Variation is a universal phenomenon permeating language, culture, and entire worldviews. This book analyses issues related to both specific and common variations in folklore and language as ...signifiers of culture and worldview. The articles here are dedicated to different genres and forms, including spoken and written language, dancing and singing, and festivities, and involve different aspects of variation. Variation is conceptualised here as the main basis of folklore dynamics and a major issue of typology. A significant part of the volume is dedicated to variations of myths and motifs, creativity, intertextuality, and transmediality.
This article intends to address the importance of the development and application of new methodologies, based on the search for an analysis and diagnosis of the current situation of museological ...documentation in museums with custody of objects of popular culture. Also, it seeks to publicize some of the preliminary results obtained from the experience of analysis of the museum documentation applied regarding the objects related to the Bumba Meu Boi of Maranhao, under the custody of the Edison Carneiro Folklore Museum (ECFM) in the research project "Objects/collections of popular culture under the custody of museums of the state of Rio de Janeiro". In addition, this article seeks to briefly address the historicization of the ECFM and the main events prior to its creation, such as the institution of the Brazilian Folklore Defense Campaign (BFDC) until its transformation into the current National Center of Folklore and Popular Culture (NCFPC). Keywords: Database; Popular Culture; Museological Documentation; Edison Carneiro Folklore Museum; Museology. Este artigo pretende abordar a importancia do desenvolvimento e aplicacao de novas metodologias baseadas na busca por uma analise e diagnostico da atual situacao que a documentacao museologica em museus com a guarda de objetos de cultura popular se encontra. Alem disso, procura publicizar alguns dos resultados preliminares obtidos a partir da experiencia de analise da documentacao museologica aplicada diante dos objetos relacionados ao Bumba Meu Boi do Maranhao, sob a guarda do Museu de Folclore Edison Carneiro (MFEC) no projeto de pesquisa "Objetos/colecoes de cultura popular sob a guarda de museus do estado do Rio de Janeiro". Junto a isso, este artigo tambem busca tratar brevemente da historicizacao do MFEC e dos principais acontecimentos anteriores a sua criacao, tais quais a instituicao da Campanha de Defesa do Folclore Brasileiro (CDFB) ate a sua transformacao no atual Centro Nacional de Folclore e Cultura Popular (CNFCP). Palavras-chave: Base de dados; Cultura popular; Documentacao museologica; Museu de Folclore Edison Carneiro; Museologia.
North American Gaels Nilsen, Kenneth E
North American Gaels,
2020, 2020, 2020-11-18, Letnik:
49, 49.
eBook
A mere 150 years ago Scottish Gaelic was the third most widely spoken language in Canada, and Irish was spoken by hundreds of thousands of people in the United States. A new awareness of the large ...North American Gaelic diaspora, long overlooked by historians, folklorists, and literary scholars, has emerged in recent decades. North American Gaels, representing the first tandem exploration of these related migrant ethnic groups, examines the myriad ways Gaelic-speaking immigrants from marginalized societies have negotiated cultural spaces for themselves in their new homeland. In the macaronic verses of a Newfoundland fisherman, the pointed addresses of an Ontario essayist, the compositions of a Montana miner, and lively exchanges in newspapers from Cape Breton to Boston to New York, these groups proclaim their presence in vibrant traditional modes fluently adapted to suit North American climes. Through careful investigations of this diasporic Gaelic narrative and its context, from the mid-eighteenth century to the twenty-first, the book treats such overarching themes as the sociolinguistics of minority languages, connection with one's former home, and the tension between the desire for modernity and the enduring influence of tradition. Staking a claim for Gaelic studies on this continent, North American Gaels shines new light on the ways Irish and Scottish Gaels have left an enduring mark through speech, story, and song.
The Man of Wiles (otherwise known as the Master Thief, the Trickster or the Fool) appears in every hero cycle within classical Arabic literature - proof of this figure's popularity with the audiences ...of Arab story-tellers. He embodies views acceptable to an otherwise inarticulate part of the population, allowing Islam to be treated in a paradoxical and sometimes humorous light in contrast to conventional piety. And he shares with Odysseus not only his wiles but his function as 'the sacker of cities', redressing the idea that classical Arabic literature is unrelated to anything outside its own borders. The study of this popular form sets out in detail the recorded lives of these Men of Wiles for those to whom the original texts are not available.
This unique and diverse selection of traditional folktales from the countries of the Arabian Peninsula appeals to a broad audience, ranging from storytellers and educators to folklorists and ...scholars. - Offers a collective of interesting folktales that introduces the cultures of seven countries of the Arabian Peninsula- Presents unusual tales never before seen in English children's collections- Includes tale notes that document the relationship of these tales to world folklore
Hawaiian legends figure greatly in the image of tropical paradise that has come to represent Hawai'i in popular imagination. But what are we buying into when we read these stories as texts in ...English-language translations? Cristina Bacchilega poses this question in her examination of the way these stories have been adapted to produce a legendary Hawai'i primarily for non-Hawaiian readers or other audiences. With an understanding of tradition that foregrounds history and change, Bacchilega examines how, following the 1898 annexation of Hawai'i by the United States, the publication of Hawaiian legends in English delegitimized indigenous narratives and traditions and at the same time constructed them as representative of Hawaiian culture. Hawaiianmo'olelowere translated in popular and scholarly English-language publications to market a new cultural product: a space constructed primarily for Euro-Americans as something simultaneously exotic and primitive and beautiful and welcoming. To analyze this representation of Hawaiian traditions, place, and genre, Bacchilega focuses on translation across languages, cultures, and media; on photography, as the technology that contributed to the visual formation of a westernized image of Hawai'i; and on tourism as determining postannexation economic and ideological machinery. In a book with interdisciplinary appeal, Bacchilega demonstrates both how the myth of legendary Hawai'i emerged and how this vision can be unmade and reimagined.
Troubling tricksters Reder, Deanna; Morra, Linda M
Troubling tricksters,
c2010, 2010, 2010-02-10
eBook
Troubling Tricksters is a collection of theoretical essays, creative pieces, and critical ruminations that provides a re-visioning of trickster criticism in light of recent backlash against it. The ...complaints of some Indigenous writers, the critique from Indigenous nationalist critics, and the changing of academic fashion have resulted in few new studies on the trickster. For example, The Cambridge Companion to Native American Literature (2005), includes only a brief mention of the trickster, with skeptical commentary. And, in 2007, Anishinaabe scholar Niigonwedom Sinclair (a contributor to this volume) called for a moratorium on studies of the trickster irrelevant to the specific experiences and interests of Indigenous nations. One of the objectives of this anthology is, then, to encourage scholarship that is mindful of the critic's responsibility to communities, and to focus discussions on incarnations of tricksters in their particular national contexts. The contribution of Troubling Tricksters, therefore, is twofold: to offer a timely counterbalance to this growing critical lacuna, and to propose new approaches to trickster studies, approaches that have been clearly influenced by the nationalists' call for cultural and historical specificity.
Introduction Anthropologists have long found traces of myth in folk tales and the roots of some of these stories and legends are known as myths. Myths are the beliefs of ancient humans on which human ...culture is based. Thus, general public literature is perhaps an appearance of mythical beliefs, and by analyzing the common stories and narrations among the people of different regions, one can find great ancient treasures. This study compares two completely distant narratives - in terms of time and place - one of them is from the general popular literature and the other is the mythical narratives of India, so that by examining their differences and similarities, the deep connection between myth and popular literature will be revealed. This narration has been quoted from the people of Fasa. Fasa with 4205 square kilometers is located between Shiraz, Estahban, Darab and Jahrom. This city is located in the central part of Fars province. It is bounded by Shiraz from the northwest, Estahban from the northeast, Jahrom from the southwest and west, and Darab from the southeast and east. The language of most people in Fasa is Persian with the dialect of East Fars (a dialect between Shirazi and Kermani) and since different tribes have lived in this region from ancient times, several languages have become popular in it, among which Turkish and Arabic languages can be mentioned. Turkish and Arab ethnic groups with their native speakers in their mother tongue and use Persian language in conversation with other people, which this interaction and conflict of dialects and languages has formed different pronunciations of words between dialects among people of Fasa. Methodology In this research, the authors first collected the special and common narrative among the people of Fasa through field interviews; then they extracted the mythical sources related to the Buddha's history and studied the two narratives in a descriptive-analytical method, also adapted them to each other. Discussion A)- Birth The story of the Buddha's birth begins with the dream of Queen Maya, the king's wife; She dreams that Budisatova enters her womb in the form of a white elephant, and at that moment all the elements of nature begin to rejoice. In the folk tale, the beginning of the story is narrated differently; it is about a king having no son and praying that God will give him a son to succeed him after his death. The king's wish was granted and he soon had a child. The presence of fortune tellers in this story is after the birth of the baby; whereas in the life story of the Buddha, once interpreters predict his coming before his birth, and once on the seventh day of his birth, an old cleric man announced his future. In both stories an old man predicts that he will reach to high degree of spirituality. In Folk narrative, the birth of a baby is normal; but the Buddha has an unnatural birth; the queen stands under a tree and the baby is born from her side without any pain or discomfort. There is a strange resemblance in the next part of the story; that the baby does strange things after birth. In folklore, the baby prostrates immediately after birth; he kisses the ground and walks three steps. The Buddha also begins to walk in four main directions as soon as he is born. B) – Life In both narrations, it is emphasized to stay away from the phenomena of death, old age, disease and visiting the hermits. In both stories, the king keeps his son in a palace away from the others and recommends that he should be kept away from the signs of death, old age, disease, and anything that introduces him to the adversities of life. He then chooses for her a daughter from a noble family, but after a while, the young man, seeing the signs of the misfortunes of life, changes and leaves his wife, house and anonymously, he deals with spiritual journey. In the folk tale, the prince leaves his house on the wedding night, while the Buddha leaves his family when he has a son. Changing the face and clothes of the prince after leaving the family is also a common theme in both stories. During his several years of travel, he deals with discovery and intuition attaining a high spiritual level. Eventually he returns to his father to invite him to piety and justice. The difference between the two narrations is in the two short anecdotes that are quoted by the prince in the middle of the folk tale. When a marriage proposal is made by the king of a neighboring country and he asks the young man to be his son-in-law, the prince tells two stories to the king and his wife. Raising the marriage proposal by the girl's family is a kind of temptation of the prince with physical pleasures and worldly belongings, which is reflected in the life story of the Buddha, in the form of the manifestations of the beautiful daughters of 'Mara', and their intention is to deceive the prince and awaken his sensual desires. In both versions, the young man emerges with pride. Thus, the asceticism, secularism and religiosity of the prince, as well as his return from the journey and the invitation of his father to justice and truth, are the common themes of both stories. C) - Ethical message This folk tale also contains a moral message that is consistent with the message of the Buddha's narrative. The call to freedom and liberty, learning from the stories of the dead, justice and the establishment of justice are the messages and moral points of both stories. In both narrations, the prince returns to his father and calls him to truth. It is also said that the prince learned theology from the stars, the moon and the rocks and worked hard for many years until he reached a spiritual position. Then he took the skull of a human being from the graveyard and went to his father to remind him the human annihilation and to warn him of oppression. Conclusion As a result of this analysis, it became clear that the roots of some folk tales and legends that are current in the language of the people, are myths and legends of ancient myths. These two stories have a lot in common in terms of internal and external. The outline of both narratives is the same. In both stories, there is a kingdom that has no son, he asks God to give him a son. This baby is different from normal babies and walks immediately after birth. Predicting the future is also a common theme in both narratives. Most of the events in the life of the hero of both stories are similar and consistent with each other. What can be considered in this study is the futile attempt of human beings to free themselves from the fate of destiny; as the king makes many arrangements for his son; But he cannot change his predicted destiny. The moral message of both narrations is the same; Independence from the perishable and deceptive world; Effort and struggle to know the truth; and finally, justice and the establishment of justice. Based on the studies, it can be said that the Buddha's narration is broader and more mature than the popular narration of the people of Fasa. The narration of the people of Fasa contains a summary of the whole story of the Buddha, with the difference that also has two instructive short anecdotes in its heart. This analysis led to the following conclusions regarding these two narrations: - The first theory is that these two narrations have no connection with each other and their similarity is completely coincidental. - The second theory, which may be closer to reality, is that in the distant past, Buddhism had followers in the land of Persia and the surrounding areas, simultaneously with some regions of the country and as mentioned, with the arrival of Islam in Iran, gradually it is destroyed. In this case, the oral and folklore narrative is the same historical narrative that has changed over the time in some parts. - Another theory that cannot be ignored is that this story may have been made elsewhere and entered the area through the migration and movement of people. In Indo-European culture, people had much in common in beliefs and customs; Iran and India have had a similar culture for a long time and there were many exchanges between them for different reasons. It is obvious that each of the people of the neighboring country, by coming, transmitted customs and stories to the destination country; thus, it may be said that this story is a remnant of a story that the Persians in this region heard from Hindu immigrants or Iranians who had been travelling to India.
"In a world where new technologies are being developed at a dizzying pace, how can we best approach oral genres that represent heritage? Taking an innovative and interdisciplinary approach, this ...volume explores the idea of sharing as a model to construct and disseminate the knowledge of literary heritage with the people who are represented by and in it. Expert contributors interweave sociological analysis with an appraisal of the transformative impact of technology on literary and cultural production. Does technology restrict, constraining the experience of an oral performance, or does it afford new openings for different aesthetic experiences? Topics explored include the Mara Cultural Heritage Digital Library, the preservation of Ewe heritage material, new eresources for texts in Manding languages, and the possibilities of technauriture. This timely and necessary collection also examines to what extent digital documents can be and have been institutionalised in archives and museums, how digital heritage can remain free from co-option by hegemonic groups, and the roles that exist for community voices. A valuable contribution to a fast-developing field, this book is required reading for scholars and students in the fields of heritage, anthropology, linguistics, history and the emerging disciplines of multi-media documentation and analysis, as well as those working in the field of literature, folklore, and African studies. It is also important reading for museum and archive curators."
