Journal articles: 'Tales and legends'

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SANDBERG, WARREN S. "Legends and Tall Tales." Survey of Anesthesiology 42, no. 3 (June 1998): 178???185. http://dx.doi.org/10.1097/00132586-199806000-00063.

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Nikischer, Tony. "Diamond Legends & Tall Tales." Rocks & Minerals 89, no. 1 (December 9, 2013): 42–45. http://dx.doi.org/10.1080/00357529.2014.842836.

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East, Helen. "English Fairy Tales and Legends." Folklore 121, no. 1 (April 2010): 121–22. http://dx.doi.org/10.1080/00155870903482270.

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Naha, Anindita, and Dr Mirza Maqsood Baig. "Overview Of Story- Le Morte D' Arthur." Think India 22, no. 2 (June 20, 2019): 138–43. http://dx.doi.org/10.26643/think-india.v22i2.8322.

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The legend of King Arthur and his knights of the Round Table is immemorial. The heroic knights and their king’s tales contribute western society a great literature that is still well- known today. King Arthur along with the theme of chivalry greatly impacted not only western civilization, but all of society throughout the centuries. King Arthur and his Knights of the Round Table have been around for thousands of years but are only legends. The first reference to King Arthur was in the Historia Brittonum written by Nennius a Welsh monk around 830A.D. The fascinating legends however did not come until 1133 A.D in the work Historia Regum Britaniae written by a Welsh cleric, Geoffrey of Monmouth. His work was actually meant to be a historical document, but over time many other writers added on fictional tales. The Round Table was added in 1155 A.D by a French poet Maistre Wace. Both the English and French cycles of Arthurian Legend are controlled by three inter-related themes:

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Naha, Anindita, and Dr Mirza Maqsood Baig. "Overview Of Story- Le Morte D' Arthur." Think India 22, no. 3 (September 21, 2019): 500–505. http://dx.doi.org/10.26643/think-india.v22i3.8316.

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The legend of King Arthur and his knights of the Round Table is immemorial. The heroic knights and their king’s tales contribute western society a great literature that is still well- known today. King Arthur along with the theme of chivalry greatly impacted not only western civilization, but all of society throughout the centuries. King Arthur and his Knights of the Round Table have been around for thousands of years but are only legends. The first reference to King Arthur was in the Historia Brittonum written by Nennius a Welsh monk around 830A.D. The fascinating legends however did not come until 1133 A.D in the work Historia Regum Britaniae written by a Welsh cleric, Geoffrey of Monmouth. His work was actually meant to be a historical document, but over time many other writers added on fictional tales. The Round Table was added in 1155 A.D by a French poet Maistre Wace. Both the English and French cycles of Arthurian Legend are controlled by three inter-related themes:

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Brown, Christine, and Lynne C. Boughton. "The Grail Quest as Illumination." Journal of Interdisciplinary Studies 9, no. 1 (1997): 39–62. http://dx.doi.org/10.5840/jis199791/23.

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Indiana Jones and the Last Crusade, a popular motion picture, offers a modem version of a Quest for the Holy Grail. Although this grail legend is new, a survey of medieval through nineteenth-century stories of heroic quests for a grail reveals that grail legends have always differed from each other in significant ways. The grail itself has been identified in some legends as a cup or chalice, and in others as a dish, platter, book, stone, or, possibly, a reliquary. Also profoundly different are the ways in which legends describe the purposes effects of a quest for the grail. What these diverse legends have in common, however, is their association of a quest for the grail with a hero's attempt to reverse the evils that endanger a particular society. This essay traces various grail legends to determine how these popular tales, including the film version, present man's quest for transcendence, and moral and spiritual renewal.

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Magliocco, Sabina, and Gary Alan Fine. "Manufacturing Tales: Sex and Money in Contemporary Legends." Contemporary Sociology 22, no. 6 (November 1993): 873. http://dx.doi.org/10.2307/2076012.

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Roemer, Danielle M., and Gary Alan Fine. "Manufacturing Tales: Sex and Money in Contemporary Legends." Journal of American Folklore 106, no. 422 (1993): 493. http://dx.doi.org/10.2307/541917.

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Roper, Jonathan. "Folk Tales, Tall Tales, Trickster Tales and Legends of the Supernatural from the Pinelands of New Jersey." Folklore 123, no. 1 (April 2012): 123–24. http://dx.doi.org/10.1080/0015587x.2012.643648.

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Wannakit, Nittaya. "Application of Folktales to Cultural Tourism Management: A Case Study of the Central Isan Provinces of Thailand." MANUSYA 21, no. 1 (2018): 66–84. http://dx.doi.org/10.1163/26659077-02101004.

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This article aims to investigate the application of folktales for cultural tourism management and the role and importance of this folklore data for tourism management in the Central Isan Provinces of Thailand, i.e. Kalasin, Khon Kaen, Maha Sarakham and Roi Et. The key concepts used in this study include creative economy, creative folklore, cultural tourism and identity. The study revealed that most folktales used in tourism management were tales and local myths such as fairy tales, legends of the city, local tales and legends of heroes in the provinces. The application of folktales varied, including reinterpretation, reproduction and mixing to add the value of landmarks in the locality and local traditions, which could help to promote cultural tourism in the provinces.

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Федосеева, Татьяна. "RUSSIAN LEGENDS IN THE HISTORICAL TALES BY M. MAKAROV." Проблемы исторической поэтики 13 (2015): 122–45. http://dx.doi.org/10.15393/j9.art.2015.3021.

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Novak, Petra. "FUNCTIONS OF FOLKLORE IN LEGENDS (TALES WITH CHRISTIAN CONTENT)." ЕтноАнтропоЗум/EthnoAnthropoZoom 8 (2010): 181–213. http://dx.doi.org/10.37620/eaz1080181n.

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Angelopoulos, Anna. "Greek Legends about Fairies and Related Tales of Magic." Fabula 51, no. 3-4 (December 2010): 217–24. http://dx.doi.org/10.1515/fabl.2010.021.

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LIU, Shouhua. "The Legends of Celestial Master Zhang and Jataka Tales." Comparative Literature: East & West 24, no. 1 (October 2015): 75–84. http://dx.doi.org/10.1080/25723618.2015.12015426.

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Bottigheimer, Ruth B., Hans-Jorg Uther, Barbara Kindermann-Bieri, Heinz Rolleke, and Walter Scherf. "New from Germany: Fairy Tales, Legends, and a Lexicon." Journal of American Folklore 113, no. 447 (2000): 112. http://dx.doi.org/10.2307/541282.

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Welsh, Roger L., and George E. Lankford. "Native American Legends: Southeastern Legends: Tales from the Natchez, Caddo, Biloxi, Chicasaw, and Other Nations." Western Folklore 48, no. 1 (January 1989): 74. http://dx.doi.org/10.2307/1499987.

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Ghezzi, Ridie E. W., George E. Lankford, and W. K. McNeil. "Native American Legends (Southeastern Legends: Tales from the Natchez, Caddo, Biloxi, Chickasaw, and Other Nations)." Journal of American Folklore 102, no. 404 (April 1989): 249. http://dx.doi.org/10.2307/540710.

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Frankel, Ellen. "Legend in Jewish Children's Literature." Judaica Librarianship 8, no. 1 (September 1, 1994): 97–99. http://dx.doi.org/10.14263/2330-2976.1239.

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Until recent times, Jewish children's legends did not exist as a separate literature. Children learned stories either from classical Jewish sources, family members, or traveling story tellers. Recent interest in and publication of Jewish children's stories represent both a boon and a danger. Contemporary versions of traditional tales blur the distinctions between fiction and folklore, challenging the inherent conservatism of the folk process. What makes a particular story Jewish? Jewish tales attempt to find meaning and divine purpose in national and personal events. They also resonate with old voices—"proof-texts" from the Bible and rabbinic writings—as well as new voices continuing ancient conversations and debates. The tales are often driven by the process of midrash, amplifying and interpreting older narratives. The subject matter of Jewish legends has changed in the wake of national exile and persecution. Post-exilic tales reflect the "double-edged" experience of Jewish life the triumph of Jewish wit and the shame of Jewish powerlessness. Today's tales continue this tradition but add to the folkloric process the new element of individual authorship.

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Bartlett, Jennifer A. "Book Review: American Myths, Legends, and Tall Tales: An Encyclopedia of American Folklore." Reference & User Services Quarterly 56, no. 3 (April 3, 2017): 215. http://dx.doi.org/10.5860/rusq.56n3.215a.

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Compilations of American folklore are constantly being rewritten to reflect the increasing diversity and variety of American culture. Many readers grew up with Benjamin Botkin’s classic collection A Treasury of American Folklore (Crown 1944), which featured a foreword written by Carl Sandburg and stories about Pecos Bill, Johnny Appleseed, Brer Rabbit and other popular myths, legends, and tall tales. Today, new legends are entering the folklore lexicon to reflect the influence of urban myths, historical events, science fiction, conspiracy theories, and mass media. This three-volume set offers a fascinating look at both traditional and newer folklore, including “Internet Hoaxes,” the “John Lennon shooting,” “Roswell,” and “Slender Man.”

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Vega Rodríguez, Pilar, and Belén Mainer Blanco. "Diseño de un Legendario Literario Hispánico del siglo XIX accesible online." Estudios Hispánicos 27 (January 29, 2020): 153–63. http://dx.doi.org/10.19195/2084-2546.27.14.

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Design of an online 19th-century Hispanic literary legends collectionThe project develops an online collection of Hispanic literary legends of the 19th century. The main objective is to provide researchers and companies dedicated to cultural tourism and any potential users with suitable material for the resignification of geographical areas. They may be used to widen perspectives with new literary and artistic creations for research from different fields studies on tradition, identities, national literary geographies. For that, we focus on the study of literary legends from specific documentation: travel guides, gazetteers, and short tales published by 19th-century journalists.

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Abdullayev, Ilgar Heydar. "Reflection of Azerbaijan's relations with foreign countries in bayati and fairy tales." SCIENTIFIC WORK 62, no. 01 (February 8, 2021): 108–10. http://dx.doi.org/10.36719/2663-4619/62/108-110.

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Azerbaijan had attracted with the place where the trade ways crossing since the old times. Caravans coming from East to West, sumpey from North to south passed through our country. Local merchauts took products which produced with the wealthy assortments as raw silk, panne velvet, atlas clpothes, simply various products to foreign countries in turn. It is natural that, both local and foreing merchauts arrived in our country leave with separate material boons equal which they brought to our country with, them as myth, tales and legends and told everything that hearings here in foreign countries. But all these obsorbeed in various bayaties and legends created by our rich imaginative people, arrived in our time. Key words: bayati, tale, Iraq, Suriya, Phrangistan

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Junaini, Esma, Emi Agustina, and Amril Canrhas. "ANALISIS NILAI PENDIDIKAN KARAKTER DALAM CERITA RAKYAT SELUMA." Jurnal Ilmiah KORPUS 1, no. 1 (August 29, 2017): 39–43. http://dx.doi.org/10.33369/jik.v1i1.3202.

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This study aims to describe the value of character education contained in seluma folklore. This research data is folklore obtained from the recording and written documentation.in this research used descriptive analysis method. Data collection techniques used are recoding technique record. The result showed that the values of character education contained in the folklore of seluma is very good to form human character from an early age. The value of character education contained in seluma folklore is the value of education that is very close to everyday life so it is suitable to implanted in self. In seluma folklore especially in fairy tales and legends of character education values contained in fairy tales and legends that is, the value of courage, mutual need, self-discipline, self-respect, faimess, caring, protecting each other, and respect others, the attitude of deliberation, and the attitude of cooperation.

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Nowak, Józef. "Tradycyjne formy kultu św. Mikołaja w tomaszowskich dekanatach diecezji zamojsko-lubaczowskiej." Vox Patrum 40 (March 15, 2002): 425–41. http://dx.doi.org/10.31743/vp.7992.

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The cult of saints is a significant aspect of the Paschal mystery. The cult practices concerning the saints mainly include the prayer and offerings. They are of religious and social dimensions. Integration of the rural parish community takes place through the common prayer at home, participation in liturgical services and performance of the deeds of love. Besides, customs, rites and folk beliefs point to the scope of the saints' cult. They are reflected in songs, prayers, proverbs, tales and legends.

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Kelly, Henry Ansgar, Carl Lindahl, John McNamara, and John Lindow. "Medieval Folklore: An Encyclopedia of Myths, Legends, Tales, Beliefs, and Customs." Western Folklore 60, no. 4 (2001): 322. http://dx.doi.org/10.2307/1500413.

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Tuliakova, Natalia A. "CHRISTMAS TALES AND LEGENDS BY D.N. MAMIN-SIBIRYAK: A COMPARATIVE ANALYSIS." Vestnik Tomskogo gosudarstvennogo universiteta, no. 432 (July 1, 2018): 24–31. http://dx.doi.org/10.17223/15617793/432/3.

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Croft, Janet Brennan. "American Myths, Legends, and Tall Tales: An Encyclopedia of American Folklore." Reference Reviews 31, no. 8 (October 16, 2017): 6–9. http://dx.doi.org/10.1108/rr-05-2017-0115.

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Slater, Candace, and Marta Weigle. "Two Guadalupes: Hispanic Legends and Magic Tales from Northern New Mexico." Journal of American Folklore 102, no. 404 (April 1989): 229. http://dx.doi.org/10.2307/540698.

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Küffner, Werner. "Russian legends, folk tales and fairy tales [on the occasion of the Exhibition “Russian Legends, Folk Tales and Fairy Tales” at the Groninger Museum, Groningen, the Netherlands, held from 15 December 2007 to 6 April 2008] (review)." Bookbird: A Journal of International Children's Literature 47, no. 2 (2009): 56. http://dx.doi.org/10.1353/bkb.0.0163.

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Tadysheva, N. O. "Modern legends, stories, and tales of the altaians: meanings, images, and functions." Ethnography of Altai and Adjacent Territories 10 (2020): 122–27. http://dx.doi.org/10.37386/2687-0592-2020-10-122-127.

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This paper makes an attempt to consider the stability of archaic cults, sacred views, and variability of rituals in modern conditions with the help of modern legends, stories, and perceptions based on the author’s field materials, recorded during the expeditions in different regions of the Altai Republic. The interest centers in the preservation of archaic views in the memory of the people, thereby analyzing what is significant for society. The record and publication of folklore field data contributes to the preservation and popularization of the historical memory of the people.

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LISA A. FRANCAVILLA. "Ellen Randolph Coolidge's “Virginia Legends” and “Negro Stories”: Antebellum Tales from Monticello." Massachusetts Historical Review 17 (2015): 99. http://dx.doi.org/10.5224/masshistrevi.17.1.0099.

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Mayer-Gampe, Pia. "Der Wald als Oberfläche der Verwandlung | The forest as the interface of change." Schweizerische Zeitschrift fur Forstwesen 156, no. 7 (July 1, 2005): 243–48. http://dx.doi.org/10.3188/szf.2005.0243.

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In forest educational theory the deep psychological relationship between the forest and human beings is reflected in the narratives of legends and fairy tales. Nonetheless, up until now the structure and dynamics of this relationship has not really been grasped and only inadequately described with catchy metaphors,such as «the forest as the subconscious». By a process of mapping Grimm's fairy tales and other tales and fables it becomes possible to develop a new perspective on the relationship between the forest and the human psyche, so that the biological role of the forest with its mythical component comes together to a significant whole. Important impulses can be drawn from this amalgamation for forest education and public relations endeavours.

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Miyawaki–okada, Junko. "The Japanese Origin of the Chinggis Khan Legends." Inner Asia 8, no. 1 (2006): 123–34. http://dx.doi.org/10.1163/146481706793646819.

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AbstractMost members of the Japanese public today, when hearing the words Mongols or Mongolia, immediately think of three different tales: 1) That the forefathers of the Japanese Imperial Family were the horsemen of the Mongolian Plateau, who came through the Korean Peninsula to conquer Japan; 2) that Chinggis Khan, the founder of the Mongol Empire, was really Minamoto no Yoshitsune, a Japanese general; and 3) that the Mongol invasion of the thirteenth century failed because of a typhoon caused by a Divine Wind (kamikaze), which saved Japan from Mongolian subjugation. Each of these three stories emerged to fill the psychological requirements of national pride in the times after Japan experienced the modernisation process launched by the Meiji Restoration in 1868. These can be seen as a Japanese version of The Invention of Tradition famously described by Hobsbawm and Ranger. The second of these tales was also born in England. Kenchō Suyematsu, 1855–1920, was ordered to study in England at national expense in 1878–86. He wrote a book in English, The Identity of the great conqueror Genghis Khan with the Japanese hero Yoshitsune, An historical thesis, and published it in London in 1879. Suyemastu’s arguments for the identity of Chinggis Khan with Minamoto no Yoshitsune are all absurd. Nevertheless, in 1924 after the Japanese dispatch of troops to Siberia, there appeared a study by Mataichirō Oyabe entitled, Genghis Khan is Gen Gi–kei (Jingisu Kan wa Gen Gi–kei nari) packed with the abundant results of numerous field surveys, which became a runaway best seller. This paper aims to explain why the Japanese became so particularly interested in the Mongols, among the many Asian nations of the Asian Continent, and why they displayed such enthusiasm about the Mongols, but not the Chinese, in relating connections with the history of the past.

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Komova, M. A. "Typology of themes of the legends about icons." Язык и текст 4, no. 3 (2017): 53–60. http://dx.doi.org/10.17759/langt.2017040305.

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Material research are regional literary-local-history works of XVIII - XIX centuries in the Central region of Russia (Dmitrovsvsky district) in which stories, tales and legends about locally venerated Christian wonderworking icons and their lists. The relevance of the research is determined by increased interest in the history of the Russian Orthodoxy and the phenomenon of spiritual literary tradition in general. The study based on literary material of regional studies of XIX century in the Central region of Russia (Dmitrovsvsky district) about locally venerated relics allow to create a model of their origin and functioning and it give an opportunity to broaden our views on the regional literary text and spiritual context, and also to deepen philological knowledge of literary process of XVIII – XIX centuries.

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Jan Harold Brunvand. "Urban Legends: A Collection of International Tall Tales and Terrors (review)." Journal of American Folklore 123, no. 489 (2010): 360–62. http://dx.doi.org/10.1353/jaf.0.0145.

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Mastela, Olga. "Retelling Legends and Folk Tales: A Transcreative Approach in the Collaborative Translation Classroom." Research in Language 18, no. 2 (June 30, 2020): 151–71. http://dx.doi.org/10.18778/1731-7533.18.2.03.

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The objective of this paper is twofold: to present an authentic collaborative project devoted to the transcreation of different versions of Polish legends and folk tales (with eventual publication in an academic journal), as well as to demonstrate the advantages of applying the transcreative approach to translation in translator training at MA level. The project in question was accomplished in the academic year 2018/2019 by a team of the 1st and 2nd year MA students, partly out of the classroom in an authentic setting and partly within the frames of a specialised collaborative translation course. The paper presents a new idea to teach translation, based on action research and the out-of-the-classroom approach to translator training, and includes a qualitative research case study of students’ views on the project as well as some pedagogical implications, such as the proposal to introduce collaborative transcreation activities into translator training curricula.

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Krzeszewska, Karolina, and Katarzyna Gucio. "Selected Elements of Animated Nature Associated with the Birth of Jesus in the Bulgarian Oral Culture and Apocryphal Narratives." Studia Ceranea 4 (December 30, 2014): 65–83. http://dx.doi.org/10.18778/2084-140x.04.05.

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The article attempts to extract textual and extratextual planes on which representatives of fauna made their mark in the folklore of the South Slavs, mainly Bulgarians; in their oral literature, rituals, and beliefs, juxtaposed with selected Apocrypha, primarily from the Protoevangelium of James, confronted with the Scripture. The analysed texts (legends, folk tales, ritual songs performed during Christmas) relate to the birth of Christ in Bethlehem and placing him in a manger – the events of Night of Bethlehem and the flight of the Holy Family to Egypt. The excerpted texts of fairy tales and legends marginalise the theme of the Divine Birth, focusing on the figure of the Mother of God and her actions: meeting with St. Tryphon, rejecting the child, receiving lessons on motherhood from the frog, escaping with the Child to Egypt. The birth of Jesus is used as an excuse to tell a story of an etiological character (theme cursing animal or plant), often based on ritual custom and referring to it, such as clipping vines. Just as in the case of fairy tales and legends, folk song uses the birth of Jesus to explain the genesis of some of the characteristics and phenomena of nature. Presentation of animals in ritual songs occasionally refers to the economic sphere (the shepherds slept, and their flock wandered away), while wild animals are the object of punishment or reward. The Apocrypha known among the South Slavs mention animals in situations encountered also in the Bulgarian oral literature – the cosmic silence when fauna and flora freezes in anticipation of the birth of the Young God. The quoted texts of the Bulgarian oral culture referring to the theme of the Nativity of the Lord, the Gospel inspiration or even interaction with the apocryphal text fades into the background. The content of the stories and folk songs seems to be primordial in relation to the processed content of the Gospel; biblical characters and situations are introduced to oral stories already in circulation, creating texts that are testament of the so-called folk Christianity.

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Алпатов, Сергей Викторович. "Keys to the Folk Bible." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 3 (November 2, 2020): 171–75. http://dx.doi.org/10.26158/tk.2020.21.3.014.

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Рецензия на: Восточнославянские этиологические сказки и легенды: Энциклопедический словарь / Под общ. ред. Г. И. Кабаковой; Cост. О. В. Белова, А. В. Гура, Г. И. Кабакова, С. М. Толстая. - М.: Неолит, 2019. - 480 с. Review of: Etiological Tales and Legends of the Eastern Slavs: Encyclopedic Dictionary. Ed. by G. I. Kabakova, O. V. Belova, A. V. Gura, S. M. Tolstaya. Moscow: Neolit, 2019. 480 p.

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Афанасьев, Олег, Oleg Afanasev, Александра Афанасьева, and Aleksandra Afanaseva. "DESTINATION STORITELLING AS MODERN TOURISM TECHNOLOGY." Service & Tourism: Current Challenges 11, no. 3 (September 4, 2017): 7–24. http://dx.doi.org/10.22412/1995-0411-2017-11-3-7-24.

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The article is devoted to the storytelling as a relatively new marketing technology for tourist destinations. Tourism storytelling is defined as an integrated marketing technology for promoting tourism destinations through narrative information: legends, myths, fables, urban stories and tales. Tourism narrative become a self-contained attractor, supplementing or even replacing traditional objects of tourist interest. It can be realized through a variety tourist consumption tools. The most important among them are material products (souvenirs, travel guides, etc.), figurative-symbolic objects (street art, iconographic documents, multimedia formats), verbal means, online resources, etc. The authors offer the concept of a “storytelling destination” as an attractive object for tourists, in the marketing promotion of which the technology of storytelling prevails. The article defines the city storytelling tourism place and describes the phenomenon of post-travel storytelling. The authors also accomplish a detailed review of foreign publications on the problems of storytelling and its role in the tourist destinations development, consider some cases of the world’s and Russian storytelling destinations and separate mechanisms for their operating (cases of Kaliningrad, Borovsk, St. Petersburg, etc.). The article characterizes the tourism storytelling as a marketing technology, its and some tools. It is determined that finding out or creating legends and their using in the marketing tourism places is one of the most common technologies of tourism storytelling. The authors present the classification of technologies of storytelling and legend in active tourism.

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Jumayev, Akmal Akhmatovich. "THE IMAGE OF THE CROW IN THE GERMAN AND UZBEK PEOPLES." Scientific Reports of Bukhara State University 5, no. 1 (February 26, 2021): 90–100. http://dx.doi.org/10.52297/2181-1466/2021/5/1/7.

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Background. The article focuses on specific similarities of the peoples of the world in their views on the crow. Also in myths, in German and Uzbek fairy tales, the portrayal of the crow in positive and negative images was analysed comparatively. All folk tales lead to good. The same lesson is also reflected in the article on the educational significance of the two folk tales. Methods. Particular attention is paid to the fact that the peoples of the world have certain similarities in their views on the crow. The image of the Crow also moved to fairy tales based on Legends. Results. In the fairy tale, it is not explained why the hero became a crow. It is known that in fairy tales the evolution of children to different birds (often owl or crow) is described either because of some side work of their father, or because of his own senselessness. Discussions. In German fairy tales Interesting is that in “Die sieben Raben“ “The seven ravens”, “Die Rabe“ ‘The raven” fairy tales, a crow is not just an ordinary bird, but a symbol of children. In Uzbek fairy tales, the image of birds is focused on fostering such positive personal qualities as industriousness, honesty and friendliness.

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Mereu, Myriam. "Cogas, janas e le altre: le creature mitiche e fantastiche nella letteratura e nel cinema sardi." Italianistica Debreceniensis 24 (December 1, 2018): 56–76. http://dx.doi.org/10.34102/italdeb/2018/4661.

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Sardinian contemporary literature and films have recently recovered an extensive heritage of folk myths and legends taken from the oral tradition. Legendary figures, such as accabadoras (female figure who was enabled with the task of easing the sufferings of the dying people), and fantasy creatures, such as cogas, surbiles (‘vampire witches’), janas (‘fairies, pixies’), and panas (‘the ghosts of women who died in childbirth’) are being revived by writers and film directors with the purpose to bring their memory back to life and share it with a wide audience of readers and spectators. The analysis of imaginary and legendary creatures in Sardinian contemporary literature cannot overlook orality and its central role in shaping popular imagination over the centuries. Writing has replaced orality, whilst mass media and digital media are getting the upper hand over storytelling as a practice of community and family aggregation, meant to mark the long working hours and scare the children, amongst the most common functions of Sardinian oral storytelling. The literary corpus includes fairy tales, novels, tales and legends dealing with the Sardinian oral tradition, whilst on the cinematic side I will examine short films, feature films and documentaries made in Sardinia over the last fifteen years.

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Pollmann, Judith. "OF LIVING LEGENDS AND AUTHENTIC TALES: HOW TO GET REMEMBERED IN EARLY MODERN EUROPE." Transactions of the Royal Historical Society 23 (November 19, 2013): 103–25. http://dx.doi.org/10.1017/s0080440113000054.

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ABSTRACTFolklore experts have shown that for a legend to be remembered it is important that it is historicised. Focusing on three case-studies from early modern Germany and the Netherlands, this article explores how the historicisation of mythical narratives operated in early modern Europe, and argues that memory practices played a crucial role in the interplay between myth and history. The application of new criteria for historical evidence did not result in the decline of myths. By declaring such stories mythical, and by using the existence of memory practices as evidence for this, scholars could continue to take them seriously.

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Bibby, Brian, and Donald P. Jewell. "Indians of the Feather River: Tales and Legends of the Concow Maidu of California." American Indian Quarterly 13, no. 3 (1989): 299. http://dx.doi.org/10.2307/1184458.

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Greene, Mark. "Using myths, legends and fairy tales in counselling: Archetypal motifs underlying the mother complex." Asia Pacific Journal of Counselling and Psychotherapy 2, no. 1 (February 10, 2011): 41–50. http://dx.doi.org/10.1080/21507686.2010.546418.

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Yusupovna, Abdurakhmonava Dinora. "Examples Of Folklore In The Textbook "OʻQish Kitobi" Of Uzbek Primary Schools." American Journal of Interdisciplinary Innovations and Research 02, no. 11 (November 30, 2020): 154–59. http://dx.doi.org/10.37547/tajiir/volume02issue11-26.

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The younger generation is the foundation of our future. Thus we need to pay more attention to primary education. The main part of the important task of educating primary school students is carried out in reading classes. The textbooks also cover a wide range of folklore that students love to read. Folklore includes fairy tales, epics, legends, narrations, songs, folk songs, riddles, parables, anecdotes and stories. Folklore has long been a source of education.

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Chipman, Leigh. "ADAM AND THE ANGELS: AN EXAMINATION OF MYTHIC ELEMENTS IN ISLAMIC SOURCES." Arabica 49, no. 4 (2002): 429–55. http://dx.doi.org/10.1163/15700580260375407.

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AbstractThis paper examines the involvement of the angels in the creation of Adam as an example of mythopoetic activity in Islam. This involvement takes the form of the angels' reaction to Adam's creation and to Adam's superior knowledge. These themes also developed within an anti-Gnostic polemic; the figure of the First Man is important for Gnosticism no less than for Judaism or Islam, yet their visions of this figure differed greatly. The relations between Adam and the angels is an important refraction of the differences between these religions. Comparison of tales from three Islamic genres—tafsīr, ta'rīh and qisas al-anbiyā'—with rabbinical legends shows that, contrary to expectations, Islamic material provides a more mythic conception of these themes than does Jewish midrash.

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Belova, Olga. "Etiology of Prohibitions and Regulations in the Mirror of Folk Legends and Beliefs." Slavic & Jewish Cultures: Dialogue, Similarities, Differences, no. 2018 (2018): 246–65. http://dx.doi.org/10.31168/2658-3356.2018.17.

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The author's task is to formulate some general statements on how prohibitions and regulations addressed to or attributed to the “other” (ethnic, religious) tradition are formed in the Slavic folk culture, and what cultural stereotypes affect the form and content of the prescriptive texts originating and existing in a multi-confessional cultural environment and in the cultural borderlands. We are interested in prohibitions and regulations in the context of folk legends that explain their appearance, and in connection with beliefs that play the role of a kind of fixator of certain prescriptive norms. In the etiological texts (legends, fairy tales) containing the interpretation of the ban / prescription, in addition to the motivation of the described ban / prescription (why something is prohibited or allowed), there may be a reference to the precedent, i.e. the etiology itself (what exactly was the reason, the impetus, the primary source of the ban / prescription).

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Hey, David. "The Dragon of Wantley: Rural Popular Culture and Local Legend." Rural History 4, no. 1 (April 1993): 23–40. http://dx.doi.org/10.1017/s0956793300003460.

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In one of the earliest issues of Rural History, Jacqueline Simpson urged students of Popular rural culture to examine local legends that centre upon some specific place, Person or object and which are a focus for local pride. Many of these are well-known tales which have been adapted, often in a humorous way, to local circumstances. Thus the seventy-odd stories of dragon-slaying which she has collected for Britain usually depict a local figure, not St George or a knight errant, as the hero. It is normally difficult, if not impossible, to explain how these tales began. The Dragon of Wantley, however, offers some unusual opportunities for delving into the historical context of a ballad that achieved national fame.

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Al-Ajmi, Nada. "Innovative Applications for Presenting Heritage in the Visual Arts Medium: A Case Study of the Omani Legends and Stories Exhibition." Journal of Arts and Social Sciences [JASS] 7, no. 2 (June 1, 2016): 83. http://dx.doi.org/10.24200/jass.vol7iss2pp83-98.

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In transforming the folk tale into a visual medium, contemporary artists have illuminated the remarkable flexibility of this cultural heritage. The Omani Legends and Stories exhibition held in 2012 featured forty-two contemporary artists inspired to re-interpret folk tales that encapsulated beliefs and values relevant in present-day Oman. Several years later, qualitative interviews were conducted with seven of the artists whose work depicted stories focused on representations of women. Together with some analysis of academic writing in the field of traditional tales, this study also garnered artists’ viewpoints as expressed in their art works and revealed in discussions with the artists themselves. It was found that there is continuity in the cultural values and beliefs across generations, that folk tales are still being passed on and that women were represented in them in an intriguingly positive light. The continuing observance of cultural restrictions practiced on women was not supported in either the folk tales or the artists’ own viewpoints. The example provided by Oman’s visual arts industry may inspire similar initiatives in other societies and further research on possible linkages between different art mediums that could be harnessed to further the betterment of women’s socio-cultural situation.

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Kuzmina, E. N. "Narrator and Epic Tradition: Uligers of Bura Barnakov." Nauchnyi dialog, no. 6 (June 29, 2020): 283–301. http://dx.doi.org/10.24224/2227-1295-2020-6-283-301.

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The article is devoted to the study of the heroic tales of the Buryat-Uligers, performed by B. Barnakov. Particular attention is paid to the repertory of this storyteller. The question of the preservation of the plot structure of works and storytelling memory in the conditions of the extinction of the epic tradition, when the epic environment and regular performance have already disappeared, is considered. The results of a comparative analysis of the plots of legends and their poetics are presented in the article. The relevance and novelty of the study is due to the fact that B. Barnakov’s legends have not yet entered the research field and have not become the subject of special study. In addition, the inclusion of one of the texts for publication in the series “Monuments of Folklore of the Peoples of Siberia and the Far East” makes a comprehensive study of the creative heritage of the uligersha relevant. The author pays special attention to stereotypes in these legends, highlighting intertextual and situational “common places”. The conclusion is made that the preservation of the narrative memory and the fullness of the repertory of the uligersha in the absence of a natural epic environment indicates the inertial stability of the epic tradition, due to the sacred nature of the heroic epos.

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Bakhova, N. S. "The story and legends of The Forty-First." Voprosy literatury, no. 5 (December 19, 2018): 192–212. http://dx.doi.org/10.31425/0042-8795-2018-5-192-212.

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The article is devoted to B. Lavrenyov’s story The Forty-First [Sorok perviy]. The author sets out to identify the prototypes of the main character, the White officer V. Govorukha-Otrok. Among these, she names a famous critic from the late 1800s, Y. Govorukha-Otrok. All previous studies of this story were limited to its general aspects, with only the works of B. Geronimus, and to some extent, E. Semyonova, N. Titova, and G. Ratmanova, touching on the subject.The article begins by analyzing the legends around the character, including those inspired by the ‘Cannes echo’ phenomenon: the artistic response of several writers to G. Chukhray’s film adaptation of the story. Bakhova proceeds to point out a close connection of The Forty-First with Lavrenyov’s other works, e. g. Wormwood Herb [Polyn’-trava], noting the latter’s polemical stance towards the ideology of the 1920s. In the latter story, Lavrenyov chooses to pursue an unconventional parallel with the epoch of The Tale of Igor’s Campaign [Slovo o polku Igoreve]. Finally, she points out the close affinity of The Forty-First with Russian folk tales. Consequently, she concludes that Lavrenyov’s inner defiance of certain postulates of the Bolshevik revolution and its newly-established culture is hardwired in the story.

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Journal articles on the topic 'Tales and legends'

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