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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]

Artistic and cultural education has long been marginalised in the professional training provision of public universities in Benin. Individuals aspiring to artistic and cultural careers frequently travel to the West to pursue higher education, or instead they resort to self-study. In 2015, the creation of the Institut National des Métiers d'Art, d'Archéologie et de la Culture (INMAAC; National Institute for Artistic, Archaeological and Cultural Professions) made it possible to offer training more suited to the expanding needs and qualifications of arts and cultural professionals. But what has been the impact of the marginalisation of arts and culture on the professional world? What new prospects are offered by INMAAC to revitalise training? This article explores these two questions through a critical re-reading of specialist literature and oral interviews with cultural collaborators and students as well as an analysis of two collective projects carried out by INMAAC students as part of their course. The article provides a basis for reflection on the need for better integration of the arts and culture within public higher education in Benin. [ABSTRACT FROM AUTHOR]

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]

"Critical Discourse in Bangla" is a comprehensive exploration of critical thinking within the context of Bangla literature. The book includes English translations of famous works by Bengali writers from the nineteenth century onwards, covering topics such as cultural aspects of Bengal, Indian aesthetics, poetic discourse, and the language movement. It highlights the importance of incorporating Bengali culture and traditions into literature to achieve greater global recognition for the Bengali language. The book also addresses the contributions of Bengali Muslims to Bangla literature and advocates for the recognition of their work. Overall, "Critical Discourse in Bangla" provides valuable insights into the evolution and significance of Bangla literature and will be of interest to scholars in various interdisciplinary fields. [Extracted from the article]

This article deals with the interaction of Oromo's oral literature with written poetry. The main objective is to indicate the way different types of oral literature elements are adapted to written poetry. Data were collected through qualitative methods such as document analysis, interviews, and group discussions and were analyzed qualitatively. Types of Oromo oral literature like a proverb, oral narrative, oral poetry, and riddles are adapted into written poetry by different authors. The interaction forms a bridge between the oral literary culture and written literature enabling both to complimentarily develop Oromo literature. As Richard M. Dorson states, "Oral literature can and frequently does enter into written literature. A new generation of African novelists... strews the proverbs of their native languages throughout their fiction" (2). The intermixing of African orality and written literary works makes literature closer to culture and societal life. These connections sustain the life of oral literature in written literature, on the one hand, and enable written literature to aesthetically communicate the culture, history, norms, and beliefs of a group of people who share it. [ABSTRACT FROM AUTHOR]

This article introduces the Latter-day Saint "legend of the naked dead," which in the late nineteenth and early twentieth centuries was a widely known story emphasizing the importance of proper burial, including the ritual clothing of the dead. The ceremonial robes and garments that Latter-day Saints wear in temple services are also worn in the grave. In these stories, apparitions appear to the living to coax them to fix some error in their burial clothing. The legend cycle emphasizes the place of the family in caring for their dead, the significance of these rituals, and, of course, the continuing connections between the living and the dead, while simultaneously reinforcing the expectation for Latter-day Saints to always wear the garment under their secular clothing. Historically, some have viewed the practice of wearing the garment as onerous and altered their garments for purposes of comfort or fashion. The legend of the naked dead assures Latter-day Saints that there is purpose in this tradition that transcends even death. [ABSTRACT FROM AUTHOR]

A cherished Sri Lankan tradition comprising tales from different regions, stories about Kuweni recount how Prince Vijaya from North India took power in Sri Lanka with the help of Kuweni, a native young woman. This study introduces a qualitative thematic metaphorical approach to analyze Kuweni's legend. The findings presented in "Kuweni's Folklore Characteristics Onion" offer a layered analysis that demonstrates the significance of symbols and metaphors in folklore, offering valuable insights to various creative disciplines. [ABSTRACT FROM AUTHOR]

This article compares songs in the bumba-meu-boi of Maranhão, Brazil, to reframe discussions of sotaque ("performance styles"). Songs structure performances and have a high symbolic value. Focusing on songs emphasizes the annual re-creation of performance styles and encourages further exploration of singing and songs as exemplars of ludic (cultural) capital. [ABSTRACT FROM AUTHOR]

Woody Guthrie built a strong reputation after 1942 as an artist and activist opposed to racism. From that time, he had a consistent ideology that promoted racial justice and economic equality for all. This essay examines pivotal earlier events when he was effectively confronted by two Black people for singing racist lyrics on the radio in 1937 and 1939 and also examines the roles of the "long Civil Rights Movement," the Communist Party USA, and the Black press in aiding Guthrie's development of a new racial consciousness. [ABSTRACT FROM AUTHOR]

The Moken are a sea-nomadic population living in the Mergui Archipelago, where they remained out of the reach of the state while developing clientelist relationships with dominant societies over several centuries. Starting in the mid-twentieth century, economic development and Burmese colonization of the islands led the Moken to face major transformations of their territory and way of life. This article takes a long-term approach to understanding Moken resilience by examining their oral literature, rituals and mobility developed in connection to the populations they live alongside. It shows that the Moken have maintained a core nomadic identity that enabled them to develop clientelist relationships throughout successive historical eras. [ABSTRACT FROM AUTHOR]

Yucatec Maya orality has been a popular topic of study of scholars from a wide array of disciplines. These studies often rely on academically generated categories of speech that have often been stylized in forms that descend from Western thought. The generated speech categories may overlook more performance-based forms that are more common of Indigenous knowledge systems. Most of the collected and analyzed Maya oral literature appears to be recounted by men, leaving women’s orality and their unique ways of interpreting the world largely under-documented. In this paper, I expand our understanding of Yucatec Maya women’s oral literature by providing a systematic documentation and description of u t’aan nukuch máak, words of the elders, a ‘speech’ genre that relies largely on performance. The performance of u t’aan nukuch máak are an embodiment of my female collaborators’ culture, as they occur in their daily routines. U t’aan nukuch máak are performed (or uttered) in the context of certain bodies, objects, times, and spaces that index concepts that reflect the strength of Maya cultural memory. [ABSTRACT FROM AUTHOR]

Nondermatophyte moulds (NDMs) are widely distributed and can be detected in association with mycotic nails; however, sometimes it can be challenging to establish the role of NDMs in the pathogenesis of onychomycosis (i.e. causative vs. contaminant). In studies where the ongoing invasive presence of NDMs is confirmed through repeat cultures, the global prevalence of NDMs in onychomycosis patients is estimated at 6.9% with the 3 most common genus being: Aspergillus, Scopulariopsis and Fusarium. NDM onychomycosis can, in many cases, appear clinically indistinguishable from dermatophyte onychomycosis. Clinical features suggestive of NDMs include proximal subungual onychomycosis with paronychia associated with Aspergillus spp., Fusarium spp. and Scopulariopsis brevicaulis, as well as superficial white onychomycosis in a deep and diffused pattern associated with Aspergillus and Fusarium. Longitudinal streaks seen in patients with distal and lateral onychomycosis may serve as an additional indicator. For diagnosis, light microscopic examination should demonstrate fungal filaments consistent with an NDM with at least two independent isolations in the absence of a dermatophyte; the advent of molecular testing combined with histological assessment may serve as an alternative with improved sensitivity and turnover time. In most instances, antifungal susceptibility testing has limited value. Information on effective treatments for NDM onychomycosis is relatively scarce, unlike the situation in the study of dermatophyte onychomycosis. Terbinafine and itraconazole therapy (continuous and pulsed) appear effective to varying extents for treating onychomycosis caused by Aspergillus, Fusarium or Scopulariopsis. There is scant literature on oral treatments for Neoscytalidium. [ABSTRACT FROM AUTHOR]

This scoping review aims to identify the available literature on oral health community engagement programs that have been developed to guide oral health care in rural communities and to summarize their outcomes. This review was conducted using the 5-stage scoping review framework outlined by Arksey and O'Malley. We conducted a literature search with defined eligibility criteria through electronic databases such as Science Direct, PubMed, ProQuest, Scopus, EBSCOhost, and Wiley Online; other well-established online scientific health and dental organizations such as the WHO, the Fédération Dentaire Internationale of the World Dental Federation, the American Dental Association, and the South African Dental Association; and grey literature spanning the time interval from January 2012 to August 2023. The charted data were classified, analysed, and reported using descriptive and thematic analyses. A total of 19 records were included in the final review. These records were classified into four categories of interventions: community-based, school-based, integrated dental-based, and non-dental volunteer oral health programs. The findings imply that there is a growing appreciation for the significance of qualitative data in enhancing oral healthcare interventions and outcomes. Furthermore, the study showed that oral health strategies were successful in shaping the understanding and perception of oral health among children and mothers/caregivers, and in improving the oral health and quality of life of edentulous older adults and children living in rural communities. [ABSTRACT FROM AUTHOR]

Shairnamahs, which are included in the literature as a product of Turkish folk literature, have the quality of valuable historical documents in terms of providing information about the poets who lived both in the period in which they were written and in previous periods. While sometimes only the names or pseudonyms of the poets are mentioned in the shairnamahs through some rhetorical arts, sometimes information on many subjects such as birth and death dates, hometowns, family members, professions, skills, tastes, clans or sects they belong to, etc. are included. Although shairnamahs are generally included in the literature as products of Turkish folk literature, it is seen that some poets of classical Turkish literature also wrote poems in this style or close to this style. One of the 16th century classical Turkish poets, Celal from Manastır wrote a ghazal in the style of shairnamah. In this poem, which includes the names of 16 poets in total, most of the names of poets are referred to by using the art of iham. In this study, the poem of Celal from Manastır is analysed. In this context, this study consists of an introduction and two main chapters. In the introduction, shairnamahs and the relation of Celal's poetry with this style are emphasised. In the first part of the study, it is given information about the life and works of Celal from Manastır. In the second part, the qualities of the poets whose names are mentioned directly or through the art of iham are mentioned in Manastırlı Celal's poetry and it is questioned whether these qualities coincide with the information in the tadhkiras of the period. [ABSTRACT FROM AUTHOR]

Although the study of ḥadīth (the Prophet's speech) has advanced significantly in recent decades, several of its literary aspects remain unexplored within Euro-American scholarship. The epistemological status of ḥadīth within balāghah, the premodern Islamic theory of literary analysis, has received little scholarly attention. Drawing on Inimitability and Conciseness (Kitāb al-Iʿjāz wa al-Ījāz), written by the literary critic, Abū Manṣūr al-Thaʿālibī (d. 1038 CE), I show how during the oral stages of its development, ḥadīth was a living tradition that was highly flexible in terms of its wording and content. I empirically explore the interface and interactions between oral and written media in the employment of individual ḥadīths as literary texts, showing how an in-depth exploration of the oral nature of ḥadīth illuminates the approaches of modern literary criticism to appreciate literary texts of oral origin. In conclusion, I suggest that the early Arabic discourse of literary criticism offers an emic (culture-specific) perspective that fosters recognition of the literary reception of ḥadīth and its profound integration into the Islamic literary culture. [ABSTRACT FROM AUTHOR]

With the growing prevalence of audiobooks and the growth of the recorded spoken-word industry worldwide, this article highlights the ways in which sound studies scholars and literary critics alike can reconsider the importance of the "talking book" as a key form of oral literature. In this article, we explore the audiobooks of Zora Neale Hurston's Barracoon and Yaa Gyasi's Homegoing – two key pieces of Black Atlantic literature in which the aesthetics of oral literature are deeply embedded and come alive as forms of new orality. We offer a method of "close listening", drawing on the tactics of reading in sonic literary studies, and suggest through engagement with the work of scholars such as Ato Quayson, Tsitsi Jaji and others an interdiscursive approach toward "binaural" voices in African and Afrodescendant cultural production. [ABSTRACT FROM AUTHOR]

Peru is a multicultural country, with a wide wealth of languages and traditions. However, most of the contributions from the Andean and Amazon areas have suffered segregation by members of the majority culture, represented by the Spanish language and centralised in the coastal cities. For this reason, migration to these territories has included the concealment of the mother tongue, cultural mimicry and the loss of identity values. For this reason, this study seeks to achieve the opposite effect: to revalue the Quechua language through the presentation and compilation of oral myths from different Andean localities, thanks to the conception, performance and style of a group of students of the Beca 18 program at a private university from Lima. This means revaluing the cultural elements that are part of the identity of these students, specifying the activity as a form of cultural strengthening, and recovering the myth as a manifestation of oral literature in the Peruvian environment, as well as in the official spaces of culture majority. [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]

Advancements in DNA sequencing technologies within the last decade have stimulated an unprecedented interest in the human microbiome, largely due the broad diversity of human diseases found to correlate with microbiome dysbiosis. As a direct consequence of these studies, a vast number of understudied and uncharacterized microbes have been identified as potential drivers of mucosal health and disease. The looming challenge in the field is to transition these observations into defined molecular mechanistic studies of symbiosis and dysbiosis. In order to meet this challenge, many of these newly identified microbes will need to be adapted for use in experimental models. Consequently, this review presents a comprehensive overview of the molecular microbiology tools and techniques that have played crucial roles in genetic studies of the bacteria found within the human oral microbiota. Here, we will use specific examples from the oral microbiome literature to illustrate the biology supporting these techniques, why they are needed in the field, and how such technologies have been implemented. It is hoped that this information can serve as a useful reference guide to help catalyze molecular microbiology studies of the many new understudied and uncharacterized species identified at different mucosal sites in the body. [ABSTRACT FROM AUTHOR]

Indocyanine green is a cyanine dye that displays fluorescent properties in the near-infrared region. Indocyanine green has good water solubility and can bind to plasma proteins in the body. After binding, it can display green fluorescence when irradiated by near-infrared fluorescence. Owing to its good imaging ability and low side effects, indocyanine green is widely used in the diagnosis and treatment of various tumors. Indocyanine green-assisted sentinel lymph node biopsy helps determine clean tumor boundaries, helps surgeons remove primary tumors completely, assists in microvascular anastomosis in head and neck repair and reconstruction, reduces operation time, evaluates blood perfusion to monitor flap status. In addition, indocyanine green has great potential in photodynamic therapy to specifically kill tumor cells. However, despite the benefits, studies regarding the application of indocyanine green in oral cancer are limited. Therefore, we conducted a literature review to explore the application of indocyanine green in oral cancer to benefit clinicians involved in the diagnosis and treatment of this disease. [ABSTRACT FROM AUTHOR]

Anis ol-Arefin (Mathnavi of Nakhoda) is a fictional poem. This mathnavi has been written by Agha Mohammad Hosein Sahib Shirazi and is dedicated to Nakhoda. He composed this verse in 1293 A.H. (during the reign of Nasir al-Din Shah) in his old age and when he was the ambassador of Iran in Bengal, India. The purpose of this study is the linguistic analysis of the poem of Anis al-Arefin based on two existing lithographs of this poem. In addition, this text, apart from the linguistic benefits, has explanations and novelties from a literary point of view. This includes historical information about the Qajar era and the rulers, especially Fath Ali Shah and Naser al-Din Shah and some local border guards of India, geographical information, especially about Shiraz and India, and the birthplace and residence of the poet. Anis al-Arefin is noteworthy, readable, and fresh in terms of folk literature, anecdotes, legends, and parables. In addition, the poet of this poem was a political-literary person. This poem is a unique document in knowing the poet and with it you can get some of his personal and family information and get to know some of the political-historical figures that have not been left in history. Since literary works find meaning in a literary system, we also mentioned the connection of this work with other works, especially Khosrow and Shirin of Nizami, with which the poet of Anis al-Arifin wrote this poem. [ABSTRACT FROM AUTHOR]

This article explores the usage of plural νόμοι versus singular νόμος throughout the whole corpus of the Greek Bible. Obviously, the singular is predominant. If we put aside later variants and textual traditions, the rare passages where the plural νόμοι is used (in Proverbs, Jeremiah, Esther, and 2 Maccabees) mutually elucidate each other: the plural occurs where the translators wanted to stress that the law(s) in question should be distinguished from the Torah. With respect to Jer 31:31–34 (LXX 38:31–34) and the quotations from it in Hebrews, the article demonstrates that the plural νόμοι in the LXX cannot be explained by the Vorlage , as many modern researchers suggest, but was a conscious device used by the LXX translator. The aim of the translator, followed by the author of Hebrews, was to stress the distinction between the Law of Moses and the Laws of the New Covenant. [ABSTRACT FROM AUTHOR]

"Cannibalism" is widely regarded as an absolute taboo for cultivated humanity. Not only does the bare citation of the word" cannibalism" and encountering images about this subject make utmost people extremely uncomfortable. Nonetheless, the "cannibal motif" exists in humanities folk literature, and why is it being repeated in modern literature, media, and culture? If humanity can achieve a sense of spiritual satisfaction or there's a universal idea that desperately wishes to partake through such a horrifying motif, what kind of content can it be? When trying to address this curiosity, there's an interesting text which is worth noting. It's "the myth of Seolmundae-halmang (Grandma Seolmundae)", which is being passed down on South Korea's Jeju Island. Seolmundae-halmang was worshipped as the creator goddess of Jeju Island, yet in the stories about her death, she's eaten by her own sons. Why did this goddess have to experience such a terrible death? Also, if "myth" contains motifs of universal human life, what was the content that Jeju Island's mythology group wanted to share through the death and devouring of the goddess? To find answers to these questions, several former studies on the conception of cannibalism were examined, thereby the aspects of cannibalism that was in human life was verified. As a result, the cannibalistic motif of this myth confirmed that the endo-cannibalism concept of the primordial mythology enthusiasts group was the result of the divine succession process from Seolmundae-halmang to her sons. Furthermore, when interpreted in the context of symbolism for human reality, it is also revealed that children who have grown up at the expense of their parents have embodied the universal and realworld principle of human life in which they realized their parent's sacrifices and inherited their lives. The significance of such research results can be recognized for investigating the mythological meaning and value of cannibalistic elements of the Seolmundae-halmang myth. This allowed us to reveal the meaning and value of one of Korea's major mythological materials more fully, as well as confirm the universal value of Korea's mythological materials. [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]

The story of Sîrat Antar, created around the life of Antar ibn Shaddad, who is known as the poet of al-Mu‘allaqât and who is also famous for his heroism, had been circulating from language to language for centuries in different geographies. This story, which found existence in the tradition of oral literature in Arab geography in the 6th century, when Anter bin Şeddâd lived, was put into writing in the 12th century, and the whole story was translated into Turkish for the first time in 1477 by the order of Sultan Mehmed the Conqueror. The preface of the translation of Qıssa-i Antar, whose translator is unknown, has the distinction of being the first translation criticism in Turkish in the light of the available information. According to the information the translator gave in the preface, as mentioned earlier, the story was translated into Turkish before it. However, it has been determined that these translations have deficiencies in many issues listed under different headings. The preface, as mentioned earlier, is the subject of this study. First of all, in the study, the translated text and intralingual translation of the preface of the first volume of Qıssa-i Antar registered with the location number H. 1145 in the Topkapı Palace Museum Library, are given. After the section in which the translation process described in the foreword is explained in articles, the Arabic and Turkish sources that the translator has benefited from and criticized have been reached. Based on the traces in the detected copies, the factual data of the translator’s criticisms of the previous translation were extracted, and the relevant data were interpreted. In the resulting table, it was concluded that there might be more than one translator whose name is unknown in the translation of Qıssa-i Antar, and the translator's identity and the text’s period were evaluated. In the last part, the numerical data of the copies examined by the translator and the translation produced during the translation process were transferred, and it was questioned why the translation was called “Kitâb-ı Fâhir” (the book to be proud of). [ABSTRACT FROM AUTHOR]

There is no doubt that one of the greatest realities in the world is death. Although death is a journey to a different world for the deceased, it is the embodiment of sadness and grief for those who love it. The laments and words spoken after the deceased have taken their place in our written and oral literature. Among these literary works, elegies also have an important place. Although the love for the deceased and the respect shown to him are expressed through dirges, degrading and insulting expressions are also included in the dirges for the people who caused the death of the loved one. The more the deceased is loved and respected by the society, the more the poets attached importance to writing an elegy to the deceased. One of these laments is the Karbala Lamentations. As a result of the Karbala incident, where Hussein and his relatives were martyred, in classical Turkish literature, on the one hand, the deep sadness caused by this event was told, on the other hand, the poets gave information about the names of the people who took action in this sad event and the activities they had done. The main purpose of our study will be to reveal what activities the people who were involved in the martyrdom of Hüseyin, politically or militarily, were involved in the Karbala elegies and with what expressions they were mentioned in the poems [ABSTRACT FROM AUTHOR]

Kazakh folklore, which has been preserved in the memories of people for centuries, has been verbally transmitted between generations. By the beginning of the 19th century, it finally succeeded to find a place in concrete documents and attracted the interest of the scientific communities. The studies about the Kazakh folklore had systematically begun to be studied and published during the Soviet period. In this period, the Kazakh folklore had been classified in terms of genres and the most important ones found themselves a place in various textbooks. However, it cannot be said that the folklore collections published so far contain all the valuable heritage of the Kazakh people from the ancient times. It was because there was the prohibition of publishing some folklore genres which did not meet the social and ideological interests of the Soviet period; as a result, some folklore works was not studied. Religious epics, mythological legends, historical jirs and many other folklore texts are some of the leading genres of this non-studied group. After Kazakhstan became an independent country, the study of all national folklore genres of Kazakh Turks was undertaken. Ancient folk traditions, customs and oral literature were revived after Kazakhstan gained its independence. Some folklore genres which were not academically researched in the past, but survived with the oral tradition, have finally begun to be researched, compiled, and published. Legends, which are considered as oral literature genres, have been compiled from the public. In this article, nine Kazakh legends have been studied, explaining the reasons of people's transformations into birds and other animals, in the Turkish dialect of Turkiye. The similar variants in Anatolian-Turkish legends to these texts have also been determined. This article consists of the main titles: Myths About Humans Transformation into Birds, and Myths About Humans Transformation into Other Animals. [ABSTRACT FROM AUTHOR]

HPV plays a vital role in the development of cervical cancers and oropharyngeal cancers, but it is controversial whether HPV is involved in oral cancer development and to what extent. In this review, the clinical characteristics, diagnosis, treatment, and prognosis of HPV-positive oral cancers are summarized, and the mechanisms of HPV-related oral cancer development are discussed. HPV DNA positivity rates are 20–30% in oral squamous cell carcinoma (OSCC), and HPV16 is the most common high-risk HPV. E6/E7 mRNA positivity rates are 2–6% in OSCC. Detection of both high-risk HPV DNA and E6/E7 mRNA is recommended to determine the presence of active HPV, in agreement with high-risk HPV infection in OSCC. Surgical treatment is the first-line therapy for HPV-positive and -negative oral cancer, but there is no unified view about the prognosis of HPV-positive OSCC patients. HPV16 may play a vital role in malignant transformation in oral epithelial dysplasia, and a model of synergistic carcinogenic impact of HPV and tobacco smoking is predicted. Additionally, it is hypothesized that there are different HPV-associated oral cancers, such as integrated HPV DNA-positive OSCC with stable E6/E7 expression and episomal HPV DNA-positive OSCC. In summary, the role of HPV in oral carcinogenesis seems to be limited because of the low E6/E7 positivity in OSCCs; however, episomal HPV DNA may play a vital role in the malignant transformation of HPV-positive oral premalignant lesions. Further investigation is required to promote new insights into the role of episomal HPV DNA in oral carcinogenesis. [ABSTRACT FROM AUTHOR]

The Multilingual Folk Tale Database or the ECHO Collection of Folk Tales are further examples as it is the Yashpeh International Folktale Collection and meta collection like Folktale Collections, to mention a few out of many. 15 Meder, Theo: From a Dutch Folktale Database towards an International Folktale Database. in: Fabula 51 (2010) 6-22. 16 Meder, Theo: The Folktale Database as a Digital Heritage Archive and as a Research Instrument. Computational folktale studies. Yoel Perez presents new databases for the Sephardic tradition of folktales and discusses the expanded functionalities of today's databases for folklorists from around the world. [Extracted from the article]

Anonymous products of Turkish folk literature are a valuable resource in terms of determining the common attitude of Turkish culture and Turkish people towards life-related issues. It is also important to examine this information source with different theories as well as compiling it. Each examination carried out is an important step to reveal the hidden features in folk literature products. In this study, Oguz Kagan Epic and Dede Korkut Stories, which are important documents for Turkish history and culture, will be discussed in the axis of Ibn Khaldun's theory of umran. The theory of Umran includes views on how a human community turns into a nation and how the elements of sovereignty develop and weaken within the state structure. In the aforementioned study, the texts were discussed in terms of the stages a society went through in the process of statehood and civilization according to Ibn Khaldun, and explanations were made with examples from the texts. As a result of the study, it has been seen that the theories of Ibn Khaldun are also valid for Turkish culture and state structure, and the marital conditions of the society that passed from the epic era to the folk tale era are reflected in the texts with the changes that can be observed in the axis of this theory. [ABSTRACT FROM AUTHOR]

The epic, which is of great importance to culture, language, art and history, and plays a very valuable role, are the mirror of a nation's nobility and greatness. Information about many issues such as the world views, perspective of life, traditions and traditions of Turks that have embodied a great epic culture is included in these texts. In the epic of Turkish tribes, animal motifs and value judgments created around animals occupy an important place. Every element of the place that is lived for the Turks, who have intertwined with nature, and that has made nature a part of their life, has made sense in that sense, and has led their way of life. Their relations with animals have had an effect on architecture, clothing, trade, folk literature, almost all areas. In this context, one of the most important animals to mark the religious and social life of the Turks, occupying a special place in myths, legends and epic is a wolf. In the context of the mystical beliefs, the wolf was brought to attention in a sacred quest. The wolf has many meanings in the imagination of the Turks, such as divine, valuable, inaccessible, guiding, every part or limb of which has a mystical meaning, and has a healing power. In the investigation and research conducted, the wolf's holiness was generally pointed out and the attention was given through it. But the changing social life and values of the Turks have changed and transformed this perspective on the wolves. In the epic, it was seen that the wolf had a value transformation, and the importance and polarity attributed to it in the ancient Turks had changed greatly. The perception of the wolf was found to be quite different from the phenomenon of the wolf, which was considered sacred in the old days. The reasons for this value transformation include transition to settled life, migration to different geographies, communication with various cultures and civilizations, and a changing sense of religion. The perception of the wolf, which emerged in the epic chosen by the Turkic tribe, will be examined around the valuation of the wolf. Oğuz Kagan-Tureyis Legend and Altay, Kyrgyz, Hakas, Nogay, Tıva, The Kazakh, and Sagay saga are selected as examples. The study uses the text/content analysis method. The wolf motif in the narrations has been evaluated from various angles, and the change in the perspective of society in the wolf has been interpreted. In the old Turkish world of thought, wolf, who was considered to be inaccessible or untouchable, was a great asset to the mystical beliefs and took part in the texts with a value transformation. The sacred wolf has eventually replaced it with a different perception of the wolf, and the cult animal has now become commonplace. In this context, first, the place and importance of the wolf in the old Turkish religious, social and cultural life will be conveyed, and then the wolf phenomenon in the epics will be presented to the attention of the reader. Thus, the value transformation of the wolf; hunting, its relationship with the underground, the element of analogy in negative events, its connection with evil spirits, the part of the wild nature and the animal phenomena that disturb the peace will be examined. [ABSTRACT FROM AUTHOR]

The minstrels, who greatly contributed to the formation and shaping of the national culture, played an exceptional role in keeping this tradition alive and carrying it on to the future. The epic and folk narratives from the minstrelsy tradition is a very important heritage in terms of reflecting national culture and history. The recitation of these literary genres in which verses are often used requires really good memory. We should be grateful to minstrels that such epic and folk narratives have been passed on from generation to generation and have reached the present day. The minstrels recited these literary genres combining elements of music, poetry, prose and theatre. The golden age of the minstrel art within the Turkic cultural geography was in the 16th-17th centuries, and especially many folk narratives appeared in the 19th century. The Azerbaijani minstrelsy tradition, which includes regions such as Irevan, Goyçe, Borçalı, Karabağ, Şirvan, Derbent, as well as Karadağ - Tebriz, Urmiye, Horasan, Kaşkay, Zencan, Save, is an important cultural treasure of Turkish folk literature. Göyçe, one of the important centers of the Azerbaijani minstrelsy tradition in the 19th century, brought great masters such as Ak Ashik (Allahverdi), Ashik Ali and AshikAlesker to the Azerbaijani Turkish minstrelsy tradition. Ashik Ali from Göyçe is known as one of the longest-lived minstrels who was born at the beginning of the 19th century. The widest information about the life and artistic activities of the minstrel is contained in the folk narrative called "Âşık Ali'nin Türkiye Seferi" (Ashik Ali's Journey to Türkiye). The existence of versions and variants characteristic for epics and folk tales is valid for this literary work as well. Three texts of "Âşık Ali'nin Türkiye Seferi" were identified by us, and the term "variant" is used in our study for these three texts, which are not very similar to each other. So far, only one option has been mentioned on this subject, and no comparisons have been made between the three options we have discussed. According to the edition year, the first of the variants was narrated by Ashik Imran Hasanov and Ashik Mahmud Memmedov, the second by Ashik Hacı Bayramov and the third by Ashik Gulu. In our study, information about Ashik Ali has been given and in order to introduce the narratives, a detailed summary of the first variant published in the Cyrillic alphabet has been provided. The variants have been named after the minstrels who narrated them, the differences between the three variants and new information have been identified, based on which their main features have been explained. In order to enable us to see the differences between the variants more clearly and to introduce the verse part that is an important basic element of the narrative, the poem "Ağrı Dağı" has been studied separately. In the narrative that mentions Ashik Ikbal (Yığval) and Ashik Esmer from Türkiye there are also references to such regions as Agri, Iğdır, Kağızman, Kars, Sarıkamış, Erzurum, Muş and Istanbul. From this narrative, we can also see that Ashik Ali knew such masters as Yunus Emre, Karacaoğlan, Dadaloğlu, Pir Sultan Abdal, Ashik Ömer, Ashik Emrah, Öysüz Dede, Kayıkçı Kul Mustafa, Kul Mehmet, Kul Himmet and Ashik Hasan and knew their poems by heart. In this direction, the other aim of the study is to draw attention to the close ties of the minstrelsy tradition of Azerbaijan and Türkiye in the 19th century in the context of "Âşık Ali'nin Türkiye Seferi" (Ashik Ali's Journey to Türkiye). [ABSTRACT FROM AUTHOR]

Fairy tales, which are among the main literary genres that transfer social and cultural characteristics to future generations, have been influenced by patriarchal ideology and masculine discourse due to male writers and collectors in the transition period from oral to written literature. In the written versions, it is seen that the female characters are exposed to a sexist attitude and are represented as secondary to the male characters. It is claimed that traditional tales play a role in transferring the dominant ideology to future generations, therefore; they can continue to be a tool of oppression. Accordingly, a new understanding of fairy tales, called Counter-Tale or Anti- Tale, has emerged, which argues that tales should be cleaned from some subtexts. In this study three examples of Anti-Tales are compared with their old versions and are evaluated within the frame of Critical Discourse Analysis to uncover the sexist discourse within them. [ABSTRACT FROM AUTHOR]

In our recent article (Smędra et al.: Oral form of auto-brewery syndrome. J Forensic Leg Med. 2022; 87: 102333), we showed that alcohol production can occur in the oral cavity (oral auto-brewery syndrome) due to a disruption in the microbiota (dysbiosis). An intermediate step on the path leading to the formation of alcohol is acetaldehyde. Typically, acetic aldehyde is transformed into acetate particles inside the human body via acetaldehyde dehydrogenase. Unfortunately, acetaldehyde dehydrogenase activity is low in the oral cavity, and acetaldehyde remains there for a long time. Since acetaldehyde is a recognised risk factor for squamous cell carcinoma arising from the oral cavity, we decided to analyse the relationship linking the oral microbiome, alcohol, and oral cancer using the narrative review method, based on browsing articles in the PubMed database. In conclusion, enough evidence supports the speculation that oral alcohol metabolism must be assessed as an independent carcinogenic risk. We also hypothesise that dysbiosis and the production of acetaldehyde from non-alcoholic food and drinks should be treated as a new factor for the development of cancer. [ABSTRACT FROM AUTHOR]

Plant products are becoming the topic for discussion because of its properties and many medicinal benefits. Among these natural products, Grapeseed Extract (GSE) is becoming an essential part of medicine. Antibacterial, antioxidants, anti-inflammatory and antiviral are some of the important properties. Due to its antibacterial property it is used to control various bacterial diseases and eased the course of treatment, many oral bacteria are also inhibited by GSE. GSE has shown considerable results in patients with periodontal diseases and treatment of bone loss. GSE is a potent antioxidant and reduces free radicles and oxidative stress thus inhibiting various adverse effects. GSE contains antioxidant properties which protects body from premature ageing. Antifungal properties are very useful in treatment and prevention of fungal infection. Grapeseed is useful in treating oral candidiasis as well. A number of phytochemicals including resveratrol, Proanthocyanidin (PA) are beneficial in treating cancer and prevents recurrence. The protective properties of plant extracts and phytochemicals are recently been used in prevention of most common oral disease like dental caries in children and adults. Many studies are going on about remineralisation efficiency of phytochemicals in the field of dentistry. It has been shown to increase the dentine resin bond strength if it is added in the primer and also effectively reduces the polymerisation. Another important consideration is the safety doses of GSE, it refers to the quantity or percentage in which it is added in the concerned products so it is safely tolerated and its effects are maximum. Overall, GSE contains many useful properties and is of great clinical importance. [ABSTRACT FROM AUTHOR]

Amidst the intellectual tides of the May Fourth Movement, Mei Guangdi (梅光迪, 1890–1945) believed that a "truly modern person" was someone who could maintain their intellectual independence and Confucian flexibility under immense cultural pressure. Because of this, Mei Guangdi took the advice of his mentor Irving Babbitt and supported the study and interpretation of the modernity within core Confucian philosophies to promote the Chinese national essence and absorb new knowledge. Mei Guangdi's theoretical framework for "New Confucianism" included "exploring Europe's cultural roots and its reasons for growth" rather than "ridiculously abandoning two thousand years of Chinese history." With the aid of "folk literature," he outlined a basic framework of modern cultural transition for "New Confucianism" and a "New Confucian Culture Movement." In terms of core principles, Mei Guangdi emphasized the "eternal value of Confucianism" while offering new modern interpretations of "ritual." The transformation of the "New Confucianism Movement" could be seen in how the concept of "gentleman" (junzi) affected societal transformation. More concretely, it influenced how new intellectuals understood citizenship, the responsibilities and roles of scholars, and the development of Confucianism. This article examines how Mei Guangdi used a holistic approach to Confucianism to create proposals for China's modern cultural transition. [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 article is devoted to the analysis of folk literature monuments, namely parable texts, presented in popular engravings. Parables used to serve as both entertaining and edifying readings; they could also be used as material for church sermons. Popular engravings may involve classical prose parables and ones composed in syllabic verse, which correlate with the "school" baroque poetic tradition. Part of the parables featured on engraved sheets originate from the gospel texts. Other parables can be associated with both translated and original works of Old Russian literature. Besides, one distinguishes parable texts sourced from Western European engravings. Most of the parables, which became part of popular engravings, come from the collection of stories Velikoe Zertsalo ('Great Mirror') translated from Polish into Church Slavonic. Other texts of non-evangelical origin made their way to engravings through the collections Prolog ('Prologue') and Zlatoust ('Chrysostom'). It is important to conclude that the Slavia Orthodoxa and the Slavia Romana traditions share common moralising storylines. [ABSTRACT FROM AUTHOR]

The article explores the main strands of literary heritage of Central Asia, including Persian, Turkic and Oral literature. Topics include some of the challenges that changed the course of literary development in the region that led to missed opportunities and lack of interest, a discussion of the Silk Road Literary Festival, and the need to empower independent literary voices and stimulate the development of the regional publishing sector in Central Asia.

Rüstemnâmes, which are known by researchers in the Turkish world, are the examples of Persian literature. Kitâb-ı Rüstemnâme-i Türkî has been translated into Turkish from these examples. No study was found on the work. It is aimed to determine and explain the original aspects of the work, which is very rich in terms of content. For this reason, a single copy with Arabic letters in the Rare and Manuscripts Department of the Library of the Kazakh Academy of Sciences (Ghilim Ordası) has been studied. The religious beliefs of Turks from past to the present, the religious beliefs of communities they encountered as making their presence felt in a wide geography, and the mythological elements that they blended and revealed from their cultures show themselves in tales, legends and epics. Epics, having an important place among the oral literature products in the period when writing was not yet invented, are long verse or prose works that have gained a mythological feature with their heroes and the extraordinariness of their existence, adorned with cultural elements in which historical and social events are told that have great repercussions in the lives of nations. Turkish mythology is very rich in terms of epics. Shahnameh, one of the most important poetic works of Iranian literature in the wide field of the Turkish world, is an example of an epic based on ancient Iranian legends. Starting from prehistoric times, Ferdowsi's main theme is shaped around heroes and criminals such as Rostam (Rüstem), Esfandiâr and Afrâsiyâb. It is possible to come across other works in Iranian literature that describe the extraordinariness of the heroes mentioned in the Shahnameh. Kitâb-ı Rüstemnâme-i Türkî is one of the examples of this narrative. It takes its name from the legendary hero of Shahnameh, Rüstem, son of Zâl. In the heroic stories told by Nakkal (storytellers-narrators), besides Rüstem's heroism, beings with their extraordinary characteristics also take their place. In this work, as in world mythologies, beings are characterized by contrasts such as good-bad, beautifulugly, strong-weak, known-unknown. Starting with Simurg, who helped Zâl at the birth of Rüstem by plucking a feather from his wing, he started to eat bread and meat right after he grew up quickly and was weaned, he ate more food than many adults, he was very tall despite being very young, he was strong and strong. Many of his miracles, such as his size resembling a wrestler, his fearlessness, his struggle with elephants, and his killing giants all by himself, take their place in Rüstemnâme. Another issue is the babr-e beyân, Rüstem's protective clothing with extraordinary features. It is mentioned as a name of clothing in the Shahnameh, but the story of Rüstem's War with Babr-e Beyân and his making himself armor after his victory is not mentioned. Finally, it is worth dwelling on the subject of the Battle of Kok-e Kuhzad and Rüstem, which is thought to have been added to the manuscripts after Firdevsi by many researchers, who are not included in other copies of the Shahnameh. These issues about the main character Rüstem, which is a research topic in itself, will be discussed in detail in another study. While some of the giants, who are described as bad in terms of their characters, threatening to human beings, large and ugly, are not in the Shahnameh, they are in this Rüstemname. In this study, the reflections of the giant motif, which is frequently encountered in the Turkish epic tradition, in the subject work will be evaluated. [ABSTRACT FROM AUTHOR]

The sum of the different life style, world view, history, religion, language and similar values on the nature in which a society lives also reflects the unique culture of that society. The cultural memory of a society is constituted by the accumulation of data filtering through centuries, covering every concrete and abstract value. The formation of individual memory, on the other hand, is fed by the social accumulation in question from the ancestors of the individual. In this context, the elements in the cultural memory that affect the societies' perception of life will of course be reflected in the individually produced works. Sustaining its existence as a nation depends on transmitting and keeping alive the values preserved in social memory only by transferring them to individual memories. In this context, folk songs, which are products of oral culture filtered from years ago, in which the culture is combined with the melody and transferred in the simplest language, are the carriers of important cultural elements. When examined in detail, it is possible to see crystallized samples of all aspects of life and the philosophy of Turkish perception of life in folk songs. In this context, folk songs, which are the joint products of music and literature and are among the branches of art, which are the absolute needs of human existence, are the expression of the common values of the society. The partnership of literature and music creates the power of folk song. They are historical and artistic documents that have filtered through the years and come to these days and contain the traces of our past. Turkish people expressed their heroism, heart fire, cry, joy and pain in folk songs; He shared his love and secrets that sprouted in his heart, poured out his heart, and revealed his heart in his songs with all his sincerity. One of the ways to reach information about society and culture is to examine folk literature products. The folk songs filtered from years ago, in which the culture is combined with the melody and transferred in the simplest language, are historical documents on one side and on the other hand. The events, which are the subject of history books, are of course reflected in the folk songs, which are oral products of folk literature. This study aimed to investigate the reflection of Antep Defense, which lasted for eleven months and provided many things such as ammunition, supplies and weapons by its own means, without any financial assistance in the face of an invasion, on folk songs. For this purpose, Antep folk songs, which are about the process called Gaziantep Defense, were determined and the reflection of what happened in this historical process on the folk songs was observed. As a result, it can be said that folk songs have taken their place in the memories as an important oral history document for Antep Defense, as in many historical events, and are important historically as well as culturally. [ABSTRACT FROM AUTHOR]

The study of historic costumes provides deep insights on various multicultural, geographical, locational, climatic, religious, technological, and socio-economic factors that has influenced the dressing choices of particular people. While there is substantial research on the costumes of the Rajputs and Mughal rulers of India, documentation of the clothing of the various rulers of the western Indian state of Maharashtra has been limited. The objective of this study was to provide insights into the prevalent textiles used to make the costumes of the Maratha Peshwas through a hundred-year-old dominance of the eighteenth and nineteenth century. The research aimed to also identify intercultural influence of other prevailing dynasties on the costume of the Peshwas. Using a socio-cultural history-based qualitative research approach with a combination of visual and textual modes of information collection, Peshwa costumes have been studied through in-depth interviews, artifact study, study of folk literature and historical records along with a firm grounding of historical context to corroborate the findings. This paper highlights the fabrics that were used to make the costumes and accessories of the Peshwa men and women. Influences of Rajput Mughal and Nizam cultures on Peshwa costumes has also been studied. [ABSTRACT FROM AUTHOR]

Humorous narratives such as latife and anecdotes have a rich literature in oral and written culture. While most of these humorous narratives were written in prose in a narrative style, some of them were interpreted in verse. One of the jokes written in verse during the Ottoman period is Sivaslı Edîb's unknown Hekîmnâme. The only available copy of the work is the author's own manuscript and is located in Ankara University Faculty of Language History Geography Library İsmail Saib I 1846. Written in simple Turkish, this 144 couplets of poetic anecdote is written in the verse form of masnavi. The work is about the tricky game played by a wine-loving Rind in order to meet the Armenian Hekim, whom he is in love with. In the work, which has a short introduction of four couplets, which we can call preface; first, the states of the Armenian Hekim and Rind are described at length, then Rind's conversation with Hekim, his actions to obtain Hekim and the process of reuniting with him are described. In this study, the unknown poetic anecdote called Hekîmnâme and its author Sivaslı Edîb are discussed. In the introduction, the joke and letaif genre are briefly mentioned. In the first chapter, based on the available data, comments are made on the identity of Sivaslı Edîb, the author of Hekimnâme. In the second part, the only known copy of Hekimnâme is introduced and its language, style and spelling features are mentioned, followed by a summary of the work. In the last part, the original of the work is presented in a Latinized form. [ABSTRACT FROM AUTHOR]

Fountain, the source of which is water, has always been a very important phenomenon for human beings. For this reason, the fountain or well appears in literary works as a subject, motif, or symbol. It is very common in this genre to make use of the semantic dimension of the fountain, which is important in Western poetry in terms of reminding the origin of existence and pointing out the balanced relationship between life and death. So much so that the fountain motif took place in the works of authors such as Novalis, Ludwig Tieck, and Eduard Mörike. In this context, in this study, examples from the poems of Austrian Alfons Maria Petzold, German Friedrich Hebbels and Swiss Conrad Ferdinand Meyer are presented. The fountains in their poems were examined with their symbolic meanings and motifs within the scope of the explanations given. As a result, it has been revealed that this motif is included in the common cultural memory of the German-speaking countries in the analyzed poems and that it has been an important narrative tool since the oral literature tradition in explaining the factors that make up the culture. At this point, the fountain has assumed a cross-border function with the connotations. [ABSTRACT FROM AUTHOR]