Pub Date : 2022-07-01DOI: 10.1515/fabula-2022-0004
Lilli Hölzlhammer
Zusammenfassung Der Artikel bemüht sich, das Gelehrteninteresse nachzuvollziehen, das für die Übersetzung der arabischen Pañcatantra Version in das byzantinische Stephanites kai Ichnelates verantwortlich ist. Dafür soll ein kurzer Vergleich zwischen der byzantinischen und den arabischen Editionen unternommen werden, um deren große Unterschiede zu verdeutlichen und, wo möglich, zu erklären. Im Anschluss wird durch eine exemplarische Analyse der ersten beiden Bücher des griechischen Texts der Fokus auf seine didaktisch-narrativen Strukturen gelegt. Auf diese Weise wird deutlich, wie die narrative Komplexität des Textes ihm seine Fähigkeit verleiht, das Wissen und die Wertvorstellungen anderer Kulturen zu absorbieren.
摘要文章,Gelehrteninteresse理解他,在致力于译成阿拉伯爸ñcatantra版本在廷Stephanites kai Ichnelates负责.我们会简要地比较拜占廷和阿拉伯各分支，看看它们的差异，如果你愿意的话，也向他们解释一下。此外，对希腊语文本前两本书的相关描述进行相关的分析，都侧重于其自学而编撰的结构。本文表明巴西人怎样吸收其他文化的知识和价值观，就能明白圣经的言谈多么复杂，肯定有能力吸收。
{"title":"Altindische Weisheit in Byzanz: Zu den didaktischen Erzählstrategien in Symeon Seths Stephanites und Ichnelates und seinen arabischen Vorgängern","authors":"Lilli Hölzlhammer","doi":"10.1515/fabula-2022-0004","DOIUrl":"https://doi.org/10.1515/fabula-2022-0004","url":null,"abstract":"Zusammenfassung Der Artikel bemüht sich, das Gelehrteninteresse nachzuvollziehen, das für die Übersetzung der arabischen Pañcatantra Version in das byzantinische Stephanites kai Ichnelates verantwortlich ist. Dafür soll ein kurzer Vergleich zwischen der byzantinischen und den arabischen Editionen unternommen werden, um deren große Unterschiede zu verdeutlichen und, wo möglich, zu erklären. Im Anschluss wird durch eine exemplarische Analyse der ersten beiden Bücher des griechischen Texts der Fokus auf seine didaktisch-narrativen Strukturen gelegt. Auf diese Weise wird deutlich, wie die narrative Komplexität des Textes ihm seine Fähigkeit verleiht, das Wissen und die Wertvorstellungen anderer Kulturen zu absorbieren.","PeriodicalId":42252,"journal":{"name":"FABULA","volume":"63 1","pages":"96 - 118"},"PeriodicalIF":0.2,"publicationDate":"2022-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46625909","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-01DOI: 10.1515/fabula-2021-0015
S. Schmidt
Zusammenfassung In der gegenwärtigen Erzählforschung wird oft bezweifelt, dass es eine längere mündliche Kontinuität des Volksmärchens gegeben hat. Dieser Beitrag versucht, die Kraft der mündlichen Überlieferung aufzuzeigen. Als Grundlage dienen Märchen, die zwischen 1960 und 1997 in Namibia aufgenommen wurden. Vergleichsstudien der Motive zeigen nicht nur, dass eine ganze Anzahl der Texte nicht von Buchversionen abhängen können, sondern dass sie regionale Besonderheiten der mündlichen Erzähltradition in Europa erhalten haben. Auffallend häufig sind Beziehungen zur mündlichen Überlieferung der Bretagne und des Mittelmeerraumes. Es ist zu vermuten, dass diese Märchen von den Hugenotten-Flüchtlingen, die meist aus diesen Gegenden stammten, um 1700 nach Südafrika mitgebracht wurden.
{"title":"Internationale Märchen in Namibia. Bewahren und anpassen","authors":"S. Schmidt","doi":"10.1515/fabula-2021-0015","DOIUrl":"https://doi.org/10.1515/fabula-2021-0015","url":null,"abstract":"Zusammenfassung In der gegenwärtigen Erzählforschung wird oft bezweifelt, dass es eine längere mündliche Kontinuität des Volksmärchens gegeben hat. Dieser Beitrag versucht, die Kraft der mündlichen Überlieferung aufzuzeigen. Als Grundlage dienen Märchen, die zwischen 1960 und 1997 in Namibia aufgenommen wurden. Vergleichsstudien der Motive zeigen nicht nur, dass eine ganze Anzahl der Texte nicht von Buchversionen abhängen können, sondern dass sie regionale Besonderheiten der mündlichen Erzähltradition in Europa erhalten haben. Auffallend häufig sind Beziehungen zur mündlichen Überlieferung der Bretagne und des Mittelmeerraumes. Es ist zu vermuten, dass diese Märchen von den Hugenotten-Flüchtlingen, die meist aus diesen Gegenden stammten, um 1700 nach Südafrika mitgebracht wurden.","PeriodicalId":42252,"journal":{"name":"FABULA","volume":"62 1","pages":"279 - 300"},"PeriodicalIF":0.2,"publicationDate":"2021-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42513764","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-01DOI: 10.1515/fabula-2021-0012
B. Bönisch-Brednich, S. Stiefbold, H. Zimmermann
{"title":"Editorial","authors":"B. Bönisch-Brednich, S. Stiefbold, H. Zimmermann","doi":"10.1515/fabula-2021-0012","DOIUrl":"https://doi.org/10.1515/fabula-2021-0012","url":null,"abstract":"","PeriodicalId":42252,"journal":{"name":"FABULA","volume":"62 1","pages":"229 - 231"},"PeriodicalIF":0.2,"publicationDate":"2021-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47608557","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-01DOI: 10.1515/fabula-2021-0016
Özen Nergis Dolcerocca
Abstract With few exceptions, narrative theory does not ordinarily consider the self-reflexive capacity of The Thousand and One Nights beyond its canonical instance of framing, and Arabic literary scholarship does not ordinarily engage with its narratological aspects. This article proposes a narratological approach for a systematic breakdown of story cycles through abstraction, partly by making use of computer programming language, in order to demonstrate the narrative typology in the Nights. It argues that repetitions, transpositions, substitutions, and reversals testify to tensions between the overt ideology of the text and the counter discourse that unsettles this logic, concealed in its poetics. The article thereby aims to bring some of the core concepts of narrative theory into dialogue with the Nights scholarship, and to contribute to a theoretical conversation about ideological critique in narrative analysis, particularly within the pre-modern storytelling tradition.
{"title":"Between Form and Content: Narrative Typology, Metafiction and Ideology in The Thousand and One Nights","authors":"Özen Nergis Dolcerocca","doi":"10.1515/fabula-2021-0016","DOIUrl":"https://doi.org/10.1515/fabula-2021-0016","url":null,"abstract":"Abstract With few exceptions, narrative theory does not ordinarily consider the self-reflexive capacity of The Thousand and One Nights beyond its canonical instance of framing, and Arabic literary scholarship does not ordinarily engage with its narratological aspects. This article proposes a narratological approach for a systematic breakdown of story cycles through abstraction, partly by making use of computer programming language, in order to demonstrate the narrative typology in the Nights. It argues that repetitions, transpositions, substitutions, and reversals testify to tensions between the overt ideology of the text and the counter discourse that unsettles this logic, concealed in its poetics. The article thereby aims to bring some of the core concepts of narrative theory into dialogue with the Nights scholarship, and to contribute to a theoretical conversation about ideological critique in narrative analysis, particularly within the pre-modern storytelling tradition.","PeriodicalId":42252,"journal":{"name":"FABULA","volume":"62 1","pages":"301 - 325"},"PeriodicalIF":0.2,"publicationDate":"2021-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42518114","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-01DOI: 10.1515/fabula-2021-0019
T. Braccini
Abstract Two Greek authors, Georgios Sphrantzes (fifteenth century) and Makarios Melissourgos-Melissenos (sixteenth century) refer to a variant of the type ATU 1525E, Thieves steal from one another. It is the oldest known version, and it is remarkably close to the variants later attested in Georgia and the Balkans (an area that clearly shows the features of the Byzantine cultural heritage). The comparison also makes it possible to clarify and confirm the meaning of an obscure word used in the oldest version, that of Sphrantzes, where pine-cones (koukoutzella) and moss are at the center of the exchange.
{"title":"Pine-cones for moss: a late Byzantine/early modern Greek version of ATU 1525E, Thieves steal from one another","authors":"T. Braccini","doi":"10.1515/fabula-2021-0019","DOIUrl":"https://doi.org/10.1515/fabula-2021-0019","url":null,"abstract":"Abstract Two Greek authors, Georgios Sphrantzes (fifteenth century) and Makarios Melissourgos-Melissenos (sixteenth century) refer to a variant of the type ATU 1525E, Thieves steal from one another. It is the oldest known version, and it is remarkably close to the variants later attested in Georgia and the Balkans (an area that clearly shows the features of the Byzantine cultural heritage). The comparison also makes it possible to clarify and confirm the meaning of an obscure word used in the oldest version, that of Sphrantzes, where pine-cones (koukoutzella) and moss are at the center of the exchange.","PeriodicalId":42252,"journal":{"name":"FABULA","volume":"62 1","pages":"353 - 366"},"PeriodicalIF":0.2,"publicationDate":"2021-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49250249","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-01DOI: 10.1515/fabula-2021-0018
Ole Meyer, A. Crozier
Abstract The first Scandinavian mentions of magic folk tales and ballads are by two clergymen-cum-historians, Olavus Petri (the Swedish reformer, 1493–1552), in a generic discussion in the lengthy Introduction to his unpublished Swedish Chronicle), and Anders Foss (1543–1607, Danish-born bishop of Bergen in Norway), who cites ATU 327B & 853 in a discussion of the reliability of Saxo’s late twelfth-century Gesta Danorum). Both discuss the value of traditional oral tales (and ballads) as historical sources: Anders Foss rejects them, whereas Olavus Petri emphasizes their value as expressions of demotic attitudes towards the rich and mighty. This was heavily censured by King Gustaf I Vasa, who forbade the publication of Olavus’ Chronicle. Note on terminology: Olavus Petri’s preface, a large part of which is here translated for the first time, seems to be the first evidence of the Swedish word “sagor” (plural of “saga”) being used to denote a specific narrative genre (= wonder tales?). Similarly, Anders Foss’s “euentyrer” (archaic plural form of “eventyr” = Märchen, sg. & pl.) is probably the first example of the word being used in this sense in Danish (other than in the still current meaning “adventure” or “quest”).
{"title":"A Sixteenth-Century Swedish Chronicler and his King on Folktales and Ballads","authors":"Ole Meyer, A. Crozier","doi":"10.1515/fabula-2021-0018","DOIUrl":"https://doi.org/10.1515/fabula-2021-0018","url":null,"abstract":"Abstract The first Scandinavian mentions of magic folk tales and ballads are by two clergymen-cum-historians, Olavus Petri (the Swedish reformer, 1493–1552), in a generic discussion in the lengthy Introduction to his unpublished Swedish Chronicle), and Anders Foss (1543–1607, Danish-born bishop of Bergen in Norway), who cites ATU 327B & 853 in a discussion of the reliability of Saxo’s late twelfth-century Gesta Danorum). Both discuss the value of traditional oral tales (and ballads) as historical sources: Anders Foss rejects them, whereas Olavus Petri emphasizes their value as expressions of demotic attitudes towards the rich and mighty. This was heavily censured by King Gustaf I Vasa, who forbade the publication of Olavus’ Chronicle. Note on terminology: Olavus Petri’s preface, a large part of which is here translated for the first time, seems to be the first evidence of the Swedish word “sagor” (plural of “saga”) being used to denote a specific narrative genre (= wonder tales?). Similarly, Anders Foss’s “euentyrer” (archaic plural form of “eventyr” = Märchen, sg. & pl.) is probably the first example of the word being used in this sense in Danish (other than in the still current meaning “adventure” or “quest”).","PeriodicalId":42252,"journal":{"name":"FABULA","volume":"62 1","pages":"341 - 352"},"PeriodicalIF":0.2,"publicationDate":"2021-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49077457","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-01DOI: 10.1515/fabula-2021-0014
Z. Magyar
Abstract The history of international folklore research has seen several attempts to systematise the folklore texts. The (fairy) tale research has been the most productive, with nearly one hundred national tale catalogues available as well as the international tale catalogue at its fourth, improved edition. In contrast to tale and other epic genre (ballad, exemplum), the last 110 years of legend research have resulted in only a handful of books that systematised the folk heritage of the genre. Apart from a dozen of catalogues of aetiological and belief legends, until the publication of the Hungarian book series TheCatalogue of Hungarian Historical Legends I‒XI, 2018, no comprehensive type- or motif index of national legends was available. This study is a review of the international pursuits in the European folklore research directed to systematise historical legends, which, to date, due to various reasons, have been only partially successful.
{"title":"The untold subgenre","authors":"Z. Magyar","doi":"10.1515/fabula-2021-0014","DOIUrl":"https://doi.org/10.1515/fabula-2021-0014","url":null,"abstract":"Abstract The history of international folklore research has seen several attempts to systematise the folklore texts. The (fairy) tale research has been the most productive, with nearly one hundred national tale catalogues available as well as the international tale catalogue at its fourth, improved edition. In contrast to tale and other epic genre (ballad, exemplum), the last 110 years of legend research have resulted in only a handful of books that systematised the folk heritage of the genre. Apart from a dozen of catalogues of aetiological and belief legends, until the publication of the Hungarian book series TheCatalogue of Hungarian Historical Legends I‒XI, 2018, no comprehensive type- or motif index of national legends was available. This study is a review of the international pursuits in the European folklore research directed to systematise historical legends, which, to date, due to various reasons, have been only partially successful.","PeriodicalId":42252,"journal":{"name":"FABULA","volume":"62 1","pages":"259 - 278"},"PeriodicalIF":0.2,"publicationDate":"2021-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47956344","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-01DOI: 10.1515/fabula-2021-0022
A. Osmushina
Abstract The present epoch is the time of intense international communication. Effective interaction of ethnicities demands, however, to construct the dialogue of cultures on the basis of justice. Moreover, we argue that local justice models need to take priority over the international justice model. Local justice models are reflected in folklore. In this article, we analyze Colombian, Peruvian, Venezuelan, and Bolivian ethnic tales of justice. The purpose of our research is to reveal and systematize justice models in Latin American folklore including contextual, general, private, evolutionary, demographic, historical, divine, ecological, restorative, formal, selective, procedural, and other justice models.
{"title":"Justice Model in Latin American Folklore","authors":"A. Osmushina","doi":"10.1515/fabula-2021-0022","DOIUrl":"https://doi.org/10.1515/fabula-2021-0022","url":null,"abstract":"Abstract The present epoch is the time of intense international communication. Effective interaction of ethnicities demands, however, to construct the dialogue of cultures on the basis of justice. Moreover, we argue that local justice models need to take priority over the international justice model. Local justice models are reflected in folklore. In this article, we analyze Colombian, Peruvian, Venezuelan, and Bolivian ethnic tales of justice. The purpose of our research is to reveal and systematize justice models in Latin American folklore including contextual, general, private, evolutionary, demographic, historical, divine, ecological, restorative, formal, selective, procedural, and other justice models.","PeriodicalId":42252,"journal":{"name":"FABULA","volume":"62 1","pages":"367 - 381"},"PeriodicalIF":0.2,"publicationDate":"2021-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41447999","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-01DOI: 10.1515/fabula-2021-0013
D. Hopkin
Abstract Although a relatively recent invention (c. 1500), many legends have accumulated around the origins of lace, more than have been recorded for other crafts. Almost every region involved in pillow or needle lace had its own origin story: I will concentrate on those circulating in Italy, Catalonia, France, Belgium, and England. Lacemaking was a poorly paid, dispersed and overwhelmingly female occupation, but none the less it had a strong craft tradition, including the celebration of particular saints’ feastdays. The legends drew on elements of this work culture, and especially the strong connections to royal courts and the Catholic Church, but they did not originate among lacemakers themselves. Rather they were authored by persons – lace merchants and other patrons – who in the nineteenth century took on the task of defending homemade lace in its drawn-out conflict with machine-made alternatives. Legends first circulated in print, in lace histories, newspapers and magazines, before transferring to other media such as the stage, historical pageants, even the visual arts. More recently they have continued to propagate on the web. While not originally oral narratives, they behave much like legends in oral storytelling environments: they are usually unsourced; they accumulate and shed motifs; they adapt to new circumstances and audiences. They were told with the intention of creating a special status for handmade lace, and to mobilize protectors and consumers.
{"title":"Legends of Lace: Commerce and Ideology in Narratives of Women’s Domestic Craft Production","authors":"D. Hopkin","doi":"10.1515/fabula-2021-0013","DOIUrl":"https://doi.org/10.1515/fabula-2021-0013","url":null,"abstract":"Abstract Although a relatively recent invention (c. 1500), many legends have accumulated around the origins of lace, more than have been recorded for other crafts. Almost every region involved in pillow or needle lace had its own origin story: I will concentrate on those circulating in Italy, Catalonia, France, Belgium, and England. Lacemaking was a poorly paid, dispersed and overwhelmingly female occupation, but none the less it had a strong craft tradition, including the celebration of particular saints’ feastdays. The legends drew on elements of this work culture, and especially the strong connections to royal courts and the Catholic Church, but they did not originate among lacemakers themselves. Rather they were authored by persons – lace merchants and other patrons – who in the nineteenth century took on the task of defending homemade lace in its drawn-out conflict with machine-made alternatives. Legends first circulated in print, in lace histories, newspapers and magazines, before transferring to other media such as the stage, historical pageants, even the visual arts. More recently they have continued to propagate on the web. While not originally oral narratives, they behave much like legends in oral storytelling environments: they are usually unsourced; they accumulate and shed motifs; they adapt to new circumstances and audiences. They were told with the intention of creating a special status for handmade lace, and to mobilize protectors and consumers.","PeriodicalId":42252,"journal":{"name":"FABULA","volume":"62 1","pages":"232 - 258"},"PeriodicalIF":0.2,"publicationDate":"2021-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45335381","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-01DOI: 10.1515/fabula-2021-0017
David Mañero-Lozano
Abstract My aim is to analyze a corpus of Spanish gitano stories in which the phenomenon of self-representation arises and involves, among other concepts, auto-images and hetero-images, that is, the stereotyped images or imagotypes that a given group has of itself and others. I will examine various processes by means of which the heritage assimilated and transformed is perceived by the gitanos as belonging to their own culture.
{"title":"On the Processes of Narrative Reworking in Spanish Gitano Tradition: Imagological Self-Representation","authors":"David Mañero-Lozano","doi":"10.1515/fabula-2021-0017","DOIUrl":"https://doi.org/10.1515/fabula-2021-0017","url":null,"abstract":"Abstract My aim is to analyze a corpus of Spanish gitano stories in which the phenomenon of self-representation arises and involves, among other concepts, auto-images and hetero-images, that is, the stereotyped images or imagotypes that a given group has of itself and others. I will examine various processes by means of which the heritage assimilated and transformed is perceived by the gitanos as belonging to their own culture.","PeriodicalId":42252,"journal":{"name":"FABULA","volume":"62 1","pages":"326 - 340"},"PeriodicalIF":0.2,"publicationDate":"2021-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44350693","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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