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36-559: (Redirected from Blue Belt ) Blue belt may refer to: The Blue Belt , a Norwegian fairy tale Blue Belt (Pittsburgh) , the Allegheny County road belt system Blue belt, a rank in martial arts (see Kyū ) Blue belt (Brazilian Jiu-Jitsu) , a level in the Brazilian jiu-jitsu ranking system Blue Belt Programme, a marine protection and sustainable management programme of

72-497: A tale type as follows: The Aarne–Thompson Tale Type Index divides tales into sections with an AT number for each entry. The names given are typical, but usage varies; the same tale type number may be referred to by its central motif or by one of the variant folktales of that type, which can also vary, especially when used in different countries and cultures. The name does not have to be strictly literal for every folktale. For example, The Cat as Helper (545B) also includes tales where

108-798: A fox helps the hero. Closely related folktales are often grouped within a type. For example, tale types 400–424 all feature brides or wives as the primary protagonist, for instance The Quest for a Lost Bride (400) or the Animal Bride (402). Subtypes within a tale type are designated by the addition of a letter to the AT number, for instance: tale 510, Persecuted Heroine (renamed in Uther's revision as Cinderella and Peau d'Âne ["Cinderella and Donkey Skin"]), has subtypes 510A, Cinderella , and 510B, Catskin (renamed in Uther's revision as Peau d'Asne [also "Donkey Skin"]). (See other examples of tale types in

144-431: A spring, and after that, the hare could avoid things in its path. The lions dunked the boy in the spring, and he regained his sight. He had the lions bring him back, and then stole the belt again. He punished his mother and the troll and set out to find the princess. The sailors stopped and found an enormous egg. They could not break it, but the boy could. A chick came out. He told the sailors to sail very quickly and leave

180-526: A time, he snuck away from her and got it, and it made him feel as strong as a giant. When she had to rest, he climbed a crag and saw light. He came down to his mother to suggest they seek shelter there. When she could go no further, he carried her, but she saw that the house was that of trolls . He insisted, and she fainted. A 20-foot-tall (6.1 m) old man was within. The boy called him "grandfather" and he said he had been sitting there three hundred years without anyone calling him grandfather. They talked, and

216-884: Is related to the "Beuve" Cycle and contains strong similarities to types 315, "La Hermana Traidora", and 590, "La Madre Traidora", especially the latter. Thompson supposed that both tales originated in Romania, since both types "appear primarily" in Eastern Europe: in the Balkans ("particularly Roumania"), in Russia, and in the Baltic. Both tale types also appear in North Africa and the Near East. El-Shamy also locates types 315 and 590 across North Africa, including among

252-535: The British Overseas Territories Staten Island Bluebelt , a storm water management system See also [ edit ] Blue Line (disambiguation) Blue Route (disambiguation) Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Blue belt . If an internal link led you here, you may wish to change the link to point directly to

288-635: The Serbo-Croatian epic song Jovan and the Giant Chief , collected by Vuk Karadžić , was a parallel to the tale type 590. Aarne-Thompson-Uther Index The Aarne–Thompson–Uther Index ( ATU Index ) is a catalogue of folktale types used in folklore studies . The ATU index is the product of a series of revisions and expansions by an international group of scholars: Originally published in German by Finnish folklorist Antti Aarne (1910),

324-406: The motifs by which they are classified. Furthermore, Propp contended that using a "macro-level" analysis means that the stories that share motifs might not be classified together, while stories with wide divergences may be grouped under one tale type because the index must select some features as salient. He also observed that although the distinction between animal tales and tales of the fantastic

360-507: The online resource links at the end of this article.) As an example, the entry for 510A in the ATU index (with cross-references to motifs in Thompson's Motif-Index of Folk Literature in square brackets, and variants in parentheses) reads: 510A Cinderella . (Cenerentola, Cendrillon, Aschenputtel.) A young woman is mistreated by her stepmother and stepsisters [S31, L55] and has to live in

396-574: The Arm Bands", were so "closely related" that they seemed to be variations of one type, or, at least, have influenced each other. Both stories related to a betrayal by a female relative (either a sister in type 315, or a mother in type 590), who falls in love with the villain (ogre, robber, devil) and conspires with her new paramour to kill the hero. Professor Hasan El-Shamy concurs with Thompson's assessment, and even declares that types 590 and 315, as well as 590A, "The Treacherous Wife", all "belong" to

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432-664: The Berber populations. In the same vein, scholars Ibrahim Muhawi and Sharif Kanaana report that tale type 590 "is popular in the Arabic tradition". According to Hungarian-American scholar Linda Dégh , the tale type 590 is also popular in Hungary, with 70 variants registered. According to Richard MacGillivray Dawkins , Greek variants about the hero's mother and her "wicked lover" are found all over Greece, "from Pontos to Epeiros". Croatian folklorist Maja Bošković-Stulli noted that

468-464: The ashes as a servant. When the sisters and the stepmother go to a ball (church), they give Cinderella an impossible task (e.g. sorting peas from ashes), which she accomplishes with the help of birds [B450]. She obtains beautiful clothing from a supernatural being [D1050.1, N815] or a tree that grows on the grave of her deceased mother [D815.1, D842.1, E323.2] and goes unknown to the ball. A prince falls in love with her [N711.6, N711.4], but she has to leave

504-408: The ball early [C761.3]. The same thing happens on the next evening, but on the third evening, she loses one of her shoes [R221, F823.2]. The prince will marry only the woman whom the shoe fits [H36.1]. The stepsisters cut pieces off their feet in order to make them fit into the shoe [K1911.3.3.1], but a bird calls attention to this deceit. Cinderella, who had first been hidden from the prince, tries on

540-406: The boat. A great bird came and sank all the ships. The boy cut its head off. The boy disguised himself as a dancing bear and was brought to court. The king brought him to the princess, and he revealed himself to her. Then he came to the king and told him he wanted to find the princess. The king warned him that whoever did not find her within a day would be killed. The boy insisted and then led him to

576-473: The boy's mother that he had a garden with twelve lions in it that would tear the boy to pieces. The mother pretended to be sick and sent the boy for lion's milk, but there, he dashed the biggest of them to pieces, scaring the others, and got the milk. The troll said he didn't believe it, but the boy tossed him to the eleven lions, which had followed, and then rescued him. The troll then told the old woman that he had two brothers with twelve times his strength. That

612-502: The clever daughter-in-law (and variants); The travelling girl and her helpful siblings ; and Woman's magical horse , as named by researcher Veronica Muskheli of the University of Washington. In regards to the typological classification, some folklorists and tale comparativists have acknowledged singular tale types that, due to their own characteristics, would merit their own type. Although such tales often have not been listed in

648-667: The extensive body of sexual and 'obscene' material", and that – as of 1995 – "topics like homosexuality are still largely excluded from the type and motif indexes." In an essay, Alan Dundes also criticized Thompson's handling of the folkloric subject material, which he considered to be "excessive prudery" and a form of censorship. The ATU folktype index has been criticized for its apparent geographic concentration on Europe and North Africa, or over-representation of Eurasia and North America. The catalogue appears to ignore or under-represent other regions. Central Asian examples include: Yuri Berezkin  [ ru ] 's The captive Khan and

684-759: The index was translated into English, revised, and expanded by American folklorist Stith Thompson (1928, 1961 ), and later further revised and expanded by German folklorist Hans-Jörg Uther (2004). The ATU index is an essential tool for folklorists, used along with the Thompson (1932) Motif-Index of Folk-Literature . Austrian consul Johann Georg von Hahn devised a preliminary analysis of some 40 tale "formulae" as introduction to his book of Greek and Albanian folktales , published in 1864. Reverend Sabine Baring-Gould , in 1866, translated von Hahn's list and extended it to 52 tale types, which he called "story radicals" . Folklorist J. Jacobs expanded

720-448: The intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Blue_belt&oldid=1090041715 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages The Blue Belt A beggar woman and her son were returning home when he saw a blue belt. She forbade him to pick it up, but after

756-560: The international folktale system, they can exist in regional or national classification systems. A quantitative study published by folklorist S. Graça da Silva and anthropologist J.J. Tehrani in 2016, tried to evaluate the time of emergence for the "Tales of Magic" (ATU 300–ATU 749), based on a phylogenetic model. They found four of them to belong to the Proto-Indo-European stratum of magic tales. Ten more magic tales were found to be current throughout

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792-472: The list to 70 tale types and published it as "Appendix C" in Burne & Gomme 's Handbook of Folk-Lore . Before the edition of Antti Aarne 's first folktale classification, Astrid Lunding translated Svend Grundtvig 's system of folktale classification. This catalogue consisted of 134 types, mostly based on Danish folktale compilations in comparison to international collections available at

828-427: The old man prepared supper for them by killing an oxen with one hand. At night, the boy got the cradle, and the old man gave his mother the bed. The old man told the mother that if they got rid of her son, they could live happily together. He promised to crush the boy under rocks at the quarry. The boy went with him the next day, but the boy was unhurt and rolled a stone on the troll which crushed his leg. The troll told

864-401: The original index. He points out that Thompson's focus on oral tradition sometimes neglects older versions of stories, even when written records exist, that the distribution of stories is uneven (with Eastern and Southern European as well as many other regions' folktale types being under-represented), and that some included folktale types have dubious importance. Similarly, Thompson had noted that

900-583: The princess. The princess told the king that the boy had rescued her, and so they married. The tale is classified in the international Aarne-Thompson-Uther Index as type ATU 590. Its original name is also the title of the tale type in Norway, according to scholar Ørnulf Hodne  [ no ] 's The Types of the Norwegian Folktale . Folklorist Stith Thompson noted that tale types ATU 315, "The Faithless Sister", and ATU 590, "The Prince and

936-438: The same tale type. In the same vein, researcher Christine Shojaei Kawan states that both types are "basically inseparable", and that it is "logical" to assume they are the same narrative. Scholar Jack Zipes identifies the 13th-century Anglo-Norman metrical romance Beuve de Hampton as containing "the same plot" as type 590. In the same vein, another line of scholarship notes that Spanish-language work Celinos y la adúltera

972-568: The second half of the century. Another edition with further revisions by Thompson followed in 1961. According to American folklorist D.L. Ashliman , The AT-number system was updated and expanded in 2004 with the publication of The Types of International Folktales: A Classification and Bibliography by German folklorist H.-J. Uther . Uther noted that many of the earlier descriptions were cursory and often imprecise, that many "irregular types" are in fact old and widespread, and that "emphasis on oral tradition " often obscured "older, written versions of

1008-406: The shoe and it fits her. The prince marries her. Combinations: This type is usually combined with episodes of one or more other types, esp. 327A, 403, 480, 510B, and also 408, 409, 431, 450, 511, 511A, 707, and 923. Remarks: Documented by Basile, Pentamerone (I,6) in the 17th century. The entry concludes, like others in the catalogue, with a long list of references to secondary literature on

1044-575: The tale type index might well be called The Types of the Folk-Tales of Europe, West Asia, and the Lands Settled by these Peoples . However, Dundes notes that in spite of the flaws of tale type indexes (e.g., typos, redundancies, censorship, etc.; Author Pete Jordi Wood claims that topics related to homosexuality have been excluded intentionally from the type index. Similarly, folklorist Joseph P. Goodwin states that Thompson omitted "much of

1080-497: The tale types". To remedy these shortcomings Uther developed the Aarne–Thompson–Uther (ATU) classification system and included more tales from eastern and southern Europe as well as "smaller narrative forms" in this expanded listing. He also put the emphasis of the collection more explicitly on international folktales, removing examples whose attestation was limited to one ethnic group. In The Folktale , Thompson defines

1116-534: The tale, and variants of it. In his essay "The motif-index and the tale type index: A critique", American folklorist Alan Dundes explains that the Aarne–Thompson indexes are some of the "most valuable tools in the professional folklorist's arsenal of aids for analysis". The tale type index was criticized by V. Propp of the Russian Formalist school of the 1920s for ignoring the functions of

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1152-521: The time by other folklorists, such as the Brothers Grimm 's and Emmanuel Cosquin 's. Antti Aarne was a student of Julius Krohn and his son Kaarle Krohn . Aarne developed the historic-geographic method of comparative folkloristics , and developed the initial version of what became the Aarne–Thompson tale type index for classifying folktales , first published in 1910 as Verzeichnis der Märchentypen ("List of Fairy Tale Types"). The system

1188-420: The troll's swords. After they lived together for a time, she decided to let her parents know what had happened to her, and sailed off. He went to see his mother and the troll. She asked for his secret, and he revealed the belt. She tore it off. She and the troll put out his eyes and put him adrift in a small boat. The lions dragged the boat ashore on an island. One day, a lion chased a blind hare, but it fell into

1224-434: Was based on identifying motifs and the repeated narrative ideas that can be seen as the building-blocks of traditional narrative; its scope was European. The American folklorist Stith Thompson revised Aarne's classification system in 1928, enlarging its scope, while also translating it from German into English. In doing so, he created the "AT number system" (also referred to as "AaTh system") which remained in use through

1260-562: Was basically correct – no one would classify " Tsarevitch Ivan, the Fire Bird and the Gray Wolf " as an animal tale, just because of the wolf – it did raise questions because animal tales often contained fantastic elements, and tales of the fantastic often contained animals; indeed a tale could shift categories if a peasant deceived a bear rather than a devil. In describing the motivation for his work, Uther presents several criticisms of

1296-457: Was why he was here, having been turned out of their home. They had apples that would make someone sleep for three days and three nights, and the boy would be unable to keep from eating them. The old woman sent her son to get her some apples from their garden. He went with the lions, ate some apples, and slept. On the third day, the brothers came, but the lions tore them to pieces. He found a princess that brothers had carried off. She gave him one of

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