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The application of an integrative approach in fairy tale therapy is a cutting-edge method for safeguarding the mental well-being of the younger generation in the era of digital education. The unique aspect of integrative fairy tale therapy is the integration of various methodologies, pedagogical approaches, linguistic techniques, art history, and psychotherapeutic methods within a single fairy tale framework. These are then tailored to the individual psyches of children, with the aim of fostering a well-rounded and healthy personality. Utilising fairy tale therapy techniques in the spiritual and moral growth of students can provide valuable insights into the effective implementation of fairy tale therapy programmes for preschoolers and schoolchildren. These programmes are rooted in the rich oral folk art of the Kazakh people and encompass a harmonious blend of spiritual, national, and universal values. The article reveals theoretical and methodological, general cultural and educational, psychological aspects of the study of fairy tale therapy as an integrative technology. The literature review of the main types of fairy tale therapy is also carried out, the functions of fairy tales are reveale. The educational, developmental, and cognitive possibilities of fairy tales are extensively utilised in academic and correctional-developmental activities with students. The importance of preparing future philologists, art historians, social teachers, psychologists, and kindergarten teachers in utilising fairy tale therapy techniques as an integrative technology is emphasised. The article discusses the theoretical, methodological, cultural, educational, and psychological aspects of fairy tale therapy as an integrative technology. This research is funded by the State Institution "Science Committee of the Ministry of Science and Higher Education of the Republic of Kazakhstan" under the project IRN AP19679368, which aims to preserve the psychological health of the younger generation in the context of digitalization of education.

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Fairytales may represent a unique genre of media well-suited to depict feminine traits as valuable to characters of all genders by positioning traditionally feminine-coded traits as sources of strength and power to characters in fairytale plots. To examine this theoretical supposition, this study examines the association between indices of female empowerment (United States), modern audience ratings of films, and gendered depictions within 31 film adaptations of Cinderella produced over the span of 100 years. Results indicate Cinderella was consistently depicted as more feminine and the Prince more masculine, but both Cinderella and the Prince consistently displayed both masculine and feminine traits—providing mixed evidence of the renegotiation of gender in fairytales. Cinderella's femininity was negatively related to indices of female empowerment, but positively related to modern audience ratings, suggesting possible tension between the production and consumption of gendered media in this context. [ABSTRACT FROM AUTHOR]

Schools in Hong Kong are encouraged to engage students in learning activities to strengthen moral and values education. The use of fairy tales in drama teaching—in this case, Mr. Fox—is an approach to learning that can present opportunities to positively engage students in a range of issues, such as moral and value education. The aim of this research was to enhance moral and values education by taking an autoethnographic approach to exploring my experiences of using and adapting a Western fairy tale with local student teachers learning to teach drama as part of their Master of Education degree at a university in Hong Kong. The use of various narrative genres to engage in the process of self-dialogue emerged as an important source for developing understandings of teaching and learning. Through this reflective process, I gained insights into my own teaching and the challenges and benefits of using fairy tales and structured drama in moral and value education. This research also revealed that fairy tales, as cultural treasures passed down through generations, may hold immense value as a resource for personal enjoyment, drama teaching, and academic exploration. [ABSTRACT FROM AUTHOR]

“Archive” comes from the Ancient Greek ἀρχεῖον, “house of the ruler”: inside, we find what corresponds to the normative framework; outside, everything that dissents and is not conform. This occurs for the heteropatriarchal archive of intimate partner violence, as it is explored by Carmen Maria Machado in In the Dream House (2019), and for the archive of folklore, ruled by each (re-)teller’s framework. What if we regain the oral dimension of the tale tradition in a diffractive perspective? What if the reader entangles with the text, co-creating a new meaning? In this paper, I propose to shed a light on the possibilities of diffracting the folkloric archive, to shift the archival-ruled narratives in the direction of self-representation and empoderamiento for the subjectivities expelled from the archival narratives. Two are the paths proposed: firstly, situated literary retellings, with a focus on Machado’s memoir; and secondly, wild pedagogy and slow scholarship methodologies and practices, enabling the experience of the reader to entangle with and diffract the tales’ narratives.

Purpose - Moral degradation continues to persist in Indonesia, with various cases of violence and conflicts occurring from early childhood to adolescence. The low foundation of character education is a major issue, especially in early childhood education. This research aims to analyze Bangkalan fairy tales in preserving Madura's local wisdom. Design/methods/approach - The research method employed is qualitative research, utilizing data collection through observation, interviews, and documentation. The research subjects consist of cultural figures in Bangkalan and the folktales from Bangkalan. Data analysis in this research employs thematic analysis with validity testing through source triangulation and technique triangulation. Findings - The findings of this research reveal that the local wisdom embedded in Bangkalan's folktales emphasizes the early cultivation of character traits. These character traits include respect for elders, adherence to religious practices, honesty, and empathy towards others. The research findings provide an alternative approach to instilling local wisdom in early childhood as a foundational framework for children in coping with technological advancements. Research implications/limitations - This research is limited to the analysis of fairy tales intended for early childhood as a means to preserve local wisdom from an early age. Additionally, the research is confined to the cultural context of Bangkalan and may not be applicable to other regions. Future studies could explore similar analyses in different cultural contexts to provide a broader understanding of how fairy tales can preserve local wisdom across various societies. Practical implications - This research provides implications in the form of practices of struggle and nurturing through fairy tales in Bangkalan. It demonstrates how these tales can be used as practical tools for teaching young children about resilience and care, instilling important cultural values from an early age. Originality/value - This research provides positive value for young children by preserving the values of struggle found in Bangkalan fairy tales, contributing to the cultural education and heritage of Madura. By integrating these tales into early childhood education, it helps foster a sense of cultural identity and continuity among the younger generation. [ABSTRACT FROM AUTHOR]

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Through folktales and dreams, our unconscious can be manifested, which is why they attract the attention of psychoanalytic authors. The aim of this text is to comprehensively present one of the possible ways of folktales and dreams interpretation. The article presents dreams and folktales to readers primarily from the psychoanalytic point of view. Based on several theories and research, it is shown that fairy tales and dreams coincide in many areas, and some psychoanalysts, such as Géza Róheim, even think about their possible relationship, which is critically discussed in the article. The possibilities of folktales interpretation and simultaneously the possibilities of a relationship between folktales and dreams are shown in the folktale Princess with a Golden Star on her Forehead. It turns out that the folktale is viewed either as a depiction of the Oedipus complex or as an example of a psyché of a victim of actual abuse. However, a detailed analysis shows that the folktale does not deal exactly with any of these topics. We thus encounter the topic of a shift from an incestuous relationship to an exogamous relationship and with the topic of the departure of a child or a young adult from the primary family, which is one of the important developmental moments. Through this analysis, we get to the basic themes of the folktale, which were subsequently searched for in dreams. This is a theme of leaving the primary family, incest, then marriage, royalty, and disguise and revelation, which is also evident in the folktale. At the same time, an interpretation of the folktale is presented using the theory of G. Róheim, where the folktale is viewed as an individual dream of a teenage girl. [ABSTRACT FROM AUTHOR]

The present study focuses on the semiotic profile of a literary character acting as a villain/antagonist (Propp) as one of the central factors of the existential problem situation (the de facto "originator" of problems), which represents a general theme in the folk fairy tales and/or culture-forming stories. The aim of this paper is neither to cover all the principles and manifestations of antagonists exhaustively, nor to present a complete typological description of antagonistic characters, but to cover those basic forms and most frequent or otherwise essential attributes that canonically standardize and significantly universalize the archetype of an antagonist in the selected range of narratives. The issue is approached from the perspective of literary theory (with an emphasis on the morphological, structural, and thematic analysis of the literary characters), and it is materially and argumentatively based on the representative sets of folklore and culture-forming narratives (Aarne-Thompson-Uther's international catalog of fairy tale types, world myths, canonical texts, etc.), as well as on their national (Slovak) variants. [ABSTRACT FROM AUTHOR]

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The functional and communicative potential of proxemic components is investigated in this article on the basis of the English fairy tale discourse. The interaction of proxemic components and verbal communicative components is taken into consideration. The regularities of the influence of proxemic means on the fairy tale speakers' achievement of communicative goals within the cooperative communicative strategy are established, and the discursive personality's tactical toolkit for its implementation is identified. The modulation of distance between fairy tale speakers and the change of a fairy tale speaker's posture in relation to his/her communicative partner are the most communicatively significant and effective proxemic means used in the process of communication. Insufficient diversity in the repertoire of proxemic components in comparison with other nonverbal components is their characteristic feature. As a result, proxemic components are frequently used in combination with kinesic and prosodic communicative components, accompanying the verbal components in the utterances of fairy tale speakers. In this way the strengthening of the semantic load of a fairy tale speaker's utterance takes place. The proxemic components are also used by a fairy tale discursive personality for more effective implementation of various communicative tactics within the frames of the cooperative communicative strategy in the English fairy tale discourse. [ABSTRACT FROM AUTHOR]

This paper attempts to present the intellectual legacy of Albert Wesselski (Vienna, 1871–Prague, 1939), a partly forgotten great figure of literary and textual folkloristic comparatistics of the first half of the 20th century, and argues for his timeliness. While he also played an important role as a literary mediator and translator (e.g. translations and interpretations of Boccaccio and Dante, translations of medieval Italian, French and Flemish folklore texts), he was primarily concerned with questions of the origins of European and Asian fairy tales, the problem of the processes of transmission and genre theory. He presented the transnational and transcontinental connections between individual (fairy-tale) texts in his reflections, which were based on his exceptional erudition and knowledge of the material. His views on the essentially literary origins of fairytale material were disputed by many in his day, but at least some of them now seem to be confirmed. His comparative method can be an inspiration for those working with folklore and literary texts, both here and now. The present paper attempts to provide a sketchy overview of the early stages of Wesselski’s oeuvre and to inspire further reflection. [ABSTRACT FROM AUTHOR]

Deirdre Sullivan is an award-winning Irish YA writer who has been praised by several writers and folklore academics, such as Jack Zipes, for her fairy-tale revisions and her rewriting of the Irish legend “The Children of Lir”. Following the steps of contemporary feminist writers like Angela Carter or Emma Donoghue, Sullivan gives voice to minorities and deals with silenced topics such as sexual harassment. This interview focuses on her subversions of fairy tales and Irish mythology, especially in her collection Tangleweed and Brine (2017) and her revision of “The Children of Lir” in Savage Her Reply (2020). In this interview, Deirdre Sullivan talks about her interest in fairy tales and Irish folklore and how she became a writer.

The editorial article titled "Virtual Facts" highlights the virtual theme and the confrontation between the virtual and the real. It mentions the short film "Everything's Fine" by Diana Acién, which addresses the subjective experience during confinement. It also highlights Dr. Nea Ehrlich's article on documentary animation and the virtualization of culture. Other contents include a study on animation in Germany during the Third Reich, the adaptation of fairy tales into anime, and the modeling of otaku culture in the series Hakuoki Shinsengumi Kitan. The magazine issue concludes with a study on the setting of environments in Virtual Reality. [Extracted from the article]

The adaptation of fairy tales allows stories to be kept alive over time. Nowadays, it can also be a tool of Japanization by allowing elements of Japanese culture to be introduced into originally Western stories. This research explores that use of fairy tale adaptation through an analysis of the anime Belle, based on the classic story Beauty and the Beast. Through a comparative analysis with Disney's popular animated version, the most relevant divergences between the two works have been identified. Thus, it has been shown how Belle introduces specific concepts and ideas that allow us to approach a specific imaginary about Japan and its culture. [ABSTRACT FROM AUTHOR]

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This document explores the presence of horror in fairy tales, challenging the notion that they are solely associated with happy endings and moral lessons. It discusses the violent and gruesome elements found in the Grimms' fairy tales and argues that horror is a distinctive feature of literary fairy tales. The document also examines the influence of Gothic horror on the Grimms' tales and the use of horror as a cautionary and educational tool. It concludes by highlighting the entertainment value of horror in fairy tales and the universal themes and fears they represent. The text also explores the presence of horror in retold fairy tales, including the concept of "gender horror" where female characters experience domestic abuse and other traumatic experiences. It emphasizes the fluidity and transformative nature of fairy tales, as they continue to evolve and resonate with diverse audiences. [Extracted from the article]

At the beginning of his Creole opus The Grandissimes, George Washington Cable refers to Louisiana as "A land hung in mourning, darkened by gigantic cypresses, submerged; a land of reptiles, silence, shadow, decay". This anti-pastoral view of Louisiana as an ecosystem of horrific nature and the very human melancholy it breeds is one that has persisted in popular American culture to the present day. However, the literature of Louisiana itself is marked by its creativity in blending elements of folktales, fairy tales, and local color. This paper proposes to examine the transhuman, or the transcendence of the natural by means of supernatural transformation, in folk horror tales of Louisiana. As the locus where the fairy tale meets the burgeoning Southern Gothic, these tales revolve around a reworking of what Vladimir Propp refers to as transfiguration, the physical and metaphysical alteration of the human into something beyond the human. The focus of this paper will be on three recurring figures in Louisiana folk horror: yellow fever, voodoo, and the Devil. Drawing upon works including Alcée Fortier's collection of Creole folktales Louisiana Folktales (1895), Dr. Alfred Mercier's "1878", and various newspaper tales of voodoo ceremonies from the ante- and post-bellum periods, this article brings together theorizations about the fairy tale from Vladimir Propp and Jack Zipes and historiological approaches to the Southern Gothic genre to demonstrate that Louisiana, in its multilingual literary traditions, serves as a nexus where both genres blend uncannily together to create tales that are both geographically specific and yet exist outside of the historical time of non-fantastic fiction. Each of these figures, yellow fever, voodoo, and the Devil, challenges the expectations of what limits the human. Thus, this paper seeks to examine what will be termed the "Louisiana gothic", a particular blend of fairy-tale timelessness, local color, and the transfiguration of the human. Ultimately, the Louisiana gothic, as expressed in French, English, and Creole, tends toward a view of society in decay, mobilizing these elements of horror and of fairy tales to comment on a society that, after the revolution in Saint-Domingue, the Louisiana Purchase, and the Civil War, was seen as falling into inevitable decline. This commentary on societal decay, expressed through elements of folk horror, sets apart Louisiana gothic as a distinct subgenre that challenges conventions about the structures and functions of the fairy tale. [ABSTRACT FROM AUTHOR]

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The article analyzes the mythological concept of Slavic paganism developed by Alexander Afanas'ev in his three-volume study Poetic Views of the Slavs on Nature: An Attempt at a Comparative Study of Slavic Traditions and Beliefs in Connection with the Mythical Tales of Other Related Peoples (1865–1869). In this book, Afanas'ev established numerous parallels between the pagan myths of the Slavs and other Indo-European peoples and reconstructed mythological images of the world tree, the tree of life, and the world egg. He also reconstructed myths about the sacred marriage between heaven and earth; the creation of the world from the body of the first man and the creation of man from the natural elements; the dying and resurrected god of vegetation and fertility; and the duel between the god of thunderstorms and his earthly adversary; as well as dualistic myths about the struggle between the forces of light and the forces of darkness and about the creation of the earth. Afanas'ev also explored enduring metaphorical pairs such as death–dream, battle–wedding feast, thunderstorm–battle, and so on. Depending on the readers' points of view, they can appreciate the book as a grandiose compendium of folklore and historical-ethnographic materials; as a scholarly work devoted to Slavic mythology; as a symbolarium of folk culture; and as a beautiful fairy tale about the pagan past. Although Afanas'ev's book has all the attributes of a scholarly publication, it can also be read as a work of fiction in which the author does not so much analyze mythology as he tries to present the point of view of a primitive poet–artist. [ABSTRACT FROM AUTHOR]

ados incluyen el análisis de la adaptación de cuentos clásicos en diferentes medios, el uso de las tecnologías en la educación literaria, y la importancia de los cuentos clásicos en la cultura y la vida cotidiana. [Extracted from the article]

C. S. Lewis first discovered the works of George MacDonald when he read Phantastes, A Faerie Romance, a book he "unwittingly" picked up from a bookstall before a train journey (Surprised by Joy 219). He went on to read dozens of books by MacDonald and later wrote that "the quality which had enchanted me in his imaginative works turned out to be the quality of the real universe, the divine, magical, terrifying, and ecstatic reality in which we live" (George MacDonald preface). As Lewis's career matured, he followed in the steps of MacDonald by writing on literature and faith and, ultimately, by writing fantasy. Lewis called MacDonald his master, and their shared concept of nobility makes a fascinating study of the themes that inspired both men. These themes include the value and costliness of nobility as well as the significance of belonging to a kingdom in order to become noble. The connections between their fiction and faith reveal an idea of goodness within reach of every person. As a result, MacDonald and Lewis created a particular type of fantasy that has endured into the twenty-first century. [ABSTRACT FROM AUTHOR]

Deirdre Sullivan is an award-winning Irish YA writer who has been praised by several writers and folklore academics, such as Jack Zipes, for her fairy-tale revisions and her rewriting of the Irish legend “The Children of Lir”. Following the steps of contemporary feminist writers like Angela Carter or Emma Donoghue, Sullivan gives voice to minorities and deals with silenced topics such as sexual harassment. This interview focuses on her subversions of fairy tales and Irish mythology, especially in her collection Tangleweed and Brine (2017) and her revision of “The Children of Lir” in Savage Her Reply (2020). In this interview, Deirdre Sullivan talks about her interest in fairy tales and Irish folklore and how she became a writer. [ABSTRACT FROM AUTHOR]

The aim of this paper is to develop a model for critical reading of traditional fairy tales, which will enable the understanding of their meanings in contemporary educational context from a gender perspective. We have posed the following research questions: Why is the fairy tale so important in education and how does it influence the reader? What kind of ideology do fairy tales present? Which fairy tales (traditional or non-traditional) should one read during education, and how should their critical reading be arranged? We have used the method of theoretical analysis, followed by the historical method, and finally, the morphological analysis of the selected fairy tale. The model of critical reading has been developed using the fairy tale titled Baš-čelik, published in Vuk Karadžić's collection in 1870, as a case study. It has been shown that texts tend to hyperbolically affirm the cult of heroism. Research indicates that such stories could be read in schools with the aim of understanding their semantic structure from a feminist perspective, while accentuating the construction of characters reduced to very few qualities that ideally conform to the heterosexual pattern. The model for critical reading of such stories, based on reader-response theory, has been developed in this paper. [ABSTRACT FROM AUTHOR]

In this article, the metaphor of the magic mirror from "Snow White and the Seven Dwarfs" by Jacob and Wilhelm Grimm (Grimm 1857) is employed to illustrate the pervasive application of ChatGPT. However, the question arises: Can ChatGPT, like the fairy tale's mirror, reveal everything? OpenAI asserts that ChatGPT can handle follow-up questions, acknowledge errors, challenge incorrect assumptions, and decline unsuitable requests due to its conversational capabilities. Conversely, Noam Chomsky (Chomsky et al. 2023) deems these claims a "false promise." This article delves into why Chomsky views it as such, starting with an overview of ChatGPT's functionality. It then explores Alan Turing's significant contributions to AI and considers his critiques, followed by a discussion on Chomsky's perspective, leading to the conclusion. The article is structured into four main sections: I) An introduction to ChatGPT and its features, II) Alan Turing's contributions and criticisms of AI, III) Chomsky's stance on ChatGPT, and IV) The conclusion. Employing a qualitative social science methodology, the article scrutinizes journals and publications pertinent to the discourse, critically evaluating existing research to articulate the issue from Chomsky's viewpoint. [ABSTRACT FROM AUTHOR]

This article examines Ukrainian folkloric parallels to Viy, a character in the horror novella of the same name by Nikolai Gogol. It is a formidable chthonic, demonic creature whose eyelids cover the eyes and need to be lifted, and the gaze sees what is hidden from others. Although the writer claimed that this character, like the entire plot of the story, was taken from Ukrainian folklore, some modern researchers claim that Viy is the author's own invention. This is contradicted by folkloric data, primarily Ukrainian lore. Demonic characters with different names but with the same appearance and very similar functions as Viy appear in Ukrainian folk tales, legends and beliefs recorded in the 19th and 20th centuries. The plots have various degrees of closeness to the plot of Gogol's story, showing that Viy is an authentic figure from Ukrainian folklore. [ABSTRACT FROM AUTHOR]

This study aims to indicate the cultural factors nexus terrorism in terms of Bourdieusian terminology's conceptual framework, which synthesizes social, economic, and cultural explanations and thus proves useful for studying political and religious radicalization, extremism, and recruitment to terrorism. This analysis can be used to comparatively assess the countries' cultural tendencies relevant to terrorism. In this study, Hofstede's culture scale, which is regarded as a paradigm and towering figure by most scholars was used. The research endeavors to illustrate the effects of Hofstede's cultural dimensions (widely known model of national culture) on Global Terrorism Index scores via a multiple linear regression model. Terrorists marginalized others and created their discourse to commit rhetoric narrated by fairy tales and protagonists. The findings expressed that whereas the power distance has an increasing effect on terrorism (while increasing terrorism), the long-term orientation has a mitigating effect (reduces terrorism). On the other hand, no significant results were obtained from the dimension of individualism versus collectivism, femininity versus masculinity, avoidance of uncertainty, and indulgence versus restraint. However; we evaluate that social media usage has a centralizing and affiliating effect between collectivism and individualism. [ABSTRACT FROM AUTHOR]

Given that myths and tales are living and memory areas of archetypes, in this study the French tale "Bluebeard" and the Turkish fairy tale "İğci Baba" are compared both in terms of the wild woman archetype and the motif correspondence based on this archetype. In this respect, two tales are analysed based on archetypal criticism. Moreover, archetypal criticism paves the way for imagery analysis by making it possible to see the collective, universal, and archetypal image of women to be seen through the motif correspondence associated with the wild woman archetype. The correspondence of motifs based on the wild woman archetype makes it possible to compare "Bluebeard" and "İğci Baba", which are texts from different geographical regions, cultures, and eras. The wild woman archetype and the motifs in the two tales, such as initiation, the forbidden secret room, the irresistible curiosity and desire to know, and the key, are strikingly similar. The encounter with the wild woman archetype in two texts can be explained by the suprapersonal, supracultural and universal character of the archetypes, and the strong correspondence between the two texts based on similar motifs can be explained by the universality of the fairy tales and supracultural motifs. [ABSTRACT FROM AUTHOR]

Girls' initiation contributes to cultural representations in Western folk fairy tales. This study examines girls' initiation in three contemporary versions of "Little Red Riding Hood", Angela Carter's "The Company of Wolves" and "Wolf-Alice" (1979), and Märta Tikkanen's Rödluvan (Little Red Riding Hood, 1986), in relation to "The Story of Grandmother", popularized by Paul Delarue (1956). Combining fairy-tale research with Kristevan theories on subjectivity, the feminine, and the genius, it examines how initiation assigns to the girl in Delarue's tale a social identity and role as a woman and how the contemporary tales negotiate this through the heroines' wooing of werewolves. The findings, presented in both written and visual forms, show the reach of the heroines' feminine psychosexual maturity, here called the girl genius, in Carter's and Tikkanen's versions, representing an alternative to traditional assumptions of girls' psychosexuality within normative heterosexuality. [ABSTRACT FROM AUTHOR]

"The Meanings of Enchantment: Wondertale Symbolism Revisited" by Francisco Vaz da Silva is a book that explores the symbolic meanings of mythical images in folktales. The author argues that the mythic nature of folktales can be understood through the lens of puberty and sexual initiation. The book analyzes various motifs and metaphors in folktales to uncover patterns and regional traditions. It also discusses the portrayal of girls in folktales as dangerous creatures and explores the possible cultural and gender perspectives behind this portrayal. Additionally, the book examines the relationship between girls and dragons/snakes in fairy tales, suggesting that the common image of a dragon abducting a girl symbolizes the girl's puberty and equates her virginity with an unbroken jar. The text also discusses the symbolism of flowers in relation to girls' maturity and examines the changes and stability in people's mentality reflected in fairy tales. [Extracted from the article]

Copyright of Contextos Educativos is the property of Universidad de la Rioja, Servicio de Publicaciones and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the present article, we regard mediated translations of fairy tales as unique recreations, making the afterlife of the original text and contributing to its variability. Our attention has been focused not so much on the equivalence of the mediated translation to the original as on the nature and main characteristics of the mediated translation as a text. The goal of this study has been to rethink the very status of indirect translations involving intralingual and intersemiotic readings of the original in our research. The survey results have demonstrated the fascinating potential of the source text to modify and transform. [ABSTRACT FROM AUTHOR]

In this article I focus on the analysis of Roman Dmowski's early literary work. In this text, my main goal is to show queer themes in the story entitled The Journey to the Ideals. An Eastern Fairy Tale (Wędrówka do ideałów. Bajka Wschodnia) published in 1894. In the first part of the article, I present the characteristics of Roman Dmowski's literary work. In the second part, I conduct a detailed analysis of the The Journey to the Ideals, paying particular attention to queer elements. In the last part, I present possible interpretations of The Journey to the Ideals. Important aspects of the analysis are the issues of homoeroticism, homophobia and orientalism. In my analysis I use some elements of the theories of Eve Kosofsky Sedgwick and Edward W. Said. The interpretation highlights biographical threads -- references to Roman Dmowski's early socio-political activity, as well as to the social relationships of the author of Myśli nowoczesnego Polaka (primarily the relationship between the young Roman Dmowski and Stefan Żeromski). In the article, I also present the ideological message of The Journey to the Ideals. An Eastern Fairy Tale -- the transition from social egalitarianism (left-wing, democratic and inclusive) to Nietzschean philosophy (right-wing, hierarchical and machismo). [ABSTRACT FROM AUTHOR]

The Night Pieces (Nachtstücke) by E.T.A. Hoffmann have been read under many, different interpretative lenses. The most relevant is probably the freudian-psychoanalytic interpretation, but other readers, such as Luca Crescenzi, insist on the historical and political undertext of the tales: according to Crescenzi, the Pieces deal with the crisis of the relationship between man and technology in modern age, a man haunted by demiurgical ambitions. Neither of the two interpretations, however, reaches the deep meanings at the roots of the literary text, which are indeed of mythological nature: Crescenzi is right about the crisis of the demiurge, represented by the antagonist characters of the Pieces, but his anti-technicist critic doesn't show the myths that seem to be Hoffmann's obsession in the writing process of the Nachtstücke. The following article therefore means to investigate the myth of the 'bad demiurge' - the devil as a smith, a well known mytheme that often occurs in fairytales and legends - upon which the Night Pieces are apparently based on. More importantly, the devil depicted by Hoffmann doesn't correspond to the 'titanist' (as in Titanism, the aesthetics of the romantic hero) characterization of Satan, but is 'titanic' (as in Titan, like Prometheus, trickster of the Olympian Gods)and therefore faithful to the original mythology. [ABSTRACT FROM AUTHOR]

There are numerous female characters in fairy tales who do not smile. In their stories we can recognize variations of the myth of Demeter, in which laughter and obscenity are productive of life and fertility. [ABSTRACT FROM AUTHOR]

C.S. Lewis first discovered the works of George MacDonald when he read Phantastes, A Faerie Romance, a book he “unwittingly” picked up from a bookstall before a train journey (Surprised by Joy 219). He went on to read dozens of books by MacDonald and later wrote that “the quality which had enchanted me in his imaginative works turned out to be the quality of the real universe, the divine, magical, terrifying, and ecstatic reality in which we live” (George MacDonald preface). As Lewis’s career matured, he followed in the steps of MacDonald by writing on literature and faith and, ultimately, by writing fantasy. Lewis called MacDonald his master, and their shared concept of nobility makes a fascinating study of the themes that inspired both men. These themes include the value and costliness of nobility as well as the significance of belonging to a kingdom in order to become noble. The connections between their fiction and faith reveal an idea of goodness within reach of every person. As a result, MacDonald and Lewis created a particular type of fantasy that has endured into the twenty-first century.

In the present article, we regard mediated translations of fairy tales as unique recreations, making the afterlife of the original text and contributing to its variability. Our attention has been focused not so much on the equivalence of the mediated translation to the original as on the nature and main characteristics of the mediated translation as a text. The goal of this study has been to rethink the very status of indirect translations involving intralingual and intersemiotic readings of the original in our research. The survey results have demonstrated the fascinating potential of the source text to modify and transform.

This paper explores the application of augmented reality (AR) technology in primary school students' linguistic and literary education. A review of current research on AR in education is presented, including studies on AR books for literacy instruction and reading motivation. The benefits of AR for enhancing students' reading comprehension, critical thinking, and imagination are discussed. AR features are analysed in new “Living Alphabet” books used in Ukrainian schools. The development of a mobile AR application for interactive reading lessons on fairy tales is detailed; this app allows students to actively engage with literary characters and settings in an immersive 3D environment. Pedagogical models employing AR applications, games, and theatre activities are proposed to improve literary reading instruction and foster key competencies aligned with the Ukrainian New School curriculum. The paper concludes that when thoughtfully implemented, AR technology can enrich primary students' linguistic and literary learning. Further research is recommended to prepare teachers to integrate AR into language arts instruction.

The article analyzes the mythological concept of Slavic paganism developed by Alexander Afanas’ev in his three-volume study Poetic Views of the Slavs on Nature: An Attempt at a Comparative Study of Slavic Traditions and Beliefs in Connection with the Mythical Tales of Other Related Peoples (1865–1869). In this book, Afanas’ev established numerous parallels between the pagan myths of the Slavs and other Indo-European peoples and reconstructed mythological images of the world tree, the tree of life, and the world egg. He also reconstructed myths about the sacred marriage between heaven and earth; the creation of the world from the body of the first man and the creation of man from the natural elements; the dying and resurrected god of vegetation and fertility; and the duel between the god of thunderstorms and his earthly adversary; as well as dualistic myths about the struggle between the forces of light and the forces of darkness and about the creation of the earth. Afanas’ev also explored enduring metaphorical pairs such as death–dream, battle–wedding feast, thunderstorm–battle, and so on. Depending on the readers’ points of view, they can appreciate the book as a grandiose compendium of folklore and historical-ethnographic materials; as a scholarly work devoted to Slavic mythology; as a symbolarium of folk culture; and as a beautiful fairy tale about the pagan past. Although Afanas’ev’s book has all the attributes of a scholarly publication, it can also be read as a work of fiction in which the author does not so much analyze mythology as he tries to present the point of view of a primitive poet–artist.