ABSTRACT
This study was conducted to find out the morphology of folktales from Northern Samar. This study enumerated the thirty-one functions of the dramatis personae and identified the functions, which were most used and are least used in a folktale. This study also sought to find out if the morphology of Russian could be applied to the local folktales. it explained why some of the functions were not used in some folktales. This study is important in learning how to analyze a tale and to know how a tale is made and what it is composed of.
This qualitative textual-analytical method used the structural approach to show that every tale is composed of some analyzable elements or morphemes or morphemes that make up a folktale. From the thirty-one functions used to analyze the folktales, the functions of the dramatis personae were also explained. This study looked in the culture shown in the table. Culture explained the way the life of the dramatis personae.
This study has arrived at the findings that the tales are composed of morphemes. It was found out that although the thirty-one functions of the dramatis personae of Propp are present in the folktales of Northern Samar, not all of the functions are used in every folktale. However, some narrative morphemes were found to be present in the local folktales. But, it was also found out that culture is the explanation why some of the functions are not used in some folktales. For culture explains the way of life of an individual. The actions of the dramatis personae show their values. If the narratemes were values of Samarnon and the Filipino people, like, the villain causes harm to a member of a family and the false hero presents unfounded claims, the realization of the supposedly act of the dramatis personae is not realized.
Keywords: Qualitative Research, Morphology, Folktales of Northern Samar
INTRODUCTION
Folktales mirror the early lives of the early race. Through generations, these folktales are transmitted from one mouth to another until it reaches and is introduced to a race. Folktales reveal the history of a race, their beliefs, their culture and their traditions. Folktales lead this race back into the journey where they came from. Through this journey are the answers to questions, which are gathered. Folktales are the recollected thoughts of the early race, designed to be known and to be introduced for appreciation. But, do people know that these folktales are analyzed? Do they know that these folktales consist of morphemes, which are analyzable elements? Well, morphemes, or known as functions are the elements that make up a folktale.
In this study, the researcher looked into the functions of the personae as the person who is doing the action. Subsequently, the researcher analyzed how these certain actions arrived at a certain outcome, which answers how the stories are made into a more analyzable one. The actions or moves of the dramatis personae in every story came out and were determined.
Vladimir Propp crafted Russian morphology. That is why, as this study set its way to realization, the researcher sought to find out whether this Russian morphology can be found in local folktales. The researcher sought to find out if these folktales exhibit some functions which are not classified in Propps\’s folktales. Soon, as it looked into its sense of identifying the functions of dramatis personae, this study found out that even though not all functions were used in local folktales, some functions in the Russian morphology of Propp are driven and used to make an analyzable folktale.
The researcher chose this problem not only to find out the functions of the dramatis personae but to find out how these morphemes developed the whole story. Moreover, this study also determined how folktales are developed. This research enumerated the thirty-one functions of the dramatis personae using translated versions of the folktales. These translated versions were the most practicable to arrive at a more analyzable result from analyzing the folktales from Northern Samar.
This study specifically sought to answer the questions; 1. What are the functions of the dramatis persona in the story? 2. Which functions appear most? 3. Which functions are least used? 4. Does the Russioan morphology found in the local folktales? 5. Why do some functions not appear in some folktales?
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