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There are innumerable records on stone and metal found in India detailing grants of land and donations made by kings and chieftains to Brahman priests, many on the occasions of eclipses and on the cardinal days. In this paper we investigate one such grant, first written about by Henry Colebrooke in 1809. It is from Gauj, the modern Gowthamapura in Shivamogga district in Karnataka state. Spread over three copper plates, the inscription is in mixed Sanskrit and Kannada and records a charitable grant of several villages made to thirty-two thousand Brahmans on the occasion of a sarpa yagna (snake-sacrifice) and a solar eclipse by Janaméjaya, the Puranic monarch who reigned over Hastinapur at the commencement of Kaliyuga. The eclipse was in the lunar month of Chaitra, on a Sunday, in Asvini naksatra. The grant further specified the circumstances such as Vyatipata (pata – aspect), and that on the following day the naksatra was Bharani and the karana (the half-tithi) was Kimstughna. These specifications make it the rarest of the rare eclipses. However, there is no eclipse mentioned in Janaméjaya legends, so was the eclipse in the grant genuine or an invented one? There were attempts made in the 1860s to identify the eclipse and possibly date the grant, but the identifications are not valid. In this paper we examine all such eclipses that occurred between 601 and 1699 CE and were visible from India. There are six such eclipses, in 712, 739, 851, 1027, 1372 and 1548 CE. Of these, we find the eclipse of 1027 CE as historically the most suitable one. [ABSTRACT FROM AUTHOR]

This article, extracted from a larger study, is attentive to the national folk culture of African-American communities--especially rumor and legend--in a number of city centers. The study begins with Washington, D.C., as a representative model to examine the role of complexion-related lore in black neighborhoods, organizations, and institutions, and then extends outward to other urban areas. Complexion lore, the article argues, functioned as a sophisticated negotiation of racism, wherein black residents complicated American urban principles of inclusion and exclusion by integrating color notions into institutional oral history. [ABSTRACT FROM AUTHOR]

In this study, it is aimed to determine the awareness level of the elements registered in the name of Turkey in the list created within the scope of the Convention for the Safeguarding of the Intangible Cultural Heritage, in terms of "recognition" and "experience", and to present suggestions for the safeguarding, sustainability and transmission of cultural heritage to next generations based on the awareness level. In this respect, the online survey developed based on the literature was applied to the citizens of Republic of Turkey aged over 20 between January 24 - March 28, 2021. The survey questions only consist of the elements in the Representative List. A total of 1550 people from seven regions of Turkey responded to the survey. Descriptive statistics and Importance-Performance Analysis were used to analyze the data. As a priority, in the list created within the scope of the Convention for the Safeguarding of the Intangible Cultural Heritage, the public awareness and experience levels of nineteen intangible cultural heritage elements registered in the name of Turkey have been determined and the awareness level of each intangible cultural heritage elements has been identified. As a result of the analysis of the data, the intangible cultural heritage elements are located in the Familiarity- Experience matrix. According to the findings obtained as a result of the positioning, 5 intangible cultural heritage elements with a high level of awareness were identified: "Turkish Coffee and Tradition", "Karagöz", "Nevruz", "Flatbread Making and Sharing Tradition: Lavash, Katırma, Jupka, Yufka" and "Spring Festival Hıdırellez". The "familiarity" and "experience" levels of these elements are high and it is important to carry out studies for their safeguarding and sustainability. It has been determined that five intangible cultural heritage elements with high "familiarity" levels and low "experience" levels have a partial awareness level. These elements are; "Kırkpınar Oil Wrestling Festival", "Marbling: Turkish Paper Decoration Art", "Dede Korkut-Korkut Ata Heritage: Culture, Legends and Music", "Mevlevi Sema Ceremonies" and "The Tradition of Minstrelsy". It is important to concentrate on these elements and make an effort to develop them. It has been determined that the remaining 9 intangible cultural heritage elements have very low levels of both "familiarity" and "experience". It is necessary to take serious measures to ensure that these elements are not forgotten and disappeared by the society. These elements with very low awareness in the society are as follows; "Mesir Macunu Festival", "Miniature Art", "Traditional Conversation Meetings (Yaren, Barana, Sira Nights etc.)", "Traditional Tile Art", "Traditional Turkish Archery", "Meddah Tradition", "Alevi-Bektashi Ritual Semah", "Traditional Ceremonial Keskek" and "Traditional Intelligence and Strategy Game: Togyzqumalaq, Toguz Korgool, Mangala/Göçürme". Based on these findings, in order to increase the awareness level of intangible cultural heritage elements and to keep them alive, it is thought that it is necessary to use the media effectively, to raise awareness of the society from childhood, and the state to encourage and support activities in this direction. [ABSTRACT FROM AUTHOR]

King Arthur and Robin Hood, as two main folkloric figures, play an important role in British national identity especially in the nineteenth century. Throughout centuries, these mythical stories became well-known in the cultural heritage of other countries besides Britain. The lore and depictions of these two characters were not limited to the written and oral literature but came into existence through different mediums such as television, cinema, and computer games. Both the stories of King Arthur and Robin Hood have topical themes reflecting the political, social, and cultural issues and conflicts in societies and shape the future as timeless artefacts. In this sense, the major aim of this paper is to present and analyze the evolution of these two folk legends by using various historical and cultural sources to demonstrate the validity of the two characters across time, place, and medium. King Arthur and Robin Hood: The History and Folklore of England's Most Famous Folk Legends by Jesse Harasta (2009) is used as the basis of the evolution of the lore of the two folkloric characters. The stories and the characters, the subjects of various myths and legends throughout centuries, have also been adapted and used in a variety of works and products transmitting local history of the lore of King Arthur and Robin Hood into global folklore. The political, social, and cultural use, adaptation, and evolution of King Arthur and Robin Hood will be traced starting from their emergence in the medieval ages through the twentieth century when the lore of King Arthur and Robin Hood is transformed through story-telling and added to different structures by using different media. As will be exemplified per the aim of the study though some changes in the presentation of the folkloric characters are present; the major dichotomic human characteristics are preserved. The article follows the trajectory of evolution of two legends into myths, literature, and finally products of popular culture. The work questions whether the divisive line between what is local and authentic versus that which is globalized and thus international is as clear as is presupposed. [ABSTRACT FROM AUTHOR]

Drawing on data from ethnographic fieldwork, this study focuses on an icon known as Panagia Amirou kept at the Amirou Monastery in Cyprus. Instead of analyzing its unusual form, consisting of two icons from different times inserted one into another, this paper uses the concept of "religious heritage complex" to understand the special status of the icon, the complexity of the assemblages it has joined over time, and the relationships between religion and heritage. The Panagia Amirou icon has become the symbol of the monastery and appears to be crucial for the creation of a shared identity by giving the community the feeling of a connection to the past and continuity of monastic tradition, for as they believe, the icon and the monastery are from the same time. Particular attention is paid to the process of authenticating the icon's special status. The legend recounts not only the icon's old age but also its miraculous appearance and the healing power inherent in it from the very beginning, so it authenticates, together with processions, not only the alleged connection of the icon with the beginning of the monastery but also the status of the icon as being miracle-working. [ABSTRACT FROM AUTHOR]

The name of Korkut has long attracted the attention of the world scientific community. In the folklore of many Turkic peoples related to the ancient Oghuz tribes, there are legends and myths about Korkut, which describe the heroic deeds of the Oghuz heroes. The legacy of the legendary Korkut's music and epic has attracted the attention of researchers since the middle of the 19th century. Scholars from Russia, Türkiye, Azerbaijan, Turkmenistan and Kazakhstan have written a wide number of research papers, which highlighted the problems associated with the main epic legacy of Oghuz antiquity -- "The Book of Dede Korkut" or "The Book of Korkut Ata". The literary artifacts associated with the name of the legendary Korkut have gained worldwide fame. Both versions of the Oghuz manuscript "Kitab-ı Dede Korkut Ala Lisan-ı Taife-i Oğuzan" (Dresden) and "Hikâyat-i Oğuznâme-i, Kazan Beğ ve Gayrı" (Vatican), which have come down to us, are now the focus of scientific consideration. The abundance of cognitive information and onomastic names in the epic increasingly attracts the attention of folklorists. It is no secret that in the Kazakh folklore of the early 20th century, the Soviet ideology imposed a ban on the development of the epic heritage of Korkut. Moreover, closer to the middle of the 20th century, the Oghuz heroic epic was evaluated as a creative product of the feudal era. For this reason, some peoples of Oghuz origin openly ignored the folk heritage. Korkut is a representative of the Oghuz tribe. In addition, his name has existed in Kazakh folklore for a very long time. Even before the 1917 Revolution, several legends about the Korkut tombstone were recorded by famous ethnographers. Kazakh scholars began to study folklore materials about Korkut at the turn of the 1970s. This topic was first voiced by Professor Auelbek Konratbayev, who published several articles, then translated V. V. Bartold's edition of "The Book of my grandfather Korkut" into Kazakh. In recent decades, especially after the gaining of independence, folklorists, musicologists, and performing musicians have begun to deal with this problem. It got to the point that some of them started talking about the newly found legacy of the legendary Korkut - musical compositions for the bowed instrument - kylkobyz. Without referring to reliable sources, without arguing the origin of the newly discovered musical compositions attributed to Korkut, individual authors began to publish their rather detailed research in the form of scientific articles and even books. Despite the existing criticism in international publications, the wave of pseudo-researchers is growing. The questions related to the heritage of Korkut are overgrown with all sorts of tall tales of indefinite origin. This article attempts to conduct a scientific analysis of numerous studies published in the recent years on the pages of both foreign and local press. The works of individual novice authors who are engaged in inflating the number of legends associated with the name of Korkut are subjected to special consideration. In this regard, the article emphasizes that the classic version of the Kazakh legend of Korkut was published by V. Velyaminov- Zernov in the second half of the 19th century. Despite the presence of a published text, this legend has been freely interpreted by individual authors. Another legend, once published by A. Zhubanov without reference to the original source, also requires close study. This article is based on scientific problems related to the music and epic heritage of Korkut. It highlights the stages of mastering the musical heritage of Korkut and the legends associated with them. Much attention is paid to detailed, comparative analysis and the study of primary sources. In the process of developing the theme, all the changes that have occurred since the beginning of the development of the musical heritage of Korkut are identified. The legends that allegedly arose in connection with his music are also subjected to scientific analysis. Through the prism of hermeneutical analysis, the musical melodies attributed to Korkut are also studied. A special attention is drawn to the reliability of previ ously unknown primary sources that have begun to enter scientific realm. At the same time, the artistic features and scientific significance of these musical tunes are analyzed. Only in recent years, several articles about Korkut's musical heritage have been published on the pages of foreign scientific publications. They have become the focus of this article. In the recent years previously unknown legends, which have been claimed to be preserved in Kazakh folklore, have appeared in the literature. The admirers of Korkut's name are trying hard to connect these immature plots with the name of the legendary Korkut. Moreover, some researchers started talking about the musical heritage of Korkut, which is not known not only to the Turkic world, but also to the scientific world. As the primary source, they began to refer to the religious and mystical tunes of Nishan Shamenuly, who lived in the second half of the 20th century, from whom the musical tunes "saryn" and "sarnau" were recorded. This article attempts to determine the origin of the music and religious tunes of Nishan, because the aforementioned sweeping statements are circulated without taking into account the centuries-old performing tradition of the kobyz, some of which has not even reached our times. Without much detailed research so-called previously unknown musical heritage of medieval Korkut have been introduced to the whole world. Moreover, these same tunes, which have nothing to do with the legendary Korkut, were included in the UNESCO list as an example of the intangible culture of medieval antiquity. All these questions formed the main problem of the given article. [ABSTRACT FROM AUTHOR]

Several sites in East Asia have been identified as Potalaka, originally thought to be located near the southern seas of India. The basis of this phenomenon is built upon the nature of Avalokiteśvara as a mediator between sentient beings and buddhas, the nature of Potalaka as a boundary between their worlds, and Buddhist philosophy. The belief in the abode of Avalokiteśvara bodhisattva on Earth incorporates various places into a Buddhist world transcending borders. This paper examines Korean beliefs about Potalaka and Avalokiteśvara through legends about Naksan Temple, with special emphasis on their relationship with mountain and sea worship. At the same time, the study attempts to connect the beliefs with the philosophical background of Hwaŏm tradition, which is in close relation with this ritual site. The aim of this approach is to point out the unique and universal, as well as the local and translocal elements in Korean narratives about Potalaka. In other words, the paper searches for patterns that are to be found in the wider Buddhist world and characteristics that are created by the specific religious environment of Korean culture. [ABSTRACT FROM AUTHOR]

Pakhangba consolidated seven clans during the establishment of the Ningthouja dynasty in 33 AD, resulting in the present Meitei. The deity Khamlangba is associated with the discovery of iron. The legend about his search for iron has meticulously been written down in the Puyas (a sacred text of Meitei written with archaic Meitei scripts using indigenous paper and ink). And the Meitei has been associated with iron smelting since time immemorial. The dating of iron-bearing slag indicates a date of around 400 AD. This paper discusses a special type of thang (dao, a long-bladed knife) called Lai thang. They are symbolic of ancient kings or deities or are used for ritualistic purposes. An Attempt has been made to understand the historical significance of these daos as well as the mode of acquisition and measurement. In the process, a variety of Lai thangs are documented and artifact-based interviews are conducted. The study concludes that the so-called Lai thangs are a product of deeply rooted people's faith and belief in Sanamahism, a traditional practice of worshipping ancestors and deities that adapted to its technology and surrounding environment. Therefore, material culture also reflects religious faith and belief. [ABSTRACT FROM AUTHOR]

One of the most notable features of ancient Sagunto (Valencia) is its toponymic duality, especially remarkable in coin legends from the 130s BCE onwards, which is an exceptional fact for Hispania Citerior, in both qualitative and quantitative terms. Both toponyms, Arse and Saguntum, are not simultaneously attested in other sources: they are virtually absent in Republican epigraphy and literature only mentions the second one, in diverse variants. This paper analyses the data relative to this double toponymy in order to historically contextualize this phenomenon, linking it with the Latinization of the city and its explicit movements towards Rome during the 2nd and 1st centuries BCE, a process that we propose to articulate in four main milestones, according to the preserved documents. Besides, this paper offers an explanation to the prevalence of the toponym Saguntum (of local origin and possibly referred to the port) regarding Arse (also local and referred to the city), independent from the elaboration of the foundational myth that links the Iberian settlement with the Ionian island of Zacynthos, since it is very likely that this legend was not created until the 1st century BCE. [ABSTRACT FROM AUTHOR]

In the paper, I investigate the use of folktales in the historical legitimization of a particular type of socio-political transformation: Yugoslav self-governing socialism. In this respect I address a less researched and complex topic, while the Yugoslav ideology of self-governance, compared to other 20th century political ideologies, was based on discontinuity - a break with tradition and the past. In order to sharpen the specific function of the narrative tradition in Yugoslav socialism and on the basis of the sociological theory of fairy tales and Walter Benjamin's insights into the role of the narrative tradition, which he reflected on as a transhistorical medium for the transmission of collective experiences - I have devised a research approach that differentiates the epistemic and ideological function of fairy tales. I test this approach via the example of the appropriation of folktales in the Third Reich and Soviet communist regime, and then turn to an analysis of these mechanisms in the context of Yugoslav self-government. On the basis of various theories and understanding of Yugoslav selfgovernance (E. Kardelj, J. Županov, P. Matvejević, D. Suvin, B. Jakovljević etc.), I put forward that the tradition in the latter was expressed in the prism of an alienation effects. I illustrate this with an extensive comparative and transhistorical analysis of the fairy-tale motif of The Gigantic Turnip, especially its unusual Slovenian version which can be perceived as a critical commentary of the socialist motto "together we are stronger". In the conclusion, I reflect upon the theoretical consequences of the Yugoslav self-governing project from the point of view of the theory of societal transformation, and connect this topic to the dilemmas concerning contemporary risks such as the climate crisis, which have no historical equi valent. [ABSTRACT FROM AUTHOR]

The interruption of Japan's foreign relations, which has lasted since the beginning of the 7th century, was interrupted by the signing of the treaty of Kanagawa and the seizure of power by the emperor Mutsuhito, who called his reign the Meiji period, or „Enlightened rule.” It was during this period that the foundations for modernization of today's sophisticated Japan were laid. Japan begins to open up to the world, but it retains its independence, combining tradition and modernism in all segments. The journey and the exchange of ideas that have inspired many literary works, not only by the French writer Pierre Loti, on whose work this paper is partially based, then artistic ideas and artefacts, aim to explore the author of this paper, which focuses on the presentation of elements of Japanese art and culture at the Exibition Universelle in Paris, 1867.The analytical-comparative method used in this paper shows the remarkable place of Japan in the cross-section that transported silk from the Mediterranean to East Asia, which has become a symbol of the connection between East and West and metaphors for various myths and legends from previous periods, and today the link between western and eastern cultural development models, whose proximity and distance are constantly changing, leaving a strong mark on all societies. [ABSTRACT FROM AUTHOR]

Dating from the early 8th century and created in Anglo-Saxon Northumbria, Codex Amiatinus is the oldest intact single-volume Bible in any language. Within its extensive prefatory material is an image of Ezra, the scribe who according to legend rewrote the whole of the Old Testament, while behind him stands a large open book cupboard in which nine volumes of the scriptures are displayed. In this paper, I will argue that this image depicts a tension between two versions of the Old Testament that the compilers of the codex have had to resolve. In the image, this Bible represents itself as the product of the decisions that have gone into its making. [ABSTRACT FROM AUTHOR]

The aim of the paper is to describe the phenomenon of the Night of Legends in Latvia particularly focusing on the case of manors in Jelgava county. This event aims to preserve and promote local cultural heritage by active involvement of local community members and visitors (individuals, amateur groups, local businesses, schools, etc.). Thematic activities in manors and palaces are targeted to raise interest and cooperation, what in turn extends the tourist season. The event is organized by the Latvian Association of Castles, Palaces and Manors. The paper includes an analysis of the event's offer in the context of preservation of cultural heritage as well as interviews with tourism specialists from Jelgava county, particularly involved in organizing the Night of Legends. [ABSTRACT FROM AUTHOR]

Storytelling as strategy to transmit values and identity of a brand has acquired relevance during the last years. However, this concept is already relatively underdeveloped in academic literature on tourism destinations. This paper aims to analyze storytelling potentialities and use in a tourism destination trough traditional stories. Legends of the city of Girona (Spain) have been chosen as a case study. Results demonstrated that legends of the city have the potential to develop a storytelling strategy, but this potential is not used properly. [ABSTRACT FROM AUTHOR]

The article focuses on the translation of the moral tale about Genevieve of Brabant, translated into German by the Capuchin friar Martin von Cochem (1630-1712) and into Slovene by the unschooled folk poet Pavel Knobl (1765-1830) most probably in 1800. The paper first presents the historical background, along with the period in which the work was written, the content of the legend and its reception in the German territory. Particular emphasis is placed on the analysis of the first Slovenian translation, published by Ignac Kremžar in Kranj, in order to verify the reliability of the attribution of the translation to Knobl and the extent to which the translator followed the German text. [ABSTRACT FROM AUTHOR]

This paper presents various aspects of a research on teaching Spanish as a foreign language (ELE, by its acronym in Spanish). The project focused on the use of Colombian popular culture to teach Spanish to a group of foreigners at Universidad Pedagógica y Tecnológica de Colombia, using different narrative and popular texts: the myth, the legend, the proverb and the omen. The purpose of this project was to design and apply a primer, which included some narrative texts with exercises and activities. In relation to the methodology, the research's focus was qualitative, insofar as both the collection and analysis of information and the units' design took into account the information provided by the piloting, which allowed the conception of the didactic proposal. As a result, the book Teaching Spanish for foreigners through popular culture was produced, which compiles twelve units that were developed entirely by foreign students. It was concluded that the use of narrative texts (the myth, the legend, the proverb and the omen) allowed the learners to improve their levels of comprehension and expression while expanding their knowledge of Colombian culture. [ABSTRACT FROM AUTHOR]

Although the historical figure known to us as Ono no Komachi (ca. 825-ca. 900) is considered to have been a famous and talented female court poet of the Heian Period in Japan, not much is known about her actual life. As a literary figure, however, her fame extended way beyond her own lifetime. Over the centuries she has continued to be an object of legendarization processes. Many literary works pictured her not only as a beautiful and skilled poet but also as femme fatale, courtesan, or Buddhist devotee. However, I believe that whom we currently call "Ono no Komachi" should be considered a literary construct significant for Japanese literature rather than a historical figure. This paper analyzes representations of Ono no Komachi in Japanese medieval literature (nō drama plays, and otogizōshi secular tales), since I believe that the process of "creating" such legends has its origin in the specificity of the Japanese medieval period (12-16th centuries). Thus, the aim of this paper is to address the questions as to why this female poet was subject to legendarization processes and how various stages of those processes are responsible for the popularization of Ono no Komachi's historical image. [ABSTRACT FROM AUTHOR]

In this paper some definitions of the riddle type by several researchers are presented together with definitive samples and the synonyms of the term in the Turkish world, the origin of the riddle type and its relation with mythology are focused on. On the scale of the Turkish world, among thousands of riddles approximately seven hundred have been compiled by scanning historical and contemporary written sources of texts. Selected riddles have been thematically classified by using respond, structure and mentality resemblance as a criterion (the samples given in this paper are in limited number are not classified). This paper aims to contribute to the determination of the common cultural heritage of the Turkish world and also contribute to new evaluations of such commonalities together with other spoken text types in terms of quality and quantity. [ABSTRACT FROM AUTHOR]

Mount Putuo in Zhejiang Province, China, is the most important holy land of Guanyin in East Asia. Landscape sacralization is a key modality by which sacred meaning is constructed. This paper takes several examples—the Tidal Sound Cave ("chaoyin dong" 潮音洞), the Well of the Immortal Mei ("Meixian jing" 梅仙井), the Well of Ge Hong ("Ge Hong jing" 葛洪井), the Well of the Immortal ("xianren jing" 仙人井), and Duangu Pier ("Duan Gu daotou" 短姑道頭)—to analyze the three types of processes of sacralization. The Tidal Sound Cave is a re-construction of the founding myths; Well of the Immortal Mei, the Well of Ge Hong and the Well of the Immortal reflect harmony between local legends of Daoist immortals and the sacred Buddhist site; and the Duangu Pier accomplished its sanctification process in the course of local pilgrimage activities. By sorting out the mechanism and process of landscape sanctification and exploring the generation and renewal of landscape meaning, we can observe the logic of the construction of this sacred site. [ABSTRACT FROM AUTHOR]

This paper proposes an unnoted major link, between the Mesopotamian Etana legend and Genesis's Garden of Eden story by pointing to parallels between the two stories, apparent at different levels, from the structural to the lexical. Cumulatively these point to a dependence by the Eden story on Etana, though it is argued that the appreciation of these matters in tandem, as put forth in this study, serves mutually beneficial purposes. The identification of vestiges of Etana in Eden advances our understanding of Etana no less than of Eden. Most significantly, perhaps, the reciprocal consideration of Etana and Eden sheds light on the manner by which the ancients' reflection on language, respectively Akkadian and Hebrew, provided a key ingredient in the creation of both the Mesopotamian and Biblical tales—in a manner quintessential to the Semitic world. [ABSTRACT FROM AUTHOR]

This article considers the folklore of the Chewa people of Zambia as an instrument of education. It suggests that there is only a fine distinction between Chewa culture [ mwambo wa a Chewa] and Chewa education [ maphunziro ya Uchewa]. The former comprises tribal 'truths' to be imposed on the minds of the younger generation. The latter comprises stages in the development of the young through training and some formalised learning. However, by and large, the former dominates the latter. The strongest features of an African Indigenous Knowledge System (AIKS) such as that of the Chewa people are best expressed in terms of Jakayo Peter Ocitti's five philosophical principles of African indigenous education, namely preparationism, functionalism, communalism, perennialism and holisticism. They build on one another and are, therefore, related. The authors of this article demonstrate how Chewa culture and education use folklore to influence the minds of the young. They give examples of how various components of Chewa folklore are used to criticise, commend, dislike, admire, discard and adapt various traits in people. This paper does not present folklore as an educational panacea; there are weaknesses in Chewa traditional education which are also discussed. Rather, folklore is considered here as a valuable supplementary element in education. What the authors propose is to integrate folklore and informal learning as practised by the community in the formal curriculum to enhance the quality of the education provided for all and to maintain cultural identity. [ABSTRACT FROM AUTHOR]

Emotions are inherent to any human activity, including human-computer interactions, and that is the reason why recognizing emotions expressed in natural language is becoming a key feature for the design of more natural user interfaces. In order to obtain useful corpora for this purpose, the manual classification of texts according to their emotional content has been the technique most commonly used by the research community. The use of corpora is widespread in Natural Language Processing, and the existing corpora annotated with emotions support the development, training and evaluation of systems using this type of data. In this paper we present the development of an annotated corpus oriented to the narrative domain, called EmoTales, which uses two different approaches to represent emotional states: emotional categories and emotional dimensions. The corpus consists of a collection of 1,389 English sentences from 18 different folk tales, annotated by 36 different people. Our model of the corpus development process includes a post-processing stage performed after the annotation of the corpus, in which a reference value for each sentence was chosen by taking into account the tags assigned by annotators and some general knowledge about emotions, which is codified in an ontology. The whole process is presented in detail, and revels significant results regarding the corpus such as inter-annotator agreement, while discussing topics such as how human annotators deal with emotional content when performing their work, and presenting some ideas for the application of this corpus that may inspire the research community to develop new ways to annotate corpora using a large set of emotional tags. [ABSTRACT FROM AUTHOR]

Among the most well-known and most-researched in a variety of aspects throughout the world is no doubt that of Greek mythology. It is natural that there are common characteristics among the mythologies in the world. This naturalness has paved the way for comparative mythology studies. This study sets out to compare the struggle for the sake of love the male heroes have for their wives in Orpheus and Eurydice of Greek mythology and Er Samır legend of Altai mythology. While the comparison is made, the main focus is on the reasons why the spouses (Eurydice and Altın Tana) were in contact with underground, the underground journey of Orpheus and Er Samır to save their spouses, the obstacles they had and how they overcame these obstacles, their return, personal methods and manners. One of the elements that distinguishes the legend of Er Samır from Orpheus and Eurydice myth is the male brother attending the wife. As a result of the comparison, though the objective of Orpheus and Er-Samır is the same, they employed different methods during the journey to underground and reached different consequences. While the struggle of Orpheus was an individual one, the struggle of Er Samır is worth noticing in that the struggle started as an individual one and turned into a social good (saving some other people along with the wife and punishing Erlik). The paper dwells on the concurrent and different aspects of the struggle for the male characters have for their wives in the two different mythologies. [ABSTRACT FROM AUTHOR]

The paper discusses the legendary transfer of the Holy House from Nazareth (Palestine), via Croatian coast to the town of Loreto in Italy. According to legend, the transfer took place at the end of the 13th century, and it was depicted on several maps, including the cartographic representation from Loreto called Descriptio translationis Sanctæ Domus Beatissimæ Virginis e Nazareth in Dalmatiam et inde Lavretv[m] which was probably made at the end of the 16th century. Regardless of the authenticity of the relic, the fact that the content of the legendary transfer was depicted cartographically on one of the most valuable works of art of the Loreto Marian shrine witnesses the need for spatial identification of imaginary geography, but it also indicates the importance and influence of cartography of that time, because maps were important sources of spatial data and means of geographic expression. [ABSTRACT FROM AUTHOR]

This paper examines the implications of using the Shona folktale as a tool and method for teaching environmental education (EE) which asserts that the folktale is a very effective means in teaching EE since it instructs while entertaining to enable learners to see all the concepts of the environment. These are the biophysical, the social, the political and economic aspects. Through participation in the folktale, learners are also able to bring out the possible environmental risks, crises and challenges surrounding an environmental issue; and they can also learn the importance of the application of environmental impact assessments (EIAs). [ABSTRACT FROM AUTHOR]

After the publication of this work [1], the authors note that there are no figure legends in published paper. [ABSTRACT FROM AUTHOR]

This paper builds on existing scholarship concerning Vergil's Diomedes and his relationship to Aeneas in two ways: first, by stressing that the character of Diomedes presented a problem for Vergil, not just because he wounded Aeneas, Aphrodite, and Ares in "Iliad" 5, but also because he came to be an important figure in Italian myth; second, by focusing on numerous passages previously ignored in this context, including ones in which Diomedes significantly does not appear. In these ways, I hope to show just how elaborate, and important, a process Vergil's rewriting of Diomedes is. [ABSTRACT FROM AUTHOR]

The legend of William of Norwich is extremely well known and often quoted in discussions of defamatory folklore. However, since I started working on it three or four years ago I have found that there are surprisingly few folkloric analyses. Leaving aside those who have attempted to believe the story and to use it as anti-Jewish propaganda, most of the respectable work has been done by historians and has tended to concentrate either on debunking the legend or on attempting to reconstruct events in Norwich during Easter 1144. My aim in this paper is to redress this balance and tackle a couple of the more folkloric questions. [ABSTRACT FROM AUTHOR]

The article presents a paper which relates one of the most ubiquitous myths the hijras tell regarding their historicity, and invokes the figure of Rama, the hero of pan-Indian epic, Ramayana. According to the myth, when Rama left the city of Ayodhya, India to go into exile, all the inhabitant of the city followed him to the banks of the river to bid him goodbye. Rama addressed to his people telling all men and women to go back to their homes. The hijras, being neither women nor men, did not return but waited for Rama's return after 14 years. Touched by their devotion, Rama blessed the hijras and told them to rule the land in Kaliyuga.

The present paper examines the origin and socio-historical context of the Angels of Mons, a belief-legend that was a source of inspiration for British civilians and troops serving on the Western Front during the war of 1914–8. I trace the source of the legend to a fictional story that was in itself inspired by traditions of supernatural intervention in battle that were of great antiquity. During 1915 two versions, one based upon fiction and the other created from the cauldron of rumour and popular belief, became combined and transformed during oral transmission into a belief-legend that continues to survive in English folklore. My conclusion is that the Angel of Mons can only be interpreted within the context of what Fussell describes as a world of reinvigorated myth that appeared in the midst of a war characterised by industrialism and materialism (Fussell 1975, 115). [ABSTRACT FROM AUTHOR]

ABSTRACT. This paper discusses some well-known legends and hagiographic stories, and explores the context of their production and consumption. From an examination of Welsh foundation legends and Cornish hagiographical accounts, we focus on the methods by which versions of history were used in the Middle Ages to provide a context for fundamental changes in the way in which society was organised. It is found that, far from abandoning traditional versions of history, accounts of the past were promoted that sought to couch newer territorial notions of organisation within existing constructions of identity and mediations with the past. In an examination of the production and reception of these popular stories, we attempt to relate the legends to the generation of communal identity and memory. Consequently, drawing on Bourdieu's notion of habitus, we argue that pre-existing beliefs and customs were an important part in the development of newer institutional structures. Rather than initiating new practices that had no grounding in any particular past, institutional developments gained social currency by being inherently grounded in existing facets of cultural identity. In essence therefore, changing societal and institutional structures were unintentionally couched in the language and understandings of existing structures, so that in many ways a concept of continuity was at the very heart of actual change. [ABSTRACT FROM AUTHOR]

The centenary of the publication of Velten's collection of Swahili folktales invites a reconsideration of out perception of some of the tales: the folktale transcends ethnic boundaries, a particular folktale may be 'older' than it seems, and may lend itself to multiple layers of interpretation. The paper then discusses the use of irony in three tales. Irony conditions much of the aesthetic effect of the tales, rendering them more subtle in their entertainment and instruments in the elaboration of the society's moral code. [ABSTRACT FROM AUTHOR]

Dorfman is eulogized as the creator and curator of the definitive account of Veblen's life and work. He argued that Veblen was the archetypal marginal man and that this explains his dissenting contribution. Dissemination of Dorfman's pathography of Veblen led to its hegemony - until now. Andrew Veblen was the first to challenge Dorfman's portrait of his younger brother's life in the mid 1920s. He asserted that his family were not linguistically, socially or economically deprived. However, it was not until Dorfman's private papers became publicly available in the 1990s, that his flawed view of Veblen became more widely and comprehensively contested. An alternative appreciation of Veblen is advanced with reference to his experiences in general and the works of Bellamy, Morris and Ibsen in particular. Data sources include Dorfman's original tome, Andrew Veblen's extensive correspondence with Dorfman, and Veblen's own writings. It is concluded that Veblen's radical views are entirely congruent with his life experiences during an era of capitalist transformation. The moral of this saga is that a dose of Veblenian scepticism is essential to intellectual health. [ABSTRACT FROM AUTHOR]

The article presents abstracts of various papers published in the January 1, 2002 issue of the Journal of Folklore Research. The paper "Cannibalizing Kids: Rumor and Resistance in Latin America," examines the "baby parts" story in order to illuminate the role of rumors in building communal resistance and precipitating social movements. The paper "Organ Theft Narratives as Medical and Social Critique," shows organ theft narratives are popular worldwide because individuals find their core ideas credible. In debunking these legends, folklorists may forget that such narratives identify ethical issues that even medical specialists dealing with advances in transplant technology have not resolved.