Many 1960s folk-rock hits were not original, but neither were they referred to as cover versions. Cover versions were “inauthentic,” but folk-rock repertoire was defined by songs by Bob Dylan and ...Joni Mitchell, interpreted by performers like the Byrds and Judy Collins. “The House of the Rising Sun” exemplifies adaptation via “trad. arr.”; “Mr. Tambourine Man” demonstrates “folk process” blending with Tin Pan Alley; and “Both Sides Now” highlights early rock critics’ questioning of folk values via discussion of interpretive women folksingers. The way each song was framed within contemporary cultural discourse highlights how “folk” or rock as “folk culture” acted as an ideological smokescreen for competing versions of rock music.
The term 'popular culture' was not invented by those who consume the forms of culture it designates but by those who took them as objects of study. The term has now migrated outside of the academy ...and is used differently in vernacular compared to academic contexts. In this article I argue that academics can take three lessons from vernacular usage of the term 'popular culture'. The first is to be precise in our definitions of our objects of study. The second is that discussions about whether popular forms of culture are authentically of the people are unanswerable as they are currently formulated. The third is that loving something does not mean we are necessarily thoughtless about it.
The notion of death is one of the themes which are handled in literature. Death is handled with the Sufi’s perception and according to Sufi’s ideas soul immortality and eternity are the ...infrastructure of the notion of death. What people do in the world in which people live in, we are responsible for them in future life. People believe that they will face their sins or good deeds in the future life. Meaning of death is not end of everything. Death is not dark and unbeknown. On the contrary, death is the second life for people. The real existence is soul and soul is immortal but body is mortal. In their poems which are related with death and grave, Minstrel advices that people should obey to Islamic rules. Meanwhile minstrels tell us life is temporary at the same time they tell people the way of eternal happiness. Minstrels’ religious knowledge is smattering. Although they are religious, they are bigoted. They discuss the god, prophets and clergymen in their poems. Death is not a terrible situation. Each living being will face the fact of death in minstrels’ poems. Religious information reflects minstrels’ tradition. According to Minstrels death is a faith and god has absolute dominance on the universe. People cannot do anything against the dominance of god. In Çukurova’s and Cyprus’s folk culture, there are a vast number of mistrials’ poems and laments which emphasize death and some effects of death. Moreover, traditions, believes, practises which are mentioned death and some effects of death shed light on people’s thoughts, reflections and behaviours.
Over the last decade, various organisations, scholars and educators across the globe have been arguing for the need to foster dialogue between and with children regarding the world they want to have, ...in terms of both justice and sustainability. Research has shown that stories and storytelling have a world‐making and world‐changing character that may trigger children’s social imagination on social justice issues and help them play a participatory role in society. In this context, the study presented here aimed to empower children to speak up for their beliefs and to become active agents of change in relation to social justice issues. To meet our research goals, we developed workshops around traditional folktales, which we implemented in four schools in Cyprus. During these workshops, we promoted critical dialogue for social justice issues through pertinent collaborative storytelling activities. Collaborative storytelling is a method that can involve participants in critical dialogue, enabling them to produce innovative and creative counter‐stories. This can potentially deepen their perceptions about social justice, while also allowing them to communicate the knowledge they have built in engaging and accessible ways. Data collection included observations during workshops, as well as post‐implementation interviews with a purposive sample of child participants. Our findings suggest that the children deployed either a ‘we are all different’ or a ‘we are all the same’ discourse to define social justice. Nonetheless, as the project progressed, they seemed to gradually turn to a ‘we need to see injustice to be able to act against it’ discourse. This project aims to contribute to academic discussions on promoting dialogue with children on social justice issues, and cultivating children’s metacognitive skills about societal injustices.
Bram Stoker talks about the beguiling nature of the vampire; the manipulation, the desire, and the threat. This article looks to outline some of the factors in international schools that impact the ...organization, especially leadership, and that drain energy. It utilizes the folkloric and literary metaphor of the vampire to illustrate, understand, and discuss how individuals, systems, and structures can take away the life force of the organization. In particular, the international school with its vulnerabilities and issues of identity is prone to boundary attacks both from within and from the outside. The article uses research particularly in organizational management, international schools, school leadership, and folklore. The discussion offers a way of understanding vampirism as a metaphor to describe the forces both internal and external to a school that drain energy and positivity. These forces originate from a myriad of diverse factors such as individuals, groups, structures, and a school's own unique history and location. In developing a theory of vampirism and applying it to an international school, I explore why such schools are especially vulnerable, what can be done to negate such energy draining, and the areas of school life where it can occur-the shadows where vampirism thrives.
Over the past few decades, folklore scholars have demonstrated that online expressions and performance play a role in folklore studies and that folklore thrives in digital spaces. However, ...theorization of the specificities of digital spaces as sites for folklore is still just getting started. This article is a contribution to this theorization, focusing on one specific and popular area of connective culture: social media platforms. Combining Mikhail Bakhtin's theory of speech genres with perspectives from critical algorithm studies and science and technology studies (STS), I suggest that social media algorithms are actors which simultaneously promote change and continuity, and as such take part in folk culture and the production and transmission of folklore. The aim is to develop a theoretical framework that accounts for how the algorithm takes part in communication (whether human users are aware of it or not), in order to deepen our understanding of how tradition is created and sustained in algorithmically governed communication.
Schools are a central interface between evolution and culture. They are the contexts in which children learn the evolutionarily novel abilities and knowledge needed to function as adults in modern ...societies. Evolutionary educational psychology is the study of how an evolved bias in children's learning and motivational systems influences their ability and motivation to learn evolutionarily novel academic abilities and information in school. I provide an overview of evolved domains of mind, corresponding learning and motivational biases, and the evolved systems that allow humans to learn about and cope with variation and change within lifetimes. The latter enable the creation of cultural and academic innovations and support the learning of evolutionarily novel information in school. These mechanisms and the premises and principles of evolutionary educational psychology are described. Their utility is illustrated by discussion of the relation between evolved motivational dispositions and children's academic motivation and by the relation between evolved social-cognitive systems and mechanisms that support children's learning to read.
Kodály method has been adapted and used in many countries’ music education systems since the 1960s and still is in use with a growing interest. Turkey is one of the countries that began to find its ...way in music education and brought Kodály related ideas into education in the 20th century. However, music educators constantly began to speak about the Kodály philosophy and its applications last three decades. In this study, it is aimed to examine Kodály from a cultural perspective and to discuss how Kodály approach can be better adapted for Turkish school music and Turkish music education system. For this purpose, primarily Turkish school music and its place in music education are reviewed and reported in a historical context. Later, at the end of this examination in the light of Kodály’s ideas about folk music and “musical mother tongue”, a proposal for melodic sequence is suggested for music literacy in Turkey.
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