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Periodontitis is linked to the onset and progression of oral squamous cell carcinoma (OSCC), an epidemiologically frequent and clinically aggressive malignancy. In this context, Fusobacterium (F.) nucleatum and Porphyromonas (P.) gingivalis, two bacteria that cause periodontitis, are found in OSCC tissues as well as in oral premalignant lesions, where they exert pro-tumorigenic activities. Since the two bacteria are present also in endodontic diseases, playing a role in their pathogenesis, here we analyze the literature searching for information on the impact that endodontic infection by P. gingivalis or F. nucleatum could have on cellular and molecular events involved in oral carcinogenesis. Results from the reviewed papers indicate that infection by P. gingivalis and/or F. nucleatum triggers the production of inflammatory cytokines and growth factors in dental pulp cells or periodontal cells, affecting the survival, proliferation, invasion, and differentiation of OSCC cells. In addition, the two bacteria and the cytokines they induce halt the differentiation and stimulate the proliferation and invasion of stem cells populating the dental pulp or the periodontium. Although most of the literature confutes the possibility that bacteria-induced endodontic inflammatory diseases could impact on oral carcinogenesis, the papers we have analyzed and discussed herein recommend further investigations on this topic. [ABSTRACT FROM AUTHOR]

Copyright of Estudios de Cultura Maya is the property of Instituto de Investigaciones Filologicas - UNAM and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of International Journal of Turkish Literature, Culture, Education is the property of International Journal of Turkish, Literature, Culture, Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Among the festivities of rural Bengal, Gambhira of Malda district in West Bengal of India deserves special attention because of its potential to be included in the intangible cultural heritage list of UNESCO. Gambhira festivities that provide amusements for village folk have their origin in the country of the Pundra, i.e., North Bengal, where Jain culture flourished after the visit of Parshwanath, the 23rd of the 24 Jinas of Jainism in the 8th Century B.C. The country was later invaded by Tantric Buddhism, during which mask dance was introduced. Most of the rituals were, however, developed by the influence of Shaivism. Under the fold of Hinduism in subsequent years, Shiva bears the character of Jina and Buddha together. Gambhira has gradually flourished as a festival of settled agriculturists stimulated by folk literature and art; thereby evolving as an outstanding Intangible Cultural Heritage (ICH). This paper is an attempt to examine the nature of the uniqueness of Gambhira festivities to focus on its potential to boost cultural tourism along with addressing the challenges that expose it to the threat of extinction. The method applied for analysis is quasi-quantitative. The discussion reveals the necessity of a topdown approach in its conservation planning while promoting it in the cultural tourism market. [ABSTRACT FROM AUTHOR]

Founded in 1909 by W. Doegen in Berlin, the Sound Archive (Lautarchiv) was enriched during the First World War with valuable texts and folk songs recorded on discs and wax cylinders or recorded on paper. The research took place in 32 of the 175 prisoner-of-war camps of the Allied Powers, which covered the territory of Germany at that time. The prisoners came from European, Asian, African countries and the United States of America, and the research was carried out by a team of 50 German specialists in the languages spoken in those countries. Among them are three camps with prisoners from the Kingdom of Romania and from Bessarabia located in the perimeter of the cities of Chemnitz, Mannheim and Lamsdorf. The study presents some of the results obtained by the professors M. Friedwagner and H. Urtel in the research of the Romanian prisoners in those camps. [ABSTRACT FROM AUTHOR]

The paper examines animal metaphor in Akan. It hinges on cultural linguistics and its sub-branches cultural metaphor and worldview metaphor by Sharifian (2017, 2015) and Lakoff and Johnson's conceptual metaphor (1980). The paper postulates that Akans use animal behaviour, structure and movements to represent human behaviour in metaphors. The areas to be covered are proverbs, panegyric poetry, Akan state and clan totems and symbols. The paper argues that Akans use animal metaphor to depict their indigenous knowledge, philosophy, worldview and environmental knowledge about fauna. The study is qualitative, and employs library studies, internet sources and interviews from four renowned Akan scholars. The paper argues that even though animal metaphor is universal, the attributes for specific animals are language and culture specific. This paper delves into Akan interdisciplinary research in cultural linguistics, ethnography of communication, cognitive linguistics, anthropology and oral literature. [ABSTRACT FROM AUTHOR]

While the Künstlerroman may well be considered one of the genres that have blossomed most prominently in the 20th century English-Canadian literature, research investigating its poetics has remained on the fringes of literary scholarship. This paper examines L.M. Montgomery's sophisticated use of the Künstlerinroman through her portraits of female writers in the Emily and Anne series. My goal is to explore how Montgomery's heroines choose to narrate themselves and the world around them, how they transcend difficulties and assert their own unique perspectives. Therefore, this paper examines not only the socio-cultural environment which served as background for the creation of literature, but also the writer's reflections regarding the process of bringing said literature into the world. Drawing on the scholarship of J. Buckley, R. Seret, E. Varsamopoulou, F. Hammill, K. Macfarlane, G.A. Guth and others, this paper aims to analyze L.M. Montgomery's "sophisticated handling of genre" (E.R. Epperly) in greater depth and place her portraits of the female artists within a broader cultural and literary context. The question of female subjectivity, which concerns women's perceptions of their own writing (and their fate as artists), is central to my research. [ABSTRACT FROM AUTHOR]

This paper sees the Akan concept of "bosom", translated into English as "lesser god", as a very powerful socializing instrument used in constructing social order in the community. The aim of this paper is not to discount or dismiss the spiritual powers of the "bosom" but to use oral literature as a platform to investigate the role of the Akan people in the construction of what is known as "bosom". This study has recourse to qualitative research methods in gathering data, the researcher immersing in the culture through formal and informal interviews and participant observation. The study also goes further to use the literary stylistics approach in analyzing the data. The findings are that man makes the taboos and the lesser gods execute the punishment. Again, taboos are values which constitute the tracks on which the society moves. These values "disguised" as "bosom" work, thanks to the fear factor in the Akan concept of "bosom", making Akans literally worship these values in the form of "bosom". [ABSTRACT FROM AUTHOR]

This paper explores the characteristics and influencing factors of the spatial distribution of 889 national intangible cultural heritage sites in the Yellow River basin of China based on ArcGIS spatial analysis and Geodetector. The results show that the distribution of national intangible cultural heritage sites in the Yellow River basin is significantly different among provinces, and most of them are distributed in the central and western regions. From east to west, the density of intangible heritage in the Yellow River basin presents a triangular "one area and three points" pattern. All kinds of intangible cultural heritage in the Yellow River basin generally show the characteristic of aggregated distribution.Traditional skills, traditional medicine, traditional theatre, traditional music, and folklore have high levels of agglomeration, and traditional dance, Quyi, folk literature, and traditional fine arts have lower levels. The levels of traditional sports, entertainment and acrobatics have the lowest agglomeration. Among social and humanistic factors, highway density is the most influential indicator for the spatial distribution of national intangible cultural heritage in the Yellow River basin. GDP, population density and the urbanization level also have a great impact on the spatial distribution of national intangible cultural heritage in the Yellow River basin. Among geographical environmental factors, the river system and topography have a certain effect on the spatial distribution of national intangible cultural heritage in the Yellow River basin. Based on these facts, this paper finally discusses the specific path to protect and develop intangible cultural heritage in the Yellow River basin in the context of the newerato promote its creative protection and innovative development. [ABSTRACT FROM AUTHOR]

Within the broad spectrum of critical theories in Folklore studies, the critical tenets of Historical materialism and Psychoanalysis are of great significance. With the appropriation of Historical materialism propounded by Engels and Marx and the Freudian psychoanalytical perspectives, there emerged two novel trends in Folklore studies. Marxist folklorists argue that the folk- the creator of the folklore mostly constitutes the working class. Therefore, the body of folk literature is the symbolic representation of the class struggle itself. On the other hand, the adherents of Freudian Psychoanalysis explicate the folktales as the symbolic expression(s) of the id's repressed forbidden wishes and desires. The present paper intends to analyze two selected tales, namely Tejimola and Panesoi, from the collection of Assamese Folktales entitled Burhi Aair Sadhu, in the light of Historical materialism and Freudian psychoanalysis, respectively. The paper examines the theme and characters of two selected tales. Further, a close reading of both tales' symbols and metaphors would inform the conceptual underpinnings of Historical materialism and Freudian psychoanalysis. This study also analyzes the element of fantasy in the selected tales. [ABSTRACT FROM AUTHOR]

Copyright of Studies in Oral Folk Literature / Estudis de Literatura Oral Popular is the property of Universitat Rovira I Virgili and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studies in Oral Folk Literature / Estudis de Literatura Oral Popular is the property of Universitat Rovira I Virgili and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The mosque had a significant role in all the Muslim community. This religious institution has played a key role in the Albanians since the 14th century when the people accepted Islam and up to the present day. The significant role of the mosque has been reflected through several folkloric works, which serve as a memory for the deeds, worries, and problems of the Albanian people throughout their history. The main goal of this paper is then to put to the fore the image of the mosque on the Albanian folklore at different stages and times. The mosque in Kosovo has been examined from different historical, religious, and geographical perspectives, including the architecture and ornaments – the image by which the mosque is presented on the Albanian folklore, fulfils the current landscape with new data and promotes a deeper understanding of the mosque on its own. In this paper, we understand the role of the mosque in establishing the Islamic identity of Albanians, organization of Albanian society, education, culture, the Albanian state building, protection from national assimilation, and its great resistance during invasion. The results shown have been obtained using a statistical and hermeneutic approach. [ABSTRACT FROM AUTHOR]

The present paper analyzes proverbs in the four volumes of The Book of the Thousand Nights and One Night otherwise popularly known as Arabian Nights. The purpose is to point out the cultural nuances and implied meaning of the proverbs. The stories are set in the Arabian context hence, they use different contexts to perform their proverbial function. The contexts, the culture, and the elements related to natural, social, and traditional aspects are different. Therefore, it becomes difficult to understand these proverbs. I have attempted to understand and interpret the proverbs in the best possible way. The analysis hopefully provides a better understanding of the proverbs used in these folktales. [ABSTRACT FROM AUTHOR]

This paper investigates the question of ownership of collective memories in the age of digitized archiving. The United Nations Educational, Scientific and Cultural Organization's (henceforth Unesco) philosophy of preserving the world cultural heritage has boosted research on African oral literatures. The emphasis on the documentation of endangered cultures of Africa is salutary but also raises some critical questions. The central question this contribution addresses is that of the authorship-ownership of cultural heritage that is being archived in the framework of digital humanities. In essence, the notion of "collective memories" entails that of collective authorship and collective belonging as these memories are passed on from one generation to the other without the claim of singular ownership. A significant example in this line of thought has been the observation by the cultural giant Amadou Hampâté Bâ who ironically pointed out that the real author of The Fortunes of Wangrin (1973), which is attributed to him, is actually the storyteller Wangrin -- the cunning interpreter -- and members of the whole literary tradition that Wangrin embodied. In the preface of a recently published volume on La question de l'auteur en littératures africaines (Jérôme Roger 2015: 16) the author asks the following pertinent question: how can African literature, both oral and others, invite scholars to rethink the relationship between the anonymity of sources, versions and variants of stories and the constraint for an author's name imposed by editors? The question has more weight in view of the massive digitization of African oral literatures that mostly takes place in institutions with more economic prestige and which are located outside the African continent. Therefore, the interrogation centres on the role of power with regard to the form in which these (hi)stories are published, where, how and to whom they are accessible, and to the habit of researchers to name people from whom they receive the bulk of knowledge which they transcribe and translate into the academic jargon "informants" instead of giving them more credit by referring to them as research partners or even by recognising them as co-authors. In this vein, the paper rounds up by exploring the possibility of reversing the customary auctorial perspective by bringing into the discussion the idea of "researchers as griots" suggested by (Merolla, Ameka & Dorvlo 2013). [ABSTRACT FROM AUTHOR]

Rabindranath Tagore absorbed and assimilated the beauteous aspects of nature and the surroundings and created an exhaustive body of literature through his poetry, novels, plays, short stories, and essays, songs adorned with realistic touch and human feelings with environmental openness. He depicts multi-faced themes and interpretations with socio-cultural integrity and universal glorifications. Sometimes he was also engaged in collecting all the rhymes that women currently use to divert their children to determine the history of language and society and its aesthetic sense and values and nurture folk literature of Bengal to focus the origin of Bengal folk culture. In "Loksahitya" (1907) Rabindranath focused the importance and vitality of folk literature. This paper is an attempt to stress Tagore's attitude towards the folk people and their representation in his writings and to highlight how Tagore's folk representation is relevant in our modern life for cultural integration and environmental conservation. [ABSTRACT FROM AUTHOR]

A systematic review was carried out on the production and publication of research papers related to the study of the variable Literature of Oral Tradition, Social Justice and Inclusive Education under the PRISMA (Preferred Reporting Items for Systematic reviews and Meta-Analyses) approach. The purpose of the analysis proposed in this document was to know the main characteristics of the publications registered in the Scopus and WoS databases during the year and their scope in the study of the proposed variables, achieving the identification of 106 publications. Thanks to this first identification, it was possible to refine the results through the keywords entered in the search button of both platforms, which were social justice and inclusive education, reaching a total of 18 documents, excluding duplicates and those that did not meet the analysis criteria. These were analyzed to find out the relationship between the variables and how the Americas have advanced in the fight against corruption. Among the main findings, one of the factors taken into account through oral tradition literature to achieve inclusive education is the recognition of plurality and cultural differences evident in society. For them, the authors highlighted cultural expressions transmitted from generation to generation creating an environment ready for the generation of new knowledge by supporting the diversity identified in the community, which translates into social justice through an education that recognizes differences without exclusion. [ABSTRACT FROM AUTHOR]

African oral literature is not static; it changes in accordance with and in relation to the changes occurring in the society it reflects. As a rich source of varying degrees of information, African oral literature depicts the changing human conditions and behaviour like climate and related environmental conditions, crime, political instability, disease amongst others; and provides requisite solutions to such piercing and compelling global challenges. This paper presents a textual analysis of four (4) Sangu oral tales to show how the Sangu of south-west Tanzania have been remodelling their tales in relation to the changing human life conditions. It scrutinises "iJungwa Sikhandi Vaanu" (lit. trans. 'elephants were once human beings'), "Umutwa nu Mwehe Waakwe" ('the chief and his wife'), "Umuhinja ni Nyula" ('a girl and the frogs'), and "Kwashi iNwiga sina Singo Nali"('why giraffes have long necks'), which were part of the 20 tales collected during in-depth interviews held with Sangu storytellers. The selection of these four tales was based on their climate change theme and remodelling. The study found that oral stories display unique knowledge of a particular people pertaining to climate change and adaptation. Moreover, it emerged that sustainable solutions to the current environmental crisis are embedded in people's environment-related oral narratives. [ABSTRACT FROM AUTHOR]

Copyright of Walisongo: Jurnal Penelitian Sosial Keagamaan is the property of State Islamic University, Institute for Research & Community Services and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal for Languages & Literatures of the Faculty of Philosophy in Novi Sad / Zbornik za Jezike i Knjizevnosti Filozofskog Fakulteta u Novom Sadu is the property of Faculty of Philosophy, University of Novi Sad and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

With the aim of delving deeper into a genre of oral literature, the proverbs, this paper contains the study of the Spanish proverb Aunque la mona se vista de seda, mona se queda (the correspondence to You can't make a silk purse out of a sow's ear) from a paremiological perspective. After analysing the formal features of a proverb, its key idea is specified and its meaning is explained, to then find out what variants exist in lexicographical, paremiographical and literary sources, without forgetting the variants provided by oral sources. Afterwards, the semantic relations that this proverb establishes with other proverbs are dealt with, not only in terms of synonymy, but also in terms of antonymy and hyponymy. Finally, the identification of correspondences with paremias from other languages will allow us to have a better knowledge of the life of this proverb and to reach results of interest for the comparative study with other proverbs. Thus, this paper provides a method for analysing proverbs based on research conducted on the complex nature of proverbs. [ABSTRACT FROM AUTHOR]

It is often assumed that most people want their life to be "meaningful". But what exactly does this mean? Though numerous research have documented which factors lead people to experience their life as meaningful and people's theories about the best ways to secure a meaningful life, investigations in people's concept of meaningful life are scarce. In this paper, we investigate the folk concept of a meaningful life by studying people's third-person attribution of meaningfulness. We draw on hypotheses from the philosophical literature, and notably on the work of Susan Wolf (Study 1) and an objection Antti Kauppinen raised against it (Study 2). In Study 1, we find that individuals who are successful, competent, and engaged in valuable and important goals are considered to have more meaningful lives. In Study 2, we find that the perceived meaningfulness of a life does not depend only on its components, but also on how its elements are ordered and how it forms a coherent whole (the "narrative shape" of this life). Additionally, our results stress the importance of morality in participants' assessments of meaningfulness. Overall, our results highlight the fruitfulness of drawing on the philosophical literature to investigate the folk concept of meaningful life. [ABSTRACT FROM AUTHOR]

The objective of the paper is to provide an insight into the possible definitions of magical realism from various critics around the globe. These interpretations appear as evidence in substantiating its notion of plurality. The borrowed concept has been received, expressing various possible ways in terms of understanding the very idea of this oxymoronic combination. While looking into different definitions, it was realized that the term, as associated with international acclaim, is no less in establishing its identity with (the so-labeled and inferior) marginalized literature. The study takes up Vijaydan Detha’s translated work, from Chouboli and Short Stories, “The Dilemma” for the purpose. Further to this, the analysis raises a serious question regarding the translation works with a realization that magical realism might have been coined during the 1920s first by German art critic Franz Roh and later redefined by Latin American critic Alejo Carpentier, but it is identified that the term had its orientation, before it got theorized, in the Rajasthani oral literature. This hypothesis registers its claim as a realization and contribution to World Literature. [ABSTRACT FROM AUTHOR]

Oral artists are a common sight in traditional African societies and were most prominent in old empires such as Oyo, Benin, Songhai and Mali. They also existed in the Zulu empire, northern Nigeria and among the Akan in Ghana. Their place is integral to the social and political well-being of these empires. In the Oyo empire, court poets are known as Olohun-Iyo. They are called griots in Senegal and Mali and among the Akan of Ghana, they are called Kwadwumfo. Modern Nigerian dramatists such as Wole Soyinka and Ola Rotimi have appropriated the image and roles of the court poet in Death and The King's Horseman and Ovonramwen Nogbaisi respectively. This paper defines who a court poet is, his role as a maker and wordsmith, and the nature of his work and patronage. It examines the qualities he must possess and the content of his poetry. In examining the place of memory and remembering in the discharge of the poet's duties, the paper investigates the various mnemonic and retrieval systems used by the poet to recall past accounts and great deeds of the kings. The roles of traditional court poets will be compared with the roles played by Olohun-iyo and Uzazakpo in the selected plays. The paper will also discuss what has become of oral artists in modern African societies. How viable is the art-form in the modern world with the advent of technology? Has civilization and modernity eroded their importance in society? While affirming their traditional advisory, prophetic, warning, motivational roles and as repositories of customs and culture, this paper concludes by stating the poet employs linguistic, paralinguistic and "medicinal" strategies to recall events at a given performance. [ABSTRACT FROM AUTHOR]

Although not the only types of active aging programs available, they are essential towards an understanding of the nature and direction of active aging-oriented programs in Japan. This Special Issue focuses on the value of active ageing and its beneficial impact on mental and physical health. Active ageing in Singapore among older taxi drivers and crane operators gives insight into the issues faced by older workers. [Extracted from the article]

Copyright of Dos Algarves: A Multidisciplinary e-Journal is the property of Dos Algarves: A Multidisciplinary e-Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Lamkang (ISO 639-3 code: lmk) is a Tibeto-Burman language spoken mainly in Manipur, India by a community of under 10,000 speakers. As a part of revitalization and documentation efforts, members of the Lamkang community have begun to document oral literature, personal histories, Bible translations and the like in written form using a Latin-based script. In this paper, we present findings from samples of writing collected over the course of the first author's 12 years of work with community writers. Reviewing this corpus of writing samples, we characterize variations in the orthography in linguistic terms. We then compare these variations to orthographic variations in related South Central languages. Our goal is to provide an analysis of orthographic variation focusing on phonological and morphological structure. In particular, we consider how the following are represented: vowel length, vowels in minor syllables, adjacent vowels in different syllables, and affricates. We also consider how writers group morphemes together in orthographic words and how these groupings may not correspond with morphological constituency. Existing literature on literacy shows that metalinguistic awareness can impact the processing of the written word, suggesting that this awareness, or lack thereof, could also impact orthographic choice. These linguistic factors, along with aesthetics and identity, may be used to explain and contribute to resolving orthographic variation in languages with similar structures. [ABSTRACT FROM AUTHOR]

Literature and poetry are an important part of the Charan identity, literature written primarily during times of peace or shortly after returning from battle, and particularly to record the exploits of fellow warriors. Charani literature is a literary genre in its own right. This caste is primarily responsible for the Dingal language and literature. Jhaverchand Meghani was a prolific Gujarati novelist, critic, and journalist who lived from 1897 to 1947. This paper focuses on his pioneering work in Gujarati folk literature, especially his popular poem "Charan kanya," about a charan girl's valour in saving her calf. Meghani spent many years travelling across Saurashtra, gathering and recording oral culture repositories through folk tales, songs, ballads, and other traditional types. People from different professions, castes, genders, and social classes served as his sources. This paper attempts to analyse the poem "Charan Kanya" through an eco-feminist perspective. [ABSTRACT FROM AUTHOR]

This paper adopts a relevance-theoretic perspective to analyse how chirigotas – one of the types of bands in Cádiz carnival – exploit a series of verbal and visual comic elements in order to create or reinforce local identity: (i) the names of the bands, (ii) their attire, (iii) gestures and (iv) the lyrics of their comical songs, which satirise, mock, criticise, ridicule, praise, flatter or censure events or states of affairs. These elements will be argued to make manifest assumptions, activate (private) mental frames or express attitudes about those events or states of affairs, which the audience discover are already manifest to, and shared by, its members. Checking that other people entertain similar assumptions about and/or have similar attitudes towards those events or states of affairs – i.e. the 'joy of manifestness' – will be shown to be essential for generating a feeling of in-group membership on which that of a local identity greatly depends. [ABSTRACT FROM AUTHOR]

The trickster is a character that inhabits the myth, folklore, and oral literature of many cultures and civilizations, and it takes many shapes. The coyote is one of the trickster figures in Native American cultures. It is found in oral Native American literatures, and then found its way into Native American literature by modern Native American writers. This paper attempts to shed light on the trickster, Coyote, in Native American drama, an area, in the researcher’s opinion, which received much less attention in comparison to poetry and novel. The paper focuses on two plays, Hanay Geiogamah’s Coon Cons Coyote and E. Donald Two-Rivers’ Coyote Sits in Judgment. [ABSTRACT FROM AUTHOR]

Copyright of Studies in Oral Folk Literature / Estudis de Literatura Oral Popular is the property of Universitat Rovira I Virgili and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Nasleđe is the property of University of Kragujevac, Faculty of Philology & Arts and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Even though it is impossible to determine when proverbs and sayings developed as one of the most common genres of folk literature, its history is closely related to the formation of oral speech and the enrichment of the shades of the meaning of the language. Even though proverbs and sayings turned out to be an integral part of oral speech and were occasionally recorded in epics, fairy tales, and folk stories in classical literature, particularly in large-volume works of written folklore literature, this part of paremiological units was not recorded in a separate collection, and perhaps there was no need for it in the Middle Ages. Because proverbs that are brief in form, deep in meaning, and distinguished for their accurate direction of thought during conversation are simpler, easier to remember, and less likely to be forgotten compared to epics and large-scale folkloric writings. This explains why there are so few collections of proverbs and sayings compared to epics and extensive folklore works of other genres that were recorded in earlier times. In general, today, we consider a written version of any epic, fairy tale, narrative, or other oral folk literature to be a rare literary work if it is discovered in a treasure, a private archive. The scientific community always reacted to such findings with great interest and attention. Therefore, the focus of folklore studies has always been on the sources in which proverbs were recorded. [ABSTRACT FROM AUTHOR]

Copyright of Fogorvosi Szemle is the property of Hungarian Dental Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Community literature, here, refers to a body of oral literatures by the diverse ethnic groups of India that speak thousands of indigenous languages. Many less explored indigenous groups with living oral traditions are found in India but their orality is not yet documented. In our attempts to find such cultural groups, we came across many cultural groups that are being ignored because of their small population, lack of political backup, lack of governmental upliftment policies, socio-economic conditions, or lifestyle. The cultural groups that are being referred to here are not the communities that live in tribal or forest areas but they are groups of people that live among us in our cities or villages. These groups mainly consist of migrating populations whose members wander here and there to earn their livelihood. These are the cursed communities in the sense that they have been ignored by all – by the government itself and also by the dominant cultural groups. In this paper, we try to record our own experiences and the difficulties that we faced while translating the oral tradition of such a cultural group – the Gādaliyā Luhār community. This paper also tries to show how translation is a two-tier (or a three-tier) process in countries such as India where the majority of marginalised cultural groups speak indigenous languages or dialects. [ABSTRACT FROM AUTHOR]

The mainstream literature hitherto has not been adequately inclusive of many literatures that are still in the phase of orality. Indigenous peoples create their literatures in their languages spontaneously, and this grows in the form of a tradition across generations. Folk literature is replete with human sense and sensibilities since indigenous people live in direct contact with nature. Far away from the progressive model of humankind, the sustainable life patterns of these people keep them ever fresh and new. Rajasthan is a land of bhakti and shakti. The area known as Mewar is the habitat of the Adivasi community. The Adivasi people sing vibrantly to celebrate every aspect of their lives. This paper aims at analyzing the Adivasi folk songs of the Mewar region in terms of inherent themes. Mirth, melancholy, excitement, festivities, birth, death, creation, marriage, and so on can be found in these songs. As a result of being limited to orality, these cultural artifacts are endangered. These folksongs, composed by unknown and almost illiterate artists and performers, have the simplicity and sublimity of the human consciousness. This paper also looks into the indigenous mindset and explores the reasons like psychological aphasia and the resultant indigenous ways of dealing with different themes of life. [ABSTRACT FROM AUTHOR]

One of the most subtle and complex oral literatures, Australian Aboriginal literature, still keeps meaning covert to Western readers, despite its ever-growing popularity and prolificity. As an introduction to an ongoing research into orality in Australian Aboriginal Literature, this paper aims to focus on a number of reasons which, while make Aboriginal stories more palatable for Western culture, distil original meaning of concepts, beliefs and traditions. In other words, what are some of the elements which hinder source - reader communication when it comes to Australian Aboriginal literature? The focus of this paper is meaning transformation through layers of interpretation, starting from an original performance of a story, with its syncretism of art forms. It is well worth it to explore such development of meaning, from performance to oral translation into English, with its later written form, to ultimately broken-down fragments covert within poems or novels. It is of no wonder Western readership comes up against difficulty in grasping meaning from Australian Aboriginal literature, as our own understanding of universal concepts, such as time, space, spirituality is so fundamentally different. There are, however, valuable lessons to be learnt and any effort will yield reward. [ABSTRACT FROM AUTHOR]

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Copyright of LIAMES: Línguas Indígenas Americanas is the property of Universidade Estadual de Campinas - Portal de Periodicos Eletronicos Cientificos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Calendric lyric poetry as a folk tradition plays an important role in ethnic cultures. It is an area where cultural researchers, anthropologist and sociologists find answers to a lot of questions. Oral folk tradition in general and calendric lyric poetry therein is rich in their content, history and variety. This paper will present the importance of oral calendric lyric poetry and its relevance regarding the acquaintance and comprehension of ethnic culture. The paper will reveal the connection of old tradition to later religious festivities as well as their connection with ethnic history and culture. Ritual songs are the most common songs of the oral poetry. We find them in different cultures and are considered the oldest type of oral literature. Ritual songs accompanied seasonal changes and can be classified as winter, spring, and summer songs. As an example, winter songs (calendric songs New Year's songs) were sung toward the end of December and beginning of January in celebration of the sun's return from its southern solstitial point. Charming style and content of these archaic songs lie in the reflection of an ancient culture in the form of primordial concepts, beliefs, and feelings. This paper will equally present the importance of oral calendric lyric poetry in Albanian culture as well as its relevance, meaning and preservation up to modern times. [ABSTRACT FROM AUTHOR]

Certain voices in society and history fade away with the passage of time because they lack the freedom of expression. These are typically the voices of the oppressed or subjugated section of the society. Their voices, however, can be heard in literature as they subsequently turn to it to articulate their thoughts, and folk literature or folklore is no exception in this regard. Drawing inspiration from the subaltern perspective, this paper argues that folktales of Kashmir gave voice to the subaltern of the Kashmiri society. For this purpose, it examines three Kashmiri folktales titled The Tale of the Farmer's Wife and the Honey-Bee, The Story of A Weaver, and The Clever Jackal following a subaltern approach to demonstrate how themes, narratives, and characters represent the subdued voices. [ABSTRACT FROM AUTHOR]

"The Tlingit evidently have a rich mythology which I shall be able to little more than touch" (Boas Papers 1904-01-13). So wrote anthropologist John Reed Swanton (1873-1958) to his mentor and fellow anthropologist Franz Boas after arriving in Sitka, Alaska in January 1904 as he began his fieldwork among the then little-studied Tlingit Indians. Swanton's statement about being able to "little more than touch" the rich mythology-- better termed oral literature1--of the Tlingit largely proved to be true. Swanton only spent three and a half months in Southeast Alaska documenting Tlingit culture, language, and oral literature. Even though his time was limited in Southeast Alaska, he produced two monographs: Social Conditions, Beliefs, and Linguistic Relationships of the Tlingit Indians (Swanton 1905a), which remains an early and detailed ethnography of the Tlingit, and Tlingit Myths and Texts (Swanton 1909), which stands as one of the largest publications of Tlingit oral literature in the Tlingit language in existence. Swanton was one of the first American anthropologists to study the Tlingit, making his publications of interest to scholars and the Tlingit who read his works today. Swanton was also a protégé of influential anthropologist Franz Boas and engaged in the then-nascent anthropological method of participant observation, making study of his work important to the history of anthropology. [ABSTRACT FROM AUTHOR]

The sole intention of this present paper is to provide a comprehensive picture of women, by extracting references both from folklores and real life practices. The researcher has made an effort to anatomize and vindicate the location of the daughters of Nature and give them, who are even now termed as "subaltern", a voiceless marginalized class of society, an inaudible voice. Folklore, a part of oral literature that get written down by the scholars, flags the voice of patriarchy. In fact it will be no exaggeration to profess that the history of folklore has been the history of women subjugation and that has very meticulously clipped the wings of women. Those women of folklores, who have become the alter-ego of many modern women, had very little to say and were under the constant observation of either a patriarch or a flag bearer of patriarch, some of them died at the end of the story while others became successful to attain their long desired freedom though it didn't come without a cost. Though the presence of patriarchy is paramount in folklores but what can bring some light in the grey canvas of folk literature is the fact that the tribal folklores especially the folklores of Northeast are way more superior than the folklores of other parts of the globe. In the folklores of Britain only men have sayings and women by virtue of being subordinate to men are left out with no words. Those unheard oral stories of Tripura have captured a vast range of social issues. Some stories have given women a voice while others have successfully been able to curtail their words. In some stories harm emerges from a womanizer and in other stories one woman has turned against another. This paper will try to provide answers to these important questions - A. What is Folklore? B. What does folklore teach? C. Do all folklores have subjugated women? [ABSTRACT FROM AUTHOR]

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