62 KB669 KB60 KB195520252008Blažič, Milenaletnik:53številka:6str. 37-56ISSN:0021-6933URN:URN:NBN:SI:doc-TJWXPQL4slSlavistično društvo SlovenijeJezik in slovstvofairy taleLepa vidamladinska književnostpravljicaSlovene literatureslovenska književnostslovenska mladinska književnostslovenske ljudske pesmiteorijatheoryyoung adult literatureAplikacija teorij pravljic na primeru Lepe Vide v slovenski mladinski književnosti|Seven different theories are presented in the discussion, all treating the study of folk fairy tales. At the beginning of the 20th century, two theories were predominant: the folkloristic theory (Antti Aarne, Stith Thompson) and the structuralist theory (Vladimir Propp). In the second half of the 20th century, the stylistic-literary theory of Max Lüthi had an important influenceon further research in Europe. The interest in fairy tales and psychoanalysis (Sigmund Freud) continued in the second half of the 20th century. Although the psychoanalytic theory of Bruno Bettelheim became popular, it was also criticised for connecting models of folk fairy tales withsexuality. Within psychoanalysis differing views were also developed by Carl Gustav Jung (archetypes in fairytales) and Marie-Louise von Franz (archetypes of women), who in her approach primarily elucidated folk fairy tales. The sociological approach of Jack Zipes became predominant in the 1980sand 1990s, and had an important influence on the development of the feminist perspective on the model of folk fairy tales and the gender studies. The representatives of feminist theory were Maria Tatar, Marina Warner and Clarissa Pinkola Estés. Characteristic of the latter is feminist research withan explicit emphasis on archetypes. No pure theories exist, but rather each of the theories mentioned combines various perspectives. The motive of Beautiful Vida in Slovene young-adult literature is one of the most important national motives. In Slovene young-adult literature and in literature teachingthe following texts are used: 1) the folk poem Young Vida (Ihan), 2) Beautiful Vida (France Prešeren), 3) Beautiful Vida in Action (Andrej Rozman Roza) and 4) the folk fairy tale The Prince and Beautiful VidaV razpravi je predstavljenih sedem različnih teorij, ki se ukvarjajo s preučevanjem ljudskih pravljic. V začetku 20. stoletja sta prevladovali dve teoriji, in sicer folkloristična (Antti Aarne, Stith Thompson) in strukturalistična (Vladimir Propp). V drugi polovici 20. stoletja je slogovno-literarna teorija Maxa Lüthija pomembno vplivala na nadaljnje raziskave v Evropi. V drugi polovici 20. stoletja se je nadaljevalo zanimanje za pravljice in psihoanalizo (Sigmund Freud). Psihoanalitična teorija Bruna Bettelheima je postala popularna, obenem tudi kritizirana zaradi povezovanja modela ljudske pravljice s spolnostjo. Različna pogleda znotraj psihoanalize sta razvila tudi Carl Gustav Jung (arhetipi v pravljicah) in Marie-Louise von Franz (arhetipi žensk), ki je svoj pristop eksplicirala predvsem na ljudskih pravljicah. Sociološki pristop Jacka Zipesa je postal vodilen v 80. in 90. letih ter je pomembno vplival na razvoj feminističnega pogleda na model ljudske pravljice in študije spolov. Predstavnice feministične teorije so Maria Tatar, Marina Warner in Clarissa Pinkola Estés. Za slednjo je značilno feministično preučevanje z izrazitim poudarkom na arhetipih. Ne obstajajo čiste teorije, ampak vsaka izmed navedenih združuje različne poglede. Motiv Lepe Vide v slovenski mladinski književnosti je eden izmed pomembnih nacionalnih motivov. V slovenski mladinski književnosti in pri književnem pouku se uporabljajo 1) ljudska pesem Mlada Vida (Ihan), 2) Lepa Vida (France Prešeren), 3) Lepa Vida v akciji (Andrej Rozman Roza) in 4) ljudska pravljica Kraljevič in Lepa VidaTEXTznanstveno časopisjejournalsSlovenian National E-content AggregatorNational and University Library of SloveniaSlavistično društvo Slovenije