Hasil untuk "Folklore"

Omorov Aitmamat, Chokoeva Dilbar, Kalchakeyev Kubanychbek et al.

The purpose of the study was to investigate the linguistic and literary components within the framework of the cultural diversity of Central Asian peoples of the Turkic ethnic group. The study analysed the linguistic features of the Turkic languages and their mutual influence through literary texts and oral traditions, with an emphasis on the processes of borrowing and adaptation of linguistic elements in a multilingual environment. The study examined scientific sources on linguistics and ethnolinguistics, and compared phonetic, morphological, and syntactic features of the Kazakh, Uzbek, Turkmen, and Kyrgyz languages in a historical context. The analysis of borrowings from Persian, Arabic, and Russian languages, content analysis of literary texts and folklore works, and an assessment of the role of mass media and the Internet in popularising Turkic languages were also included in the study. The results showed that the Turkic languages have gone through a difficult path of evolution under the influence of various cultural and political factors, such as the Mongol conquests and Russification in the Soviet period. The languages were significantly enriched with borrowings from Persian, Arabic, and Russian, which affected their vocabulary and grammar.

E. L. Berezovich, V. S. Kuchko

This article introduces into scholarly circulation the previously unrecorded term kesariny ‘yuletide maskers’, documented by the Toponymic Expedition of Ural Federal University in Chukhloma District, Kostroma Oblast during its field season in 2025. The word is found in a narrow area on the Vologda-Kostroma borderland and means primarily ‘yuletide maskers’, but also ‘participants in yuletide ritual outrages’, ‘maskers at a wedding’ and ‘characters who frighten children’. The authors argue that this term derives from the chrononym (Vasily) Kesariyskiy — the name given to January 1st/14th commemorating St. Basil of Caesarea. To substantiate their hypothesis, they first demonstrate the significance of this day within Russian folk calendar, leading to widespread representation of related chrononyms and derived forms in ritual vocabulary and folklore. Secondly, they identify a temporal model underlying the naming practices of Svyatki (Christmas) masquerades (yuletide maskers). Thirdly, Kostroma-based names for low-level demonological figures formed from the same chrononym are revealed, drawing semantic parallels between terms for masked performers and evil spirits. Finally, formal evidence supports this etymology: it is noted that the base form kesarin- appears frequently in de-etymologized regional variants of both saints' names and associated chrononyms.

Olga Kielak

Abstract Introduction According to folklore, some plants are created by divine beings and holy persons, while others appear on earth through demonic intervention. It is commonly believed that plants of divine origin are “good” plants, useful to humans, while plants of devilish origin are “bad” and not useful. Aim of the study This article analyses folk beliefs regarding the origins of selected plants, identifies which of them are considered to have a divine origin and which a demonic one, and examines whether the perceived divine or demonic origin of a plant influences its usefulness or harmfulness to humans. Methods This article first compares folk beliefs regarding the origins of selected plants, identifies their divine and demonic origins, and then evaluates the characteristics of these plants (edible/inedible, desirable/undesirable in cultivation, used in folk medicine, used in rituals, blessed throughout the year, used in apotropaic practices, associated with the devil/used in black magic). The aim is to determine whether there are any correlations between these characteristics and the plants’ divine or demonic origins. Results and discussion The analyses carried out have shown that a given plant’s divine or devilish provenance does not determine its usefulness or lack thereof, because in popular folkloristic imagery about plants we can find many characteristics that “escape” the sharp division into “good” and “bad” plants. Plants whose origin in folk imagery is associated with the activity of divine agents are edible plants, desirable to man, commonly used in (annual and family) rituals and in folk medicine, while plants associated with the devil are plants that are often poisonous, harmful, dangerous, stinging and prickly, undesirable as crops and classified as weeds, representing a dwelling place for forces hostile to man on the one hand, yet used in an apotropaic capacity on the other. At the same time, “devilish” plants were sometimes eaten as famine food, blessed and used in folk medicine, while “divine” plants, treated as weeds, were considered the abode of demons and used in black magic. Conclusion The study shows that the divine or devilish provenance of plants can be interpreted as information about the source of a plant’s power—either divine or devilish. The article provides new insights for research on the perception of plants in Polish folk culture and also helps to promote Polish ethnolinguistic studies within the international academic discourse.

Iwona Grodź

Tematem eseju jest przypomnienie potrzeby powrotu do refleksji na temat terminów z pogranicza archeologii kultury, takich jak m.in. „ludowość” w kontekście percepcji wizualnej jako „archeologii” nie tylko widzenia, ale i wiedzy. Prezentowany tekst nie jest więc interpretacją konkretnego dzieła czy twórczości jednego autora. Niemniej ważnym dla tych rozmyślań okazał się film Oczy uroczne z 1976 r. Piotra Szulkina (1950–2018), w którym reżyser inspirował się tekstem Jana Kasprowicza (1860–1926) z cyklu Bajki, klechdy i baśnie (1922). Celem jest próba odpowiedzi na pytanie: Czy obrazy, w tym filmowe, przedstawiają jedynie poznawalne zmysłowo wyobrażenia na temat rzeczywistości (a więc poniekąd też kultury ludowej)? Czy naszą wiedzę na ten temat? Metodologia: narzędzia z zakresu antropologii kultury, semiotyka, psychologia percepcji.

Zeynep Büşra Erarslan, Meltem Güleç, Şükran Kültür

Since time immemorial humankind benefits from plants as nutritient, medicine, cosmetic or to make tools and shelters for itself. Through history, traditional knowledge was gathered by trial-and-error method, practices were developed and sustained. It has been passed on from generation to generation to reach our day. This study aims to gather information on medicinal plants used traditionally against cardiovascular diseases in Turkey before it is lost forever. The library of Istanbul University being in the first place, the approachable sources has been scanned throughly. Plants’ scientific name, Turkish name, family, used parts, method of uses and the effects has been put together in a table. As a result, we composed a report of 129 plants of 43 families used for cardiovascular diseases. It has been concluded that of these, the most outstanding herbs are Crataegus monogyna Jacq., Lavandula stoechas L., Melissa officinalis L., Tribulus terrestris L., Urtica dioica L. and Viscum album L. Rosaceae, Lamiaceae and Asteraceae were the most used plant families. It has been detected that the people mostly benefit from the the leaves, aerial parts, fruit and flowers of medicinal plants as infusion or decoction. Although the biological activity studies on the plants most used by the people support the use in cardiovascular diseases, more studies are needed to provide scientific evidence to folklore use, especially for L. stoechas. It is thought that this study may be a resource for the development of future herbal medicines or treatments.

M. Yu. Elepova, N. G. Kabanova

T. Kryukova’s fairy tale “Prisoner of the mirror”, the central part of the tetralogy about Queen Zlata and Moon Knight, accumulates various mythological, folklore and literary models. It contains various forms of literary intertextuality, the most important role for understanding the hidden meanings of a fairy tale is played by mythopoetic images and representative allusions. The leitmotif of the looking-glass world, which is the main one for the fairy tale “Prisoner of the mirror”, continues the traditions of ancient mythology, and then Russian and European literature of the 19th–20th centuries, representing the world in a reflected form. The phenomenon of the dialogue of text with other texts, proposed by M.M. Bakhtin, makes it possible to reveal the deep content layers of the work in question. The technique of mythological bricolage, which is manifested in the use of characters and plot moves of ancient Greek mythology, makes it possible to demonstrate, according to Bakhtin, the “holiday of the meaning revival”: the characters of ancient myths Pan, Narcissus symbolize the demonic beginning and the hopelessness of sin, with the exception of the nymph Echo, who appears as the personification of selfless love and acts in an unusual role for her mythological status as a magical assistant to children. In the fairy tale there is also a mixture of heterogeneous characters, some combine the features of an ancient prototype and a character of Russian folklore (Odarka). The traditional characters of Russian folk tales (Bear, Fox, Cat) receive a new status of arbiters of judgment and punishment. Reminiscences from the fairy tales of Ch. Perrault and H.-C. Andersen, L. Carroll and V. Gubarev complicate the artistic drawing of the work. The fate theme, fate, which runs through the work, undergoes a serious transformation in the fairy tale. In ancient fate, as the plot develops, the features of divine providence in the Christian sense become more and more distinct. The position of Varga, who denies personal guilt and responsibility for sin, appears as untenable, the image of the Mirror of Judgment directly refers the reader to the ethical teachings of Christianity. Fairy tale discourse allows the author to declare the Christian paradigm of moral values in a complex interaction of borrowed and original characters, motives, plot moves.

Fatima Belanovna Sautieva

The novelty of the research. The problem of organizing aesthetic education of schoolchildren by means of folklore is relevant for the regions of Russia, inhabited by peoples who are anxious about their original culture and are trying to pass its foundations to a younger generation. The article shows the experience of organizing aesthetic education of schoolchildren based on Ingush folklore. The purpose of the article is to investigate the possibilities of an integrated approach to the organization of aesthetic education of schoolchildren based on the Ingush folklore on the example of the system of general and supplementary education of the Republic of Ingushetia. The article uses the methods of theoretical analysis of literature, the method of studying experience. The results. In the process of the research, it has been found that the nature of aesthetic attitude of schoolchildren to reality changes with age: younger students show an increased interest in the beauty of nature; high school students are more interested in aesthetics of behavior, relationships, appearance of a person. These features must be considered when planning forms and methods of aesthetic education of schoolchildren by means of folklore, both in terms of basic general and additional education of schoolchildren, thereby implementing an integrated approach in the process of education.

E. N. Ilyina, V. S. Tivo

The article is devoted to the study of the verbal component of animated films with a folk precedent basis. The relevance of the research is due to the need to study the conceptosphere of modern media texts conveying folklore imagery. The results of a comparative analysis of female images in animated films about Russian heroes are presented (Alyosha Popovich and Tugarin Zmey (2004), Dobrynya Nikitich and Zmey Gorynych (2006), Ilya Muromets and Nightingale the Robber (2007) in comparison with their folk prototypes. The issues of speech representation of the images of the mother and the bride / wife of a hero, traditional for the epic genre, as well as other female images, the appearance of which is due to the influence of other precedent sources, are considered. The conceptual proximity of the narrative-story line basis and the composition of the characters of the texts under study to the Russian fairy tale is proved. Particular attention is paid to the implementation of the stylistic technique of burlesque travesty, it is proved that this technique is the main means of creating a comic effect and performs a text-forming function in the studied polycode content. The scientific novelty of the work is seen in the fact that the verbal component of the animated films studied was not previously the subject of linguistic analysis.

Tadesse Jaleta Jirata

Abstract This article examines how Oromo-speaking children in Ethiopia construct social values in multiple ways through their participation in storytelling and the subsequent meaning-making discussions. By presenting children as actors in the re-contextualization of folktales, the article argues that participation in a folkloric performance is not a mere play practice for children, but is a social and artistic forum through which they acquire survival skills and grow connected to values of their society. This indicates that in the processes of storytelling and meaning-making, children draw an analogical relationship between imagined situations in folklore and living realities in their local environment. The article is based on data generated through ten months of ethnographic fieldwork with children among an Oromo-speaking society in Ethiopia.

Guzel Stolyarova

Basing on the analysis of various sources (statistical, written, and author’s field materials), the features of ethnocultural processes among the Tajik migrants in a large Russian city (Kazan) are considered. The Tajik diaspora in the Republic of Tatarstan is a young and rapidly growing one. They are attracted to the Republic mainly due to its economic stability and availability of jobs, as well as by the large percentage of Muslims in the population (50%). The main adaptation problems are related to the insufficient language competencies (poor knowledge of the Tatarstan official languages − Tatar and Russian), and the tendency to live in rather closed community. At the same time, a certain part of the Tajik migrants is socially active; they participate in various events, both municipal and organised within the Tajik community. An important ethnocultural characteristic of the Tajiks is a high level of religiousness, which determines the main aspects of their lives. This factor is reflected in many aspects of their food culture, which we interpret as a combination of nourishment system with various manifestations of social interaction. In general, the obtained data make it possible to assert that, under the dominance of closed/lock-in cultural environment, the Tajik migrants tend to preserve the traditions brought from the previous place of residence.

M. A. Gasanova, L. Ya. Taibova

Folklore is an important segment of a linguistic picture of the world and is a part of culture of any nation. Paremiological units have been objects of linguistic research already. Due to complexity of their sign nature and ethnocultural originality, they have been studied in various aspects. Attempts to reveal steady criteria for differentiation between paremiological units were made in works of such researchers as V. I. Dahl, A. A. Potebnya, I. M. Snegirev, F. I. Buslayev, A. A. Molotkov, V. P. Zhukov, V. M. Mokiyenko, N. M. Shansky, Z. K. Tarlanov, etc. But the issue on differentiation between the terms ‘saying’ and ‘proverb’ still remains contestable in present-day linguistics. Some researchers (V. P. Adrianova-Peretts, I. E. Anikov, etc.) suggest not to differentiate between ‘saying’ and ‘proverb’ uniting them under one single term ‘paroemia’ (a paremiological unit). Perhaps, from the perspective of linguoculturology such differentiation is also not basic. But nevertheless, most researchers (Z. K. Tarlanov, L. G. Permyakov, Yu. P. Solodub, etc.) insisted on such differentiation. The article deals with the problem of differentiation between ‘saying’ and ‘proverb’ and determination of their linguistic status. Within a ‘broad’ understanding of phraseology, paremiological units can be also be viewed as part of the latter. Researchers have repeatedly noted than proverbs and sayings are the main source of phraseological units which often originate from reduced paroemias. In a general sense, distinctive marks, riddles, beliefs, superstitions, folksays, humorous sayings and tongue twisters are also - together with proverbs and sayings - designated as paroemias. Interdisciplinary nature of paremiological units should be noted as well. In domestic linguistics, proverbs and sayings are studied from the perspectives of folklore - as a minor genre of oral lore. Paroemias are considered in the contexts of both literary studies and linguistics. In recent years, paremiological units have become objects of numerous linguoculturological research studies within which those are viewed as microfragments of a linguistic picture of the world. In terms of linguistics, the criteria that lie at the root of differentiation between proverbs and sayings are as follows: semantic criterion, syntactic one, criterion of presence / absence of a figurative meaning. Interdisciplinary nature of paroemias is emphasized. The analysis of scientific literature on the topic under consideration allowed to identify the following distinctive features of proverbs and sayings: 1) proverbs are didactic by nature; 2) sayings contain no direct didactic message and are characterized by figurativeness of expression; 3) sayings depict features of events, a person or actions; 4) proverbs are expressed by narrative and hortatory sentences but do not take the form of interrogative ones; 5) sayings are expressed by not only narrative but also interrogative and exclamatory sentences; 6) the aspect of generality in the considered paremiological units is conveyed differently; 7) within a saying generality is occasional and is determined by actual functional and communicative conditions. The article provides a variety of viewpoints on the presented problem, describes the main features of proverbs and sayings and attempts to reveal structural and functional similarities and differences of the concepts.

Mary Knight

Gökçen Kara Erdemir

In the 1980s, a new perspective was introduced to the study of literature under the leadership of Stephen Greenblatt. According to this new point of view, history should be evaluated with a non-traditional approach, known as new historicism, with history in close relation with literature. Contrary to previous historical theories, which reflect the belief that a literary text reflects the period in which it was written, new historicism focuses on the influence of the historical conditions in which the literary text is produced. At the same time, this theory also takes into account the social atmosphere of the time and the psychological state of the author. Literature is evidence for history in new historicism. New historicism has emerged as a reaction to traditional historical understandings, which emphasize the importance of literary works and ignore non-literary works. This theory emphasizes the problematic nature of history by examining it with a critical approach; interestingly, although it emerges as a historical approach, it is not only about history, but about many things. New historicism is mostly interested in culture and society. For example, while addressing an event in history, this theory tries to explain the causes of this event, taking into account the conditions of that period. New historicism usually focuses on minority groups such as women, the oppressed, the insane, and homosexuals, which traditional history often ignores. This study introduces new historicism, which has an important place in literary studies

G. Belot

M. Shuaib, Mohd. Ali, J. Ahamad et al.

Fatih ÖZEK

Turkish is a rich language in terms of presence of vowels. There are eight vowels that originated from the relationship between palatalité, aperture and labialité in terms of their characteristics in general Turkish. These are /a/, /e/, /ı/, /i/, /o, /ö/, /u/ and /ü/. In general, /a/, /i/ and /u/ are considered as cardinal vowels in Turkish. According to this viewpoint, Turkish has a triple vowel system consisting of /a/, /i/ and /u/ in the periods when Turkish could not be pursued in writing. /e/, /ı/, /o, /ö/ and /ü/ vowels have also originated from these three cardinal vowels. Thus, our study is limited to a/, /i/ and /u/ vowels. Periodical restriction of the study is Historical Turkish Dialects Köktürk, Uighur, Karakhanid, Khorezmian, Kipchak, Chagatai and Old Oghuz Turkic languages)<BR>In this study we are aiming to determine the following;<BR>1. Sources of /a/, /i/ and /u/ vowels in the historical Turkish dialects,<BR>2. Presence of /a/, /i/ and /u/ vowels in the first syllables and other than first syllables,<BR>3. Sound events taking place in the /a/, /i/ and /u/ vowels and their reasons,<BR>4. relations of /a/, /i/ and /u/ vowels among themselves and with the consonants,<BR>5. whether or not /a/, /i/ and /u/ vowels and sound events taking place in these vowels are determinative within a historical dialect.

E. Akin, J. Carlson

There are several different common definitions of a property in topological dynamics called "topological transitivity," and it is part of the folklore of dynamical systems that under reasonable hypotheses, they are equivalent. Various equivalences are proved in different places, but the full story is difficult to find. This note provides a complete description of the relationships among the different properties.

I. Svanberg, Ł. Łuczaj, M. Pardo-de-Santayana et al.

M. Baake, U. Schlägel

This note reviews the Peano-Baker series and its use to solve the general linear system of ODEs. The account is elementary and self-contained, and is meant as a pedagogic introduction to this approach, which is well known but usually treated as a folklore result or as a purely formal tool. Here, a simple convergence result is given, and two examples illustrate that the series can be used explicitly as well.

R. Paus, P. Arck