A la larga, empero, la artista extendió la relación con la Atenas del sud hasta el verano de I960, en que intervino con oficio mayor y genio en la Escuela de Temporada de ese año augural, organizada, ...como era proverbial, por la universidad local, a iniciativa del prominente lírico Gonzalo Rojas. Aquella que, a cada tanto, exterioriza resentimientos pasionales en contra de los sujetos "con estudios" y preparación académica formal; que deja fuera de su escuela de cueca a cierto periodista lugareño únicamente porque le sienta mal (en tanto le da entrada a una joven vecina por la virtud contraria caerle bien); o la que expulsa con extraña prepotencia de ese mismo seminario a una agraciada profesora local solo por el disgusto que le inspira su forma personal, recatada en todo caso, de bailar la danza nacional. Aunque, sugiere, sin embargo, la misma folklorista, el ave carnicera puede muy bien ser el capitalismo 334-6.
This study was carried out in the framework of cultural linguistic studies and is dedicated to the study of the concept of "bure" (wolf) in the material of Tatar and Kazakh folklore texts. These ...texts are of great interest to study the special characteristics of national consciousness, mentality and national culture. The objective of the study was to establish the linguistic characteristics of the concept "bure/kaskir" (wolf) in the awareness of the Tatar and Kazakh language, using the descriptive, comparative-typological methods and several others, reaching conclusions such as the concept "bure" (wolf) is one of the key concepts of Tatar Images of the world in Kazakh language, related to human life, with its spiritual values and the religion of people.
The goals and challenges that face the people of Israel are vividly illustrated by the country’s many folk stories. Here Haya Bar-Itzhak presents these tales—gathered from the early settlers of the ...kibbutz, from immigrants who arrived in Israel after independence, and from ethnic groups—to create a panoramic view of a fascinatingly complex society.
Creating stories set in the past, even the recent past, is a way for societies to express their problems, adversities, yearnings, and hopes. Bar-Itzhak finds this true among inhabitants of the kibbutz, who find their society at a crossroads as a result of changes in Israeli society at large. She reveals the symbolic dimensions of their stories—some dealing with the death of young soldiers (sacrificed sons) in battle—as pointing to the complexity of a local culture that expresses the ethos of Labor Zionism.
In a section dealing with the folklore of immigrants, Bar-Itzhak focuses on the narratives of Yemenite Jews and Polish Jews. Their stories express their traumatic meeting with Israeli society while providing a means for coming to grips with it. The final section, dealing with ethnic folklore of Moroccan Jews, explores the wonder tale through the perspective of disabled and elderly storytellers, who in the language of their community seek to defend their own values and norms, and examines the saints’ legends and the body language usually employed in the telling of them. Throughout, the author illuminates the unique challenge of experiencing ethnicity as Jews vis-à-vis other Jews.
Israeli Folk Narratives combines new data with insightful analyses. Anyone interested in folk stories and Israeli culture will be enlightened by this sensitive, thought-provoking book.
The Nart sagas are to the Caucasus what Greek mythology is to Western civilization. This book presents, for the first time in the West, a wide selection of these fascinating myths preserved among ...four related peoples whose ancient cultures today survive by a thread. In ninety-two straightforward tales populated by extraordinary characters and exploits, by giants who humble haughty Narts, by horses and sorceresses,Nart Sagas from the Caucasusbrings these cultures to life in a powerful epos.
In these colorful tales, women, not least the beautiful temptress Satanaya, the mother of all Narts, are not only fertility figures but also pillars of authority and wisdom. In one variation on a recurring theme, a shepherd, overcome with passion on observing Satanaya bathing alone, shoots a "bolt of lust" that strikes a rock--a rock that gives birth to the Achilles-like Sawseruquo, or Sosruquo. With steely skin but tender knees, Sawseruquo is a man the Narts come to love and hate.
Despite a tragic history, the Circassians, Abazas, Abkhaz, and Ubykhs have retained the Nart sagas as a living tradition. The memory of their elaborate warrior culture, so richly expressed by these tales, helped them resist Tsarist imperialism in the nineteenth century, Stalinist suppression in the twentieth, and has bolstered their ongoing cultural journey into the post-Soviet future.
Because these peoples were at the crossroads of Eurasia for millennia, their myths exhibit striking parallels with the lore of ancient India, classical Greece, and pagan Scandinavia. The Nart sagas may also have formed a crucial component of the Arthurian cycle. Notes after each tale reveal these parallels; an appendix offers extensive linguistic commentary. With this book, no longer will the analysis of ancient Eurasian myth be possible without a close look at the Nart sagas. And no longer will the lover of myth be satisfied without the pleasure of having read them.
Excerpts from the Nart sagas
"The Narts were a tribe of heroes. They were huge, tall people, and their horses were also exuberant Alyps or Durduls. They were wealthy, and they also had a state. That is how the Narts lived their lives. . . ."
"The Narts were courageous, energetic, bold, and good-hearted. Thus they lived until God sent down a small swallow. . . ."
"The Narts were very cruel to one another. They were envious of one another. They disputed among themselves over who was the most courageous. But most of all they hated Sosruquo. . . . A rock gave birth to him. He is the son of a rock, illegally born a mere shepherd's son. . . ."
How to Read a Folktale offers the first English translation of Ibonia, a spellbinding tale of old Madagascar. Ibonia is a folktale on epic scale. Much of its plot sounds familiar: a powerful royal ...hero attempts to rescue his betrothed from an evil adversary and, after a series of tests and duels, he and his lover are joyfully united with a marriage that affirms the royal lineage. These fairytale elements link Ibonia with European folktales, but the tale is still very much a product of Madagascar. It contains African-style praise poetry for the hero; it presents Indonesian-style riddles and poems; and it inflates the form of folktale into epic proportions. Recorded when the Malagasy people were experiencing European contact for the first time, Ibonia proclaims the power of the ancestors against the foreigner. Through Ibonia, Lee Haring expertly helps readers to understand the very nature of folktales. His definitive translation, originally published in 1994, has now been fully revised to emphasize its poetic qualities, while his new introduction and detailed notes give insight into the fascinating imagination and symbols of the Malagasy. Haring’s research connects this exotic narrative with fundamental questions not only of anthropology but also of literary criticism.
The major purpose of this book is to illustrate and explain the fundamental similarities and correspondences between humankind's oldest and newest thought-technologies: oral tradition and the ...Internet. Despite superficial differences, both technologies are radically alike in depending not on static products but rather on continuous processes, not on "What?" but on "How do I get there?" In contrast to the fixed spatial organization of the page and book, the technologies of oral tradition and the Internet mime the way we think by processing along pathways within a network. In both media it's pathways--not things--that matter. _x000B__x000B_To illustrate these ideas, this volume is designed as a "morphing book," a collection of linked nodes that can be read in innumerable different ways. Doing nothing less fundamental than challenging the default medium of the linear book and page and all that they entail, Oral Tradition and the Internet shows readers that there are large, complex, wholly viable, alternative worlds of media-technology out there--if only they are willing to explore, to think outside the usual, culturally constructed categories. This "brick-and-mortar" book exists as an extension of The Pathways Project (http://pathwaysproject.org), an open-access online suite of chapter-nodes, linked websites, and multimedia all dedicated to exploring and demonstrating the dynamic relationship between oral tradition and Internet technology._x000B_
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