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FOLK TALES AND ORAL TRADITIONS: A COMPARATIVE STUDY OF STORYTELLING TECHNIQUES
Javlieva Sarvinoz
EFL teacher, Uzbekistan state world languages of university justinmind006@gmail.com https://doi.org/10.5281/zenodo.11213098
ARTICLE INFO
Received: 10th May 2024 Accepted: 17th May 2024 Online: 18th May 2024
KEYWORDS Folk tale, narrative, character, narrator,
culture, oral traditions, motifs.
ABSTRACT
This research article investigates the narrative strategies utilized in English and Uzbek folk tales and oral traditions. Through an examination of narrative structures, themes, and objectives, the study underscores the parallels and distinctions between these two cultural contexts. The research is underpinned by a comparative approach and incorporates diverse academic references to offer a thorough insight into how storytelling techniques influence and are influenced by cultural values and societal norms in both England and Uzbekistan.
Introduction
Narrative communication is a pivotal element of human societal practices, functioning as a mechanism for historical preservation, moral instruction, and audience engagement. Of particular significance are folk narratives and oral traditions, which serve as vital conduits for the intergenerational transmission of cultural wisdom and ethical principles. The objective of this research is to conduct a comparative analysis of storytelling methodologies employed in English and Uzbek folk tales and oral traditions. Through an exploration of narrative frameworks, thematic elements, and intended objectives, this study seeks to illuminate the cultural and societal frameworks that influence the construction of these narratives.
Methods
This research uses a comparative analysis approach to investigate the methods of storytelling in English and Uzbek folk tales and oral traditions. The study is grounded in a thorough examination of various sources, including academic writings, books, and folklore compilations. It delves into essential aspects like narrative styles, themes, and intentions found in folk tales. Information was gathered from primary and secondary sources to conduct a comprehensive evaluation.
Results
Narrative Structures:
English traditional stories typically adhere to a linear narrative format characterized by a distinct introduction, development, and conclusion. The central character typically encounters a sequence of hurdles or challenges that must be surmounted in order to attain
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their objective. This narrative structure is exemplified in renowned tales like "Jack and the Beanstalk" and "Cinderella" (Bottigheimer, 2009). Additionally, the incorporation of repetition and gradual progression is a prevalent technique aimed at heightening suspense and captivating the audience (Propp, 1968).
Conversely, Uzbek folklore often showcases an episodic structure, featuring a series of interconnected escapades or incidents. This structural approach is observable in the narratives of Afandi, where each anecdote functions independently while contributing to an overarching narrative framework (Atayev, 1999). Furthermore, the utilization of framing devices, such as a narrator or a recurring character, is customary, fostering a sense of consistency and cohesion within the tales (Reichl, 2007).
Themes:
Frequent motifs found in English and Uzbek folk tales encompass concepts of justice, morality, and societal structure. These narratives typically showcase a stark juxtaposition between good and evil, with upright individuals receiving rewards and transgressors facing consequences. Notably, tales like "Robin Hood" underscore themes of justice and opposition to oppressive rule, as highlighted by Holt (1982). Additionally, recurring motifs involve the victory of intellect over physical prowess and the significance of benevolence and magnanimity, as discussed by Hunt (2015).
Uzbek folklore commonly delves into themes of sagacity, guile, and perseverance. Characters embodying the archetype of the trickster, such as Nasreddin Hodja, epitomize these themes by employing cleverness and humour to navigate challenges and outwit adversaries, as observed by Seyidov (1975). Furthermore, prevalent motifs include the value of hospitality, fidelity, and communal bonds, mirroring the ethical principles upheld in Uzbek society, as elucidated by Fathi (1997).
Purposes:
In England, traditional narratives fulfil various functions, such as moral instruction, amusement, and the reinforcement of societal conventions. Many of these tales are didactic in nature, conveying lessons on ethical conduct. For instance, the story of "The Three Little Pigs" imparts the importance of diligence and foresight (Hutton, 1996). Additionally, these folk tales contribute to a sense of cultural heritage, establishing a link between contemporary audiences and their historical roots.
Similarly, in Uzbekistan, folk tales serve a comparable array of purposes, encompassing moral guidance, entertainment, and the preservation of cultural values. However, they also play a vital role in safeguarding oral traditions and cultural identity. The storytelling tradition often incorporates elements of music, dance, and performance, resulting in a culturally immersive and vibrant experience (Reichl, 2007). Furthermore, these tales foster social unity by reinforcing communal ties and shared principles.
Discussion
A comparison between English and Uzbek folk tales shows both similarities and differences in how stories are told. Both traditions use narrative structures, themes, and purposes to reflect and influence their cultural and social contexts. English folk tales typically
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References:
1. Bottigheimer, R. B. (2009). Fairy Tales: A New History. State University of New York Press.
2. Fathi, H. (1997). Women and the Family in the Middle East: New Voices of Change. Austin: University of Texas Press.
3. Holt, J. C. (1982). Robin Hood. Thames and Hudson.
4. Hunt, T. (2015). The Story of Britain: From the Romans to the Present: A Narrative History. St. Martin's Press.
5. Hutton, R. (1996). The Stations of the Sun: A History of the Ritual Year in Britain. Oxford University Press.
6. Propp, V. (1968). Morphology of the Folktale. University of Texas Press.
7. Reichl, K. (2007). Singing the Past: Turkic and Medieval Heroic Poetry. Cornell University Press.
8. Seyidov, S. (1975). Nasreddin Hodja: The Turkestan Trickster. Asian Folklore Studies, 34(1), 19-37.
9. Atayev, R. (1999) Afandi will never die. Shark, Tashkent. 1999
