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choice, content, or form. Storytellers not only draw upon their own memories, but also upon a collective or tribal memory extending beyond personal experience but nevertheless representing a shared reality. Native languages have in some cases up to twenty words to describe physical features like rain or snow and can describe the spectra of human emotion in very precise ways, allowing storytellers to offer their own personalized take on a story based on their own lived experiences. Fluidity in story deliverance allowed stories to be applied to different social circumstances according to the storyteller's objective at the time. One's rendition of a story was often considered a response to another's rendition, with plot alterations suggesting alternative ways of applying traditional ideas to present conditions. Listeners might have heard the story told many times, or even may have told the same story themselves. This does not take away from a story's meaning, as curiosity about what happens next was less of a priority than hearing fresh perspectives on well-known themes and plots. Elder storytellers generally were not concerned with discrepancies between their version of historical events and neighboring tribes' version of similar events, such as in origin stories. Tribal stories are considered valid within the tribe's own frame of reference and tribal experience. The 19th century Oglala Lakota tribal member
5875:, 51:5-45.; A study of the AG oral mentality that assumes (1) the existence of composition and thinking that took shape under the aegis of oral patterns, (2) the educational apparatus as an oral system, and (3) the origins of philosophy as we know it in the abstract intellectual reaction against the oral mentality. The opening section on historical background covers developments in archaeology and textual criticism (including Parry's work) since the late nineteenth century, with descriptions of and comments on formulaic and thematic structure. In "The Technique of the Oral Poet" (14-22), he sketches both a synchronic picture of the singer weaving his narrative and a diachronic view of the tradition developing over time. In the third part, on the psychology of performance, he discusses "the prevalence of rhythmic speech over prose; the prevalence of the event' over the abstraction'; and the prevalence of the paratactic arrangement of parts... over alternative schema possible in other styles" (23). In sympathy with Havelock (1963), he interprets Plato's reaction against the poets as one against the oral mentality and its educative process.
1064:, although those two are debatable. Oral storytelling traditions flourished in a context without the use of writing to record and preserve history, scientific knowledge, and social practices. While some stories were told for amusement and leisure, most functioned as practical lessons from tribal experience applied to immediate moral, social, psychological, and environmental issues. Stories fuse fictional, supernatural, or otherwise exaggerated characters and circumstances with real emotions and morals as a means of teaching. Plots often reflect real life situations and may be aimed at particular people known by the story's audience. In this way, social pressure could be exerted without directly causing embarrassment or social exclusion. For example, rather than yelling,
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maintain a dependence on oral sources to communicate with each other, carry on customs, traditions, folklore, etc. Oral traditions in these cultures are an invaluable source of comfort, authority, spiritual validation, and represent a psychological release from what might be difficult social and institutional circumstances (Babatunde 18). Not only is oral tradition itself a method of analyzing cultural and social differences, it is also the manner in which stories are told, the storytellers themselves, the endurance of specific tales throughout time, their general structure, and so much more that provides sharp insight into who these people are and how they have lived for centuries. This complex understanding facilitates a much more thorough understanding of history
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of not having an accurate timeline. Oral tradition has been subject to distortion over time and has produced incorrect information, however, the transformation of oral tradition can provide information in itself regarding the transformation of a community. This can also allow the researcher to measure varying social attitudes and customs over time from the changes seen in storytelling. Refusal of western trained historians to acknowledge the validity of oral tradition in regions and communities that have been historically oppressed and underrepresented throughout history is not a coincidence, but a form of institutional erasure of ethnic cultures. Factors include racial superiority and failure to appreciate diverse ethnic cultures.
833:'s epic poetry, states Michael Gagarin, "was largely composed, performed and transmitted orally". As folklores and legends were performed in front of distant audiences, the singers would substitute the names in the stories with local characters or rulers to give the stories a local flavor and thus connect with the audience, but making the historicity embedded in the oral tradition unreliable. The lack of surviving texts about the Greek and Roman religious traditions have led scholars to presume that these were ritualistic and transmitted as oral traditions, but some scholars disagree that the complex rituals in the ancient Greek and Roman civilizations were an exclusive product of an oral tradition.
2271:"Anything, material or immaterial that bears witness to the past is a historical document or source" (Babatunde 18). Oral tradition connects the future to the past and has been honored in African countries as sophisticated historical scholarship and used in many research studies. This broad definition of a "historical source" forces archivists to redesign their perspective on what constitutes historical research and expand their view to include the voices of those who have little more than their own stories to share with the rest of the world. This condemns the overlooking of African oral sources and challenges the preconceptions held within Western education and formal institutions.
2446:"During Abu Bakr's khalifate, at Omar's suggestion, all the pieces of the Qur'an were compiled in one place. It was a miscellaneous collection at first, because then the revelations were coming in, people recorded them on anything that came to hand -- a sheet of parchment, a piece of leather, a stone, a bone, whatever. As khalifa, Omar began a sorting process. In his presence, each written verse was checked against the memorized version kept by the professional reciters whom this society regarded as the most reliable keepers of information. Scribes then recorded the authorized copy of each verse before witnesses, and these verse were organized into one comprehensive collection."
2152:?", theorized the existence of the most fully developed oral poet to his time, a person who could (at his discretion) creatively and intellectually create nuanced characters in the context of the accepted, traditional story. In fact, he discounted the Serbo-Croatian tradition to an "unfortunate" extent, choosing to elevate the Greek model of oral-tradition above all others. Lord reacted to Kirk's and Parry's essays with "Homer as Oral Poet", published in 1968, which reaffirmed Lord's belief in the relevance of Yugoslav poetry and its similarities to Homer and downplayed the intellectual and literary role of the reciters of Homeric epic.
2535:(1985), reported statements from present generation which "specifies that the message must be oral statements spoken, sung or called out on musical instruments only"; "There must be transmission by word of mouth over at least a generation". He points out, "Our definition is a working definition for the use of historians. Sociologists, linguists or scholars of the verbal arts propose their own, which in, e.g., sociology, stresses common knowledge. In linguistics, features that distinguish the language from common dialogue (linguists), and in the verbal arts features of form and content that define art (folklorists)."
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stories describing a physical struggle between a
Thunderbird and a Whale. One such story tells of the Thunderbird, which can create thunder by moving just a feather, piercing the Whale's flesh with its talons, causing the Whale to dive to the bottom of the ocean, bringing the Thunderbird with it. Another depicts the Thunderbird lifting the Whale from the Earth then dropping it back down. Regional similarities in themes and characters suggests that these stories mutually describe the lived experience of earthquakes and floods within tribal memory. According to one story from the
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attainment of the society's collective vision, aspirations, and goals. Within this framework, this paper examines the legacies of imperialism and colonization within the
Nigerian educational systemââparticularly in reference to the teaching of folklore and oral traditionââincluding the destruction of indigenous knowledge systems and the continuing lack of adequate resources in African universities. The paper concludes by offering suggestions for a more fully synthesized indigenous and formal Nigerian educational system as a method of addressing postcolonial rupture.
2139:, questioning Lord's extension of the oral-formulaic nature of Serbian and Croatian literature (the area from which the theory was first developed) to Homeric epic. Kirk argues that Homeric poems differ from those traditions in their "metrical strictness", "formular system", and creativity. In other words, Kirk argued that Homeric poems were recited under a system that gave the reciter much more freedom to choose words and passages to get to the same end than the Serbo-Croatian poet, who was merely "reproductive". Shortly thereafter, Eric Havelock's
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applicability of the theory or the aptness of the South Slavic comparison, and particularly what they regard as its implications for the creativity which may legitimately be attributed to the individual artist. However, at present, there seems to be little systematic or theoretically coordinated challenge to the fundamental tenets of the theory; as Foley put it, ""there have been numerous suggestions for revisions or modifications of the theory, but the majority of controversies have generated further understanding.
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6699:, 2, iv:40-57. Reacts against the Parry-Lord hypothesis of an oral Homer, claiming that, although Lord demonstrated that the oral poet thinks in verse and offered many explanations of the various facets of the Homeric Question by recourse to the Yugoslav analogy, the difference between Homer and other, literate poets is one of degree rather than kind. Wants to rescue Homer's art from what he sees as the dangers inherent in the oral theory model.
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1278:: a step-by-step recitation where euphonically combined words are paired successively and sequentially and then recited; for example, a hymn "word1 word2 word3 word4...", would be recited as "word1word2 word2word3 word3word4 ...."; this method to verify accuracy is credited to Vedic sages Gargya and Sakalya in the Hindu tradition and mentioned by the ancient Sanskrit grammarian Panini (dated to pre-Buddhism period);
1186:. Not only does grounding rules in oral proverbs allow for simple transmission and understanding, but it also legitimizes new rulings by allowing extrapolation. These stories, traditions, and proverbs are not static, but are often altered upon each transmission, barring any change to the overall meaning. In this way, the rules that govern the people are modified by the whole and not authored by a single entity.
1499:(the region next to where the Quran was revealed) using "a common store of themes, motives, stock images, phraseology and prosodical options", and "a discursive and loosely structured" style "with no fixed beginning or end" and "no established sequence in which the episodes must follow".{{ref|group=Note|Scholar Saad Sowayan referring to the genre of "Saudi Arabian historical oral narrative genre called
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phrase searched, somewhere between 52% (three word phrases) and 23% (five word phrases) are oral formulas. Dundes reckons his estimates confirm "that the Quran was orally transmitted from its very beginnings". Bannister believes his estimates "provide strong corroborative evidence that oral composition should be seriously considered as we reflect upon how the Qur'anic text was generated."
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1376:("winedark sea") which fit in a modular fashion into the poetic form (in this case six-colon Greek hexameter). Since the development of this theory, of oral-formulaic composition has been "found in many different time periods and many different cultures", and according to another source (John Miles Foley) "touch on" over 100 "ancient, medieval and modern traditions."
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that depend for their existence and functioning on writing and print. Today primary culture in the strict sense hardly exists, since every culture knows of writing and has some experience of its effects. Still, to varying degrees many cultures and sub-cultures, even in a high-technology ambiance, preserve much of the mind-set of primary orality.
3052:"Folklore is said to be in the oral tradition. Dundes states that the most common criterion for a definition of folklore is its means of transmission that is, orally. He clarifies however that materials other than folklore are also orally conveyed. Therefore oral transmission itself is not sufficient to distinguish folklore from non-folklore."
1457:). Muslims state that some who teach memorization/recitation of the Quran constitute the end of an "un-broken chain" whose original teacher was Muhammad himself. It has been argued that "the Qur'an's rhythmic style and eloquent expression make it easy to memorize," and was made so to facilitate the "preservation and remembrance" of the work.
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never was the other we accused it of being; it never was the primitive, preliminary technology of communication we thought it to be. Rather, if the whole truth is told, oral tradition stands out as the single most dominant communicative technology of our species as both a historical fact and, in many areas still, a contemporary reality.
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1923:" (also called a "theme" or "typical scene"). Examples include the "Beasts of Battle" and the "Cliffs of Death". Some of these characteristic patterns of narrative details, (like "the arming sequence;" "the hero on the beach"; "the traveler recognizes his goal") would show evidence of global distribution.
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Oral traditions only exist when they are told, except for in people's minds, and so the frequency of telling a tradition aids its preservation. These
African ethnic groups also utilize oral tradition to develop and train the human intellect, and the memory to retain information and sharpen imagination.
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within one tribe. The transmission of oral histories across generations typically makes them more sensitive to inaccuracies or discrepancies that cause greater difficulty when working with them. It is necessary to maintain patience and devote a significant amount of time to deciphering oral tradition.
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As a result of the widespread overlooking of these oral traditions, there are endless opportunities for discovery and further research into how oral tradition has formed these civilizations and correspond to other parts of history. This field of exploration can open doors to revolutionary findings or
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I style the orality of a culture totally untouched by any knowledge of writing or print, 'primary orality'. It is 'primary' by contrast with the 'secondary orality' of present-day high technology culture, in which a new orality is sustained by telephone, radio, television and other electronic devices
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by
Ademola Omobewaji Dasylva. This paper has to do with the challenges of globalization in modern Nigeria and the process of "culture education," a terminology used to emphasize the peculiar means and methods of instruction by which a society imparts its body of values and mores in the pursuance and
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introduced the concept of "written-formulaic" to describe the status of some Anglo-Saxon poetry which, while demonstrably written, contains evidence of oral influences, including heavy reliance on formulas and themes A number of individual scholars in many areas continue to have misgivings about the
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Islamic doctrine holds that from the time it was revealed to the present day, the Quran has not been altered, its continuity from divine revelation to its current written form insured by the large numbers of
Muhammad's supporters who had reverently memorized the work, a careful compiling process and
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The Vedic texts were orally composed and transmitted, without the use of script, in an unbroken line of transmission from teacher to student that was formalized early on. This ensured an impeccable textual transmission superior to the classical texts of other cultures; it is, in fact, something like
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Oral traditions face the challenge of accurate transmission and verifiability of the accurate version, particularly when the culture lacks written language or has limited access to writing tools. Oral cultures have employed various strategies that achieve this without writing. For example, a heavily
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Native
American storytelling is a collaborative experience between storyteller and listeners. Native American tribes generally have not had professional tribal storytellers marked by social status. Stories could and can be told by anyone, with each storyteller using their own vocal inflections, word
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It is important as a historian to understand the potential shortcomings or obstacles one might face when using oral tradition as an educational source (Babatunde 19). During the process, the researcher may have trouble placing certain events or differentiating between similar stories that may exist
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Most arguments against the use of oral tradition as a reliable source for historical writing reference a lack of chronological precision and uncertainty about specific dates and times these events may have occurred. This can lead to misinterpretations or incorrect historical conclusions as a result
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As much as one third of the Quran is made up of "oral formulas", according to Dundes' estimates. Bannister, using a computer database of (the original Arabic) words of the Quran and of their "grammatical role, root, number, person, gender and so forth", estimates that depending on the length of the
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Stories are used to preserve and transmit both tribal history and environmental history, which are often closely linked. Native oral traditions in the
Pacific Northwest, for example, describe natural disasters like earthquakes and tsunamis. Various cultures from Vancouver Island and Washington have
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and other ancient Jewish literature, the Judeo-Christian Bible and texts of early centuries of
Christianity are rooted in an oral tradition, and the term "People of the Book" is a medieval construct. This is evidenced, for example, by the multiple scriptural statements by Paul admitting "previously
901:
It is a common knowledge in India that the primary Hindu books called Vedas are great example of Oral tradition. Pundits who memorized three Vedas were called
Trivedis. Pundits who memorized four vedas were called Chaturvedis. By transferring knowledge from generation to generation Hindus protected
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The Judeo-Christian Bible reveals its oral traditional roots; medieval
European manuscripts are penned by performing scribes; geometric vases from archaic Greece mirror Homer's oral style. (...) Indeed, if these final decades of the millennium have taught us anything, it must be that oral tradition
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According to John Foley, oral tradition has been an ancient human tradition found in "all corners of the world". Modern archaeology has been unveiling evidence of the human efforts to preserve and transmit arts and knowledge that depended completely or partially on an oral tradition, across various
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Ong's works also made possible an integrated theory of oral tradition which accounted for both production of content (the chief concern of Parry-Lord theory) and its reception. This approach, like McLuhan's, kept the field open not just to the study of aesthetic culture but to the way physical and
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even when a writing system has been developed or when having access to one. The Akan proverbs translated as "Ancient things in the ear" and "Ancient things are today" refer to present-day delivery and the past content, and as such oral traditions are both simultaneously expressions of the past and
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found in Hindu and Buddhist texts. The verses of the epic or text are typically designed wherein the long and short syllables are repeated by certain rules, so that if an error or inadvertent change is made, an internal examination of the verse reveals the problem. Oral traditions can be passed on
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tribe from the 10th to 12th centuries, culminating in their rule over parts of North Africa before their eventual defeat. The historical roots of SÄ«rat BanÄ« HilÄl are evident in the present-day distribution of groups claiming descent from the tribe across North Africa and parts of the Middle East.
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were presented parallel to the narrative, sometimes answering questions from the audience to ensure understanding, although often someone would learn a tradition without asking their master questions and not really understand the meaning of its content, leading them to speculate in the commentary.
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The theory of oral tradition would undergo elaboration and development as it grew in acceptance. While the number of formulas documented for various traditions proliferated, the concept of the formula remained lexically bound. However, numerous innovations appeared, such as the "formulaic system"
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The law itself in oral cultures is enshrined in formulaic sayings, proverbs, which are not mere jurisprudential decorations, but themselves constitute the law. A judge in an oral culture is often called on to articulate sets of relevant proverbs out of which he can make equitable decisions in the
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origin stories of emergence from an "underworld" of persistent darkness, which may represent the remembrance of life in the Arctic Circle during the last ice age, and stories involving a "deep crevice", which may refer to the Grand Canyon. Despite such examples of agreement between geological and
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The early Buddhist texts are also generally believed to be of oral tradition, with the first by comparing inconsistencies in the transmitted versions of literature from various oral societies such as the Greek, Serbia and other cultures, then noting that the Vedic literature is too consistent and
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For centuries, copies of the Qurans were transcribed by hand, not printed, and their scarcity and expense made reciting the Quran from memory, not reading, the predominant mode of teaching it to others. To this day the Quran is memorized by millions and its recitation can be heard throughout the
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was created when an earthquake expanded the channel as a result of an underwater battle between a serpent and bird. Other stories in the region depict the formation of glacial valleys and moraines and the occurrence of landslides, with stories being used in at least one case to identify and date
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to have been a single, historical figure, and those who saw him as a conceptual "author function," a convenient name to assign to what was essentially a repertoire of traditional narrative. A much more general dismissal of the theory and its implications simply described it as "unprovable" Some
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Members of literate societies find it difficult to shed the prejudice and contempt for the spoken word, the counterpart of pride in writing and respect for the written word. Any historian who deals with oral tradition will have to unlearn this prejudice in order to rediscover the full wonder of
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parents might deter their children from wandering too close to the water's edge by telling a story about a sea monster with a pouch for children within its reach. One single story could provide dozens of lessons. Stories were also used as a means to assess whether traditional cultural ideas and
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A variety of different communities throughout the continent of Africa successfully used oral tradition to share information and reconstruct massive collections of histories due to a limited writing accessibility before the Europeans arrived. Certain non-literate societies still exist today and
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Many historians, particularly those trained in Europe, will vehemently argue against the use of oral tradition as a reliable source in professional education and research. However, this belief often directly corresponds with a dismissive attitude towards African and Native American stories,
2584:, 9780852550915; see Ch. 7; "Oral tradition and its methodology" at pages 54â61; at page 54: "Oral tradition may be defined as being a testimony transmitted verbally from one generation to another. Its special characteristics are that it is verbal and the manner in which it is transmitted."
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held a position of particular importance, as it was believed to be a more reliable medium for information transmission than prose. This belief stemmed from observations that highly structured language, with its rhythmic and phonetic patterns, tended to undergo fewer alterations during oral
1806:
of orality" This chapter seeks to define the fundamental characteristics of 'primary' orality and summarizes a series of descriptors (including but not limited to verbal aspects of culture) which might be used to index the relative orality or literacy of a given text or society.
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modified: the same step-by-step recitation as above, but without euphonic-combinations (or free form of each word); this method to verify accuracy is credited to Vedic sages Babhravya and Galava in the Hindu tradition, and is also mentioned by the ancient Sanskrit grammarian
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considering them useful to anthropologists but not to fact-driven historians (Babatunde 19). This misconception is surrounded by the fact that there are limited physical materials available to confirm or deny these oral histories, but that does not deem them irrelevant.
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revolutionized how scholars looked at Homeric epic by arguing not only that it was the product of an oral tradition, but also that the oral-formulas contained therein served as a way for ancient Greeks to preserve cultural knowledge across many different generations.
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divine intervention. (Muslim scholars agree that although scholars have worked hard to separate the corrupt and uncorrupted hadith, this other source of revelation is not nearly so free of corruption because of the hadith's great political and theological influence.)
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who, by their oral preaching, by example, and by observance handed on what they had received from the lips of Christ, from living with Him, and from what He did". The Catholic Church asserts that this mode of transmission of the faith persists through current-day
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Each genre of rhymed poetry served distinct social and cultural functions. These range from spontaneous compositions at celebrations to carefully crafted historical accounts, political commentaries, and entertainment pieces. Among these, the folk epics known as
2455:
Muhammad is thought to have died in 632 CE. The compilers of the six collections of Sunni hadith that have enjoyed near-universal acceptance as part of the official canon of Sunni Islam died (that is, must have stopped compiling hadith) between 795 CE and 915
1368:". In this process, extempore composition is aided by use of stock phrases or "formulas" (expressions that are used regularly "under the same metrical conditions, to express a particular essential idea"). In the case of the work of Homer, formulas included
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expose even more crime committed against the British and American imperial governments. This is a largely untapped pool of incredibly rich and fascinating culture that should be further explored but is unfortunately neglected by much of the western world.
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in the 14th century. In his writings, Ibn Khaldƫn describes collecting stories and poems from nomadic Arabs, using these oral sources to discuss the merits of colloquial versus classical poetry and the value of oral histories in written historical works.
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There were disputes concerning particular findings of the theory. For example, those trying to support or refute Crowne's hypothesis found the "Hero on the Beach" formula in numerous Old English poems. Similarly, it was also discovered in other works of
1844:. Foley developed Oral Theory beyond the somewhat mechanistic notions presented in earlier versions of Oral-Formulaic Theory, by extending Ong's interest in cultural features of oral societies beyond the verbal, by drawing attention to the agency of the
893:
According to Goody, the Vedic texts likely involved both a written and oral tradition, calling it a "parallel products of a literate society". Mostly recently, research shows that oral performance of (written) texts could be a philosophical activity in
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by the Graffis or Grasslanders who perform and deliver speeches to teach their history through oral tradition. Such strategies facilitate transmission of information without a written intermediate, and they can also be applied to oral governance.
6379:. Bloomington: IUP, 1988. 55, 64, 66, 72, 74, 77, 80, 97, 105, 110-111, 129n20,; artistic cp to mechanistic, 21, 25, 38, 58, 63-64, 65, 104, 118-119n20, 120-121n16, 124n31, 125n53, oral aesthetic cp to literate aesthetics, 35, 58, 110-11, 121n26.
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archeological records on one hand and Native oral records on the other, some scholars have cautioned against the historical validity of oral traditions because of their susceptibility to detail alteration over time and lack of precise dates. The
959:(singular: sīra) were considered the most intricate. These prosimetric narratives, combining prose and verse, emerged in the early Middle Ages. While many such epics circulated historically, only one has survived as a sung oral poetic tradition:
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Donald K. Fry responds to what was known, pejoratively, in Greek studies as the "hard Parryist" position, in which the formula was defined in terms of verbatim lexical repetition (see Rosenmyer, Thomas G. "The Formula in Early Greek Poetry"
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behavioral artifacts of oral societies are used to store, manage and transmit knowledge, so that oral tradition provides methods for investigation of cultural differences, other than the purely verbal, between oral and literate societies.
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The performance of a tradition is accentuated and rendered alive by various gesture, social conventions and the unique occasion in which it is performed. Furthermore, the climate in which traditions are told influences its content. In
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These extraordinary retention techniques guaranteed an accurate Ćruti, fixed across the generations, not just in terms of unaltered word order but also in terms of sound. That these methods have been effective, is testified to by the
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and Andrew G. Bannister) have examined the possibility that the Quran was not just "recited orally, but actually composed orally". Bannister postulates that some parts of the Quranâsuch as the seven re-tellings of the story of the
1422:âmeaning "narrative" or "report" in Arabicâis the record of the words, actions, and the silent approval, of Muhammad, and was transmitted by "oral preachers and storytellers" for around 150â250 years. Each hadith includes the
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4 (1965):295-311). Fry's model proposes underlying generative templates which provide for variation and even artistic creativity within the constraints of strict metrical requirements and extempore composition-in-performance
1272:: a recitation marked by a conscious pause after every word, and after any special grammatical codes embedded inside the text; this method suppresses euphonic combination and restores each word in its original intended form;
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are methods of recitation of a text and its oral transmission that developed after 5th century BCE, that is after the start of Buddhism and Jainism; these methods use more complicated rules of combination and were less
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accompanies other traditions. In modern times, some griots and descendants of griots have dropped their historian role and focus on music, with many finding success, however many still maintain their traditional roles.
1859:, Anglo-Saxon and Serbo-Croatian). Perhaps more importantly, it would stimulate conversation among these specialties, so that a network of independent but allied investigations and investigators could be established.
1488:âall-mighty, all-wise, all-knowing, all-high, etc.âoften found as doublets at the end of a verse. Among the other repeated phrases are "Allah created the heavens and the earth" (found 19 times in the Quran).
2072:". While games provide amusement by showing how messages distort content via uncontextualized transmission, Parry's supporters argue that the theory of oral tradition reveals how oral methods optimized the
1827:
in 1985. The bibliography gives a summary of the progress scholars made in evaluating the oral tradition up to that point, and includes a list of all relevant scholarly articles relating to the theory of
1259:, as well as the Vedangas. Each text was recited in a number of ways, to ensure that the different methods of recitation acted as a cross check on the other. Pierre-Sylvain Filliozat summarizes this as:
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began a series of papers based on his own fieldwork on South Slavic oral genres, emphasizing the dynamics of performers and audiences. Foley effectively consolidated oral tradition as an academic field
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words: the shades of meaning they convey to those who ponder them and learn them with care so that they may transmit the wisdom they contain as the culture's most precious legacy to the next generation.
350:. If it is hallowed by authority or antiquity, the word will be treasured." For centuries in Europe, all data felt to be important were written down, with the most important texts prioritised, such as
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necessity (as well as for artistic invention). Sophisticated models such as Foley's "word-type placement rules" followed. Higher levels of formulaic composition were defined over the years, such as "
386:, many narratives were spun-out because a one-man professional had to entertain his patron for a whole evening, with every production checked by fellow specialists and errors punishable. Frequently,
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In Asia, the transmission of folklore, mythologies as well as scriptures in ancient India, in different Indian religions, was by oral tradition, preserved with precision with the help of elaborate
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354:, and only trivia, such as song, legend, anecdote, and proverbs remained unrecorded. In Africa, all the principal political, legal, social, and religious texts were transmitted orally. When the
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Davis, Adam Brooke "Verba volent, scripta manent: Oral Tradition and the Non-Narrative Genres of Old English Poetry." Diss. Univ. of Missouri at Columbia. DAI 52A (1991), 2137 pp. 202, 205
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Matchan, Erin L.; Phillips, David; Jourdan, Fred; Oostingh, Korien (April 2020). "Early human occupation of southeastern Australia: New insights from 40Ar/39Ar dating of young volcanoes".
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The theory of oral tradition encountered early resistance from scholars who perceived it as potentially supporting either one side or another in the controversy between what were known as
6686:. New York: Garland Publishing, Inc. 1985. p. 42.; Foley cites "The Literary Character of Anglo-Saxon Formulaic Poetry" Publications of the Modern Language Association 81 (1966):, 334-41
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Many of the criticisms of the theory have been absorbed into the evolving field as useful refinements and modifications. For example, in what Foley called a "pivotal" contribution,
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was developed also through the scholarly study of Albanian epic verse. The Albanian traditional singing of epic verse from memory is one of the last survivors of its kind in modern
6213:. Adult Education and the Contested Terrain of Public Policy. Proceedings of the Annual Conference of the Canadian Association for the Study of Adult Education. pp. 263â268.
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At the same time, the fairly rigid division between oral and literate was replaced by recognition of transitional and compartmentalized texts and societies, including models of
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Albanian traditions have been handed down orally across generations. They have been preserved through traditional memory systems that have survived intact into modern times in
189:. It may be defined as the recall and transmission of specific, preserved textual and cultural knowledge through vocal utterance. Oral tradition is usually popular, and can be
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Banister, Dundes and other scholars (Shabbir Akhtar, Angelika Neuwirth, Islam Dayeh) have also noted the large amount of "formulaic" phraseology in the Quran consistent with "
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Wilke, Annette and Moebus, Oliver. Sound and Communication: An Aesthetic Cultural History of Sanskrit Hinduism (Religion and Society). De Gruyter (February 1, 2007). P. 495.
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civilisations, depending on whether emphasis is placed on the sanctity of the written or oral word in a society, with the latter much more likely to use oral tradition and
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lamentation of the dead â in the funeral of Ujk Vuksani, 1937. The earliest figurative representations of this practice in traditional Albanian-inhabited regions appear on
1056:
Writing systems are not known to exist among Native North Americans before contact with Europeans except among some Mesoamerican cultures, and possibly the South American
7532:
Muraina, Monsuru Babatunde. âOral Tradition as a Reliable Source of Historical Writing: Arguments for and Against and Implications for Historical Writing in Education.â
1408:, delivered to him from 610 CE until his death in 632 CE. It is said to have been carefully compiled and edited into a standardized written form (known as the
6303:
5119:
6007:
1495:
Dundes argues oral-formulaic composition is consistent with "the cultural context of Arabic oral tradition", quoting researchers who have found poetry reciters in the
5850:
Bloomington: IUP, 1991. 15, 18, 20-21, 34, 45, 63-64, 64n6, 64-68,, 74n23, 75, 76, 77n28, 78, 80, 82, 82n38, 83, 87-91, 92, 93, 94, 102, 103, 104n18, 105, 109, 110n32
5151:
1430:(chain of human transmitters who passed down the tradition before it was sorted according to accuracy, compiled, and committed to written form by a reputable scholar.
6883:
Paper Presented at the International Conference on the Albanian Epic of Legendary Songs in Five Balkan Countries: Albania, Kosova, Macedonia, Serbia and Montenegro
5795:. "The Implications of Literacy. Written Language and Models of Interpretation in the Eleventh and Twelfth Centuries" (Princeton: Princeton University Press, 1983)
3536:
1251:
and other knowledge texts from one generation to the next. All hymns in each Veda were recited in this way; for example, all 1,028 hymns with 10,600 verses of the
185:
Oral tradition is memories, knowledge, and expression held in common by a group over many generations: it is the long preservation of immediate or contemporaneous
4659:
1042:
6754:"Retelling the Tale: A Computerised Oral-Formulaic Analysis of the Qur'an. Presented at the 2014 International Qur'an Studies Association Meeting in San Diego"
1000:
has thrived on oral traditions and oral histories passed down through thousands of years. In a study published in February 2020, new evidence showed that both
1020:
people of south-western Victoria, which tell of volcanic eruptions being some of the oldest oral traditions in existence. A basalt stone axe found underneath
4934:
4438:
Ludwin, Ruth; Smits, Gregory (2007). "Folklore and earthquakes: Native American oral traditions from Cascadia compared with written traditions from Japan".
2634:
2060:
scholars, mainly outside the field of oral tradition, represent (either dismissively or with approval) this body of theoretical work as reducing the great
255:, oral tradition remained the only means of communication in order to establish societies as well as its institutions. Despite widespread comprehension of
6151:
Boni, Stefano. Contents and contexts : the rhetoric of oral traditions in the oman of Sefwi Wiawso, Ghana. Africa. 70 (4) 2000, pages 568-594. London
6061:
680:
5390:
4696:
3087:
2492:
Dundes lists of repeated phrases come from an English translation and so those Quranic phrases in the original Arabic sometimes have slight differences
6353:
Kelber, Werner H. "The Oral and the Written Gospel: The Hermeneutics of Writing and Speaking in the Synoptic Tradition" Philadelphia: Fortress P 1983.
1050:
924:
oral tradition has significantly influenced literary and cultural practices. Arabic oral tradition encompassed various forms of expression, including
5359:
208:, which is the recording of personal testimony of those who experienced historical eras or events. Oral tradition is also distinct from the study of
5981:
4161:
1438:
that preceded the Quran and the hadith were orally transmitted. Few Arabs were literate at the time and paper was not available in the Middle East.
5234:
The Quran, 6:14, 79; 7:54, 10:3, 12:101, 14:10, 19, 32; 17:99, 29:44, 61; 30:8, 31:25, 32:4, 35:1, 39:38, 46; 42:11, 45:22, 46:33, cf. 2:117, 6:101
2690:
1227:... Not just the actual words, but even the long-lost musical (tonal) accent (as in old Greek or in Japanese) has been preserved up to the present.
382:, traditions were short because most of them were told at informal gatherings and everyone had to have his say during the evening; in neighbouring
2184:
803:
epics. The long oral tradition that has sustained Albanian epic poetry reinforces the idea that pre-Homeric epic poetry was oral. The theory of
3037:
6239:
5484:
5038:
2104:
poetry, a tradition without known connection to the Germanic, invalidated the notion of "an autonomous theme in the baggage of an oral poet."
1477:, and the repeated phrases "which of the favours of your Lord will you deny?" in sura 55âmake more sense addressed to listeners than readers.
6036:
4824:
4794:
4764:
4737:
4611:
4584:
4329:
4262:
4237:
4204:
4144:
4100:
4067:
3902:
3882:
3857:
3839:
3814:
3779:
3740:
3701:
3662:
3508:
2938:
2734:
1046:
5937:
5663:
Foley, John Miles. Immanent Art: From Structure to Meaning in Traditional Oral Epic. Bloomington: IUP, 1991. 30, 31, 202n22, 207 n36, 211n43
4484:
Echo-Hawk, Roger (Spring 2000). "Ancient History in the New World: Integrating Oral Traditions and the Archaeological Record in Deep Time".
7072:
7452:
6793:
Di Lellio, Anna; Dushi, Arbnora (2024). "Gender Performance and Gendered Warriors in Albanian Epic Poetry". In Lothspeich, Pamela (ed.).
2113:, which focused on problems and questions that arise in conjunction with applying oral-formulaic theory to problematic texts such as the
5960:"Native/American Digital Storytelling: Situating the Cherokee Oral Tradition within American Literary History : Literature Compass"
829:"All ancient Greek literature", states Steve Reece, "was to some degree oral in nature, and the earliest literature was completely so".
6815:
6716:. Berkeley: University of California Press. 3rd printing 1969; "A Study of Diction and Style in Three Anglo-Saxon Narrative Poems." In
2988:
1099:
considers oral traditions as a viable source of evidence for establishing the affiliation between cultural objects and Native Nations.
7146:
3478:
3451:
4000:
3415:
1851:
The bibliography would establish a clear underlying methodology which accounted for the findings of scholars working in the separate
6993:
6939:
6918:
6825:
6804:
6783:
5164:
5000:
4635:
4417:
4387:
2759:
2581:
506:
5967:
5088:
2776:
174:
societies have broadly been labelled as oral civilisations, contrasted with literate civilisations, due to their reverence for the
6530:
4965:
1992:, and including a very broad and continually expanding variety of languages and ethnic groups, and perhaps most conspicuously in
322:. The prioritisation of the spoken word is evidenced by African societies having chosen to record history orally whilst some had
1674:
480:
2754:
M Witzel, "Vedas and UpaniáčŁads", in Flood, Gavin, ed. (2003), The Blackwell Companion to Hinduism, Blackwell Publishing Ltd.,
1008:
volcanoes erupted between 34,000 and 40,000 years ago. Significantly, this is a "minimum age constraint for human presence in
7458:
6311:
5111:
4844:
2550:
2242:
2199:
2035:
and many other areas. The most significant areas of theoretical development at present may be the construction of systematic
2000:
has been especially prominent. The annual bibliography is indexed by 100 areas, most of which are ethnolinguistic divisions.
484:
7004:
6304:"Culture, Communication and Media Studies - Oral Traditions and Weapons of Resistance: The Modern Africa Filmmaker as Griot"
6574:
Dane, J.A. "Finnsburh and Iliad IX: A Greek Survival of the Medieval Germanic Oral-Formulaic Theme The Hero on the Beach."
5170:
2214:
7109:
6962:
6003:
2421:
1717:
1706:
1546:
997:
408:
315:
6130:
370:. Most African courts had archivists who learnt by heart the royal genealogy and history of the state, and served as its
5911:
5615:
Foley, John Miles. "Oral Formulaic Theory and Research: An Introduction and Annotated Bibliography." NY: Garland, 1985.
3525:
2016:
3263:
3237:
2221:
2024:
2012:
1237:
Ancient Indians developed techniques for listening, memorization and recitation of their knowledge, in schools called
412:
7504:
7447:
6843:
6436:
Rutherford, R.B. Homer: Odyssey Books XIX & XX,, Cambridge UP 1992 remarks on oral-formulaic diction, pp. 47-49
6259:
4663:
2559:
2377:
1958:
1829:
1481:
1365:
1347:
1135:, and proverbial sayings. In addition, the verse is often metrically composed with an exact number of syllables or
804:
303:
5821:. "Vol. 1 A History of the Greek Mind", Belknap Press of Harvard University Press, Cambridge, Massachusetts: 1963.
4926:
752:
2465:
An alternative belief is that some of what was revealed to Muhammad was later abrogated in some way by God. "The
2100:. J.A. Dane, in an article characterized as "polemics without rigor" claimed that the appearance of the theme in
1621:
1442:
359:
323:
116:
2228:
1709:
as Serbs). Somewhat later, but as part of the same scholarly enterprise of nationalist studies in folklore, the
1558:, have continued the oral passing of what had been revealed through Christ through their preaching as teachers.
1241:, while maintaining exceptional accuracy of their knowledge across the generations. Many forms of recitation or
7360:
2471:
is incomplete, in the sense that not everything that was once revealed to Muhammad is to be found today in our
2372:
2298:
1908:
571:. They keep records of all births, death, and marriages through the generations of the village or family. When
469:
136:
37:
1720:
in what would later become the Soviet Union; Karadzic and Radloff would provide models for the work of Parry.
567:
of family and tribal disputes, spokesperson, and served in the king's court, not dissimilar from the European
197:. It speaks to people according to their understanding, unveiling itself in accordance with their aptitudes.
7090:
4704:
7551:
5792:
2293:
1931:
1049:
deemed as representing an inferior race without neither culture nor history, often cited as a reason behind
692:
488:
473:
87:
are received, preserved, and transmitted orally from one generation to another. The transmission is through
7082:
2210:
7139:
2008:
1841:
1641:
the present. Vansina says that to ignore the duality either way would be reductionistic. Vansina states:
1530:
1435:
684:
391:
371:
252:
33:
5989:
4025:
3850:
Memory and Manuscript: Oral Tradition and Written Transmission in Rabbinic Judaism and Early Christianity
2893:
Henige, David (1988). "Oral, but Oral What? : The Nomenclatures of Orality and Their Implications".
7474:
4026:"A Brief History of Civil Rights in the United States: The Allotment and Assimilation Era (1887 - 1934)"
3218:
2682:
2411:
2308:
2089:
2073:
1017:
120:
5862:. "Women's Expressive Forms" in Foley, John Miles, ed. "Teaching Oral Traditions" NY:MLA 1998. pp. 298-
4345:
Lawrence, Randee (Spring 2016). "What Our Ancestors Knew: Teaching and Learning Through Storytelling".
2595:
874:
was to serve the head of a lineage by passing information orally from one generation to the next about
7115:
DĂ©dalo Project. Open Software Platform for Management of Intangible Cultural Heritage and Oral History
5672:
Foley, John Miles. "The Singer of Tales in Performance. Bloomington: IUP, 1995. 55, 60, 89 108, 122n40
1887:
1434:
The oral milieu in which the sources were revealed, and their oral form in general are important. The
7479:
4447:
3941:
2020:
1985:
1555:
1445:, and the decision to create a standard written work is said to have come after the death in battle (
1404:âmeaning "recitation" in Arabicâis believed by Muslims to be God's revelation to the Islamic prophet
1256:
1005:
895:
792:
748:
6362:
Swearingen, C. Jan. "Oral Hermeneutics during the Transition to Literacy: The Contemporary Debate".
3034:
1112:
1107:
7185:
6236:
5481:
2477:. The Quran, however, is complete, in the sense that everything that God intends us to find in the
2416:
2109:
1009:
796:
732:
319:
201:
80:
6708:
Perhaps the most prominent and steadfast opponent of oral traditional theory on these grounds was
6029:
1659:
906:
vast to have been composed and transmitted orally across generations, without being written down.
580:
7312:
7207:
7054:
7033:"The Soundscape of the Huainanzi æ·źćć: Poetry, Performance, Philosophy, and Praxis in Early China"
6904:
6504:
6469:
6419:
6341:
6337:
6191:
5933:
5753:
D. K. Crowne, "The Hero on the Beach: An Example of Composition by Theme in Anglo-Saxon Poetry",
5464:
5433:
4653:
4552:
4544:
4509:
4501:
4463:
4295:
3957:
3875:
Oral Tradition and Literary Dependency: Variability and Stability in the Synoptic Tradition and Q
3785:
3746:
3707:
3668:
3629:
3608:"The Soundscape of the Huainanzi æ·źćć: Poetry, Performance, Philosophy, and Praxis in Early China"
3588:
3301:
3203:
3162:
3125:
2855:
2809:
2352:
2135:
and oral-formulaic composition thereafter. However, in response to Lord, Geoffrey Kirk published
1934:
1682:
688:
387:
259:
in the recent century, oral tradition remains the dominant communicative means within the world.
171:
7322:
5685:
3:1-2 (1988) 138-90, p. 165) Olsen cites Foley's "Hybrid Prosody and Old English Half-Lines" in
2639:. World Library and Information Congress: 76th Ifla General Conference and Assembly – via
4409:
1024:
in 1947 had already proven that humans inhabited the region before the eruption of Tower Hill.
32:
This article is about oral tradition in general. For the gospel tradition in Christianity, see
7484:
7132:
6989:
6981:
6935:
6914:
6875:
6821:
6800:
6779:
6724:. Ed. Jerome Mandel and Bruce A. Rosenberg. New Brunswick: Rutgers University Press. pp. 3-26.
6214:
6055:
5160:
5067:
Michael Zwettler, The Oral Tradition of Classical Arabic Poetry, Ohio State Press, 1978, p.14.
4996:
4840:
4820:
4790:
4760:
4733:
4641:
4631:
4607:
4580:
4413:
4383:
4325:
4258:
4233:
4229:
4200:
4140:
4136:
4096:
4092:
4063:
4059:
3878:
3853:
3835:
3810:
3804:
3775:
3736:
3697:
3658:
3504:
3474:
3447:
3211:
2934:
2755:
2730:
2726:
2615:
2577:
2406:
2303:
1774:
1266:: continuous recitation of Sanskrit words bound by the phonetic rules of euphonic combination;
1183:
744:
740:
598:
428:
307:
4379:
3975:
3498:
1069:
practices are effective in tackling contemporary circumstances or if they should be revised.
523:(named differently in different languages). The griot is a hereditary position and exists in
119:, sometimes termed "walking libraries", who are usually also performers. Oral tradition is a
7442:
7044:
7019:
6966:
6496:
6459:
6411:
6183:
6098:
6088:
4536:
4493:
4455:
4354:
4287:
4221:
4128:
4084:
4051:
3949:
3619:
3578:
3570:
3193:
2992:
2975:
2902:
2799:
2791:
2607:
2235:
2085:
2069:
2065:
2052:
1993:
1916:
1816:
1750:
1732:
1526:
1522:
1518:
1446:
1140:
960:
611:
589:
416:
587:. Griots often accompany their telling of oral tradition with a musical instrument, as the
7370:
7307:
7235:
7094:
6565:. Great Britain: Bantam, 2006 p. 118 -- Dawkins contradicts this view, however, on p. 227)
6243:
5488:
3427:
3041:
2554:
2332:
2028:
1637:
1514:
1178:
1173:
1124:
921:
860:
774:
756:
615:
556:
420:
124:
46:
6366:, Vol. 1, No. 2, The Dialectic of Oral and Literary Hermeneutics (May, 1986), pp. 138-156
5833:
Davis, Adam Brooke. "Agon and Gnomon: Forms and Functions of the Anglo-Saxon Riddles" in
2574:
UNESCO International Scientific Committee for the Drafting of a General History of Africa
1972:
The methodology of oral tradition now conditions a large variety of studies, not only in
1077:
was known for his justification of the oral tradition and criticism of the written word.
5084:
4451:
3945:
3215:
7518:
7385:
7230:
6720:. Ed. Allan H. Orrick. The Hague: Mouton. pp. 97-114; "Beowulf: One Poem or Three?" In
6709:
6537:
6174:
Minton, John (1995). "The Reverend Lamar Roberts and the Mediation of Oral Tradition".
4989:
4957:
4403:
2636:
The Challenges and Opportunities of preparing LIS Students for Orally based communities
2483:
we shall find there, for whatever God intended to include, He made sure to preserve..."
1950:
1803:
1769:(Cornell, 1981). These two works articulated the contrasts between cultures defined by
1678:
1215:
972:
971:
The epic's development into a cohesive narrative was first documented by the historian
925:
875:
856:
584:
572:
540:
528:
327:
159:
132:
4278:
Ballenger, Bruce (Autumn 1997). "Methods of Memory: On Native American Storytelling".
1586:
271:
7545:
7332:
7290:
7247:
7058:
6508:
5804:
BĂ€uml, Franz H. "Varieties and Consequences of Medieval Literacy and Illiteracy", in
4556:
4513:
4467:
4373:
4222:
4193:
4129:
4085:
4052:
3961:
3633:
3207:
2955:
2719:
2611:
2101:
1997:
1938:
1856:
1736:
1713:
1702:
1065:
947:
867:
778:
716:
367:
58:
51:
5711:
Magoun, Francis P. "The Oral-Formulaic Character of Anglo-Saxon Narrative Poetry."
1655:
7464:
7406:
7337:
7212:
6871:
6512:
6108:
5859:
5737:
2931:
Signs of Orality: The Oral Tradition and Its Influence in the Greek and Roman World
2640:
2387:
2357:
2313:
2156:
2036:
2032:
1729:
1542:
1485:
1353:
1128:
1038:
1021:
933:
631:
563:
and perform a range of roles, including as a historian or library, musician, poet,
552:
548:
544:
536:
524:
444:
355:
347:
205:
179:
112:
17:
4527:
Mason, Ronald J. (2000). "Archaeology and Native North American Oral Traditions".
4459:
3182:"The significance of African oral tradition in the making of African Christianity"
3062:
2873:
Hama, Boubou; Ki-Zerbo, Joseph (1981). "The place of history in African society".
2654:
2547:
1890:(2005â2012) draws parallels between the media dynamics of oral traditions and the
1821:
789:, who underwent state formation and disrupted their traditional memory practices.
654:
310:, civic and religious duties, crafts and skills, as well as traditional myths and
204:, oral tradition refers both to objects and methods of study. It is distinct from
6929:
6908:
6861:
6794:
6773:
5681:
Olsen, Alexandra Hennessey. "Oral -Formulaic Research in Old English Studies:II"
4814:
4784:
4754:
4727:
4601:
4574:
3468:
3441:
3222:
7421:
7277:
7170:
3494:
2528:
2173:
2061:
1962:
1852:
1698:
1617:
1465:
1357:
1013:
943:
929:
887:
843:
720:
669:
635:
576:
532:
458:
440:
432:
343:
331:
175:
151:
6671:
Oral-Formulaic Theory and Research: An Introduction and Annotated Bibliography.
6641:
Oral-Formulaic Theory and Research: An Introduction and Annotated Bibliography.
6628:
Oral-Formulaic Theory and Research: An Introduction and Annotated Bibliography.
6615:
Oral-Formulaic Theory and Research: An Introduction and Annotated Bibliography.
5982:"Women in Oral Literature: Dreams of Transgressions in two Berber Wonder Tales"
1441:
The written Quran is said to have been created in part through memorization by
7491:
7416:
7375:
7365:
7295:
7285:
7197:
7180:
6891:
Oral Formulaic Theory and Research: An Introduction and Annotated Bibliography
6684:
Oral-Formulaic Theory and Research: An Introduction and Annotated Bibliography
6589:
Oral-Formulaic Theory and Research: An Introduction and Annotated Bibliography
6500:
6126:
5587:
Oral Formulaic Theory and Research: An Introduction and Annotated Bibliography
5329:
The Arabian Oral Historical Narrative: An Ethnographic and Linguistic Analysis
3789:
3765:
3750:
3726:
3711:
3687:
3672:
3648:
3018:
2367:
2145:
2040:
1981:
1977:
1954:
1920:
1872:
Traditional Oral Epic: The Odyssey, Beowulf and the Serbo-Croatian Return-Song
1754:
1746:
1739:
1694:
1536:
1086:
964:
915:
786:
158:
have used oral tradition, in parallel to writing, to transmit their canonical
5919:
5039:"Quran Project - Appendix - Preservation and Literary Challenge of the Quran"
4645:
3574:
2795:
2619:
7469:
7426:
7380:
7347:
7302:
7267:
7124:
6332:
J. A. (Bobby) Loubser, "Shembe Preaching: A Study in Oral Hermeneutics", in
3769:
3730:
3691:
3652:
2392:
2328:
2077:
1989:
1927:
1912:
1710:
1132:
1090:
earthquakes that occurred in 900 CE and 1700. Further examples include
1082:
1074:
946:âa combination of prose and poetry often employed in historical narratives.
770:
766:
724:
564:
424:
363:
194:
186:
6971:
6950:
6211:
From Ear to Ear: Cross-Cultural Understandings of Aboriginal Oral Tradition
3198:
3181:
2401:
2320:
1012:", and also could be interpreted as evidence for the oral histories of the
342:
civilisations, stating: "The attitude of members of an oral society toward
6464:
6447:
6093:
6076:
2683:"Catechism of the Catholic Church â The Transmission of Divine Revelation"
1742:
shape the nature of the content conveyed. He would serve as mentor to the
1324:
1305:
1297:
1289:
7411:
7390:
7355:
7155:
6448:"Hearing Is Seeing: Thoughts on the History of Music and the Imagination"
3809:. Cambridge University Press. pp. 124â125, 45â46, 106â107, 129â130.
3583:
2804:
2362:
2004:
1973:
1946:
1891:
1758:
1405:
1207:
1199:
1195:
1158:
1145:
1001:
820:
623:
619:
519:
Perhaps the most famous repository of oral tradition is the west African
256:
221:
217:
190:
147:
143:
128:
92:
54:
6849:
6267:
6232:"Culture Education" and the Challenge of Globalization in Modern Nigeria
6162:
Rescuing the Subject. A Critical Introduction to Rhetoric and the Writer
5468:
5452:
5437:
5421:
3305:
3289:
3166:
3129:
3113:
2859:
2843:
1245:
were designed to aid accuracy in recitation and the transmission of the
346:
is similar to the reverence members of a literate society attach to the
7252:
7202:
7049:
7032:
7023:
6423:
6103:
4548:
4505:
4322:
Red Earth, White Lies: Native Americans and the Myth of Scientific Fact
4255:
Red Earth, White Lies: Native Americans and the Myth of Scientific Fact
3624:
3607:
3592:
2907:
2813:
2382:
2127:
2121:
2093:
1942:
1770:
1686:
1454:
1323:
1318:
1252:
1203:
1116:
1091:
1037:
Native American society was always reliant upon oral tradition, if not
967:
938:
782:
762:
728:
594:
379:
213:
209:
155:
84:
66:
6722:
Medieval Literature and Folklore Studies in Honor of Francis Lee Utley
6516:
6473:
6402:
Combellack, Frederick M. (1959). "Milman Parry and Homeric Artistry".
6195:
4358:
4299:
2191:
1206:
were preserved and transmitted by an oral tradition. For example, the
765:, a phenomenon that is explained by the lack of state formation among
7327:
7262:
7257:
7192:
7099:
6112:
3953:
3832:
The Heavenly Book Motif in Judeo-Christian Apocalypses 200 BCE-200 CE
2347:
1966:
1904:
1743:
1663:
1551:
1419:
1411:
1393:
1061:
824:
808:
658:
650:
639:
627:
448:
383:
314:. It is also a key socio-cultural component in the practice of their
311:
163:
108:
96:
88:
6415:
6209:
Simpkins, Maureen (2002). Mojab, Shahrzad; McQueen, William (eds.).
5726:
Comparative Research in Oral Traditions: A Memorial for Milman Parry
4540:
4497:
3806:
An Introduction to the New Testament and the Origins of Christianity
6931:
Memory and Nation Building: From Ancient Times to the Islamic State
6753:
6218:
6187:
5884:"Review: Communication Studies as American Studies" Daniel Czitrom
4291:
3526:"Study Ireland: An Introduction to Storytelling, Myths and Legends"
1396:âcompiled in written form relatively shortly after being revealed:
7175:
7087:
5934:"Wayne State University Press - Language and Literature: - Page 1"
3035:
Folklore in the Oral Tradition, Fairytales, Fables and Folk-legend
2397:
2342:
2132:
2115:
2056:
1690:
1667:
1654:
1567:
1470:
1425:
1401:
1389:
1385:
1361:
1136:
1127:
enhances memory and recall. A few useful mnemonic devices include
1106:
1057:
980:
956:
830:
800:
712:
706:
560:
520:
436:
404:
351:
104:
100:
45:
6487:
Oring, Elliott (2006). "Folk or Lore? The Stake in Dichotomies".
3416:
Orality and Literacy: Ancient Greek Literature as Oral Literature
3264:"The Roles of Griots in African Oral Tradition among the Manding"
3238:"The Roles of Griots in African Oral Tradition among the Manding"
1681:. Vuk pursued similar projects of "salvage folklore" (similar to
1255:
was preserved in this way; as were all other Vedas including the
963:. This epic recounts the westward migration and conquests of the
216:
and its verbal expression in societies where the technologies of
7317:
7242:
7104:
6951:"Turning night into day: Milieu and semantic change in Albanian"
6390:
Immanent Art: From Structure to Meaning in Traditional Oral Epic
5140:
The Qur'an, verses 44:58; 54:17, 22, 32, 40. Arab-news-27-2-2015
3153:
Cooper, Grace C. (1983). "Oral Tradition in African Societies".
2097:
2003:
Present developments explore the implications of the theory for
1845:
1496:
1474:
1247:
1238:
1211:
707:
583:
as his griot to advise him during his reign, giving rise to the
568:
167:
62:
7128:
7077:
5871:
Kevin Robb. "Greek Oral Memory and the Origins of Philosophy."
5606:. Indiana University Press, Bloomington and Indianapolis, 1988.
3561:
Lopez, Donald (1995). "Authority and Orality in the MahÄyÄna".
1214:, the oldest of which trace back to the second millennium BCE.
5724:
Fry, Donald K. "The Cliff of Death in Old English Poetry." In
4991:
Destiny Disrupted, a History of the World Through Islamic Eyes
2572:
Ki-Zerbo, Joseph: "Methodology and African Prehistory", 1990,
2167:
1581:
1182:
provides an excellent demonstration of oral governance in the
452:
266:
6778:. Oxford theory in ethnomusicology. Oxford University Press.
5085:"Qur'an and its preservation through chain of oral tradition"
1453:
Muslim world from recordings and mosque loudspeakers (during
3903:"Study dates Victorian volcano that buried a human-made axe"
3696:. Vol. 14. Finnish Literature Society. pp. 48â49.
3657:. Vol. 14. Finnish Literature Society. pp. 47â62.
1735:(1911â1980) would begin to focus attention on the ways that
6986:
Traditional Storytelling Today: An International Sourcebook
6290:
Black Into White: Race and Nationality in Brazilian Thought
4224:
Native American Storytelling: A Reader of Myths and Legends
4131:
Native American Storytelling: A Reader of Myths and Legends
4087:
Native American Storytelling: A Reader of Myths and Legends
4054:
Native American Storytelling: A Reader of Myths and Legends
1449:) of a large number of Muslims who had memorized the work.
902:
their ancient Mantras in Vedas, which are basically Prose.
7120:
Archive of Turkish Oral Narrative at Texas Tech University
5728:, ed. John Miles Foley. Columbus: Slavica, 1987, 213-34.
5153:
The Sources of Islamic Law: Islamic Theories of Abrogation
5740:"The Text and the Voice." Transl. Marilyn C. Englehardt.
5360:"Dogmatic Constitution on Divine Revelation "Dei verbum""
4675:
4673:
6695:
George E. Dimock. "From Homer to Novi Pazar and B ack."
5519:
Fighting for Life: Context, Sexuality, and Consciousness
5453:"Once upon a Time: Oral Traditions as History in Africa"
5422:"Once upon a Time: Oral Traditions as History in Africa"
4902:
Catherine S. Quick, âAnnotated Bibliography 1986-1990â,
4579:. State University of New York Press. pp. 111â121.
4568:
4566:
4160:
Doucleff, Michaeleen; Greenhalgh, Jane (13 March 2019).
3774:. Vol. 14. Finnish Literature Society. p. 57.
3735:. Vol. 14. Finnish Literature Society. p. 56.
3290:"Once upon a Time: Oral Traditions as History in Africa"
2844:"Once upon a Time: Oral Traditions as History in Africa"
1941:). Perhaps most importantly, the terms and concepts of "
6735:
The Theory of Oral Composition: History and Methodology
6604:
Cambridge: Cambridge University Press, 1962. pp88 - 91.
6377:
The Theory of Oral Composition: History and Methodology
5604:
The Theory of Oral Composition: History and Methodology
2195:
1767:
Fighting for Life: Contest, Sexuality and Consciousness
1598:
555:
societies among many others, although more famously in
283:
7119:
7114:
5873:
The Personalist: An International Review of Philosophy
5632:, ed. K O'Brien O'Keeffe (Cambridge, 1997), pp. 101-23
5521:. Cornell University Press, Ithaca & London, 1981.
5079:
5077:
5075:
5073:
4813:
Pierre-Sylvain Filliozat (2006). Karine Chemla (ed.).
4682:
Communication in History: Technology, Culture, Society
1416:) about two decades after the last verse was revealed.
1364:
has been passed down not by rote memorization but by "
1097:
Native American Graves Protection and Repatriation Act
7502:
7088:
The Milman Parry Collection of Oral Literature Online
6673:
New York: Garland Publishing, Inc, 1985. pp. 40, 406.
6643:
New York: Garland Publishing, Inc, 1985. pp. 36, 505.
5779:
Armstrong, James I. "The Arming Motif in the Iliad".
5391:"Dogmatic Constitution on the Church "Lumen gentium""
4684:(Third ed.). Longman Publishers USA. p. 67.
4630:. Smith, Charles,, Ce, Chinenye. . 4 September 2015.
4162:"How Inuit Parents Teach Kids To Control Their Anger"
1545:
were initially passed on to early Christians by "the
777:. This distinguished them from civilizations such as
6260:"General Information - Rural Human Services Program"
5766:
Clark, George. "The Traveller Recognizes His Goal."
5561:
Orality and literacy: the technologizing of the word
4405:
Native American Reader: Stories, Speeches, and Poems
3007:
Orality and Literacy: The Technologizing of the Word
2478:
2472:
2466:
1949:" came to be replaced with the more useful and apt "
1848:
and by describing how oral traditions bear meaning.
1624:, pioneered the study of oral tradition in his book
1500:
1484:" mentioned above. The most common formulas are the
1423:
1409:
7435:
7399:
7346:
7276:
7221:
7163:
6077:"Oral Tradition in Bible and New Testament Studies"
5702:. Bloomington: IUP, 1995. 2, 7, 8n15, 17 et passim.
5506:
The Gutenberg Galaxy: The Making of Typographic Man
3771:
Rhyme and Rhyming in Verbal Art, Language, and Song
3732:
Rhyme and Rhyming in Verbal Art, Language, and Song
3693:
Rhyme and Rhyming in Verbal Art, Language, and Song
3654:
Rhyme and Rhyming in Verbal Art, Language, and Song
2131:, influenced nearly all of the articles written on
224:is one albeit not the only type of oral tradition.
6848:. Naim Frashëri Publishing Company. Archived from
5829:
5827:
5641:Fry, Donald K. "Old English Formulas and Systems"
5529:
5527:
4988:
4440:Geological Society of London, Special Publications
4192:
2718:
1388:claims two major sources of divine revelationâthe
811:, and the last survivor of the Balkan traditions.
7005:"Of Time, Honor, and Memory: Oral Law in Albania"
6982:"The Albanian World in the Folk Teller's Stories"
6308:Culture, Communication & Media Studies - UKZN
5912:"African American Culture Through Oral Tradition"
4864:(Cambridge: Harvard University Press, 1960), p. 4
4808:
4806:
4603:The Oxford Handbook of the History of Linguistics
4347:New Directions for Adult and Continuing Education
3834:. BRILL Academic. pp. 40â41 with footnotes.
3114:"Oral Tradition : Words, Signs and Gestures"
1765:(Methuen, 1980) and the important but less-known
1144:through plays and acting, as shown in modern-day
131:and other knowledge across generations without a
6955:Proceedings of the Linguistic Society of America
5837:. Ed John Miles Foley. NY: Garland, 1992 110-150
3500:Religion and Law in Classical and Christian Rome
3467:Wolfgang Kullmann (1999). E. Anne MacKay (ed.).
1705:interests (he considered all those speaking the
1384:The most recent of the world's major religions,
984:remembered tradition which he received" orally.
135:, or in parallel to a writing system. It is the
6817:Fables of the Ancients?: Folklore in the Qur'an
6630:New York: Garland Publishing, Inc, 1985. p. 36.
6617:New York: Garland Publishing, Inc, 1985. p. 35.
5016:
5014:
5012:
4195:Native American Stories, Told by Joseph Bruchac
2924:
2922:
2920:
2918:
2770:
2768:
1643:
1220:
235:
5302:Oral Poetry and Narratives from Central Arabia
4408:. Juneau, Alaska: Denali Press. 1990. p.
4378:. Brookfield, Conn.: Millbrook Press. p.
3852:. Wm. B. Eerdmans Publishing. pp. 71â78.
3440:Michael Gagarin (1999). E. Anne MacKay (ed.).
3402:
3318:
2721:The Interface Between the Written and the Oral
2712:
2710:
2708:
2633:Chisita, Collence; Abdullahi, Ismaili (2010).
2543:
2541:
1965:would come under investigation: women's song,
1677:(1787â1864), a contemporary and friend of the
7140:
6292:New York: Oxford University Press, 1974 p. 89
5901:. Indiana University Press: Bloomington, 1988
5508:. University of Toronto Press, Toronto, 1962.
5304:. Vol. 1. Leiden: E.J.Brill. p. 57.
4606:. Oxford University Press. pp. 228â234.
4228:. Malden, MA: Blackwell Publishing. pp.
4135:. Malden, MA: Blackwell Publishing. pp.
4091:. Malden, MA: Blackwell Publishing. pp.
4058:. Malden, MA: Blackwell Publishing. pp.
3848:Birger Gerhardsson; Eric John Sharpe (1961).
3418:", in David Schenker and Martin Hose (eds.),
3180:Iheanacho, Valentine U. (22 September 2021).
2888:
2886:
2076:and thus improved the quality, stability and
1139:âsuch as with Greek and Latin prosody and in
878:and history, particularly in medieval times.
306:use oral tradition to learn their origin and
8:
4778:
4776:
3497:(2006). Clifford Ando and Jörg RĂŒpke (ed.).
3186:HTS Teologiese Studies / Theological Studies
2200:introducing citations to additional sources
2107:Within Homeric studies specifically, Lord's
1832:. He also both established both the journal
1321:the most ancient Indian religious text, the
6988:. Translated by Pranvera Xhelo. Routledge.
6949:Joseph, Brian D.; Dedvukaj, Lindon (2024).
5331:. Wiesbaden: Otto Harrassowitz. p. 22.
5112:"The Miraculous Preservation of the Qur'an"
4789:. BRILL Academic. pp. 24â29, 226â232.
4732:. BRILL Academic. pp. 24â29, 226â237.
2954:BĂą, Amadou (1981). "The living tradition".
1693:regions which would later be gathered into
1534:
1517:upholds that its teaching contained in its
1360:indicates that the verse of the Greek poet
1041:, in order to convey knowledge, morals and
487:. Unsourced material may be challenged and
7147:
7133:
7125:
6885:. Pristina: Institute of Albanian Studies.
6876:"Why Is Albanian Epic Verse So Neglected?"
6799:. Routledge Worlds. Taylor & Francis.
6164:. Southern Illinois University Press, 2004
5888:, Vol. 42, No. 4 (Dec., 1990), pp. 678-683
5159:. Edinburgh University Press. p. 44.
4860:(Paris, 1928), p. 16; cf. Albert B. Lord,
4658:: CS1 maint: location missing publisher (
4191:Caduto, Michael; Bruchac, Michael (1991).
3896:
3894:
2750:
2748:
2746:
1167:cases under formal litigation before him.
681:The Child with a Moon on his Chest (Sotho)
7048:
6970:
6463:
6102:
6092:
5899:Narrative Semiotics in the Epic Tradition
3623:
3582:
3197:
2970:Dundes, Alan, "Editor's Introduction" to
2906:
2803:
2596:"Libraries in oral-traditional societies"
2524:
2522:
1903:with structural "substitution slots" for
1716:(1837â1918) would study the songs of the
1218:explains this oral tradition as follows:
507:Learn how and when to remove this message
7083:The Center for Studies in Oral Tradition
6591:, (NY: Garland Publishing, 1985), p. 200
5768:Journal of English and Germanic Philolog
4915:Bannister, Oral-Formulaic Study, 65-106.
4600:Peter Scharf (2013). Keith Allan (ed.).
4199:. Golden, Colorado: Fulcrum Publishing.
3768:. In SykÀri, Venla; Fabb, Nigel (eds.).
3729:. In SykÀri, Venla; Fabb, Nigel (eds.).
3690:. In SykÀri, Venla; Fabb, Nigel (eds.).
3651:. In SykÀri, Venla; Fabb, Nigel (eds.).
3503:. Franz Steiner Verlag. pp. 17â28.
2190:Relevant discussion may be found on the
123:for a society to transmit oral history,
29:Culture preserved through speech or song
7525:
7509:
6913:(revised second ed.). Bloomsbury.
6820:. Rowman & Littlefield Publishers.
4927:"Why Are There No New Major Religions?"
3366:
2777:"Authority and Orality in the MahÄyÄna"
2725:. Cambridge University Press. pp.
2518:
2439:
1628:(1985). Vansina differentiates between
362:, the first to be written down was the
6060:: CS1 maint: archived copy as title (
6053:
5783:, Vol. 79, No. 4. (1958), pp. 337-354.
5482:"Early Scholarship on Oral Traditions"
4651:
4479:
4477:
4433:
4431:
4429:
4324:. New York, NY: Scribner. p. 51.
4257:. New York, NY: Scribner. p. 54.
3354:
3342:
3338:
1957:". Very large units would be defined (
5940:from the original on 10 February 2012
5401:from the original on 6 September 2014
5315:Bannister, "Retelling the Tale", 2014
5288:Bannister, "Retelling the Tale", 2014
5276:Bannister, "Retelling the Tale", 2014
5207:Bannister, "Retelling the Tale", 2014
5195:Bannister, "Retelling the Tale", 2014
5033:
5031:
5029:
5021:Bannister, "Retelling the Tale", 2014
4968:from the original on 20 February 2022
4315:
4313:
4311:
4309:
4122:
4120:
4118:
4116:
4114:
4112:
3980:www.indigenousfoundations.arts.ubc.ca
3913:from the original on 8 September 2020
3542:from the original on 11 February 2022
3390:
3334:
3330:
3148:
3146:
1568:Music § Oral and aural tradition
799:to acquire a better understanding of
7:
6984:. In Margaret Read MacDonald (ed.).
6133:from the original on 28 October 2012
5835:De Gustibus: Essays for Alain Renoir
5808:, Vol. 55, No. 2 (1980), pp.243-244.
5593:. Bloomington: IUP, 1991, pp. 64-66.
5537:. Bloomington: IUP, 1991, pp. 57 ff.
4858:LâepithĂšt traditionnelle dans HomĂšre
4680:Crowley, David; Heyer, Paul (1999).
4628:Oral tradition in African literature
4576:Language and Style of the Vedic Rsis
4172:from the original on 26 October 2020
3473:. BRILL Academic. pp. 108â109.
3446:. BRILL Academic. pp. 163â164.
3378:
3023:American Folklore and the Mass Media
2978:. Bloomington, IUP, 1988, pp. ixâxii
2693:from the original on 27 October 2014
2677:
2675:
2148:, in his 1966 work "Have we Homer's
1838:Center for Studies in Oral Tradition
485:adding citations to reliable sources
220:(writing and print) are unfamiliar.
6334:African Independent Churches. Today
4816:History of Science, History of Text
2957:General History of Africa: Volume 1
2876:General History of Africa: Volume 1
2823:from the original on 1 January 2011
2324:" (a genre of Polish oral folklore)
83:in which knowledge, art, ideas and
6010:from the original on 5 August 2011
5700:The Singer of Tales in Performance
5504:See for example Marshall McLuhan,
5091:from the original on 21 April 2019
4001:"Native American Oral Literatures"
3901:Johnson, Sian (26 February 2020).
3877:. Mohr Siebeck. pp. 138â141.
1898:Acceptance and further elaboration
1876:The Singer of Tales in Performance
1825:Oral-Formulaic Theory and Research
1798:The most-often studied section of
1464:At least two non-Muslim scholars (
1111:The legendary Finnish storyteller
25:
7105:The World Oral Literature Project
5781:The American Journal of Philology
5122:from the original on 10 July 2019
5049:from the original on 21 June 2019
4937:from the original on 10 July 2019
4759:. Penguin Books. pp. xiâxv.
3422:(Oxford: Blackwell, 2015) 43-57.
3271:International Journal of Research
3245:International Journal of Research
1781:
1697:, and with the same admixture of
1162:
7512:
7078:Folk Tales from around the world
6176:The Journal of American Folklore
6042:from the original on 29 May 2008
6004:"Studies in Canadian Literature"
5370:from the original on 31 May 2014
5300:Kurpershoeck, P. Marcel (1994).
4573:Tatyana J. Elizarenkova (1995).
2183:relies largely or entirely on a
2172:
2064:to children's party games like "
2055:âthat is, scholars who believed
1749:(1912â2003), whose interests in
1673:In the work of the Serb scholar
1585:
1521:is transmitted not only through
457:
270:
139:medium of human communication.
6775:Music Theory in Ethnomusicology
5619:. Bloomington: IUP, 1991, p. 70
5576:. Bloomington: IUP, 1991, p 76.
5341:
5314:
5287:
5275:
5259:
5243:
5218:
5206:
5194:
5110:Abu Zakariya (8 January 2014).
5087:. Arab News. 27 February 2015.
5020:
4893:. Bloomington: IUP, 1991, p 36.
4873:
3025:. Bloomington: IUP, 1994, p. 31
3009:. London: Methuen, 1982, p. 12.
1815:In advance of Ong's synthesis,
1728:In a separate development, the
851:), meaning bearer of "old lore"
773:, being able to preserve their
7459:Motif-Index of Folk-Literature
6898:The Theory of Oral Composition
6863:Albanian Folktales and Legends
6845:Albanian Folktales and Legends
6737:. Bloomington:IUP, 1988." p.93
6652:Parry, Adam. "Have we Homer's
5628:A. Orchard, 'Oral Tradition',
5617:The Theory of Oral Composition
5591:The Theory of Oral Composition
5574:The Theory of Oral Composition
5535:The Theory of Oral Composition
4891:The Theory of Oral Composition
4819:. Springer. pp. 138â140.
3088:"Literacy - Our World in Data"
3048:, Volume IV, Yale University,
2972:The Theory of Oral Composition
1864:The Theory of Oral Composition
1:
6963:Linguistic Society of America
6866:. Dukagjini Publishing House.
6392:. Bloomington: IUP, 1991. 245
5755:Neuphilologische Mitteilungen
4460:10.1144/GSL.SP.2007.273.01.07
3766:"Rhyme in Arabic Oral Poetry"
3727:"Rhyme in Arabic Oral Poetry"
3688:"Rhyme in Arabic Oral Poetry"
3649:"Rhyme in Arabic Oral Poetry"
3420:Companion to Greek Literature
2422:World Oral Literature Project
2043:specific to oral traditions.
1959:The Indo-European Return Song
1707:Eastern Herzegovinian dialect
1332:
998:Australian Aboriginal culture
409:History of the Soninke people
6934:. Rowman & Littlefield.
6489:Journal of Folklore Research
5491:: Radloff, Jousse and Murko
5389:Paul VI (21 November 1964).
5358:Paul VI (18 November 1965).
4925:EMONT, Jon (6 August 2017).
4786:Handbook of Oriental Studies
4729:Handbook of Oriental Studies
4005:www.oxfordbibliographies.com
3873:Mournet, Terence C. (2005).
3764:Reynolds, Dwight F. (2022).
3725:Reynolds, Dwight F. (2022).
3686:Reynolds, Dwight F. (2022).
3647:Reynolds, Dwight F. (2022).
3112:Mahapatra, Sitakant (1994).
2790:(1). Brill Academic: 21â47.
2775:Donald S. Lopez Jr. (1995).
2612:10.1016/0020-7837(79)90003-7
2600:International Library Review
2164:Advantages and disadvantages
2017:cross-cultural communication
1123:rhythmic speech filled with
870:as shanachie). The job of a
775:"tribally" organized society
304:indigenous African societies
6928:Galaty, Michael L. (2018).
4320:Deloria, jr., Vine (1995).
4253:Deloria, jr., Vine (1995).
4220:Kroeber, Karl, ed. (2004).
4127:Kroeber, Karl, ed. (2004).
4083:Kroeber, Karl, ed. (2004).
4050:Kroeber, Karl, ed. (2004).
2576:; James Currey Publishers,
2479:
2473:
2467:
2053:"unitarians" and "analysts"
2025:rural community development
2013:interpersonal communication
1501:
1424:
1410:
1372:("rosy fingered dawn") and
1325:
1306:
1298:
1290:
413:Oral history in modern Mali
251:Before the introduction of
7568:
7534:Historical Research Letter
7453:AarneâThompsonâUther Index
7448:Morphology (folkloristics)
7073:Back to the Oral Tradition
7031:Wong, Peter T. K. (2022).
3606:Wong, Peter T. K. (2022).
3403:Di Lellio & Dushi 2024
3319:Joseph & Dedvukaj 2024
2378:Oral-formulaic composition
1862:Foley's key works include
1830:Oral-Formulaic Composition
1773:, writing, print, and the
1565:
1482:oral-formulaic composition
1366:oral-formulaic composition
1348:Oral-formulaic composition
1345:
1156:
913:
818:
805:oral-formulaic composition
769:and their ancestors â the
738:
678:
667:
648:
609:
402:
316:traditional spiritualities
31:
6980:Sokoli, Ramadan (2013) .
6501:10.2979/JFR.2006.43.3.205
6075:Kelber, Werner H (2003).
5964:www.blackwell-compass.com
5630:Reading Old English Texts
5463:(2). MIT Press: 442â468.
5432:(2). MIT Press: 442â468.
5116:Many Prophets One Message
3300:(2). MIT Press: 442â468.
2854:(2). MIT Press: 442â468.
2533:Oral Tradition as History
2080:of content transmission.
1919:", "responsion" and the "
1651:Development within Europe
1626:Oral tradition as history
1622:history of Central Africa
1620:, who specialised in the
1525:, but as well as through
6900:. Bloomington: IUP, 1991
6660:20 (1966), pp.. 177-216.
4958:"The Quran & Hadith"
4783:Hartmut Scharfe (2002).
4726:Hartmut Scharfe (2002).
4372:Karen D. Harvey (1995).
3803:Delbert Burkett (2002).
3575:10.1163/1568527952598800
2929:MacKay, E. Anne (1999).
2796:10.1163/1568527952598800
2299:Category:Oral literature
1884:How to Read an Oral Poem
1880:Teaching Oral Traditions
1689:traditions of the South
1153:Oral transmission of law
1045:amongst others, a trait
318:, as well as mainstream
91:or song and may include
7093:24 October 2007 at the
6658:Yale Classical Studies.
6446:Botstein, Leon (1995).
5817:Havelock, Eric Alfred.
5344:Fables of the Ancients?
5262:Fables of the Ancients?
5246:Fables of the Ancients?
5221:Fables of the Ancients?
4876:Fables of the Ancients?
3044:, Julie Carthy (1984),
2933:. BRILL. pp. 1â2.
2560:EncyclopĂŠdia Britannica
2294:Category:Oral tradition
1961:) and areas outside of
1777:of the electronic age.
1675:Vuk StefanoviÄ KaradĆŸiÄ
1210:of Hinduism called the
693:Emperor Shaka the Great
334:differentiates between
121:medium of communication
57:performing part of the
36:. For the journal, see
7100:Oral Tradition Journal
7003:Tarifa, Fatos (2008).
6972:10.3765/plsa.v9i1.5681
6860:Elsie, Robert (2001).
6842:Elsie, Robert (1994).
6772:Blum, Stephen (2023).
6404:Comparative Literature
6336:, ed. M. C. Kitshoff (
5936:. Wsupress.wayne.edu.
5327:Sowayan, Saad (1992).
4701:Indigenous Foundations
4375:American Indian Voices
3830:Leslie Baynes (2011).
3199:10.4102/hts.v77i2.6819
3155:Negro History Bulletin
3092:www.ourworldindata.org
2373:Oral Tradition Journal
1842:University of Missouri
1670:
1648:
1541:that the teachings of
1535:
1531:Second Vatican Council
1235:
1119:
736:
685:South African folklore
593:is accompanied by the
585:Kouyate line of griots
372:unwritten constitution
249:
111:. The information is
69:
34:Oral gospel traditions
7110:Post-Gutenberg Galaxy
6814:Dundes, Alan (2003).
6752:Bannister, Andrew G.
6452:The Musical Quarterly
6364:Cultural Anthropology
6094:10.1353/ort.2004.0025
5589:. NY: Garland, 1985.
5451:Vansina, Jan (1971).
5420:Vansina, Jan (1971).
5150:Burton, John (1990).
4987:Tamim Ansary (2009).
4753:Donald Lopez (2004).
4662:) CS1 maint: others (
3341:, pp. 3, 11â12;
3288:Vansina, Jan (1971).
2842:Vansina, Jan (1971).
2594:John, Magnus (1979).
2412:Traditional knowledge
2309:American Indian elder
2090:Middle English poetry
2074:signal-to-noise ratio
2047:Criticism and debates
1980:and literacy, but in
1658:
1443:Muhammad's companions
1346:Further information:
1110:
1018:Aboriginal Australian
863:equivalent being the
795:has been analysed by
739:Further information:
710:
49:
6288:Skidmore, Thomas E.
5770:y, 64 (1965):645-59.
5742:New Literary History
5548:Orality and Literacy
5045:. 26 February 2015.
3533:BBC Northern Ireland
2960:. UNESCO Publishing.
2879:. UNESCO Publishing.
2196:improve this article
2021:postcolonial studies
1986:communication theory
1800:Orality and Literacy
1763:Orality and Literacy
1556:apostolic succession
1257:Principal Upanishads
920:In the Middle East,
793:Albanian epic poetry
749:Albanian epic poetry
559:. They constitute a
481:improve this section
6905:Gadamer, Hans-Georg
6896:Foley, John Miles.
6893:. NY: Garland, 1985
6889:Foley, John Miles.
6733:Foley, John Miles.
6602:The Songs of Homer.
6587:Foley, John Miles.
6543:on 13 February 2012
6465:10.1093/mq/79.4.581
6388:Foley, John Miles.
6375:Foley, John Miles.
6302:Peplinski, Carrie.
6270:on 7 September 2008
6249:21/2 (2006):325-41.
5970:on 9 February 2012.
5922:on 24 January 2009.
5846:Foley, John Miles.
5698:Foley, John Miles.
5585:Foley, John Miles.
5572:Foley, John Miles.
5533:Foley, John Miles.
4906:12.2 (1997) 366-484
4889:Foley, John Miles.
4862:The singer of tales
4756:Buddhist Scriptures
4452:2007GSLSP.273...67L
4030:www.library.law.edu
3946:2020Geo....48..390M
3357:, pp. 100â102.
3345:, pp. 182â184.
3005:Ong, Walter, S.J.,
2717:Jack Goody (1987).
2417:Understanding Media
2110:The Singer of Tales
1662:(1767–1834),
1486:attributes of Allah
1060:and North American
888:mnemonic techniques
733:classical antiquity
731:funerary stelae of
326:or had access to a
320:Abrahamic religions
202:academic discipline
172:Sub-Saharan African
81:human communication
18:Preliterate culture
7313:Luminous gemstones
7208:Personal narrative
7050:10.1017/eac.2022.6
7024:10.1353/ort.0.0017
6718:Nordica et Anglica
6714:The Art of Beowulf
6600:Kirk, Geoffrey S.
6561:Dawkins, Richard.
6342:Edwin Mellen Press
6338:Lewiston, New York
6242:2008-05-29 at the
6129:. Oral Tradition.
5986:www.usp.nus.edu.sg
5897:Nimis, Stephen A.
5886:American Quarterly
5645:48 (1967):193-204.
5602:John Miles Foley.
5487:2008-05-29 at the
4995:. Public Affairs.
4529:American Antiquity
4486:American Antiquity
3625:10.1017/eac.2022.6
3524:McKendry, Eugene.
3426:2020-01-01 at the
3262:Ebine, SA (2019).
3236:Ebine, SA (2019).
3046:The Oral Tradition
3040:2016-07-19 at the
2995:on 20 August 2011.
2563:, John Miles Foley
2553:2016-08-09 at the
2353:Intangible culture
2137:The Songs of Homer
1969:and other genres.
1855:fields (primarily
1683:rescue archaeology
1671:
1597:. You can help by
1554:, who by right of
1120:
855:was a traditional
737:
689:Afrikaans folklore
282:. You can help by
142:Religions such as
70:
7536:22 (2015): 17-20.
7500:
7499:
6513:Project MUSE
6314:on 13 August 2011
6109:Project MUSE
5992:on 13 March 2008.
5757:, 61 (1960), 371.
5715:28 (1953): 446-67
5689:64:284-89 (1980).
5176:on 4 January 2020
4826:978-1-4020-2321-7
4796:978-90-04-12556-8
4766:978-0-14-190937-0
4739:978-90-04-12556-8
4697:"Oral Traditions"
4613:978-0-19-164344-6
4586:978-0-7914-1668-6
4359:10.1002/ace.20177
4331:978-0-684-80700-3
4264:978-0-684-80700-3
4239:978-1-4051-1541-4
4206:978-1-55591-094-5
4146:978-1-4051-1541-4
4102:978-1-4051-1541-4
4069:978-1-4051-1541-4
3976:"Oral Traditions"
3884:978-3-16-148454-4
3859:978-0-8028-4366-1
3841:978-90-04-20726-4
3816:978-0-521-00720-7
3781:978-951-858-587-2
3742:978-951-858-587-2
3703:978-951-858-587-2
3664:978-951-858-587-2
3510:978-3-515-08854-1
3118:Indian Literature
2940:978-90-04-11273-5
2736:978-0-521-33794-6
2407:Secondary orality
2304:Category:Folklore
2261:
2260:
2246:
1823:when he compiled
1790:
1789:
1775:secondary orality
1615:
1614:
1370:eos rhododaktylos
1194:Ancient texts of
1184:Law of the Jungle
1171:
1170:
859:storyteller (the
753:Kùngë Kreshnikësh
745:Albanian paganism
741:Albanian folklore
719:) practicing the
579:, he was offered
517:
516:
509:
360:invented a script
300:
299:
170:and mythologies.
117:oral repositories
113:mentally recorded
16:(Redirected from
7559:
7537:
7530:
7517:
7516:
7515:
7508:
7443:Folklore studies
7158:genres and types
7149:
7142:
7135:
7126:
7062:
7052:
7027:
7009:
6999:
6976:
6974:
6945:
6924:
6910:Truth and Method
6886:
6880:
6867:
6856:
6855:on 28 July 2009.
6854:
6838:
6836:
6834:
6810:
6789:
6768:
6766:
6764:
6738:
6731:
6725:
6706:
6700:
6693:
6687:
6680:
6674:
6667:
6661:
6650:
6644:
6637:
6631:
6624:
6618:
6611:
6605:
6598:
6592:
6585:
6579:
6572:
6566:
6563:The God Delusion
6559:
6553:
6552:
6550:
6548:
6542:
6536:. Archived from
6535:
6527:
6521:
6520:
6484:
6478:
6477:
6467:
6443:
6437:
6434:
6428:
6427:
6399:
6393:
6386:
6380:
6373:
6367:
6360:
6354:
6351:
6345:
6330:
6324:
6323:
6321:
6319:
6310:. Archived from
6299:
6293:
6286:
6280:
6279:
6277:
6275:
6266:. Archived from
6256:
6250:
6229:
6223:
6222:
6206:
6200:
6199:
6171:
6165:
6158:
6152:
6149:
6143:
6142:
6140:
6138:
6127:"Oral Tradition"
6123:
6117:
6116:
6106:
6096:
6072:
6066:
6065:
6059:
6051:
6049:
6047:
6041:
6034:
6026:
6020:
6019:
6017:
6015:
6000:
5994:
5993:
5988:. Archived from
5978:
5972:
5971:
5966:. Archived from
5956:
5950:
5949:
5947:
5945:
5930:
5924:
5923:
5918:. Archived from
5908:
5902:
5895:
5889:
5882:
5876:
5869:
5863:
5857:
5851:
5844:
5838:
5831:
5822:
5819:Preface to Plato
5815:
5809:
5802:
5796:
5790:
5784:
5777:
5771:
5764:
5758:
5751:
5745:
5735:
5729:
5722:
5716:
5709:
5703:
5696:
5690:
5679:
5673:
5670:
5664:
5661:
5655:
5652:
5646:
5639:
5633:
5626:
5620:
5613:
5607:
5600:
5594:
5583:
5577:
5570:
5564:
5557:
5551:
5544:
5538:
5531:
5522:
5515:
5509:
5502:
5496:
5495:5:1 (1990) 73-90
5479:
5473:
5472:
5448:
5442:
5441:
5417:
5411:
5410:
5408:
5406:
5386:
5380:
5379:
5377:
5375:
5366:. The Hole See.
5355:
5349:
5339:
5333:
5332:
5324:
5318:
5312:
5306:
5305:
5297:
5291:
5285:
5279:
5273:
5267:
5257:
5251:
5241:
5235:
5232:
5226:
5216:
5210:
5204:
5198:
5192:
5186:
5185:
5183:
5181:
5175:
5169:. Archived from
5158:
5147:
5141:
5138:
5132:
5131:
5129:
5127:
5107:
5101:
5100:
5098:
5096:
5081:
5068:
5065:
5059:
5058:
5056:
5054:
5035:
5024:
5018:
5007:
5006:
4994:
4984:
4978:
4977:
4975:
4973:
4953:
4947:
4946:
4944:
4942:
4922:
4916:
4913:
4907:
4900:
4894:
4887:
4881:
4871:
4865:
4854:
4848:
4837:
4831:
4830:
4810:
4801:
4800:
4780:
4771:
4770:
4750:
4744:
4743:
4723:
4717:
4716:
4714:
4712:
4703:. Archived from
4692:
4686:
4685:
4677:
4668:
4667:
4657:
4649:
4624:
4618:
4617:
4597:
4591:
4590:
4570:
4561:
4560:
4524:
4518:
4517:
4481:
4472:
4471:
4435:
4424:
4423:
4400:
4394:
4393:
4369:
4363:
4362:
4342:
4336:
4335:
4317:
4304:
4303:
4275:
4269:
4268:
4250:
4244:
4243:
4227:
4217:
4211:
4210:
4198:
4188:
4182:
4181:
4179:
4177:
4157:
4151:
4150:
4134:
4124:
4107:
4106:
4090:
4080:
4074:
4073:
4057:
4047:
4041:
4040:
4038:
4036:
4022:
4016:
4015:
4013:
4011:
3997:
3991:
3990:
3988:
3986:
3972:
3966:
3965:
3954:10.1130/G47166.1
3929:
3923:
3922:
3920:
3918:
3898:
3889:
3888:
3870:
3864:
3863:
3845:
3827:
3821:
3820:
3800:
3794:
3793:
3761:
3755:
3754:
3722:
3716:
3715:
3683:
3677:
3676:
3644:
3638:
3637:
3627:
3603:
3597:
3596:
3586:
3558:
3552:
3551:
3549:
3547:
3541:
3530:
3521:
3515:
3514:
3491:
3485:
3484:
3470:Signs of Orality
3464:
3458:
3457:
3443:Signs of Orality
3437:
3431:
3412:
3406:
3400:
3394:
3388:
3382:
3376:
3370:
3364:
3358:
3352:
3346:
3328:
3322:
3316:
3310:
3309:
3285:
3279:
3278:
3268:
3259:
3253:
3252:
3242:
3233:
3227:
3226:
3201:
3177:
3171:
3170:
3150:
3141:
3140:
3138:
3136:
3109:
3103:
3102:
3100:
3098:
3084:
3078:
3077:
3075:
3073:
3063:"Oral tradition"
3059:
3053:
3032:
3026:
3016:
3010:
3003:
2997:
2996:
2991:. Archived from
2985:
2979:
2976:John Miles Foley
2968:
2962:
2961:
2951:
2945:
2944:
2926:
2913:
2912:
2910:
2901:(1â2): 229â238.
2890:
2881:
2880:
2870:
2864:
2863:
2839:
2833:
2832:
2830:
2828:
2822:
2807:
2781:
2772:
2763:
2752:
2741:
2740:
2724:
2714:
2703:
2702:
2700:
2698:
2679:
2670:
2669:
2667:
2665:
2655:"Oral tradition"
2651:
2645:
2644:
2630:
2624:
2623:
2591:
2585:
2570:
2564:
2545:
2536:
2526:
2507:
2499:
2493:
2490:
2484:
2482:
2476:
2470:
2463:
2457:
2453:
2447:
2444:
2256:
2253:
2247:
2245:
2211:"Oral tradition"
2204:
2176:
2168:
2141:Preface to Plato
2070:Chinese whispers
1994:biblical studies
1917:ring composition
1888:Pathways Project
1836:and founded the
1817:John Miles Foley
1811:John Miles Foley
1782:
1761:would result in
1751:cultural history
1733:Marshall McLuhan
1610:
1607:
1589:
1582:
1540:
1527:sacred tradition
1519:deposit of faith
1504:
1429:
1415:
1337:
1334:
1328:
1309:
1301:
1293:
1233:
1190:Indian religions
1163:
1125:mnemonic devices
1047:Western settlers
961:SÄ«rat BanÄ« HilÄl
797:Homeric scholars
612:Empire of Kitara
590:Epic of Sundiata
557:Mandinka society
512:
505:
501:
498:
492:
461:
453:
417:Epic of Sundiata
366:and the code of
295:
292:
274:
267:
247:
245:Signs of Orality
21:
7567:
7566:
7562:
7561:
7560:
7558:
7557:
7556:
7542:
7541:
7540:
7531:
7527:
7523:
7513:
7511:
7503:
7501:
7496:
7431:
7395:
7371:Folk instrument
7342:
7323:Old wives' tale
7308:Legend tripping
7272:
7217:
7159:
7153:
7095:Wayback Machine
7069:
7030:
7007:
7002:
6996:
6979:
6948:
6942:
6927:
6921:
6903:
6878:
6870:
6859:
6852:
6841:
6832:
6830:
6828:
6813:
6807:
6792:
6786:
6771:
6762:
6760:
6751:
6748:
6741:
6732:
6728:
6707:
6703:
6694:
6690:
6682:Foley, John M.
6681:
6677:
6669:Foley, John M.
6668:
6664:
6651:
6647:
6639:Foley, John M.
6638:
6634:
6626:Foley, John M.
6625:
6621:
6613:Foley, John M.
6612:
6608:
6599:
6595:
6586:
6582:
6573:
6569:
6560:
6556:
6546:
6544:
6540:
6533:
6529:
6528:
6524:
6486:
6485:
6481:
6445:
6444:
6440:
6435:
6431:
6416:10.2307/1768354
6401:
6400:
6396:
6387:
6383:
6374:
6370:
6361:
6357:
6352:
6348:
6331:
6327:
6317:
6315:
6301:
6300:
6296:
6287:
6283:
6273:
6271:
6258:
6257:
6253:
6244:Wayback Machine
6230:
6226:
6208:
6207:
6203:
6173:
6172:
6168:
6160:Miller, Susan,
6159:
6155:
6150:
6146:
6136:
6134:
6125:
6124:
6120:
6074:
6073:
6069:
6052:
6045:
6043:
6039:
6032:
6030:"Archived copy"
6028:
6027:
6023:
6013:
6011:
6002:
6001:
5997:
5980:
5979:
5975:
5958:
5957:
5953:
5943:
5941:
5932:
5931:
5927:
5910:
5909:
5905:
5896:
5892:
5883:
5879:
5870:
5866:
5858:
5854:
5845:
5841:
5832:
5825:
5816:
5812:
5803:
5799:
5791:
5787:
5778:
5774:
5765:
5761:
5752:
5748:
5744:16 (1984):67-92
5736:
5732:
5723:
5719:
5710:
5706:
5697:
5693:
5680:
5676:
5671:
5667:
5662:
5658:
5653:
5649:
5643:English Studies
5640:
5636:
5627:
5623:
5614:
5610:
5601:
5597:
5584:
5580:
5571:
5567:
5559:Walter J. Ong.
5558:
5554:
5546:Walter J. Ong.
5545:
5541:
5532:
5525:
5517:Walter J. Ong.
5516:
5512:
5503:
5499:
5489:Wayback Machine
5480:
5476:
5450:
5449:
5445:
5419:
5418:
5414:
5404:
5402:
5388:
5387:
5383:
5373:
5371:
5357:
5356:
5352:
5340:
5336:
5326:
5325:
5321:
5313:
5309:
5299:
5298:
5294:
5286:
5282:
5274:
5270:
5258:
5254:
5242:
5238:
5233:
5229:
5217:
5213:
5205:
5201:
5193:
5189:
5179:
5177:
5173:
5167:
5156:
5149:
5148:
5144:
5139:
5135:
5125:
5123:
5109:
5108:
5104:
5094:
5092:
5083:
5082:
5071:
5066:
5062:
5052:
5050:
5037:
5036:
5027:
5019:
5010:
5003:
4986:
4985:
4981:
4971:
4969:
4962:World Religions
4956:Carroll, Jill.
4955:
4954:
4950:
4940:
4938:
4924:
4923:
4919:
4914:
4910:
4901:
4897:
4888:
4884:
4872:
4868:
4855:
4851:
4838:
4834:
4827:
4812:
4811:
4804:
4797:
4782:
4781:
4774:
4767:
4752:
4751:
4747:
4740:
4725:
4724:
4720:
4710:
4708:
4694:
4693:
4689:
4679:
4678:
4671:
4650:
4638:
4626:
4625:
4621:
4614:
4599:
4598:
4594:
4587:
4572:
4571:
4564:
4541:10.2307/2694058
4526:
4525:
4521:
4498:10.2307/2694059
4483:
4482:
4475:
4437:
4436:
4427:
4420:
4402:
4401:
4397:
4390:
4371:
4370:
4366:
4344:
4343:
4339:
4332:
4319:
4318:
4307:
4280:College English
4277:
4276:
4272:
4265:
4252:
4251:
4247:
4240:
4219:
4218:
4214:
4207:
4190:
4189:
4185:
4175:
4173:
4159:
4158:
4154:
4147:
4126:
4125:
4110:
4103:
4082:
4081:
4077:
4070:
4049:
4048:
4044:
4034:
4032:
4024:
4023:
4019:
4009:
4007:
3999:
3998:
3994:
3984:
3982:
3974:
3973:
3969:
3931:
3930:
3926:
3916:
3914:
3900:
3899:
3892:
3885:
3872:
3871:
3867:
3860:
3847:
3846:
3842:
3829:
3828:
3824:
3817:
3802:
3801:
3797:
3782:
3763:
3762:
3758:
3743:
3724:
3723:
3719:
3704:
3685:
3684:
3680:
3665:
3646:
3645:
3641:
3605:
3604:
3600:
3560:
3559:
3555:
3545:
3543:
3539:
3528:
3523:
3522:
3518:
3511:
3493:
3492:
3488:
3481:
3466:
3465:
3461:
3454:
3439:
3438:
3434:
3428:Wayback Machine
3414:Reece, Steve. "
3413:
3409:
3401:
3397:
3389:
3385:
3377:
3373:
3365:
3361:
3353:
3349:
3329:
3325:
3321:, pp. 1â3.
3317:
3313:
3287:
3286:
3282:
3266:
3261:
3260:
3256:
3240:
3235:
3234:
3230:
3179:
3178:
3174:
3152:
3151:
3144:
3134:
3132:
3111:
3110:
3106:
3096:
3094:
3086:
3085:
3081:
3071:
3069:
3061:
3060:
3056:
3042:Wayback Machine
3033:
3029:
3017:
3013:
3004:
3000:
2987:
2986:
2982:
2969:
2965:
2953:
2952:
2948:
2941:
2928:
2927:
2916:
2892:
2891:
2884:
2872:
2871:
2867:
2841:
2840:
2836:
2826:
2824:
2820:
2779:
2774:
2773:
2766:
2753:
2744:
2737:
2716:
2715:
2706:
2696:
2694:
2681:
2680:
2673:
2663:
2661:
2653:
2652:
2648:
2632:
2631:
2627:
2593:
2592:
2588:
2571:
2567:
2555:Wayback Machine
2546:
2539:
2527:
2520:
2516:
2511:
2510:
2500:
2496:
2491:
2487:
2464:
2460:
2454:
2450:
2445:
2441:
2436:
2431:
2426:
2289:
2257:
2251:
2248:
2205:
2203:
2189:
2177:
2166:
2049:
2029:popular culture
1900:
1813:
1771:primary orality
1726:
1653:
1638:oral literature
1611:
1605:
1602:
1595:needs expansion
1580:
1575:
1570:
1564:
1515:Catholic Church
1511:
1382:
1350:
1344:
1342:Poetry of Homer
1336: 1500 BCE
1335:
1319:preservation of
1234:
1231:
1192:
1179:The Jungle Book
1174:Rudyard Kipling
1161:
1155:
1105:
1083:Suquamish Tribe
1035:
1033:Native American
1030:
995:
990:
926:metrical poetry
918:
912:
884:
861:Scottish Gaelic
839:
827:
817:
759:
757:Kanun (Albania)
705:
700:
695:
677:
675:Southern Africa
672:
666:
661:
647:
642:
616:Kilwa Chronicle
608:
513:
502:
496:
493:
478:
462:
451:
421:Kouroukan Fouga
401:
364:royal chronicle
296:
290:
287:
280:needs expansion
265:
248:
242:
230:
137:most widespread
125:oral literature
79:, is a form of
44:
30:
23:
22:
15:
12:
11:
5:
7565:
7563:
7555:
7554:
7552:Oral tradition
7544:
7543:
7539:
7538:
7524:
7522:
7521:
7498:
7497:
7495:
7494:
7489:
7488:
7487:
7482:
7477:
7467:
7462:
7455:
7450:
7445:
7439:
7437:
7433:
7432:
7430:
7429:
7424:
7419:
7414:
7409:
7403:
7401:
7397:
7396:
7394:
7393:
7388:
7386:Folk wrestling
7383:
7378:
7373:
7368:
7363:
7358:
7352:
7350:
7344:
7343:
7341:
7340:
7335:
7330:
7325:
7320:
7315:
7310:
7305:
7300:
7299:
7298:
7288:
7282:
7280:
7274:
7273:
7271:
7270:
7265:
7260:
7255:
7250:
7245:
7240:
7239:
7238:
7231:Folk etymology
7227:
7225:
7223:Oral tradition
7219:
7218:
7216:
7215:
7210:
7205:
7200:
7195:
7190:
7189:
7188:
7178:
7173:
7167:
7165:
7161:
7160:
7154:
7152:
7151:
7144:
7137:
7129:
7123:
7122:
7117:
7112:
7107:
7102:
7097:
7085:
7080:
7075:
7068:
7067:External links
7065:
7064:
7063:
7028:
7012:Oral Tradition
7000:
6994:
6977:
6946:
6940:
6925:
6919:
6901:
6894:
6887:
6868:
6857:
6839:
6826:
6811:
6805:
6796:The Epic World
6790:
6784:
6769:
6747:
6744:
6740:
6739:
6726:
6710:Arthur Brodeur
6701:
6688:
6675:
6662:
6645:
6632:
6619:
6606:
6593:
6580:
6567:
6554:
6531:"chapter4.DOC"
6522:
6495:(3): 205â218.
6479:
6458:(4): 581â589.
6438:
6429:
6410:(3): 193â208.
6394:
6381:
6368:
6355:
6346:
6325:
6294:
6281:
6251:
6247:Oral Tradition
6224:
6201:
6188:10.2307/541732
6166:
6153:
6144:
6118:
6081:Oral Tradition
6067:
6021:
6006:. Lib.unb.ca.
5995:
5973:
5951:
5925:
5903:
5890:
5877:
5864:
5852:
5839:
5823:
5810:
5797:
5785:
5772:
5759:
5746:
5730:
5717:
5704:
5691:
5683:Oral Tradition
5674:
5665:
5656:
5647:
5634:
5621:
5608:
5595:
5578:
5565:
5552:
5539:
5523:
5510:
5497:
5493:Oral Tradition
5474:
5443:
5412:
5395:www.vatican.va
5381:
5364:www.vatican.va
5350:
5334:
5319:
5307:
5292:
5280:
5268:
5252:
5236:
5227:
5211:
5199:
5187:
5165:
5142:
5133:
5118:. One Reason.
5102:
5069:
5060:
5025:
5008:
5001:
4979:
4948:
4917:
4908:
4904:Oral Tradition
4895:
4882:
4866:
4856:Milman Parry,
4849:
4832:
4825:
4802:
4795:
4772:
4765:
4745:
4738:
4718:
4707:on 18 May 2015
4695:Hanson, Erin.
4687:
4669:
4636:
4619:
4612:
4592:
4585:
4562:
4535:(2): 239â266.
4519:
4492:(2): 267â290.
4473:
4425:
4418:
4395:
4388:
4364:
4353:(149): 63â72.
4337:
4330:
4305:
4292:10.2307/378636
4286:(7): 789â800.
4270:
4263:
4245:
4238:
4212:
4205:
4183:
4152:
4145:
4108:
4101:
4075:
4068:
4042:
4017:
3992:
3967:
3940:(4): 390â394.
3924:
3890:
3883:
3865:
3858:
3840:
3822:
3815:
3795:
3790:j.ctv371cp40.5
3780:
3756:
3751:j.ctv371cp40.5
3741:
3717:
3712:j.ctv371cp40.5
3702:
3678:
3673:j.ctv371cp40.5
3663:
3639:
3598:
3553:
3516:
3509:
3486:
3480:978-9004112735
3479:
3459:
3453:978-9004112735
3452:
3432:
3407:
3395:
3383:
3371:
3369:, p. 160.
3359:
3347:
3337:, p. ix;
3323:
3311:
3280:
3254:
3228:
3172:
3161:(4): 101â103.
3142:
3124:(163): 69â78.
3104:
3079:
3054:
3027:
3011:
2998:
2989:"Oral History"
2980:
2963:
2946:
2939:
2914:
2895:Oral Tradition
2882:
2865:
2834:
2764:
2742:
2735:
2704:
2671:
2646:
2625:
2606:(3): 321â339.
2586:
2565:
2548:Oral Tradition
2537:
2517:
2515:
2512:
2509:
2508:
2494:
2485:
2458:
2448:
2438:
2437:
2435:
2432:
2430:
2427:
2425:
2424:
2419:
2414:
2409:
2404:
2395:
2390:
2385:
2380:
2375:
2370:
2365:
2360:
2355:
2350:
2345:
2340:
2325:
2316:
2311:
2306:
2301:
2296:
2290:
2288:
2285:
2259:
2258:
2194:. Please help
2180:
2178:
2171:
2165:
2162:
2092:, and even an
2048:
2045:
1951:traditionality
1899:
1896:
1840:(1986) at the
1834:Oral Tradition
1812:
1809:
1804:psychodynamics
1802:concerns the "
1792:
1791:
1788:
1787:
1730:media theorist
1725:
1722:
1679:Brothers Grimm
1652:
1649:
1613:
1612:
1592:
1590:
1579:
1578:Historiography
1576:
1574:
1571:
1566:Main article:
1563:
1560:
1510:
1507:
1432:
1431:
1417:
1381:
1378:
1343:
1340:
1314:
1313:
1286:
1279:
1273:
1267:
1232:Michael Witzel
1229:
1225:tape-recording
1216:Michael Witzel
1191:
1188:
1169:
1168:
1157:Main article:
1154:
1151:
1131:, repetition,
1104:
1101:
1051:indoctrination
1034:
1031:
1029:
1026:
994:
991:
989:
986:
951:transmission.
930:unrhymed prose
911:
908:
883:
880:
876:Irish folklore
857:Irish language
838:
835:
816:
815:Ancient Greece
813:
704:
701:
699:
696:
676:
673:
665:
664:Central Africa
662:
646:
643:
607:
604:
573:Sundiata Keita
515:
514:
497:September 2024
465:
463:
456:
429:Gassire's lute
400:
397:
328:writing script
298:
297:
277:
275:
264:
261:
240:
229:
226:
133:writing system
73:Oral tradition
50:A traditional
39:Oral Tradition
28:
24:
14:
13:
10:
9:
6:
4:
3:
2:
7564:
7553:
7550:
7549:
7547:
7535:
7529:
7526:
7520:
7510:
7506:
7493:
7490:
7486:
7483:
7481:
7478:
7476:
7473:
7472:
7471:
7468:
7466:
7463:
7461:
7460:
7456:
7454:
7451:
7449:
7446:
7444:
7441:
7440:
7438:
7434:
7428:
7425:
7423:
7420:
7418:
7415:
7413:
7410:
7408:
7405:
7404:
7402:
7398:
7392:
7389:
7387:
7384:
7382:
7379:
7377:
7374:
7372:
7369:
7367:
7364:
7362:
7359:
7357:
7354:
7353:
7351:
7349:
7345:
7339:
7336:
7334:
7333:Silver bullet
7331:
7329:
7326:
7324:
7321:
7319:
7316:
7314:
7311:
7309:
7306:
7304:
7301:
7297:
7294:
7293:
7292:
7291:Folk religion
7289:
7287:
7284:
7283:
7281:
7279:
7275:
7269:
7266:
7264:
7261:
7259:
7256:
7254:
7251:
7249:
7248:Nursery rhyme
7246:
7244:
7241:
7237:
7234:
7233:
7232:
7229:
7228:
7226:
7224:
7220:
7214:
7211:
7209:
7206:
7204:
7201:
7199:
7196:
7194:
7191:
7187:
7184:
7183:
7182:
7179:
7177:
7174:
7172:
7169:
7168:
7166:
7162:
7157:
7150:
7145:
7143:
7138:
7136:
7131:
7130:
7127:
7121:
7118:
7116:
7113:
7111:
7108:
7106:
7103:
7101:
7098:
7096:
7092:
7089:
7086:
7084:
7081:
7079:
7076:
7074:
7071:
7070:
7066:
7060:
7056:
7051:
7046:
7042:
7038:
7034:
7029:
7025:
7021:
7017:
7013:
7006:
7001:
6997:
6995:9781135917142
6991:
6987:
6983:
6978:
6973:
6968:
6964:
6960:
6956:
6952:
6947:
6943:
6941:9780759122628
6937:
6933:
6932:
6926:
6922:
6920:9781780936581
6916:
6912:
6911:
6906:
6902:
6899:
6895:
6892:
6888:
6884:
6877:
6873:
6872:Elsie, Robert
6869:
6865:
6864:
6858:
6851:
6847:
6846:
6840:
6829:
6827:9780585466774
6823:
6819:
6818:
6812:
6808:
6806:9781000912203
6802:
6798:
6797:
6791:
6787:
6785:9780199303526
6781:
6777:
6776:
6770:
6759:
6755:
6750:
6749:
6745:
6743:
6736:
6730:
6727:
6723:
6719:
6715:
6711:
6705:
6702:
6698:
6692:
6689:
6685:
6679:
6676:
6672:
6666:
6663:
6659:
6655:
6649:
6646:
6642:
6636:
6633:
6629:
6623:
6620:
6616:
6610:
6607:
6603:
6597:
6594:
6590:
6584:
6581:
6577:
6576:Neophilologus
6571:
6568:
6564:
6558:
6555:
6539:
6532:
6526:
6523:
6518:
6514:
6510:
6506:
6502:
6498:
6494:
6490:
6483:
6480:
6475:
6471:
6466:
6461:
6457:
6453:
6449:
6442:
6439:
6433:
6430:
6425:
6421:
6417:
6413:
6409:
6405:
6398:
6395:
6391:
6385:
6382:
6378:
6372:
6369:
6365:
6359:
6356:
6350:
6347:
6343:
6339:
6335:
6329:
6326:
6313:
6309:
6305:
6298:
6295:
6291:
6285:
6282:
6269:
6265:
6261:
6255:
6252:
6248:
6245:
6241:
6238:
6233:
6228:
6225:
6220:
6216:
6212:
6205:
6202:
6197:
6193:
6189:
6185:
6182:(427): 3â37.
6181:
6177:
6170:
6167:
6163:
6157:
6154:
6148:
6145:
6132:
6128:
6122:
6119:
6114:
6110:
6105:
6100:
6095:
6090:
6086:
6082:
6078:
6071:
6068:
6063:
6057:
6038:
6031:
6025:
6022:
6009:
6005:
5999:
5996:
5991:
5987:
5983:
5977:
5974:
5969:
5965:
5961:
5955:
5952:
5939:
5935:
5929:
5926:
5921:
5917:
5913:
5907:
5904:
5900:
5894:
5891:
5887:
5881:
5878:
5874:
5868:
5865:
5861:
5860:Weigle, Marta
5856:
5853:
5849:
5843:
5840:
5836:
5830:
5828:
5824:
5820:
5814:
5811:
5807:
5801:
5798:
5794:
5789:
5786:
5782:
5776:
5773:
5769:
5763:
5760:
5756:
5750:
5747:
5743:
5739:
5738:Zumthor, Paul
5734:
5731:
5727:
5721:
5718:
5714:
5708:
5705:
5701:
5695:
5692:
5688:
5687:Neophilologus
5684:
5678:
5675:
5669:
5666:
5660:
5657:
5651:
5648:
5644:
5638:
5635:
5631:
5625:
5622:
5618:
5612:
5609:
5605:
5599:
5596:
5592:
5588:
5582:
5579:
5575:
5569:
5566:
5562:
5556:
5553:
5549:
5543:
5540:
5536:
5530:
5528:
5524:
5520:
5514:
5511:
5507:
5501:
5498:
5494:
5490:
5486:
5483:
5478:
5475:
5470:
5466:
5462:
5458:
5454:
5447:
5444:
5439:
5435:
5431:
5427:
5423:
5416:
5413:
5400:
5396:
5392:
5385:
5382:
5369:
5365:
5361:
5354:
5351:
5347:
5345:
5338:
5335:
5330:
5323:
5320:
5316:
5311:
5308:
5303:
5296:
5293:
5289:
5284:
5281:
5277:
5272:
5269:
5265:
5263:
5256:
5253:
5249:
5247:
5240:
5237:
5231:
5228:
5224:
5222:
5215:
5212:
5208:
5203:
5200:
5196:
5191:
5188:
5172:
5168:
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3417:
3411:
3408:
3404:
3399:
3396:
3392:
3387:
3384:
3381:, p. 91.
3380:
3375:
3372:
3368:
3363:
3360:
3356:
3351:
3348:
3344:
3340:
3336:
3333:, p. i;
3332:
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3320:
3315:
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3307:
3303:
3299:
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3284:
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2805:2027.42/43799
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2797:
2793:
2789:
2785:
2778:
2771:
2769:
2765:
2762:, pages 68-71
2761:
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2757:
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2582:0-85255-091-X
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2255:
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2241:
2237:
2234:
2230:
2227:
2223:
2220:
2216:
2213: â
2212:
2208:
2207:Find sources:
2201:
2197:
2193:
2187:
2186:
2185:single source
2181:This section
2179:
2175:
2170:
2169:
2163:
2161:
2158:
2153:
2151:
2147:
2142:
2138:
2134:
2130:
2129:
2124:
2123:
2118:
2117:
2112:
2111:
2105:
2103:
2102:Ancient Greek
2099:
2095:
2091:
2087:
2081:
2079:
2075:
2071:
2067:
2063:
2058:
2054:
2046:
2044:
2042:
2038:
2034:
2030:
2026:
2022:
2018:
2014:
2010:
2006:
2001:
1999:
1998:Werner Kelber
1995:
1991:
1987:
1983:
1979:
1975:
1970:
1968:
1964:
1963:military epic
1960:
1956:
1952:
1948:
1944:
1940:
1939:Eric Havelock
1936:
1933:
1929:
1924:
1922:
1918:
1914:
1910:
1909:morphological
1906:
1897:
1895:
1893:
1889:
1885:
1881:
1877:
1873:
1869:
1865:
1860:
1858:
1857:Ancient Greek
1854:
1849:
1847:
1843:
1839:
1835:
1831:
1826:
1822:
1818:
1810:
1808:
1805:
1801:
1796:
1784:
1783:
1780:
1779:
1778:
1776:
1772:
1768:
1764:
1760:
1756:
1752:
1748:
1745:
1741:
1738:
1737:communicative
1734:
1731:
1723:
1721:
1719:
1715:
1714:Vasily Radlov
1712:
1708:
1704:
1703:nationalistic
1700:
1696:
1692:
1688:
1684:
1680:
1676:
1669:
1665:
1661:
1660:Filip ViĆĄnjiÄ
1657:
1650:
1647:
1642:
1639:
1635:
1631:
1627:
1623:
1619:
1609:
1600:
1596:
1593:This section
1591:
1588:
1584:
1583:
1577:
1572:
1569:
1561:
1559:
1557:
1553:
1548:
1544:
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1532:
1528:
1524:
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1516:
1508:
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1498:
1493:
1489:
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1437:
1428:
1427:
1421:
1418:
1414:
1413:
1407:
1403:
1399:
1398:
1397:
1395:
1391:
1387:
1379:
1377:
1375:
1374:oinops pontos
1371:
1367:
1363:
1359:
1355:
1349:
1341:
1339:
1330:
1329:
1327:
1320:
1310:
1308:
1302:
1300:
1294:
1292:
1287:
1283:
1280:
1277:
1274:
1271:
1268:
1265:
1264:Samhita-patha
1262:
1261:
1260:
1258:
1254:
1250:
1249:
1244:
1240:
1228:
1226:
1219:
1217:
1213:
1209:
1205:
1201:
1197:
1189:
1187:
1185:
1181:
1180:
1175:
1165:
1164:
1160:
1152:
1150:
1147:
1142:
1138:
1134:
1130:
1126:
1118:
1114:
1109:
1102:
1100:
1098:
1093:
1088:
1084:
1078:
1076:
1070:
1067:
1063:
1059:
1054:
1052:
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1044:
1040:
1032:
1027:
1025:
1023:
1019:
1015:
1011:
1007:
1003:
999:
992:
987:
985:
982:
977:
974:
969:
966:
962:
958:
952:
949:
945:
941:
940:
935:
931:
927:
923:
917:
909:
907:
903:
899:
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891:
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881:
879:
877:
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869:
866:
862:
858:
854:
850:
846:
845:
836:
834:
832:
826:
822:
814:
812:
810:
806:
802:
798:
794:
790:
788:
784:
780:
779:Ancient Egypt
776:
772:
768:
764:
758:
754:
750:
746:
742:
734:
730:
726:
722:
718:
714:
709:
702:
697:
694:
690:
686:
682:
674:
671:
663:
660:
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652:
644:
641:
637:
633:
629:
625:
621:
617:
613:
605:
603:
600:
596:
592:
591:
586:
582:
581:Balla Fasséké
578:
574:
570:
566:
562:
558:
554:
550:
546:
542:
538:
534:
530:
526:
522:
511:
508:
500:
490:
486:
482:
476:
475:
471:
466:This section
464:
460:
455:
454:
450:
446:
442:
438:
434:
430:
426:
422:
418:
414:
410:
406:
398:
396:
393:
389:
385:
381:
375:
373:
369:
368:customary law
365:
361:
357:
353:
349:
345:
341:
337:
333:
329:
325:
321:
317:
313:
309:
305:
294:
285:
281:
278:This section
276:
273:
269:
268:
262:
260:
258:
254:
246:
239:
234:
227:
225:
223:
219:
215:
212:, defined as
211:
207:
203:
198:
196:
192:
188:
183:
181:
177:
173:
169:
165:
161:
157:
153:
149:
145:
140:
138:
134:
130:
126:
122:
118:
114:
110:
106:
102:
98:
94:
90:
86:
82:
78:
74:
68:
64:
60:
59:Epic of Manas
56:
53:
48:
42:
40:
35:
27:
19:
7533:
7528:
7465:Storytelling
7457:
7407:Cunning folk
7338:Weather lore
7222:
7213:Urban legend
7040:
7036:
7015:
7011:
6985:
6958:
6954:
6930:
6909:
6897:
6890:
6882:
6862:
6850:the original
6844:
6831:. Retrieved
6816:
6795:
6774:
6761:. Retrieved
6758:academia.edu
6757:
6746:Bibliography
6742:
6734:
6729:
6721:
6717:
6713:
6712:, in, e.g.,
6704:
6696:
6691:
6683:
6678:
6670:
6665:
6657:
6653:
6648:
6640:
6635:
6627:
6622:
6614:
6609:
6601:
6596:
6588:
6583:
6575:
6570:
6562:
6557:
6545:. Retrieved
6538:the original
6525:
6492:
6488:
6482:
6455:
6451:
6441:
6432:
6407:
6403:
6397:
6389:
6384:
6376:
6371:
6363:
6358:
6349:
6333:
6328:
6316:. Retrieved
6312:the original
6307:
6297:
6289:
6284:
6272:. Retrieved
6268:the original
6263:
6254:
6246:
6231:
6227:
6210:
6204:
6179:
6175:
6169:
6161:
6156:
6147:
6135:. Retrieved
6121:
6087:(1): 40â42.
6084:
6080:
6070:
6044:. Retrieved
6024:
6012:. Retrieved
5998:
5990:the original
5985:
5976:
5968:the original
5963:
5954:
5942:. Retrieved
5928:
5920:the original
5915:
5906:
5898:
5893:
5885:
5880:
5872:
5867:
5855:
5848:Immanent Art
5847:
5842:
5834:
5818:
5813:
5805:
5800:
5788:
5780:
5775:
5767:
5762:
5754:
5749:
5741:
5733:
5725:
5720:
5712:
5707:
5699:
5694:
5686:
5682:
5677:
5668:
5659:
5650:
5642:
5637:
5629:
5624:
5616:
5611:
5603:
5598:
5590:
5586:
5581:
5573:
5568:
5563:, pp. 31-76.
5560:
5555:
5547:
5542:
5534:
5518:
5513:
5505:
5500:
5492:
5477:
5460:
5456:
5446:
5429:
5425:
5415:
5403:. Retrieved
5394:
5384:
5372:. Retrieved
5363:
5353:
5343:
5337:
5328:
5322:
5310:
5301:
5295:
5283:
5271:
5261:
5255:
5245:
5239:
5230:
5220:
5214:
5202:
5190:
5178:. Retrieved
5171:the original
5152:
5145:
5136:
5124:. Retrieved
5115:
5105:
5093:. Retrieved
5063:
5051:. Retrieved
5042:
4990:
4982:
4970:. Retrieved
4961:
4951:
4939:. Retrieved
4930:
4920:
4911:
4903:
4898:
4890:
4885:
4875:
4869:
4861:
4857:
4852:
4835:
4815:
4785:
4755:
4748:
4728:
4721:
4709:. Retrieved
4705:the original
4700:
4690:
4681:
4627:
4622:
4602:
4595:
4575:
4532:
4528:
4522:
4489:
4485:
4446:(1): 67â94.
4443:
4439:
4404:
4398:
4374:
4367:
4350:
4346:
4340:
4321:
4283:
4279:
4273:
4254:
4248:
4223:
4215:
4194:
4186:
4174:. Retrieved
4165:
4155:
4130:
4086:
4078:
4053:
4045:
4033:. Retrieved
4029:
4020:
4008:. Retrieved
4004:
3995:
3983:. Retrieved
3979:
3970:
3937:
3933:
3927:
3915:. Retrieved
3906:
3874:
3868:
3849:
3831:
3825:
3805:
3798:
3770:
3759:
3731:
3720:
3692:
3681:
3653:
3642:
3615:
3611:
3601:
3569:(1): 21â47.
3566:
3562:
3556:
3544:. Retrieved
3532:
3519:
3499:
3489:
3469:
3462:
3442:
3435:
3419:
3410:
3398:
3393:, p. 1.
3386:
3374:
3367:Gadamer 2013
3362:
3350:
3326:
3314:
3297:
3293:
3283:
3274:
3270:
3257:
3248:
3244:
3231:
3189:
3185:
3175:
3158:
3154:
3133:. Retrieved
3121:
3117:
3107:
3095:. Retrieved
3091:
3082:
3070:. Retrieved
3066:
3057:
3049:
3045:
3030:
3022:
3014:
3006:
3001:
2993:the original
2983:
2971:
2966:
2956:
2949:
2930:
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577:Mali Empire
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399:West Africa
332:Jan Vansina
152:Catholicism
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7366:Folk dance
7296:Folk saint
7286:Birthstone
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