More Tales Alive in Turkey is a sequel to Tales Alive in Turkey, the two volumes providing a survey of the wide range of Turkish oral narrative. Materials for both are drawn entirely from the Archive of Turkish Oral Narrative at Texas Tech University. Whereas the tales in the earlier volume were collected between 1961 and 1964, most of those in More Tales Alive in Turkey were taped in Turkey in the 1970s and 1980s.
First published in 1996. A ten-hour tale, long enough to fill a night in the telling, artful enough to keep all its listeners eagerly awake: such marathon narratives constitute a recurrent theme found in folktales worldwide. This entire book records, annotates and interprets one such rare performance, by Behcet Mahir. a man who joins great storytellers whose art has survived their deaths and transcended their native communities to become the shared heritage of a worldwide audience of lovers of oral tales.
Lawrence M. Wills here traces the literary evolution of popular Jewish narratives written during the period 200 BCE-100 CE. In many ways, these narratives were similar to Greek and Roman novels of the same era, as well as to popular novels of indigenous peoples within the Roman Empire. Yet, as a group, they demonstrated a variety of novelistic innovations: the inclusion of adventurous episodes, passages of description and of dialogue, concern with psychological motivation, and the introduction of female characters. Wills focuses on five novels: Greek Esther, Greek ,Daniel, Judith, Tobit, and Joseph and Aseneth.. Drawing on a wide range of theoretical works, he delineates the techniques and motifs of the Jewish novel, shows how the genre both initiated and distanced itself from nonfictional prose such as historical and philosophical writing, discusses its relation to Greco-Roman romance, and describes the social conditions governing its emergence and reception. Wills also places the novels in historical context, situating them between the Hebrew Bible, on the one hand, and subsequent developments in Jewish and Christian literature on the other. Wills sees the Jewish novel as a popular form of writing that provided amusement for an expanding audience of Jewish entrepreneurs, merchants, and bureaucrats. In an important sense, he maintains, it was a product of the "novelistic impulse": the impulse to transfer oral stories to a written medium to reach a more literate audience.
A collection of fifty-four Judeo-Spanish folktales taken from the rich heritage of Sephardic oral storytelling and translated into English for the first time.
Here is a treasury of favorite and little known tales from Africa, Asia, Europe, the Americas, Australia, and Oceania, gracefully retold and accompanied by fascinating, detailed information of their historic and cultural backgrounds. The introduction provides an informative overview of folklore, its purpose in world cultures and in contemporary society and popular culture. Following this, the main sections of the book are arranged by tale type, covering wonder tales, hero tales, tales of kindness repaid and hope and redemption, and finally tales of fools and wise people. Each section begins by comparing the tales cross-culturally, explaining similarities and differences in the folkloric narratives. Tales from diverse cultures are then presented, introduced, and retold in a highly readable fashion.
Scholars have long thought that, following the Muslim Golden Age of the medieval era, the Ottoman Empire grew culturally and technologically isolated, losing interest in innovation and placing the empire on a path toward stagnation and decline. Science among the Ottomans challenges this widely accepted Western image of the nineteenth- and early twentieth-century Ottomans as backward and impoverished. In the first book on this topic in English in over sixty years, Miri Shefer-Mossensohn contends that Ottoman society and culture created a fertile environment that fostered diverse scientific activity. She demonstrates that the Ottomans excelled in adapting the inventions of others to their own needs and improving them. For example, in 1877, the Ottoman Empire boasted the seventh-longest electric telegraph system in the world; indeed, the Ottomans were among the era’s most advanced nations with regard to modern communication infrastructure. To substantiate her claims about science in the empire, Shefer-Mossensohn studies patterns of learning; state involvement in technological activities; and Turkish- and Arabic-speaking Ottomans who produced, consumed, and altered scientific practices. The results reveal Ottoman participation in science to have been a dynamic force that helped sustain the six-hundred-year empire.
