Myths express human aspirations and fears. Literary and folk texts in the depth of their thinking do not shy away from mythical themes. Myths, through their narrative function, reveal the themes of ...human archetype in the various contexts narratives. The narrative of the meeting and marriage of Maral and Golmohammad that this study deals with is one of the most basic parts of Kalidar. The folkloric and Kurdish narration of "Mahmoud Khan Balek and Khatun Parizad" is also one of the prominent and famous narrations in Kurdish folk culture. The problem of this research is the function of the common themes of myths that structure the above-mentioned folk narrative and excerpt. The present article looks at the mentioned texts based on the mythological approach and with a descriptive and analytical method, with the aim of explaining the mythological and thoughtful connections in the two mentioned narratives. Both narrations advance their narrative movement based on elements such as woman, water, spring, plant, moon and animal. These narrative elements demonstrate the archetypal themes such as life, life cycle, magic, horror of anime archetype and shadow control in both narratives. Based on common mythological and archetypal principles that systematize the two linguistic context and narrative structure. It is argued that the novel Kalidar, in addition to other aspects of intertextuality, is also influenced by Kurdish folk culture and its mythological and archetypal themes. The author of Kalidar has experienced again living in the horizons of Kurdish people thinking and their culture.
This article explores various dimensions of the memory-folklore nexus to contribute to interdisciplinary dialogues between folkloristics and memory studies by drawing on a shared paradigm; examining ...the historical, theoretical, and methodological intersections; and mapping out overlapping approaches in each area. It thus establishes and introduces the concept and approach of folkloric memory to provide broader perspectives on common issues such as referential, migratory, transmedial, mimetic, aesthetic, schematic, and procreative aspects of collective and cultural narratives. The article ultimately aims to review the correlation between memory and folklore, delve into previously unexplored aspects of this connection, develop an interdisciplinary approach, and establish a groundwork for future research.
The theme of the devil offering to build a bridge in one night in exchange for the soul of the victim has a considerable presence in folk narrative and is widespread internationally. An analysis of ...the 27 Catalan versions featuring «the devil as bridge builder» as their protagonist shows that these stories vary in nature and can be presented in the form of legend, folktale or etiological story.
The theme of the devil offering to build a bridge in one night in exchange for the soul of the victim has a considerable presence in folk narrative and is widespread internationally. An analysis of ...the 27 Catalan versions featuring «the devil as bridge builder» as their protagonist shows that these stories vary in nature and can be presented in the form of legend, folktale or etiological story.
THE OGHUZ EPIC STORIES IN THE SELJUK ERA Anikeeva, Tatiana A.
History, Archeology and Ethnography of the Caucasus,
06/2019, Letnik:
15, Številka:
2
Journal Article
Recenzirano
Odprti dostop
The article is devoted to several monuments of the Turkish folklore and literature the formation of which dates back to the time of Seljukids in Asia Minor: “The Book of Dede Korkut”, “The Story of ...Seyyid Battal” (“Battal-nameh”, or “Seyyid Battal gazavatnamesi”) and “The Tale of Melik Danishmend” (“Danishmend-nameh”).“Kitab-i dedem Korkut”, The Book of Dede Korkut”…is the only medieval epic of the Turkic peoples which has remained in written form until today. “The Book of “The Book of Dede Korkut” according to the Dresden manuscript consists of twelve songs-legends (and according to the Vatican manuscript – of six tales which have been called oguznameh), which tell of the Oghuz heroes’ deeds. The main plot which core is framed by these stories, is the struggle of the Oghuz tribes against the infidels, non-Muslims in the lands of Asia Minor and Transcaucasia, as well as strife among the Oghuz themselves. This text reflects both the events of early Turkic semi-legendary history (not only historical facts, but also a set of mythological beliefs) and later events connected with the spread of their power in Asia Minor and with their contacts with Byzantium. The stories that comprise ““The Book of Dede Korkut” display a clear connection with both the common Turkic literary and folk tradition and more recent strata.Battal-nаmeh and Danishmend-nameh both are monuments of a written epos within the boundaries of oral recently some legends related to the Oghuz epic (both “The story of Battal” and some tales from “The Book of Dede Korkut”) have continued to exist in oral and literal form on the territories of modern Turkey and Transcaucasia.
The theme of the devil offering to build a bridge in one night in exchange for the soul of the victim has a considerable presence in folk narrative and is widespread internationally. An analysis of ...the 27 Catalan versions featuring «the devil as bridge builder» as their protagonist shows that these stories vary in nature and can be presented in the form of legend, folktale or etiological story.
El tema del diablo que se ofrece para construir un puente en una noche a cambio del alma de la víctima tiene una notable presencia en la narrativa folclórica y cuenta con una amplia difusión internacional. El análisis de 27 versiones catalanas que tienen como protagonista «el diablo como constructor de un puente» muestra que estos relatos son de naturaleza diversa y que pueden presentarse en forma de leyenda, cuento popular o relato etiológico.
Myth and One-Dimensionality Hansen, William
Humanities (Basel),
12/2017, Letnik:
6, Številka:
4
Journal Article
Recenzirano
Odprti dostop
A striking difference between the folk-narrative genres of legend and folktale is how the human characters respond to supernatural, otherworldly, or uncanny beings such as ghosts, gods, dwarves, ...giants, trolls, talking animals, witches, and fairies. In legend the human actors respond with fear and awe, whereas in folktale they treat such beings as if they were ordinary and unremarkable. Since folktale humans treat all characters as belonging to a single realm, folklorists have described the world of the folktale as one-dimensional, in contrast to the two-dimensionality of the legend. The present investigation examines dimensionality in the third major genre of folk narrative: myth. Using the Greek and Hebrew myths of primordial paradise as sample narratives, the present essay finds-surprisingly-that the humans in these stories respond to the otherworldly one-dimensionally, as folktale characters do, and suggests an explanation for their behavior that is peculiar to the world of myth.
The four stories that make up the Mabinogi, along with three additional tales from the same tradition, form this collection and compose the core of the ancient Welsh mythological cycle. Included are ...only those stories that have remained unadulterated by the influence of the French Arthurian romances, providing a rare, authentic selection of the finest works in medieval Celtic literature. This landmark edition translated by Patrick K. Ford is a literary achievement of the highest order.
In this article, I propose an approach to oral narrative from a genetic perspective, linking the versions and variants of folktale with textual variants studied by genetic criticism. The theoretical ...guidelines combine genetic concepts such as “textual genesis” with those of hypertext theory. In order to explain such proposal, I analyse alternative itineraries of the folk narrative matrix “Strong John” (ATU 650 A), by means of an intertextual comparison of different versions both in rural and urban contexts. As a point of departure, I analyse the version “Juan Catorce” by Andrea Cerda, collected in the Argentine province of La Rioja. Then I examine an alternative itinerary in an urban written version of the legend of the Golem set in Buenos Aires. At last, I consider a literary recreation in the poem “El Golem” by Jorge Luis Borges. The aim of this approach is to highlight the dispersive itineraries of folk narrative matrices, and the dynamics between oral and written culture.
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