folktale as an empowering tool for community engagement and feminist activism. Folktale Retellings and the Critique of Rape Culture in Malaysia Folktales, as defined by UNESCO (2003) and the National Heritage Act of Malaysia (2005), are a form of
Sharifah Aishah Osman
Making tri-lingual folktale books
Kira Van Deusen
For political and economic reasons, oral storytelling has lagged behind other art forms in the Siberian cultural revival. The deep spiritual philosophy found in ancient tales can clarify and unite viable approaches to today's political, artistic and ecological concerns. Since most Siberian indigenous languages are considered to be threatened, if not almost extinct, and since languages are basic to stories, perhaps revival of storytelling can facilitate initiatives to preserve language. This article looks briefly at storytelling and language during the Soviet period and the first decade after, and describes two tri-lingual folktale book projects undertaken in collaboration with Udeghe and Khakassian folklorists and cultural activists.
Naomi Caffee, Paul Dukes, and Aimar Ventsel
Mists on the River: Folktales from Siberia Yeremei Aipin, Translated by Marina Aipin and Claude Clayton Smith (Brunswick, ME: Shanti Arts Publishing, 2020), 51 pp. ISBN 978-1-951651-40-4. Mists on the River: Folktales from Siberia is a
Traditional Ecological Knowledge in Irish Folklore
Opposition between evidence-based science and improvable religious belief is assumed in Western intellectual tradition. By contrast, Native American theorists argue that religion constitutes part of Traditional Ecological Knowledge (TEK), which this paper argues exists in European contexts. Irish tales of changeling cattle encoded vital data for survival in a specific region; such Local Sanctions describe human difficulties that follow ecologically inappropriate actions. Other narratives are Global Warnings, concerning interconnections whose significance transcends individual health to include threats to the health of the planetary system. This paper urges analysis of European folktales and folk rituals as traditional environmental texts.
Half a Century of Fieldwork and Scholarship
Samuel G. Armistead
Our collaborative project concerning the traditional literature and folklore of the Spanish-speaking Sephardic Jews of the Balkans and North Africa began in 1957 and has continued up to the present. During the project's fifty-three years (so far), we have interviewed some 164 Balkan and seventy-five North African Sephardic informants, in the U.S. (Los Angeles, San Francisco, Seattle, Philadelphia, New York), in Israel (eight different communities), in Morocco (six communities) and in Spain (Madrid). Our Eastern informants originated in Rhodes, Salonika, Tekirdağ, Izmir, Israel, Monastir, and a number of small Bosphorus communities. Our collection of traditional ballads (a majority of medieval Hispanic origin) totals just under 1,500 texts. We also collected abundant examples of lyric poetry, folktales, proverbs, folk cures, and popular beliefs. Five volumes of our projected sixteen-volume edition of Sephardic narrative ballads and other folk literature have already been published; three more volumes are currently being prepared for publication. Our editions systematically include studies of the songs' texts and their traditional tunes (the latter transcribed and studied by Israel J. Katz). One of our many crucially important aims has been to save, for the benefit of future generations, the precious oral literature and folklore of the Sephardic Jews.
A Jewish Child's Apprenticeship of 'The Impossibility of Being a Jew'
Although The Last of the Just was awarded the Prix Goncourt in 1959, the novel and its author have been forgotten. The accusations of plagiarism were such a hard offence to the Polish-Francophone author that he nearly stopped writing as a Jew and a (although oblique) witness of the Shoah. He turned to another Diaspora in his subsequent novel, La Mulâtresse Solitude (1972) and published novels with his Guadeloupean wife Simone Schwarz-Bart in which the Shoah and slavery are intertwined. In this article, I revisit The Last of the Just, which is a masterpiece because, as a hybrid form, it combines lamentation and encyclopaedic narrative, Talmudic legend and Yiddish folktales, marvellous realism and Borgesian 'journalism'. I illustrate how Schwarz-Bart's chronicle of centuries of anti-Semitism in eight European countries offers a vast chronicle 'preparing' for Auschwitz and how his dynasty of the Lévy family, elected as being the Lamed-Vov, sheds light on the unbearable tragedy and the urgent necessity to reclaim and to remember the events of the 'Last of the Just Man', killed six million times.
to rape culture. The final article moves us away from North American rape culture to Malaysian. In “Addressing Rape Culture through Folktale Adaptation in Malaysian Young Adult Literature,” Sharifah Osman traces the ways in which Malaysian public
Global Narratives of Girls at Risk and Celebrity Philanthropy
has become a cause du jour on the global philanthropic stage. HTS Presence HTS draws on the old Chinese folktale 1 about a hummingbird confronting an elephant, that represents the collective power of the little people versus larger forces. Mao
, then simmered in a little water, to which eggs are added at the end of the cooking time. This dish connotes so much the regional identity that the hero and savior of the region in a famous folktale is nicknamed Bâqâle qâtoq. Mirzâ Qâsemi is prepared
An Interview with Author Ta-wei Chi on the New Translation of The Membranes
Jane Chi Hyun Park and Ta-wei Chi
the Momotoro folktale as a kind of origin myth for Momo. It seems to me like you are playfully queering a masculinist nationalist Japanese folk story— and perhaps also queering the story of Japanese colonialization in Taiwan? It struck me that a Korean