Một nghiên cứu liên văn hóa về yếu tố giáo dục trẻ em thông qua truyện cổ tích của người phương tây và người việt nam

VIETNAM NATIONAL UNIVERSITY, HANOI UNIVERSITY OF LANGUAGES AND INTERNATIONAL STUDIES FACULTY OF ENGLISH LANGUAGE TEACHER EDUCATION GRADUATION PAPER AN INTERCULTURAL STUDY OF CHILDREN EDUCATION THROUGH FAIRY TALES BY WESTERN AND VIETNAMESE PEOPLE Supervisor: Ngơ Hữu Hồng, PhD Student: Nguyễn Thị Như Lệ Course: QH2010.F1.E21 HÀ NỘI - 2014 ĐẠI HỌC QUỐC GIA HÀ NỘI ĐẠI HỌC NGOẠI NGỮ KHOA SƯ PHẠM TIẾNG ANH KHÓA LUẬN TỐT NGHIỆP MỘT NGHIÊN CỨU LIÊN VĂN HÓA VỀ YẾU TỐ GIÁO DỤC TRẺ EM THƠNG QUA TRUYỆN CỔ TÍCH CỦA NGƯỜI PHƯƠNG TÂY VÀ NGƯỜI VIỆT NAM Giáo viên hướng dẫn: Ngơ Hữu Hồng, T.s Sinh viên: Nguyễn Thị Như Lệ Khóa: QH2010.F1.E21 HÀ NỘI - 2014 ACCEPTANCE I hereby state that I: Nguyễn Thị Như Lệ QH2010.F1.E21, being a candidate for the degree of Bachelor of Arts (TEFL) accept the requirements of the College relating to the retention and use of Bachelor’s Graduation Paper deposited in the library In terms of these conditions, I agree that the origin of my paper deposited in the library should be accessible for the purposes of study and research, in accordance with the normal conditions established by the librarian for the care, loan or reproduction of the paper Hanoi, 2014 Nguyễn Thị Như Lệ Date: June 3, 2014 ACKNOWLEDGMENTS First of all, the writer would like to express her most sincere gratitude to her supervisor, Mr Ngô Hữu Hoàng, PhD for the comments, support, and encouragement through the process of this study Also, the writer would like to extend her appreciation to the Faculty of Languages and Cultures of English Speaking Countries for close supervision and useful information about deadline and thesis format as well Furthermore, the writer is really grateful to friends who are always helpful and thoughtful in the last few months of the study process i ABSTRACT This study aims to figure out the similarities and differences of Western and Vietnamese fairy tales in children education Also, the writer hopes to give some recommendations for the causes of such differences, which present the cultural identities of Western and Vietnamese people To fulfill the aims of the study, the writer pay attention to the main characters with their virtues and their behaviors as well as the ending of both the good and evil Regarding data collection, the writer employs qualitative approach in 15 Western fairy tales (with the ratio 5:5:5 for German, Danish and Italian each) and 10 Vietnamese fairy tales with presumed sub-questions on the contents of each fairy tale After finishing the study, the writer found a number of common and different points that are related to the expected virtues for the good, the relationship between the good and evil and lastly, the reaction of the good against the evil To explain for the differences, the writer considered four factors that has influence on the two cultures, from family, geography, history to religion To be more specific, the writer used the reason of history and geography for the first difference, family for the second and religion for the third one ii TABLE OF CONTENTS ACKNOWLEDGMENTS i ABSTRACT ii TABLE OF CONTENTS iii LIST OF TABLES AND CHARTS v CHAPTER 1: INTRODUCTION 1.1 Rationale 1.2 Aims 1.3 Research questions 1.4 Scope 1.5 Methodology 1.5.1 Data collection 1.5.2 Data analysis 1.6 Design CHAPTER 2: LITERATURE REVIEW 2.1 Theoretical background 2.1.1 Fairy tales 2.1.2 Legends and Myths 11 2.1.3 Fairy tales and culture 12 2.2 Previous studies 13 CHAPTER 3: THE STUDY 14 3.1 Procedure 14 3.1.1 Data collection 14 iii 3.1.2.Data analysis 15 3.2 Findings 28 3.2.1 Research question 1: What are the similarities and differences between Western and Vietnamese fairy tales in children education? 28 3.2.2 Research question 2: To what extent can the differences between Western and Vietnamese fairy tales in children education be explainable? 33 CHAPTER 4: CONCLUSION 38 4.1 Summary of the study 38 4.2 Limitations of the study 39 4.3 Suggestions for further studies 40 REFERENCES 41 SOURCE OF FAIRY TALES 43 iv LIST OF TABLES AND CHARTS List of tables Table Name Page number List of analyzed fairy tales 14 Analysis of Vietnamese and Western fairy tales 17 using sub-question Analysis of Vietnamese and Western fairy tales 19 using sub-question Analysis of Vietnamese and Western fairy tales 20 using sub-question Analysis of Vietnamese and Western fairy tales 22 using sub-question Analysis of Vietnamese and Western fairy tales 23 using sub-question Analysis of Vietnamese and Western fairy tales 25 using sub-question Analysis of Vietnamese and Western fairy tales 26 using sub-question Summary of the first two sub-questions 29 List of charts Chart Name Page number Ideal virtues for Western and Vietnamese female 30 Ideal virtues for Western and Vietnamese male 31 v CHAPTER 1: INTRODUCTION 2.1 Rationale A culture is by no means similar or different from others all the time This certainty has been proved by socialists as well as scientists through a wide range of researches and articles Billikopf (2014) stated: “Variances between cultures and people are real and can add richness – and humor – to the fabric of life My assertion is that people everywhere have much in common.” In addition to obvious cultural diversities namely language, dress and traditions, there are a lot of features that people in any culture share in common such as humanity and contribution promotion As regards education, there does exist common and varied points in education methods among cultures One of the most apparent common points is that nearly all people use fairy tales to educate children The term of fairy tale is not something strange to people at any level and its importance is clearly shown right from the frequency people experience it during their lives Among all kinds of books, they are chosen to be introduced to children first When children have not known how to read, they experience fairy tales through stories retold by their relatives, their teachers at kindergartens, etc Then, when they can read, they are offered fairy tales right from primary schools Fairy tales are considered a fat garden to feed the souls of children Children love anything full of colors, full of romance They can sit still for all day to draw a picture with their own imagination, which affords them to create any world they like For children, fairy tales are always a wonderful world will full of magic Such world maximizes the creativeness of those kids, bring to them the joyfulness and fantasy of their childhood For their significance, fairy tales are unsurprisingly used as a sharp education tool, which varies from cultures to cultures but also share certain common features, for example, directing children to good things and love life As the writer majors in English as a foreign language, she found a study of the similarities and differences in fairy tales would be interesting and useful, which would perfectly facilitate educating language and culture as well Furthermore, among numerous researches of previous students from the University of Languages and International Studies- Vietnam National University, Hanoi, it is rather hard to find a work on fairy tales, not to mention the factor of children cultural education in fairy tales The writer thereby decided to conduct a research in comparison between fairy tales by Westerners and those by the Vietnamese Similarly, in school, teachers often offer both Vietnamese and foreign fairy tales Children read Vietnamese fairy tales in comparison with Western fairy tales will have more comprehensive view about the world, about their cultures In the same way, this research will not only give readers the better understanding about the fairy tales by the Vietnamese and Westerners under cultural perspective, but also help readers to see clearly the interrelationship of culture between Vietnam and Western countries via fairy tales For those reasons, “An intercultural study of children education through fairy tales by Western and Vietnamese people” would be useful for any person who has concern about culture, children education or simply fairy tales 1.2 Aims As mentioned in rationale part, the study was conducted with the aim to clarify the similarities and differences between Western and Vietnamese fairy tales in the way adults educate their children, setting forth a number of underlying cultural factors that ruled over the differences in the view of the thesis writer herself In addition, the study was expected to contribute to raising cross cultural awareness of students and teachers in the age of globalization, so as to facilitate cross cultural communication between Western and Vietnamese people 3.2.1.1 Similarities in children education between fairy tales by Western and Vietnamese people For the virtues of good characters, the writer had the summary of the first two subquestions as table below: Table Summary of the first two sub-questions People Western Virtues of female good character Virtues of male good character industry, kindness, brave, kindness, filial piety, resourcefulness, truthfulness, loyalty, gratefulness, cleverness brave, cleverness, filial piety, loyalty Vietnamese industry, kindness, industry, kindness, filial piety, resourcefulness, filial piety, truthfulness, cleverness, loyalty gratefulness As you can see from the table, both Western and Vietnamese people like their girls with industry, kindness, resourcefulness and filial piety and their boys with kindness, filial piety, loyalty and cleverness Similarly, when their children face the challenge, people from both cultures hope them to overcome the obstructions by their own abilities and for certain, if they are good people, they will receive helps from other people At the end of the day, all the adults want their children to believe that “one good turn deserves another” and “curses (like chickens) come home to roost.” Out of 15 Western fairy tales, only one has miserable ending toward the good (The Little Mermaid) At the very end of the story, however, after the death of the 29 heroine, there is an additional ending which show a ray of hope when the girl who “has [have] suffered and endured and raised herself [yourself] to the spirit-world by her [your] good deeds” (Andersen, 1872, p.371) can become a daughter of the air In the same light, 100% of chosen Vietnamese fairy tales has happy ending 3.2.1.2 Differences in children education between fairy tales by Western and Vietnamese people Although there are some common points in ideal virtues judged by Western and Vietnamese adults, the most expected one from each culture is not the same The results are visualized by the charts below: 45 40 40 40 33 35 33 30 30 25 20 20 20 15 10 13 13 13 10 7 - - - - - - Western culture Vietnamese culture Chart Ideal virtues for Western and Vietnamese female At the first glance on the chart, it is clear that the two most expected qualities for girls from two cultures are different While in Western culture, people tend to like a kind and brave girl most (each quality accounts for out of 15 fairy Daughters of the air are people who not possess an immortal soul but can procure one for themselves by doing good things in three hundred years After that, they can join the happiness of humankind 30 tales), industry and resourcefulness are the two best things that Vietnamese people seek for For Vietnamese female, the quality of brave is even not mentioned through 10 fairy tales 70 60 60 60 50 40 40 30 27 30 27 20 20 10 10 - 10 - - - - Western culture Vietnamese culture Chart Ideal virtues for Western and Vietnamese male For male, as we can see from chart 2, Western adults highly appreciate kindness and loyalty (each qualities is mentioned in out of 15 stories) On the contrary, loyalty is not mentioned much in Vietnamese fairy tales (only among 10 stories mentions this virtue) What Vietnamese people dream of are the two qualities which does not appear in Western fairy tales - truthfulness and industry Therefore, it is obvious that the image of an ideal man is dissimilar between the two cultures As regards the relationship between the good and evil, the writer drew a big difference Western people put their good characters in struggle against evil strangers Most of the evil appearing in stories are witches, who harm others for no reason When this type of character is mentioned, readers automatically predict that they will commit some crime given their evil nature Therefore, it is likely that Western adults not emphasize any lesson from this type of relationship They 31 just use a miraculous factor to challenge the main character, making the story more interesting In contrast, Vietnamese people pay attention to those people who are in a relationship, especially relatives Nearly all Vietnamese stories describe the struggle between members of a family, such as Hai Cây khế, Sọ Dừa, Tham Thâm, etc From this point, the adults may want to emphasize the rapport among family members, or else, the evil will have to get retribution for their deed Last but not least, although the most expected reaction to the evil is “doing nothing” for both cultures, there still have two different points Firstly, in Western point of view, the good after being treated badly has right to revenge This is proved when the number of stories that mention retaliation ranks second (in out of 15 stories) after the first choice of “doing nothing” (8/15) This point is clearly stated at the end of the Italian story the Three Sisters, that “no evil ever went without punishment.” (Basile, 1847, p 35) Meanwhile, among 10 Vietnamese stories, only one mentions that side, which proves that Vietnamese adults not encourage vengeance Secondly, while no good characters in Western fairy tales present the forgiveness toward their enemies, a number of the good (in out of 10 stories) in Vietnamese stories shows this attitude This is indirrectly displayed through the actions of the good, such as “còn câu ước thứ ba, Cốc liền ước cho Cùng sống lại” (Thùy Linh, 2013, p.53), or “người em xin cha nhường gia tài cho người anh” (Thùy Linh, 2013, p.77) -“With the third wish, Cốc immediately resurrects Cùng” (translated by the writer) - Cùng is Cốc‟s elder brother, who badly treated Cốc for his cupidity - “The youngest asks his father to pass the inheritance to the elder brother.” (translated by the writer) - The elder brother previously sought for as many tricks as possible to harm his younger brother, with the aim to acquire the father‟s inheritance 32 3.2.2 Research question 2: To what extent can the differences between Western and Vietnamese fairy tales in children education be explainable? To the extent that culture is affected by history, geography, religion and family, as mentioned in the essay “What affects culture?” by Letsgoraps (2009), this study recommends the explanations for three differences, about expected virtues towards female and male, relationship between the good and evil, and attitude of the good toward the evil The writer attaches special importance to Vietnamese culture and explain it more thoroughly given her nationality of Vietnamese Her much less understanding about Western culture leads to brief explanations and for the first difference, the writer cannot base on the history or geography (as for Vietnamese culture) to explain the idealization of Western culture 3.2.2.1 Explanations for differences in expected virtues towards female and male Vietnam has been known as a country of agriculture Rice is the most important supply for food around the world and an integral part in the life of Vietnam people It is not incidental that the image of farmers on their lands ubiquitously appears in Vietnamese folklore: “Trên đồng cạn, đồng sâu Chồng cày vợ cấy, trâu bừa” (a Vietnamese folk-song) “ In the upper field, In the lower field, Husband plowing, wife transplanting The buffalo harrowing” (Nguyễn Văn Ngưu, 2012) 33 However, the geography and history condition face Vietnamese people many difficulties Annually, this country has to face a number of frequent natural disasters namely droughts, storms, floods, etc., which cause heavily damage for Vietnamese agriculture In addition, the history of Vietnam is always described as a long and continuous struggle for independence and freedom In the past, Vietnam was ruled by China feudalists for 1000 years Vietnam was also a colony of French for nearly 100 years The country was then occupied by Japanese troops but thereafter by French colonialists and lastly put in war against American troops For such reasons, diligent working or industry functions as fundamental virtue of Vietnamese people Hard-working is highly appreciated and necessary given that without work, they cannot have food to eat, to trade and therefore have no condition for other essential needs In addition, this leads Vietnamese woman to be skilful in both housework and farm work, which offers the reason for the ideal image of a resourceful woman in this country Differently from Vietnam, the idealization of Western people does not have strong connection to history as well as geography Although Western countries have agriculture, that is not their main supply for life Those countries are more developed than Vietnam and their agricultural work is much easier than that of Vietnamese Therefore, farmer with industrious virtue is not the centre of Western society Instead, what Western society raises is romantic relationships To be steadfast in love is the ideal that the philosopher Roberto Unger has remarked: “the most influential mode of moral vision in our culture.”(Featherstone, 1999) The Western literature in general and fairy tales in particular mainly tell stories of romance between princes and princesses, and the ideal image of female and male in these stories is also what Westerners seek for in their society In their perception, the woman should be brave in love, that she could look for as many ways as possible to be with her lover, like the image of the heroine in “the Little Mermaid” or “the Canary Prince” Conversely, the men are expected to be loyal, that through 34 many obstructs, he is still stick to his only love “The Little Mermaid” can offer a typical example, in which the price hardly forgets his fist lover who saved his life 3.2.2.2 Explanations for differences in relationship between the good and evil In Vietnamese perception, family is considered a minimized model of the society and the most important driver for the development of the whole country Vietnamese society with wet-rice agriculture has long made family the basic unit and family‟s culture the foundation of the entire society‟s culture Nowhere else Vietnamese people find such affection than in family Family is the first and the most important environment for education because people with close relationship have great effect on each other For such characteristic, it is necessary for family to produce rules and standards for human qualities Since immemorial time, conventional Vietnamese families have attached special importance to familial rules, familial ethics, in which the later is more appreciated Familial ethics is ethics of the family namely filial piety, rapport among members This cultural feature offers a strong reason for the topic of familial relationships in numerous literal works, especially fairy tales Through the struggles among family members with the result of miserable ending for the evil, Vietnamese adults want their children to learn about familial ethics, which direct members to a good rapport, support for each other, rather than running into a fight Differently, family is not such appreciated in Western society Instead, they pay attention to independence, individualism As Boereein (2007) the article “Culture „Personalities‟” said: “Most Western countries are individualistic.” Therefore, mostly Western fairy tales describe the struggle between strangers and this relationship seems not to infer any ethic lesson 35 3.2.2.3 Explanations for differences in attitude of the good toward the evil Buddhism is a spiritual substance which has been existed for thousands of years in the life of Vietnamese people, functioning a part of spiritual nationalism, a key element to this culture As mentioned in 3.2.2.1, Vietnamese history is the history of struggle for national construction and protection Buddhism was firstly introduced to Vietnam since Chinese domination Buddhism has been accepted by a major of Vietnamese people due to its humane precepts, which are suitable for the liberation of this country From folklore to literal works in the two prosperous dynasties of Ly and Tran, Buddhism precepts are strongly emphasized According to Buddhist concept, human are meant to be born with predestined affinity, which lead people to the relationships of parents, siblings, etc In those relationships, people grow up and change everything in accordance with the circle of affinity Although facing many difficulties, people should learn how to forgive and forget their grief as everything exists for its own reason and there is no enemy, but predestined affinity This concept of Buddhism has been illustrated throughout numerous Vietnamese literal works, especially folklore In Vietnamese folklore, humanity is the core, showing the unitation and mutual protection of the people It is not incident that Vietnamese people give advice for others through folk songs, namely: Bầu thương lấy bí Tuy khác giống chung giàn.5 (A Vietnamese folk song) “Oh grourd, love the pumpkin Though of different species, you share the same trellis.” (Soha online dictionary) 36 Vietnamese fairy tales are not the exception The ending with rapport between the good and the evil (or at least the attitude of the good toward the evil) shows the mercifulness of Buddhism as in the first precept for Buddhist lay men and women to avoid taking the life of beings Therefore, even when being treated badly, people are expected to forgive and give the evil a chance to turn over a new leaf If Vietnamese culture is filled with the color of Buddhism, then Western culture is known with Christianism Christian does not mention much about forgiveness, but revenge, like the saying: “If anyone causes one of these little ones – those who believe in me – to stumble, it would be better for them to have a large millstone around their neck and to be drowned in the depths of the sea.” (Bible-Matthew, 1984) This thought is reflected in a number of Western fairy tales, namely “the Robber Bridegroom”, in which the heroine pointed out the killer in front of the crowd and then he was executed: “with these words she pulled out the finger and showed it to the assembled guests The bridegroom, who during this recital had grown deadly pale, up and tried to escape…” (Grimms, 1876, p.136) 37 CHAPTER 4: CONCLUSION 3.1 Summary of the study Throughout the study, the writer offered a cultural view toward children education by Western and Vietnamese people Basing on presumed sub-questions, the data analyses have shown the detailed scrutiny on chosen fairy tales, which functioned as the key for the writer to give the answers for the research questions Research question What are the differences and similarities between Western and Vietnamese fairy tales in children education? For the main purpose of the study, which is the comparison between Western and Vietnamese fairy tales in children education, the writer found a number of similarities as well as difference between the two cultures Although both Western and Vietnamese people share some common points toward the image of an ideal female (such as kindness, resourcefulness) and an ideal male (such as kindness, loyalty), the priority to these qualities are not the same in the two cultures To be more specific, Western people highly appreciate a girl with kindness and brave and a boy with kindness and loyalty Meanwhile, Vietnamese people give priority to a industrious, resourceful girl and a truthful, industrious man Although a number of Western and Vietnamese fairy tales mention the relationship among relatives, this relationship is not at the centre of Western society Differently, Vietnamese people want their children to learn from their relatives, that people with close relationship should treat other as to themselves Though people from any culture mostly hope their children to nothing against their enemies, Vietnamese people show a more humane view when a number of Vietnamese fairy tales mentions the forgiveness Western people, instead, present a sterner perception, that the good has right to revenge the evil as the return for their deeds 38 Research question To what extent can the differences between Western and Vietnamese fairy tales in children education be explainable? To explain for these differences, the writer considered any factor that has influence on the two cultures, from family, geography, history to religion The first difference is caused by history and geography: The agriculture combined with tough geographical and historical conditions lead Vietnamese people to attach special importance to hard-working Meanwhile, and Western idealization does not have strong connection to geography as well has history Their life seems to easier (not hard-working on farm), which give them condition to pay more attention to romantic relationships The second difference is affected by the term of collectivism and individualism The collectivism in Vietnam is shown through the image of family, where members are united and should learn how to kindly treat each other Beside, Western society with individualism pays no attention to unition and people should learn from themselves The last difference is discussed with the influence of religion While Vietnamese people are strongly impacted by the precepts of Buddhism about forgiveness, Western culture with Christianism show more strict view about retribution 3.2 Limitations of the study Although the writer did try her best to fulfill the requirements of this graduation paper, with her limited knowledge and restriction on time and the volume within 45 pages, it is unavoidable for the study to have some limitations on the format as well as contents Firstly, the short duration afforded the writer to work on only 25 fairy tales (both Western and Vietnamese fairy tales) out of thousands of fairy tales Therefore, the conclusions of this paper were uncertain and might not true when being conducted with a much more amount of fairy tales 39 Secondly, the small amount of fairy tales faced the writer difficulty when choosing the main character The writer initially intended to narrow down the fairy tales to those with heroine (instead of random main characters), which would facilitate her well during analysis However, when collecting the data, the writer found hard to find enough stories which offer both heroine and clear system of the good and evil (the later condition has been included in the scope of the study) Therefore, the study was conducted with random main characters Lastly, after having figured out the similarities as well as differences between Western and Vietnamese fairy tales in children education, the writer employed personal perspectives to explain such differences This might lead to onesided opinion and not totally satisfy all readers Nevertheless, this was her effort to give some recommendations for cultural identities, which would help English learners to raise their awareness about cultural knowledge in the age of globalization 3.3 Suggestions for further studies Fairy tale is a useful and interesting field for any researcher who wants to explore more about the culture Given the limitations of the study, it would be stimulating if any later research in this field can work on the image of women (or men) in comparison between two cultures through fairy tales In addition, for the part of explanation, it will be great if the further researches can give explanations for both similarities and differences, which will afford a more comprehensive about these two cultures Furthermore, when suggesting the explanations for the difference, the writer found that religion would be a fat garden for further studies to discover The factor of religion appears obviously in numerous fairy tales, especially Vietnamese fairy tales In addition, there is a huge number of online references to the relationship between religion and fairy tales 40 REFERENCES A Book Auden, W H (2002) The complete works of W H Auden: prose Princeton University Press 2-3: 556 Bible-Matthew (1984) The Gospel of St Matthew Billikopf, G (2014) Party-Directed Mediation: Facilitating Dialogue Between Individuals (3rd ed.) California: University of California Featherstone, M (1999) Love and Eroticism Jones, S S (2002) The fairy tale: the magic mirror of the imagination New York: Routledge Kready, L F (2008) A study of fairy tales Nguyễn Đổng Chi (2000) Kho tàng truyện cổ tích Việt Nam Hanoi: Literature Publishing House B Dictionary Sydney, A et al (2010) Oxford advanced learner's dictionary (8th ed.) London: Oxford University Press C Journal article Lưu Thị Hồng Việt (2012) So sánh truyện cổ tích Hàn – Nhật Journal of Science, 76(7) D Research Tạ Thị Hồng Hạnh (2010) So sánh mối quan hệ anh chị em truyện cổ tích Việt Nam Đức (University of Languages and International StudiesVietnam National University, Hanoi, 2010) Retrieved April 15, 2014 from http://hdl.handle.net/123456789/767 41 E Webpage Barba, E D (2014) The Italian father of fairy tales: The Tale of Tales by Basile Retrieved February 17, 2014, from http://www.swide.com/art- culture/giambattista-basile-pentamerone-the-fairy-tales-book-who-invented-allfairy-tales/2014/01/21 Boeree, C G (2007) Culture "personalities" Retrieved April 20, 2014, from http://webspace.ship.edu/cgboer/culturepersonalities.html Gannon, M (2013, November 14) First century roots of Red Riding Hood found Retrieved November 28, 2013, from News Discovery: http://news.discovery.com/history/first-century-roots-of-red-riding-hood-found131114.htm Lombardi, E (2010) Defining terms: myth, folklore, legend, etc About.com Nguyễn Văn Ngưu (2012) Rice in the life of a Vietnamese Retrieved April 1, 2014, from http://namkyluctinh.org/a-ngoaingu1/nvnguu-ricevietlife.pdf Singh, A K (2007) The simplest definitions of Good and Evil Retrieved March 12, 2104 from http://ezinearticles.com/?The-Simplest-Definitions-of-Good-andEvil&id=745097 Taylor, S (2013) The Real Meaning of 'Good' and 'Evil' Retrieved January 10, 2014, from Psychology Today: http://www.psychologytoday.com/blog/out-thedarkness/201308/the-real-meaning-good-and-evil 42 SOURCE OF FAIRY TALES Andersen, H C (1872) Fairy tales and stories (H B Paull, Trans.) Basile, G (2000) Stories from Pentamerone Grimm, J L C., & Grimm, W C (1876) Grimm's household stories (E Taylor, Trans.) London: R Meek and Company Thùy Linh (2013) 108 truyện cổ tích Việt Nam hay Hanoi: Hong Bang Publishing House Tú Anh (2013) Truyện cổ tích Việt Nam hay Hanoi: Literature Publishing House 43 ... NGỮ KHOA SƯ PHẠM TIẾNG ANH KHÓA LUẬN TỐT NGHIỆP MỘT NGHIÊN CỨU LIÊN VĂN HÓA VỀ YẾU TỐ GIÁO DỤC TRẺ EM THƠNG QUA TRUYỆN CỔ TÍCH CỦA NGƯỜI PHƯƠNG TÂY VÀ NGƯỜI VIỆT NAM Giáo viên hướng dẫn: Ngô Hữu... work on this field: “So sánh mối quan hệ anh chị em truyện cổ tích Việt Nam Đức” by Tạ Thị Hồng Hạnh (2010) and “So sánh truyện cổ tích Hàn-Nhật” by Lưu Thị Hồng Việt (2012) Nevertheless, the first... Talia - Truyện Tấm Cám - Hai Cây Khế Truyện cổ tích Việt Nam Hay Nhất - Truyện chàng Sọ Dừa - Truyện Thạch Sanh (Vietnamese fairy tales) - Cái Gậy Thần - Sự Tích Con Cóc - Chuyện Chàng Lút 108 Truyện