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The drive to pass down stories from generation to generation is a trait that cultures across the world have in common. Some of these fascinating stories are called folktales, and many are still beloved hundreds of years after they were first told. Readers will learn the characteristics that folktales across cultures share. They'll discover that fables, fairy tales, and tall tales all fall within this category, and they'll learn famous examples of each, such as the Tortoise and the Hare, Paul Bunyan, and Cinderella. The compelling narrative is accompanied by appealing artwork.

This paper begins by introducing Meme 'Haylain' Happiness, a concept drawn from a Bhutanese folktale about an old man, Meme Haylay Haylay, who exchanges his turquoise for a song, and happily returns home singing the song. It questions whether we are ready to pursue happiness in our daily life like Meme Haylay Haylay who had realized that more happiness would flow from singing a song than from guarding the turquoise. The paper then explores the roles of Bhutanese oral tradition in educating children who could not avail themselves of either monastic or modern education. It argues that modern education, which primarily provides secular, pluralistic, egalitarian and market values necessary for running economic, political and legal institutions and the machinery of the modern nation-state is deficient in many ways; it is the oral tradition which fills this gap by inculcating universal, humanistic and Bhutanese values. It also discusses the main functions of Bhutanese folktales which are about trivial events but embedded with multi-layered meanings of great moral and social importance, with experiences drawn from daily life. The common motifs of the tales are chosen to relate them to the daily realities of the Bhutanese people. Lastly, this paper makes some policy recommendations to promote, document, disseminate and study the Bhutanese folktales through the mass media such as the press, radio, TV, internet, and film industry.

This introduction to the Russian folktale considers the origin, structure and language of folktales; tale-tellers and their audiences; the relationship of folktales to Russian ritual life; and the folktale types which are translated in subsequent volumes of "The Complete Russian Folktale."

<i>Background:</i> Using folktales we can find some aspects of social customs. Here, I show the situation of consanguineous marriages in folktales from different Iranian populations and try to compare it with the present situation of consanguineous marriages. <i>Methods:</i> The study includes tales from 11 different Iranian (ethnic and/or geographical) populations. Overall, the records of 585 marriages in 296 folktales from the study populations were found. <i>Results:</i> The estimated mean inbreeding coefficient (α) for different populations using folktale records is lower than that of the present values. However, there is a very high level of statistically significant correlation between them (r = 0.753, d.f. = 9, p = 0.007). <i>Conclusion:</i> The historical background is very important to attitude and practice regarding marriages between relatives.

In this essay I would like to examine the selection of African tales that Nelson Mandela took care to leave as heritage to the future generations, not only to children, and not only to African children. The fact that a political leader, ex freedom fighter and political prisoner dedicated his time to the collection and editing of stories from all over the African continent to be addressed to new readers as simple entertainment or as educational tools clearly testifies to the great humanity, culture, and open mindedness of one of the most important men of our times. In his most recent autobiographical writing Conversations With Myself, Mandela claimed his double affiliation to both his own indigenous culture as well as to western culture. Moreover, he recalled with affection a dear pastime of his childhood: After supper we would listen enthralled to my mother and sometimes my aunt telling us stories, legends, myths and fables which have come down from countless generations, and all of which tended to stimulate the imagination and contained some valuable moral lesson. (p. 10) Thus, it is not surprising that such a charismatic public figure, as Mandela has been, was also interested in- and worried about- the future survival of a cluster of traditional folktales with their lively, specific and "valuable moral lesson". It is my intention to verify if there might be a dialogue between the western tradition of folktales where animals are protagonists and speak as anthropomorphic figures and the facets of the African traditions and cultures from which Mandela draws inspiration. Among the critical tools on this topic, Tess Cosslett's Talking Animals in British Children's Fiction (2006) seems to provide a useful starting point, together with the latest studies in the volume Dall'ABC a Harry Potter (2011), among others. Moreover, aspects of "orature" will be discussed with reference to the stories chosen by Nelson Mandela. Finally, an attempt will be made to connect these types of animal tales to works of figurative art, particularly paintings, by African artists, which might share the same moral message and which might trigger similar narratives.

The book uncovers the versatility and literary skills of oral narrators in a small African island. Relying on the researches of three French ethnographers who interviewed storytellers in the 1970s-80s, Lee Haring shows a once-colonised people using verbal art to preserve ancient values in the postcolonial world, when the island of Mayotte was transforming itself from a neglected colony to an overseas department of France.

The author's innovation is to read ethnographic researches as play scripts—to see printed folktales as accounts of live performances. One storyteller after another comments symbolically on what it is like to be a formerly colonised population. Storytelling women, in particular, combine diverse plots and characters to create traditional-sounding stories, which could not have been predicted from the African, Malagasy, Indian, and European traditions coexisting in Mayotte. Haring's account shows them to be particularly skilled at irony and ambiguity, conveying both submissive and rebellious attitudes in their tales. He makes Mayotte storytelling accessible to a new, English-speaking audience and demonstrates that traditional storytellers in those years were preserving, but also critiquing, their inherited social order in a changing world. Their creative intentions, cultural influences and widely different narrative styles constitute Mayotte's system of the arts of the word.

Literary specialists, folklore enthusiasts, and people who like reading stories will find much to appreciate in this engaging and sophisticated book.

Folktales are the tales which give knowledge and help to bring harmony among the members of a group or folk. The folktales are an essence of collective consciousness of humanity. This paper aims at the universality and timelessness of folktales. The aforementioned are the core characterstics of folktales. The values they teach are universal in nature and have the power to erase all man- made boundaries. These boundaries are between human race and animals, between human race and plant kingdom. Only in a folktale a prince comes at the doorstep of a poor man demanding shelter, seeking love and help. In folktales we have stories of brave girls and women erasing the stereotypical images of the fair sex. Birth stories of Lord Buddha, better known as Jatakas have erased the political and geographical boundaries as they travelled from India to Burma to Japan. Thus the role of folktales in erasing boundaries could be well established. It also helps in implementing the philosophy of Vasudhaiva Kutumbakum (the world is one family). Folktales can play an important role in curing racism, maintaining ecological balance and can create better sensibility in using natural resources. Folktales erase boundaries among various disciplines like history, psychology, medicine, oral traditions and literature. Folktales many times erase boundaries between real and imaginary world. Studies of folktales are always welcomed by different communities all over the world with less or no resistance.

The objective of study was to compare the language and cultural co-characteristics existing in folktales of Nakhon Ratchasima Province of Thailand and those of Vientiane and Xaignabouli Provinces of Lao People's Democratic Republic. The samples consisted of 155 Thai and 126 Lao folktales obtained by interviewing folktale tellers. The research findings were as follows. The Thai and Lao folktales could be classified into 11 categories. Regarding language and cultural co-characteristics, they could be classified into three ethnic identities, namely, 1) behavior, 2) architecture, and 3) music, sports and local playing while co-language characteristics were found, namely, 1) word usage, 2) word repetition, 3) use of English words, and 4) idioms. Culturally, 14 co-characteristics were found, namely, 1) habitat settlement. 2) government, 3) education, 4) family system, 5) way of life, 6) occupation, 7) self-conduct, 8) value judgment, 9) religion, 10) beliefs, 11) rituals and traditions, 12) public health, 13) transportation, and 14) wisdom of the tellers. Moreover, the majority of the Thai and Lao folktales had similar plots even though some differences existed after people moved from their origins. Nevertheless, the folktales still reflected various social aspects. ; วิทยานิพนธ์นี้มีวัตถุประสงค์เพื่อศึกษานิทานพื้นบ้านโดยเปรียบเทียบลักษณะร่วมทางด้านภาษาและวัฒนธรรมที่ปรากฏในนิทานพื้นบ้านจังหวัดนครราชสีมา ประเทศไทยกับนิทานพื้นบ้านแขวงเวียงจันทน์และแขวงไชยบุรี สาธารณรัฐประชาธิปไตยประชาชนลาว ซึ่งนิทานพื้นบ้านที่นำมาศึกษาครั้งนี้ ได้มาจากการสัมภาษณ์ผู้เล่านิทาน ประกอบด้วยนิทานพื้นบ้านไทย จำนวน 155 เรื่อง และนิทานพื้นบ้านลาว จำนวน 126 เรื่อง ผลการศึกษาพบว่านิทานพื้นบ้านไทย-ลาว จำแนกออกได้เป็น 11 ประเภท ลักษณะร่วมด้านภาษาและวัฒนธรรมที่ปรากฏในนิทานพื้นบ้านจังหวัดนครราชสีมา ประเทศไทย กับนิทานพื้นบ้านแขวงเวียงจันทน์ และแขวงไชยบุรี สาธารณรัฐประชาธิปไตยประชาชนลาว พบว่ามีอัตลักษณ์ทางชาติพันธุ์ในนิทานพื้นบ้าน 3 ด้าน ได้แก่ 1) ด้านลักษณะนิสัย 2) ด้านสถาปัตยกรรม 3) ดนตรี การกีฬา และการละเล่นพื้นเมือง ส่วนลักษณะร่วมด้านภาษามี 4 ด้าน ได้แก่ 1) การใช้คำ 2) การใช้คำซ้ำ 3) การใช้คำภาษาอังกฤษ 4) การใช้สำนวน และวัฒนธรรมที่ปรากฏมี 14 ลักษณะ ได้แก่ 1) ลักษณะการตั้งถิ่นฐาน 2) การปกครอง 3) การศึกษาเล่าเรียน 4) ระบบครอบครัว 5) การดำรงชีวิต 6) อาชีพ 7) การวางตน และการปฏิบัติตน 8) ค่านิยม 9) ศาสนา 10) ความเชื่อ 11) ประเพณี และพิธีกรรม 12) การสาธารณสุข 13) การคมนาคม 14) ภูมิปัญญาของผู้เล่านิทาน นอกจากนี้นิทานพื้นบ้านไทย-ลาว ส่วนใหญ่มีโครงเรื่องที่คล้ายคลึงกัน เมื่อมีการเคลื่อนย้ายและการแพร่กระจายไปจากถิ่นเดิมก็มีความแตกต่างกันในภายหลัง ถึงกระนั้นนิทานพื้นบ้านยังคงเป็นเสมือนกระจกที่สะท้อนสังคมได้หลายมุมมอง

Engaging with a superficially simple folktale from the Kuni of Papua New Guinea, I identify a number of far-flung and quasi-universal themes as well as some widely distributed Melanesian ones. I suggest the main function of the etiological folktale is to obviate aspects of everyday existence, then to restore and reaffirm them. I attribute the grip of etiological tales, more generally, to a human drive for explanation. An added attraction for the Kuni is the sense of solidarity gained in public semi-ritualised retellings. Finally, I analyse some of the 'inside' meanings contained in this tale of Kolukolu and the Moon.

Sentani is one of more than two hundred tribes in Papua that has various folklore as their invaluable cultural heritages. One of them is folktale. Folktales that used to be passed down with some purposes are not recognised by the people anymore. This serious phenomenon cannot be ignored since there are philosophy, mythology, and indigenous knowledge they carried with that can be used to build identity and the whole social life of Sentani people. This writing aims at igniting Sentani folktales and using them as learning sources for children. Data were collected through observation, deep interview, and recordings in three areas of Sentani, namely East, Central, and West Sentani. The research used socio-cultural approach and involved tribal chiefs, elderly people, parents, and teachers as the informants. The research found that folktales were still recognised in remote areas of Sentani, known by some tribal chiefs and elderly people and told mostly in Indonesian. Folktales collected can be used as various learning sources for children, i.e. (1) Sentani language, (2) literacy, (3) indigenous knowledge, and (4) character building. Igniting folktales as learning sources also means doing preservation of Sentani cultural heritages. Initiatives and discussion with tribal chiefs, government, and educators are urgently needed. Keyword: Sentani, cultural heritages, folktales MENGHIDUPKAN KEMBALI CERITA RAKYAT SEBAGAI SUMBER BELAJAR ANAK-ANAK DI SENTANI JAYAPURA PAPUA AbstrakSentani adalah satu dari ratusan suku di Papua yang mempunyai berbagai pusaka budaya yang tak ternilai harganya. Salah satunya adalah cerita rakyat. Cerita rakyat yang dahulu dituturkan dengan bermacam tujuan ini kini telah ditinggalkan oleh sebagian besar masyarakat. Fenomena seperti ini tak dapat dibi­ar­kan karena dalam cerita rakyat terdapat filosofi, mitologi, pengetahuan, dan nilai kearifan masyarakat yang dapat digunakan untuk membangun identitas dan kehi­dupan masyarakat secara keseluruhan. Artikel ini bertujuan untuk menghidupkan kembali cerita rakyat dan menggunakannya sebagai sumber pembelajaran untuk anak-anak. Data dikumpulkan melalui observasi, wawancara mendalam, dan rekaman di tiga wilayah Sentani, yaitu Sentani Timur, Sentani Tengah dan Sentani Barat. Penelitian menggunakan pendekatan sosial-budaya dan melibatkan pe­mang­ku adat, tokoh masyarakat, orang tua dan guru sebagai informan. Penelitian ini menemukan bahwa cerita rakyat masih dikenali di wilayah terpencil Sentani, dikuasai oleh sebagian kecil pemangku adat dan tokoh masyarakat, dan dituturkan sebagian besar dalam Bahasa Indonesia. Cerita yang diperoleh dapat digunakan sebagai sumber pembelajaran bagi anak-anak, yaitu (1) bahasa Sentani, (2) lite­rasi, (3) kearifan lokal, dan (4) pengembangan karakter. Menghidupkan kembali cerita rakyat sebagai sumber pembelajaran berarti melakukan preservasi pusaka budaya masyarakat. Inisiatif dan diskusi dengan para pemangku adat, pemerintah dan pemangku pendidikan perlu segera dilakukan. Kata Kunci: Sentani, pusaka budaya, cerita rakyat

Literary works that discuss the environment are often born from writers who have a high concern for the environment. Literature can also collaborate with ecology, so the science of literary ecology was born. In this study, literature is in the form of legends in folktale. Therefore, this study aims to examine folktale with literary ecological insights in Sewawar waterfall. Mainly in exploring the legends that exist in the waterfall with the study of ecological literature with environmental insight. This research uses Danandjana's folktale theory and Arna Naess' environmental ethics theory. This research method uses descriptive qualitative with an ethnographic approach. Data collection used interviews and observations, and data analysis techniques in this study used interactive theory. The results show that the existence of folktale confirms the existence of folktale that is environmentally sound. As is the case with the folktale of Sewawar Waterfall, which in the belief of the community has many legends and myths behind it along with a three-way spring that is divided into different functions.