to eco-consciousness.” Result: The tree nourishes and protects us and it also keeps the environment green which gives us many aesthetic values. Therefore, we must do everything to protect trees and save them before they disappear completely, additionally, scholars Tisnawijaya & Kurniati claimed that “Trees are Mother Earth.” However, the reality is that Mother Earth is currently facing various ecological problems. Conclusions: Literature from the past teaches us how to have happy lives in harmony with the natural world. These eco-literary masterpieces speak eloquently to the interplay and interdependence between humans and the environment, which is a central subject in eco-literature. The more ecocritical literature is read and discussed, the more man will come to understand how-to live-in harmony with nature and address the current global environmental crisis.

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Talukdar, Susmita. "Story-telling Silk Route Collapsing the Walls of Differences: An Analysis on Chitra Banerjee Divakaruni’s One Amazing Thing." Literary Studies 29, no. 01 (December 1, 2016): 68–72. http://dx.doi.org/10.3126/litstud.v29i01.39614.

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The article examines power of narrative/storytelling in developing collective force that would serve as survival strategy for facing catastrophe. In Divakaruni’s One Amazing Thing the nine characters, who are trapped by a major earthquake in the basement of a high-rise building of Indian visa office in US, go on telling his/her stories of their past, ‘one amazing thing’ of their lives that they have never been able to share with anyone. Like a very ancient story telling form e.g. the Panchatantra, stories lead to more stories. One story makes the listeners to muse about how it applies to their lives, and that ultimately leads them coming up with their own stories, the choice of which is influenced by the previous story. In their manner of telling stories, the characters feel strangely bound to each other, though they are so different from each other. It is the incredible power of storytelling that collapses the wall of several tags of identity, and brings together the strangers, who are stuck in one room due to natural disaster. Ironically the story takes place in a visa office that confirms one’s identity in terms of his/her nationality, race, ethnicity and similar others. It is a natural disaster that brings people from different origin closer to each other and it is the healing power of narrative/storytelling that dissolves all differences revealing what it means to be human.

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Azizaliyeva, Besire. "The Influence of Indian Literary-Philosophical and Religious Works on the Eastern Literature." European Journal of Language and Literature 8, no. 1 (May 19, 2017): 44. http://dx.doi.org/10.26417/ejls.v8i1.p44-49.

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The religious and philosophical elements expressed in ancient Indian literature have had great influences on world literature. One notable example is the ancient Indian piece, "Panchatantra". This magnificent written work ofworld literature has become one of the most famous and influential works in the development of the European and Asian story genre. The Indian masterpiece has also influenced the Arabic-American immigration writer, Kahlil Gibran. Thus, the impress of Indian scripturecan be seen in many of Gibran’s works such as "The Prophet". The philosophical and religious teachings of the "Bhagavad Gita" have had an impactful role in M. Naimy’s development as an Arabic immigration writer. Mikhail Naimy, a poet, writer and a literary critic, was one of the prominent representatives of the early 21st century Arab-American immigrant literature. When conveying the idea of wholeness and unity between an individual soul and God in his work, “The Book of Mirdad”, the author used different religious and philosophical sources including the ancient Indian scripture Bhagavat-Gita. The concepts such as an eternal soul, “I”, a God’s messenger are very similar in “The Book of Mirdad” and the Indian religious-philosophical teachings. M.Naimy has accented the importance of issues that reflect many of the ancient Indian beliefs expressed in the "Bhagavad Gita" including the material sides of world and divinity, vision, soul, and spirit. The ancient Indian beliefs of "The People are Raised to the God’s level” are distinctively reflected by M. Naimy in his novel "The Book of Mirdad".

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Maksimova, Olga A. "О джатаках с героем-отшельником (на материале рассказов из сборника «Гирлянда джатак»)." Монголоведение (Монгол судлал) 15, no. 4 (December 25, 2023): 757–73. http://dx.doi.org/10.22162/2500-1523-2023-4-757-773.

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Introduction. The tradition of hermitage dates back to the shramanas — wandering monks of Ancient India. The main example of a hermit who left worldly life in the palace and became a wandering ascetic in Buddhism is the image of Buddha Shakyamuni. The article examines eight examples of jātakas from the collection “Jātakamālā” (Tib. skyes pa’i rabs kyi rgyud ‘Garland of Jatakas’) by Arya Sura (IV century), associated with the image of a hermit. In these stories, hermitage is associated with asceticism, virtue, and active spiritual practice. A number of Jātakas from the Pali corpus are devoted to the description of the virtue of the Sramanas and ascetics; references to the hermit are found in stories from the Panchatantra collection and in other collections. The goals of the study is a textual and literary analysis of the image of the hermit presented in eight stories from the Jātakamālā; consideration of the presented types of solitude, its meaning and significance in the construction of stories. Results. In the considered Jātakas there was a description of physical, status, psychological, Mahayana types of solitude. An analysis of the image of a hermit from eight stories showed that the desire for physical solitude is part of spiritual practice and corresponds to the image of a bodhisattva in the Mahayana tradition. The author reduces the actions of the hermit hero to following the basic instructions presented in the opening and closing phrases of each Jātaka. Keywords: tibetology, source studies, stories about previous lives of Buddha, Jātakamālā, Ārya Śūra, image of ascetic

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Soltobaeva, Klara. "TRANSFORMATION OF THE PASSING FAIRY STORIES FROM ZHOOMART BOKONBAEV." Alatoo Academic Studies 24, no. 1 (March 30, 2024): 264–76. http://dx.doi.org/10.17015/aas.2024.241.24.

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Zhoomart Bokonbaev takes very important place in transformation of national folklore stories and the passing fairy stories. He left us artistic legacy in this direction in the form of works such as "Autumn butterfly", "A fox and a partridge", "A lark and a hobby", "A lion and a fox", "A snake and a frog", "A cat and oil", "Strength of the brave is stronger than fortress" and others. The literary fairy tale "Strength of the brave is stronger than fortress" is dedicated to the bloody period of the Great Patriotic War. Through this literary fairy tale the author wanted to inspire, give forces not only to the soldiers leaving on the front, but also remaining in the back. He wanted to tell that the victory can be reached only in case of harmonious actions and unity of two parties. In the work there are lines "When There Is Such Mother, Such Son" which very well describe the above. Reflection of combinations of military subject with folklore traditions is analyzed in this article. The plot of the literary fairy tale "Autumn Butterfly" has something in common with plots of Aesop, La Fontaine and Krylov’s fable "Dragonfly and an ant". "The fox and a partridge", "A lark and a hobby" are based on plots known to the Kyrgyz people. Author’s transformation of these works to a poetic form with saving contents of folklore fairy tales are analyzed in this article. The fairy story of the work "Lion and Fox" is compared to classical artistic legacy of the Indian people “Panchatantra”.

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Mowafy, Mai, and Talaat Farouq Mohamed. "Lost in (Mis)Translation: Paratextual Framing in Selected Arabic Translations of Orwell’s Animal Farm." International Journal of Arabic-English Studies 23, no. 2 (June 20, 2023): 155–76. http://dx.doi.org/10.33806/ijaes.v23i2.458.

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Paratextuality plays a key role in cultural stereotyping and ideological framing of the translated texts and pre-positions the reader by setting certain expectations (Baker 2006). They also serve as a tool of adaptation (Genette 1997), superimposing certain interpretations of the author’s intentions and ideologies. Here, George Orwell’s Animal Farm is an optimum example. The rising interest in its Arabic translation, especially in the wake of the Arab Spring uprisings bears on the politicized readings of the text, as manifested in the paratextual elements accompanying its translations. The present study investigates the role of paratextual renderings of Animal Farm in mainstreaming ideological frames and cultural stereotypes about the narrative. Drawing on Genette (1997), we close-read peritexts of the Arabic translations and probe potential paratextual functions. So far, sixteen plus Arabic translations of the novel have been published. This recent translational influx reflects, besides literary and cultural significance of the novella, an increasing interest in reading it as symbolizing the recent socio-political change. As a process where content transfer and transform(ation) overlap, translation involves an inevitable degree of bias (Venuti 2012). Orwell’s novella was largely appropriated by Arabic translators as a political manifesto, to the disregard of its other literary and cultural valances. For Arab readership, Animal Farm belongs to a long line of allegorical tales, not so much different from works like Kalila wa Dimna (The Panchatantra), where the political largely prevails over the literary. The present study thus draws on Lefevere (1992), Genette (1997), Kress and van Leeuwen (2006), Van Dijk (2003), and Baker (2006) in exploring paratextual elements as potential sites for translatorial/editorial intervention, ideological framing, and cultural appropriation of the translated text. It investigates the use of paratextual elements as sites for contestation of agency and validity, and also for interpretive foreclosure in ways that suppress/miss potential layers of meaning in the novella.

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Завьялова, Мария Вячеславовна. "The Ant’s Pilgrimage from India to Occitania." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 1 (May 10, 2022): 51–68. http://dx.doi.org/10.26158/tk.2022.23.1.005.

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В статье анализируется каталанский фольклорный текст кумулятивного типа о путешествии муравья в Иерусалим, нашедший отражение в современной фантастической трилогии французского писателя Бернара Вербера о муравьях. Рассматриваются истоки этого сюжета, одна часть которого повторяет цепь персонажей еврейской пасхальной песни «Хад Гадья» (отголоски которой многочисленны в Европе), а другая восходит к индийской «Панчатантре» (сюжет попал в Европу благодаря басне Лафонтена). Отдельно рассматривается также роль муравья в мифологиях народов мира, где он, несмотря на свою малость, является носителем сверхъестественных качеств и обладает способностью легко переходить границу между мирами живых и мертвых, актуализируя таким образом особую тему «муравьиного пути». На основании анализа полученных данных, а также исторических фактов, имеющих отношение к месту записи фольклорного текста о муравье, делается вывод о том, что сюжет о путешествии муравья в Иерусалим неслучайно появился именно на территории Окситании и имеет отношение к историко-культурным реалиям местности, восходящим к эпохе Крестовых походов. This article analyzes a Catalan folklore text of the cumulative type about the journey of an ant to Jerusalem, which is reflected in a fantastic trilogy about ants by the modern French writer Bernard Werber. It examines the origins of this plot. One part of it repeats the chain of characters from the Jewish Passover song “Had Gadya”; echoes of this plot are numerous in European culture. The other part derives from the Indian Panchatantra; this plot came to Europe thanks to La Fontaine’s fables. The author also considers the role of the ant in world mythology; here, despite its size, the ant may possess supernatural qualities and have the ability to cross between the worlds of the living and of the dead, thus actualizing the special theme of the “ant’s journey.” Based on the foregoing analysis as well as research about the place where the folklore text was recorded, the author concludes that the plot about the ant’s journey to Jerusalem did not appear on the territory of Occitania by accident and that it relates to the historical and cultural realities of the area, dating back to the era of the Crusades.

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Basu, Ratan Lal. "Panchatantra and Its Lessons." Revista Científica Arbitrada de la Fundación MenteClara 9 (May 27, 2024). http://dx.doi.org/10.32351/rca.v9.362.

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El maravilloso libro de cuentos Panchatantra es el texto de origen indio que más se ha traducido y recorrido el mundo. La autoría del tratado se ha atribuido a un Vishnu Sharma no identificable. Se dice en el preámbulo que el autor octogenario compuso las historias para educar a tres hijos refractarios de un antiguo rey indio llamado Amara Shakti. El libro contiene todo el conocimiento esencial incorporado en todos los antiguos sastras indios de ética, moralidad, economía práctica y política, ideas necesarias para todas las profesiones concebibles, incluida la de gobernante, ministros y altos funcionarios gubernamentales. Este libro de cuentos, dividido en cinco Tantras (partes), ha sido popular entre lectores de todas las edades, ocupaciones, países, razas y comunidades religiosas.Se han escrito miles de libros y artículos sobre el Panchatantra y diversos aspectos del texto, su origen, historia, etc., han sido examinados de cerca por eruditos eruditos hasta la mayor profundidad imaginable. Pero aquí nuestro enfoque será bastante novedoso. Evitando todas las cuestiones teóricas, adoptamos el modo de contar historias desde el principio, como en el caso del texto del Panchatantra. El modo narrativo de presentar cualquier tema tiene su origen en un pasado desconocido y se ha verificado una y otra vez que este modo de presentar cualquier tema es el modo más atractivo, efectivo y que requiere menos tiempo para inculcar cualquier concepto en el conocimiento integral del público objetivo o lectores.

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-, Somojyoti Banerjee. "Locating Aristotelian Nicomachean Ethics of Friendship in Panchatantra." International Journal For Multidisciplinary Research 5, no. 5 (September 22, 2023). http://dx.doi.org/10.36948/ijfmr.2023.v05i05.6709.

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This paper will be dealing with the second book of Panchatantra titled “The Gaining of Friends” or “Mitra Laabha”. The chief focus of the paper is to locate the three types of friendship i.e. friendships of utility, of pleasure and of virtue that is illustrated by Aristotle in the Book VIII of Nicomachean Ethics in the stories of the second book of Panchatantra.

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Chendroyaperumal, Chendrayan. "Best Human Resource Management Practices: Prescriptions in Panchatantra." SSRN Electronic Journal, 2009. http://dx.doi.org/10.2139/ssrn.1334658.

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Chendroyaperumal, Chendrayan, and B. Sumana. "HRM: 'Avoid-Two-Bosses' as a Tactical Strategy from Panchatantra." SSRN Electronic Journal, 2008. http://dx.doi.org/10.2139/ssrn.1335168.

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Dwivedi, Puneet, and Daniel Zeman. "The Forest Lion and the Bull: Morphosyntactic Annotation of the Panchatantra." Computación y Sistemas 22, no. 4 (December 31, 2018). http://dx.doi.org/10.13053/cys-22-4-3076.

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"STORY TELLING THROUGH PANCHATANTRA: A STUDY OF INDIAN TRADITION OF NARRATIVE ART." Journal of Xidian University 14, no. 6 (June 15, 2020). http://dx.doi.org/10.37896/jxu14.6/168.

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Marreddy, Y. L. "The Significance of the Short Story in Indian English Literature." iJARS International Journal of Humanities and Social Studies 3, no. 3 (June 28, 2017). http://dx.doi.org/10.20908/ijarsijhss.v3i3.8112.

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The beginnings of the Indian short story in English were made under the influence of the Britishers. English Short Story began towards the close of the nineteenth Century in India. It is the distinct from the fables of the ‘Hitopadesh’ and the tales of Panchatantra’. The short Story has become the major expression of literature in India which is used as a weapon to rise the voice of Indians against the Britishers culturally and Politically. The Fragmentation of experience as a result of the increasing complexity of social changes, seems to make the short story an apt vehicle for exploring the dark places of the human spirit and disembodied states of being. It is a voyage of discovery of self-discovery, of self – realisation for the character.

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Ogutu, Joel J. P., Peter Odera, and Samwel N. Maragia. "The Effectiveness of Peer Pressure on Students’ Career Decision Making in Secondary Schools in Kenya." iJARS International Journal of Humanities and Social Studies 3, no. 3 (June 28, 2017). http://dx.doi.org/10.20908/ijarsijhss.v3i3.8113.

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The beginnings of the Indian short story in English were made under the influence of the Britishers. English Short Story began towards the close of the nineteenth Century in India. It is the distinct from the fables of the ‘Hitopadesh’ and the tales of Panchatantra’. The short Story has become the major expression of literature in India which is used as a weapon to rise the voice of Indians against the Britishers culturally and Politically. The Fragmentation of experience as a result of the increasing complexity of social changes, seems to make the short story an apt vehicle for exploring the dark places of the human spirit and disembodied states of being. It is a voyage of discovery of self-discovery, of self – realisation for the character.

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Swapna, J. K., and Karuna Nagarajan. "Time to Teach Age Old Values Yamas and Niyamas as Part of Value Education to School children." Journal of Human Values, April 28, 2023, 097168582211500. http://dx.doi.org/10.1177/09716858221150056.

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Value-based education aims to train students with appropriate attitude and values when they are interacting with their friends, family and outside the school. It helps in developing the child’s Personality, Character, Citizenship, and Spirituality. Stories are an effective tool and an ideal medium through which children can be taught essential life lessons. In ancient India, children were taught values and ethics through the oral story-telling tradition. Stories from Indian Folk tales such as Panchatantra, Hitopodesha, Epics like Ramayana and Bhagavad Gita were told to children during their childhood to teach them Ethics, Values which plays a significant role in their personality development. In this article, we have attempted to bring out the commonality between the values as given in Patanjali Yoga Sutras and HYP as Yamas (Social Discipline) and Niyamas (Personal Discipline) with the characters of Ramayana and the values given in Bhagavad Gita. It is easy to incorporate them in the curriculum with the help of stories class wise.

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HATİPOĞLU, Recep. "Translation Activities at Dar al-`ilm (The House of Knowledge) or Dar al-Tarjamah (The House of Translation) in Gondesaphur and the Influence of Translations on the Persian and Arab World." RumeliDE Dil ve Edebiyat Araştırmaları Dergisi, August 12, 2023. http://dx.doi.org/10.29000/rumelide.1342145.

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If the Alexandrian school was an important centre of culture and science in the Antique Age, the Gondesaphur Academy (or School) was the most important intellectual centre in the Medieval Age because the city of Gondesaphur, located in the south-west Iran in Khuzestan Province, had a particular importance as a city and as a centre of cosmopolitan culture. Between the fifth and ninth centuries, Gondesaphur became a centre of translations of classics and works on medicine, astronomy, astrology and other fields. Important works, especially on medicine, were translated from Sanskrit and Greek into Pahlawi, and then into Arabic at Dar al-‘ilm (The House of Knowledge) or Dar al-Tarjamah (The House of Translation) in Gondesaphur and these translations influenced the Persian and Arab world and science a lot. The translations of the Panchatantra, an Indian collection of stories; Kalila wa Demna and the Almagest of Ptolemy can be cited as some important works done in Gonesaphur. The aim of this study is to give information about the Gondesaphur Academy (or School), to examine the translation activities in Gondesaphur and the influence of these translations on the Persian and Arab world.

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Panneerselvam, Naresh Kumar, Preethi K. Suresh, Dhilip Ravindran, and Ezhil Ratnakumari Manoharan. "Effect of Arogya Raksha Panchatantra (five lifestyle principles) on hematological parameters and anthropometric measures among healthy volunteers: a pilot study." Journal of Complementary and Integrative Medicine, May 7, 2021. http://dx.doi.org/10.1515/jcim-2020-0377.

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Abstract Objectives A healthy lifestyle is one, where the individual adapts it aiming at prevention from ailments. Unhealthy lifestyle is a behavioral risk factor for non-communicable diseases (NCDs). Arogya Raksha Panchatantra (five principles of healthy living), is a Naturopathy and Yoga lifestyle practice proposed by an eminent Indian Naturopath Dr. B. Venkat Rao, observed to modify the behavioral risk factors. The main objective of this study is to observe the changes in Hematological parameters and Anthropometric measures by practicing this Naturopathic lifestyle. Methods The study adapted one group Pretest – Posttest quasi experimental design, with a total of nine healthy student volunteers between age group 18–20 years. Hematological parameters such as total blood cells count, hemoglobin concentration, MCV, MCH, PCV, and anthropometric measurements such as weight, body circumferences (waist, hip) and changes in blood pressure were measured at baseline and after practice at 25th day. Results There was a statistically significant difference observed in weight, waist and hip circumference, hematological indices except with MCV and MCH, and blood pressure (p<0.05), with no significant changes in waist-hip ratio and blood counts. Conclusions The findings of the study indicate that adapting Naturopathy and Yoga lifestyle based on proposed lifestyle practices may be beneficial in reducing the risk factors for non-communicable diseases. The study does not attribute the effects observed to any particular lifestyle practiced in this study; rather it is combination of healthy practices as observed in the study and it needs further longitudinal observations whether the beneficial effect of Naturopathy lifestyle practices is sustained for longer period of time.

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"Historias de siempre para lectores de hoy: la recepción infantil de la fábula de La Tortuga y los Patos." AILIJ. Anuario de Investigación en Literatura Infantil y Juvenil, no. 16 (2018). http://dx.doi.org/10.35869/ailij.v0i16.1343.

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La fábula ha sido tradicionalmente uno de los géneros destinado a los niños por su sencillez, sus protagonistas y sus posibilidades didácticas. Desde sus orígenes, ha ido cambiando para acomodarse a nuevos contextos de recepción. Los relatos más famosos en Occidente proceden de dos tradiciones: la clásica (Esopo principalmente) y la india (que arranca de los jataka budistas, se consolida con el Panchatantra y se transmite gracias a Calila y Dimna). En la Edad Media relatos de ambas procedencias fueron ampliamente conocidos por su presencia en distintas colecciones y, en los siglos posteriores, debido a su popularidad, frecuentemente interfirieron entre sí, dando lugar a falsas atribuciones, contaminaciones y versiones. En el siglo XVII el género se revitalizará gracias a La Fontaine, que conoció ambas tradiciones y popularizó muchos relatos con versiones propias. Después, otros autores tradujeron, adaptaron y versionaron a su vez estas historias. En este trabajo nos ocupamos de cómo afectaron todas estas acciones a una fábula concreta, La tortuga y los patos, comenzando por un breve repaso histórico a su origen y continuando con su recepción en traducciones, versiones y adaptaciones en castellano. Finalizaremos con el análisis de algunas reescrituras recientes destinadas específicamente al público infantil y juvenil.

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Das, Anwesha, and Aranyo Ray. "Culturally Adapted Assessment Tool for Autism Spectrum Disorder and its Clinical Significance." Journal of Emerging Investigators, 2021. http://dx.doi.org/10.59720/20-155.

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Diagnosing of Autism Spectrum Disorder (ASD) using tools developed in the West is challenging in the Indian setting due to a huge diversity in sociocultural and economic backgrounds. Culturally adapted tools, such as the International Clinical Epidemiology Network (INCLEN) Diagnostic Tool for Autism Spectrum Disorder, have been developed in several Indian languages, yet, they do not accommodate all verbal abilities and education backgrounds. To address this disparity, we developed a home-based, audiovisual game app (Autest) suitable for ASD risk assessment in Indian children under 10 years of age. The game has five modules for each age group with specific peer interaction and play skill assessments. Each module follows a story from the Panchatantra, a popular Indian story series for children. Gameplay and behavior are tracked to assess risk. The effectiveness of Autest was rated by 30 psychologists with respect to current tools. Ratings suggested that the tool is effective and can reduce social inhibition and facilitate assessment due to the lack of a language barrier using emojis, cultural appropriateness, ease of administration, and simple scoring. This tool is particularly useful minimally verbal, at-risk children. Further usage and development of Autest can improve risk assessment and early intervention measures for children with ASD in India.

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Vukašinović, Milan, and Lilli Hölzlhammer. "Who’s Afraid of Genderfluid Turtles?" Tidskrift för litteraturvetenskap 52, no. 4 (June 14, 2023). http://dx.doi.org/10.54797/tfl.v52i4.10561.

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The Old Indian fable collection Panchatantra was first introduced to the Greco-Roman world in the eleventh century via Middle Persian and Arabic translations, under the Greek title Stephanites and Ichnelates. The first Greek version continued to be translated into various other languages over the centuries, from the thirteenth-century Old Slavonic Stefanid and Ihnilat, translated into modern Serbian as Stefanit and Ihnilat (1999). The extended second medieval Greek version had a myriad of translations as well, the most recent being the English 2022 edition of Animal Fables of the Courtly Mediterranean. Several translators over centuries navigated the ‘untranslatability’ of characters’ gender in this text, on the intersection of grammatical, social and ‘natural’ categories. Our inquiry raises questions of social and grammatical gender, across times and spaces, examining how human gender constructs are materialized in animal characters and narrated in diversely gendered languages. Querying the linguistic differences of gender, we compare stories of selected characters from three different fables in Greek, English, Old Slavonic, and Serbian versions, while also looking at the Arabic source text Kalila and Dimnah. In the case of the lion’s mother, translations avoid using a word for female lion while emphasizing her role as queen-dowager and mother at the cost of her animality. The story of the owls introduces different grammatical genders for the birds outside of the court, while the individual owl-ministers and their king have to be male. The most curious case is that of two turtles whose gender roles are firmly assigned in Arabic but become so fluid in Greek and Old Slavonic that the animals change gender mid-sentence. While the stories highlight historically contingent gender performativity, the fact that the modern translators impose stable gender and heterosexuality upon their characters, opens up the space for debate on (mis)interpretatinons of animal sexuality and the queering and worldmaking potential of translation.

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Journal articles on the topic 'Panchatantra'

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