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In its simplest form, storytelling is the passing of information from one person to the next. When storytelling illuminates time, place and purpose, it is then able to entertain, comfort and transport any listener. As the keeper of the imagination, the storyteller has inspired me as a performer. After reading Zora Neale Hurston‘s Every Tongue Got to Confess, I found my single-defining connection to the art of storytelling. Halimuhfack ultimately became my thesis performance piece inspired by the folk tales from Every Tongue Got To Confess. The new theatre piece shares Hurston‘s folk tale the way it may have once been told; in its natural dialect, with the same active physical involvement as if sharing stories with friends. Together, the research of the folk tale, Hurston‘s anthropological studies, folk songs and narrative from her autobiography aided in the development of the performance piece. In developing this work, I discovered that Hurston‘s tales were extremely action-oriented and were ideally suited to use in my making of Halimuhfack.

The thesis involves the usage and definition of folktale in theory and practice. The thesis consists of theoretic and practical parts. The theoretic part briefly deals with comparative law that used the folktale as one of the suitable material to study. It also compares different attitudes of defining and classifying folktales. Afterwards in the theoretic part there is introduced the influence of folktales on the pre-school and middle-school children. One part is devoted to narratology as a theory of narration and to particular kinds of folktales. The practical part introduces the preparation of worldwide folktale reading-book. It contains the way of selection of the literature, the structure of particular chapters of reading-book and creation of CD. Further there is the chapter Methods of active teaching, where the methods, responding to the trends of nowadays education, are introduced. The practical part ends with two chapters from the prepared reading-book, devoted to Italian and Greece folktales. The chapters fully correspond to the structure of the prepared reading-book. They also contain worksheets using some methods of active teaching.

This dissertation investigates the extent and type of influence the Shona folktale has had on the writing of the Shona novel. Of particular interest is how much influence the folktale has had on the early writers of Shona novels as compared to the modern writers. The study investigates folktale influence on the development of plot, setting and characterisation in targeted novels. With regard to the development of plot, the study focuses on folktale influence on the following aspects; the exposition, complication, climax and resolution. Looking at setting, the study investigates folktale influence on setting as place, time or social circumstances in which the stories happen. The study also investigates the type of characters the novelists portray and seek to detect any folktale influence on characterisation. / African Languages and Literature / Thesis (M.A.)

This dissertation investigates the extent and type of influence the Shona folktale has had on the writing of the Shona novel. Of particular interest is how much influence the folktale has had on the early writers of Shona novels as compared to the modern writers. The study investigates folktale influence on the development of plot, setting and characterisation in targeted novels. With regard to the development of plot, the study focuses on folktale influence on the following aspects; the exposition, complication, climax and resolution. Looking at setting, the study investigates folktale influence on setting as place, time or social circumstances in which the stories happen. The study also investigates the type of characters the novelists portray and seek to detect any folktale influence on characterisation. / African Languages and Literature / Thesis (M.A.)

Made available in DSpace on 2015-05-14T12:40:01Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1101053 bytes, checksum: 38732accdf84d512456ef397b48dc90a (MD5) Previous issue date: 2009-12-04 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This paper presents considerations about the folk tale of Paraíba and its linguistic construction in order to organize a glossary of terms and expressions which appear in the oral language as a culture vehicle. The materials used as corpus of our study were collected in Nuppo (Núcleo de Pesquisa e Documentação da Cultura Popular). The corpus collection belongs to Altimar Pimentel (1995), showing 64 stories told by Luzia Tereza which we pulled eleven as sample for our research. We also analyzed four stories from Trancoso collection that are part of the Project (Biblioteca da Vida Rural Brasileira), under Aragão and other researchers responsibility (1981), containing a total of 40 stories. Our work aims at studying folk tales terms, raised in the written form, focusing on aspects such as socio-historical memory and the artistic character of these tales, considering also the variation. In this work different lexical sciences are introduced and also their respective theoretical approaches, but the main emphasis is put on Sociolinguistic and its methodological guidelines. Next, we prepared the glossary, which contains 204 terms, distributed in the following classification: words with different meanings, words with equivalent meanings, and no-dictionary words. In the entries registered there is a predominance of verbs followed by nouns, adjectives, expressions, adverbs, conjunctions, interjections and onomatopoeic terms. The attempt to raise this corpus is justified by the need to be developed more researches about the organization and systematization of glossaries on the folk tales. Thus, it is expected that this work will stimulate and enable new researches on popular culture in particular the folk tale. / O presente trabalho apresenta considerações acerca do conto popular Paraibano e sua construção linguística com o objetivo de organizar um glossário com termos e expressões, que figuram na linguagem oral como veiculadores de uma cultura. Os materiais utilizados como corpus da nossa pesquisa foram colhidos no NUPPO (Núcleo de Pesquisa e Documentação da Cultura Popular). O corpus é pertencente à coletânea de Altimar Pimentel (1995), constando de 64 histórias contadas por Luzia Tereza das quais retiramos onze como amostra para nossa pesquisa; foram analisados ainda quatro contos da Coleção Trancoso que fazem parte do Projeto Biblioteca da Vida Rural Brasileira sob a responsabilidade de Aragão e outros pesquisadores (1981), consta um total de 40 histórias. O nosso objeto de estudo são os termos dos contos populares, levantados na modalidade escrita, considerando-se também a variação. Para tanto, desenvolvemos a pesquisa que partiu de referenciais teóricos fundamentados em pressupostos epistemológicos das ciências do léxico e seus enfoques teóricos, com ênfase na sociolingüística e suas orientações metodológicas. Seguiram-se os procedimentos metodológicos a partir de um estudo sobre o conto popular, focalizando aspectos como a memória sócio-histórica e o caráter artístico desses contos. Em seguida, elaboramos o glossário, constando de 204 termos cuja dicionarização obedeceu à seguinte classificação: termos e/ou expressões não dicionarizadas; termos e/ou expressões dicionarizadas com acepção equivalente e termos e /ou expressões dicionarizadas com acepção diferente. Dos verbetes registrados, há uma predominância de verbos, seguidos de substantivos, adjetivos, locuções, advérbios, conjunções, interjeições e termos onomatopaicos. O intento de levantar este corpus se justifica pela necessidade de que sejam desenvolvidos mais trabalhos escritos de organização e sistematização de glossários sobre os contos populares Paraibanos. Assim, esperamos que este trabalho sirva de estímulo e possibilite novas pesquisas sobre a cultura popular, em especial, o conto.

Following the trauma of the Nakba (Catastrophe) of 1948, Palestinians still suffer from constant violations of their rights, land and culture. To fight forgetfulness and denial, some Palestinian folklorists have sought to collect, document, analyse and translate pre-1948 Palestinian folktales. One major example is Speak, Bird, Speak Again (1989), a selection edited by Ibrahim Muhawi and Sharif Kanaana, and its Arabic version Qul Ya Tayer (قول يا طير (2001)). The folktales, told mainly by women, are divided by the compilers into five main groups, following the individual’s life cycle from childhood to old age: Individuals, Family, Society, Environment and Universe. This thesis analyses the folktales in the English and Arabic compilations along with their paratextual elements (introduction, footnotes, afterwords etc) in order to explore the importance of orality and folktales in framing and preserving Palestinian memory and identity. Structured into four chapters, the thesis starts by highlighting the cultural and social roles of storytellers in Palestine, followed by an overview of the religious, social and psychological functions of folktales. It then describes the paratextual elements in the Arabic and English compilations, shedding light on the need to carry out scientifically and academically based documentation of Palestinian folktales. The compilers’ contribution, the thesis argues, reinforces the discourse of cultural resistance and cultural identity affirmation. The thesis takes memory studies as its main theoretical framework. Synthesising various concepts within memory studies, Chapter Two explains relevant ideas for analysing the folktales, such as collective memory, post-memory, cultural/communicative memory and prosthetic memory. The discussion connects memory to a number of generations across time and space, creating a narrative of continuity. This chapter also explores the components of Palestinian collective memory - oral history, language, nationalism and the Nakba; the latter the thesis attempts to situate within the field of memory and trauma studies. The thesis then probes the essential role played by Palestinian women in transmitting and preserving Palestinian memory and cultural identity, and explores their agency both as storytellers and protagonists. Through their roles as mothers, sisters, wives and daughters, and through their narrative skills and humour, women, the thesis argues, engender and gender Palestinian memory and identity. To understand the interconnection between language, cultural and collective identity, Chapter Four highlights the significance of peasantry discourse in the folktales’ pre-1948 setting, creating a site of memory and homeland while triggering nostalgia and collectivity. Folk religion and food culture are important markers of Palestinian cultural identity and memory; hence, religious expressions, folktale characters and food references in the folktales and tellings are also investigated. The thesis highlights the agency of Palestinian women via food culture, and thus their power in promoting long established cultural and social values as well as regenerating cultural memory. This research sheds new light on the role of the Palestinian folklorist, folktales and storytellers, adopting a novel approach that combines memory, trauma, and food studies among others.

Submitted by Ricardo Cedraz Duque Moliterno (ricardo.moliterno@uefs.br) on 2016-08-24T21:09:05Z No. of bitstreams: 1 PPGE - UEFS - Disserta??o Gabriela Barbosa Souza - vers?o final.pdf: 1134343 bytes, checksum: 61ae3a49fef1e966808a34f674586fe0 (MD5) / Made available in DSpace on 2016-08-24T21:09:05Z (GMT). No. of bitstreams: 1 PPGE - UEFS - Disserta??o Gabriela Barbosa Souza - vers?o final.pdf: 1134343 bytes, checksum: 61ae3a49fef1e966808a34f674586fe0 (MD5) Previous issue date: 2016-05-09 / Funda??o de Amparo ? Pesquisa do Estado da Bahia - FAPEB / Indigenous Formal Education has been seeking to develop pedagogical practices that contain, in their curriculum, universal contents that dialogue with the many indigenous cultural cosmovisions. The knowledge of written and oral Portuguese is considered one of the means indigenous people have to know their rights in Brazil and a way to socialize their cultural memory to the surrounding societies. It is relevant, thus, to elaborate teaching strategies that contemplate the many textual genres that are used by those societies and circle in many different social contexts, among them the local folktales. This research aimed to analyze the functions that fantastic folktales have in the Patax? H?h?h?i culture. In order to do that, it was necessary to understand the act of narrating in that culture, collect the tales among the members of that community and identify the sociocultural and linguistic aspects of the tales. The methodology was ethnographic and consisted, in the beginning, of the geographical mapping of the Patax? H?h?h?i territory, as well as a survey of some elderly people and adults? names, considered the holders of the local narratives in those communities. The research sought to contemplate the several ethnic groups that form the Patax? H?h?h?i people: the Baen?, the Patax? H?h?h?i, the Tupinamb?, the Kariri-Sapui?, and the Kamac?, among others. In order to collect the data, several investigation techniques were used, such as observation, field journal, semi-structured interview and a questionnaire. The analysis developed, in a first moment, an identification of the sociocultural and linguistic aspects of the fantastic folktales of the Patax? H?h?h?i, revealing their functions. In consequence, the following functions of the folktale were identified: it is a social organization mechanism, which works through the socialization of cultural values among its members; a psychosocial organizer that enables the expression of human psychological conflicts, in the form of a speech organized in a structural Portuguese language identity. It is understood that the fantastic tales of the Patax? H?h?h?i present in their content a set of knowledge of the local community, also thematizing personal and collective existential conflicts. On the other hand, the same tales prove the use of a formal structure of narrative language, which other linguistic investigations already stated. / A Educa??o Escolar Ind?gena tem buscado desenvolver pr?ticas pedag?gicas que contemplem em seu curr?culo conte?dos universais em di?logo com suas cosmovis?es culturais. O conhecimento da L?ngua Portuguesa oral e escrita ? considerado como um dos meios que os povos ind?genas possuem para conhecerem seus direitos na sociedade brasileira e possam socializar seu acervo cultural para a sociedade envolvente. Faz-se relevante a realiza??o de estrat?gias de ensino que contemplem os tipos e g?neros textuais que circulam em diversos contextos sociais, com os quais os membros das sociedades ind?genas entram em contato, dentre estes os contos locais. A presente pesquisa objetiva analisar quais as fun??es dos contos fant?sticos para a cultura ind?gena Patax? H?h?h?i. Para tanto, fez-se necess?rio conhecer o ato de narrar na cultura Patax? H?h?h?i, coletar os contos dentre os membros da comunidade ind?gena e identificar as caracter?sticas socioculturais e lingu?sticas dos referidos contos. A metodologia utilizada tem car?ter etnogr?fico e iniciou-se com o mapeamento do territ?rio ind?gena Patax? H?h?h?i em suas regi?es, al?m do levantamento dos nomes de alguns idosos e adultos da comunidade, considerados como conhecedores das narrativas locais pelos membros da pr?pria comunidade. Buscou-se contemplar narradores das diversas etnias que comp?em o povo Patax? H?h?h?i, sendo estas Baen?, Patax? H?h?h?i, Tupinamb?, Kariri-Sapui?, Kamac?, entre outras. Para coleta de dados, foram utilizadas as seguintes t?cnicas de pesquisa: observa??o, di?rio de campo, entrevista semiestruturada e o instrumento question?rio. A an?lise de dados desenvolveu-se em primeiro momento a partir da identifica??o das caracter?sticas socioculturais e lingu?sticas dos contos fant?sticos do Povo Ind?gena Patax? H?h?h?i, evidenciando assim suas fun??es. Foram constatadas as seguintes fun??es dos contos fant?sticos do referido grupo cultural: mecanismo de organiza??o social, atrav?s da socializa??o de valores culturais entre seus membros; organizador psicossocial, ao possibilitar a manifesta??o de conflitos do psicol?gico humano e, enquanto enunciado organizado com uma identidade estrutural formal da L?ngua Portuguesa. Compreende-se que os contos fant?sticos do povo Patax? H?h?h?i trazem, em seu conte?do, conhecimentos da comunidade local, al?m de tematizar conflitos existenciais humanos pessoais e coletivos. Por outro lado, os contos do referido grupo cultural reafirmam a estrutura formal da linguagem narrativa j? evidenciada em outros estudos lingu?sticos.

The education system in South Africa encourages the use of indigenous languages through policies that require full participation of teachers and elders. This case study explored the perceptions of teachers and elders of the use of folktale storysinging when teaching Setswana to young learners in the selected four provincial rural schools and villages. The aim was to investigate what folktale story songs they know and how they use them to communicate cultural customs and traditions embedded in them for young children’s future actualisation. The framework of the study was based on structuralism, functional-linguistic and ethnography of communication theories. A qualitative approach was undertaken in the form of group interviews, observations, field notes and documentation, including photo-voice. These instruments were analysed and grouped in themes and subthemes. The study assumed that teachers are professionals and are able to present Setswana folktale story lessons. The findings revealed that teachers, though being passionate and willing, were challenged by the folktale story books containing songs that they could not sing and contained grammatical errors as well as English words and sentences. They called on the parents (elders) with their totem understanding, for assistance, as the government seemed to be failing them through the implementation of language policies. However, it was found that elders sing folktale story songs to young children and even have the opportunity to give performances at the gatherings at the chief’s kraal but they did not regard themselves to be acknowledged by the teachers as responsible to give assistance to them. In the complex linguistic context in South Africa, speakers of a minority language need to understand that language and culture can be retained and transmitted but this understanding needs commitment from the speakers; in this case Setswana. / Tsamaiso ya thuto mo Aferika Borwa e rotloetsa tiriso ya dipuo tsa bantsho tsa setso ka go latela melaotheo e e gwetlhang barutabana le bagolo go tsaya karolo. Dipatlisiso tse di begwang mo, di tsenelela sebopego se barutabana le bagolo ba dirisang molodi-dinaaneng go ruta bana ba bannye Setswana mo dikolong tse dipotlana le metse-magaeng e e mabapi go tswa mo dikgaolopusong tse nne. Maikaelelomagolo ke go lekola gore ke melodi efe ya dinaane e ba e itseng le gore ba e dirisa jang go goroseng molaetsa wa ngwao ya setso o o leng mo dinaaneng, go ruta bana ba bannye gore ba tshele ka tsona fa ba gola. Tshekatsheko e, e theilwe godimo ga diteori tsa molebokagego, molebobodirisego le molebo wa setso wa tlhaeletsano. Leano la go kokoanya kitso ya go dira dipatlisiso le go fitlhela batsayakarolo go ntsha maikutlo a bona, e nnile ka mokgwa wa dipuisano ka setlhopha, go lebelela, go kwala le go buisa dikwalwa. Didiriswa tse tsa dipatlisiso, di dirisitswe go sekaseka kitso e e tswang go batsayakarolo, moo go neng ga runya dikarolo le dikarolwana tsa melaetsa maleba le kgang e ya go batlisisa ka ga molodi-naaneng. Tshekasheko e e dirilwe ka kgopolo ya gore barutabana ke bomaitseanape mo tirong ya bona, ba kgona le go ruta molodi wa dinaane tsa Setswana. Tshenolo ya dipatlisiso e supile gore le fa barutabana ba rata e bile ba na le tlhoafalo mo tirong ya bona, ba ne ba sitiswa ke dibuka tse ba di dirisang go ruta dinaane ka di ne di na le dipina tse ba sa kgoneng go di opela, gape di ne di na le diphoso tsa mokwalo le tiriso ya mafoko a sekgowa. Ka la ntlheng, go tsweletse gore bagolo bona ba opelela bana dipina tsa dinaane e bile ba kgona go bona tšhono ya go di tsweletsa mo dikopanong kwa kgosing. Le gale, ba ne ba bona gore barutabana ga ba lemoge mosola wa bona wa go ka tsaya karolo mo go ruteng bana dipina tsa dinaane. Fela jaaka go na le dipuo tse di farologaneng mo Aferika Borwa, bengdipuo-potlana ba tshwanetse go tlhaloganya loleme lwaabo gore ba kgone go somarela setso sa bona le go fetisetsa loleme loo tshikatshikeng. Foo go batlega itapiso go tswa go bengpuo ya Setswana mo kgannyeng e. / Thesis (PhD)--University of Pretoria, 2016. / EU DHET / Early Childhood Education / PhD / Unrestricted

Magister Educationis - MEd / This study investigated the use of folktales in enhancing literacy development among Grade 3 isiXhosa-speaking learners in one Western Cape primary school. It was inspired by my quest to explain the low literacy performance levels of Foundation Phase learners, especially those taught through the medium of African languages. Although learners are taught in their mother-tongue in this phase, the reported national literacy results do not reflect this educational advantage. Education reports continually indicate low literacy levels in the Annual National Assessments (ANAs). Underdeveloped literacy skills are likely to have a negative impact on the child’s academic progress throughout and beyond the schooling years. This study focused on the use of folktales in fostering imaginative and critical thinking as folktales present language in its natural state. They are regarded as the best tool for whole language and literacy development. Folktales are central to the indigenous knowledge system (IKS) which is an educational and cultural tool that exposes children to oral literacy, even before they acquire literacy My enquiry is premised on the idea that technology should not replace the indigenous knowledge that may be acquired through folktales. Instead, deeper sustainable research into the role of folktales in children’s acquisition of indigenous knowledge is of paramount importance for generating creative and analytical responses and for understanding the role of folktales in young children’s education. For these reasons this study applied qualitative research methodology to investigate how teachers make use of folktales to enhance Grade 3 learners’ literacy skills in isiXhosa. It drew on Sociocultural Theory to explore their pedagogical strategies in this endeavour.The findings show that folktales are oral epistemic tools which may be utilised to foster a learnercentred approach that promotes learners’ ability to grasp ideas. The study concludes that folktales are instruments of pedagogical, social and cultural knowledge which may be used across the curriculum.