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of the theoretical thinking have been identified – {dynamicism : conservatism}, {anecdote : myth}, {process : structure}, {performance : tradition}, {improvisation : repetition}, {variation : traditionalism}, {repetition : innovation}; not to overlook the original binary of the first folklorists: {traditional : modern} or {old : new}. Bauman re-iterates this thought pattern in claiming that at the core of all folklore is the dynamic tension between tradition and variation (or creativity). Noyes uses similar vocabulary to define group as "the ongoing play and tension between, on the one hand, the fluid networks of relationship we constantly both produce and negotiate in everyday life and, on the other, the imagined communities we also create and enact but that serve as forces of stabilizing allegiance."
1319:). In comparison, our working concept of time as {past : present : future} looks almost quaint. How do we map "tradition" into this multiplicity of time scales? Folklore studies has already acknowledged this in the study of traditions which are either done in an annual cycle of circular time (ex. Christmas, May Day), or in a life cycle of linear time (ex. baptisms, weddings, funerals). This needs to be expanded to other traditions of oral lore. For folk narrative is NOT a linear chain of isolated tellings, going from one single performance on our time-space grid to the next single performance. Instead it fits better into a non-linear system, where one performer varies the story from one telling to the next, and the performer's understudy starts to tell the story, also varying each performance in response to multiple factors.
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university, set up camp, and practice our humble, archaic trade. They had let us in and we honored the established disciplines around us by stealing all we could. While the more advanced people around us slept, we slid in the shadows past their fires, rifled their baggage, stole their books, learned their language, and came to be able to ape their culture in a way that we at least found convincing. In our excitement we did not stop to ponder whether their theories sorted well with our traditional preoccupations. We learned the schemes of those we perceived to be higher in the academic hierarchy than ourselves, then applied those schemes to our own topics. We felt mature.
772:, also called the Finnish method. Using multiple variants of a tale, this investigative method attempted to work backwards in time and location to compile the original version from what they considered the incomplete fragments still in existence. This was the search for the "Urform", which by definition was more complete and more "authentic" than the newer, more scattered versions. The historic-geographic method has been succinctly described as a "quantitative mining of the resulting archive, and extraction of distribution patterns in time and space". It is based on the assumption that every text artifact is a variant of the original text. As a proponent of this method,
701:, how far we had moved forward into the industrial present and indeed removed ourselves from a past marked by poverty, illiteracy and superstition. The task of both the professional folklorist and the amateur at the turn of the 20th century was to collect and classify cultural artifacts from the pre-industrial rural areas, parallel to the drive in the life sciences to do the same for the natural world. "Folk was a clear label to set materials apart from modern life…material specimens, which were meant to be classified in the natural history of civilization. Tales, originally dynamic and fluid, were given stability and concreteness by means of the printed page."
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1161:, autochthonous languages, regional dialects, and peasant and indigenous customs. They published, mainly during the first decades of the 20th century, linguistic and philological studies, dictionaries, comparative studies between the national folklores of Ibero-America, compilations of stories, poetry, and religious traditions. In 1909, at the initiative of Laval, Vicuña and Lenz, the Chilean Folklore Society was founded, the first of its kind in America. Two years later, it would merge with the recently created Chilean Society of History and Geography.
292:"... means the traditional expressive culture shared within the various groups in the United States: familial, ethnic, occupational, religious, regional; expressive culture includes a wide range of creative and symbolic forms such as custom, belief, technical skill, language, literature, art, architecture, music, play, dance, drama, ritual, pageantry, handicraft; these expressions are mainly learned orally, by imitation, or in performance, and are generally maintained without benefit of formal instruction or institutional direction."
1193:. For folklorists, this country represents a trove of cultures rubbing elbows with each other, mixing and matching into exciting combinations as new generations come up. It is in the study of their folklife that we begin to understand the cultural patterns underlying the different ethnic groups. Language and customs provide a window into their view of reality. "The study of varying worldviews among ethnic and national groups in America remains one of the most important unfinished tasks for folklorists and anthropologists."
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system and initiates a new action. The field has expanded from a focus on mechanistic and biological systems to an expanded recognition that these theoretical constructs can also be applied to many cultural and societal systems, including folklore. Once divorced from a model of tradition that works solely on a linear time scale (i.e. moving from one folklore performance to the next), we begin to ask different questions about how these folklore artifacts maintain themselves over generations and centuries.
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available to be analyzed and interpreted by folklorists and other cultural historians, and can become the basis for studies of either individual customs or comparative studies. There are multiple venues, be they museums, journals or folk festivals to present the research results. The final step in this methodology involves advocating for these groups in their distinctiveness.
827:. Not only were these distinct cultural groups all living in the same regions, but their proximity to each other caused their traditions and customs to intermingle. The lore of these distinct social groups, all of them Americans, was considered the bailiwick of American folklorists, and aligned American folklore studies more with ethnology than with literary studies.
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themselves, to a performance for an outsider. "Naturally the researcher's presence changes things, in the way that any new entrant to a social setting changes things. When people of different backgrounds, agendas, and resources interact, there are social risks, and where representation and publication are taking place, these risks are exacerbated..."
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855:. Its goal was to offer paid employment to thousands of unemployed writers by engaging them in various cultural projects around the country. These white collar workers were sent out as field workers to collect the oral folklore of their regions, including stories, songs, idioms and dialects. The most famous of these collections is the
1308:. Lacking the European mechanistic devices of marking time (clocks, watches, calendars), they depended on the cycles of nature: sunrise to sunset, winter to summer. Their stories and histories are not marked by decades and centuries, but remain close in, as they circle around the constant rhythms of the natural world.
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are central to world and that all things are related within the
Universe." He then suggests that "the concept of time for Indian people has been such a continuum that time becomes less relevant and the rotation of life or seasons of the year are stressed as important." In a more specific example, the folklorist
441:, with modern public sector folklorists working to document, preserve and present the beliefs and customs of diverse cultural groups in their region. These positions are often affiliated with museums, libraries, arts organizations, public schools, historical societies, etc. The most renowned of these is the
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remains an important tool in the folklorist's toolbox. This does not mean that binary thinking was invented in recent times along with computers; only that we became aware of both the power and the limitations of the "either/or" construction. In folklore studies, the multiple binaries underlying much
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in the early 1970s. These public folklorists work in museums and cultural agencies to identify and document the diverse folk cultures and folk artists in their region. Beyond this, they provide performance venues for the artists, with the twin objectives of entertainment and education about different
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Folklore interest sparked in Turkey around the second half of the nineteenth century when the need to determine a national language came about. Their writings consisted of vocabulary and grammatical rule from the Arabic and
Persian language. Although the Ottoman intellectuals were not affected by the
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This analysis then goes beyond the artifact itself, be it dance, music or story-telling. It goes beyond the performers and their message. As part of performance studies, the audience becomes part of the performance. If any folklore performance strays too far from audience expectations, it will likely
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There are several goals of active folklore research. The first objective is to identify tradition bearers within a social group and to collect their lore, preferably in situ. Once collected, these data need to be documented and preserved to enable further access and study. The documented lore is then
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following the 9/11 terrorist attack in the United States. "Previous folklore research has been limited to collecting and documenting successful jokes, and only after they had emerged and come to folklorists' attention. Now, an
Internet-enhanced collection creates a time machine, as it were, where we
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Awareness has grown that different cultures have different concepts of time (and space). In his study "The
American Indian Mind in a Linear World", Donald Fixico describes an alternate concept of time. "Indian thinking" involves "'seeing' things from a perspective emphasizing that circles and cycles
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is just one new field that has taken up the traditional oral forms of jokes and anecdotes for study, holding its first dedicated conference in 1996. This takes us beyond gathering and categorizing large joke collections. Scholars are using computers firstly to recognize jokes in context, and further
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held around the world, it becomes clear that the cultural multiplicity of a region is presented with pride and excitement. Public folklorists are increasingly being involved in economic and community development projects to elucidate and clarify differing world views of the social groups impacted by
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across the land. In fact, critics of this theory point out that as different cultures mix, the cultural landscape becomes multifaceted with the intermingling of customs. People become aware of other cultures and pick and choose different items to adopt from each other. One noteworthy example of this
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The study of folklore in Chile was developed in a systematic and pioneering way since the late 19th century. In the work of compiling the popular traditions of the
Chilean people and of the original peoples, they stood out, not only in the study of national folklore, but also in Latin America. RamĂłn
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literature. A new generation of writers with contact to the West, especially France, noticed the importance of literature and its role in the development of institutions. Following the models set by
Westerners, the new generation of writers returned to Turkey bringing the ideologies of novels, short
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by Franz Boas. Culture was no longer viewed in evolutionary terms; each culture has its own integrity and completeness, and was not progressing either toward wholeness or toward fragmentation. Individual artifacts must have meaning within the culture and for individuals themselves in order to assume
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In Europe during these same decades, folklore studies were drifting in a different direction. Throughout the 19th century folklore had been tied to romantic ideals of the soul of the people, in which folk tales and folksongs recounted the lives and exploits of ethnic folk heroes. Folklore chronicled
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were particularly influential during this time in expanding folklore collection techniques to include more detailing of the interview context. This was a significant move away from viewing the collected artifacts as isolated fragments, broken remnants of an incomplete pre-historic whole. Using these
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was established a decade later. These were just two of a plethora of academic societies founded in the latter half of the 19th century by educated members of the emerging middle class. For literate, urban intellectuals and students of folklore the folk was someone else and the past was recognized as
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with this new word. Folklore was to emphasize the study of a specific subset of the population: the rural, mostly illiterate peasantry. In his published call for help in documenting antiquities, Thoms was echoing scholars from across the
European continent to collect artifacts of older, mostly oral
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For all folklorists terminology becomes a skill to master as they rub elbows not only with related academic fields but also with the colloquial understanding (what exactly is a fairy tale?). This shared vocabulary, with varying and sometimes divergent shades of meaning, needs to be used thoughtfully
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In addition to these terms, folklorism refers to "material or stylistic elements of folklore in a context which is foreign to the original tradition." This definition, offered by the folklorist
Hermann Bausinger, does not discount the validity of meaning expressed in these "second hand" traditions.
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Following World War II, the discussion continued about whether to align folklore studies with literature or ethnology. Within this discussion, many voices were actively trying to identify the optimal approach to take in the analysis of folklore artifacts. One major change had already been initiated
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In the postwar years, departments of folklore were established in multiple German universities. However an analysis of just how folklore studies supported the policies of the Third Reich did not begin until 20 years after World War II in West
Germany. Particularly in the works of Hermann Bausinger
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By the beginning of the 20th century these collections had grown to include artifacts from around the world and across several centuries. A system to organize and categorize them became necessary. Antti Aarne published a first classification system for folktales in 1910. It was later expanded into
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denotes the standard building form of a region, using the materials available and designed to address functional needs of the local economy. Folk architecture is a subset of this, in which the construction is not done by a professional architect or builder, but by an individual putting up a needed
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In a more dramatic and less technical approach, Henry
Glassie describes the tools of the folklore trade: " hunters and gatherers of academe…still rooting about in reality, hunting down and gathering up facts that we brought back alive. In those days … we were delighted to be allowed to enter the
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published 1923. To explain the stability of the narrative, Anderson posited a “double redundancy”, in which the performer has heard the story from multiple other performers, and has himself performed it multiple times. This provides a feedback loop between repetitions at both levels to retain the
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worthy of protection. This law also marks a shift in our national awareness; it gives voice to the national understanding that diversity within the country is a unifying feature, not something that separates us. "We no longer view cultural difference as a problem to be solved, but as a tremendous
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at a performance of any kind will influence the performance itself in subtle and not-so-subtle ways. Because folklore is firstly an act of communication between parties, it is incomplete without inclusion of the reception in its analysis. The understanding of folklore performance as communication
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It was during the first decades of the 20th century that Folklore Studies in Europe and America began to diverge. The Europeans continued with their emphasis on oral traditions of the pre-literate peasant, and remained connected to literary scholarship within the universities. By this definition,
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Another characteristic of cybernetics and autopoiesis is self-generation within a system. Once again looking to jokes, we find new jokes generated in response to events on a continuing basis. The folklorist Bill Ellis accessed internet humor message boards to observe in real time the creation of
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The folklorist also rubs shoulders with researchers, tools and inquiries of neighboring fields: literature, anthropology, cultural history, linguistics, geography, musicology, sociology, psychology. This is just a partial list of the fields of study related to folklore studies, all of which are
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Because the transmission of folk artifacts preceded and ignored the establishment of national and political boundaries, it is important to cultivate international connections to folklorists in neighboring countries and around the world to compare both the artifacts researched and the methodology
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states that the system observer affects the systemic interplay; this interplay has long been recognized as problematic by folklorists. The act of observing and noting any folklore performance raises without exception the performance from an unconscious habitual acting within a group, to and for
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was first developed in the 20th century; it investigates the functions and processes of systems. The goal in cybernetics is to identify and understand a system's closed signaling loop, in which an action by the system generates a change in the environment, which in turn triggers feedback to the
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during his career. True to each of these approaches, and any others one might want to employ (political, women's issues, material culture, urban contexts, non-verbal text, ad infinitum), whichever perspective is chosen will spotlight some features and leave other characteristics in the shadows.
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In this period, folklore came to refer to the event of doing something within a given context, for a specific audience, using artifacts as necessary props in the communication of traditions between individuals and within groups. Beginning in the 1970s, these new areas of folklore studies became
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This law in conjunction with other legislation was designed to protect the natural and cultural heritage of the United States in alignment with efforts to promote and protect the cultural diversity of the United States and recognize it as a national strength and a resource worthy of protection.
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automatically flags the following as a joke. A performance can take place either within a cultural group, re-iterating and re-enforcing the customs and beliefs of the group. Or it can be performance for an outside group, in which the first goal is to set the performers apart from the audience.
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was one of the main analysts and critics of this ideology. "Nazi ideology presented racial purity as the means to heal the wounds of the suffering German state following World War I. Hitler painted the ethnic heterogeneity of Germany as a major reason for the country's economic and political
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Folklore is a naturally occurring and necessary component of any social group. Folklore does not need to be old; it continues through the modern day. It is created, transmitted, and used to establish "us" and "them" within a given group. The unique nature of a culture's folklore requires the
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was ideally suited for the kind of ideology that the National Socialists had built up. It was then another 20 years before convening the 1986 Munich conference on folklore and National Socialism. This continues to be a difficult and painful discussion within the German folklore community.
1283:, moving forward from one moment to the next. The goal is to become better and better, culminating in perfection. In this model time is linear, with direct causality in the progression. "You reap what you sow", "A stitch in time saves nine", "Alpha and omega", the Christian concept of an
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stories, plays and journalism with them. These new forms of literature were set to enlighten the people of Turkey, influencing political and social change within the country. However, the lack of understanding for the language of their writings limited their success in enacting change.
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in folklore studies attempts to define the structures underlying oral and customary folklore. Once classified, it was easy for structural folklorists to lose sight of the overarching issue: what are the characteristics which keep a form constant and relevant over multiple generations?
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was to reconstruct from fragments of folk tales the Urtext of the original mythic (pre-Christian) world view. When and where was an artifact documented? Those were the important questions posed by early folklorists in their collections. Armed with these data points, a grid pattern of
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new interviewing techniques, the collected lore became embedded in and imbued with meaning within the framework of its contemporary practice. The emphasis moved from the lore to the folk, i.e. the groups and the people who gave this lore meaning within contemporary daily living.
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In his chapter "Folklore and Cultural Worldview", Toelken provides an illuminating comparison of the worldview of European Americans with Navajos. In the use of language, the two cultural groups express widely differing understandings of their spatial and temporal place in the
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as an example is found across all cultures, and is documented as early as 1600 B.C. Whereas the subject matter varies widely to reflect its cultural context, the form of the joke remains remarkably consistent. According to the theories of cybernetics and its secondary field of
1271:, which exposes the values intrinsic to any binary pair. Typically, one of the two opposites assumes a role of dominance over the other. The categorization of binary oppositions is "often value-laden and ethnocentric", imbuing them with illusory order and superficial meaning.
1040:. Words both reflect and shape our worldview. Oral traditions, particularly in their stability over generations and even centuries, provide significant insight into the ways in which insiders of a culture see, understand, and express their responses to the world around them.
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something – to the tale teller, to the song singer, to the fiddler, and to the audience or addressees". The field assumes cultural units would not be passed along unless they had some continued relevance within the group, though their meaning can shift and morph with time.
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and remains the standard classification system for European folktales and other types of oral literature. As the number of classified artifacts grew, similarities were noted in items which had been collected from very different geographic regions, ethnic groups and epochs.
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of the rural folk would be lost. It was posited that the stories, beliefs and customs were surviving fragments of a cultural mythology of the region, pre-dating Christianity and rooted in pagan peoples and beliefs. This thinking goes in lockstep with the rise of
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is used to describe the refinement and creative change of artifacts by community members within the folk tradition that defines the folk process. Professionals within this field, regardless of the other words they use, consider themselves to be folklorists.
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coined this word, clarifying it in his book "Folklore and Fakelore". Current thinking within the discipline is that this term places undue emphasis on the origination of the artifact as a sign of authenticity of the tradition. Adjacently, the adjective
1670:, p. 387. "a discipline which has been ahead of its time in recognizing the importance of folklore in promoting ethnic pride and in providing invaluable data for the discovery of native cognitive categories and patterns of worldview and values."
1136:, wrote a play in simple enough language that it could be understood by the masses. He later produced a collection of four thousand proverbs. Many other poets and writers throughout the Turkish nation began to join in on the movement including
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Many Walt Disney films and products belong in this category of folklorism; fairy tales become animated film characters, stuffed animals and bed linens. These manifestations of folklore traditions have their own significance for their audience.
423:. This the diverse alliance of folklore studies with other academic fields offers a variety of theoretical vantage points and research tools to the field of folklore studies even as it continues to be a point of discussion within the field.
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document titled "Recommendation on the Safeguarding of Traditional Culture and Folklore" declared a global need to establish provisions protecting folklore from varying dangers identified in the document. UNESCO further published the
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With the passage in 1976 of the American Folklife Preservation Act, folklore studies in the United States came of age. This legislation follows in the footsteps of other legislation designed to safeguard more tangible aspects of our
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Viewed as fragments from a pre-literate culture, these stories and objects were collected without context to be displayed and studied in museums and anthologies, just as bones and potsherds were gathered for the life sciences.
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Schmidt-Lauber, Brigitta (2012). "Seeing, Hearing, Feeling, Writing: Approaches and Methods in Ethnographic Research from the Perspective of Ethnological Analyses of the Present". In Bendix, Regina; Hasan-Rokem, Galit (eds.).
1068:. This approach takes a more top-down approach to understand how a specific form fits into and expresses meaning within the culture as a whole. A third method of folklore analysis, popular in the late 20th century, is the
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is necessary to their preservation over time outside of study by cultural archaeologist. Beliefs and customs are passed informally within a folk group mainly anonymously and in multiple variants. This is in contrast to
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opportunity. In the diversity of American folklife we find a marketplace teeming with the exchange of traditional forms and cultural ideas, a rich resource for Americans". This diversity is celebrated annually at the
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these data. Along with these new challenges, electronic data collections provide the opportunity to ask different questions, and combine with other academic fields to explore new aspects of traditional culture.
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A knowledge of the history of folklore studies is called for to identify the direction and more importantly the biases which the field has taken in the past, enabling us to temper the current analysis with more
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across Europe. Some British folklorists, rather than lamenting or attempting to preserve rural or pre-industrial cultures, saw their work as a means of furthering industrialization, scientific rationalism, and
1006:, where traditional behaviors are evaluated and understood within the context of their performance. It is the meaning within the social group that becomes the focus for these folklorists, foremost among them
935:(heritage) were frequently referenced by the Nazi Party. Their expressed goal was to re-establish what they perceived as the former purity of the Germanic peoples of Europe. The German anti-Nazi philosopher
1076:. His monographs, including a study of homoerotic subtext in American football and anal-erotic elements in German folklore, were not always appreciated and involved Dundes in several major folklore studies
811:, sought to incorporate other cultural groups living in their region into the study of folklore. This included not only customs brought over by northern European immigrants, but also African Americans,
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is a social group which includes two or more persons with common traits, who express their shared identity through distinctive traditions. "Folk is a flexible concept which can refer to a nation as in
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all exemplify a cultural understanding of time as linear and progressive. In folklore studies, going backwards in time was also a valid avenue of exploration. The goal of the early folklorists of the
859:. The folklore collected under the auspices of the Federal Writers Project during these years continues to offer a goldmine of primary source materials for folklorists and other cultural historians.
796:. Unlike contemporary anthropology, however, many early European folklorists were themselves members of the prioritized groups that folkloristics was intended to study; for instance, Andrew Lang and
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uses anthropomorphized animals and natural features to illustrate a moral lesson, frequently concluding with a moral. These are just a few of the many formulaic structures used in oral traditions.
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to include "things people make with words (verbal lore), things they make with their hands (material lore), and things they make with their actions (customary lore)". The folklorist studies the
403:. By the turn into the 20th century, European folklorists remained focused on the oral folklore of the homogeneous peasant populations in their regions, while the American folklorists, led by
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can observe what happens in the period before the risible moment, when attempts at humour are unsuccessful.", that is before they have successfully mapped into the traditional joke format.
884:. By the first decade of the 20th century there were scholarly societies as well as individual folklore positions within universities, academies, and museums. However, the study of German
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every summer in Washington, DC. Public folklore differentiates itself from the academic folklore supported by universities, in which collection, research and analysis are primary goals.
1343:, this can be attributed to a closed loop auto-correction built into the system maintenance of oral folklore. Auto-correction in oral folklore was first articulated by the folklorist
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in this new century. Although the profession in folklore grows and the articles and books on folklore topics proliferate, the traditional role of the folklorist is indeed changing.
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With increasing industrialization, urbanization, and the rise in literacy throughout Europe in the 19th century, folklorists were concerned that the oral knowledge and beliefs, the
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development of methods of study by the culture at hand for effective identification and research. As a modern academic discipline, folklore studies straddles the space between the
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Laval, Julio Vicuña, Rodolfo Lenz, José Toribio Medina, Tomás Guevara, Félix de Augusta, and Aukanaw, among others, generated an important documentary and critical corpus around
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weakness, and he promised to restore a German realm based on a cleansed, and hence strong, German people. Racial or ethnic purity" was the goal of the Nazis, intent on forging a
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who composed short stories based on the proverbs written by Sinasi. These short stories, like many folk stories today, were intended to teach moral lessons to its readers.
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As the need to collect these vestiges of rural traditions became more compelling, the need to formalize this new field of cultural studies became apparent. The British
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Using the language of the "common people" to create literature, influenced the Tanzimat writers to gain interest in folklore and folk literature. In 1859, writer
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In the 1920s this originally apolitical movement was coopted by nationalism in several European countries, including Germany, where it was absorbed into emerging
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In an effort to understand and explain the similarities found in tales from different locations, the Finnish folklorists Julius and Kaarle Krohne developed the
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The study of folklore originated in Europe in the first half of the 19th century with a focus on the oral folklore of the rural peasant populations. The "
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Once folklore artifacts have been recorded on the World Wide Web, they can be collected in large electronic databases and even moved into collections of
493:. However, pop culture tends to be in demand for a limited time, mass-produced and communicated using mass media. Individually, these tend to be labeled
391:, first published 1812, is the best known collection of the verbal folklore of the European peasantry. This interest in stories, sayings and songs, i.e.
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cultures in their research, and included the totality of their customs and beliefs as folklore. This distinction aligned American folklore studies with
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describes the Navajo as living in circular times, which is echoed and re-enforced in their sense of space, the traditional circular or multi-sided
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1617:, Polity, 1991) Ernst Bloch examined how the mythological way of scholarly thought of the 19th century was revived by the National Socialists.
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be brought back by means of a negative feedback loop at the next iteration. Both performer and audience are acting within the "Twin Laws" of
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and assure continued transmission. Because the European folklore movement had been primarily oriented toward oral traditions, a new term,
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This blanket interpretation has been questioned by some as too simplistic in its sweeping application to all Native American tribes. See
1014:. Enclosing any performance is a framework which signals that the following is something outside of ordinary communication. For example,
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in 1889. He spoke in German to the Hungarian Folklore Society and referenced "Die Folkloristik". In contemporary scholarship, the word
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folklore was completely based in the European cultural sphere; any social group that did not originate in Europe was to be studied by
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proposed additionally a Law of Self-Correction, i.e. a feedback mechanism which would keep the variants closer to the original form.
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Another baseline of western thought has also been thrown into disarray in the recent past. In western culture, we live in a time of
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The use of printed sources to locate and identify further variants of a folk tradition is a necessary adjunct to the field research.
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structure in the local style. Therefore, all folklore is vernacular culture, but not all vernacular culture necessarily folklore.
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Sacks, Harvey (1974). "An Analysis of the Course of a Joke's telling in Conversation". In Bauman, Richard; Sherzer, Joel (eds.).
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is used to designate materials having the character of folklore or tradition, at the same time making no claim to authenticity.
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was an American academic who collected English and Scottish popular ballads and their American variants, published as the
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352:, characterized by recognition by the elites of a given society and identified as specific works created by individuals.
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The folklorist study the significance of these beliefs, customs and objects for the group. In folklore studies "folklore
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The researchers must be comfortable in fieldwork; going out to meet their informants where they live, work, and perform.
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3170:"A Guide to Conducting Ethnographic Research: A Review of Ethnography: Step-by-Step (3rd ed.) by David M. Fetterman"
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Dundes, Alan (2005). "Folkloristics in the Twenty-First Century (AFS Invited Presidential Plenary Address, 2004)".
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856:
621:
465:, came into circulation in the second half of the 20th century, at a time when some researchers felt that the term
384:
557:
The use of indexes allow them to view and use the categorization of artifacts which have already been established.
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3093:
2743:
1444:
1378:
1212:
692:
429:
is a relatively new offshoot of folklore studies, starting after the Second World War and modeled on the work of
788:. In this light, some twenty-first century scholars have interpreted European folkloristics as an instrument of
554:
Bibliographies maintained by libraries and on line contain an important trove of articles from around the world.
4333:
4091:
3937:
3866:
3431:
Dundes, Alan (1978b). "Into the Endzone for a Touchdown: A Psychoanalytic Consideration of American Football".
3202:
1596:
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1364:
1348:
1057:
785:
739:
442:
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830:
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All work by a folklorist must be appropriately annotated in order to provide identifiable sources of the work.
1051:
Three major approaches to folklore interpretation were developed during the second half of the 20th century.
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Wilson, William (2006). "Essays on Folklore by William A. Wilson". In Rudy, Jill Terry; Call, Diane (eds.).
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1244:
1197:
1028:
502:
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1217:
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281:
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412:
340:
artifacts of a group and the groups within which these customs, traditions and beliefs are transmitted.
132:
that states a Knowledge (XXG) editor's personal feelings or presents an original argument about a topic.
41:
3483:
Dundes, Alan (1972). "Folk ideas as units of World View". In Bauman, Richard; Paredes, Americo (eds.).
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essential elements of the tale, while at the same time allowing for the incorporation of new elements.
395:, continued throughout the 19th century and aligned the fledgling discipline of folklore studies with
4452:
3525:
Frank, Russel (2009). "The Forward as Folklore: Studying E-Mailed Humor". In Blank, Trevor J. (ed.).
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1426:
1403:
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233:
themselves. It became established as a field across both Europe and North America, coordinating with
3546:. Center for Multilingual, Multicultural Research. University of Southern California. Archived from
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They will want work with folk museums, to both view the collections, and present their own findings.
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originally applied to rural, frequently poor and illiterate peasants. A contemporary definition of
1457:, a method of recording text versions of oral poetry or narrative performances (i.e., verbal lore)
419:. American folklorists thus used the same data collection techniques as these fields in their own
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490:
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792:, in parallel with the imperialistic dimensions of early 20th century cultural anthropology and
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differs from folklore in its overriding emphasis on a specific locality or region. For example,
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in conjunction with the Bicentennial Celebration included a definition of folklore, also called
2829:
4457:
4105:
4020:
3941:
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3709:
3690:
3627:
3469:
3335:
3286:
Dorst, John (1990). "Tags and Burners, Cycles and Networks: Folklore in the Telectronic Age".
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3233:
3206:
3125:
3097:
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were both themselves Scotsmen and studied rural folktales from towns near where they grew up.
734:
344:
230:
2816:
Attardo, Salvatore (2008). "A primer for the Linguistics of Humor". In Raskin, Victor (ed.).
644:(Norwegian). Throughout Europe and America, other early collectors of folklore were at work.
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uses words within a specific and well-defined narrative structure to make people laugh. A
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1480:
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the mythical origins of different peoples across Europe and established the beginnings of
698:
668:
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486:
426:
325:
240:
3527:
2774:
2504:
3413:
Dundes, Alan (2007). "Getting the Folk and the Lore Together". In Bronner, Simon (ed.).
4358:
4203:
4195:
2766:
2738:
1816:"Public Law 94-201 (The Creation of the American Folklife Center, Library of Congress)"
1576:
1542:
1196:
Contrary to a widespread concern, we are not seeing a loss of diversity and increasing
1125:
1065:
1061:
1007:
893:
761:
678:
617:
521:
420:
388:
373:
2980:
Bendix, Regina (1998). "Of Names, Professional Identities, and Disciplinary Futures".
2490:
948:
and Wolfgang Emmerich in the 1960s, it was pointed out that the vocabulary current in
803:
In contrast to this, American folklorists, under the influence of the German-American
548:
They need to access archives housing a vast array of unpublished folklore collections.
4479:
4305:
4263:
4220:
3999:
3968:
3955:
3930:
3797:
3724:
3462:
3405:
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1554:
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1234:
1202:
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808:
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598:
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The United States is known as a land of immigrants; with the exception of the first
1148:
648:
published fairy tales from southern Ireland and, together with his wife, documented
280:
in 2003. The American Folklife Preservation Act (P.L. 94-201) passed in 1976 by the
4437:
4379:
4310:
4185:
4071:
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3169:
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1454:
1357:
1137:
1024:
983:
974:, was introduced to represent the full range of traditional culture. This included
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is recognized as the most extensive literary use of American folklore of its time.
706:
601:. He fabricated it for use in an article published in the August 22, 1846 issue of
478:
349:
222:
3991:
3671:
3601:
3247:
Dorst, John (2016). "Folklore's Cybernetic Imaginary, or, Unpacking the Obvious".
2934:
2917:
3684:
3623:
The Myth of Disenchantment: Magic, Modernity, and the Birth of the Human Sciences
3621:
3464:
Life Is like a Chicken Coop Ladder. A Portrait of German Culture through Folklore
2837:
Bauman, Richard (1971). "Differential Identity and the Social Base of Folklore".
1657:
that spontaneously appear in response to a national or world tragedy or disaster.
1600:(Folklore Fellows' Communications 42, Helsinki 1923) on folktales of type AT 922.
656:
is best known for his collection of epic Finnish poems published under the title
457:
The field of folklore studies uses a wide-variety of sometimes synonymous terms.
4394:
4250:
4143:
2485:
1523:
1340:
1327:
1312:
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This thinking only becomes problematic in light of the theoretical work done on
1170:
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1073:
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in folklore studies also came to the fore following World War II; as spokesman,
1033:
936:
881:
793:
718:
714:
710:
673:
337:
3884:
3641:
Kirshenblatt-Gimblett, Barbara (1985). "Di folkloristik: A Good Yiddish Word".
1815:
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cultural traditions still flourishing among the rural populace. In Germany the
4464:
4389:
4348:
4338:
4268:
4258:
4170:
4153:
4043:
1549:
is favored by Alan Dundes, and used in the title of his publication. The term
867:
804:
730:
625:
477:, is meant to include all aspects of a culture, not just the oral traditions.
434:
430:
404:
396:
377:
3334:. Kirpa Dai series in folklore and anthropology. Meerut: Folklore Institute.
2883:
2789:]. Folklore Fellows’ Communications (in German). Vol. 42. Helsinki:
1311:
Within the last decades our time scale has expanded from unimaginably small (
1189:, everyone originally came from somewhere else. Americans are proud of their
541:
The specific tools needed by folklorists to do their research are manifold.
4442:
4399:
4353:
4320:
4275:
4240:
4097:
1705:
The earliest recorded joke is on an Egyptian papyrus dated at 1600 B.C. See
1449:
1316:
1293:
1284:
820:
781:
416:
400:
4034:
3339:
3389:
1541:
According to Alan Dundes, this term was first introduced in an address by
4384:
4363:
4328:
4128:
3894:
Living Folklore: Introduction to the Study of People and their Traditions
3426:. Bloomington and Indianapolis: Indiana University Press. pp. 20–32.
1513:
1460:
1230:
1174:
1173:, the question once again foregrounds itself concerning the relevance of
995:
970:
812:
657:
513:
285:
226:
4016:
2891:
4225:
4175:
3920:
3706:
The Nazification of an Academic Discipline: Folklore in the Third Reich
3452:
3397:
3322:
3160:
3122:
The Nazification of an Academic Discipline: Folklore in the Third Reich
2798:
1470:
991:
649:
633:
3662:
3368:
3001:
2972:
2943:
2860:
191:
4300:
4235:
4230:
4165:
3301:
Dundes, Alan (1969). "The Devolutionary Premise in Folklore Theory".
987:
866:
supervised the work of these folklore field workers. Both Botkin and
816:
272:
3444:
3314:
3152:
3815:
3731:. Vol. 13. Columbia, MO: Center for Studies in Oral Tradition.
3654:
3360:
2993:
2964:
2852:
862:
As chairman of the Federal Writers' Project between 1938 and 1942,
733:
was a charter member of the American Folklore Society. Both he and
278:
Convention for the Safeguarding of the Intangible Cultural Heritage
4148:
3863:
Folklore in the United States and Canada: An Institutional History
3139:
Burns, Thomas A. (1977). "Folkloristics: A Conception of Theory".
3050:
Following Tradition: Folklore in the Discourse of American Culture
1641:
1335:
1305:
1147:
1111:
1110:
1042:
979:
975:
892:
829:
697:
being something truly different. Folklore became a measure of the
362:
190:
3978:
Widdowson, J. D. A. (2016). "England, National Folklore Survey".
3199:
Folklore and Fakelore: Essays Toward a Discipline of Folk Studies
1679:
The newness of this discussion can be seen in the references for
201:
The Brideling, Sadling, and Ryding, of a rich Churle in Hampshire
4290:
4215:
1706:
1654:
1637:
1015:
902:
520:, manufactured items claiming to be traditional. The folklorist
494:
4101:
713:
were active collectors of folk poetry in Finland. The Scotsman
3738:
Die Unfaehigkeit zu trauern. Grundlagen kollektiven Verhaltens
111:
56:
15:
3073:
The Meaning of folklore: the Analytical Essays of Alan Dundes
2025:
2023:
664:
in the United States published the "Annals of Philadelphia".
607:. Thoms consciously replaced the contemporary terminology of
3011:
In Search of Authenticity: The Formation of Folklore Studies
1902:
1900:
624:" in 1812. They continued throughout their lives to collect
469:
was too closely tied exclusively to oral lore. The new term
461:
was the original term used in this discipline. Its synonym,
2868:
Bauman, Richard (2008). "The Philology of the Vernacular".
1233:. This compels folklorists to find new ways to collect and
129:
personal reflection, personal essay, or argumentative essay
3970:
Annals of Philadelphia and Pennsylvania, in the olden time
2951:
Ben-Amos, Dan (1985). "On the Final in 'Folkloristics'".
3778:
Noyes, Dorothy (2003). "Group". In Feintuch, Burt (ed.).
3736:
Mitscherlich, Alexander; Mitscherlich, Margarete (1987).
3566:. Bloomington and Indianapolis: Indiana University Press.
3415:
Meaning of Folklore: The Analytical Essays of Alan Dundes
3347:
Dundes, Alan (1971). "Folk Ideas as Units of Worldview".
2331:
2329:
1683:; all sources listed have been published in 21st century.
199:: "He loses his hat: Judith Philips riding a man", from:
3761:
An American Icon: Brother Jonathan and American Identity
2739:"AFS Position Statement on Research with Human Subjects"
737:
drew on folklore to write their stories. The 1825 novel
632:, intellectuals were also searching for their authentic
2220:
2218:
135:
4086:
Introduction to Ethnographic Research, 101: The Basics
485:
Other terms which might be confused with folklore are
3487:. Bloomington, IN: Trickster Press. pp. 120–134.
2383:
1839:
1837:
1835:
1833:
1831:
4057:
American Folklore Scholarship: A Dialogue of Dissent
3763:. Newark, New Jersey: University of Delaware Press.
497:, and disappear as quickly as they appear. The term
4408:
4372:
4319:
4249:
4194:
4136:
3725:"E-Texts: The Orality and Literacy Issue Revisited"
3533:. Logan, UT: Utah State University Press. pp.
4044:"On the history of comparison in folklore studies"
4009:The Marrow of Human Experience: Essays on Folklore
3929:
3905:Ĺ midchens, Guntis (1999). "Folklorism Revisited".
3461:
3422:Dundes, Alan (1980). "Texture, text and context".
3221:
3085:
3037:American Folklore Studies: An Intellectual History
1205:, a point of some contention among American Jews.
890:had yet to be defined as an academic discipline.
3932:Literary Folkloristics and the Personal Narrative
3816:"Re-examining American Indian Time Consciousness"
3670:Kirshenblatt-Gimblett, Barbara (September 1999).
3417:. University Press of Colorado. pp. 273–284.
839:Great Depression and the Federal Writers' Project
751:Aarne–Thompson and the historic–geographic method
3562:Georges, Robert A.; Jones, Michael Owen (1995).
2907:Bauman, Richard; Paredes, Americo, eds. (1972).
1384:International Society for Ethnology and Folklore
3782:. University of Illinois Press. pp. 7–41.
3780:Eight Words for the Study of Expressive Culture
3602:"American Folklife: A Commonwealth of Cultures"
2911:. Bloomington, IN: Trickster Press. p. xv.
2248:
2236:
2089:
580:united by a common interest in subject matter.
244:
4092:"What is Folklore?" from Utah State University
3676:Rockefeller Foundation, Culture and Creativity
1719:
4113:
4055:Zumwalt, Rosemary Levy; Dundes, Alan (1988).
3708:. Bloomington, IN: Indiana University Press.
2783:Kaiser und Abt: die Geschichte eines Schwanks
2359:
2260:
2002:
1918:
254:
8:
2569:
2443:
2284:
2272:
2185:
2113:
2077:
2065:
2041:
2029:
2014:
1906:
1296:coordinates for artifacts could be plotted.
949:
930:
924:
918:
912:
906:
885:
234:
4072:A Guide to Conducting Ethnographic Research
3846:Explorations in the Ethnography of Speaking
3606:Publication of the American Folklife Center
2053:
1718:For a further discussion of this, see also
1255:As we move forward in the digital age, the
50:Learn how and when to remove these messages
4120:
4106:
4098:
3807:Primer of Humor Research: Humor Research 8
3750:: CS1 maint: location missing publisher (
3518:The American Indian Mind in a Linear World
2820:Primer of Humor Research: Humor Research 8
2505:"Sociedad Chilena de Historia y GeografĂa"
2347:
2335:
2197:
1930:
1107:Folklore studies and nationalism in Turkey
516:refers to artifacts which might be termed
437:in the 1930s. Lomax and Botkin emphasized
3962:. Logan, UT: Utah State University Press.
3704:Lixfeld, Hannjost; Dow, James R. (1994).
3683:Levy, Bronwen Ann; Murphy, Ffion (1991).
2933:
1942:
1740:
1594:Anderson is best known for his monograph
1425:For a list of notable folklorists, go to
176:Learn how and when to remove this message
158:Learn how and when to remove this message
100:Learn how and when to remove this message
3892:Sims, Martha; Stephens, Martine (2005).
3595:. Cambridge: Cambridge University Press.
2224:
1788:
1152:Chilean folklorist Rodolfo Lenz in 1915.
3468:. New York: Columbia University Press.
3115:. New York, London: Garland Publishing.
2787:Emperor and Abbot. The story of a farce
2677:
2641:
2521:
2455:
2431:
2419:
2161:
2149:
2125:
2101:
1990:
1843:
1776:
1764:
1733:
1534:
3832:
3821:
3809:. Berlin, New York: Mouton de Gruyter.
3743:
3544:"A Synthesis of Ethnographic Research"
3224:Folklore and Folklife: An Introduction
3120:Dow, James; Lixfeld, Hannjost (1994).
2791:Finnish Academy of Science and Letters
2593:
2533:
2467:
2395:
2371:
2320:
2308:
2296:
2173:
2137:
1978:
1966:
1954:
1891:
1879:
1867:
1855:
1752:
1667:
1275:Linear and non-linear concepts of time
843:Then came the 1930s and the worldwide
332:expands the material considered to be
3908:Journal of American Folklore Research
3190:God Is Red: A Native View of Religion
2725:
2713:
2701:
2689:
2665:
2653:
2629:
2617:
2605:
2581:
2557:
2545:
2407:
2209:
1693:
597:was coined in 1846 by the Englishman
328:" This expanded social definition of
7:
3593:The Domestication of the Savage Mind
3564:Folkloristics : an Introduction
1372:Scholarly organizations and journals
758:Aarne–Thompson classification system
593:It is well-documented that the term
445:at the Smithsonian, which hosts the
3485:Toward New Perspectives in Folklore
2909:Toward New Perspectives in Folklore
1251:Binary thinking of the computer age
1225:Computerized databases and big data
905:ideology. The vocabulary of German
628:to include in their collection. In
3113:American Folklore, an Encyclopedia
3111:Brunvand, Jan Harald, ed. (1996).
1466:Functionalism (philosophy of mind)
1047:2015 Smithsonian Folklife Festival
875:German folklore in the Third Reich
72:tone or style may not reflect the
14:
3303:Journal of the Folklore Institute
3192:. Golden, CO: Fulcrum Publishing.
3168:Del-Rio-Roberts, Maribel (2010).
1399:The Society for Folk Life Studies
1243:to attempt to create jokes using
652:and other Irish funeral customs.
31:This article has multiple issues.
4011:. University Press of Colorado.
3643:The Journal of American Folklore
3349:The Journal of American Folklore
3220:Dorson, Richard M., ed. (1972).
2982:The Journal of American Folklore
2953:The Journal of American Folklore
2840:The Journal of American Folklore
1120:communication gap, in 1839, the
690:was established in 1878 and the
116:
82:guide to writing better articles
61:
20:
4048:Folklore Fellows' Summer School
3877:A Companion to Folklore Studies
3626:. University of Chicago Press.
3071:Bronner, Simon J., ed. (2007).
1433:Associated theories and methods
851:was established as part of the
823:of the American southwest, and
717:is known for his 25 volumes of
39:or discuss these issues on the
4432:Motif-Index of Folk-Literature
4088:(PDF) (archived 26 April 2012)
3271:10.5406/jamerfolk.129.512.0127
3263:10.5406/jamerfolk.129.512.0127
3088:The Study of American Folklore
3022:Blank, Trevor J., ed. (2009).
1476:Motif-Index of Folk-Literature
1124:reform introduced a change to
1072:Interpretation, championed by
770:Historical-Geographical method
636:and had labeled their studies
1:
3992:10.1080/0015587X.2016.1198178
3967:Watson, John F. (1850–1860).
3084:Brunvand, Jan Harald (1968).
3015:University of Wisconsin Press
2935:10.1525/aa.1975.77.2.02a00030
1092:Smithsonian Folklife Festival
1016:"So, have you heard the one…"
1012:Barbara Kirshenblatt-Gimblett
447:Smithsonian Folklife Festival
3805:Raskin, Victor, ed. (2008).
3723:Mason, Bruce Lionel (1998).
3573:"The Moral Lore of Folklore"
3494:"Making a Big Apple Crumble"
3378:Journal of American Folklore
3289:Journal of Folklore Research
3250:Journal of American Folklore
2871:Journal of Folklore Research
1802:"UNESCO Recommendation 1989"
1394:Journal of Folklore Research
1389:Journal of American Folklore
221:in the UK) is the branch of
4059:. Indiana University Press.
4042:Wolf-Knuts, Ulrika (1999).
3973:. Philadelphia: The author.
3898:Utah State University Press
3230:University of Chicago Press
3077:Utah State University Press
3054:Utah State University Press
3028:Utah State University Press
2918:"Verbal Art as Performance"
1653:An example of this are the
847:. In the United States the
620:had first published their "
4504:
4426:Aarne–Thompson–Uther Index
4421:Morphology (folkloristics)
3885:10.1002/9781118379936.ch29
3850:Cambridge University Press
3689:. Univ. Queensland Press.
3516:Fixico, Donald L. (2003).
3498:New Directions in Folklore
3094:W. W. Norton & Company
3048:Bronner, Simon J. (1998).
3041:University Press of Kansas
3035:Bronner, Simon J. (1986).
2765:(1923). Anderson, Walter;
2384:Kirshenblatt-Gimblett 1999
1858:, p. 13, footnote 34.
1289:historic-geographic school
857:Slave Narrative Collection
3928:Stahl, Sandra D. (1989).
3759:Morgan, Winifred (1988).
3529:Folklore and the Internet
3024:Folklore and the Internet
2744:American Folklore Society
2360:Bauman & Paredes 1972
2261:Zumwalt & Dundes 1988
2003:Bauman & Paredes 1972
1919:Zumwalt & Dundes 1988
1445:Environmental Determinism
1379:American Folklore Society
1315:) to unimaginably large (
1216:ethnic groups. Given the
1213:American Folklore Society
1144:Folklore studies in Chile
719:Andrew Lang's Fairy Books
693:American Folklore Society
473:, along with its synonym
304:contains component parts
4094:(archived 26 April 2012)
3960:The Dynamics of Folklore
3938:Indiana University Press
3867:Indiana University Press
3814:Rouse, Anderson (2012).
3542:Genzuk, Michael (2003).
3203:Harvard University Press
3197:Dorson, Richard (1976).
2916:Bauman, Richard (1975).
2884:10.2979/JFR.2008.45.1.29
2570:Sims & Stephens 2005
2444:Sims & Stephens 2005
2285:Sims & Stephens 2005
2273:Sims & Stephens 2005
2186:Georges & Jones 1995
2114:Georges & Jones 1995
2078:Georges & Jones 1995
2066:Sims & Stephens 2005
2042:Sims & Stephens 2005
2030:Sims & Stephens 2005
2015:Georges & Jones 1995
1907:Sims & Stephens 2005
1582:On the Origin of Species
1365:Second-order cybernetics
1347:in his monograph on the
1218:number of folk festivals
1211:was introduced into the
1034:modern linguistic theory
849:Federal Writers' Project
786:cultural anthropologists
729:. In the United States,
589:From antiquities to lore
443:American Folklife Center
225:devoted to the study of
3571:Glassie, Henry (1983).
3332:Essays in Folkloristics
3009:Bendix, Regina (1997).
2922:American Anthropologist
1681:Cultural homogenization
1553:is defined and used by
1245:artificial intelligence
1198:cultural homogenization
1169:With the advent of the
1102:Global folklore studies
1066:4 functions of folklore
834:Federal Writers Project
721:from around the world.
622:Kinder- und Hausmärchen
503:vernacular architecture
385:Kinder- und Hausmärchen
76:used on Knowledge (XXG)
3831:Cite journal requires
3618:Josephson-Storm, Jason
3600:Hufford, Mary (1991).
3520:. New York: Routledge.
3330:Dundes, Alan (1978a).
3188:Deloria, Vine (1994).
3177:The Qualitative Report
2348:Lixfeld & Dow 1994
2336:Lixfeld & Dow 1994
1931:Levy & Murphy 1991
1334:The oral tradition of
1209:Public sector folklore
1153:
1116:
1048:
950:
942:Greater Germanic Reich
931:
925:
919:
913:
907:
898:
897:Greater Germanic Reich
886:
838:
835:
368:
294:
282:United States Congress
255:
245:
235:
204:
188:Branch of anthropology
138:by rewriting it in an
80:See Knowledge (XXG)'s
3798:10.5406/j.ctt2ttc8f.5
3672:"Performance Studies"
3460:Dundes, Alan (1984).
3424:Interpreting Folklore
3390:10.1353/jaf.2005.0044
3201:. Cambridge, London:
2481:"Mission and History"
1720:Schmidt-Lauber (2012)
1707:Joke#History in print
1615:Heritage of Our Times
1611:Erbschaft dieser Zeit
1203:Jewish Christmas Tree
1151:
1114:
1046:
1038:communication studies
1025:folklore transmission
896:
833:
646:Thomas Crofton Croker
413:cultural anthropology
367:Brothers Grimm (1916)
366:
290:
194:
3879:. pp. 559–578.
3591:Goody, Jack (1977).
3492:Ellis, Bill (2002).
3092:. New York, London:
2824:. Berlin, New York:
2249:Josephson-Storm 2017
2237:Josephson-Storm 2017
2090:Josephson-Storm 2017
1613:(1935) (translation
1491:Romantic Nationalism
1404:The Folklore Society
1259:of the 20th century
1098:around the country.
1032:leads directly into
790:internal colonialism
407:, chose to consider
4017:10.2307/j.ctt4cgkmk
3852:. pp. 337–353.
3740:. Muenchen, Zurich.
3500:(6). Archived from
2692:, pp. 131–132.
2656:, pp. 128–129.
2644:, pp. 271–274.
2572:, pp. 184–187.
2560:, pp. 337–353.
2251:, pp. 128–130.
1821:Library of Congress
1486:Performance Studies
1421:Notable folklorists
1240:Computational humor
1138:Ahmet Midhat Efendi
1004:performance studies
815:of eastern Canada,
798:James George Frazer
723:Francis James Child
699:progress of society
662:John Fanning Watson
609:popular antiquities
4286:Luminous gemstones
4181:Personal narrative
4078:2016-05-08 at the
2747:. 8 February 2021.
2275:, pp. 10, 25.
1969:, pp. 81–106.
1349:King and the Abbot
1191:cultural diversity
1154:
1117:
1096:folklife festivals
1049:
966:cultural relevance
959:After World War II
899:
864:Benjamin A. Botkin
836:
613:popular literature
499:vernacular culture
491:vernacular culture
369:
334:folklore artifacts
231:folklore artifacts
205:
140:encyclopedic style
127:is written like a
4473:
4472:
3859:Zumwalt, Rosemary
3857:Sawin, Patricia;
3848:. Cambridge, UK:
3715:978-0-253-31821-3
3633:978-0-226-40336-6
3063:978-0-87421-239-6
2826:Mouton de Gruyter
2808:978-9916-21-798-6
2680:, pp. 275ff.
2596:, pp. 31–32.
2446:, p. 187ff..
2422:, pp. 39–40.
2263:, pp. 16–20.
2164:, pp. 21–22.
2068:, pp. 23–24.
2044:, pp. 22–23.
1440:Cultural Heritage
1427:the category list
1414:Cultural Analysis
1269:binary opposition
1087:national heritage
1029:folklore observer
735:Washington Irving
626:German folk tales
564:and consistently.
322:American folklore
263:), among others.
219:folk life studies
215:tradition studies
186:
185:
178:
168:
167:
160:
110:
109:
102:
74:encyclopedic tone
54:
4493:
4486:Folklore studies
4416:Folklore studies
4131:genres and types
4122:
4115:
4108:
4099:
4060:
4051:
4038:
4003:
3974:
3963:
3951:
3935:
3924:
3901:
3888:
3870:
3853:
3840:
3834:
3829:
3827:
3819:
3810:
3801:
3774:
3755:
3749:
3741:
3732:
3719:
3700:
3679:
3666:
3649:(389): 331–334.
3637:
3613:
3596:
3587:
3577:
3567:
3558:
3556:
3555:
3538:
3532:
3521:
3512:
3510:
3509:
3488:
3479:
3467:
3456:
3433:Western Folklore
3427:
3418:
3409:
3384:(470): 385–408.
3372:
3343:
3326:
3297:
3282:
3257:(512): 127–145.
3243:
3227:
3216:
3193:
3184:
3174:
3164:
3141:Western Folklore
3135:
3116:
3107:
3091:
3080:
3067:
3044:
3039:. Lawrence, KS:
3031:
3018:
3005:
2988:(441): 235–246.
2976:
2959:(389): 334–336.
2947:
2937:
2912:
2903:
2864:
2833:
2823:
2812:
2779:von Sydow, C. W.
2763:Anderson, Walter
2749:
2748:
2735:
2729:
2723:
2717:
2711:
2705:
2699:
2693:
2687:
2681:
2675:
2669:
2663:
2657:
2651:
2645:
2639:
2633:
2627:
2621:
2615:
2609:
2603:
2597:
2591:
2585:
2579:
2573:
2567:
2561:
2555:
2549:
2543:
2537:
2531:
2525:
2519:
2513:
2512:
2501:
2495:
2494:
2489:. Archived from
2477:
2471:
2465:
2459:
2453:
2447:
2441:
2435:
2429:
2423:
2417:
2411:
2405:
2399:
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2387:
2381:
2375:
2369:
2363:
2357:
2351:
2345:
2339:
2333:
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2318:
2312:
2306:
2300:
2294:
2288:
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2276:
2270:
2264:
2258:
2252:
2246:
2240:
2234:
2228:
2222:
2213:
2207:
2201:
2195:
2189:
2183:
2177:
2171:
2165:
2159:
2153:
2147:
2141:
2135:
2129:
2123:
2117:
2111:
2105:
2099:
2093:
2087:
2081:
2075:
2069:
2063:
2057:
2054:Watson 1850–1860
2051:
2045:
2039:
2033:
2027:
2018:
2012:
2006:
2000:
1994:
1988:
1982:
1976:
1970:
1964:
1958:
1952:
1946:
1940:
1934:
1928:
1922:
1916:
1910:
1904:
1895:
1889:
1883:
1877:
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1865:
1859:
1853:
1847:
1841:
1826:
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1806:
1805:
1798:
1792:
1786:
1780:
1774:
1768:
1762:
1756:
1750:
1744:
1738:
1723:
1722:, p. 362ff.
1716:
1710:
1703:
1697:
1690:
1684:
1677:
1671:
1664:
1658:
1651:
1645:
1634:
1628:
1624:
1618:
1607:
1601:
1592:
1586:
1574:
1568:
1564:
1558:
1551:Folklore Studies
1539:
1496:Social Evolution
1409:Western Folklore
953:
934:
928:
922:
916:
910:
889:
845:Great Depression
825:Native Americans
740:Brother Jonathan
687:Folklore Society
439:applied folklore
343:Transmission of
258:
248:
238:
208:Folklore studies
181:
174:
163:
156:
152:
149:
143:
120:
119:
112:
105:
98:
94:
91:
85:
84:for suggestions.
65:
64:
57:
46:
24:
23:
16:
4503:
4502:
4496:
4495:
4494:
4492:
4491:
4490:
4476:
4475:
4474:
4469:
4404:
4368:
4344:Folk instrument
4315:
4296:Old wives' tale
4281:Legend tripping
4245:
4190:
4132:
4126:
4080:Wayback Machine
4068:
4063:
4054:
4041:
4027:
4006:
3977:
3966:
3954:
3948:
3936:. Bloomington:
3927:
3904:
3891:
3873:
3856:
3843:
3830:
3820:
3813:
3804:
3790:
3777:
3771:
3758:
3742:
3735:
3729:Oral Traditions
3722:
3716:
3703:
3697:
3682:
3669:
3640:
3634:
3616:
3599:
3590:
3575:
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3507:
3505:
3491:
3482:
3476:
3459:
3445:10.2307/1499315
3430:
3421:
3412:
3375:
3355:(331): 93–103.
3346:
3329:
3315:10.2307/3814118
3300:
3285:
3246:
3240:
3228:. Chicago, IL:
3219:
3213:
3196:
3187:
3172:
3167:
3153:10.2307/1498964
3138:
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3119:
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3021:
3008:
2979:
2950:
2915:
2906:
2867:
2836:
2815:
2809:
2767:Bolte, Johannes
2761:
2757:
2752:
2737:
2736:
2732:
2724:
2720:
2712:
2708:
2700:
2696:
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2588:
2580:
2576:
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2556:
2552:
2544:
2540:
2532:
2528:
2520:
2516:
2509:Memoria Chilena
2503:
2502:
2498:
2493:on 9 June 2020.
2479:
2478:
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2307:
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2283:
2279:
2271:
2267:
2259:
2255:
2247:
2243:
2235:
2231:
2223:
2216:
2208:
2204:
2198:Wolf-Knuts 1999
2196:
2192:
2184:
2180:
2172:
2168:
2160:
2156:
2148:
2144:
2136:
2132:
2124:
2120:
2112:
2108:
2100:
2096:
2088:
2084:
2076:
2072:
2064:
2060:
2052:
2048:
2040:
2036:
2028:
2021:
2013:
2009:
2001:
1997:
1989:
1985:
1977:
1973:
1965:
1961:
1953:
1949:
1941:
1937:
1929:
1925:
1917:
1913:
1905:
1898:
1890:
1886:
1878:
1874:
1866:
1862:
1854:
1850:
1842:
1829:
1814:
1813:
1809:
1800:
1799:
1795:
1787:
1783:
1775:
1771:
1763:
1759:
1751:
1747:
1739:
1735:
1731:
1726:
1717:
1713:
1704:
1700:
1696:, p. 14ff.
1691:
1687:
1678:
1674:
1665:
1661:
1652:
1648:
1636:For example, a
1635:
1631:
1625:
1621:
1608:
1604:
1593:
1589:
1575:
1571:
1565:
1561:
1540:
1536:
1532:
1519:Ethnomusicology
1510:
1505:
1481:Museum folklore
1435:
1423:
1418:
1374:
1345:Walter Anderson
1325:
1277:
1257:binary thinking
1253:
1227:
1183:
1167:
1159:oral literature
1146:
1109:
1104:
1094:and many other
1064:formulated the
1008:Richard Baumann
1002:articulated in
961:
877:
841:
774:Walter Anderson
753:
591:
586:
535:
518:pseudo-folklore
487:popular culture
455:
427:Public folklore
409:Native American
374:social sciences
269:
210:(also known as
195:Front cover of
189:
182:
171:
170:
169:
164:
153:
147:
144:
136:help improve it
133:
121:
117:
106:
95:
89:
86:
79:
70:This article's
66:
62:
25:
21:
12:
11:
5:
4501:
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4497:
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4397:
4392:
4387:
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4370:
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4367:
4366:
4361:
4359:Folk wrestling
4356:
4351:
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4341:
4336:
4331:
4325:
4323:
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4308:
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4204:Folk etymology
4200:
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4196:Oral tradition
4192:
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4189:
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4183:
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4096:
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4089:
4083:
4067:
4066:External links
4064:
4062:
4061:
4052:
4039:
4025:
4004:
3986:(3): 257–269.
3975:
3964:
3956:Toelken, Barre
3952:
3947:978-0915305483
3946:
3925:
3902:
3889:
3871:
3854:
3841:
3833:|journal=
3811:
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3667:
3655:10.2307/539939
3638:
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3597:
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3580:Folklore Forum
3568:
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3147:(2): 109–134.
3136:
3131:978-0253318213
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3019:
3006:
2994:10.2307/541309
2977:
2965:10.2307/539940
2948:
2928:(2): 290–311.
2924:. New Series.
2913:
2904:
2865:
2853:10.2307/539731
2847:(331): 31–41.
2834:
2813:
2807:
2758:
2756:
2753:
2751:
2750:
2730:
2718:
2716:, p. 132.
2706:
2694:
2682:
2670:
2658:
2646:
2634:
2622:
2620:, p. 134.
2610:
2598:
2586:
2584:, p. 133.
2574:
2562:
2550:
2548:, p. 142.
2538:
2536:, p. 401.
2526:
2524:, p. 297.
2514:
2496:
2472:
2460:
2448:
2436:
2434:, p. 226.
2424:
2412:
2410:, p. 139.
2400:
2388:
2376:
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2352:
2340:
2325:
2323:, p. 163.
2313:
2311:, p. 240.
2301:
2289:
2277:
2265:
2253:
2241:
2239:, p. 128.
2229:
2214:
2212:, p. 131.
2202:
2190:
2178:
2176:, p. 156.
2166:
2154:
2142:
2140:, p. 402.
2130:
2118:
2106:
2094:
2092:, p. 129.
2082:
2070:
2058:
2046:
2034:
2019:
2007:
1995:
1993:, p. 128.
1983:
1971:
1959:
1947:
1943:Ĺ midchens 1999
1935:
1923:
1911:
1896:
1884:
1882:, p. 273.
1872:
1860:
1848:
1827:
1807:
1793:
1791:, p. 286.
1781:
1769:
1757:
1755:, p. 386.
1745:
1741:Widdowson 2016
1732:
1730:
1727:
1725:
1724:
1711:
1698:
1685:
1672:
1659:
1646:
1629:
1619:
1602:
1597:Kaiser und Abt
1587:
1577:Charles Darwin
1569:
1559:
1543:Charles Leland
1533:
1531:
1528:
1527:
1526:
1521:
1516:
1509:
1506:
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1396:
1391:
1386:
1381:
1375:
1373:
1370:
1324:
1321:
1276:
1273:
1261:structuralists
1252:
1249:
1226:
1223:
1221:the projects.
1187:Indian nations
1182:
1179:
1166:
1163:
1145:
1142:
1134:Sinasi Bozalti
1115:Sinasi Bozalti
1108:
1105:
1103:
1100:
1070:Psychoanalytic
1062:William Bascom
960:
957:
882:national pride
876:
873:
840:
837:
819:of Louisiana,
762:Stith Thompson
752:
749:
679:disenchantment
634:Teutonic roots
618:Brothers Grimm
590:
587:
585:
582:
577:
576:
572:
568:
565:
561:
558:
555:
552:
549:
546:
534:
531:
522:Richard Dorson
454:
451:
421:field research
389:Brothers Grimm
345:folk artifacts
326:single family.
268:
265:
212:folkloristics,
187:
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183:
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165:
124:
122:
115:
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69:
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55:
29:
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2:
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4335:
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4330:
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4324:
4322:
4318:
4312:
4309:
4307:
4306:Silver bullet
4304:
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4299:
4297:
4294:
4292:
4289:
4287:
4284:
4282:
4279:
4277:
4274:
4270:
4267:
4266:
4265:
4264:Folk religion
4262:
4260:
4257:
4256:
4254:
4252:
4248:
4242:
4239:
4237:
4234:
4232:
4229:
4227:
4224:
4222:
4221:Nursery rhyme
4219:
4217:
4214:
4210:
4207:
4206:
4205:
4202:
4201:
4199:
4197:
4193:
4187:
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4179:
4177:
4174:
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4139:
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4130:
4123:
4118:
4116:
4111:
4109:
4104:
4103:
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4093:
4090:
4087:
4084:
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4077:
4073:
4070:
4069:
4065:
4058:
4053:
4049:
4045:
4040:
4036:
4032:
4028:
4026:9780874216530
4022:
4018:
4014:
4010:
4005:
4001:
3997:
3993:
3989:
3985:
3981:
3976:
3972:
3971:
3965:
3961:
3957:
3953:
3949:
3943:
3939:
3934:
3933:
3926:
3922:
3918:
3914:
3910:
3909:
3903:
3899:
3896:. Logan, UT:
3895:
3890:
3886:
3882:
3878:
3872:
3868:
3864:
3860:
3855:
3851:
3847:
3842:
3838:
3825:
3817:
3812:
3808:
3803:
3799:
3795:
3791:
3789:9780252071096
3785:
3781:
3776:
3772:
3770:0-87413-307-6
3766:
3762:
3757:
3753:
3747:
3739:
3734:
3730:
3726:
3721:
3717:
3711:
3707:
3702:
3698:
3696:9780702232022
3692:
3688:
3687:
3686:Story/telling
3681:
3677:
3673:
3668:
3664:
3660:
3656:
3652:
3648:
3644:
3639:
3635:
3629:
3625:
3624:
3619:
3615:
3611:
3607:
3603:
3598:
3594:
3589:
3586:(2): 123–151.
3585:
3581:
3574:
3569:
3565:
3560:
3550:on 2018-10-23
3549:
3545:
3540:
3536:
3531:
3530:
3523:
3519:
3514:
3504:on 2016-10-22
3503:
3499:
3495:
3490:
3486:
3481:
3477:
3475:9780231054942
3471:
3466:
3465:
3458:
3454:
3450:
3446:
3442:
3438:
3434:
3429:
3425:
3420:
3416:
3411:
3407:
3403:
3399:
3395:
3391:
3387:
3383:
3379:
3374:
3370:
3366:
3362:
3358:
3354:
3350:
3345:
3341:
3337:
3333:
3328:
3324:
3320:
3316:
3312:
3308:
3304:
3299:
3295:
3291:
3290:
3284:
3280:
3276:
3272:
3268:
3264:
3260:
3256:
3252:
3251:
3245:
3241:
3239:9780226158709
3235:
3231:
3226:
3225:
3218:
3214:
3212:9780674330207
3208:
3204:
3200:
3195:
3191:
3186:
3183:(3): 737–749.
3182:
3178:
3171:
3166:
3162:
3158:
3154:
3150:
3146:
3142:
3137:
3133:
3127:
3123:
3118:
3114:
3109:
3105:
3103:9780393098037
3099:
3095:
3090:
3089:
3082:
3078:
3075:. Logan, UT:
3074:
3069:
3065:
3059:
3055:
3052:. Logan, UT:
3051:
3046:
3042:
3038:
3033:
3029:
3026:. Logan, UT:
3025:
3020:
3016:
3012:
3007:
3003:
2999:
2995:
2991:
2987:
2983:
2978:
2974:
2970:
2966:
2962:
2958:
2954:
2949:
2945:
2941:
2936:
2931:
2927:
2923:
2919:
2914:
2910:
2905:
2901:
2897:
2893:
2889:
2885:
2881:
2877:
2873:
2872:
2866:
2862:
2858:
2854:
2850:
2846:
2842:
2841:
2835:
2831:
2827:
2822:
2821:
2814:
2810:
2804:
2800:
2796:
2792:
2788:
2784:
2780:
2776:
2775:Liestøl, Knut
2772:
2771:Krohn, Kaarle
2768:
2764:
2760:
2759:
2754:
2746:
2745:
2740:
2734:
2731:
2727:
2722:
2719:
2715:
2710:
2707:
2703:
2698:
2695:
2691:
2686:
2683:
2679:
2674:
2671:
2667:
2662:
2659:
2655:
2650:
2647:
2643:
2638:
2635:
2632:, p. 36.
2631:
2626:
2623:
2619:
2614:
2611:
2607:
2602:
2599:
2595:
2590:
2587:
2583:
2578:
2575:
2571:
2566:
2563:
2559:
2554:
2551:
2547:
2542:
2539:
2535:
2530:
2527:
2523:
2518:
2515:
2511:(in Spanish).
2510:
2506:
2500:
2497:
2492:
2488:
2487:
2482:
2476:
2473:
2469:
2464:
2461:
2457:
2452:
2449:
2445:
2440:
2437:
2433:
2428:
2425:
2421:
2416:
2413:
2409:
2404:
2401:
2398:, p. 45.
2397:
2392:
2389:
2385:
2380:
2377:
2373:
2368:
2365:
2362:, p. xv.
2361:
2356:
2353:
2350:, p. 11.
2349:
2344:
2341:
2337:
2332:
2330:
2326:
2322:
2317:
2314:
2310:
2305:
2302:
2299:, p. 15.
2298:
2293:
2290:
2287:, p. 25.
2286:
2281:
2278:
2274:
2269:
2266:
2262:
2257:
2254:
2250:
2245:
2242:
2238:
2233:
2230:
2226:
2225:Anderson 1923
2221:
2219:
2215:
2211:
2206:
2203:
2199:
2194:
2191:
2188:, p. 54.
2187:
2182:
2179:
2175:
2170:
2167:
2163:
2158:
2155:
2151:
2146:
2143:
2139:
2134:
2131:
2128:, p. 11.
2127:
2122:
2119:
2116:, p. 32.
2115:
2110:
2107:
2104:, p. 17.
2103:
2098:
2095:
2091:
2086:
2083:
2080:, p. 40.
2079:
2074:
2071:
2067:
2062:
2059:
2055:
2050:
2047:
2043:
2038:
2035:
2032:, p. 23.
2031:
2026:
2024:
2020:
2017:, p. 35.
2016:
2011:
2008:
2005:, p. xx.
2004:
1999:
1996:
1992:
1987:
1984:
1980:
1975:
1972:
1968:
1963:
1960:
1956:
1951:
1948:
1945:, p. 52.
1944:
1939:
1936:
1933:, p. 43.
1932:
1927:
1924:
1920:
1915:
1912:
1908:
1903:
1901:
1897:
1893:
1888:
1885:
1881:
1876:
1873:
1870:, p. 85.
1869:
1864:
1861:
1857:
1852:
1849:
1845:
1840:
1838:
1836:
1834:
1832:
1828:
1823:
1822:
1817:
1811:
1808:
1803:
1797:
1794:
1790:
1789:Brunvand 1996
1785:
1782:
1779:, p. xi.
1778:
1773:
1770:
1766:
1761:
1758:
1754:
1749:
1746:
1742:
1737:
1734:
1728:
1721:
1715:
1712:
1708:
1702:
1699:
1695:
1689:
1686:
1682:
1676:
1673:
1669:
1668:Dundes (2005)
1663:
1660:
1656:
1650:
1647:
1643:
1639:
1633:
1630:
1623:
1620:
1616:
1612:
1609:In his study
1606:
1603:
1599:
1598:
1591:
1588:
1584:
1583:
1578:
1573:
1570:
1563:
1560:
1556:
1555:Simon Bronner
1552:
1548:
1547:Folkloristics
1544:
1538:
1535:
1529:
1525:
1522:
1520:
1517:
1515:
1512:
1511:
1507:
1502:
1501:Structuralism
1499:
1497:
1494:
1492:
1489:
1487:
1484:
1482:
1479:
1477:
1474:
1472:
1469:
1467:
1464:
1462:
1459:
1456:
1453:
1451:
1448:
1446:
1443:
1441:
1438:
1437:
1432:
1430:
1428:
1420:
1415:
1412:
1410:
1407:
1405:
1402:
1400:
1397:
1395:
1392:
1390:
1387:
1385:
1382:
1380:
1377:
1376:
1371:
1369:
1366:
1362:
1359:
1358:topical jokes
1353:
1350:
1346:
1342:
1337:
1332:
1329:
1322:
1320:
1318:
1314:
1309:
1307:
1303:
1302:Barre Toelken
1297:
1295:
1290:
1286:
1282:
1274:
1272:
1270:
1265:
1262:
1258:
1250:
1248:
1246:
1241:
1236:
1232:
1224:
1222:
1219:
1214:
1210:
1206:
1204:
1199:
1194:
1192:
1188:
1181:Globalization
1180:
1178:
1176:
1172:
1164:
1162:
1160:
1150:
1143:
1141:
1139:
1135:
1130:
1127:
1123:
1113:
1106:
1101:
1099:
1097:
1093:
1088:
1082:
1079:
1078:controversies
1075:
1071:
1067:
1063:
1059:
1058:Functionalism
1054:
1053:Structuralism
1045:
1041:
1039:
1035:
1030:
1026:
1020:
1017:
1013:
1009:
1005:
999:
997:
993:
989:
985:
981:
977:
973:
972:
967:
958:
956:
952:
945:
943:
938:
933:
929:(tribe), and
927:
921:
915:
909:
904:
895:
891:
888:
883:
874:
872:
869:
865:
860:
858:
854:
850:
846:
832:
828:
826:
822:
818:
814:
810:
809:Ruth Benedict
806:
801:
799:
795:
791:
787:
783:
777:
775:
771:
766:
763:
759:
750:
748:
746:
742:
741:
736:
732:
728:
727:Child Ballads
724:
720:
716:
712:
708:
702:
700:
695:
694:
689:
688:
682:
680:
675:
670:
665:
663:
659:
655:
654:Elias Lönnrot
651:
647:
643:
639:
635:
631:
627:
623:
619:
614:
610:
606:
605:
604:The Athenaeum
600:
599:William Thoms
596:
588:
583:
581:
575:impartiality.
573:
569:
566:
562:
559:
556:
553:
550:
547:
544:
543:
542:
539:
532:
530:
528:
523:
519:
515:
511:
507:
504:
500:
496:
492:
488:
483:
480:
476:
472:
468:
464:
460:
452:
450:
448:
444:
440:
436:
432:
428:
424:
422:
418:
414:
410:
406:
402:
398:
394:
390:
386:
381:
379:
375:
365:
361:
358:
353:
351:
346:
341:
339:
335:
331:
327:
323:
319:
315:
311:
307:
303:
298:
293:
289:
287:
283:
279:
274:
266:
264:
262:
257:
252:
247:
242:
237:
232:
228:
224:
220:
216:
213:
209:
202:
198:
193:
180:
177:
162:
159:
151:
141:
137:
131:
130:
125:This article
123:
114:
113:
104:
101:
93:
83:
77:
75:
68:
59:
58:
53:
51:
44:
43:
38:
37:
32:
27:
18:
17:
4438:Storytelling
4430:
4415:
4380:Cunning folk
4311:Weather lore
4186:Urban legend
4056:
4047:
4008:
3983:
3979:
3969:
3959:
3931:
3915:(1): 51–70.
3912:
3906:
3893:
3876:
3862:
3845:
3824:cite journal
3806:
3779:
3760:
3737:
3728:
3705:
3685:
3675:
3646:
3642:
3622:
3609:
3605:
3592:
3583:
3579:
3563:
3552:. Retrieved
3548:the original
3528:
3517:
3506:. Retrieved
3502:the original
3497:
3484:
3463:
3439:(2): 75–88.
3436:
3432:
3423:
3414:
3381:
3377:
3352:
3348:
3331:
3306:
3302:
3296:(3): 61–108.
3293:
3287:
3254:
3248:
3223:
3198:
3189:
3180:
3176:
3144:
3140:
3121:
3112:
3087:
3072:
3049:
3036:
3023:
3010:
2985:
2981:
2956:
2952:
2925:
2921:
2908:
2878:(1): 29–36.
2875:
2869:
2844:
2838:
2819:
2786:
2782:
2742:
2733:
2728:, p. 2.
2721:
2709:
2697:
2685:
2678:Toelken 1996
2673:
2668:, p. 4.
2661:
2649:
2642:Toelken 1996
2637:
2625:
2613:
2601:
2589:
2577:
2565:
2553:
2541:
2529:
2522:Toelken 1996
2517:
2508:
2499:
2491:the original
2484:
2475:
2463:
2456:Dundes 1978b
2451:
2439:
2432:Toelken 1996
2427:
2420:Toelken 1996
2415:
2403:
2391:
2379:
2367:
2355:
2343:
2316:
2304:
2292:
2280:
2268:
2256:
2244:
2232:
2205:
2193:
2181:
2169:
2162:Bronner 1986
2157:
2152:, p. 5.
2150:Bronner 1986
2145:
2133:
2126:Bronner 1986
2121:
2109:
2102:Bronner 1986
2097:
2085:
2073:
2061:
2049:
2037:
2010:
1998:
1991:Glassie 1983
1986:
1981:, p. 6.
1974:
1962:
1950:
1938:
1926:
1914:
1909:, p. 7.
1887:
1875:
1863:
1851:
1844:Hufford 1991
1819:
1810:
1796:
1784:
1777:Bronner 1986
1772:
1765:Dundes 1978a
1760:
1748:
1736:
1714:
1701:
1694:Rouse (2012)
1688:
1675:
1662:
1649:
1632:
1622:
1614:
1610:
1605:
1595:
1590:
1580:
1572:
1562:
1550:
1546:
1537:
1455:Ethnopoetics
1424:
1363:
1354:
1333:
1326:
1310:
1298:
1278:
1266:
1254:
1228:
1207:
1195:
1184:
1168:
1165:21st century
1155:
1131:
1118:
1083:
1050:
1021:
1000:
984:storytelling
969:
962:
946:
900:
878:
861:
842:
802:
782:ethnologists
778:
767:
754:
738:
707:Kaarle Krohn
703:
691:
685:
683:
666:
641:
640:(Danish) or
637:
612:
608:
603:
594:
592:
578:
540:
536:
526:
517:
512:
508:
498:
484:
479:Folk process
475:folk culture
474:
470:
466:
462:
458:
456:
425:
392:
382:
370:
356:
354:
350:high culture
342:
333:
329:
317:
313:
309:
305:
301:
299:
295:
291:
270:
223:anthropology
218:
214:
211:
207:
206:
200:
196:
172:
154:
145:
126:
96:
87:
71:
47:
40:
34:
33:Please help
30:
4395:Folk healer
4251:Folk belief
4144:Animal tale
4035:j.ctt4cgkmk
3309:(1): 5–19.
3013:. Madison:
2828:. pp.
2799:10062/89331
2594:Bauman 2008
2534:Dundes 2005
2486:Smithsonian
2468:Dundes 1984
2396:Bauman 1971
2372:Bauman 1975
2321:Bendix 1997
2309:Bendix 1998
2297:Dorson 1972
2174:Morgan 1988
2138:Dundes 2005
2056:, p. .
1979:Dorson 1972
1967:Wilson 2006
1955:Dorson 1976
1892:Dundes 1972
1880:Dundes 2007
1868:Wilson 2006
1856:Dundes 1969
1753:Dundes 2005
1655:joke cycles
1524:Ethnography
1341:autopoiesis
1328:Cybernetics
1323:Cybernetics
1313:nanoseconds
1171:digital age
1074:Alan Dundes
937:Ernst Bloch
794:Orientalism
715:Andrew Lang
711:Antti Aarne
674:nationalism
642:Folkermimne
630:Scandinavia
533:Methodology
453:Terminology
393:verbal lore
338:traditional
312:. The word
246:folkeminner
4465:Vernacular
4390:Folk devil
4349:Folk music
4339:Folk dance
4269:Folk saint
4259:Birthstone
4171:Tall tales
4154:Fairy tale
3554:2011-12-10
3508:2016-11-07
2755:References
2726:Ellis 2002
2714:Dorst 2016
2702:Dorst 2016
2690:Dorst 2016
2666:Rouse 2012
2654:Dorst 2016
2630:Goody 1977
2618:Dorst 2016
2606:Noyes 2003
2582:Dorst 2016
2558:Sacks 1974
2546:Dorst 2016
2408:Dorst 2016
2210:Dorst 2016
1579:published
1294:time-space
998:and more.
951:Volkskunde
908:Volkskunde
887:Volkskunde
868:John Lomax
805:Franz Boas
731:Mark Twain
638:Folkeminde
435:Ben Botkin
431:Alan Lomax
405:Franz Boas
397:literature
378:humanities
256:folkminnen
236:Volkskunde
148:April 2024
90:April 2024
36:improve it
4448:Knowledge
4443:Tradition
4400:Folk hero
4354:Folk play
4334:Folk epic
4321:Folk arts
4291:Mythology
4276:Ghostlore
4241:Word game
4137:Narrative
4000:151463190
3746:cite book
3406:161269637
3279:148523716
2900:144402948
1729:Citations
1666:See also
1627:universe.
1450:Ethnology
1317:deep time
1285:afterlife
821:Hispanics
745:John Neal
527:folkloric
417:ethnology
401:mythology
387:" of the
300:The term
251:Norwegian
42:talk page
4480:Category
4453:Medicine
4409:See also
4385:Fakelore
4364:Foodways
4329:Folk art
4129:Folklore
4076:Archived
3980:Folklore
3958:(1996).
3861:(2020).
3620:(2017).
2892:40206961
2781:(eds.).
1585:in 1859.
1514:Memetics
1508:See also
1461:Fine Art
1281:progress
1231:big data
1175:folklore
1122:Tanzimat
996:foodways
971:folklife
923:(race),
917:(folk),
911:such as
813:Acadians
658:Kalevala
595:folklore
514:Fakelore
471:folklife
467:folklore
463:folklife
459:Folklore
376:and the
324:or to a
302:folklore
286:folklife
267:Overview
227:folklore
197:Folklore
4373:Society
4226:Proverb
4176:Parable
4074:(PDF).
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650:keening
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271:A 1982
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988:crafts
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273:UNESCO
241:German
203:(1595)
4458:Story
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4031:JSTOR
3996:S2CID
3917:JSTOR
3794:JSTOR
3659:JSTOR
3576:(PDF)
3537:–122.
3449:JSTOR
3402:S2CID
3394:JSTOR
3365:JSTOR
3319:JSTOR
3275:S2CID
3267:JSTOR
3173:(PDF)
3157:JSTOR
2998:JSTOR
2969:JSTOR
2940:JSTOR
2896:S2CID
2888:JSTOR
2857:JSTOR
2832:–156.
2785:[
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980:dance
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