It is prob-Ī quarter of the tales in this volume, have been collected The present volume contains only a selection out of someĬOLLECTED BY 140, of which I have found traces in this country. 142įAIRY TALES WHO SAYS that English folk have no fairy-tales of their own? The Pennsylvania State University is an equal opportunity university.
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Within the document or for the file as an electronic transmission, in any way.Įnglish Fairy Tales Collected by Joseph Jacobs, the Pennsylvania State University, ElectronicĬlassics Series, Jim Manis, Faculty Editor, Hazleton, PA 18202 is a Portable Document File pro-ĭuced as part of an ongoing student publication project to bring classical works of literature, inĮnglish, to free and easy access of those wishing to make use of them.Ĭopyright © 2005 The Pennsylvania State University With the Pennsylvania State University assumes any responsibility for the material contained Neither the Pennsylvania State University nor Jim Manis, Faculty Editor, nor anyone associated Person using this document file, for any purpose, and in any way does so at his or her own risk. This Portable Document file is furnished free and without any charge of any kind.
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Using principles of comparative literature and transformation theory to approach the texts, the study finds that in the first three texts, the transformation of Sangkuriang story is intended to convey an ideology, whereas in the latter, the transformation of Kabayan story is intended as a means to critize injustice and inequality that occurs in the society.A PENN STATE ELECTRONIC CLASSICS SERIES PUBLICATIONĮnglish Fairy Tales Collected by Joseph Jacobs is a publication of the Pennsylvania State Univer. Mihadrja and (6)Si Kabayan Jadi Wartawanby Muchtar ibn Thalab, all of which are written transformations of the stories. Sontani,(5) Si Kabayan Nongol di Zaman Jepangby Achdiat K. The research focuses on six texts, namely (1) Sang Kuriang by Utuy Tatang Sontani,(2) Lelaki yang Terus mencintai Sumbi by Hermawan Aksan, (3) Kesadaran Sangkuriangby Dian Hartati, (4) Si Kabayanby Utuy T. These originally oral stories have been transformed not only into written texts, but also into drama and film by different authors. Sementara itu, Si Kabayan dalam ketiga teks transformasinya digunakan sebagai alat penyampai kritik terhadap berbagai ketimpangan yang terjadi di masyarakat.Abstract: The research aims to study “The transformation of Si Kabayan and Sangkuriang stories and how they are reinterpreted and reconstructed in contemporary Indonesian literature”. Dengan menggunakan prinsip sastra bandingan dan teori transformasi ditemukan bahwa Sangkuriang dalam ketiga teks transformasinya digunakan untuk penyampaian ideologi. Mihadrja, (6) Si Kabayan Jadi Wartawan karya Muchtar ibn Thalab. Sontani,(5) Si Kabayan Nongol di Zaman Jepang karya Achdiat K.
Dalam penelitian ini digunakan enam teks transformasi, yaitu: (1) Sang Kuriang karya Utuy Tatang Sontani,(2) Lelaki yang Terus mencintai Sumbi karya Hermawan Aksan, (3) Kesadaran Sangkuriang karya Dian Hartati, (4) Si Kabayan karya Utuy T. Cerita Sangkuriang dan Si Kabayan yang pada mulanya merupakan cerita lisan, tidak hanya ditransformasikan ke dalam bentuk tulis oleh banyak sastrawan, tetapi juga bertransformasi ke dalam bentuk drama hingga film. Penelitian yang berjudul “Reinterpretasi dan Rekonstruksi Cerita Si Kabayan dan Sangkuriang dalam Kesusastraan Indonesia Modern” dimaksudkan untuk mengkaji transformasi kisah Sangkuriang dan Si Kabayan dengan tujuan mengetahui perubahan interpretasi dan rekonstruksi kedua cerita lisan tersebut ke dalam sastra Indonesia kontemporer.
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