folk literature
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Author(s):  
Р. А. Султангареева

В настоящий период активации современных реформаций, социополитических перемен изучение историзма и исторического, патриотического мотивов в эпических полотнах особо актуально, ибо именно эпическое творчество содержит критические и глубоко философские обобщения событий не только древности, но и обозримого прошлого. Сложение событий 14 - 15 в в. в эпическое произведение «Идукай и Мурадым» завершилось мудрыми сэсэнами к 15 - 16 в в., отображая события периода активных волнений, связанных с расхищением башкирских земель, защитой родного народа. Эпос совершенствуется на этом фоне, являясь не столько историко - эпическим переложением трагических событий эпохи Золотой Орды, сколько произведением народной словесности, в котором глубоко и ярко обобщены чаяния и идеалы народа об отважных батырах - защитниках, об истинной свободе Духа и независимости, великой силе любви к родине - Иль и родной земле. В эпосе исторического характера особо ярко отмечена трансформация архетипа богини земли, потустороннего мира - Хель на выразительный, пронизывающий весь текст священный образ Иль (страны). In the present period of the activation of modern reforms, sociopolitical changes, the study of historicism and historical and patriotic motifs in epic paintings is especially important, for it is epic creativity that contains critical and deeply philosophical generalizations of events not only of antiquity but also of the foreseeable past. Addition of events 14th - 15th centuries. in the epic work "Idukai and Muradym" was completed by wise sesans to the 16th-17th centuries, reflecting the events of the period of active unrest connected with the plundering of Bashkir lands, the protection of the native people. The epic is improved on this background, being not so much the historical and epic interpretation of the tragic events of the Golden Horde as a product of folk literature, in which the people's aspirations and ideals about courageous defenders, the true freedom of the Spirit and independence, the great power of love to the homeland - ll and his native land. In the epic of a historical nature, the transformation of the archetype of the goddess of the earth, the other world - Khel to the expressive, sacred image of the ll (country), which permeates the entire text, is especially marked.


Author(s):  
Yevhen Filianin

The purpose of this article is to study the receptions of Islam and Muslim cultures in the Ukrainian public sphere of the late XIX – early XX centuries, using “Kievskaya starina” journal as an example. The content of the journal, specifically its thematic focus is analyzed. The materials related to the study of Islamic cultures are highlighted and analysis of their texts is conducted. The article by M. Drahomanov “Turkish anecdotes in Ukrainian folk literature” is studied. Author's attitude to the problem of studying oriental cultures by historiography of the late XIX century is covered. M. Drahomanov’s dissatisfaction with insufficient degree of studies on Muslim people by late XIX century scholars and his desire to make these studies relevant to academic community is established. The study pointed at author's awareness of significant intercultural ties between ethnic groups of Ukrainians, Turks and Tatars. The facts depicting M. Drahomanov’s emphasis on the importance of intercultural factor in the formation of folk art and the relations between his thoughts and conventional views of the late XIX – early XX century are presented. The analysis of the review of “The Notes of the Crimean Mountain Club” article on the relations between Zaporozhia and Crimea by L. Lvov is carried out. The presence of the ideas about close interconnection of the Ukrainian and Tatar history in Ukrainian public sphere of the late XIX century is established. Good evaluation of such ideas in the mentioned discourse is depicted. The article makes a statement that there is a significant potential for further study of the receptions of Islam in the Ukrainian public sphere of the late XIX – early XX century.


2021 ◽  
Vol 26 (2) ◽  
pp. 83-96
Author(s):  
Josephine May Grace Famoso

The understanding of a folk narrative lies in the underlying principles that govern its composition. This study focuses on structures and culture found in the folk narratives of Sama, an indigenous group in Island Garden City of Samal, Philippines. The paper uses the theory on narratology by French-Lithuanian literary theorist, Algirdas Julien Greimas, and cultural theory by Bronislaw Malinowski to analyze the selected Sama folk narratives. The study reveals that the ten (10) Sama folk narratives collected do not completely follow the theory on narratology of Greimas. This is because the theories used are foreign and the folk literature collected are of local origin. Regardless of this, the study shows that Sama folk narratives reflected the ways of their people. Consequently, Sama folk narratives exemplify their cultural practices. They present social, economic, political, and religious practices. The leaders from the Sama folk were requested to validate the cultural texts gathered for this study. This research highlights the structure of Sama literature and illustrates Sama’s cultural heritage by gathering and analyzing their folk narratives so that the rest of the population (the new generation) could have the chance to experience their culture and appreciate it. Also, the researcher further emphasizes the relevance of gathering and using local literature to prevent it from vanishing into oblivion.


2021 ◽  
Vol 26 (2) ◽  
pp. 109-131
Author(s):  
Jenifer Tuban

Around 60, 000 in number, the Bagobo people constitute one of the indigenous peoples in Davao, Philippines. This study analyzes the Bagobo Tagabawa folk speech, specifically their proverbs and riddles. Also, this study aims to help in preserving the Bagobo Tagabawa folk speech and fostering a better understanding and appreciation of their life, literature, and people. The researcher analyzed the 90 proverbs and the 97 riddles in form and style using the classification of the riddles of George P. Murdock and the category of proverbs used by Damiana Eugenio. The concept of cultural anthropology by Franz Boas was employed in the study to determine the cultural contents of each literary piece of the said indigenous group. Findings reveal that the Bagobo people have rich and varied folk literature, constituting an important part of Philippine national literature that could vanish amid modernization. This study has contributed to the preservation of the cultural materials of the Bagobo Tagabawa. Thus, it is hoped that it will make it easier for non-Bagobo Filipinos and the rest of the world to know and appreciate Bagobo folk speech. Furthermore, the researcher recommends that this study be disseminated among folklore enthusiasts to enrich the Bagobo Tagabawa folk speech analysis. This research can help the National Commission on Indigenous Peoples (NCIP) promote, protect, and recognize the culture of the indigenous peoples, particularly in the territory of Mindanao.


Abstract In the first half of the present article, I review collections of folk literature which include 19th-century folktales, placing a special emphasis on trying to establish the extent to which these texts and the associated collectors have been studied, explored, and published. 1 Next, I demonstrate which of the texts in question may be considered as part of the canon 2 of folk literature that emerged in the latter third of the 19th century, which works and authors defined the approaches that were considered relevant, and what the selection criteria for canonisation were. Alongside the interpretative canon, I shall also attempt to record the textual canon and its changes – to capture the act by which certain texts were clearly excluded from the canon while others were included by the individuals who wished to create or modify the canon. I would also like to show how the image of 19th-century collectors and collections created in the second half of the century became gradually transformed during the 20th century, and how these changes affected the place the collections in question occupy in folkloristics in general.


2021 ◽  
Vol 7 (2) ◽  
pp. 419-454
Author(s):  
Gökhan Coşgun

The story of Husrev and Shirin, which was first put into poetry in Firdevsi's Shahname, was later written by many poets. It is undoubtedly NizamiGanjavi who brought the story of Husrev and Şirin to the real fame in Persian literature. Nizami's Husrev u Shirin Masnavi inspired many Persian and Turkish poets who came after him. Each poet has immortalized this story according to his own imagination. In Turkish literature, poets have produced original works by changing the story according to their own traditions and belief cultures instead of translating the story from Persian literature. In this context, Ali Shir Nevayi and Lamii Chelebi's Farhad u Shirin masnavis are two remarkable works. While Hüsrev was the main hero of Husrev u Shirin masnavis in Persian literature, the real hero was Farhad in these two masnavis. In Turkish folk literature, Ferhad stands out as the only hero without mentioning Husrev. This is a result of the efforts of Turkish poets to construct a new story with Farhad. In our study, the subject of why a story whose main hero is Husrev evolved into Farhad in Turkish literature will be examined


2021 ◽  
Vol 7 (2) ◽  
pp. 419-454
Author(s):  
Gökhan Coşgun

The story of Husrev and Shirin, which was first put into poetry in Firdevsi's Shahname, was later written by many poets. It is undoubtedly NizamiGanjavi who brought the story of Husrev and Şirin to the real fame in Persian literature. Nizami's Husrev u Shirin Masnavi inspired many Persian and Turkish poets who came after him. Each poet has immortalized this story according to his own imagination. In Turkish literature, poets have produced original works by changing the story according to their own traditions and belief cultures instead of translating the story from Persian literature. In this context, Ali Shir Nevayi and Lamii Chelebi's Farhad u Shirin masnavis are two remarkable works. While Hüsrev was the main hero of Husrev u Shirin masnavis in Persian literature, the real hero was Farhad in these two masnavis. In Turkish folk literature, Ferhad stands out as the only hero without mentioning Husrev. This is a result of the efforts of Turkish poets to construct a new story with Farhad. In our study, the subject of why a story whose main hero is Husrev evolved into Farhad in Turkish literature will be examined.


2021 ◽  
Vol 3 (4) ◽  
pp. 237-258
Author(s):  
Jeries Khoury

Twentieth-century Arab poets undertook a search for alternative means of poetic expression that went beyond experimentation at the stylistic and formal level. The result was a violent rebellion against the traditional qa??da form in the mid-1940s, an urgent striving for freedom and breaking free from accepted forms. One of the rebellion’s manifestations consisted of a renewed interest in folklore, especially folksongs, as a source of inspiration. Early on, folksongs became a fundamental pillar of Arab Modernism; most of the poets of the first half of the twentieth century were, in fact, affected to differing degrees by the folksong style. Ultimately the present study shows that folk literature in general, and folksongs in particular, are a critical source of inspiration for Arab poets, one which has enabled them to forge a link between their art and their public.


Author(s):  
Arba’ie Sujud ◽  
Nik Rafidah Nik Muhamad Affendi ◽  
Nor Azuwan Yaakob ◽  
Zuraini Jusoh

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