Folk Literature Research Articles

Lexical Repetition in the Hypotactic Constructions of Kartvelian Languages

In the Georgian folk literature, repetition has a profound psychological basis. The paper focuses on lexical repetition in hypotactic constructions. Stylistically used lexical repetition forms a kind of hypotactic construction which becomes more comprehensible based on the preceding context. Research of the functional styles of oral folklore and written literary texts is topical. The methods used are as follows: statistical, historical-comparative and distributional (syntagmatic and paradigmatic). Such attitude reveals diverse linguistic capacity of structuring (shaping and transfer) of information. The research outcomes will be of interest for linguists, specialists in the theory of literature, professionals working in other related fields as well as students.

OZANTÜRK’ÜN “TURNALAR” DESTANI ÜZERİNE MİLLİYETÇİLİK KURAMLARI BAKIMINDAN BİR İNCELEME

Various theories have emerged as a result of evaluations and studies on nationalism. Among these theories, "primordial theory", "modernist theory" and "ethno-symbolist theory" came to the fore. Primordial theory argues that nations come from the same lineage and share a common religion, language, culture and history. In this theory, there are “naturalistic”, “biological” and “cultural” perspectives. According to modernist theory, nationalism is a social necessity of that period. In this theory, nationalism is evaluated together with the modernization process, which affects social, political and economic developments and changes. In the ethno-symbolist theory, nationalism, ethnic origin and cultural characteristics of nations are emphasized. National symbols are frequently encountered in Turkish oral and written cultural products. Symbols reflecting Turkish nationalism are widely used, especially in Minstrel Literature, a product of Turkish Folk Literature. These symbols appeal to the subconscious of the Turks with their deep meanings. Each symbol has its own semantic national value. The "Turnalar" epic of Ozantürk emphasizes the shared cultural heritage of the Turkish people. In the epic of Turnalar, which consists of three separate works connected to each other, the Turkish communities that make up the Turkish World are described. In the first of these texts, the Turks of Azerbaijan, Kazakhstan, Kyrgyzstan, the Turkish Republic of Northern Cyprus, Uzbekistan, Turkey and of Turkmenistan are mentioned. In the second text, Turkish tribes living in a wide geography including countries such as Iraq, Iran, East Turkestan, Crimea, Tatarstan, Bashkortostan, Yakutia / Sakha, Chuvashia, Altai Republic, Tuva Republic, Khakas Republic are presented. In the third text, the Turks living in countries such as Greece / Western Thrace, Bulgaria, Romania, Moldova / Gagauzeli, Serbia, Montenegro, Bosnia-Herzegovina, Kosovo, Albania, Croatia, Macedonia, Hungary, and Turks who struggle for existence" along with the Turkish presence in Europe are spoken of. The epic of "Turnalar" is a work of Bayram Durbilmez, who also wrote poems in minstrel manner under the pseudonym Ozantürk. Durbilmez is a scholar known for his works in the fields of minstrel literature, tekke-sufi literature and folklore of the Turkish World. This scholar is also known as a Turkist, nationalist intellectual who has served as a member of the board of directors, chairman of the board of directors and a delegate to the headquarters in various non-governmental organizations, foundations and associations that defend Turkish nationalism. The fact that he usually uses the pseudonym Ozantürk in his poems shows that Durbilmez has a nationalist attitude also in the world of art. In this article numerous national symbols that occurs in Ozantürk / Bayram Durbilmez's epic "Turnalar" about the Turkish World and that are shared by Turkish states and communities that exist across many geographical areas will be analysed. The national symbols in question are evaluated within the framework of nationalist theories, some of which through the primordial theory which states there are natural nations, some of which through modernist theory that emerged with the effect of modernization, and some of which through the ethno-symbolist theory that adopts ethnic cultural values. There are also symbols that are evaluated within these three theories. While determining the nationalist attitude in the epic, the scientific foundations of nationalism will also be tried to be shown through the mentions of the poet's academic studies on the Turkish World.

Grimm Masallarının Temel Evrensel Değerlerle Bağdaşmayan Yönleri Üzerine Bazı Tespitler

Tales, which are among the folk literature products based on narration, have been transferred from generation to generation in the oral culture environment since ancient times, and met with the written culture environment with the invention of writing. With the development of technology, tales, which have been transferred to the electronic cultural environment and expanded their sphere of influence, continue to spread. Through these environments, each society finds the opportunity to present the tales of its own culture to different cultures. These interactions have positive as well as negative sides. Tales, one of the oldest examples of anonymous folk narratives, have different functions. One of these functions is to present basic universal values to humanity in literary format. The narratives compiled by the Grimm brothers and known as Grimm tales in the literature, in a way, opened the era of fairy tale research. In this study, some determinations and evaluations on the aspects of Grimm's tales that are incompatible with basic universal values are included. Keywords: Tales, Grimm's Tales, Basic Universal Values, Values Education, Culture, Folktales, Anonymous Genres.

Grimm Masallarının Temel Evrensel Değerlerle Bağdaşmayan Yönleri Üzerine Bazı Tespitler

Tales, which are among the folk literature products based on narration, have been transferred from generation to generation in the oral culture environment since ancient times, and met with the written culture environment with the invention of writing. With the development of technology, tales, which have been transferred to the electronic cultural environment and expanded their sphere of influence, continue to spread. Through these environments, each society finds the opportunity to present the tales of its own culture to different cultures. These interactions have positive as well as negative sides. Tales, one of the oldest examples of anonymous folk narratives, have different functions. One of these functions is to present basic universal values to humanity in literary format. The narratives compiled by the Grimm brothers and known as Grimm tales in the literature, in a way, opened the era of fairy tale research. In this study, some determinations and evaluations on the aspects of Grimm's tales that are incompatible with basic universal values are included. Keywords: Tales, Grimm's Tales, Basic Universal Values, Values Education, Culture, Folktales, Anonymous Genres.

MÜNDLICHE ERZÄHLUNGEN DER OSTARBEITER: PLOTSCHAFFENDE ELEMENTE UND SEMANTISCHE STRUKTUR

The article analyzes the oral narratives of ostarbeiters about labor slavery in Germany during the Second World War. The folklore of this thematic group is an integral part of the huge array of Ukrainian folk literature, generated as a result of repressions of the fighters for freedom and state independence of Ukraine under the military occupation of the 20th century aimed at subjugating its people and subjecting them to the will of their enslavers.
 It is noted that in the territory captured by the Nazi invaders, the involvement of the able-bodied population in various jobs locally and abroad was carried out by means of recruitment, special mobilization and other actions of forcible capture of people. This became a moral and physical test for the population of Ukraine at that time, which was also widely reflected in its art constituent , in particular, in folklore.
 Our research has shown that a detailed description of everyday life can be traced in the oral narratives of ostarbeiters, For Ukrainians who got a job at industrial enterprises, the main conflict of the narrative story was the problem of finding the means of survival. That is why one of the most common motives in a number of episodes is the motive of starvation and searching for food. It is emphasized that an important place in the narratives studied by us is occupied by the description of living conditions, details of everyday life, the working day schedule, and the specifics of work. The image of a German is vividly expressed, and through sympathetic, sometimes benevolent attitude and support it is constructed into the image of a "stranger" as a "different their person ". It has been observed that in the collected narratives the Germans appear not only as evil-doers (enemies), but also in some cases as benefactors and helpers who helped in one way or another in a difficult situation. A special place in such stories is occupied by the figure of a helper, who acts as one of the mandatory structural units in the system of story characters.

Adaptation of Traditional Screen Art – Online Theatres: A Chance to Explore New Frontiers

Adaptation of traditional screen art’ is an effort put forth by the students of Malay Folklore to present the folklore stories from oral methods to an online theater production. It imposes to bring an impact to the society with the understanding of concepts as well as the value of the myriad traditional folk literature within the country. By showcasing this online theatre, fresh new ideas are bursting and bubbling in the minds of these students as initiatives in ensuring the interests and assets of the Malay literature in Malaysia is up for further developments by upcoming generations. This study consists of the two objectives. First, to display the skill of students where students can balance aspects of physical, emotional, spiritual, intellectually and personality. Secondly, to analyzing student soft skills. Therefore, this study applies the observation method to study the changes in the behavior among the students. As a result, this study proved that `adaptation of traditional screen art’ serves as a platform where students can gain knowledge as well as new experiences in the performing arts industry especially ones that are concerned with Malaysian folklores and fairy tales. In addition to that, students are also exposed on the ropes on how to improvise and showcase these wonderful Malay literary works on stage. Such efforts to put forth a production will act as a learning process, where the students are able to truly understand and appreciate these magnificent literatures. Through this effort, the students are instilled with all the soft skills needed, from matters of management as well as the creation of performing oral traditions virtually. Findings from this research can display students' skills in creating virtual oral traditions that ultimately form students' soft skills. Hopefully further researchers can expand the study of oral tradition and its benefits among the new generation. In addition, being able to connect it with multimedia elements and technology.

NAZIRES IN THE CONTEXT OF THE INTERACTION OF CLASSICAL AND FOLK LITERATURE

Nazire; It is a poet’s rewriting of another poet’s poem by using elements such as measure, rhyme, and content. The artist has the opportunity to show himself better by improving himself in the production process, which he starts by imitating. For this reason, nazireism played an important role in the upbringing, self-development and mastery of poets. The first reflections of the Nazire tradition were seen in classical literature, and then nazire was also used by folk literature poets. Nazires provided intercultural interaction by being written on works written in different languages ​​as well as on works written in the same language. In this study; it is aimed to reveal the reflections of the nazire tradition, which is one of the most important elements of the relationship between classical literature and folk literature. In this direction, some related examples of nazires in classical and folk literature have been identified. Admiration and imitation were influential on the basis of folk poets writing nazires for classical poets. The nazires written by folk poets to classical poets are an example that increases the common points of the two literatures. It is known that folk poets wrote nazires to each other, except for the nazires written by poets of classical literature. It has been seen that the poems written by the folk poets in nazire are also the works that are admired and arranged in the classical poetry tradition.

Temples and its Cults in Vellakalpatti Region

Folk literature also called oral literature is about the culture of lay people and about the pride of Tamil Nadu. Earlier people worshipped nature as goddess. After civilization they began to live separately as families and worshipped the village deities Mariyamman and Kaliyamman to protect themselves. Then they began worshipping goddess with the hope that goddess will shower rain and so agriculture and other industries would prosper and people can live without disease. In order to thank deities, they celebrated festivals once in a year. They fulfill their wishes during the festivals. Psychologically the mind is happy during the festive seasons. The people of different races come together and celebrate the festival happily. Folk arts such as therukoothu, karakaatam, folk songs and so on are performed during the festivals. Thus, the life of the folk artists shines brightly because of festivals. Festivals and liturgies enrich our culture and its ethos emotionally.

Exploring Application Modes of Visual Arts: Naga Images of Thailand

Naga, the guardian of Triratna, rules over the waters, and is an important cultural image of Thailand, as well as an auspicious symbol in daily life. In Thailand, there is a large and subtle Naga cultural heritage that includes folk literature and festivals. Whether it is an old tradition or a new cultural creation, many cultural heritages based on the Naga theme merge in contemporary visual art, and spread the images and beliefs of Naga through the Internet, sculptures, murals, emoticons, animations, festivals, amulets, fabrics, and artworks. This article aims to use Naga images for analyzing the application mode of Naga in the visual arts of Thailand. Research results show: (a) the design expressions of Naga arts are diverse in terms of the application mode of Naga in visual arts, including the interaction of technology, art, and the cultural and creative industries; and (b) Naga images have become a part of the cultural industry. Moreover, the cultural meaning of the Naga images has changed and is different from its previous religious connotations.

Folk Literature in Nalayira Divya Prabandham

Folk literature is the mirror of society. Folk literature reflects the experiences and feelings of the rural people. The customs, rituals, ceremonies and traditions of the country people are expressed in folk literature. The nature of folk literature is seen in many ways. One of them is Nalayira Divya Prabandham, the Vaishnava literatry work. The Alwars composed hymns describing the virtues of Tirumal's marriage and incarnations and showed it up in folk literature. Alwars also sung many lullabies. They have sung a folk song called "Pallandu Vaalththu”. The nature of a woman who is in love with God can be known through the proverbs. Alwars have shown that they celebrated festivals two thousand years ago itself. The repetition of a word in folk literature is one of its characteristics. The opinions of scholars related to folklore are explained in this article. This article reflects the nature of folk literature in Nalayira Divya Prabandham.

Folk Games in Thekkampatti of Salem District

Folk literature is in use from the early days itself. Folk literature is just the expression of the people’s mind. Folk literature studies the customs, traditions and beliefs of the people. It is the mirror that clearly shows the lifestyles of the people. These people had many entertainments in their life such as singing songs, telling stories and playing games. Just like the origin of human history cannot be ascertained, the origin of folk literature also cannot be ascertained. Folklore literature is about the people’s life style and their activities. Folklore literature is very famous and it captured people’s heart. People’s life is filled with games, stories, arts, songs and proverbs. When compared to other literary genre in Tamil, folklore literature is something different that is the absence of author. This literature especially tells about the games and how it entertains people and strengthen their body.

Folk Playing Songs used in Kalangkurichi of Salem District- Psychological Thoughts

Folk literature is in use from the early days itself. Folk literature is just the expression of the people’s mind. Folk literature is also called oral literature or unwritten literature. Folklore is intertwined with the life of the common people. Folk songs are sung by the ordinary people and it is about their experience from birth to death. Lullabies, ritual songs, stories, professional songs, game songs, children songs, riddles and proverbs are sung by these ordinary people. Game songs are sung by both adults and children. The games which they played are related to nature and as time passes everything changes and now people create and adapt many games. They also formulated many rules for playing a particular game. Man learned to play from animals. Run and touch games may have originated from the phenomenon of one animal chasing another animal. Our forefathers have performed every game with a reason. Through the number sequence songs, they learned numeracy and the group songs shows their unity and self-confidence. At present people harm their body and mind by spending their time on mobile phone, playing video games and watching television. This article is intended to highlight the benefits of those games with the help of psychological thoughts.

Folklore Elements in Vallikannan Novels

Folk literature is created by the common people and preserved by them. Vallikannan is a renowned writer, journalist and author of all kinds of literature, his novels Iruttu Raja, Ninaivu charam and Oruveetin Kathi describe the life of Saiva Velalar in Nellai district in a rustic form. Among these games children's games are swinging, playing Tayakkatam, playing by singing and dancing, playing pandi, and playing Kannambuchi. Other common games are folk songs, titling, calling women by their village names, proverbs, folk performances related to religion, celebrating festivals, paying tribute to the village temple during festivals, performing arts, naming, marriage, processions, performing arts programs at weddings. They use figure of speech in their speech. The folk songs, proverbs and local idioms used by the Nellai district people reveals the author's general knowledge and approach to the people. It can be seen that the folk elements found in lullabies, folk tales, songs, stories, fables, myths, proverbs etc are mixed with the character and sentiment of the Tamil people. The article is about the folklore elements found in Vallikannan novels.

A Comparative View between Valayanad Devi and Chamundi Deities

Literature helps us to know about a country, people, beliefs, professions and races but it doesn’t give a clear idea about folklore. Folklore literature is a storehouse of what human society has experienced and learned. At beginning man lived his life according to his wish. The only source for him is nature and they worshipped nature. From that many festivals, beliefs and sacrifices are formed. They separated worshipping as minor deity worship and major deity worship. Folk literature is created and preserved by the lay people. The history of the deities is told in mythological stories and epics. Each deity has its own myths. The aim of this article is to compare the beliefs, rituals and ceremonies between the Valayanad Devi and Samundi Deities.

Kültürel Süreklilik Bağlamında Elektronik Kültür Ortamında Halaçça Yazınsal Üretim

Living largely isolated for centuries in central Iran, the Khalaj Turks have, in the last century, seen great changes in the person-to-nature and person-to-person relations which form the basis of their social order. Because of a deterioration of the social conditions of their villages, and attracted by city life, many Khalaj have left the lands of their ancestors and migrated to the big cities. This has made it difficult for the Khalaj to pass on their cultural traits to new generations, as their culture is largely oral. Negative attitudes towards the Khalaj language and culture have led to changes in Khalaj culture and particularly language. In the face of this, some Khalaj intellectuals have taken action. These people, who have a good knowledge of the language and culture, have created Telegram and Instagram pages sharing items on Khalaj language and culture. On these pages, about-to-be-forgotten traditions, rituals and games are described, and examples of folk literature like lullabies, sayings or poems are shared. Among the most important contributions in terms of digitalized culture are examples of new folk poetry which are appearing on Telegram and Instagram pages. Towards the end of the 20th century, the Khalaj had no literary texts apart from a few poems, but by the efforts of Ali Asghar Jamrasi and Abdullah Vasheqani in particular, they got to know folk poetry. Especially group admins such as Amir Mohammadbaygi, Hasan Talkhabi and Mahdi Hadigol, who have made good use of the new features provided by social networks such as Telegram and Instagram, have written poems in the Khalaj language which include many elements of Khalaj folk culture. As well as reflecting the internal world of an individual, the aim of the new poetry of Hadigol and Hossein Talkhabi is to present the Khalaj identity and to introduce Khalaj culture to new generations. For this, topics such as language, identity, traditions and patriotism are often dealt with in the poems. This study is concerned with the positive effects of digitalization in introducing Khalaj folk culture and traditions and transmitting them to new generations and different areas, and focuses on Khalaj folk poetry in the context of the sustainability of identity, cultural memory and cultural items. The Khalaj language is on the UNESCO list of endangered languages and is of great importance for Altaistic studies. This study contains examples of poetry written in the Khalaj language and mostly previously unpublished, and provides data to different areas such as literature, folklore and linguistics. It is supported with observations and interviews.

A Study of Folk Beliefs in Arappalichura Sadhagam

The best forms of literature in the Tamil language have their origins in the Sitrilakkiyam period. There are 96 categories in Sitrilakkiyam in which it is mentioned in Sathuragarathi, written by Veeramamunivar. In that way, Sathaga literature emerged at the end of the Sitrilakkiyam period. It is multifaceted and lyrical. It contains many subtle thoughts to be adopted in human life. Arapazhichura sadhagam, composed by Ambalavanakkavirayar, is very special in the line of sathaga literature. It is intertwined with human life and inspires people to live their lives. The aim of the article is to match the beliefs of that day with the beliefs that can be found in the folk literature that is revered as oral literature.

Сторіччя «Русалки Дністрової» у тогочасному видавничому контексті

Based on the books edition of Ukrainian publishing organizations of Galicia, the author is analyzed the place of the 100th anniversary of “Rusalka Dnistrova” — the first literary and folk issue of native language in the western Ukrainian territory, in the publishing practice of the interwar period. An attempt was made to find out the influence of the almanac on the cultural development of the region, the idea of the unity of the people on the both coasts of the Dnieper, and the formation of the national consciousness of Ukrainians throughout the century. Almanac “Rusalka Dnistrova” is a book that was destined to start a new vernacular, folk literature in Western Ukrainian, and at the same time, the Ukrainian cultural and political revival of the region. This book, on the eve of the appearance of Shevchenko’s “Kobzar”, was compiled by the Lviv romantics, theological seminarians Markiyan Shashkevich, Ivan Vahylevych and Yakiv Holovatskyi, named “Rus’ka Triitsia”. The issue was printed in Budapest in 1837. Although the title states “Rusyn folk songs”, the compilers submitted not only recordings of folk songs from different regions of Galicia, but also their original poetry, prose and examples of translation work. In the introductory comments to individual chapters of the almanac, M. Shashkevich and I. Vahylevych review the content of the publication retrospectively and prospectively, presenting the historical genesis of the material, its thematic and genre stratification, and its lexical and stylistic features. The book is filled with love for Ukrainian folklore, antiquity and everything native. It has a strong spirit of conciliarism of Ukraine. Almost all Galician magazines in one form or another responded to the jubilee almanac, including historical, literary and journalistic articles and artistic works. The 100th anniversary of the first book in the Ukrainian vernacular was commemorated by a lot of public organizations in Galicia. In addition to publications in the columns of periodicals about the celebration of the anniversary of “Rusalka Dnistrova”, new book editions have appeared for a wide Ukrainian audience. Literary scholar and folklorist Mykhailo Wozniak favorably evaluated the movement work of the “Rus’ka Triitsia” and on the occasion of the anniversary period (1833–1837) prepared new information about the activities of the group under the name “In the century of “Zoria” by Markiian Shashkevich (1834–1934)”. The content of the “Calendar for everyone for 1937” edition of the Ivan Tiktor publishing house is almost entirely dedicated to the centenary of “Rusalka Dnistrova” as evidenced by the thematic art cover by Edward Kozak and the anniversary publication of the collection. And in general it can be said that the calendar is dedicated to the national revival of Ukrainians. The support of the national idea of M. Shashkevich is evidenced by a considerable list of donors, placed on the last page of the illustrated one-day magazine “In the century of “Rusalka Dnistrova”, which on the occasion of the solemn celebration of the anniversary on August 1, 1937 at Bila Hora in Pidlyssia and in the artistic thematic cover of the work of the artist Myron Levytskyi was issued by the Zolochiv branch of the “Prosvita” society. For the centenary of the almanac, the jubilee collection published a circle of “Ridna Shkola” named after Markiyan Shashkevich in Sambir, which became the first printed publication of the society and another printed issue. The appearance of “Rusalka Dnistrova” was a significant event in the development of the literary process in Western Ukraine in the conditions of social and national oppression of the Ukrainian people. The collection defended its right to exist, to develop language and culture, and over the centuries the almanac has not lost its relevance. Keywords: almanac “Rusalka Dnistrova”, “Rus’ka Triitsia”, Markiyan Shashkevych, Ukrainian folklore, national consciousness.

The story of King Etana and its reflection in Zagros art and literaturee

Abstract The literature and art of Mesopotamia and the Zagros are the oldest known examples of presenting stories, epics, and myths and spreading them in the Near East. One of the Sumerian folk literature examples repeatedly recorded in the Sumerian, Babylonian, and Assyrian cuneiform records is the epic poem of the Sumerian king Etana, who had no children to inherit his throne, so he flew to heaven on the back of an eagle to ask the heaven god Anu to have a son. This paper addresses a number of research questions such as: Is there a cuneiform version of the epic in the Zagros? Did the events of the epic relate to the geography of the Zagros? How are the characters of the epic portrayed in the art of Zagros? What are the differences between the characters of the epic depicted in the Zagros and the Mesopotamian examples? This paper deals with searching for academic answers to a number of research questions, such as: is there any cuneiform record version of the epic in the Zagros? Did the events of the epic relate to the geography of the Zagros? In which way are the characters of the epic depicted in the Zagros arts? Is there any difference between imagining the characters of the epic in the Zagros and comparing them with Mesopotamian examples?

The Mosque in Albanian Folk Literature

The Mosque in Albanian Folk Literature

DANASÎNA NUSXEYÊN DESTXET ÊN BERHEMÊN FEQIYÊ TEYRAN ÊN KOLEKSÎYONA ALEXANDER JABA

Aleksander Auguste Jaba's Kurdish manuscript collection which was prepared with the Mollah Mahmoud-i Bazidi has an important place in the history of Kurdish Studies. As it gives valuable information both on Kurds and their 19th century lives and also has saved many poems, stories, songs, epics and masnawis from being destroyed and reached them to the day. This Jaba’s collection is also important for the history of Kurdish literature because it has introduced eight classic Kurdish literary poets along with many other classic and folk literature works. Feqiyê Teyran is also named among these poets and information on his life and works is given. Moreover, in the collection itself, there are six independent copies of the works of Feqiyê Teyran beside the poems in different gildings. Two copies belong to the poem Ey av û avê, but at the end of the manuscript there is a part of Îro qewi giryê me tê poem untitled and uninterrupted. The remaining four copies are manuscripts of Sheikh Senani poetry. One of these copies is incomplete but the remaining three are complete copies. The main objective of this study is to introduce Faqiyê Teyran’s works that take part in Jaba’s collection. We hope that this work will open a way for the researchers for future studies on Feqi and make it easier for the researchers to find the works of Feqi. In this study, a short history of Jaba’s collectio has been given, followed by information about the life and works of Feqiyê Teyran. Subsequently, six independent copies of Ey Av û Avê and Sheikh Senani and two copies of Ey Av û Avê which places in different gildings are presented under a total of 27 titles.