History and Trends of Chinese Folklore Studies
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Folklore and Cultural Character. INSTITUTION Pennsylvania State Modern Language Association
DOCUMENT RESUME ED 059 646 FL 002 914 AUTHOR Kiriazis, James W. TITLE Folklore and Cultural Character. INSTITUTION Pennsylvania State Modern Language Association. PUB DATE 71 NOTE 9p.; Speech presented at the Pennsylvania State Modern Language Association Conference, OctobPr 1970, at Gannon College, Erie, Pennsylvania JOURNAL CIT Bulletin of the Pennsylvania State Modern Language Association; v49 n1-2 p8-16 F 1970 -Spr 1971 EDRS PRICE MF-$0.65 HC-$3.29 DESCRIPTORS *Anthropology; *Cross Cultural Studies; Cultural Background; Cultural Education; Cultural Factors; *Cultural Interrelationships; Cultural Traits; *Folk Culture; Social Characteristics; Social Structure; Social Values; *Sociocultural Patterns ABSTRACT Encompassing a synthesis of studies exploring folktales and culture (more specifically cultural character) this report points out that the anthropologist or folklorist must gain familiarity with the culture and its members to gain some understanding of its integrative themes to determine whether they express wish fulfillment or reaction formation. The notion that a modal personality can be delineated for empirical examination through intensive study of the particular folklore of a particular society is examined through discussion involving examples of Polish, Zuni, Chinese, and Rhodesian culture. (R14 U.S. DEPARTMENT Of HEALTH. EDUCATION & WELFARE OFFICE OF EDUCATION From the Bulletin of thePennsylvania State THIS DOCUMENT HAS BEEN REPRODUCED EXACTLY AS RECEIVED FROM THE PERSON OR Modern Language AssooicktIon;Vol. 49, No. 1-2, ORGANIZATION -
Who Heard the Rhymes, and How: Shakespeare’S Dramaturgical Signals
Oral Tradition, 11/2 (1996): 190-221 Who Heard the Rhymes, and How: Shakespeare’s Dramaturgical Signals Burton Raffel The Audience “The many-headed multitude” was how, in 1601, a contemporary referred to the Shakespearian audience (Salgado 1975:22). “Amazed I stood,” wondered an anonymous versifier in 1609, “to see a crowd/ Of civil throats stretched out so lowd;/ (As at a new play) all the rooms/ Did swarm with gentles mix’d with grooms.”1 This wide-ranging appeal considerably antedated Shakespeare’s plays: though he very significantly shaped its later course, he profited from rather than created the solidly popular status of the Elizabethan and, above all, the London stage, for “London was where the players could perform in their own custom-built playhouses, week after week and year after year. In London there were regular venues, regular audiences, regular incomes.”2 The first playhouses had been built in 1576; at least two professional “playhouses were flourishing in 1577.”3 (Shakespeare was then a country lad of thirteen.) The urgency of clerical denunciations, then as now, provides particularly revealing evidence of the theater’s already well- established place in many Londoners’ hearts.4 1 Idem:29. Festivity was of course a far more important aspect of Elizabethan life. “The popular culture of Elizabethan England . is characterized first and foremost by its general commitment to a world of merriment” (Laroque 1991:33). 2 Gurr 1992:6. And, just as today, those who wielded political power took most seriously the ancillary economic benefits produced by London’s professional theaters. See Harrison 1956:112-14, for the authorities’ immensely positive reaction, when appealed to by the watermen who ferried playgoers back and forth across the Thames, and whose profitable employment was being interfered with. -
15.1 Introduction 15.2 West African Oral and Written Traditions
Name and Date: _________________________ Text: HISTORY ALIVE! The Medieval World 15.1 Introduction Medieval cultures in West Africa were rich and varied. In this chapter, you will explore West Africa’s rich cultural legacy. West African cultures are quite diverse. Many groups of people, each with its own language and ways of life, have lived in the region of West Africa. From poems and stories to music and visual arts, their cultural achievements have left a lasting mark on the world. Much of West African culture has been passed down through its oral traditions. Think for a moment of the oral traditions in your own culture. When you were younger, did you learn nursery rhymes from your family or friends? How about sayings such as “A penny saved is a penny earned”? Did you hear stories about your grandparents or more distant ancestors? You can probably think of many ideas that were passed down orally from one generation to the next. Kente cloth and hand-carved Suppose that your community depends on you to furniture are traditional arts in West remember its oral traditions so they will never be Africa. forgotten. You memorize stories, sayings, and the history of your city or town. You know about the first people who lived there. You know how the community grew, and which teams have won sports championships. On special occasions, you share your knowledge through stories and songs. You are a living library of your community’s history and traditions. In parts of West Africa, there are people whose job it is to preserve oral traditions and history in this way. -
Superstitions & Old Wives Tales
1 Superstitions & Old Wives Tales Selected from the web pages of Corsinet.com http://www.corsinet.com Provided to you free in PDF format by your friends at: The Activity Director’s Office Providing Online Resources for Activity Directors in Long Term Health Care Facilities http://www.theactivitydirectorsoffice.com 2 ACORN An acorn should be carried to bring luck and ensure a long life. An acorn at the window will keep lightning out AMBER Amber beads, worn as a necklace, can protect against illness or cure colds. AMBULANCE Seeing an ambulance is very unlucky unless you pinch your nose or hold your breath until you see a black or a brown dog. Touch your toes Touch your nose Never go in one of those Until you see a dog. APPLE Think of five or six names of boys or girls you might marry, As you twist the stem of an apple, recite the names until the stem comes off. You will marry the person whose name you were saying when the stem fell off. An apple a day Keeps the doctor away. If you cut an apple in half and count how many seeds are inside, you will also know how many children you will have. BABY To predict the sex of a baby: Suspend a wedding band held by a piece of thread over the palm of the pregnant girl. If the ring swings in an oval or circular motion the baby will be a girl. If the ring swings in a straight line the baby will be a boy. -
Anthropology and Folklore Studies in India: an Overview
International Journal of Science and Research (IJSR) ISSN: 2319-7064 ResearchGate Impact Factor (2018): 0.28 | SJIF (2019): 7.583 Anthropology and Folklore Studies in India: An Overview Kundan Ghosh1, Pinaki Dey Mullick2 1Assistant Professor, Department of Anthropology, Mahishadal Girls‟ College, Rangibasan, Purba Medinipur, West Bengal, India 2Assistant Professor, Department of Anthropology, Haldia Government College, Haldia, Purba Medinipur, West Bengal, India Abstract: Anthropology has a long tradition of folklore studies. Anthropologist studied both the aspect of folklore i.e. life and lore. Folklore became a popular medium in anthropological studies and using emic approach researchers try to find out the inner meaning of different aspects of culture. This paper focused on the major approaches of the study of Anthropology and Folklore. It is an attempt to classify different phases of Anthropology of Folklore studies in India and understand the historical development of Anthropology of Folklore studies in India. It is observed that, both theoretical and methodological approaches were changed with the time and new branches are emerged with different dimensions. Keywords: Folklore, emic approach, lore, Anthropology of Folklore, culture. 1. Introduction closure term „folklore‟. Folklore includes both verbal and non-verbal forms. Oral literature, however, is usually Of the four branches of Anthropology, Cultural includes verbal folklore only and does not include games Anthropology is most closely associated with folklore and dances. Different cultures have different categories of (Bascom, 1953). The term folklore was coined by W. J. folk literature. Dundes is of the opinion that contemporary Thoms in the year 1846 and was used by him in the study of oral literature tends to see folklore as a reflection of magazine entitled The Athenaenum of London. -
Metamorphoses of Snake Women, Melusine and Madam White
METAMORPHOSES OF SNAKE WOMEN, MELUSINE AND MADAM WHITE by Zifeng Zhao A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in The Faculty of Graduate and Postdoctoral Studies (Germanic Studies) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) August 2015 © Zifeng Zhao, 2015 ii Abstract By comparing the European literary character Melusine with her Chinese counterpart Madam White, my thesis aims to demonstrate that the metamorphosis of females into snakes is presented in both myths as the literary reproduction of the social and historical process whereby men’s power oppressed women’s. The serpentine metamorphosis will be argued to have a mechanism, which consists of three key elements, namely a specific date, religious context, and forced metamorphosis. To do this, first, I will explore the symbolism of snakes in central European and far eastern Asian traditions. Second, in a close reading, I will analyze and compare the negative impact of serpentine metamorphoses of Melusine and Madam White in their stories. Finally, by addressing the connection to real-life contexts (social, cultural and religious) in the development of these characters, I will provide new insights into the role and status of women in China and German-speaking Europe since early modern times as well as the possible roots of their image as femmes fatales in modern literature. iii Preface This thesis is original, unpublished, independent work by the author, Zifeng Zhao. iv Table of Contents Abstract ...………………………………………………………………………………………. ii Preface ………………………………………………………………………………………..... iii Table of Contents …………………………………………………………………………….... iv List of Tables ………………………………………………………………………………...… vi Acknowledgements ………………………………………………………………………….... vii Dedication …………………………………………………………………………………….. viii I Introduction …………………………………………………………………………….... 1 II The Dichotomy of Humanity and Monstrosity of Melusine ...……….………………....6 A. -
16 Ideas for Creating New Holiday Tradition After a Death
16 Ideas for Creating New Holiday Tradition After a Death 1. Food: Holiday dish: Choose your loved one’s favorite dish (or recipe) and make sure the dish is present at your celebration year after year. For example, my family makes “Auntie’s beans”. Why are they “Auntie’s beans”? I have no idea, I’m pretty sure “Auntie’s beans” is the same thing as plain ole green bean casserole! • Favorite dessert: Instead of choosing a dish, choose their favorite dessert to make every year. • Breakfast: If the holiday dinner is crazy, crowded, and hectic, start a tradition of having your loved one’s favorite breakfast foods with just your immediate family. • After dinner drinks: If the person who died wasn’t a part of the family celebration, start a tradition of meeting friends and family in the evening to remember the person who died over hot cocoa and eggnog. • Cookie recipe: This is my personal favorite, use your loved one’s recipe to make Christmas cookies. I used my mother’s recipe this year and shared them on Facebook with my far away family. 2. Music • Holiday playlist: Have a go-to list of holiday songs that remind you of your loved one. • Sing: Start a tradition that involves singing your loved one’s favorite holiday songs. My family always sings Silent Night just before going to bed on Christmas Eve and it always makes me cry. (Here’s a post about when holiday songs become sad) You could also try traditions like these… • Have a caroling party before the holidays where you invite all your family and friends • Have a sing-a-long after holiday dinner 3. -
The Perspective from Folklore Studies
Oral Tradition, 18/1 (2003): 116-117 The Perspective from Folklore Studies Pertti Anttonen 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. As formalized texts, oral tradition calls for the study of poetic patterning, structure, and intertextuality. As performance, oral tradition calls for the study of cognitive conceptualization and modeling, memorization, and variation. As argumentation, oral tradition calls for the study of social function, meaning, identity construction, construction of history and mythology, claims of ownership, and the politics of representation. As tradition, oral tradition calls for the study of transmission, replication and copying, and de- and recontextualization. I find all of these approaches fundamentally important and mutually complementary. If there is a new direction to be taken that would further complement them, I think it should concern the concept of tradition itself, which has tended to be used as an explanation, instead of being that which is explained. -
Ritual and Its Consequences 1
Ritual and Its Consequences An Essay on the Limits of Sincerity adam b. seligman robert p. weller michael j. puett bennett simon 1 2008 1 Ritual and the Subjunctive The idea that ritual creates a shared and conventional world of human sociality goes back at least two millennia, as do insights about the resulting problems of self and society, individuality and convention. Such a world is always subjunctive, just one possible alternative. Let us begin our inquiry with a quotation from Xunzi, an early Confucian thinker from the third century bce: ‘‘Heaven and Earth are the be- ginning of life; ritual and propriety are the beginning of order; the gentleman is the beginning of ritual and propriety.’’1 Heaven and Earth generate life, but it is humanity who brings order to the world through the creation of rituals. As Xunzi elaborates: Therefore, Heaven and Earth gave birth to the gentle- man. The gentleman gives patterns to Heaven and Earth. The gentleman forms a triad with Heaven and Earth, is the summation of the myriad things, and is the father and mother of the people. Without the gentleman, Heaven and Earth have no pattern, ritual and righteousness have no unity; above there is no ruler or leader, below there is no father or son. This is called the utmost chaos. Ruler and minister, father and son, older and younger brother, hus- band and wife begin and then end, end and then begin. They share with Heaven and Earth the same pattern, and last for ten thousand generations. This is called the great foun- dation.2 18 ritual and its consequences Heaven and Earth give life, but they are also fundamentally chaotic, without pattern. -
Cfs.Osu.Edu CENTER for FOLKLORE STUDIES
CENTER FOR FOLKLORE STUDIES cfs.osu.edu The Ohio State University Center for Folklore Studies BY THE NUMBERS supports the learning, teaching, research and outreach Faculty: 8 core folklorists and of folklorists and students of folklore. The center approximately 16 associated faculty provides Ohio State folklorists with a network for members interdisciplinary participation. It coordinates folklore 25 undergraduate majors, with their degree coming from Comparative course offerings across departments; facilitates Studies research and outreach projects; organizes lectures and 8 graduates (GIS), mainly coordinated conferences; and maintains an archive of more than through English and Comparative 12,000 recordings and projects from over half a century. Studies, but also languages such as Near Eastern Asian, Germanic and Russian, and also some from the Arts The center focuses on any expressive norm that can be studied, from traditional stories to customs and rituals in areas all over the world. Folklore looks at the full spectrum of human expressions — the artistic ways of interacting with Musicians at the Bean Blossom Bluegrass Festival, Bean Blossom, Indiana others and generating creative forms of THE AMERICAN FOLKLORE SOCIETY expression. The American Folklore Society is housed at the center, hosting folklorists and speakers from around the world, to the benefit of Ohio {Ray Cashman, former director, Center State researchers and students. for Folklore Studies} asc.osu.edu Folklore: artistic human expression COLLEGE OF ARTS AND SCIENCES Archives ARCHIVES The Center for Folklore Studies maintains an extensive archive of folklore, folk music, and other ethnographic materials, housed in Ohio Stadium. The OSU Folklore Archives supports the center’s objectives of teaching, research, outreach, and public and digital humanities. -
Studies on the Limitations of Folklore and the Reach of Traditional Popular
Os estudos sobre as limitações do folclore e o alcance da cultura popular tradicional em Cuba JESÚS GUANCHE S DIFERENTES discursos sobre a reivindicação de valores culturais nacionais e regionais diante da invasão crescente de mensagens estrangeirizantes, por Ointermédio das multinacionais da informação manipuladora, têm mobili- zado diversos estudiosos na América Latina e do Caribe para questionar as ba- ses etimológicas de termos e conceitos provenientes de outras latitudes para adequá-los a uma realidade em constante mudança. Isto é, para inseri-los no tronco das repúblicas de Nossa América, tal como propunha José Martí no seu texto histórico. Um desses discursos foi a discussão sobre se o campo disciplinar dedicado ao estudo das tradições populares devia ou não continuar denominando-se fol- clore e sua necessária substituição por uma categoria mais operativa e próxima da realidade da América Latina e do Caribe. No caso de Cuba, autores de reconhecido prestígio, como Carolina Pon- cet y de Cárdenas (1879-1969),1 Fernando Ortiz (1881-1969)2 e José Luciano Franco (1891-1989),3 para dar alguns exemplos, haviam utilizados o termo fol- clore na sua acepção positiva, como referente para o estudo e divulgação de dife- rentes aspectos das tradições populares de Cuba. Esse termo se manteve poste- riormente em outros autores conhecidos, como María Teresa Linares (1920-),4 Rogelio Agustín Martínez Furé (1937-)5 e Miguel Barnet (1940-),6 entre outros, os quais contribuíram com importantes reflexões sobre o valor patrimonial do folclore e como fator substantivo da identidade nacional. Um importante defensor, estudioso e divulgador dessas manifestações foi também, sem dúvida, Samuel Feijóo (1914-1992), que desde 1958 assumiu a edição da revista Islas 7 da Universidade Central de Las Villas e dirigiu o De- partamento de Estudos Folclóricos, além de colaborar em várias publicações periódicas. -
Handbook of Chinese Mythology TITLES in ABC-CLIO’S Handbooks of World Mythology
Handbook of Chinese Mythology TITLES IN ABC-CLIO’s Handbooks of World Mythology Handbook of Arab Mythology, Hasan El-Shamy Handbook of Celtic Mythology, Joseph Falaky Nagy Handbook of Classical Mythology, William Hansen Handbook of Egyptian Mythology, Geraldine Pinch Handbook of Hindu Mythology, George Williams Handbook of Inca Mythology, Catherine Allen Handbook of Japanese Mythology, Michael Ashkenazi Handbook of Native American Mythology, Dawn Bastian and Judy Mitchell Handbook of Norse Mythology, John Lindow Handbook of Polynesian Mythology, Robert D. Craig HANDBOOKS OF WORLD MYTHOLOGY Handbook of Chinese Mythology Lihui Yang and Deming An, with Jessica Anderson Turner Santa Barbara, California • Denver, Colorado • Oxford, England Copyright © 2005 by Lihui Yang and Deming An All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, except for the inclusion of brief quotations in a review, without prior permission in writing from the publishers. Library of Congress Cataloging-in-Publication Data Yang, Lihui. Handbook of Chinese mythology / Lihui Yang and Deming An, with Jessica Anderson Turner. p. cm. — (World mythology) Includes bibliographical references and index. ISBN 1-57607-806-X (hardcover : alk. paper) — ISBN 1-57607-807-8 (eBook) 1. Mythology, Chinese—Handbooks, Manuals, etc. I. An, Deming. II. Title. III. Series. BL1825.Y355 2005 299.5’1113—dc22 2005013851 This book is also available on the World Wide Web as an eBook. Visit abc-clio.com for details. ABC-CLIO, Inc. 130 Cremona Drive, P.O. Box 1911 Santa Barbara, California 93116–1911 This book is printed on acid-free paper.