Hasil untuk "Folklore"

Ujang Sugara, Supartinah, Herwin

Penelitian ini bertujuan untuk mendeskripsikan  persepsi calon guru sekolah dasar mengenai relevansi folklor pada pembelajaran pada masa kini dan masa yang akan datang. Penelitian ini merupakan penelitian kualitatif deksriptif. Informan penelitian ini adalah calon guru sekolah dasar. Pengambilan data dilakukan melalui wawancara individu dengan teknik semi terstruktur. Keabsahan data menggunakan triangulasi sumber. Teknik analisis yang digunakan ialah teknik analisis induktif. Hasil penelitian menunjukkan bahwa para calon guru mempersepsikan folklor memiliki urgensi untuk diajarkan di sekolah dasar khususnya dalam pembelajaran sastra karena memiliki nilai didaktis terutama dalam pendidikan karakter dan merupakan salah satu upaya dalam pelestarian budaya. Namun, sebagian calon guru lebih memilih sastra modern sebagai bahan ajar karena ceritanya lebih menarik dan lebih kontekstual dengan perkembangan zaman. Temuan tersebut mengindikasikan calon guru sekolah dasar memiliki pandangan yang berbeda mengenai  pembelajaran folklore di sekolah. Kesimpulan,  baik folklor maupun sastra modern memiliki potensi yang sama untuk diajarkan kepada peserta didik karena keduanya memberikan nilai edukatif yang relevan terutama dalam pengembangan karakter. Oleh karena itu,  diperlukan integrasi antara folklor dan sastra modern dalam pembelajaran bahasa Indonesia di sekolah dasar untuk menciptakan keseimbangan antara pengajaran nilai lokal dan kontekstualisasi zaman modern.

Greg Bodwin, Tuong Le

A reachability preserver is a basic kind of graph sparsifier, which preserves the reachability relation of an $n$-node directed input graph $G$ among a set of given demand pairs $P$ of size $|P|=p$. We give constructions of sparse reachability preservers in the online setting, where $G$ is given on input, the demand pairs $(s, t) \in P$ arrive one at a time, and we must irrevocably add edges to a preserver $H$ to ensure reachability for the pair $(s, t)$ before we can see the next demand pair. Our main results are: -- There is a construction that guarantees a maximum preserver size of $$|E(H)| \le O\left( n^{0.72}p^{0.56} + n^{0.6}p^{0.7} + n\right).$$ This improves polynomially on the previous online upper bound of $O( \min\{np^{0.5}, n^{0.5}p\}) + n$, implicit in the work of Coppersmith and Elkin [SODA '05]. -- Given a promise that the demand pairs will satisfy $P \subseteq S \times V$ for some vertex set $S$ of size $|S|=:σ$, there is a construction that guarantees a maximum preserver size of $$|E(H)| \le O\left( (npσ)^{1/2} + n\right).$$ A slightly different construction gives the same result for the setting $P \subseteq V \times S$. This improves polynomially on the previous online upper bound of $O( σn)$ (folklore). All of these constructions are polynomial time, deterministic, and they do not require knowledge of the values of $p, σ$, or $S$. Our techniques also give a small polynomial improvement in the current upper bounds for offline reachability preservers, and they extend to a stronger model in which we must commit to a path for all possible reachable pairs in $G$ before any demand pairs have been received. As an application, we improve the competitive ratio for Online Unweighted Directed Steiner Forest to $O(n^{3/5 + \varepsilon})$.

Anttonen, Pertti

Subbukutti Veerabahu, Sailatha Ethirajulu, Sethu Gunasekaran et al.

The intention of the present work is to utilize the bio wastes -the pollutants that threaten the environment and to sustain the folklore practices. The wastes products of the slaughterhouse nauseate the environment and attempts are made to utilize the low value products -bovine blood and bovine collagen- to get the high value product – the synthesized wound dressing biomaterial. The topical application of the spider web and the Azadirachta indica (L.) powder on the wound had been practiced in folklore. A biomaterial was synthesized from physiologically clotted fibrin, bovine collagen, the ethanolic extract of A.indica (L.) and impregnated with spider-web as the novel raw material. The current work analyzed whether the synthesized biomaterial possessed the wound healing mechanisms or not. GC–MS analysis was done to identify the compounds present in the biomaterial. PASS software online was employed to filter off the bio active compounds possessing wound healing mechanisms. The 1,14-Tetradecanediol, 1-Octadecene, 1,E-11,Z-13-Octadecatriene, 3H– Cyclodeca[b]furan-2-one, 4,9-dihydroxy-6-methyl-3, 10-dimethylene, 9,12- Octadecadienoic acid (Z,Z)-Linoleic acid, 9,12 Octadecadienoyl chloride (Z,Z), 2H– Pyran,2-(7-heptadecynyloxy) tetra hydro, 9,12-octadecadienoic acid (Z,Z)- phenyl methyl ester, 9,12-octadecadienoic acid, (2-phenyl-1,3-dioxolan-4-yl)methyl ester were the compounds found to exhibit wound healing mechanisms from a total of fifty-eight compounds identified by GC–MS analysis and further screened off by PASS software analysis. The antimicrobial activity of the biosynthesized wound dressing material was done to evaluate the potency of the biomaterial against wound susceptible micro-organisms. PASS Software online analysis of the biomaterial suggested that the bioactive compounds present in the synthesized biomaterial exhibited synergistic activities that would promote wound healing. The antibacterial activity of the biomaterial was found to be dose-dependent. The present work emphasizes the utilization of the bio wastes as bio remediation and is a step ahead for the development of an eco-friendly environment.

Stephen Haller

In this modern age, an unsceptical acceptance of supernatural events–those which cannot be explained as part of the natural order of things–is less common than it once was. This trend is reflected in the declining frequency of miracle-cures certified by the Medical Bureau at Lourdes. Yet miracles past, and the promise of possible miracles in the present, still attract multitudes of religious pilgrims and tourists to sacred sites all over the world. While the frequency of miracles goes down, the appeal of miracles goes on, and the number of religious visitors has not declined. What role do miracles now play in religious tourism? The miracles associated with religious pilgrimage and tourism will be distinguished into two categories. Archaic Miracles are those that occurred in pre-scientific, often medieval, times. These often involve very implausible stories, and have the air of folklore and fairy-tales. Modern Age Miracles occur after the development of science and the Enlightenment commitment to understanding things through reason. This paper will conclude with a ‘compatibilist solution’ between two seemingly contradictory positions–miracles and science. A miraculous event is often taken as one that is contrary to the laws of nature; while religious sceptics reject miracles as unscientific. Yet the scientific demand for complete explanations is too demanding and may be impossible to satisfy. Inspired by a physicist, Marcel Glieser, I explain that there are fundamental limits to our understanding of the universe, which implies that mysteries will always remain. However, an inescapable mystery is no support for supernatural explanations. A modern-day pilgrim need not believe in the supernatural to find meaning in unexplained events, but merely needs to recognise that even ordinary things remain fundamentally unexplained. I defend this ‘wonder of existence’ solution to the problem of miracles, and provide examples, and show how this is relevant to religious tourism.

Pau Pascual Galbis

Los vídeos musicales de Maslo Chernogo Tmina, como Kensshi (Minero, 2019), Steppe (Estepa, 2020), Unknown world (Mundo desconocido, 2020) dirigidos por Aisultan Seitov, expresan las problemáticas socioculturales en el actual Kazajistán, a través de un lenguaje islámico, identitario y visionario. Narraciones densamente afectivas, patéticas y políticas; por tanto, perteneciente al éxtasis cinematográfico promovido por Serguei Eisenstein; es decir, -al acto de salirse de uno mismo-, y en el que el espectador se desborda ante la confrontación de imágenes emotivas-cognitivas, provocándole una reacción psíquica de manera epistémica. Por lo demás, los espacios recogidos, sórdidos y acciones místicas presentes, son semejantes a rituales sagrados, que destacan como partes conceptuales de sus trabajos, y en la que además predominan las escenas urbanas desoladas y paisajes desérticos. En relación con la letra hay que comentar que es básicamente deprimente, con intenciones de denuncia ecológica y social, acompañada por melodías populares de género abstract hip hop o trip hop, conjugadas con el folklore kazajo. Por otro lado, las tradiciones y valores ancestrales túrquicos y animistas del país, regresan de manera sincrética en los imaginarios de los videoclips del autor. Aludiendo a un intenso y crítico contraste, entre un occidente materialista decadente y un oriente retornado verdadero. A pesar de este atisbo de esperanza, la obra en general de Maslo Chernogo Tmina nos advierte de un reverso oscuro del próspero y contemporáneo Kazajistán, a consecuencia de la desintegración de la Unión Soviética y la nueva entrada al modelo capitalista global. A la par que se centra en la vida trágica acaecida en las calles de las nuevas generaciones euroasiáticas.

Elwira Wilczyńska

Recenzja: Michał Rauszer, Siła podporządkowanych, Wydawnictwo Uniwersytetu Warszawskiego, Warszawa 2021.

Bukhnieva Olena, Bankul Larisa

Oral folklore is the most important effective aspect of ethnoculture. This culture preserves in memory of generations mainly ideal norms and rules of behavior, highly moral requirements and postulates. The strength of the emotional impact of various types and genres of folklore allows you to adjust the youth’s moral experience. That is why it is so important to use the educational potential of folklore in a general education school. Folk songs, dances, melodies can not only affect the formation of the aesthetic taste of pupils, but also their spiritual development, the process of socialization in an ethnocultural society.

Aleksandra Terzić, Željko Bjeljac, Vladimir Karadžoski et al.

This study gives an insight into the geographical distribution of the customary practices and the inter-cultural exchange between the societies that live in the Balkans. It focuses on finding the similarities and differences in some traditional customs of different nations practiced on St. George’s Day. By examining and comparing practices of Orthodox rural communities of Slavic origin, some representable religious and magical rituals, folklore and traditions incorporated in the festivities dedicated to Saint George in three Balkan countries — Bulgaria, Serbia and Macedonia are presented. The legendary image of the Saint and his characteristics contributed to the numerous and various customs and traditions connected to communal celebrations which can be clearly spotted in the defined geographical area, especially among rural communities. Within parallel existence and interrelationship between Balkan communities and intermingling of nations, the common roots and the development of similar ethnographic heritage, certain overlapping between Bulgaria, Serbia and Macedonia in celebrating St. George’s Day are evident.

Tomáš Vančura

Following study deals with contemporary legends and rumours that used to be (or still are being) spread among people in specific rural and smalltown areas of Nymburk district in Czechia. Examples of the most widespread legends and rumours in mentioned area are presented while all of them were collected during more than a two-year long field research. Text emphasizes how are these oral narratives being spread, by which segments of society and during which kind of social occasions. Main hypothesis connected with the fieldwork was that nowadays young people do not know as many narratives as older ones, so that middle-aged and even older people are those who are keeping such stories alive. Our next hypothesis was that the younger people are, on the other hand, more familiar with genres such as conspiracy theories and hoaxes. This would support our thought that contemporary folklore is being more and more popular in electronic sphere and the Internet. Last but not least, we wanted to prove that rural and smalltown areas can also produce their own specific folkloric tales which would not be probably able to survive at all in metropolitan areas and large cities.

Tboeva Z.E.

The author reveals the features of the verbalization of the image of the fairy-tale hero, analyzing the mythological semantics of the individual components of the linguistic portrait and defining the linguistic and national-cultural component of the image of the giant in Russian, Ossetian and English fairy and epic discourse, taking into account the peculiarities of semantics and functioning conditioned on the world outlook. The article focuses attention on the cumulative study of linguistic means representing “giant” in folklore, since it is the folk art that allows preserving collective archaic ideas. The appeal to the folk literature of the three ethnoses studied makes it possible to decipher the differential features of the ethnic mythological world view. Particular attention is paid to the issues of linguistic and extralinguistic information.

Grażyna Lasoń-Kochańska

Recenzja: Katarzyna Slany, Groza w literaturze dziecięcej. Od Grimmów do Gaimana, Kraków 2016

Sonsoles Ramos Ahijado, Ana María Botella Nicolás

El artículo se centra en una experiencia de innovación en Educación Primaria que forma parte del trabajo práctico de la asignatura Música y nuevas tecnologías del Grado en maestro de Educación Primaria impartida en la Escuela Universitaria de Educación y Turismo de Ávila (Universidad de Salamanca), enmarcada en el programa Prácticas de campo. Modalidad II (2015/2016_OP4) del Campus de Excelencia Internacional Studii Salamantini. Consiste en la aplicación del videojuego La granja musical a 46 alumnos de primero y segundo de Educación Primaria del CEIP Santa Ana de Ávila con la finalidad de recuperar la tradición popular del pasado, interpretarla en el presente y proyectarla hacia las nuevas generaciones del futuro, para familiarizar a los alumnos con sus raíces folklóricas. Los resultados demuestran un alto grado de consecución de los objetivos planteados, junto con una participación significativa de elementos innovadores, tanto en la vertiente de las estrategias didácticas como en la relativa a los recursos tecnológicos empleados.

Zmago Šmitek

Are there elements of shamanism in Slovenian folklore tradition, or is it more adequate to use terms like spirit possession or ecstasy? The author’s conclusion, which is based Slovenian data and on comparative literature, is that it is difficult to differentiate these terms in practice. He also explains the possible original meaning of the names kresnik and vedomec.

Sugeng Priyadi, Karton Karton, Ningsih Widayati

Teachers skills in the collection and writing of folklore needs to be improved so that the cultural heritage of ancestors can be preserved. Furthermore, teachers develop learning model with storytelling folklore virtue that can be absorbed by the students. Learning model mythlogos- ethos could explain the mandate contained in folklore. The mandate is a form of local wisdom through character education. Keywords: folktale, local wisdom

I. Opie, Peter Opie

Catherine Velay-Vallantin

In 1764 the history of the “famous beast who devoured the shepherdesses” first appeared. The intelligibility of the facts, the legends and the folklore depends on the reading prescribed by the bishop of Mende first, then by the priests of the affected villages. In 1765 the narratives of two girls being devoured are similar to the tale of Little Red Riding Hood, and also particularly similar to the 11th century story written by Egbert of Liège. In the 18th, 19th and 20th centuries, a Catholic reading of the tale appeared in the light of the punitive legend, from the chapbooks to the children’s books.

E. Westermarck

R. Agger, M. N. Goldstein, S. Pearl

Mare Kõiva

Museums constitute an important cultural and social resource. The main objective of museums is making certain objects in the collection visible or, on the contrary, leaving them invisible. In contemporary society the institution serves many important roles, being a place for displaying historical and contemporary values, an institution for preserving and displaying personal and collective memory, cultural values, for collecting tangible and intangible values, an institution for creating identity and ethnic kudos, a work place, an educational environment, a framework for promoting ethnic handicraft and art, a place for integrating different folklore festivals, exhibitions, shows; they are connected to tourism patterns and museum business. The article reflects the changes in the development of museums in the late twentieth and early twenty-first century, focusing on the main key words being multifunctional museum, the museum as an open classroom, presentation of tangible and intangible history, the relation and mergence of permanent and temporary exhibitions. The issues of digitalization and preservation and the role of the exhibition curator and the person represented on displays have increased in the museology of the past few decades. The museums’ tradition of self-replication and an increased interest in museological anthropology indicate that museums fulfil an important role in society.