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The Quechan are a Yuman people who have traditionally lived along the lower part of the Colorado River in California and Arizona. They are well known as warriors, artists, and traders, and they also have a rich oral tradition. The stories in this volume were told by tribal elders in the 1970s and early 1980s. The eleven narratives in this volume take place at the beginning of time and introduce the reader to a variety of traditional characters, including the infamous Coyote and also Kwayúu the giant, Old Lady Sanyuuxáv and her twin sons, and the Man Who Bothered Ants. This book makes a long-awaited contribution to the oral literature and mythology of the American Southwest, and its format and organization are of special interest. Narratives are presented in the original language and in the storytellers’ own words. A prosodically-motivated broken-line format captures the rhetorical structure and local organization of the oral delivery and calls attention to stylistic devices such as repetition and syntactic parallelism. Facing-page English translation provides a key to the original Quechan for the benefit of language learners. The stories are organized into "story complexes”, that is, clusters of narratives with overlapping topics, characters, and events, told from diverse perspectives. In presenting not just stories but story complexes, this volume captures the art of storytelling and illuminates the complexity and interconnectedness of an important body of oral literature. Stories from Quechan Oral Literature provides invaluable reading for anyone interested in Native American cultural heritage and oral traditions more generally.
Mahabharata, maiden, Mali storytelling, marriage, masks and masquerade, Mayan storytelling, Mende storytelling, Mexican storytelling, Midrashim, Minotaur, miraculous birth, Monkey King, Moon, morality tale, Moses, motifs, Muhammad, myth, native North American storytelling, Navajo storytelling, Nigerian storytelling, Norse storytelling, number symbolism (zero, one, two three, four, seven, ten, twelve, forty) numbers, nursery rhymes, Odysseus, Oedipus, Oglala Sioux storytelling, origin stories, Penobscot storytelling, Persephone, Persian storytelling, Phoenix, plays, plot, poems, Polynesian storytelling, psychoanalysis, psychology, quest Brer Rabbit, rainbow serpent, raven, rebirth, Red Riding Hood, Rhiannon, riddles, romance, Scandinavian storytelling, serpent, William Shakespeare, Sioux storytelling, Song of Roland, Spanish storytelling, spell, wicked stepmother, Swedish storytelling, symbolism, tall tales, Thai storytelling, Thousand One Nights, Tibetan storytelling, tortoise, trees, trickster, trolls, troubadour, Troy, Uncle Remus, Valhalla, Valmiki, vampire, verse story, Virgin Mary, virginity, water Welsh storytelling, witch, women, Yahweh, Yiddish storytelling, Yoruba storytelling, Zeus, etc.
Jan Vansina’s 1961 book, Oral Tradition, was hailed internationally as a pioneering work in the field of ethno-history. Originally published in French, it was translated into English, Spanish, Italian, Arabic, and Hungarian. Reviewers were unanimous in their praise of Vansina’s success in subjecting oral traditions to intense functional analysis. Now, Vansina—with the benefit of two decades of additional thought and research—has revised his original work substantially, completely rewriting some sections and adding much new material. The result is an essentially new work, indispensable to all students and scholars of history, anthropology, folklore, and ethno-history who are concerned with the transmission and potential uses of oral material. “Those embarking on the challenging adventure of historical fieldwork with an oral community will find the book a valuable companion, filled with good practical advice. Those who already have collected bodies of oral material, or who strive to interpret and analyze that collected by others, will be forced to subject their own methodological approaches to a critical reexamination in the light of Vansina’s thoughtful and provocative insights. . . . For the second time in a quarter of a century, we are profoundly in the debt of Jan Vansina.”—Research in African Literatures “Oral Traditions as History is an essential addition to the basic literature of African history.”—American Historical Review
This anthology focuses on people that share cultural ideals through traditional folktales.The selected readings emphasize the idea that the practice of face-to-face oral narrative strengthens cultural beliefs, attitudes, and values.
Winner of the 2003 Trillium Book Award "Stories are wondrous things," award-winning author and scholar Thomas King declares in his 2003 CBC Massey Lectures. "And they are dangerous." Beginning with a traditional Native oral story, King weaves his way through literature and history, religion and politics, popular culture and social protest, gracefully elucidating North America's relationship with its Native peoples. Native culture has deep ties to storytelling, and yet no other North American culture has been the subject of more erroneous stories. The Indian of fact, as King says, bears little resemblance to the literary Indian, the dying Indian, the construct so powerfully and often destructively projected by White North America. With keen perception and wit, King illustrates that stories are the key to, and only hope for, human understanding. He compels us to listen well.
Explores the role of storytelling in Indigenous culture and how they are keeping their oral traditions alive for future generations.
More wonderful tales and how to tell them from master storyteller Megan McKenna. A coyote, a woodcutter, a Buddist Zen master, a boy named Samuel, a Sufi mystic, two men walking to Emmaus all are central characters in stories told by Megan McKenna. As we listen to "Once upon a time," their lives become our lives. We learn from their mistakes and profit from their wisdom. Megan McKenna's stories are drawn from many religious traditions, Hebrew Scriptures, sufi mysticism, Native American traditions, Eastern religions, and the Christian Gospels. Keepers of the Story also offers readers fascinating and helpful information about storytelling itself. In the final chapter, McKenna explores how the storyteller becomes theologian, talking and teaching about God, the Keeper of the Story of us all.
In 2003, Osama al-Kharrat returns to Beirut after many years in America to stand vigil at his father's deathbed. As the family gathers, stories begin to unfold: Osama's grandfather was a hakawati, or storyteller, and his bewitching tales are interwoven with classic stories of the Middle East. Here are Abraham and Isaac; Ishmael, father of the Arab tribes; the beautiful Fatima; Baybars, the slave prince who vanquished the Crusaders; and a host of mischievous imps. Through Osama, we also enter the world of the contemporary Lebanese men and women whose stories tell a larger, heartbreaking tale of seemingly endless war, conflicted identity, and survival. With The Hakawati, Rabih Alameddine has given us an Arabian Nights for this century.
A five-time Moth GrandSLAM winner and bestselling novelist shows how to tell a great story — and why doing so matters. Whether we realize it or not, we are always telling stories. On a first date or job interview, at a sales presentation or therapy appointment, with family or friends, we are constantly narrating events and interpreting emotions and actions. In this compelling book, storyteller extraordinaire Matthew Dicks presents wonderfully straightforward and engaging tips and techniques for constructing, telling, and polishing stories that will hold the attention of your audience (no matter how big or small). He shows that anyone can learn to be an appealing storyteller, that everyone has something “storyworthy” to express, and, perhaps most important, that the act of creating and telling a tale is a powerful way of understanding and enhancing your own life.
A new interdisciplinary interest has risen to study interconnections between oral tradition and book culture. In addition to the use and dissemination of printed books, newspapers etc., book culture denotes manuscript media and the circulation of written documents of oral tradition in and through the archive, into published collections. Book culture also intertwines the process of framing and defining oral genres with literary interests and ideologies. The present volume is highly relevant to anyone interested in oral cultures and their relationship to the culture of writing and publishing. The questions discussed include the following: How have printing and book publishing set terms for oral tradition scholarship? How have the practices of reading affected the circulation of oral traditions? Which books and publishing projects have played a key role in this and how? How have the written representations of oral traditions, as well as the roles of editors and publishers, introduced authorship to materials customarily regarded as anonymous and collective?