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The interest in Crimean legends started at the end of the 19th century.〔Kondaraki, V. (1883). Legendi Krima, Moscow: Tipografiya Checherina.〕 The legends were published with a purpose of attraction of attracting tourism.〔Marx, N. (1914). Legendi Krima, Moscow: Skoropechatnya A.A. Levenson; Marx, N. (1917). Legendi Krima, Odessa: Odesskie novosti.〕 Field work and publications of Crimean folklore were mostly done by non-professional folklorists. Therefore, it often happens that principles of classification of collected material are not known, and national origins of legends are not differentiated either.〔Zherdieva, A. (2012). ''Principles of publishing of Crimean legends''. Kultura narodov prichernomorya, № 220, 148-156.〕 Legends specifically of the Crimean Tatars were published in 1937,〔Birzgal, Jan. (1937). Qrьm tatar masallar ve legendalar. Simferopol: Qrım ASSR;Marx, N. (1914). Legendi Krima, Moscow: Skoropechatnya A.A.Levenson.〕 others are attributed to Greek,〔Kondaraki, V. (1883).Legendi Krima, Moscow:Tipografiya Checherina.〕 Armenian,〔Fayzi, M. (1999). Legendi, predaniya i skazki Krima, Simferopol: KGMU.〕 and Crimean Karaites.〔Polkanov, V. (1995). Legendi i predaniya karaev (krimskih karaimov-turkov), Simferopol.〕〔Vul, R., Shlyaposhnikov, S. (1959). Krimskie legendi, Simferopol: Krimizdat.〕 Most legends were collected in their original language, and were translated into Russian for publication. The nature of legend texts was influenced by translators/collectors’ professions and their cultural environment.〔Zherdieva, A. (2013). Crimean legends as phenomenon of world culture, Saarbrücken: LAP LAMBERTAcademic Publishing〕 The most scientific approach for collecting legends was shown in the 1920s and 1930s, when scientific expeditions were supported by Communist party, which had just come to power and started to support cultural development of national minorities.〔Birzgal, Jan. (1937). Qrьm tatar masallar ve legendalar. Simferopol: Qrım ASSR.〕 However, after Stalin’s repressions and deportation of Crimean Tatars, folklore became a subject for editing according to ideological demands of that time.〔Temnenko, G. (2002). “Crimean legend and some characteristics of modern cultural consciousness.” Etnografiya Krima XIX – XX vekov i sovremennie etnokulturnie processi.〕 It made the Soviet-era treatment of folklore a specific phenomenon in its own right, which is worthy of separate research.〔Zherdieva, A. (2010). “Models of mythologization of cultural consciousness in the coordinates of the Soviet ideology (by way of example, the ten postwar collection of Crimean legends).” Almanah Tradicionnaya kultura, № 2, 110-127.〕 When the Soviet Union collapsed, Crimean legends continued to be published commercially.〔Barskaya, Tatyana. (1999). Legendi i predaniya Krima. Yalta: Krimpress.〕 Apart from such publications for the popular market, national societies also took to publishing collections of legends. ==See also== *History of Crimea *Crimean Tatars *Crimean Karaites *The Crimean Sonnets 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Crimean legends」の詳細全文を読む スポンサード リンク
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