This book attempts to understand the origins and development of religious belief in Iceland and greater Scandinavia through the lenses of five carefully selected Icelandic folktales collected in ...Iceland during the nineteenth century. Each of these five stories has a story of its own: a historical and cultural context, a literary legacy, influences from beliefs of all kinds (orthodox and heterodox, elite or lay), and modalities (oral or written) by which the story was told. These factors leave an imprint— sometimes discernable, sometimes not— upon the story, and when that imprint is readable, the legacies and influences upon these stories come alive to illuminate a tapestry of cultural memory (that is, a society’s perception of itself, its past, and its prospects for the future) and cultural development that might otherwise be hidden from the reader’s eyes. So much is the aim of this book: to tell the story of five great stories.
This paper discusses the Ndau folktale that has not received scrutiny from scholars who have invested resources in studying oral literature of the Zimbabwean people. During the years that Ndau was ...regarded as a Shona dialect it occupied the most peripheral position and its oral traditions were equally marginalized. This writer posits that in Ndau folklore there is a type of folktale that served to conscientize Ndau people about their historical circumstances for the sake of their safety and security. The researcher identifies folktales that reflect the history of Ndau labor migrations and Ndau experiences during Nguni raids. The writer concludes that the origins of this type of folktale, which is not found in the tales of the other Shona people of whom the Ndau were part up to 2013, is to be sought in the history and existential circumstances of the Ndau people themselves. The writer selects three folktales to illustrate risks faced by those who traveled to South African mines, cases of sexual infidelity during the long periods of spousal separation, and the dangers that befell locals during times of Nguni raids.
Indonesia is a nation that is rich in cultural artifacts. One of the cultural artifacts is the oral literature which is spread across the archipelago. This study is intended to describe the use of ...documented local Indonesian oral folktales applied for a paragraph writing class. The oral literature chosen was the Tenggerese oral literature in Pasuruan, East Java, Indonesia. The study used a mixed-method design. The subjects of the study were 46 students of the English Education Study Program who joined a paragraph writing class in Universitas PGRI Wiranegara, Pasuruan. The students’ writing was assessed by using a primary trait scoring rubric. The result shows that 98% of the students were able to make a topic sentence that shows comparison and contrast paragraphs. Although most of the students were able to make comparison and contrast paragraphs (83%), half of them were still unable to develop the ideas in the paragraph well (52%). The probable causes identified were first, the students were not given enough chance to revise and edit their composition, and secondly, the documented local oral literature lacked details in its story development. Yet, the study implies that local oral folklores have a chance to be used as one of the teaching materials for skill courses.
This study aims to investigate the dominant issues of patriarchy in Indonesian folktales by utilizing Derrida's deconstruction concept. Five folktales chosen as objects of the study, and data ...collection did by document analysis. The findings then analyzed qualitatively by applying Derrida’ deconstruction concept as proposed by Barry that involves verbal, textual, and linguistic analysis to investigate the existence of patriarchy issues in the objects of the study. The results show that dominant patriarchal issues found in the folktales describe about labeling for women, violence against women, and male domination in cultural institutions and social life. Since the transcendental aspects considered problematic regarding the development of mental, moral, emotional, intellectual, and social skills in children, further deconstruction recommended to eliminate or to minimize the taboo issues, labeling, adult’ issues, and violence against women found in the folktales. Hence, to keep the folktales interesting and meaningful for todays’ children as the target audience of folktales, deconstruction in the form of a simple parody is highly recommended by enriching the texts with interesting pictures or illustrations, considering the use of simple yet communicative expressions, and focusing the themes about friendship, collaboration, and adventure relevant for children.
The current paper is based on the conception that Kuwaiti people are forgetting their stories and it is largely down to the fact that the new generation of Kuwait hardly remember the fictional ...figures of the Tantal, Al Seolu, Sehaila Um AlKhalajeen, Um AlSa’af WaAlleef, AlDuaidea, Bu Darya, which is mainly due to historical and social background. The article intends to dwell on these types of stories and their meaning, focusing on the moral context, as well.
The book uncovers the versatility and literary skills of oral narrators in a small African island. Relying on the researches of three French ethnographers who interviewed storytellers in the ...1970s-80s, Lee Haring shows a once-colonised people using verbal art to preserve ancient values in the postcolonial world, when the island of Mayotte was transforming itself from a neglected colony to an overseas department of France. The author’s innovation is to read ethnographic researches as play scripts—to see printed folktales as accounts of live performances. One storyteller after another comments symbolically on what it is like to be a formerly colonised population. Storytelling women, in particular, combine diverse plots and characters to create traditional-sounding stories, which could not have been predicted from the African, Malagasy, Indian, and European traditions coexisting in Mayotte. Haring’s account shows them to be particularly skilled at irony and ambiguity, conveying both submissive and rebellious attitudes in their tales. He makes Mayotte storytelling accessible to a new, English-speaking audience and demonstrates that traditional storytellers in those years were preserving, but also critiquing, their inherited social order in a changing world. Their creative intentions, cultural influences and widely different narrative styles constitute Mayotte’s system of the arts of the word. Literary specialists, folklore enthusiasts, and people who like reading stories will find much to appreciate in this engaging and sophisticated book.
Folktale is one of Sentani people’s cultural heritages that is rarely told anymore. As social products that teach knowledge, history and moral values, folktales have to be preserved. In Jayapura ...Regency, there are some communal agents for children that have various programs and one of them is teaching English. To keep motivating them learning, it needs more interesting and challenging materials. From the research on revitalization of Sentani language for children through folktales in Jayapura Regency in 2017-2018, it was found that children like to listen and read Sentani folktales. Accordingly, this paper aims at utilizing folktales to teach English for children focusing on speaking in some children communal agents in Jayapura Regency by exploring two main questions, i.e. (1) why teaching speaking using Sentani folktales and (2) how to teach speaking using Sentani folktales. This is a qualitative-descriptive study utilizing data of folktales that were obtained via observation, interview, and FGD from some informants, namely tribal chiefs and Sentani elders in East, Central, and West Sentani in 2017. This writing adopts theory of literature and language teaching (Lazar, 2002) and Vigotsky’s scaffolding learning (Omrod, 2020). This study concludes that (1) children are more active and enthusiastic to speak in English, (2) children are able to learn their ancestor’s heritages, (3) it is an alternative way of both revitalizing Sentani folktales and disseminating the socio-cultural values embedded in them.
Folktale is one of Sentani people’s cultural heritages that is rarely told anymore. As social products that teach knowledge, history and moral values, folktales have to be preserved. In Jayapura ...Regency, there are some communal agents for children that have various programs and one of them is teaching English. To keep motivating them learning, it needs more interesting and challenging materials. From the research on revitalization of Sentani language for children through folktales in Jayapura Regency in 2017-2018, it was found that children like to listen and read Sentani folktales. Accordingly, this paper aims at utilizing folktales to teach English for children focusing on speaking in some children communal agents in Jayapura Regency by exploring two main questions, i.e. (1) why teaching speaking using Sentani folktales and (2) how to teach speaking using Sentani folktales. This is a qualitative-descriptive study utilizing data of folktales that were obtained via observation, interview, and FGD from some informants, namely tribal chiefs and Sentani elders in East, Central, and West Sentani in 2017. This writing adopts theory of literature and language teaching (Lazar, 2002) and Vigotsky’s scaffolding learning (Omrod, 2020). This study concludes that (1) children are more active and enthusiastic to speak in English, (2) children are able to learn their ancestor’s heritages, (3) it is an alternative way of both revitalizing Sentani folktales and disseminating the socio-cultural values embedded in them.
Folktale is one of Sentani people’s cultural heritages that is rarely told anymore. As social products that teach knowledge, history and moral values, folktales have to be preserved. In Jayapura ...Regency, there are some communal agents for children that have various programs and one of them is teaching English. To keep motivating them learning, it needs more interesting and challenging materials. From the research on revitalization of Sentani language for children through folktales in Jayapura Regency in 2017-2018, it was found that children like to listen and read Sentani folktales. Accordingly, this paper aims at utilizing folktales to teach English for children focusing on speaking in some children communal agents in Jayapura Regency by exploring two main questions, i.e. (1) why teaching speaking using Sentani folktales and (2) how to teach speaking using Sentani folktales. This is a qualitative-descriptive study utilizing data of folktales that were obtained via observation, interview, and FGD from some informants, namely tribal chiefs and Sentani elders in East, Central, and West Sentani in 2017. This writing adopts theory of literature and language teaching (Lazar, 2002) and Vigotsky’s scaffolding learning (Omrod, 2020). This study concludes that (1) children are more active and enthusiastic to speak in English, (2) children are able to learn their ancestor’s heritages, (3) it is an alternative way of both revitalizing Sentani folktales and disseminating the socio-cultural values embedded in them.
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