Structure Of Folktale Research Articles

The Principle of ‘Harmony’ in the ‘Separation-Reunion’ Structure of Folk Tales: A Comparison between The Woodcutter and the Fairy and Snake Bridegroom

The Principle of ‘Harmony’ in the ‘Separation-Reunion’ Structure of Folk Tales: A Comparison between The Woodcutter and the Fairy and Snake Bridegroom

Günümüzde Halk Hikâyeleri ile Türkülü Aşk Hikâyelerinin İcra ve Dokusundaki Değişmeler

En eski devirlerden günümüze Türk edebiyatının sözlü kültür ürünlerinin anlatıcıları/aktarıcıları kam, baksı, ozan ve âşıklar olmuştur. Dinamik bir yapıya sahip olan sözlü edebiyat ürünleri kendine has özellikleri ve kaidelerini bozmadan çağın şartlarına, toplumun ve bireylerin hassasiyetlerine uygun olarak şekillenmiş; zamanla yerini bir başka edebî mahsule bırakmıştır. Türk destancılık geleneğinin yerini alan halk hikâyeleri ve türkülü aşk hikâyeleri de kendi oluşum sürecinden itibaren farklı kültür ortamlarında kendine yer edinmiştir. Zamanla sözlü kültür ortamının yerini yazılı ve elektronik kültür ortamı almasıyla beraber icracı/âşık ile dinleyici kitlesinde de birtakım değişimler yaşanmıştır. Halk hikâyelerinin ve türkülü aşk hikâyelerinin yapısında icracı/âşıkların, özellikle icra ortamından doğan koşullar ve değişimlerden ötürü birtakım farklılaşmalara ve yönelimlere gittiği saptanmıştır. Bu durum hem sözlü kültür ortamından yazılı kültür ortamına, sonrasında gelişen teknoloji ve imkânlarla TV, radyo, sinema, internet gibi ortamlara taşınmış hem de dinleyici kitlesinin psikolojik, sosyolojik, siyasi vb. durumlara uygun şekilde bilhassa hikâyelerin nazım kısımlarında görülecek değişimlere doğru bir farklılıklar zinciri oluşturmuştur. Bu çalışmada halk hikâyelerinin tarihî gelişiminin yanı sıra bir gösterim olarak halk hikâyesi ile türkülü aşk hikâyelerinden yola çıkılarak icra ortamından, âşık ve dinleyici etkileşiminden kaynaklanan gelişim ve değişimler ele alınacaktır.

Metadata Schema for Folktales in the Mekong River Basin

The aim of this study was to analyze the content, context, and structure of folktales from the Mekong River Basin, and to develop a metadata schema for data description and folktale storage. The research was conducted using the MAAT metadata lifecycle model, which comprises the following four steps: (1) conducting an information content analysis; (2) creating metadata requirements, (3) developing a metadata schema; and (4) carrying out a metadata service and evaluation. The folktale analysis, based on Anne Gilliland’s information object analysis, revealed the following: (1) the folktale content consists of types of tales, and the morals, beliefs, and parts they incorporate; (2) the folktale context consists of and names distributors, characters, scenes, magical objects, ethnic groups, languages, countries, relationships between tales, and their sources; (3) the folktale structure includes verbal, non-verbal, and mixed forms. The metadata schema development adopted the functional requirements for bibliographic records concepts and existing metadata standards, resulting in metadata with the following 18 elements: identifier, title, creator, contributor, description, relation, language, medium, sources, date, rights, keyword, character, moral, ethnic group, motif, place, and country. The metadata elements were described using the categories: name, definition, format, example, and note.

Oral Literature and Oracy: Focusing on the Cognition System and Meaning Structure of Folktales

Oral Literature and Oracy: Focusing on the Cognition System and Meaning Structure of Folktales

Learning Group Psychology, Leadership and Anxiety Coping by use of Fairy Tales as an Educational Guide

Moxnes, P. Learning Group Psychology, Leadership and Anxiety Coping by use of Fairy Tales as Educational Guide. Nordic Psychology, 58, 5–21. In this paper, some new ideas about how to learn about teamwork and leadership will be presented. The educational approach is based on the notion that fantasies come first, then facts. It is grounded in classic experiential teaching methodology but with the added dimension of merging exercises in management education with the narrative structure of folk tales and fairy tales. The experiences of teaching teamwork psychology described in this paper support the idea that learning by doing and learning by fairy tales offers a great chance of internalizing lasting knowledge that will affect the participants' leadership and group performances.

Syntagmatic versus paradigmatic structural analysis of Zulu folk-tales

A syntagmatic structural analysis of folk-tales reveals the component parts of a folk-tale and also shows how these have been strung together on a linear ordering of the story line. It is argued that this approach is not adequate since it fails to put the folk-tale in its proper cultural context; we are told how the folk-tale is structured without being told how it relates to the society from which it originates. It is submitted that the paradigmatic structural approach complements the syntagmatic analysis in that it is demonstrated that structural analysis has sociological value, since the society's view of life embedded in the structure of folk-tales is revealed in this analysis.

A reconsideration of the plot structure of A.C. Jordan's Ingqumbo Yeminyanya

This is an attempt to look at the plot structure of Ingqumbo Yeminyanya with new eyes. Published material by some critics on this subject are mentioned and briefly analysed. Dissatisfaction with the approaches of these critics is expressed and then a new approach, mine, is outlined. My feeling is that it is much better to use the approach used in the analysis of the plot structure of folk-tales when the plot structure of this novel is analysed. I see here a number of Lacks (L) followed by actions taken to liquidate (LL) those lacks. I see also Interdiction (I), Violation (V), Attempted Escape (AE), a series of Consequences (C), and a Return (R) which restores equilibrium. Many folk-tales have this structure. My contention is based on this. But this in no way suggests that I relegate this classic to a class of folk-tales; I respect its complexity and the psychological forces seen at work in it.