Traditional music is associated with certain geographical areas and the culture of the region, which in these areas resists globalization processes and manages to survive thanks to enthusiasts, the ...will of caregivers, and today more and more the work of educational institutions. This paper interprets the role of traditional percussion instruments from historical discourse as part of the enculturation and socialization factor of the young people of Syrmia. The paper points out
the purpose of tamburitza music in Syrmia and the opportunities that traditional musical instruments provide to young generations. The historical analysis of the content of the literature and the interview of the transmitters of the traditional heritage of Šokac indicate the attitude towards the picking instruments in their traditional heritage and customs. Attention is paid to the dominant disseminators of musical heritage culture and its folk protectors who by popularizing certain forms of folk tradition, transmit tamburitza music in the area of Syrmia. Tamburitza music pedagogues Pajo Kolarić and Pere Tumbas Hajo, who raised the tamburitza to the artistic level of music, have also been
briefly presented. No less merit should be attributed to the lesser-known village tamburitza players who worked in the villages of Syrmia, entertaining the people and thus acting to preserve the heritage
of their region.
‘Culture’ denotes the co-shared beliefs, values, ethos, norms, lifeworlds, and activities commonly represent nature-culture reciprocity. In several remote areas of India, folk culture still breaths ...within its age-old life world. Against this backdrop, the southwestern part of West Bengal, also known as ‘Jangal Mahal’ has been studied in the present research. In this area, approximately 40% of the population directly depends on indigenous sources of livelihood, and they belong to tribal communities like Mahato, Kurmi, Lodha, Santal, Bauri, and others. These native people are culturally distinct and are identified through their folksongs and dance forms, such as Tusu, Kirtan, Baul, Bhadu, and folk dances, such as Chhau, Khati, etc. However, urban spaces and citizens’ choices for entertainment have brought about considerable changes in the culture and life of these people. Resultantly, with the increasing pace, deterioration in the heritage and culture of such groups seems to set in. Thus, this study highlights the changing scenarios of cultural crises, deteriorating heritage values, and placemaking. We have followed participatory methods, including field observation, interviews and group discussions. And a door-to-door survey was conducted in the 12 villages of four districts with a semi-structured survey schedule. Sixty troupes were selected for interview and Focused Group Discussions (FGDs). The findings show that values and cultural practices change over time, thereby losing their identity. The placemaking of popular culture results in a deep crisis in livelihood and lifestyle. People are slowly adopting other modes of earning, which further threaten their culture. This study aims to suggest suitable ameliorative measures to preserve the pristine cultural art forms and safeguard livelihood and skill sets.
Folk reflects the socio-cultural and philosophical facets of a group, woven creatively and aesthetically into a life experience. Despite numerous changes, the folk sustains a strand of continuity and ...focuses on the collectiveness of the community. It has been recognised that folk forms have its own character and eccentricity, is connected to the values of the people and the people themselves use it to express soulfully. Through such ways of expression, the principles, feelings, way of life and culture are promulgated, reinstated and perpetuated. It is in this context that the paper looks into the practice of Jingrwai Iawbei (song in honour of the root ancestress) that is being carried out by the Khasis residing in the village of Kongthong, Meghalaya. The paper also attempts to look into the sociological significance of this unique cultural practice whereby the clan members claim to pay homage and connect with the ancestral roots where Iawbei is the binding factor for each clan. It has to be understood that amidst the larger Khasi identity, the people of Kongthong have carved a distinctive cultural identity for the village and its residents through the practice of Jingrwai Iawbei.
The study of human learning and development from situative or sociocultural perspectives has had significant impacts on a wide range of scholarship largely driven by the theoretical and ...methodological focus on understanding the role of activity systems in cognition and development. This article first explores how situative perspectives have advanced fundamental knowledge about how culture and race impact learning and development and works to demonstrate how these understandings have enabled new insights into folk-biological cognition. Traditional cognitive, cross-cultural, and situative perspectives with respect to folkbiology are compared and contrasted to demonstrate how situative perspectives enabled more complete understandings of the complexities of biological cognition. These complexities are conceptualized as the conceptual and epistemological ecologies of activity systems. Implications for education are considered.
Since the 1980s, research on linguistic worldview and collective identity, practised by anthropological, cultural, and cognitive linguists, has focused on identifying and defining the basic values of ...European culture against a possibly broad comparative background. If standard languages and national traditions have been under scrutiny in the project EUROJOS since 2009 (see the partial results in the five volumes of the “Axiological Lexicon of Slavs and Their Neighbours” and several other publications), value systems of folk cultures have not been studied systematically so far. I therefore propose to revive the idea of an ETNOEUROJOS project, parallel to EUROJOS. In an article published in 2013 in the journal Etnolingwistyka, I postulated that values in folk languages and cultures be investigated within the methodology of the Lublin-based “Dictionary of Folk Stereotypes and Symbols”, whose aim is to reconstruct the folk Polish view of the world and of humans. I now propose, by analogy to the project EUROJOS, to extend the scope of this new program onto the Baltic peoples. A survey conducted among distinguished researchers of Slavic and Baltic traditions has revealed a set of values important for the Slavs (life and health, fam ily and kinship, home, lan d, work and diligence, love, beauty, happiness, wisdom, can didness, honesty, faithfulness, justice, freedom, honour, faith/religion, and God) and for the Balts (lan d, bread, work, fam ily, home). The first stage of the project will be designed to reconstruct the four values common to both the Slavs and the Balts (lan d, work, fam ily, home), to propose parallel descriptions of these values, and to compare these cultural concepts for their semantic invariants. The descriptions obtained in the two projects, EUROJOS and ETNOEUROJOS, will help corroborate or refute the prevalent view that at the level of folk cultures, Slavic and Baltic communities are much closer than at the level of national, elite-shaped cultures.
Abstract
With the increasing use of mobile phones among young people, there is growing public concern about possible detrimental effects of digital writing on learners’ literacy and language skills. ...We ask whether and to what extent nonstandard forms typical of spoken Hebrew and of digital communication are also found in the formal writing of high-school students. To this end, we compare between two corpora of Modern Hebrew: a naturalistic corpus of 7,120 WhatsApp messages (35,085 words) written by 80 students in three classroom WhatsApp groups and a corpus of 291 school essays (34,700 words) written by 291 students. The findings indicate that a rather clear distinction is maintained between adherence to traditional formal writing in school essays as opposed to a more lenient approach on WhatsApp. The findings thus provide empirical linguistic evidence challenging the predominant folk-linguistic public ideology.
This paper reviews and compares folk theories and empirical evidence about the influence of parenthood on happiness and life satisfaction. The review of attitudes toward parenthood and childlessness ...reveals that people tend to believe that parenthood is central to a meaningful and fulfilling life, and that the lives of childless people are emptier, less rewarding, and lonelier, than the lives of parents. Most cross-sectional and longitudinal evidence suggest, however, that people are better off without having children. It is mainly children living at home that interfere with well-being, particularly among women, singles, lower socioeconomic strata, and people residing in less pronatalist societies—especially when these characteristics are combined. The discrepancy between beliefs and findings is discussed in relation to the various costs of parenting; the advantages of childlessness; adaptation and compensation among involuntarily childless persons; cognitive biases; and the possibility that parenthood confers rewards in terms of meaning rather than happiness.
Egg appears in many narratives in Turkish and world mythologies in events related to the creation of the world, gods, demigods and human beings or the birth of heroes. The symbolic meaning of the egg ...has preserved itself in various rites and myths since prehistoric times. The fact that the egg has no corners and protrusions, as well as the ability to carry live, has made it the leading actor of various ceremonies. Egg is one of the natural resources used by women who want to become pregnant. It is also a food that a pregnant woman should/should not eat, the first gift given to a baby in her forties; it takes its place in cultural life as a tool used when removing forty and treating forty flushes. As the new bride steps into the house where she will live, she throws the egg she has picked up at the entrance door. The bride and groom eat eggs on the wedding day. Egg that offers a unique appearance with its multiple functions in practices in Turkish folk culture; it functions as the main/side element with its yellow, flux, shell or color
Starting from a recent book by Giancarlo Baronti on “the folk ideology of death in Umbria”, the Author proposes a reflection that intersects the folklore of death with the death of folklore studies. ...The essay compares ways of dying of the past with those of today and suggests to rediscover the “tamed death” of the past as opposed to the “untamed death” of our times. This reflection also invites to a new foundation of folklore studies, as anticipated by Baronti’s work.
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