Folklore is the collection of traditional beliefs, customs, and stories of a community passed through the generations by word of mouth. We introduce to economics a unique catalog of oral traditions spanning approximately 1,000 societies. After validating the catalog's content by showing that the groups' motifs reflect known geographic and social attributes, we present two sets of applications. First, we illustrate how to fill in the gaps and expand upon a group's ethnographic record, focusing on political complexity, high gods, and trade. Second, we discuss how machine learning and human classification methods can help shed light on cultural traits, using gender roles, attitudes toward risk, and trust as examples. Societies with tales portraying men as dominant and women as submissive tend to relegate their women to subordinate positions in their communities, both historically and today. More risk-averse and less entrepreneurial people grew up listening to stories wherein competitions and challenges are more likely to be harmful than beneficial. Communities with low tolerance toward antisocial behavior, captured by the prevalence of tricksters being punished, are more trusting and prosperous today. These patterns hold across groups, countries, and second-generation immigrants. Overall, the results highlight the significance of folklore in cultural economics, calling for additional applications.
Editorial: ; Continuan los cambios. ; Aguilera, Oscar ; Presentación ; Las ; miradas de las ciencias humanas. ; Reflections upon the social sciences. ; Silva, Alejandrina ; Damnificados, ; desplazados y colonos. ; Disaster victims displaced and re-settled. ; Morales, Nelson ; Interpretación ; antropológica del mal en la sociedad wayuu. ; An anthropological interpretation of evil in wayuu society. ; Segovia, Yanet ; Elementos ; léxicos y construcción de identidad en el español de Venezuela. ; Lexical elements and formation of identity in venezuelan spanish. ; Ramos, Elvira ; Clientelismo ; y mismidad conflictuada en una comunidad negro-venezolana en un fin de siglo. ; Political favors and sameness of identity in conflict - research within ; a black community in Venezuela at the turn of the 20th century. ; Altez, Yara ; La ; reproducción del desarraigo y las identidades colectivas en la vida cotidiana. ; Alienation and collective identity in everyday life. ; Silva, Alejandrina ; Los ; fundamentalismos religiosos: etapas y contextos de surgimiento. ; Religious fundamentalism: stages and origins. ; Caro, Isaac y Fediakova, Evguenia ; Cultura, ; ética y folklore. ; Culture, ethics and folklore. ; Jáuregui, Ramón M. ; Las ; organizaciones de productores agrícolas en el marco del proceso de globalización ; económica. ; Agricultural peasant organizations in the economic globalization process. ; García Lobo, Ligia ; La ; medicina popular en Venezuela como alternativa al sistema de salud de una ; modernidad en crisis. ; Popular medicine in Venezuela as an option to the defunct public health ; system. ; Pino de Casanova, Malin ; Los ; rostros y los efectos del medicamento. Un análisis socio-cultural. ; Diverse aspects of medication: a socio-cultural analysis. ; Méndez P., María ; Explorando la ciudad ; La ; ciudad como objeto de conocimiento y enseñanza en las ciencias sociales. ; The city as knowledge and teaching subject in the social sciences. ; Aranguren R., Carmen ; Reseñas. ; 469- 476 ; ramonmjo@hotmail.com, ricardojt@hotmail.com ; trimestral ; Nivel analítico
Includes index. ; Most of the essays were originally published in v. 12, no. 2-3, of the journal of the Folklore Institute. ; Includes bibliographical references and index. ; Mode of access: Internet.
The users' manual for the Folklore Collections Database developed by the American Folklore Society as one outcome of the National Folklore Archives Initiative, an effort to document and provide access to archival collections held by folklore programs at academic institutions, community-based cultural and ethnic organizations, non-profit organizations, and state government-based arts and cultural agencies in the United States. The NFAI project was funded by a 2011-2013 grant from the Humanities Collections and Reference Resources Program of the Division of Preservation and Access of the National Endowment for the Humanities. The Folklore Collections Database is hosted and maintained by the Indiana University Bloomington Library at www.folklorecollections.org. ; National Endowment for the Humanities
This item is part of the Political & Rights Issues & Social Movements (PRISM) digital collection, a collaborative initiative between Florida Atlantic University and University of Central Florida in the Publication of Archival, Library & Museum Materials (PALMM).
Este trabajo trata sobre la invención y la reinvención de los museos de folklore. Se analizan cuáles han sido los propósitos políticos y las razones que se han esgrimido para su establecimiento y quiénes han sido los agentes de estas invenciones / reinvenciones. Si han sido producto de instituciones estatales o surgen de movimientos de elites o grupos minoritarios pertenecientes a la sociedad civil. Simultáneamente, se dilucida cómo las representaciones del folklore son semantizadas para la representación de identidades de colectivos locales, regionales, nacionales y transnacionales. Se analizan a) las actuales re-orientaciones de dichas instituciones operadas a partir de los procesos de descolonización (exteriores e interiores) con sus consecuencias económicas, políticas, sociales y cognitivas, b) las críticas a los análisis coloniales y clasistas desarrollados en el pasado por la Etnología y el Folklore. Disciplinas que abonaron los respectivos discursos museográficos y c) la revisión de la definición de la institución museo. ; This work deals with the creation and re-creation of folk museums. It analyzes the political purposes served and reasons put forward, and the agents responsible for their emergence. It also examines whether they have been the result of state institutions or movements arising from elite or minority groups that belong to the civil society. Simultaneously, it is explained how folklore representations are reconceptualized in the representation of the local, regional, national and transnational collective identities. It analyzes a) the current museum guidelines based on internal and external decolonization processes, and their economic, political, social and cognitive implications; b) the critiques of colonial and classist analyses developed in the past by Ethnology and Folklore -disciplines that influenced museographic discourse; and c) the review of the definition of museum as an institution.
Coming from the field of folklore studies, I understand by oral tradition the oral transmission and communication of knowledge, conceptions, beliefs, and ideas, and especially the formalization and formulation of these into reports, practices, and representations that foreground elements that favor their replication. The formalized verbal products of oral tradition range from lengthy epic poems, songs, chants, and narratives to proverbs, slogans, and idiomatic phrases, coinciding thus with the conventional categories of folklore. Yet, instead of confining the concept to the genres of folklore only, I would prefer seeing oral tradition as a conceptual entrance point into the observation, study, and theorization of the transmission and argumentation of ideas, beliefs, and practices, including the construction of various political mythologies in the organization and symbolic representation of social groups. ; Note
Four major stages in the development of interest in folklore in the Arab World may be designated. A neglected (or suppressed) facet of Arab life is the centrality of the khâl. An examination of the impact this familial character has on the social structure of the group regardless of ethnicity and religion is absent. (1) Is the early Islamic period and how religious dogma regarded negatively cultural expressions of polytheism? (2) The age of the spread of Islam and the Arabic language. Religious narratives (mostly "exempla") dominated the Arab Islamic scene. (3) Is the short-llived era of the emergence of an ephemeral trend towards objectivity and of growth of interest in indigenous culture? In this regard the Basrite Al-Jâhiz (9th C. A.D.) is to be acknowledged as the first folklorist ; he treated genuine folklore occurrences and sought to verify their veracity through fieldwork. (4) This stage came in the 1950s when literary scholars became aware of "folklore" as an academic discipline in the West ; the attention westerners paid the Arabian Nights triggered interest in that work among some Arab scholars. Along with that European interest, ethnocentric hypotheses about lack of creativity among Semitic groups flourished. Regrettably, these wayward views still find supporters today. With political changes and the emergence of populism, folk groups and their culture varieties acquired special importance. Conflict between religious circles and nonreligious intellectuals over the use of terms turâth/ma'thûr (legacy/Tradition), labels previously reserved for religious heritage. This conflict seems to have abated. Currently, especially in the newly independent Arab Gulf states, "folklore" is proudly held to be a depository of a nation's memory, history, 'soul', and character. However, it should be born in mind that while folklore cultivates positive principles, it also harbors destructive values.
Este trabajo trata sobre la invención y la reinvención de los museos de folklore. Se analizan cuáles han sido los propósitos políticos y las razones que se han esgrimido para su establecimiento y quiénes han sido los agentes de estas invenciones / reinvenciones. Si han sido producto de instituciones estatales o surgen de movimientos de elites o grupos minoritarios pertenecientes a la sociedad civil. Simultáneamente, se dilucida cómo las representaciones del folklore son semantizadas para la representación de identidades de colectivos locales, regionales, nacionales y transnacionales. Se analizan a) las actuales re-orientaciones de dichas instituciones operadas a partir de los procesos de descolonización (exteriores e interiores) con sus consecuencias económicas, políticas, sociales y cognitivas, b) las críticas a los análisis coloniales y clasistas desarrollados en el pasado por la Etnología y el Folklore. Disciplinas que abonaron los respectivos discursos museográficos y c) la revisión de la definición de la institución museo. AbstractThis work deals with the invention and the reinvention about folk museums. It analyzes what were the political purposes and the reasons that have been put forward for the establishment of folk museums and who were the agents of these inventions/reinventions. If they have been the product of state institutions or movements which arise from elite or minority groups that belongs to the civil society. Simultaneously, it is explained how the folklore representations are semanticized in the representation of the local, regional, national and transnational collective identities. It analyzes a) the current guidelines for museums that are based upon the decolonization processes (internal and external) and their economic, political, social and cognitive consequences, b) the critiques of colonialism and classists analyses developed in the past by Ethnologhy and Folklore. Disciplines that had influenced museographic discourse and c) the review of the definition of museum as institution.
This work deals with the creation and re-creation of folk museums. It analyzes the political purposes served and reasons put forward, and the agents responsible for their emergence. It also examines whether they have been the result of state institutions or movements arising from elite or minority groups that belong to the civil society. Simultaneously, it is explained how folklore representations are reconceptualized in the representation of the local, regional, national and transnational collective identities. It analyzes a) the current museum guidelines based on internal and external decolonization processes, and their economic, political, social and cognitive implications; b) the critiques of colonial and classist analyses developed in the past by Ethnology and Folklore -disciplines that influenced museographic discourse; and c) the review of the definition of museum as an institution. ; Este trabajo trata sobre la invención y la reinvención de los museos de folklore. Se analizan cuáles han sido los propósitos políticos y las razones que se han esgrimido para su establecimiento y quiénes han sido los agentes de estas invenciones / reinvenciones. Si han sido producto de instituciones estatales o surgen de movimientos de elites o grupos minoritarios pertenecientes a la sociedad civil. Simultáneamente, se dilucida cómo las representaciones del folklore son semantizadas para la representación de identidades de colectivos locales, regionales, nacionales y transnacionales. Se analizan a) las actuales re-orientaciones de dichas instituciones operadas a partir de los procesos de descolonización (exteriores e interiores) con sus consecuencias económicas, políticas, sociales y cognitivas, b) las críticas a los análisis coloniales y clasistas desarrollados en el pasado por la Etnología y el Folklore. Disciplinas que abonaron los respectivos discursos museográficos y c) la revisión de la definición de la institución museo.
Notas acerca de la evolución del folclore, en líneas generales, a partir del siglo XVII hasta la actualidad. Diversas razones, económicas y políticas, inciden hoy en un nuevo auge otorgado a la tradición folclórica. Ésta constituye, según el autor, el último instrumento de resistencia frente a la pérdida de la identidad cultural local, comarcal o regional. ; We present some notes about the evolution of folklore, along general lines, from the XVII century until the present. Diverse economic and political reasons have given new interest to folk tradition. Folklore, according to the author, is the last intrument of resistance against the loss of local and regional cultural identity. ; Grupo de Investigación Antropología y Filosofía (SEJ-126). Universidad de Granada
Bridgewater State University undergraduate Introduction to Folklore students, overwhelmingly young and white, with little to no experience with folklore, found a voice to honor and highlight liberatory and social justice-oriented protest folklore in and around the world and in their own experiences. Students in the fall 2020 Introduction to Folklore classes were confronted in life-altering ways with a global pandemic that endangered them and their loved ones and shone a light on hideous health inequities. The relentless killings of black people stripped away any illusions that systemic racism and white supremacy were not daily, ever-present forces. At the same time, Bridgewater State University was making purposeful and intentional efforts to being a social justice university. These factors seem to have led to a transformation of consciousness on the part of many white students, as they moved toward a critical consciousness that is so necessary for ensuring a responsible and accountable citizenry. Social protest folklore is a vehicle for focusing justified political anger and outrage toward the sources of oppression. Protest folklore has existed, and is ongoing, among people of all historic times and geographical spaces in order to reveal a society's injustices, brutality, and oppressions, while expressing the struggle for justice, compassion, dignity, and human rights. The social protest texts contributed by Introduction to Folklore students as part of a course assignment represent accusations against a toxic culture and its multiple oppressions. The folklore texts stand for the demystification of all that has been normalized, including gender-based violence, racial oppression, social injustice, denial of human rights. The folklore texts students explored represent a variety of folklore genres including visual art and craft, performance art, spoken word, poetry, song, music, chants, slogans, gestures, and signs. The process of investigating and sharing social protest folklore allowed students a chance to reach for authentic engagement with social suffering, voices of protest, and their own developing critical consciousness.
Industrial developments have brought many significant changes in various fields of life, especially agriculture and education. It seems that the transformation of the agricultural sector and fishpond farming in Medang Village, Glagah, Lamongan are affected by the catfish folklore that keep the people concerned for generations. This is a phenomenological research and the results are descriptive and qualitative. The data are described and interpreted hermeneutically. The results indicate that the catfish folklore contains a number of educational values that dynamically developed along with the people's beliefs about the folklore as a myth. This transformation of educational values includes: the value of ubudiyyah, the value of the struggle in the life; and the moral value. This transformation occurs through the intervention of many parties, both internal and external ones, such as the local government, the elders, the community leaders as well as educators. Other factors are technological development and the development of the fishery industry. This research suggests the stakeholders of the village level, districts, and regencies to make the folklore as a medium in learning the educational values. The society, especially the fishpond farmer at Medang village are suggested to preserve the folklore without preventing it to be known. The scholars and the artists can also bring this folklore to life and present it in a more interesting format, both in a pure and classic appearance and in collaboration so that it can be presented as a myth that has a profound meaning.
This work deals with the productive power of folklore as a regulatory practice of the identity of social groups within the framework of the formation of the nations in the project of Modernity. According to this purpose, the analysis is oriented to compare the construction process of national identities in Centennial Argentina period and in the current context of pluralism and diversity policies. It focuses on folk genres power in identity constructions and it is concluded that the logics of identity involved into the official policies are anchored in modern criteria which obstruct the knowledge and recognition of otherness. The analysis combines empirical research and theoretical reflection. ; Este trabajo aborda el poder productivo del folklore como una práctica reguladora de la identidad de los grupos sociales en el marco de la formación de las naciones en el proyecto de la Modernidad. De acuerdo con este propósito, el análisis está orientado a comparar los procesos de construcción de identidades nacionales en el período Centenario de Argentina y en el contexto actual de las políticas de pluralismo y diversidad. Se centra en el poder de los géneros folklóricos en las construcciones de identidades y se concluye que las lógicas de identidad involucradas en las políticas oficiales están ancladas en criterios de la Modernidad que obstruyen el conocimiento y el reconocimiento de la otredad. El análisis combina la investigación empírica y la reflexión teórica.
The M. H. Ross Papers contain information pertaining to labor, politics, social issues of the twentieth century, coal mining and its resulting lifestyle, as well as photographs and audio materials. The collection is made up of five different accessions; L2001-05, which is contained in boxes one through 104, L2002-09 in boxes 106 through 120, L2006-16 in boxes 105 and 120, L2001-01 in boxes 120-121, and L2012-20 in boxes 122-125. The campaign materials consist of items from the 1940 and 1948 political campaigns in which Ross participated. These items include campaign cards, posters, speech transcripts, news clippings, rally materials, letters to voters, and fliers. Organizing and arbitration materials covers labor organizing events from "Operation Dixie" in Georgia, the furniture workers in North Carolina, and the Mine-Mill workers in the Western United States. Organizing materials include fliers, correspondence, news articles, radio transcripts, and some related photos. Arbitration files consist of agreements, decisions, and agreement booklets. The social and political research files cover a wide time period (1930's to the late 1970's/early 1980's). The topics include mainly the Ku Klux Klan, racism, Communism, Red Scare, red baiting, United States history, and literature. These files consist mostly of news and journal articles. Ross interacted with coal miners while doing work for the United Mine Workers Association (UMWA) and while working at the Fairmont Clinic in West Virginia. Included in these related files are books, news articles, journals, UMWA reports, and coal miner oral histories conducted by Ross. Tying in to all of the activities Ross participated in during his life were his research and manuscript files. He wrote numerous newspaper and journal articles on history and labor. Later, as he worked for the UMWA and at the Fairmont Clinic, he wrote more in-depth articles about coal miners, their lifestyle, and medical problems they faced (while the Southern Labor Archives has many of Ross's coal mining and lifestyle articles, it does not have any of his medical articles). Along with these articles are the research files Ross collected to write them, which consist of notes, books, and newspaper and journal articles. In additional to his professional career, Ross was adamant about documenting his and his wife's family history in the oral history format. Of particular interest are the recordings of his interviews with his wife's family - they were workers, musicians, and singers of labor and folk songs. Finally, in this collection are a number of photographs and slides, which include images of organizing, coal mining (from the late 19th through 20th centuries), and Appalachia. Of note is a small photo album from the 1930s which contains images from the Summer School for Workers, and more labor organizing. A few audio items are available as well, such as Ross political speeches and an oral history in which Ross was interviewed by his daughter, Jane Ross Davis in 1986. All photographic and audio-visual materials are at the end of their respective series. ; Myron Howard "Mike" Ross was born November 9, 1919 in New York City. He dropped out of school when he was seventeen and moved to Texas, where he worked on a farm. From 1936 until 1939, Ross worked in a bakery in North Carolina. In the summer of 1938, he attended the Southern School for Workers in Asheville, North Carolina. During the fall of 1938, Ross would attend the first Southern Conference on Human Welfare in Birmingham, Alabama. He would attend this conference again in 1940 in Chattanooga, Tennessee. From 1939 to 1940, Ross worked for the United Mine Workers Non-Partisan League in North Carolina, working under John L. Lewis. He was hired as a union organizer by the United Mine Workers of America, and sent to Saltville, Virginia and Rockwood, Tennessee. In 1940, Ross ran for a seat on city council on the People's Platform in Charlotte, North Carolina. During this time, he also married Anne "Buddie" West of Kennesaw, Georgia. From 1941 until 1945, Ross served as an infantryman for the United States Army. He sustained injuries near the Battle of the Bulge in the winter of 1944. From 1945 until 1949, Ross worked for the International Union of Mine, Mill and Smelter Workers, then part of the Congress of Industrial Organizations (CIO), as a union organizer. He was sent to Macon, Georgia, Savannah, Georgia and to Winston-Salem, North Carolina, where he worked with the United Furniture Workers Union. He began handling arbitration for the unions. In 1948, Ross ran for United States Congress on the Progressive Party ticket in North Carolina. He also served as the secretary for the North Carolina Progressive Party. Ross attended the University of North Carolina law school from 1949 to 1952. He graduated with honors but was denied the bar on the grounds of "character." From 1952 until 1955, he worked for the Mine, Mill and Smelter Workers as a union organizer, first in New Mexico (potash mines) and then in Arizona (copper mines). From 1955 to 1957, Ross attended the Columbia University School of Public Health. He worked for the United Mine Workers of America Welfare and Retirement Fund from 1957 to 1958, where he represented the union in expenditure of health care for mining workers. By 1958, Ross began plans for what would become the Fairmont Clinic, a prepaid group practice in Fairmont, West Virginia, which had the mission of providing high quality medical care for miners and their families. From 1958 until 1978, Ross served as administrator of the Fairmont Clinic. As a result of this work, Ross began researching coal mining, especially coal mining lifestyle, heritage and history of coal mining and disasters. He would interview over one hundred miners (coal miners). Eventually, Ross began writing a manuscript about the history of coal mining. Working for the Rural Practice Program of the University of North Carolina from 1980 until 1987, Ross taught in the medical school. M. H. Ross died on January 31, 1987 in Chapel Hill, North Carolina. ; Digitization of the M. H. Ross Papers was funded by the National Historical Publications and Records Commission.
