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Relevant bibliographies by topics / Western Pahari Folk poetry

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Journal articles

Academic literature on the topic 'Western Pahari Folk poetry'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Western Pahari Folk poetry"

1

Stroński, Krzysztof. "Evolution of Stative Participles in Pahari." Lingua Posnaniensis 55, no. 2 (2013): 135–50. http://dx.doi.org/10.2478/linpo-2013-0019.

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Abstract The point of departure for the present paper is the status of the bare participial form as inherited from MIA (Middle Indo-Aryan) by early NIA (New Indo-Aryan) with its stative force. It is a very well known phenomenon in the contemporary IA languages that the past participle can be extended by a past participle form based of the verb to be (e.g. MSH - Modern Standard Hindi - huā). It is also noticeable that not all NIA languages allow such extension and that several languages developed further, and reinterpreted the extended forms. The aim of the present paper will be to demonstrate

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2

Feldman, Sara Miriam. "Jewish Simulations of Pushkin's Stylization of Folk Poetry." Slavic and East European Journal 59, no. 2 (2015): 229–45. http://dx.doi.org/10.30851/59.2.004.

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This article examines the prosody and other features of Hebrew and Yiddish translations of Eugene Onegin , which were composed as a part of Ashkenazi Jewish cultural movements in Eastern Europe, Russia, and Palestine. Russian literature played an important role within the history of modern literature in both Hebrew and Yiddish. Translating Russian literature tested the limits of the literary Yiddish and Hebrew languages. Due to the novel’s status in the Russian canon and its poetic forms, translating it was a coveted literary challenge for high-culture artistic production in Jewish languages.

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3

Seng, Anabela Fong Keng. "THREE MILLENNIA OF CHINESE POETRY." Revista Brasileira de Literatura Comparada 22, no. 41 (2020): 103–9. http://dx.doi.org/10.1590/2596-304x20202241afk.

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Abstract Poetry has a history of thousands of years in China and can be said to be the shining jewel in the crown of Chinese literature, occupying a major proportion in her history. Having originated from folk songs, the Chinese poetry has produced a large number of brilliant examples from the Western Zhou Dynasty (1046-771 BC) to the Chunqiu (Spring and Autumn) Period (770-476 BC). China has, since ancient times, maintained a tradition of education in poetry, which is used to educate the people and arouse their intelligence. Through the reading, studying and writing of poetry, it is possible

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4

Baljin, Danbuerjiafu (Damrinjav), та Baazr A. Bicheev. "Орос болон өрнө дахинд ойрад-халимагийн ардын дууг цуглуулан тэмдэглэж, эмхэтгэж, хэвлүүлсэн тойм (= История записи и публикации народных песен ойрат-калмыков в России и Европе)". Монголоведение (Монгол судлал) 12, № 3 (2020): 529–66. http://dx.doi.org/10.22162/2500-1523-2020-3-529-566.

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Introduction. Oirats of China, Mongolia and Kalmyks of Russia live in three different countries — but share common ethnic ancestry. Oirats of China primarily reside in Xinjiang, Qinghai, Gansu, Inner Mongolia, and Hara-Muren (Amur River valley). In Mongolia, Oirats traditionally inhabit western provinces, such as Uvs, Khovd, Bayan-Ölgii, Zavkhan, and Khӧvsgӧl. In Russia, Kalmyks live in the Republic of Kalmykia and Astrakhan Oblast. Some minor Oirat and Kalmyk groups reside in Kyrgyzstan, Europe, and America. Despite being separated by historical eras, state borders and differing cultural-econ

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5

Zagrebin, Alexei V. "Bernát Munkácsi and Finno-ugric studies in Hungary at the turn of 19–20 centuries." Вестник антропологии (Herald of Anthropology) 46, no. 2 (2019): 140–49. http://dx.doi.org/10.33876/2311-0546/2019-46-2/140-149.

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The article presents a chronology of scientific research of the Hungarian linguist and ethnographerб who studied Finno-Ugric peoples – Bernát Munkácsi (1860–1937). The first scientific trip of B. Munkácsi took place in the summer of 1880 to the Hungarians speaking the Csángó dialect in Moldova province. The route of the expedition in 1885 led him to different ethnographic groups of the Udmurts. The longest trip was taken in 1888 to the Northern Urals and Western Siberia to the Ob-Ugric peoples. A special place is occupied by the analysis of his collecting work among prisoners of war during the

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6

Petrenko-Tseunova, Olha. "‘STARVING’ STUDENTS: GASTROPOETICS OF THE ‘LOWER’ BAROQUE IN THE POETRY OF WANDERING DYAKS." Mìsto: ìstorìâ, kulʹtura, suspìlʹstvo, no. 7 (November 25, 2019): 23–34. http://dx.doi.org/10.15407/mics2019.07.023.

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The author analyzes wandering dyaks as a specific group of 18th-century Ukrainian city and town intellectuals. During vacations and religious holidays, these young people went to high clergy and secular houses. They sang congratulatory songs about Christmas or Easter and delivered orations – poetic humorous speeches – abo school life and pupils’ wretchedness. For their performance, the wandering dyaks were rewarded, mostly with food. There was a special order from the administration of Kyiv-Mohyla Academy to release poor students for food begging with the obligation to return before the beginn

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7

TÜRKMENOĞLU, Ömer, and Zümra AZİZOĞLU. "THE FIRST OPERA OF THE TURKISH WORLD "LEYLI AND MAJNUN’’." Zeitschrift für die Welt der Türken / Journal of World of Turks 13, no. 2 (2021): 305–20. http://dx.doi.org/10.46291/zfwt/130216.

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The Turkish world's opera history gave its first example in 1908 with the opera "Leyli and Majnun" by Azerbaijani composer Üzeyir Hacıbeyli. According to many sources, "Leyli and Majnun" is described as the first opera of the Turkish world and the Islamic world, and the east. The most important feature of this opera is the masterful synthesis of classical western music and folk music. The opera, which was composed for the first time in this way, influenced the east with its staging and ensured that the art of opera was adopted by the public. The great composer Uzeyir Hajibeyli was born in the

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8

Gadamska-Serafin, Renata. "Góry Kaukaz jako wrota Orientu. Motywy orientalne w twórczości Tadeusza Łady-Zabłockiego." Góry, Literatura, Kultura 11 (July 17, 2018): 111–41. http://dx.doi.org/10.19195/2084-4107.11.9.

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THE CAUCASUS AS A GATE TO THE ORIENT. ORIENTAL MOTIFS IN TADEUSZ ŁADA-ZABŁOCKI'S OEUVREThe East, its culture and literature were always part of the rich, erudite poetic imagination of Tadeusz Łada-Zabłocki 1811–1847, a tsarist exile to the Caucasus. He spoke Oriental languages Georgian and Persian and had a thorough knowledge of the Koran, a short fragment of which he even translated probably from French. Although today we only have his poetry inspired by the Caucasian mountains, he was also no stranger to extensive travel accounts unfortunately, his Dziennik podróży mojej do Tyflisu i z Tyfli

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9

Narivska, Valentyna. "“Aeneid” by Anatolii Bazylevych: Picturesque Mythologization of Poem by Ivan Kotliarevskyi." Академічний журнал "Слово і Час", no. 3 (March 30, 2019): 92–103. http://dx.doi.org/10.33608/0236-1477.2019.03.92-103.

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The article analyzes 120 drawings by A. Bazylevych, the outstanding Ukrainian artist of the 20th century, created for the editions of “Aeneid” by I. Kotliarevskyi in 1969 and 1970. The subject matter is a look at the drawings in the status of a picturesque author’s myth. The skill of ‘visual intelligence’ of the artist is demonstrated in the picturesque original reading of the poem by Kotliarevskyi as a phenomenon of the Baroque with expressive literary methods of ‘image turning’ that contributed to this process and acquired the significance of historical and literary classics. The assumption

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10

Komarytsia, Mariana. "The culturology horizons of Mykola Hnatyshak`s publicism." Proceedings of Research and Scientific Institute for Periodicals, no. 9(27) (2019): 376–402. http://dx.doi.org/10.37222/2524-0331-2019-9(27)-23.

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In the article is analyzed the Mykola Hnatyshak`s publicistic works, which are concentrated in the publications of the author’s column «From the Literary Life» in the newspaper «Meta» (Lviv, 1931—1939). This Catholic critic led this column during 1935—1939 and published there his own articles, notes, reviews and polemical materials. M. Hnatyshak founded a column to persuade those representatives of the intellectuals who believed that literature and art were social phenomena that did not bring a material benefit that these intellectuals were not wright. He also defined the conception of «Cathol

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