Folk talesA folk tale is simply a s

Folk tales
A folk tale is simply a story which is usually easily
understood and contains a moral. The characters are not
only related to human beings but they could be animals
or even objectsi
(Nabila, 1981). It relates ancient events
orally transmitted from one generation to another.
Folk tales are some of the oldest as well as most
popular literary genres in the world literature. World fairy
tales are also similar in features and elements. They are
product of the average and anonymous folks dealing with
significant and historical events and figures. A fairy tale is
normally believed by the folks and considered as true and
it develops through ages and is orally transmitted. It is
related with historical events pertaining to historical
heroes. The main concern of the people from which fairy
tales emerge is adherence to people, tribe or family unity
for the sake of playing an effective role in building a
society. Fairy tales constitute an important part in
people’s heritage. And in addition to their integral
narrative form, they clearly and honestly express the
people’s attitude towards the political and social affairs
pertaining to the time and the place where they were
created. Furthermore, folk tales include all the traditional
narrative forms such as fairy tales, folk epics, fables,
parables anecdotes, and jokesii (Magdi, 1974).
Bruneian folk tales
Bruneian folk tales are part of Malay folklore which
includes Malaysian, Indonesian and Singaporean folk
tales which consist of myths, legends and fairy tales.
They are characterized with two distinctive features. First,
they are mostly nautical dealing with everything pertaining
to the seas and rivers such as fishermen, fish,
crocodiles, mermaids, boats, lakes, fishing nets, water,
rocks, flood, currents, bridges, ponds, hooks, water
villages, tides, and ebbs. The second, they have different
versions. This is may be attributed to the fact that these
tales are orally transmitted and hence they are changed
either purposely or in purposely by the narrators.
E-mail: [e-mail].
Besides, it may be due to the fact that writers are so
talented that they rewrite some of these folk tales in
several forms and techniques. Bruneian folk tales about
crocodiles are good examples of such a phenomenon.
Buaya Dengan Alu by Nordin Haji Tengah and
Badariah, The Water Hawker are the same tale although
both the beginning and the end are quite different. The
latter begins with more interesting details as follows:
Long, Long ago there lived a water hawker named
Badariah. Her daily job was trading things in exchange
for others. Her routine destination was Kampong Limau
Manis. Every time she went hawking, she would bring
along her grandchild to accompany her. She went
hawking in a boat. She would set out in the morning and
come home in the evening. She was not alone doing this
job but was joined by many others.
The cure the old woman offered to the crocodile king in
the second tale is also different; as Liau Badariah asked
for a cup of water then she chanted a spell on the water
and after that the water was drunk by the crocodile king.
The reward given to her was also different as the
crocodile king’s son and his followers surfaced with a lot
of fish for heriii (Aesop, 1992).
Tears of mermaid and other folk tales
This folk tales collection, which the present writer
translated into Arabic in 2004, contains thirteen Bruneian
folk tales rewrote by seven contemporary Brunei writers
namely Muslim Burmat, Besar Mohammad, Nordin Haji
Tengah, Morsidi Muhammad, Lamat ja‘far, Jilina A.
Tengah, and Haji Mohd Arripin HB Hidup.
The first tale ‘Raja Belang Yang Sombong’ relates the
story of a wicked tiger who made himself a king of the
jungle and hence the entire animal lived in fear. Their
terror, however, ended when finally a rat managed to
drown the tiger king in the river.
The second tale ‘Sang Kanchil Dengan Gergasi’
depicts a smart deer who sailed along with an elephant,
sang kerbau, sang mandau, sang payau, and sang kijang
and went fishing. They, however, faced a difficult problem
as a jenni monster ate their fish. At the end, however, the
deer managed to get rid of the monster and therefore
they returned home with plenty of fish.
The third tale ‘Wang Pandir Malu Makan Sekoi’ is
centered on the main character, Pandir, who, due to his
strange shyness, commits a series of funny actions. First,
when he is invited to eat some slices of a water-melon,
he refuses it claiming that he does not eat water-melon,
though in fact he likes it. Then, he waits until all the family
sleep, and gets up from his bed in the dark to search for
some water-melons. In his search, he touches a soft
round object which he takes for a water-melon.
Therefore, he bites it with his teeth, and accordingly a
scream is uttered. And when his mother in-law rushed to
the scene and the light is on he discovers that what he

Results (English) 1:

Folk talesA folk tale is simply a story which is usually easilyunderstood and contains a moral. The characters are notonly related to human beings but they could be animalsor even objectsi (Nabila, 1981). It relates ancient eventsorally transmitted from one generation to another.Folk tales are some of the oldest as well as mostpopular literary genres in the world literature. World fairytales are also similar in features and elements. They areproduct of the average and anonymous folks dealing withsignificant and historical events and figures. A fairy tale isnormally believed by the folks and considered as true andit develops through ages and is orally transmitted. It isrelated with historical events pertaining to historicalheroes. The main concern of the people from which fairytales emerge is adherence to people, tribe or family unityfor the sake of playing an effective role in building asociety. Fairy tales constitute an important part inpeople’s heritage. And in addition to their integralnarrative form, they clearly and honestly express thepeople’s attitude towards the political and social affairspertaining to the time and the place where they werecreated. Furthermore, folk tales include all the traditionalnarrative forms such as fairy tales, folk epics, fables,parables anecdotes, and jokesii (Magdi, 1974).Bruneian folk talesBruneian folk tales are part of Malay folklore whichincludes Malaysian, Indonesian and Singaporean folktales which consist of myths, legends and fairy tales.They are characterized with two distinctive features. First,they are mostly nautical dealing with everything pertainingto the seas and rivers such as fishermen, fish,crocodiles, mermaids, boats, lakes, fishing nets, water,rocks, flood, currents, bridges, ponds, hooks, watervillages, tides, and ebs. The second, they have differentversions. This is may be attributed to the fact that thesetales are orally transmitted and hence they are changedeither purposely or in purposely by the narrators.E-mail: [e-mail]. Besides, it may be due to the fact that writers are sotalented that they rewrite some of these folk tales inseveral forms and techniques. Bruneian folk tales aboutcrocodiles are good examples of such a phenomenon.Buaya Dengan Alu by Nordin Haji Tengah andBadariah, The Water Hawker are the same tale althoughboth the beginning and the end are quite different. Thelatter begins with more interesting details as follows:Long, Long ago there lived a water hawker namedBadariah. Her daily job was trading things in exchangefor others. Her routine destination was Kampong LimauManis. Every time she went hawking, she would bringalong her grandchild to accompany her. She wenthawking in a boat. She would set out in the morning andcome home in the evening. She was not alone doing thisjob but was joined by many others.The cure the old woman offered to the crocodile king inthe second tale is also different; as Liau Badariah askedfor a cup of water then she chanted a spell on the waterand after that the water was drunk by the crocodile king.The reward given to her was also different as thecrocodile king’s son and his followers surfaced with a lotof fish for heriii (Aesop, 1992).Tears of mermaid and other folk talesThis folk tales collection, which the present writertranslated into Arabic in 2004, contains thirteen Bruneianfolk tales rewrote by seven contemporary Brunei writersnamely Muslim Burmat, Besar Mohammad, Nordin HajiTengah, Morsidi Muhammad, Lamat ja‘far, Jilina A.Tengah, and Haji Mohd Arripin HB Hidup.The first tale ‘Raja Belang Yang Sombong’ relates thestory of a wicked tiger who made himself a king of thejungle and hence the entire animal lived in fear. Theirterror, however, ended when finally a rat managed todrown the tiger king in the river.The second tale ‘Sang Kanchil Dengan Gergasi’depicts a smart deer who sailed along with an elephant,sang kerbau, sang mandau, sang payau, and sang kijangand went fishing. They, however, faced a difficult problemas a jenni monster ate their fish. At the end, however, thedeer managed to get rid of the monster and thereforethey returned home with plenty of fish.The third tale ‘Wang Pandir Malu Makan Sekoi’ iscentered on the main character, Pandir, who, due to hisstrange shyness, commits a series of funny actions. First,when he is invited to eat some slices of a water-melon,he refuses it claiming that he does not eat water-melon,though in fact he likes it. Then, he waits until all the familysleep, and gets up from his bed in the dark to search forsome water-melons. In his search, he touches a softround object which he takes for a water-melon.Therefore, he bites it with his teeth, and accordingly ascream is uttered. And when his mother in-law rushed tothe scene and the light is on he discovers that what he

Results (English) 3:

民间故事
民间故事是一个简单的故事，通常是很容易理解的，
包含道德。角色不
人类只有相关但也可能在动物
甚至objectsi
（Nabila，1981）。它涉及古代事件
口头代代相传。
民间故事是一些最古老和最
通俗文学体裁在世界文学。世界童话
故事中的特征和要素也类似。他们
的平均和匿名处理
重大历史事件和人物的人的产品。童话是
通常被人们认为是真实的，并
发展通过年龄和口头传播。这是
与历史事件有关的历史
英雄相关。从童话故事出现
是坚持人民关心的主要问题，部落或家族为建设一个
社会发挥着有效的作用而统一
。童话是
人民遗产的重要组成部分。除了他们的积分
叙事形式，他们清晰地表达
人民态度的政治和社会事务
有关的时间和地点，他们
创建在哪里。此外，民间故事包括所有的传统
叙事形式如童话，民间叙事诗，寓言，寓言
轶事，和jokesii（Magdi，1974）。
文莱文莱民间故事是民间故事
马来民间
包括马来西亚，部分印尼和新加坡民间
故事包括神话，传说和
童话。它们具有两个鲜明的特点。首先，
他们大多是航海处理一切有关
到海洋和河流如渔民，鱼，
鳄鱼，美人鱼，渔船，渔网，湖泊，水，
岩石，洪水，水流，小桥，池塘，钩，水
村庄，潮落。第二，他们有不同的
版本。这可能是由于这些
故事是口头传播，因此他们改变了
有意或故意的叙述者。
电子邮件：[e-mail]。
之外，这可能是由于这样的事实，作家是如此
他们才华横溢，重写这些民间故事在
和技术的几种形式。文莱的民间故事
鳄鱼是这样一种现象的很好的例子。
鳄鱼，ALU的诺丁哈吉在和
峇达丽雅，水的小贩都是一样的故事，虽然
的开头和结尾是完全不同的。后者的
开始更有趣的细节如下：
很久，很久以前有一个名叫
峇达丽雅水小贩。她每天的工作是为别人交换
交易的东西。她日常的目的地是甘榜Limau
穿山甲。每次她去卖，她会带
沿着她的孙子陪她。她在一条船
霍金。她会早上出发，
晚上回家。她不是一个人做这
工作却被很多人加入。
老妇人向鳄鱼王在
二故事也不同治愈；如寮峇达丽雅问
一杯水，然后她喊水上
法术之后的鳄鱼王的水喝了。
给她的回报也是浮出水面有鱼heriii很多
的
鳄鱼王的儿子和他的追随者不同（伊索，1992）。
美人鱼和其他民间故事的眼泪
这个民间故事集，其中笔者
翻译成阿拉伯语2004，包含十三个文莱
民间故事改写七当代文莱作家
即穆斯林burmat，大臣穆罕默德，在morsidi
诺丁哈吉，穆罕默德，lamat该，jilina A.
中间，和常秘arripin血红蛋白的功能。
第一故事“Raja伯朗杨去”涉及的
故事一个邪恶的老虎谁做自己一个国王的
丛林，因此整个动物生活在恐惧中。他们的
恐怖，