VOCES Y OTREDAD. DE LAS CARTAS DESDE MI CELDA A BÉCQUER Y LAS BRUJAS

La crítica especializada ha relacionado las leyendas de las cartas Desde mi celda de Bécquer con la insistencia por parte del autor en la búsqueda y recuperación del folclore y de las tradiciones populares. No obstante, el acercamiento a las mismas exige una doble lectura. La riqueza polifónica muestra que, al Bécquer folclorista, habría de añadírsele su faceta de lector afamado, imprescindible en su configuración como narrador de historias. El escritor sevillano mira al pueblo, recoge y bebe de la tradición, pero la filtra a través del prisma del movimiento gótico, de los ecos que aún permanecían en la literatura y que se atisbaban en las últimas manifestaciones de las narraciones románticas y en la incipiente narrativa realista. El largometraje recientemente estrenado Bécquer y las brujas ahonda en esta riqueza polifónica de una figura, construida desde la más pura otredad: la de la bruja. Abstract: Literary scholarship has credited the legends collected in Bécquer’s letters Desde mi celda for the writer’s interest in the research and recovery of folklore and popular traditions. However, when approaching these traditional stories, another perspective is possible: Bécquer’s polyphonic narrations are rooted in his wide readings, from which he draws the material of his stories. The Sevillian writer observes and grasps the people’s cultural traditions, but through the filter of the Gothic, the echoes of the last romantic prose and the emerging realist narrative. The newly released film Bécquer y las brujas highlights the richness of his compositions, based on the purest otherness: the figure of the witch.

“Utux Tmninun U, ini sruwa muway pusu dnui rudan sunan ka hiya”: Reading Naboth’s Refusal (1 Kings 21:3) from the Sediq Mother Tongue

Since the advent of the vernacular Bibles for the Taiwan Indigenous Peoples (TIP), the TIP Christians are privileged to read and hear the Word of God in their ‘ancestral tones’ with familiarity and attachment. Sediq people, the nation the author belongs to, have also been privileged from the publication of the vernacular Bible. Most Sediq people are welcoming this vernacular Bible and feel blessed to use their ancestor’s language to communicate with God. However, the scarcely discussed issues are that the biblical reading and interpretive approaches employed by the Sediq people are distinctive. Namely, Sediq people’s vernacular involves Sediq’s cultural resources-philology, traditional narratives, traditional stories, cultural meanings, traditional philosophies and worldviews-into the interaction with the contents and stories of the vernacular Bible. This paper argues the significance of embracing vernacular as a foundation for biblical reading, how this acceptance shifts the role of the vernacular Bible and how this approach contributes to the contextual, decolonial and postcolonial reflections on the TIP’s land issues by reading 1 Kings 21:3, one of the verses that resonating TIP’s ancestral and cultural wisdom. Keywords: Sediq People, Taiwan Indigenous Peoples, land issues, ancestral philosophies

Oral Approach and Lyrical change in Ho Jamalo

This article deals with the oral myths that originated on Ho Jamalo, variations in these myths with time, and the practicality of myths in society. This study aims to address how the oral myths on Ho Jamalo are different from the written myths or oral myths that have been transmitted through written myths. Secondly, at what level myths of Ho Jamalo have practically affected the social events. Though myth is "A traditional story, especially one concerning the early history of a people or explaining a natural or social phenomenon, and typically involving supernatural beings or events," they are the informal tradition in traditional stories. Keeping up this in view, the Myths about Ho Jamalo many are connected with an old society event. Variation in myths has constructed a change, so the lyrics and lyrical change with reference to different stories and dialects.

NILAI-NILAI KEMANUSIAAN DALAM CERITA ANAK MINANGKABAU

(Title: Humanity Values in Minangkabau Children's Story). This article describes human values in oral stories for children from Minangkabau. This issue was raised because many traditional stories are neglected and underappreciated. The stories analyzed were 30 stories by considering the message of the story. The oral story data was obtained by recording and transcribing. Analyzing the story is done by reading it many times so that the news is received. The study results found that the story's message was to respect parents, especially mothers, the value of honesty was carried out under any conditions, to maintain a friendship in all forms of activity, and to restrain emotions in all actions. Keywords: humanitarian values, oral stories, Minangkabau children's stories, and huma­nita­rian values.

Tradition and Modernity in the Work of Komi Storytellers (SUS 502 “Copper Forehead”)

Глубокая и прочная связь коми и русской сказочных традиций отмечалась неоднократно, вместе с тем конкретных разысканий по данной проблеме недостаточно. По этой причине в статье предпринята попытка исследовать особенности взаимодействия сказок соседних народов, принадлежащих к разным языковым семьям, но имеющих близкие культурные традиции. Материалом стал сказочный сюжет СУС 502 «Медный лоб». Проанализировав пять вариантов коми сказки, можно заметить, что в них реализованы все значимые эпизоды этого сюжетного типа. Однако наблюдения над коми региональным материалом меняют представление о стабильности законов народной сказки. При современном процессе затухания сказочной фольклорной традиции произошли изменения в наиболее устойчивой ее составляющей - сюжетно-композиционном строении. Широкое варьирование коми сказочниками сюжетов, образов, их трансформация привели к «новеллизации» некоторой части коми сказок, превращению их в авантюрно-фантастические устные повести. Традиционные сюжеты переосмыслялись прежде всего путем контаминации, а также путем сближения фольклорных сказок с русскими книжными произведениями. Приведенные примеры закономерных изменений отнюдь не говорят о полном разрушении его глубинной традиционной основы. Исследование показало, что коми сказочники имели представление о традиционной сказочной обрядности, широко ими пользовались, что во многом способствовало сохранению волшебной сказки как жанра. The strong connection between the Komi and Russian fairy tale traditions has been noted repeatedly, yet research on this issue is clearly insufficient. In this article the author attempts to define the interaction of fairy tales of these neighboring peoples which belong to different linguistic families but which have closely related cultural traditions. Its specific focus is fairy tale SUS number 502 “Copper Forehead.” It examines five Komi variants of the fairy tale that contain all of the significant elements of this plot type. Examination of the Komi material challenges the idea that the laws governing folktales are stable. With the fading of folkloric traditions, there have been changes in fairy tales’ most stable components, their plot and compositional structure. Komi storytellers have introduced changes that transform Komi fairy tales in the direction of “novelization,” turning them to some extent into oral tales of adventure and fantasy. Traditional stories are reinterpreted primarily due to contamination, including bringing folklore tales closer to those from Russian books. At the same time, these normal changes by no means indicate the complete destruction of Komi folklore’s deep traditional basis. The study also demonstrates that Komi storytellers have had a clear notion of traditional fairy-tale patterns and made wide use of them, which has largely contributed to the preservation of the fairy tale as a genre.

Sámi children as thought herders: philosophy of death and storytelling as radical hope in early childhood education

This article follows a story played out by children at a Sámi early childhood centre in north Sweden. It does so by reflecting on the children’s story as a form of Critical Indigenous Philosophy. In particular it explores what it could mean for a child to be a philosopher in a Sámi context by developing the concept of jurddavázzi, or thought herder, in conversation with Wittgenstein’s method of ‘leading’, and Cavell’s of ‘shepherding’, ‘words back from their metaphysical to their everyday use’. The children’s play story – involving themes of death, struggles with natural surroundings, and interconnectivity through seeing life in nature – is read in relation to questions about traditional stories raised in the poetry of the Sámi poet, artist and philosopher, Nils-Aslak Valkeapää, or Áillohaš. The article ends by discussing how the children’s invitation to follow their story can be seen as a decolonizing pedagogical gesture of the child that requires a particular kind of philosophical listening by the teacher or adult. The article is in its style an attempt to demonstrate a form of philosophical storytelling the children are engaged in.

Local Wisdom and Social Change (Roland Barthes' Semiotic Analysis in Advertisement "The Light of Aceh")

This research focuses on answering how Acehnese local wisdom is represented and sees social changes in the community through advertising media. Using Roland Barthes' semiotic analysis to find the meaning of denotation, connotation, and myths in TV commercial "The Light of Aceh", this research employs the constructivism paradigm with qualitative methods. The denotation falls in several objects, such as a traditional house Rumoh Aceh as a place for Acehnese people to live, the customs to honor guests and eat together with them as a symbol of friendship between communities, and the Pacu Kude tradition. The connotation of the local wisdom object has been cultured and become the community's identity, then displayed in the advertisement as the result of the construction of the existing reality. This construction is interpreted as a myth that does not necessarily refer to mythology in the ordinary sense. It is traditional stories, legends, et cetera, but rather an explanation of messages with a connotative dimension. The myths found in the advertisements show the social changes taking place in Acehnese society. Fokus penelitian ini adalah menjawab bagaimana kearifan lokal Aceh direpresentasikan dan melihat perubahan sosial yang terjadi di masyarakat melalui media iklan. Dengan menggunakan analisis semiotik Roland Barthes untuk menemukan makna denotasi, konotasi, dan mitos dalam iklan TV “The Light of Aceh”, penelitian ini menggunakan paradigma konstruktivisme dengan metode kualitatif. Makna denotasi terdapat pada beberapa objek, seperti rumah adat Rumoh Aceh sebagai tempat tinggal masyarakat Aceh, adat istiadat untuk menghormati tamu dan makan bersama sebagai simbol persahabatan antar masyarakat, serta tradisi Pacu Kude. Objek kearifan local yang berkonotasi telah membudaya dan menjadi identitas masyarakat, kemudian ditampilkan dalam iklan tersebut sebagai hasil konstruksi dari realitas yang ada. Konstruksi ini dimaknai sebagai mitos yang tidak serta merta mengacu pada mitologi dalam pengertian biasa. Ini adalah cerita tradisional, legenda, dan sebagainya, tetapi lebih merupakan penjelasan tentang pesan dengan dimensi konotatif. Mitos yang ditemukan dalam iklan tersebut menunjukkan perubahan sosial yang terjadi pada masyarakat Aceh.

Conclusion

Traditional stories based on Arthurian legend continue to be told, and alongside these tales of romance and chivalry, a comedic tradition exists. This centuries-long tradition holds cultural resonance around the world, including having a strong presence in American popular culture. The musical as a genre has proven to be fertile ground for the insertion of American perspectives into the British legend. The use of song, in particular, can shape the way audiences understand familiar characters as well as the story itself. Given this context, the existence, popularity, and influence of Arthurian musicals represents an important contribution to the annals of myth.

EL STORYTELLING EN LA MARCA DE DESTINOS TURÍSTICOS: EL CASO DE GIRONA

El storytelling como estrategia para transmitir los valores e identidad de una marca ha adquirido importancia en los últimos años, pero aún hay poca literatura que desarrolle este concepto entorno a los destinos turísticos. Este artículo pretende analizar las potencialidades y uso del storytelling en un destino turístico a través de relatos y leyendas tradicionales. Las leyendas de la ciudad de Girona (España) se utilizaron como caso de estudio. Los resultados ponen en evidencia que, a pesar del potencial de las leyendas, actualmente no se está explotando adecuadamente. Storytelling as strategy to transmit values and identity of a brand has acquired relevance during the last years. However, this concept is already relatively underdeveloped in academic literature on tourism destinations. This paper aims to analyze storytelling potentialities and use in a tourism destination trough traditional stories. Legends of the city of Girona (Spain) have been chosen as a case study. Results demonstrated that legends of the city have the potential to develop a storytelling strategy, but this potential is not used properly.