Living Folklore: An Introduction to the Study of People and by Martha C Sims, Martine Stephens
By Martha C Sims, Martine Stephens
Residing Folklore is a complete, uncomplicated creation to folklore because it is lived, shared and practiced in modern settings. Drawing on examples from assorted American teams and studies, this article offers the coed a robust foundation—from the field’s heritage and significant phrases to theories, interpretive ways, and fieldwork. Many academics of undergraduates locate the on hand folklore textbooks too complicated or unwieldy for an introductory point path. it really is accurately this feedback that residing Folklore addresses; whereas accomplished and rigorous, the publication is in particular meant to satisfy the wishes of these scholars who're simply starting their examine of the self-discipline. Its actual energy lies in the way it combines rigorously articulated foundational recommendations with proper examples and a student-oriented educating philosophy.
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Additional resources for Living Folklore: An Introduction to the Study of People and Their Traditions (2005)
Example text
The concept of folk group has evolved radically over time. The early assumptions that folk groups were somehow different from the rest of us, and were primarily rural, uneducated or primitive, yielded to the understanding that all of us share folklore every day. Folklorists established that we all belong to folk groups, and that groups also exist in urban, contemporary settings (see, for instance, Dundes 1980). Once we let go of the notion that folk groups are quaint or old fashioned, we can see that people are the central component of all folklore.
It’s not just that people change, but that our opportunities for expression change; the influence of the Internet, for instance has had profound impact on how people communicate, and new forms and adaptations of folklore have emerged as a result. That means 28 Folklore that what folklorists say about performances and texts generated through these new means will change as well. Part of what we do as folklorists is discuss these changes as they arise, and continually examine our assumptions about groups of people and how they share folklore.
A retail or fast food job in which getting the job doesn’t necessarily require having any particular set of skills would be an example of this. However, occupational groups such as auto mechanics, computer programmers, chefs, and firefighters may come together because they have a certain skill and create their own lore for members, often related specifically to the skills of the job. Joe Ringler, one of the contributors to this book, did an ethnographic project with a specific group of firefighters that illustrates some occupational traits of this folk group.