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Artículos de revistas sobre el tema "Epics (form)"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 28 de julio de 2025

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1

Seitlheko, Bokang, and Laban Mwansa. "Exploring the decomposition of epics using natural language processing." Zambia ICT Journal 6, no. 1 (2022): 1–6. http://dx.doi.org/10.33260/zictjournal.v6i1.127.

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Agile user requirements are typically givens as user stories written using natural language and they come in different forms. The most complex form of stories to work with are epics. If epics are poorly understood, they can contribute to threats regarding the sprints or projects becoming behind schedule. It can be attributed to the epic's complexity. The research aimed to explore and attempt the use of Stanza from the Stanford NLP group in the decomposition of epics by creating a text generative model. We have also utilised the chunking technique to formulate the tasks from the generated user

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2

Eshonkulov, Jabbor. "Artistic interpretation of the epic creative image." International journal of linguistics, literature and culture 7, no. 3 (2021): 146–51. http://dx.doi.org/10.21744/ijllc.v7n3.1498.

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Folklore is a unique art form. It differs from the written literature in its oral, traditional, varied, collective nature. That is, folk epics, which are an example of folklore, have many variants of their own. His text is not stable. These epics, sung by the bakhshis, differ from the epics, which are an example of written literature, in these aspects, that is, in their oral assimilation, oral performance, and oral heritage. These epics change in each performance as they are sung by the performer, the bakhshis. Because bakhshi is based on the law of live performance. Epic art, that is, the epi

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3

ASLAN, Zeynep. "The Issue of Historical Epics in The Classification of Kazakh Epics." Akademik Dil ve Edebiyat Dergisi 6, no. 2 (2022): 0. http://dx.doi.org/10.34083/akaded.1143102.

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Epics have a major role in pre-written culture areas where history education is ensured by oral narratives As it is known, a poem or a ballad formed as a result of an event affecting all or a part of a nation constitutes the first phase of the epic. This poem spreads from language to language, expands over time with poems related to other events, and takes the form of an epic by being edited by an epic writer. In this context, epics are not independent of history. however every epic does not exactly coincide with historical facts. It is normal for a narrative that has lived in oral culture for

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4

Anarbekova, V., and R. Zulpueva. "Similarities and Differences of Kyrgyz and Kara-Kalpak Epics." Bulletin of Science and Practice 10, no. 10 (2024): 413–18. http://dx.doi.org/10.33619/2414-2948/107/54.

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The article provides a comparative historical analysis of the similarities and differences of the epics of the Kyrgyz and Kara-Kalpak peoples, which have not been forgotten and preserved for centuries. After all, in the epics of both peoples, the way of life, spiritual and moral knowledge in the upbringing of youth, historical events, philosophical views that make up the formation of personality were formed in accordance with the awareness of the national mentality. If we consider the issue in this form, then today epics are not given such attention. Therefore, our goal, firstly, is to reveal

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5

Dr, A.Vinnarasi. "Creativity of Nirmala Suresh in the epic of Jesus." PULAM:INTERNATIONAL JOURNAL OF TAMILOLOGY STUDIES 2, no. 2 (2022): 43–50. https://doi.org/10.5281/zenodo.6536519.

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<strong>Abstract</strong> Many literatures have appeared in the Tamil language from ancient times to the present day. Tamil people and Tamil literatures are unique in human history. Epics that originated in the twenty-first century have been created in the form of traditional poetry as well as new poetry. Among these are the Christian epics of the twenty-first century, in which Jesus appears in the epic, written in the style of renewal which has information about flowers, trees is included in this article.  The epic Jesus contains references to various birds. The names of the birds accord

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Kiyanrad, Sarah. "Geschichte in Versen vermessen: Annäherung an persische historische Epen (šāhnāmas) aus dem 15.–16. Jahrhundert." DIYÂR 1, no. 1 (2020): 7–33. http://dx.doi.org/10.5771/2625-9842-2020-1-7.

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Shortly after the completion of Firdausī’s Šāhnāma, historical epics in modern Persian were being written. While sharing in the tradition of šāhnāma-nivīsī, these epics deal with a more recent past. This paper maps out the characteristics of Persian historical epics by means of three examples (ʿAbdallāh Hātifī: Timurnāma and Šāhnāma-yi Hātifī; Qāsimī Gunābādī: Šāhnāma-yi Ismāʿīl). Not only during the Ilkhanid era, but also during later eras these kinds of works were actively being produced in Iran, even though they are as yet largely unexplored. The three aforementioned epics dating from the l

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7

Kieu, Trung Son. "Preserving the epics of the Central Highlands in Vietnam." Russian Journal of Vietnamese Studies 7, no. 3 (2023): 66–74. http://dx.doi.org/10.54631/vs.2023.73-511476.

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This article is based on the ideas of a presentation at the scientific seminar "The epics of the Central Highlands - Preservation and promotion solutions" planned by the Institute of Social Sciences in the Central Highlands of the Vietnamese Academy of Social Sciences. It was then postponed in late 2017 and has yet to be implemented. In keeping with the theme of the workshop, the purpose of this article is to present a perspective on the preservation of the epics through performance in the community. This point of view derives from viewing Central Highlands epics as a performing art, a f

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8

Castro, Rodrigo, Yury Makushok, Lana Abadie, Bernard Bauvir, André Neto, and Jesús Vega. "Storing EPICS process variables in HDF5 files for ITER." Fusion Engineering and Design 194, no. 2023 (2023): 113697. https://doi.org/10.1016/j.fusengdes.2023.113697.

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EPICS (Experimental Physics and Industrial Control System) is the main technology used by ITER for distributed control of all its systems. EPICS uses an architecture based on a distributed protocol that allows the exchange of control data (process variables) between different elements and subsystems. In its previous versions, EPICS used “Channel Access” as the communication protocol, and its control variables had a simple structure that allowed the exchange of a very limited set of primitive data types. From its version 7, EPICS uses a new “pvAccess” protocol, and its p

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9

Le Thi Bich, Thuy. "Similarities in relationship between gods and hero characters in the Indian epics and the Central Highlands epics of Vietnam." Journal of Science Social Science 67, no. 3 (2022): 10–18. http://dx.doi.org/10.18173/2354-1067.2022-0036.

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The epic is a complete picture of people's lives in the form of a hero's narrative in the past. It helps readers and listeners understand more about spiritual life, cultural and social activities through the image of the hero depicted in the epic, where the community's goals and dreams are highest. There is always the apparition of gods in Indian epics and Central Highlands epics, in addition to the hero as the central character. Gods appear in close proximity to heroic characters from origin to bestowing strength, weapons and playing an important role in the hero's battles, helping the hero t

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10

ALBAYRAK, Hakan. "AZERBAIJANI EPICS OF OZANTURK AND THE CONTENT ANALYSIS OF THESE EPICS." ZEITSCHRIFT FÜR DIE WELT DER TÜRKEN / JOURNAL OF WORLD OF TURKS / TÜRKLERİN DÜNYASI DERGİSİ 16, no. 3 (2024): 171–95. https://doi.org/10.46291/zfwt/160311.

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There are many poets in the Anatolian field who continue the tradition of minstrel-style epic. Prof. Dr. Bayram Durbilmez is also one of the important names that continue this tradition. As with many subjects, he has written epics about Azerbaijan. Prof. Dr. Bayram Durbilmez, who knows the Turkish world closely, has published many scientific works on this subject, has an accumulation of written, oral and electronic culture and combines this accumulation with her artist personality, reflects this knowledge in her epics. The poet / bard, who is also known for his Turkish identity, uses the alias

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11

Abdulhakimova, Yulduz. "Compositional Structure of Navai and Fuzuli's Epic Poems." Golden scripts 3, no. 4 (2021): 76–91. http://dx.doi.org/10.52773/tsuull.gold.2021.4/tfsf2926.

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The article discusses the emergence of the legend of Layli and Majnun in the form of epics in Turkish and Persian literature, which was passed from language to language among the Arab peoples. The idea that the Majnun is a historical figure or a fabricated character is supported by the views of scholars. The two great epics in Turkish literature, Alisher Navoi and Muhammad Fuzuli's "Layli and Majnun" are compared. As a result, of our comparisons, opinions and conclusions about the weight, genre, composition, individuality of the protagonist and events of both epics are expressed. The similarit

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12

Eshonova, Salimakhon N. "CLASSIFICATION OF MANUSCRIPTS OF NIZAMI GANJAWI’S WORKS AT THE BIRUNI INSTITUTE OF ORIENTAL STUDIES OF THE ACADEMY OF SCIENCES OF UZBEKISTAN." American Journal of Social Science and Education Innovations 5, no. 12 (2023): 62–72. http://dx.doi.org/10.37547/tajssei/volume05issue12-08.

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The article deals with the place of the great thinker Nizami Ganjawi (1141-1209) in classical literature, and also examines the works that form the basis of “Panj Ganj”. The compositional characteristics and classification of works created on the basis of the Khamsa tradition are presented. Manuscripts of Nizami Ganjawi’s epics held in the library of the BiruniInstitute of Oriental Studies, copies of translations into Uzbek, as well as commentaries written for some epics are investigated. They are classified according to the quantitative, codicological and paleographic aspects of the Institute

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13

Doston, Abatov. "LINGUOPOETIC CHARACTERISTICS OF ONOMASTIC UNITS IN KASHKADARYA FOLK EPISTLES." American Journal of Social Science and Education Innovations 5, no. 9 (2023): 86–92. http://dx.doi.org/10.37547/tajssei/volume05issue09-11.

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This article is dedicated to highlighting the linguopoetic features of onomastic units used in the text of Kashkadarya folk epics, nouns in the epics form the text as an alleutic unit in addition to the nominative function and provide intertextuality, create a comic effect, and express a negative or positive assessment, it is proved by examples from folklore works that it fulfills the functions of expressing strong emotions, clarifying the image as part of a rhetorical figure, and expressing appeals with different meanings.

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14

Toporova, Tatyana V. "Нора (Hole) in Russian Epics". Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 72 (2024): 212–20. http://dx.doi.org/10.37816/2073-9567-2024-72-212-220.

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The purpose of the paper is to comprehensively analyze the lexeme nora in Russian epics and to determine its role in the mythopoetic model of the world. A special research method has been developed — a scheme for describing an epic word, which arose on the basis of a thesaurus description of a folklore word and lexicological studies of a number of key concepts in other archaic traditions that have undergone fundamental processing. It consists of several blocks: phonomorphological, textual, extralinguistic, grammatical, etymological, derivational, semantic, syntactic and poetic. Нора is atteste

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15

Naik, Santosh Madeva, and Surendra Bandi. "Impact of Service Learning in Engineering Education – A Case Study." Journal of Engineering Education Transformations 36, S2 (2023): 376–79. http://dx.doi.org/10.16920/jeet/2023/v36is2/23056.

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In the 21st Century, significant number of students have access to the tools for digital learning and spending most of their time on the internet and other social media platforms. Our college core philosophy is “Doing Engineering” rather than just studying engineering. In this context, EPICS (Engineering Projects in Community Service), UBA (Unnat Bharat Abhiyan), EWB (Engineers without Borders), GCSP (Grand Challenges Scholar Program) have been introduced to promote the learning through service. The above service learning which encourages students to work with local communities. and NGOs. real

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16

de Jong, Irene. "Convention Versus Realism in the Homeric Epics." Mnemosyne 58, no. 1 (2005): 1–22. http://dx.doi.org/10.1163/1568525053420815.

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AbstractThe Homeric epics are generally called realistic. The first part of this paper investigates what is meant by this label. It appears that there are in fact several forms of realism: historical, ontological, daily-life, and descriptive realism. In the second part it is shown that underneath this realistic surface many conventions lie hidden: highly stylized type-scenes form the basis of daily-life realism; the many speeches for which Homer is famous are possible because all the characters speak Greek and all the warriors on the Iliadic battle field know each other's name; the innumerable

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17

DEMİRCİ, Ümit Özgür, Mehmet HAZAR, İbrahim ÖZKAN, and Ali KILIÇ. "Kazakh Epic Janibek Batır." Journal of Old Turkic Studies 6, no. 2 (2022): 272–364. http://dx.doi.org/10.35236/jots.1144775.

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There are many opinions about the Kazakhs being one of the Turkish tribes living in Central Asia since the time of the Saka-Scythians and appearing on the stage of history. According to the most common view, Kazakhs emerged when a community that did not comply with Abulhayhan Khan tended to live in a nomadic way between the Chu and Talas rivers. In Kazakh Turkish, the word dastan corresponds to the words jir, epos, köne epos, dastan. For heroic epics, batir jiri, batik epos, heroic epos; love epics are used as gaşıgtik jir, romandik epos, liro epostik jir. As in most epic traditions, Kazakh ep

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18

Zayrkulova, Rima. "PROBLEMS OF COMPARATIVE TEACHING OF THE EPIC "MANAS" AND THE EPIC "MAHABHARATA" IN MEDICAL UNIVERSITIES." Alatoo Academic Studies 23, no. 4 (2023): 85–94. http://dx.doi.org/10.17015/aas.2023.234.09.

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The article deals with the problems of comparative study of the epic "Manas" and the epic "Mahabharata" in higher medical educational institutions in the discipline "Manas studies". Regardless of the form of ownership, the discipline "Manas Studies" is taught in higher educational institutions. Due to the increase in the number of young people studying in medical educational institutions from the Republic of India, in order to ensure effective teaching of the discipline "Manas Studies", the comparative study of the epic "Mahabharata" and the epic "Manas" is relevant today. The comparative stud

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19

Minchin, Elizabeth. "On Declining an Invitation in Homer and in Everyday Talk: Context, Form, and Function." Antichthon 35 (November 2001): 1–19. http://dx.doi.org/10.1017/s0066477400001210.

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Speech-act theory starts from the premise that the minimal unit of spoken communication is not the word or sentence but the production of words or sentences in the performance of certain kinds of acts, such as challenging, entreating, apologising, thanking, or rebuking. Some speech acts may be expressed quite economically, in a few words (for example, ‘I congratulate you’); others require a sequence of sentences or syntactic chunks to achieve their illocutionary function—that is, to fulfil the intention of the speaker. In a recent paper, drawing on two fields of study outside Classics—cognitiv

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20

M, Khosbayar. "Хорчины “Бодь галав хаан” туулийн судалгааны тойм". Монгол судлал 47, № 1 (2024): 496–505. http://dx.doi.org/10.22353/ms20234741.

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The horqin region is the centre of Mongolian Epics. Among the numerous epics to be found in the horqin region, there are twenty-four (eighteen main chapters and six sub-epics), sagas that are very unique in form and content. The first Chapter of this eighteen-chapter series will be the epic Bodhi Galab Khan. The epic poem “Bodhi Galab Khan” is called the First Galab or the First Galab by the horqin Mongolians. It is thought that after this first Galab, 18 more gala periods followed. The name of these periods include the second “Altan Galab Khan”, the third “King of Ultimate Heroes”, the fourth

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Erofeeva, I., and A. Karaseva. "Enriching students’ vocabulary in Russian language lessons while studying epics." Philology and Culture, no. 3 (October 23, 2024): 314–18. http://dx.doi.org/10.26907/2782-4756-2024-77-3-314-318.

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The article analyzes the vocabulary of epics and the ways to form and enrich secondary school students’ vocabulary when studying epics. Texts of ancient Russian literature introduce students to the culture of Ancient Rus' and contribute to their aesthetic, moral and patriotic education, the development of their language and communication skills, and linguocultural competence; moreover, they contain rich lexical and grammatical material. However, the ancient text possibilities are not fully realized in modern textbooks of the Russian language, since they do not contain exercises aiming to study

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22

Ergashevna, Sabirova Nasiba. "NARRATIVE REPERTOIRE AND ITS INFLUENCE ON THE EPIC TRADITION." ANGLISTICUM. Journal of the Association-Institute for English Language and American Studies 12, no. 3 (2023): 33. http://dx.doi.org/10.58885/ijllis.v12i3.33.se.

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<p><span>In this article, the short story, the short story and their repertoire, as well as its influence on the epic tradition, are discussed in particular. In particular, opinions were expressed about the period of active development of short stories, their development and their importance today. Also, scientific conclusions are given about the fact that short stories in Khorezm entered the stage of growth at the beginning of the XIX century, that Andalib was the creator of this growth, and that he created several works in the style of folk epics mixed with prose and poetry for t

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Reichl, Karl. "L’épopée orale turque d’Asie centrale. Inspiration religieuse et interprétation séculière." Études mongoles et sibériennes 32, no. 1 (2001): 7–162. http://dx.doi.org/10.3406/emong.2001.1141.

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The first chapter provides a short introduction to the Turkic oral epic of Central Asia (Bref aperçu de l’épopée orale turque d’Asie centrale). Among the various traditions of Turkic oral poetry, this and the following chapters focus on the epics of what is termed the « central traditions », i.e. the oral poetry of the Uzbeks, Uighurs, Kazakhs, Karakalpaks and Kirghiz. In these traditions different types of singers can be distinguished: baxši, aqïn, žïraw, manasči and others; these singers are in general professionals who have acquired their art and their repertoire in the course of a more or

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Burgoyne, Robert. "Color in the Epic Film: Alexander and Hero1." Rebeca - Revista Brasileira de Estudos de Cinema e Audiovisual 1, no. 2 (2016): 26. http://dx.doi.org/10.22475/rebeca.v1n2.282.

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A key feature of the epic genre since the appearance of the tinted and stenciled Italian epics of the 1910’s, color technology and design constitutes a direct line of formal innovation that extends from the earliest iterations of the epic film to the exalted color symphonies of the present. The significance of color in the epic, however, has largely been ignored. In this essay, I argue that color design complicates the traditional understanding of epic form as a conservative, nation-centric genre, governed by what Gilles Deleuze calls a critical-ethical horizon. The recent epics Alexander and

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முனைவர், த.க. ஜாஸ்மின் சுதா /. Dr. T.K. Jasmin Sudha. "கலித்தொகையில் தொன்மக்கூறுகள் / Myth in Kalithogail". செங்காந்தள் / Chenkaantal Volume 2, Issue 1 (2022): 78–85. https://doi.org/10.5281/zenodo.7438118.

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<em>Epics, legends and myths were first spoken orally and later found their place in literature in written form. Sangam poets used these verses as metaphors in their hymns. In Sangam literature, the Eight Books (Ettuthogai) and the ten-fold books (Pattupattu) reveal the life, culture, and culture of that time. To express them, the poets of that time used stories based on mythology, epics and traditions as parables. Through those parables, we can feel the reflection of that time. This paper discloses the mythological elements present in the chosen sources. Since Sangam literature has a wid

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Valdivieso, Erika. "Searching for Dido in the Latin Epics of Colonial Mexico." TAPA 154, no. 2 (2024): 537–76. http://dx.doi.org/10.1353/apa.2024.a935045.

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summary: Dido is a common feature of early modern imitations of the Aeneid , but there is no Dido figure in extant Latin epics from the Americas. This paper argues that this lacuna is a form of colonial loss and traces her absence from these Latin texts to her elimination from Jesuit curriculum and Jesuit textbooks in the Americas. These pedagogical texts shaped the composition of Latin epic by Jesuit students. Through this case study, I suggest that Latin from the Americas provides an opportunity for classicists to contribute to the interdisciplinary study of colonial loss.

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Arun Singh Awana. "Reimagining the Myth of Ahalya: A Feminist Reading of Nandini Sahu’s Poem Ahalya’s Waiting." Creative Saplings 1, no. 01 (2023): 131–39. http://dx.doi.org/10.56062/gtrs.2023.1.01.420.

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In the last two decades of the new millennium, as far as Indian Writing in English is concerned, the focus has shifted from the mainstream characters to the marginal figures of the Indian epics which is evinced by a renewed interest in Indian mythology through numerous retellings in the recent past. These retellings are unique in the sense that the focus is mainly on women and marginalized characters thereby offering fresh perspectives of interrogation and interpretation and also foregrounding new sensibilities in the process. Hence, in the recent times, more specifically from a women-centric

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Корякина, Р. В., and С. Н. Павлова. "“Copper” Epithets in Yakut and Altai Epics." ТРАДИЦИОННАЯ КУЛЬТУРА 24, no. 2 (2023): 22–33. http://dx.doi.org/10.26158/tk.2023.24.2.002.

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В статье рассматриваются «медные» эпитеты, образованные от номинации металла «медь», в якутских и алтайских эпических текстах. Цель статьи — определение семантики, функций данных эпитетов и выявление особенностей их функционирования в эпосах якутов и алтайцев, имеющих этническую и историческую общность в глубокой древности. Актуальность темы обусловлена ее недостаточной изученностью в сравнительно-сопоставительном ракурсе. Материалом для исследования послужили тексты якутских олонхо и алтайских эпосов. Было установлено, что эпитеты дьэс ‘красномедныйʼ (як.) — jес ‘медныйʼ (алт.), алтан ‘медный

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Sekito, Ralph Edward Paulo. "Tracing the Epic Tradition in The Fantaserye: GMA 7’s “Encantadia” As an Epic." Acuity: Journal of English Language Pedagogy, Literature and Culture 5, no. 1 (2019): 67–84. http://dx.doi.org/10.35974/acuity.v5i1.2165.

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Popular culture is an emergent study compared to other disciplines. Studies on television as more than a means of entertainment are scarce. As such, this paper is an attempt to fill that dearth by looking into the fantaserye and its relationship with the traditional conventions of the epic. Through the theories on the conventions of the epic and the function of the epic hero propounded by Damiana Eugenio and Isagani Cruz respectively, the researcher looks into the possibility that the fantaserye is inspired from the traditional epic. John Fiske and John Hartley’s notion on television as today’

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Kuusela, Tommy. "In Search of a National Epic: The use of Old Norse myths in Tolkien's vision of Middle-earth." Approaching Religion 4, no. 1 (2014): 25–36. http://dx.doi.org/10.30664/ar.67534.

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In this article some aspects of Tolkien’s work with regard to his relationship to folklore and nationalism are presented. It is also argued, contrary to Lauri Honko’s view of literary epics, that pre-literary sources constitute a problem for the creators of literary epics and that their elements can direct the choice of plot and form. Tolkien felt that there was a British – but no English – mythology comparable to the Greek, Finnish or Norse ones. He tried to reconstruct the ‘lost mythology’ with building blocks from existing mythologies, and dedicated his work to the English people. In this,

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Aćamović, Bojana. "Replenishing the Odyssey: Margaret Atwood’s and John Barth’s Postmodern Epics." ELOPE: English Language Overseas Perspectives and Enquiries 17, no. 1 (2020): 41–55. http://dx.doi.org/10.4312/elope.17.1.41-55.

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The paper focuses on Margaret Atwood’s novel The Penelopiad and John Barth’s short stories “Menelaiad” and “Anonymiad,” comparing the approaches of the two authors in their postmodernist retellings of Homer’s Odyssey. Both Atwood and Barth base their narratives on minor episodes from this epic, with its less prominent or unnamed characters assuming the roles of the narrators. Using different postmodernist techniques, the authors experiment with the form and content of the narration, combine different genres, and demythologize the situations and characters. In their re-evaluations and reinterpr

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Ismayilov, Nadir, and Vazufa Khudiyeva. "Assessment of digital knowledge and research skills and overview of on going work at the national level, forecasting. Concepts of digitization." Technium Social Sciences Journal 35 (September 9, 2022): 583–92. http://dx.doi.org/10.47577/tssj.v35i1.7246.

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Even though it is impossible to determine when proverbs and sayings developed as one of the most common genres of folk literature, its history is closely related to the formation of oral speech and the enrichment of the shades of the meaning of the language. Even though proverbs and sayings turned out to be an integral part of oral speech and were occasionally recorded in epics, fairy tales, and folk stories in classical literature, particularly in large-volume works of written folklore literature, this part of paremiological units was not recorded in a separate collection, and perhaps there w

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Nogaibayeva, M. "Turkic elite of the Golden Horde." Bulletin of the L.N. Gumilyov Eurasian National University. Historical Sciences. Philosophy. Religion Series 144, no. 3 (2023): 51–61. http://dx.doi.org/10.32523/2616-7255-2023-144-3-51-61.

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The article analyzes the formation of the Turkic political elite, their features and position in the complex and large-scale management system of the Golden Horde.The administrative structure of the Golden Horde had its own characteristics in comparison with all the states that emerged after the collapse of the Mongol Empire. Including the active role of nomadic Turkic-Mongolian aristocrats in the structure of the administration of the Golden Horde and its social and political life, was reflected in the ranks of the military aristocracy (noyons, beks, emirs). In the article, the main attention

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Campos, Patrick. "The Fantasy-Adventure Films as Contemporary Epics, 2000-2007." Plaridel 6, no. 1 (2009): 1–36. http://dx.doi.org/10.52518/2009.6.1-01cmps.

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This paper aims to compare the narrative form and themes of folk epic (as typified by Labaw Donggon) and the contemporary fantasy-adventure film (as typified by the four Enteng Kabisote films). Labaw Donggon, an epic from the Sulod society of Central Panay, possesses all the universally decipherable elements of the epic narrative. On the other hand, the Enteng Kabisote films’ narrative forms, themes, social contexts, and function may be generalized as applicable to most, if not all, of the other fantasy-adventure films at the turn of the century. The four films are found to be episodic like et

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Choriyeva, Madina A. "EPICS OF THE SHOHNOMA. DESCRIPTION AND ANALYSIS OF FIRDAVSI’S POEM “SHOHNOMA”." Oriental Journal of Philology 01, no. 02 (2021): 1–8. http://dx.doi.org/10.37547/supsci-ojp-01-02-01.

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World history knows bright times full of horrific events, which Stefan Zweig called figuratively “the most beautiful hours of humanity”. During this period, the most advanced representatives of their time, the so-called just people's conscience, experienced the dramatic events of their time in a sharp and powerful way, creating great creators of the human psyche. Such works, which reflect the spiritual and social development of nations in a highly artistic form, include the Mahabharata and the Ramayana, the Iliad and the Odyssey, and the Divine Comedy of the tragedies of Dante and Shakespeare.

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Drewes, David. "Oral Texts in Indian Mahāyāna." Indo-Iranian Journal 58, no. 2 (2015): 117–41. http://dx.doi.org/10.1163/15728536-05800051.

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This paper reconsiders the idea that Indian Mahāyāna was specially involved with or indebted to the use of writing. Focusing on an analysis of the words ud√grah, √dhṛ, and pari ava√āp, it argues that like the texts of other pre-modern Indian religious traditions, Mahāyāna sūtras were primarily used orally and mnemically, though like epics, purāṇas, and non-Mahāyāna Buddhist sūtras, they were also written and venerated in written form.

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XƏLİLOVA, Nəzrin. "8 RƏQƏMİNİN TÜRK MİFOLOJİ TƏSƏVVÜRÜNDƏ SEMANTİKASI." Polis Akademiyasının Elmi Xəbərləri 41, no. 1 (2024): 235–42. http://dx.doi.org/10.62130/hygp7055.

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Numbers, like the number eight, can be found in world literature, including in the mythology of the Turkic peoples, which is one of its main components, and genres belonging to oral folk literature. The number eight, used in folklore examples, attracts attention with its sacred semantics. The number eight, which is one of the figures of ancient beliefs, mythical thinking, the old cosmogony of the “world model” and fantastic ideas, takes part in a number of myths, epics, tales and narratives, either in the form of a specific number or in the form of elements that complete the number.

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van der Haven, Cornelis. "Patriotism and Bellicism in German and Dutch Epics of the Enlightenment." Arcadia 47, no. 1 (2012): 54–77. http://dx.doi.org/10.1515/arcadia-2011-0001.

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AbstractThe German and Dutch historiography of eighteenth-century patriotism defines two different forms of patriotism. It is either presented as an enlightened and virtuous-eudemonic form of ʻlove for the fatherlandʼ based on reason, or as an ideology that foreshadows nineteenth-century emphatic forms of aggressive nationalism. A critical reading of the mid-eighteenth-century epics Cyrus by Christoph Martin Wieland and De Gevallen van Friso by Willem van Haren shows that the discourses are strongly intertwined. Heroism in these epics is based on a personal experience of war acts and no longer

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Namrata, Mishra. "Echoes of the Past: Oral Tradition as a Living Legacy." Literary Enigma 1, no. 3 (2025): 124–30. https://doi.org/10.5281/zenodo.15319768.

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Abstract Oral traditions form the bedrock of human cultural heritage, encompassing storytelling, songs, epics, chants, and rituals that have transmitted histories, values, and worldviews long before the invention of writing systems. More than static remnants of bygone eras, oral traditions are living legacies that continue to evolve, reflecting the adaptability, resilience, and creativity of human societies. In India, epics like the Mahabharata and Ramayana have been preserved through diverse oral performances, ensuring their vitality across generations and cultural landscapes (Pollock 24

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Atlı, Hikmettin. "Kurdish Epics In Terms of Topical and Thematic Features." International Journal of Kurdish Studies 11, no. 1 (2025): 399–423. https://doi.org/10.21600/ijoks.1595895.

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Among the folk literature products, the epic genre stands out the most as the representation of social and cultural identity. Because the epic is very related to the history of the society and the important events they experienced and it represents the common feelings and emotions of the society from which it emerged towards these history and events. The most striking aspects of epics, in addition to their formal features, are their themes and topics. These themes and topics include the society's general ideas, their readings of past events, as well as their hopes and dreams for the future. In

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MacCallum-Stewart, Esther. "Real Boys Carry Girly Epics: Normalising Gender Bending in Online Games." Eludamos: Journal for Computer Game Culture 2, no. 1 (2008): 27–40. http://dx.doi.org/10.7557/23.5970.

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Players in online games frequently choose the opposite gender when they select an avatar. Previously, this has been attributed to a player's unconscious sexual anxieties and the need to experiment through the anonymous location of the avatar. However, this paper argues that the development of choice in games, where players have frequently selected the female form for ludic reasons, means that this choice has become normalised through a historical process. The avatar is frequently considered as a tool, with gender regarded as a freely admitted aesthetic pleasure. The player does not see this as

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Nedzinskaitė-Mitkė, Vaida. "HISTORICAL COMIC’S SUPERPOWERS: THE CREATIVE POWER TO COMMUNICATE VISUALLY HISTORICAL EPICS." Creativity Studies 15, no. 2 (2022): 577–89. http://dx.doi.org/10.3846/cs.2022.15325.

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Comics are an indisputable part of popular culture. But compared to any other audiovisual media products, the production of this form of entertainment is relatively cheap. Thus, on this fact alone comic book artform could be used to fill the demand for local historical genre in popular culture and, in turn, to contribute significantly to the formation of a modern national identity among the youngest generations of the country. However, that is not the only or even the best superpower of the medium when it comes to production of fictional historical epics for entertainment purposes. In this art

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Struwe-Rohr, Carolin. "Âventiure and contingency: Narration as a risk in Hartmann's 'Iwein' Âventiure und Kontingenz: Erzählen als Wagnis im ‘Iwein' Hartmanns von Aue." Zeitschrift fuer deutsches Altertum und Literatur 148, no. 1 (2019): 9–27. http://dx.doi.org/10.3813/zfda-2019-0002.

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The article interprets the story of Kalogrenant in Hartmann's 'Iwein' as a new form of narration within the Arthurian epics. It will be shown that this kind of story is not only about coincidental events. Because of its form of narration and its reception at the court of Artus it is rather a way of exposing 'radical contingency'. Thus narration turns into chance with an unpredictable ending. Kurzfassung: Der vorliegende Aufsatz fasst die Kalogrenant-Erzählung im 'Iwein' Hartmanns von Aue als eine neue Form des Erzählens im Artusroman auf: Die Erzählung verhandelt nämlich nicht nur kontingente

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BEKZHANOVA, Bibiraba. "АНАЛИЗ ЭТНОФОЛЬКЛОРНЫХ СВЕДЕНИЙ, СВЯЗАННЫХ С ПОХИЩЕНИЕМ НЕВЕСТЫ В КАРАКАЛПАКСКОМ ФОЛЬКЛОРЕ". Eposovedenie 2, № 34 (2024): 96–106. http://dx.doi.org/10.25587/2782-4861-2024-2-96-106.

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This article is devoted to the study of the custom of kyz alyp kashyu – kidnapping a girl, which has been preserved among the Karakalpaks to the present. The causes, forms and types have been identified. The peculiar features and place in wedding ceremonies are determined. Also, the article analyzes the historical and ethnographic motifs that testify to the ancient forms of bride kidnapping. Karakalpak folklore represents the most archaic layers of wedding rituals and traditions. In particular, folk tales, legends, and epics have preserved motifs related to marriage based on stealing the bride

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Pryahina, A., and D. Bagdasaryan. "Implementation of Culturally Oriented Projects as an Actual Educational Activity at the University." Scientific Research and Development. Modern Communication Studies 11, no. 5 (2022): 37–47. http://dx.doi.org/10.12737/2587-9103-2022-11-5-37-47.

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The modern labor market is interested in specialists who, in the process of studying at a university, have formed not only highly professional, but also the so-called interdisciplinary (interdisciplinary) competencies and skills. One of the relevant competencies for most professions is the so-called general cultural competencies. In the article, on the example of the implementation of two culturally oriented projects "Cool Epics" and "International Scientific Conference", the implementation of the educational process was demonstrated using project activities that form general cultural competen

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R, Jayanthi, and Mallika R. "Virtues that the arts express in Aimperum Kaapiyankal (The Five Epics)." International Research Journal of Tamil 4, S-19 (2022): 256–65. http://dx.doi.org/10.34256/irjt224s1938.

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Among the aspects of life that are in harmony with the nature that surrounds man, it is the arts and the elements of art that delight the mind, support and delight in being happy, and are greatly desired. In the knowledge mixed with the consciousness inculcated by nature, with the aim of examining everything, some are complex, counterintuitive, and can create contradictions in life. To beautify all of this, to make them aesthetic, to be aware, and to develop positive thinking, the elements of the art form the basis for developing positive thinking, and the ethical ideas contained in it are act

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Kaxxarova Shaxlo Shaydulloyevna and Baxronova Zulfiya Ravshanovna. "Positive and negative features of mythological images in the epics “Beowulf” and “Alpomish”." International Journal on Integrated Education 3, no. 11 (2020): 196–200. http://dx.doi.org/10.31149/ijie.v3i11.887.

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At the time of what is considered primitive today, our ancestors were a hundred times more poets than we are. Thousands of years ago, the way of thinking of our ancestors was in the form of “poetic observation”: they accepted their life and everything in nature as a symbol of their imaginary concepts. At that time it was understood that the sky, water, greenery, sun, moon, light and darkness had a soul; the day was replaced by night, and the struggle between good and evil was thought to be over.

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Gowda, Gomathi, and G. Lenin Babu. "Lingodbhavamurti: The Aniconic and Iconic Form of Shiva (Special Reference to Few Icons from Andhra Pradesh)." ECS Transactions 107, no. 1 (2022): 17123–34. http://dx.doi.org/10.1149/10701.17123ecst.

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Siva is one of the popular deities of the Hindu trinity. Several myths and legends pertaining to Siva can be found in the epics and the Puranas. Lingodbhavamurti is the Linga manifestation of Shiva, and it literally means "the image that arises from the Linga." The Lingodbhavamurti is very popular in south India, and the agamas recommend it to be placed in the recess in the western wall of the garbhagriha of the temple. The iconographic texts give us a detailed description of Lingodhbhavamurti. Lingodhbhava portrays philosophical thoughts and iconographical variations. The linga manifestation

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Zhakupov, Zh A., and K. S. Karibay. "PHRASEOLOGICAL UNITS OF RELIGIOUS ORIGIN." Tiltanym, no. 2 (June 30, 2023): 127–36. http://dx.doi.org/10.55491/2411-6076-2023-2-127-136.

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In Kazakh phraseology, a special group consists of phraseological units of religious origin. The specifics of the study of such phraseological units is the need to focus on religious sources. In phraseological units of religious origin, both religious and secular worldviews are represented in the Kazakh language. Therefore, such phraseological units were considered in the paper not as «religious», but as «based on religion».The purpose of the study is to describe the structural and semantic features of phraseological units of religious origin. In this regard, the tasks are set to show the spac

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Savvinova, Gulnara E. "О поэтике олонхо «Нюргун Боотур Стремительный» П. А. Ойунского и тувинских героических эпосов". Oriental Studies 13, № 4 (2020): 1155–66. http://dx.doi.org/10.22162/2619-0990-2020-50-4-1155-1166.

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Introduction. The article provides a comparative analysis of artistic expressiveness means inherent to the Yakut Olonkho and Tuvan epics. The point is that poetics of the epic work Nurgun Bootur the Swift by P. A. Oyunsky recreated on the basis of folk tales has actually remained understudied, and this paper fills the gap. Goals. The work — as part of Yakut folklore studies — makes the first attempt to consider poetics and the system of artistic techniques of the Olonkho Nurgun Bootur the Swift in comparison to Tuvan heroic epics. Methods. The study employs a comprehensive approach that includ

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