Folklore studies - Knowledge (XXG)

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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."

1330:). 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. 375: 1578:

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.

783:, 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, 712:, 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." 1055: 1172:, 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. 303:"... 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." 1204:. 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." 842: 1342:

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.

838:. 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. 1379:

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..."

129: 74: 203: 866:. 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 1319:. 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. 1311:

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

452:, 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 1123: 1274:

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. Ramón

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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.

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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

1282:, 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. 1051:. 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. 370:

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

1681:, 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." 1147:, 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 521:

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.

434:. 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. 286:

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.).

1079:. 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 358:

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

1017:, 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 946:(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 1087:. 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 822:, 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, 331:

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

870:. 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. 807:. 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 1655:

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

414:. 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 1372:

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.

895:. 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 460:

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.

1354:, 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 1188:

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

504:. 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 402:, 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. 422:

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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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

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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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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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Dundes, Alan (2005). "Folkloristics in the Twenty-First Century (AFS Invited Presidential Plenary Address, 2004)".

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The use of indexes allow them to view and use the categorization of artifacts which have already been established.

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is a relatively new offshoot of folklore studies, starting after the Second World War and modeled on the work of

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Bibliographies maintained by libraries and on line contain an important trove of articles from around the world.

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Dundes, Alan (1978b). "Into the Endzone for a Touchdown: A Psychoanalytic Consideration of American Football".

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All work by a folklorist must be appropriately annotated in order to provide identifiable sources of the work.

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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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artifacts of a group and the groups within which these customs, traditions and beliefs are transmitted.

143:

that states a Knowledge (XXG) editor's personal feelings or presents an original argument about a topic.

52: 3494:

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.

406:, continued throughout the 19th century and aligned the fledgling discipline of folklore studies with 4463: 3536:

Frank, Russel (2009). "The Forward as Folklore: Studying E-Mailed Humor". In Blank, Trevor J. (ed.).

1501: 1437: 1414: 1144: 800: 244:

themselves. It became established as a field across both Europe and North America, coordinating with

3557:. Center for Multilingual, Multicultural Research. University of Southern California. Archived from 562:

They will want work with folk museums, to both view the collections, and present their own findings.

4169: 3545: 1831: 1496: 1250: 1014: 976: 808: 733: 672: 327:

originally applied to rural, frequently poor and illiterate peasants. A contemporary definition of

1468:, a method of recording text versions of oral poetry or narrative performances (i.e., verbal lore) 430:. American folklorists thus used the same data collection techniques as these fields in their own 4296: 4191: 4041: 4006: 3927: 3804: 3756: 3669: 3459: 3412: 3404: 3375: 3329: 3285: 3277: 3167: 3008: 2979: 2950: 2906: 2898: 2867: 1291: 1201: 874: 755: 501: 261: 4306: 803:, in parallel with the imperialistic dimensions of early 20th century cultural anthropology and 512:

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

2840: 4468: 4116: 4031: 3952: 3794: 3775: 3720: 3701: 3638: 3480: 3346: 3297:

Dorst, John (1990). "Tags and Burners, Cycles and Networks: Folklore in the Telectronic Age".

3281: 3244: 3217: 3136: 3108: 3068: 2836: 2813: 1450: 1424: 1279: 1267: 1097: 811:

were both themselves Scotsmen and studied rural folktales from towns near where they grew up.

745: 355: 241: 2827:

Attardo, Salvatore (2008). "A primer for the Linguistics of Humor". In Raskin, Victor (ed.).

655:(Norwegian). Throughout Europe and America, other early collectors of folklore were at work. 4023: 3998: 3891: 3661: 3558: 3537: 3451: 3396: 3367: 3321: 3269: 3159: 3000: 2971: 2940: 2890: 2859: 2828: 2805: 1506: 1419: 855: 697: 664: 449: 271: 4354: 4291: 4219: 4090: 3847: 3512: 1651:

uses words within a specific and well-defined narrative structure to make people laugh. A

1529: 1491: 1219: 1169: 891:

the mythical origins of different peoples across Europe and established the beginnings of

709: 679: 640: 497: 437: 336: 251: 3538: 2785: 2515: 3424:

Dundes, Alan (2007). "Getting the Folk and the Lore Together". In Bronner, Simon (ed.).

4369: 4214: 4206: 2777: 2749: 1827:"Public Law 94-201 (The Creation of the American Folklife Center, Library of Congress)" 1587: 1553: 1207:

Contrary to a widespread concern, we are not seeing a loss of diversity and increasing

1136: 1076: 1072: 1018: 904: 772: 689: 628: 532: 431: 399: 384: 2991:

Bendix, Regina (1998). "Of Names, Professional Identities, and Disciplinary Futures".

2501: 959:

and Wolfgang Emmerich in the 1960s, it was pointed out that the vocabulary current in

814:

In contrast to this, American folklorists, under the influence of the German-American

559:

They need to access archives housing a vast array of unpublished folklore collections.

4490: 4316: 4274: 4231: 4010: 3979: 3966: 3941: 3808: 3735: 3473: 3416: 3289: 3233: 3097: 2910: 2829: 1565: 1511: 1312: 1299: 1271: 1245: 1213: 1063: 819: 737: 609: 1196:

The United States is known as a land of immigrants; with the exception of the first

1159: 659:

published fairy tales from southern Ireland and, together with his wife, documented

291:

in 2003. The American Folklife Preservation Act (P.L. 94-201) passed in 1976 by the

4448: 4390: 4321: 4196: 4082: 3273: 3180: 2781: 1465: 1368: 1148: 1035: 994: 985:, was introduced to represent the full range of traditional culture. This included 780: 758:

is recognized as the most extensive literary use of American folklore of its time.

717: 612:. He fabricated it for use in an article published in the August 22, 1846 issue of 489: 360: 233: 4002: 3682: 3612: 3258:

Dorst, John (2016). "Folklore's Cybernetic Imaginary, or, Unpacking the Obvious".

2945: 2928: 3695: 3634:

The Myth of Disenchantment: Magic, Modernity, and the Birth of the Human Sciences

3632: 3475:

Life Is like a Chicken Coop Ladder. A Portrait of German Culture through Folklore

2848:

Bauman, Richard (1971). "Differential Identity and the Social Base of Folklore".

1668:

that spontaneously appear in response to a national or world tragedy or disaster.

1611:(Folklore Fellows' Communications 42, Helsinki 1923) on folktales of type AT 922. 667:

is best known for his collection of epic Finnish poems published under the title

468:

The field of folklore studies uses a wide-variety of sometimes synonymous terms.

4405: 4261: 4154: 2496: 1534: 1351: 1338: 1323: 1278:

This thinking only becomes problematic in light of the theoretical work done on

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in folklore studies also came to the fore following World War II; as spokesman,

1044: 947: 892: 804: 729: 725: 721: 684: 348: 3895: 3652:

Kirshenblatt-Gimblett, Barbara (1985). "Di folkloristik: A Good Yiddish Word".

1826: 627:

cultural traditions still flourishing among the rural populace. In Germany the

4475: 4400: 4359: 4349: 4279: 4269: 4181: 4164: 4054: 1560:

is favored by Alan Dundes, and used in the title of his publication. The term

878: 815: 741: 636: 488:, is meant to include all aspects of a culture, not just the oral traditions. 445: 441: 415: 407: 388: 3345:. Kirpa Dai series in folklore and anthropology. Meerut: Folklore Institute. 2894: 2800:]. Folklore Fellows’ Communications (in German). Vol. 42. Helsinki: 1322:

Within the last decades our time scale has expanded from unimaginably small (

1200:, everyone originally came from somewhere else. Americans are proud of their 552:

The specific tools needed by folklorists to do their research are manifold.

17: 4453: 4410: 4364: 4331: 4286: 4251: 4108: 1716:

The earliest recorded joke is on an Egyptian papyrus dated at 1600 B.C. See

1460: 1327: 1304: 1295: 831: 792: 427: 411: 4045: 3350: 3400: 1552:

According to Alan Dundes, this term was first introduced in an address by

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Living Folklore: Introduction to the Study of People and their Traditions

3437:. Bloomington and Indianapolis: Indiana University Press. pp. 20–32. 1524: 1471: 1241: 1185: 1184:, the question once again foregrounds itself concerning the relevance of 1006: 981: 823: 668: 524: 296: 237: 4027: 2902: 4236: 4186: 3931: 3717:

The Nazification of an Academic Discipline: Folklore in the Third Reich

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The Nazification of an Academic Discipline: Folklore in the Third Reich

2809: 1481: 1002: 660: 644: 3673: 3379: 3012: 2983: 2954: 2871: 202: 4311: 4246: 4241: 4176: 3312:

Dundes, Alan (1969). "The Devolutionary Premise in Folklore Theory".

998: 877:

supervised the work of these folklore field workers. Both Botkin and

827: 283: 3455: 3325: 3163: 3826: 3742:. Vol. 13. Columbia, MO: Center for Studies in Oral Tradition. 3665: 3371: 3004: 2975: 2863: 873:

As chairman of the Federal Writers' Project between 1938 and 1942,

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was a charter member of the American Folklore Society. Both he and

289:

Convention for the Safeguarding of the Intangible Cultural Heritage

4159: 3874:

Folklore in the United States and Canada: An Institutional History

3150:

Burns, Thomas A. (1977). "Folkloristics: A Conception of Theory".

3061:

Following Tradition: Folklore in the Discourse of American Culture

1652: 1346: 1316: 1158: 1122: 1121: 1053: 990: 986: 903: 840: 708:

being something truly different. Folklore became a measure of the

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Widdowson, J. D. A. (2016). "England, National Folklore Survey".

3210:

Folklore and Fakelore: Essays Toward a Discipline of Folk Studies

1690:

The newness of this discussion can be seen in the references for

212:

The Brideling, Sadling, and Ryding, of a rich Churle in Hampshire

4301: 4226: 1717: 1665: 1648: 1026: 913: 531:, manufactured items claiming to be traditional. The folklorist 505: 4112: 724:

were active collectors of folk poetry in Finland. The Scotsman

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Die Unfaehigkeit zu trauern. Grundlagen kollektiven Verhaltens

122: 67: 26: 3084:

The Meaning of folklore: the Analytical Essays of Alan Dundes

2036: 2034: 675:

in the United States published the "Annals of Philadelphia".

618:. Thoms consciously replaced the contemporary terminology of 3022:

In Search of Authenticity: The Formation of Folklore Studies

1913: 1911: 635:" in 1812. They continued throughout their lives to collect 480:

was too closely tied exclusively to oral lore. The new term

472:

was the original term used in this discipline. Its synonym,

2879:

Bauman, Richard (2008). "The Philology of the Vernacular".

1244:. This compels folklorists to find new ways to collect and 140:

personal reflection, personal essay, or argumentative essay

3981:

Annals of Philadelphia and Pennsylvania, in the olden time

2962:

Ben-Amos, Dan (1985). "On the Final in 'Folkloristics'".

3789:

Noyes, Dorothy (2003). "Group". In Feintuch, Burt (ed.).

3747:

Mitscherlich, Alexander; Mitscherlich, Margarete (1987).

3577:. Bloomington and Indianapolis: Indiana University Press. 3426:

Meaning of Folklore: The Analytical Essays of Alan Dundes

3358:

Dundes, Alan (1971). "Folk Ideas as Units of Worldview".

2342: 2340: 1694:; all sources listed have been published in 21st century. 210:: "He loses his hat: Judith Philips riding a man", from: 3772:

An American Icon: Brother Jonathan and American Identity

2750:"AFS Position Statement on Research with Human Subjects" 748:

drew on folklore to write their stories. The 1825 novel

643:, intellectuals were also searching for their authentic 2231: 2229: 146: 4097:

Introduction to Ethnographic Research, 101: The Basics

496:

Other terms which might be confused with folklore are

3498:. Bloomington, IN: Trickster Press. pp. 120–134. 2394: 1850: 1848: 1846: 1844: 1842: 4068:

American Folklore Scholarship: A Dialogue of Dissent

3774:. Newark, New Jersey: University of Delaware Press. 508:, and disappear as quickly as they appear. The term 4419: 4383: 4330: 4260: 4205: 4147: 3736:"E-Texts: The Orality and Literacy Issue Revisited" 3544:. Logan, UT: Utah State University Press. pp. 4055:"On the history of comparison in folklore studies" 4020:The Marrow of Human Experience: Essays on Folklore 3940: 3916:Šmidchens, Guntis (1999). "Folklorism Revisited". 3472: 3433:Dundes, Alan (1980). "Texture, text and context". 3232: 3096: 3048:American Folklore Studies: An Intellectual History 1216:, a point of some contention among American Jews. 901:had yet to be defined as an academic discipline. 3943:Literary Folkloristics and the Personal Narrative 3827:"Re-examining American Indian Time Consciousness" 3681:Kirshenblatt-Gimblett, Barbara (September 1999). 3428:. University Press of Colorado. pp. 273–284. 850:Great Depression and the Federal Writers' Project 762:Aarne–Thompson and the historic–geographic method 3573:Georges, Robert A.; Jones, Michael Owen (1995). 2918:Bauman, Richard; Paredes, Americo, eds. (1972). 1395:International Society for Ethnology and Folklore 3793:. University of Illinois Press. pp. 7–41. 3791:Eight Words for the Study of Expressive Culture 3613:"American Folklife: A Commonwealth of Cultures" 2922:. Bloomington, IN: Trickster Press. p. xv. 2259: 2247: 2100: 591:united by a common interest in subject matter. 255: 4103:"What is Folklore?" from Utah State University 3687:Rockefeller Foundation, Culture and Creativity 1730: 4124: 4066:Zumwalt, Rosemary Levy; Dundes, Alan (1988). 3719:. Bloomington, IN: Indiana University Press. 2794:Kaiser und Abt: die Geschichte eines Schwanks 2370: 2271: 2013: 1929: 265: 8: 2580: 2454: 2295: 2283: 2196: 2124: 2088: 2076: 2052: 2040: 2025: 1917: 1307:coordinates for artifacts could be plotted. 960: 941: 935: 929: 923: 917: 896: 245: 4083:A Guide to Conducting Ethnographic Research 3857:Explorations in the Ethnography of Speaking 3617:Publication of the American Folklife Center 2064: 1729:For a further discussion of this, see also 1266:As we move forward in the digital age, the 61:Learn how and when to remove these messages 4131: 4117: 4109: 3818:Primer of Humor Research: Humor Research 8 3761:: CS1 maint: location missing publisher ( 3529:The American Indian Mind in a Linear World 2831:Primer of Humor Research: Humor Research 8 2516:"Sociedad Chilena de Historia y Geografía" 2358: 2346: 2208: 1941: 1118:Folklore studies and nationalism in Turkey 527:refers to artifacts which might be termed 448:in the 1930s. Lomax and Botkin emphasized 3973:. Logan, UT: Utah State University Press. 3715:Lixfeld, Hannjost; Dow, James R. (1994). 3694:Levy, Bronwen Ann; Murphy, Ffion (1991). 2944: 1953: 1751: 1605:Anderson is best known for his monograph 1436:For a list of notable folklorists, go to 187:Learn how and when to remove this message 169:Learn how and when to remove this message 111:Learn how and when to remove this message 3903:Sims, Martha; Stephens, Martine (2005). 3606:. Cambridge: Cambridge University Press. 2235: 1799: 1163:Chilean folklorist Rodolfo Lenz in 1915. 3479:. New York: Columbia University Press. 3126:. New York, London: Garland Publishing. 2798:Emperor and Abbot. The story of a farce 2688: 2652: 2532: 2466: 2442: 2430: 2172: 2160: 2136: 2112: 2001: 1854: 1787: 1775: 1744: 1545: 3843: 3832: 3820:. Berlin, New York: Mouton de Gruyter. 3754: 3555:"A Synthesis of Ethnographic Research" 3235:Folklore and Folklife: An Introduction 3131:Dow, James; Lixfeld, Hannjost (1994). 2802:Finnish Academy of Science and Letters 2604: 2544: 2478: 2406: 2382: 2331: 2319: 2307: 2184: 2148: 1989: 1977: 1965: 1902: 1890: 1878: 1866: 1763: 1678: 1286:Linear and non-linear concepts of time 854:Then came the 1930s and the worldwide 343:expands the material considered to be 3919:Journal of American Folklore Research 3201:God Is Red: A Native View of Religion 2736: 2724: 2712: 2700: 2676: 2664: 2640: 2628: 2616: 2592: 2568: 2556: 2418: 2220: 1704: 608:was coined in 1846 by the Englishman 339:" This expanded social definition of 7: 3604:The Domestication of the Savage Mind 3575:Folkloristics : an Introduction 1383:Scholarly organizations and journals 769:Aarne–Thompson classification system 604:It is well-documented that the term 456:at the Smithsonian, which hosts the 3496:Toward New Perspectives in Folklore 2920:Toward New Perspectives in Folklore 1262:Binary thinking of the computer age 1236:Computerized databases and big data 916:ideology. The vocabulary of German 639:to include in their collection. In 3124:American Folklore, an Encyclopedia 3122:Brunvand, Jan Harald, ed. (1996). 1477:Functionalism (philosophy of mind) 1058:2015 Smithsonian Folklife Festival 886:German folklore in the Third Reich 83:tone or style may not reflect the 25: 3314:Journal of the Folklore Institute 3203:. Golden, CO: Fulcrum Publishing. 3179:Del-Rio-Roberts, Maribel (2010). 1410:The Society for Folk Life Studies 1254:to attempt to create jokes using 663:and other Irish funeral customs. 42:This article has multiple issues. 4022:. University Press of Colorado. 3654:The Journal of American Folklore 3360:The Journal of American Folklore 3231:Dorson, Richard M., ed. (1972). 2993:The Journal of American Folklore 2964:The Journal of American Folklore 2851:The Journal of American Folklore 1131:communication gap, in 1839, the 701:was established in 1878 and the 127: 93:guide to writing better articles 72: 31: 4059:Folklore Fellows' Summer School 3888:A Companion to Folklore Studies 3637:. University of Chicago Press. 3082:Bronner, Simon J., ed. (2007). 1444:Associated theories and methods 862:was established as part of the 834:of the American southwest, and 728:is known for his 25 volumes of 50:or discuss these issues on the 4443:Motif-Index of Folk-Literature 4099:(PDF) (archived 26 April 2012) 3282:10.5406/jamerfolk.129.512.0127 3274:10.5406/jamerfolk.129.512.0127 3099:The Study of American Folklore 3033:Blank, Trevor J., ed. (2009). 1487:Motif-Index of Folk-Literature 1135:reform introduced a change to 1083:Interpretation, championed by 781:Historical-Geographical method 647:and had labeled their studies 1: 4003:10.1080/0015587X.2016.1198178 3978:Watson, John F. (1850–1860). 3095:Brunvand, Jan Harald (1968). 3026:University of Wisconsin Press 2946:10.1525/aa.1975.77.2.02a00030 1103:Smithsonian Folklife Festival 1027:"So, have you heard the one…" 1023:Barbara Kirshenblatt-Gimblett 458:Smithsonian Folklife Festival 3816:Raskin, Victor, ed. (2008). 3734:Mason, Bruce Lionel (1998). 3584:"The Moral Lore of Folklore" 3505:"Making a Big Apple Crumble" 3389:Journal of American Folklore 3300:Journal of Folklore Research 3261:Journal of American Folklore 2882:Journal of Folklore Research 1813:"UNESCO Recommendation 1989" 1405:Journal of Folklore Research 1400:Journal of American Folklore 232:in the UK) is the branch of 4070:. Indiana University Press. 4053:Wolf-Knuts, Ulrika (1999). 3984:. Philadelphia: The author. 3909:Utah State University Press 3241:University of Chicago Press 3088:Utah State University Press 3065:Utah State University Press 3039:Utah State University Press 2929:"Verbal Art as Performance" 1664:An example of this are the 858:. In the United States the 631:had first published their " 4513: 4437:Aarne–Thompson–Uther Index 4432:Morphology (folkloristics) 3896:10.1002/9781118379936.ch29 3861:Cambridge University Press 3700:. Univ. Queensland Press. 3527:Fixico, Donald L. (2003). 3509:New Directions in Folklore 3105:W. W. Norton & Company 3059:Bronner, Simon J. (1998). 3052:University Press of Kansas 3046:Bronner, Simon J. (1986). 2776:(1923). Anderson, Walter; 2395:Kirshenblatt-Gimblett 1999 1869:, p. 13, footnote 34. 1300:historic-geographic school 868:Slave Narrative Collection 3939:Stahl, Sandra D. (1989). 3770:Morgan, Winifred (1988). 3540:Folklore and the Internet 3035:Folklore and the Internet 2755:American Folklore Society 2371:Bauman & Paredes 1972 2272:Zumwalt & Dundes 1988 2014:Bauman & Paredes 1972 1930:Zumwalt & Dundes 1988 1456:Environmental Determinism 1390:American Folklore Society 1326:) to unimaginably large ( 1227:ethnic groups. Given the 1224:American Folklore Society 1155:Folklore studies in Chile 730:Andrew Lang's Fairy Books 704:American Folklore Society 484:, along with its synonym 315:contains component parts 4105:(archived 26 April 2012) 3971:The Dynamics of Folklore 3949:Indiana University Press 3878:Indiana University Press 3825:Rouse, Anderson (2012). 3553:Genzuk, Michael (2003). 3214:Harvard University Press 3208:Dorson, Richard (1976). 2927:Bauman, Richard (1975). 2895:10.2979/JFR.2008.45.1.29 2581:Sims & Stephens 2005 2455:Sims & Stephens 2005 2296:Sims & Stephens 2005 2284:Sims & Stephens 2005 2197:Georges & Jones 1995 2125:Georges & Jones 1995 2089:Georges & Jones 1995 2077:Sims & Stephens 2005 2053:Sims & Stephens 2005 2041:Sims & Stephens 2005 2026:Georges & Jones 1995 1918:Sims & Stephens 2005 1593:On the Origin of Species 1376:Second-order cybernetics 1358:in his monograph on the 1229:number of folk festivals 1222:was introduced into the 1045:modern linguistic theory 860:Federal Writers' Project 797:cultural anthropologists 740:. In the United States, 600:From antiquities to lore 454:American Folklife Center 236:devoted to the study of 3582:Glassie, Henry (1983). 3343:Essays in Folkloristics 3020:Bendix, Regina (1997). 2933:American Anthropologist 1692:Cultural homogenization 1564:is defined and used by 1256:artificial intelligence 1209:cultural homogenization 1180:With the advent of the 1113:Global folklore studies 1077:4 functions of folklore 845:Federal Writers Project 732:from around the world. 633:Kinder- und Hausmärchen 514:vernacular architecture 396:Kinder- und Hausmärchen 87:used on Knowledge (XXG) 3842:Cite journal requires 3629:Josephson-Storm, Jason 3611:Hufford, Mary (1991). 3531:. New York: Routledge. 3341:Dundes, Alan (1978a). 3199:Deloria, Vine (1994). 3188:The Qualitative Report 2359:Lixfeld & Dow 1994 2347:Lixfeld & Dow 1994 1942:Levy & Murphy 1991 1345:The oral tradition of 1220:Public sector folklore 1164: 1127: 1059: 961: 953:Greater Germanic Reich 942: 936: 930: 924: 918: 909: 908:Greater Germanic Reich 897: 849: 846: 379: 305: 293:United States Congress 266: 256: 246: 215: 199:Branch of anthropology 149:by rewriting it in an 91:See Knowledge (XXG)'s 3809:10.5406/j.ctt2ttc8f.5 3683:"Performance Studies" 3471:Dundes, Alan (1984). 3435:Interpreting Folklore 3401:10.1353/jaf.2005.0044 3212:. Cambridge, London: 2492:"Mission and History" 1731:Schmidt-Lauber (2012) 1718:Joke#History in print 1626:Heritage of Our Times 1622:Erbschaft dieser Zeit 1214:Jewish Christmas Tree 1162: 1125: 1057: 1049:communication studies 1036:folklore transmission 907: 844: 657:Thomas Crofton Croker 424:cultural anthropology 378:Brothers Grimm (1916) 377: 301: 205: 3890:. pp. 559–578. 3602:Goody, Jack (1977). 3503:Ellis, Bill (2002). 3103:. New York, London: 2835:. Berlin, New York: 2260:Josephson-Storm 2017 2248:Josephson-Storm 2017 2101:Josephson-Storm 2017 1624:(1935) (translation 1502:Romantic Nationalism 1415:The Folklore Society 1270:of the 20th century 1109:around the country. 1043:leads directly into 801:internal colonialism 418:, chose to consider 4028:10.2307/j.ctt4cgkmk 3863:. pp. 337–353. 3751:. Muenchen, Zurich. 3511:(6). Archived from 2703:, pp. 131–132. 2667:, pp. 128–129. 2655:, pp. 271–274. 2583:, pp. 184–187. 2571:, pp. 337–353. 2262:, pp. 128–130. 1832:Library of Congress 1497:Performance Studies 1432:Notable folklorists 1251:Computational humor 1149:Ahmet Midhat Efendi 1015:performance studies 826:of eastern Canada, 809:James George Frazer 734:Francis James Child 710:progress of society 673:John Fanning Watson 620:popular antiquities 4297:Luminous gemstones 4192:Personal narrative 4089:2016-05-08 at the 2758:. 8 February 2021. 2286:, pp. 10, 25. 1980:, pp. 81–106. 1360:King and the Abbot 1202:cultural diversity 1165: 1128: 1107:folklife festivals 1060: 977:cultural relevance 970:After World War II 910: 875:Benjamin A. Botkin 847: 624:popular literature 510:vernacular culture 502:vernacular culture 380: 345:folklore artifacts 242:folklore artifacts 216: 151:encyclopedic style 138:is written like a 4484: 4483: 3870:Zumwalt, Rosemary 3868:Sawin, Patricia; 3859:. Cambridge, UK: 3726:978-0-253-31821-3 3644:978-0-226-40336-6 3074:978-0-87421-239-6 2837:Mouton de Gruyter 2819:978-9916-21-798-6 2691:, pp. 275ff. 2607:, pp. 31–32. 2457:, p. 187ff.. 2433:, pp. 39–40. 2274:, pp. 16–20. 2175:, pp. 21–22. 2079:, pp. 23–24. 2055:, pp. 22–23. 1451:Cultural Heritage 1438:the category list 1425:Cultural Analysis 1280:binary opposition 1098:national heritage 1040:folklore observer 746:Washington Irving 637:German folk tales 575:and consistently. 333:American folklore 274:), among others. 230:folk life studies 226:tradition studies 197: 196: 189: 179: 178: 171: 121: 120: 113: 85:encyclopedic tone 65: 16:(Redirected from 4504: 4497:Folklore studies 4427:Folklore studies 4142:genres and types 4133: 4126: 4119: 4110: 4071: 4062: 4049: 4014: 3985: 3974: 3962: 3946: 3935: 3912: 3899: 3881: 3864: 3851: 3845: 3840: 3838: 3830: 3821: 3812: 3785: 3766: 3760: 3752: 3743: 3730: 3711: 3690: 3677: 3660:(389): 331–334. 3648: 3624: 3607: 3598: 3588: 3578: 3569: 3567: 3566: 3549: 3543: 3532: 3523: 3521: 3520: 3499: 3490: 3478: 3467: 3444:Western Folklore 3438: 3429: 3420: 3395:(470): 385–408. 3383: 3354: 3337: 3308: 3293: 3268:(512): 127–145. 3254: 3238: 3227: 3204: 3195: 3185: 3175: 3152:Western Folklore 3146: 3127: 3118: 3102: 3091: 3078: 3055: 3050:. Lawrence, KS: 3042: 3029: 3016: 2999:(441): 235–246. 2987: 2970:(389): 334–336. 2958: 2948: 2923: 2914: 2875: 2844: 2834: 2823: 2790:von Sydow, C. W. 2774:Anderson, Walter 2760: 2759: 2746: 2740: 2734: 2728: 2722: 2716: 2710: 2704: 2698: 2692: 2686: 2680: 2674: 2668: 2662: 2656: 2650: 2644: 2638: 2632: 2626: 2620: 2614: 2608: 2602: 2596: 2590: 2584: 2578: 2572: 2566: 2560: 2554: 2548: 2542: 2536: 2530: 2524: 2523: 2512: 2506: 2505: 2500:. Archived from 2488: 2482: 2476: 2470: 2464: 2458: 2452: 2446: 2440: 2434: 2428: 2422: 2416: 2410: 2404: 2398: 2392: 2386: 2380: 2374: 2368: 2362: 2356: 2350: 2344: 2335: 2329: 2323: 2317: 2311: 2305: 2299: 2293: 2287: 2281: 2275: 2269: 2263: 2257: 2251: 2245: 2239: 2233: 2224: 2218: 2212: 2206: 2200: 2194: 2188: 2182: 2176: 2170: 2164: 2158: 2152: 2146: 2140: 2134: 2128: 2122: 2116: 2110: 2104: 2098: 2092: 2086: 2080: 2074: 2068: 2065:Watson 1850–1860 2062: 2056: 2050: 2044: 2038: 2029: 2023: 2017: 2011: 2005: 1999: 1993: 1987: 1981: 1975: 1969: 1963: 1957: 1951: 1945: 1939: 1933: 1927: 1921: 1915: 1906: 1900: 1894: 1888: 1882: 1876: 1870: 1864: 1858: 1852: 1837: 1836: 1823: 1817: 1816: 1809: 1803: 1797: 1791: 1785: 1779: 1773: 1767: 1761: 1755: 1749: 1734: 1733:, p. 362ff. 1727: 1721: 1714: 1708: 1701: 1695: 1688: 1682: 1675: 1669: 1662: 1656: 1645: 1639: 1635: 1629: 1618: 1612: 1603: 1597: 1585: 1579: 1575: 1569: 1562:Folklore Studies 1550: 1507:Social Evolution 1420:Western Folklore 964: 945: 939: 933: 927: 921: 900: 856:Great Depression 836:Native Americans 751:Brother Jonathan 698:Folklore Society 450:applied folklore 354:Transmission of 269: 259: 249: 219:Folklore studies 192: 185: 174: 167: 163: 160: 154: 131: 130: 123: 116: 109: 105: 102: 96: 95:for suggestions. 76: 75: 68: 57: 35: 34: 27: 21: 4512: 4511: 4507: 4506: 4505: 4503: 4502: 4501: 4487: 4486: 4485: 4480: 4415: 4379: 4355:Folk instrument 4326: 4307:Old wives' tale 4292:Legend tripping 4256: 4201: 4143: 4137: 4091:Wayback Machine 4079: 4074: 4065: 4052: 4038: 4017: 3988: 3977: 3965: 3959: 3947:. Bloomington: 3938: 3915: 3902: 3884: 3867: 3854: 3841: 3831: 3824: 3815: 3801: 3788: 3782: 3769: 3753: 3746: 3740:Oral Traditions 3733: 3727: 3714: 3708: 3693: 3680: 3651: 3645: 3627: 3610: 3601: 3586: 3581: 3572: 3564: 3562: 3552: 3535: 3526: 3518: 3516: 3502: 3493: 3487: 3470: 3456:10.2307/1499315 3441: 3432: 3423: 3386: 3366:(331): 93–103. 3357: 3340: 3326:10.2307/3814118 3311: 3296: 3257: 3251: 3239:. Chicago, IL: 3230: 3224: 3207: 3198: 3183: 3178: 3164:10.2307/1498964 3149: 3143: 3130: 3121: 3115: 3094: 3081: 3075: 3058: 3045: 3032: 3019: 2990: 2961: 2926: 2917: 2878: 2847: 2826: 2820: 2778:Bolte, Johannes 2772: 2768: 2763: 2748: 2747: 2743: 2735: 2731: 2723: 2719: 2711: 2707: 2699: 2695: 2687: 2683: 2675: 2671: 2663: 2659: 2651: 2647: 2639: 2635: 2627: 2623: 2615: 2611: 2603: 2599: 2591: 2587: 2579: 2575: 2567: 2563: 2555: 2551: 2543: 2539: 2531: 2527: 2520:Memoria Chilena 2514: 2513: 2509: 2504:on 9 June 2020. 2490: 2489: 2485: 2477: 2473: 2465: 2461: 2453: 2449: 2441: 2437: 2429: 2425: 2417: 2413: 2405: 2401: 2393: 2389: 2381: 2377: 2369: 2365: 2357: 2353: 2345: 2338: 2330: 2326: 2318: 2314: 2306: 2302: 2294: 2290: 2282: 2278: 2270: 2266: 2258: 2254: 2246: 2242: 2234: 2227: 2219: 2215: 2209:Wolf-Knuts 1999 2207: 2203: 2195: 2191: 2183: 2179: 2171: 2167: 2159: 2155: 2147: 2143: 2135: 2131: 2123: 2119: 2111: 2107: 2099: 2095: 2087: 2083: 2075: 2071: 2063: 2059: 2051: 2047: 2039: 2032: 2024: 2020: 2012: 2008: 2000: 1996: 1988: 1984: 1976: 1972: 1964: 1960: 1952: 1948: 1940: 1936: 1928: 1924: 1916: 1909: 1901: 1897: 1889: 1885: 1877: 1873: 1865: 1861: 1853: 1840: 1825: 1824: 1820: 1811: 1810: 1806: 1798: 1794: 1786: 1782: 1774: 1770: 1762: 1758: 1750: 1746: 1742: 1737: 1728: 1724: 1715: 1711: 1707:, p. 14ff. 1702: 1698: 1689: 1685: 1676: 1672: 1663: 1659: 1647:For example, a 1646: 1642: 1636: 1632: 1619: 1615: 1604: 1600: 1586: 1582: 1576: 1572: 1551: 1547: 1543: 1530:Ethnomusicology 1521: 1516: 1492:Museum folklore 1446: 1434: 1429: 1385: 1356:Walter Anderson 1336: 1288: 1268:binary thinking 1264: 1238: 1194: 1178: 1170:oral literature 1157: 1120: 1115: 1105:and many other 1075:formulated the 1019:Richard Baumann 1013:articulated in 972: 888: 852: 785:Walter Anderson 764: 602: 597: 546: 529:pseudo-folklore 498:popular culture 466: 438:Public folklore 420:Native American 385:social sciences 280: 221:(also known as 206:Front cover of 200: 193: 182: 181: 180: 175: 164: 158: 155: 147:help improve it 144: 132: 128: 117: 106: 100: 97: 90: 81:This article's 77: 73: 36: 32: 23: 22: 15: 12: 11: 5: 4510: 4508: 4500: 4499: 4489: 4488: 4482: 4481: 4479: 4478: 4473: 4472: 4471: 4466: 4461: 4451: 4446: 4439: 4434: 4429: 4423: 4421: 4417: 4416: 4414: 4413: 4408: 4403: 4398: 4393: 4387: 4385: 4381: 4380: 4378: 4377: 4372: 4370:Folk wrestling 4367: 4362: 4357: 4352: 4347: 4342: 4336: 4334: 4328: 4327: 4325: 4324: 4319: 4314: 4309: 4304: 4299: 4294: 4289: 4284: 4283: 4282: 4272: 4266: 4264: 4258: 4257: 4255: 4254: 4249: 4244: 4239: 4234: 4229: 4224: 4223: 4222: 4215:Folk etymology 4211: 4209: 4207:Oral tradition 4203: 4202: 4200: 4199: 4194: 4189: 4184: 4179: 4174: 4173: 4172: 4162: 4157: 4151: 4149: 4145: 4144: 4138: 4136: 4135: 4128: 4121: 4113: 4107: 4106: 4100: 4094: 4078: 4077:External links 4075: 4073: 4072: 4063: 4050: 4036: 4015: 3997:(3): 257–269. 3986: 3975: 3967:Toelken, Barre 3963: 3958:978-0915305483 3957: 3936: 3913: 3900: 3882: 3865: 3852: 3844:|journal= 3822: 3813: 3799: 3786: 3780: 3767: 3744: 3731: 3725: 3712: 3706: 3691: 3678: 3666:10.2307/539939 3649: 3643: 3625: 3608: 3599: 3591:Folklore Forum 3579: 3570: 3550: 3533: 3524: 3500: 3491: 3485: 3468: 3439: 3430: 3421: 3384: 3372:10.2307/539737 3355: 3338: 3309: 3294: 3255: 3249: 3228: 3222: 3205: 3196: 3176: 3158:(2): 109–134. 3147: 3142:978-0253318213 3141: 3128: 3119: 3113: 3092: 3079: 3073: 3056: 3043: 3030: 3017: 3005:10.2307/541309 2988: 2976:10.2307/539940 2959: 2939:(2): 290–311. 2935:. New Series. 2924: 2915: 2876: 2864:10.2307/539731 2858:(331): 31–41. 2845: 2824: 2818: 2769: 2767: 2764: 2762: 2761: 2741: 2729: 2727:, p. 132. 2717: 2705: 2693: 2681: 2669: 2657: 2645: 2633: 2631:, p. 134. 2621: 2609: 2597: 2595:, p. 133. 2585: 2573: 2561: 2559:, p. 142. 2549: 2547:, p. 401. 2537: 2535:, p. 297. 2525: 2507: 2483: 2471: 2459: 2447: 2445:, p. 226. 2435: 2423: 2421:, p. 139. 2411: 2399: 2387: 2375: 2363: 2351: 2336: 2334:, p. 163. 2324: 2322:, p. 240. 2312: 2300: 2288: 2276: 2264: 2252: 2250:, p. 128. 2240: 2225: 2223:, p. 131. 2213: 2201: 2189: 2187:, p. 156. 2177: 2165: 2153: 2151:, p. 402. 2141: 2129: 2117: 2105: 2103:, p. 129. 2093: 2081: 2069: 2057: 2045: 2030: 2018: 2006: 2004:, p. 128. 1994: 1982: 1970: 1958: 1954:Šmidchens 1999 1946: 1934: 1922: 1907: 1895: 1893:, p. 273. 1883: 1871: 1859: 1838: 1818: 1804: 1802:, p. 286. 1792: 1780: 1768: 1766:, p. 386. 1756: 1752:Widdowson 2016 1743: 1741: 1738: 1736: 1735: 1722: 1709: 1696: 1683: 1670: 1657: 1640: 1630: 1613: 1608:Kaiser und Abt 1598: 1588:Charles Darwin 1580: 1570: 1554:Charles Leland 1544: 1542: 1539: 1538: 1537: 1532: 1527: 1520: 1517: 1515: 1514: 1509: 1504: 1499: 1494: 1489: 1484: 1479: 1474: 1469: 1463: 1458: 1453: 1447: 1445: 1442: 1433: 1430: 1428: 1427: 1422: 1417: 1412: 1407: 1402: 1397: 1392: 1386: 1384: 1381: 1335: 1332: 1287: 1284: 1272:structuralists 1263: 1260: 1237: 1234: 1232:the projects. 1198:Indian nations 1193: 1190: 1177: 1174: 1156: 1153: 1145:Sinasi Bozalti 1126:Sinasi Bozalti 1119: 1116: 1114: 1111: 1081:Psychoanalytic 1073:William Bascom 971: 968: 893:national pride 887: 884: 851: 848: 830:of Louisiana, 773:Stith Thompson 763: 760: 690:disenchantment 645:Teutonic roots 629:Brothers Grimm 601: 598: 596: 593: 588: 587: 583: 579: 576: 572: 569: 566: 563: 560: 557: 545: 542: 533:Richard Dorson 465: 462: 432:field research 400:Brothers Grimm 356:folk artifacts 337:single family. 279: 276: 223:folkloristics, 198: 195: 194: 177: 176: 135: 133: 126: 119: 118: 80: 78: 71: 66: 40: 39: 37: 30: 24: 14: 13: 10: 9: 6: 4: 3: 2: 4509: 4498: 4495: 4494: 4492: 4477: 4474: 4470: 4467: 4465: 4462: 4460: 4457: 4456: 4455: 4452: 4450: 4447: 4445: 4444: 4440: 4438: 4435: 4433: 4430: 4428: 4425: 4424: 4422: 4418: 4412: 4409: 4407: 4404: 4402: 4399: 4397: 4394: 4392: 4389: 4388: 4386: 4382: 4376: 4373: 4371: 4368: 4366: 4363: 4361: 4358: 4356: 4353: 4351: 4348: 4346: 4343: 4341: 4338: 4337: 4335: 4333: 4329: 4323: 4320: 4318: 4317:Silver bullet 4315: 4313: 4310: 4308: 4305: 4303: 4300: 4298: 4295: 4293: 4290: 4288: 4285: 4281: 4278: 4277: 4276: 4275:Folk religion 4273: 4271: 4268: 4267: 4265: 4263: 4259: 4253: 4250: 4248: 4245: 4243: 4240: 4238: 4235: 4233: 4232:Nursery rhyme 4230: 4228: 4225: 4221: 4218: 4217: 4216: 4213: 4212: 4210: 4208: 4204: 4198: 4195: 4193: 4190: 4188: 4185: 4183: 4180: 4178: 4175: 4171: 4168: 4167: 4166: 4163: 4161: 4158: 4156: 4153: 4152: 4150: 4146: 4141: 4134: 4129: 4127: 4122: 4120: 4115: 4114: 4111: 4104: 4101: 4098: 4095: 4092: 4088: 4084: 4081: 4080: 4076: 4069: 4064: 4060: 4056: 4051: 4047: 4043: 4039: 4037:9780874216530 4033: 4029: 4025: 4021: 4016: 4012: 4008: 4004: 4000: 3996: 3992: 3987: 3983: 3982: 3976: 3972: 3968: 3964: 3960: 3954: 3950: 3945: 3944: 3937: 3933: 3929: 3925: 3921: 3920: 3914: 3910: 3907:. Logan, UT: 3906: 3901: 3897: 3893: 3889: 3883: 3879: 3875: 3871: 3866: 3862: 3858: 3853: 3849: 3836: 3828: 3823: 3819: 3814: 3810: 3806: 3802: 3800:9780252071096 3796: 3792: 3787: 3783: 3781:0-87413-307-6 3777: 3773: 3768: 3764: 3758: 3750: 3745: 3741: 3737: 3732: 3728: 3722: 3718: 3713: 3709: 3707:9780702232022 3703: 3699: 3698: 3697:Story/telling 3692: 3688: 3684: 3679: 3675: 3671: 3667: 3663: 3659: 3655: 3650: 3646: 3640: 3636: 3635: 3630: 3626: 3622: 3618: 3614: 3609: 3605: 3600: 3597:(2): 123–151. 3596: 3592: 3585: 3580: 3576: 3571: 3561:on 2018-10-23 3560: 3556: 3551: 3547: 3542: 3541: 3534: 3530: 3525: 3515:on 2016-10-22 3514: 3510: 3506: 3501: 3497: 3492: 3488: 3486:9780231054942 3482: 3477: 3476: 3469: 3465: 3461: 3457: 3453: 3449: 3445: 3440: 3436: 3431: 3427: 3422: 3418: 3414: 3410: 3406: 3402: 3398: 3394: 3390: 3385: 3381: 3377: 3373: 3369: 3365: 3361: 3356: 3352: 3348: 3344: 3339: 3335: 3331: 3327: 3323: 3319: 3315: 3310: 3306: 3302: 3301: 3295: 3291: 3287: 3283: 3279: 3275: 3271: 3267: 3263: 3262: 3256: 3252: 3250:9780226158709 3246: 3242: 3237: 3236: 3229: 3225: 3223:9780674330207 3219: 3215: 3211: 3206: 3202: 3197: 3194:(3): 737–749. 3193: 3189: 3182: 3177: 3173: 3169: 3165: 3161: 3157: 3153: 3148: 3144: 3138: 3134: 3129: 3125: 3120: 3116: 3114:9780393098037 3110: 3106: 3101: 3100: 3093: 3089: 3086:. Logan, UT: 3085: 3080: 3076: 3070: 3066: 3063:. Logan, UT: 3062: 3057: 3053: 3049: 3044: 3040: 3037:. Logan, UT: 3036: 3031: 3027: 3023: 3018: 3014: 3010: 3006: 3002: 2998: 2994: 2989: 2985: 2981: 2977: 2973: 2969: 2965: 2960: 2956: 2952: 2947: 2942: 2938: 2934: 2930: 2925: 2921: 2916: 2912: 2908: 2904: 2900: 2896: 2892: 2888: 2884: 2883: 2877: 2873: 2869: 2865: 2861: 2857: 2853: 2852: 2846: 2842: 2838: 2833: 2832: 2825: 2821: 2815: 2811: 2807: 2803: 2799: 2795: 2791: 2787: 2786:Liestøl, Knut 2783: 2782:Krohn, Kaarle 2779: 2775: 2771: 2770: 2765: 2757: 2756: 2751: 2745: 2742: 2738: 2733: 2730: 2726: 2721: 2718: 2714: 2709: 2706: 2702: 2697: 2694: 2690: 2685: 2682: 2678: 2673: 2670: 2666: 2661: 2658: 2654: 2649: 2646: 2643:, p. 36. 2642: 2637: 2634: 2630: 2625: 2622: 2618: 2613: 2610: 2606: 2601: 2598: 2594: 2589: 2586: 2582: 2577: 2574: 2570: 2565: 2562: 2558: 2553: 2550: 2546: 2541: 2538: 2534: 2529: 2526: 2522:(in Spanish). 2521: 2517: 2511: 2508: 2503: 2499: 2498: 2493: 2487: 2484: 2480: 2475: 2472: 2468: 2463: 2460: 2456: 2451: 2448: 2444: 2439: 2436: 2432: 2427: 2424: 2420: 2415: 2412: 2409:, p. 45. 2408: 2403: 2400: 2396: 2391: 2388: 2384: 2379: 2376: 2373:, p. xv. 2372: 2367: 2364: 2361:, p. 11. 2360: 2355: 2352: 2348: 2343: 2341: 2337: 2333: 2328: 2325: 2321: 2316: 2313: 2310:, p. 15. 2309: 2304: 2301: 2298:, p. 25. 2297: 2292: 2289: 2285: 2280: 2277: 2273: 2268: 2265: 2261: 2256: 2253: 2249: 2244: 2241: 2237: 2236:Anderson 1923 2232: 2230: 2226: 2222: 2217: 2214: 2210: 2205: 2202: 2199:, p. 54. 2198: 2193: 2190: 2186: 2181: 2178: 2174: 2169: 2166: 2162: 2157: 2154: 2150: 2145: 2142: 2139:, p. 11. 2138: 2133: 2130: 2127:, p. 32. 2126: 2121: 2118: 2115:, p. 17. 2114: 2109: 2106: 2102: 2097: 2094: 2091:, p. 40. 2090: 2085: 2082: 2078: 2073: 2070: 2066: 2061: 2058: 2054: 2049: 2046: 2043:, p. 23. 2042: 2037: 2035: 2031: 2028:, p. 35. 2027: 2022: 2019: 2016:, p. xx. 2015: 2010: 2007: 2003: 1998: 1995: 1991: 1986: 1983: 1979: 1974: 1971: 1967: 1962: 1959: 1956:, p. 52. 1955: 1950: 1947: 1944:, p. 43. 1943: 1938: 1935: 1931: 1926: 1923: 1919: 1914: 1912: 1908: 1904: 1899: 1896: 1892: 1887: 1884: 1881:, p. 85. 1880: 1875: 1872: 1868: 1863: 1860: 1856: 1851: 1849: 1847: 1845: 1843: 1839: 1834: 1833: 1828: 1822: 1819: 1814: 1808: 1805: 1801: 1800:Brunvand 1996 1796: 1793: 1790:, p. xi. 1789: 1784: 1781: 1777: 1772: 1769: 1765: 1760: 1757: 1753: 1748: 1745: 1739: 1732: 1726: 1723: 1719: 1713: 1710: 1706: 1700: 1697: 1693: 1687: 1684: 1680: 1679:Dundes (2005) 1674: 1671: 1667: 1661: 1658: 1654: 1650: 1644: 1641: 1634: 1631: 1627: 1623: 1620:In his study 1617: 1614: 1610: 1609: 1602: 1599: 1595: 1594: 1589: 1584: 1581: 1574: 1571: 1567: 1566:Simon Bronner 1563: 1559: 1558:Folkloristics 1555: 1549: 1546: 1540: 1536: 1533: 1531: 1528: 1526: 1523: 1522: 1518: 1513: 1512:Structuralism 1510: 1508: 1505: 1503: 1500: 1498: 1495: 1493: 1490: 1488: 1485: 1483: 1480: 1478: 1475: 1473: 1470: 1467: 1464: 1462: 1459: 1457: 1454: 1452: 1449: 1448: 1443: 1441: 1439: 1431: 1426: 1423: 1421: 1418: 1416: 1413: 1411: 1408: 1406: 1403: 1401: 1398: 1396: 1393: 1391: 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