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133-557: American folklore encompasses the folklore that has evolved in the present-day United States mostly since the European colonization of the Americas . It also contains folklore that dates back to the Pre-Columbian era. Folklore consists of legends , music, oral history , proverbs , jokes , popular beliefs , fairy tales , stories, tall tales , and customs that are the traditions of

266-646: A culture , subculture , or group. It is also the set of practices through which those expressive genres are shared. Native American cultures are rich in myths and legends that explain natural phenomena and the relationship between humans and the spirit world. According to Barre Toelken , feathers, beadwork, dance steps and music, the events in a story, the shape of a dwelling, or items of traditional food can be viewed as icons of cultural meaning. Native American cultures are numerous and diverse. Though some neighboring cultures hold similar beliefs, others can be quite different from one another. The most common myths are

399-459: A street culture outside the purview of adults. This is also ideal where it needs to be collected; as Iona and Peter Opie demonstrated in their pioneering book Children's Games in Street and Playground . Here the social group of children is studied on its own terms, not as a derivative of adult social groups. It is shown that the culture of children is quite distinctive; it is generally unnoticed by

532-432: A binary: one individual or group who actively transmits information in some form to another individual or group. Each of these is a defined role in the folklore process. The tradition-bearer is the individual who actively passes along the knowledge of an artifact; this can be either a mother singing a lullaby to her baby, or an Irish dance troupe performing at a local festival. They are named individuals, usually well known in

665-408: A child's birthday party, including verbal lore ( Happy Birthday song ), material lore (presents and a birthday cake), special games ( Musical chairs ) and individual customs (making a wish as you blow out the candles). Each of these is a folklore artifact in its own right, potentially worthy of investigation and cultural analysis. Together they combine to build the custom of a birthday party celebration,

798-488: A combination of sound and body movements. The African musical focus on rhythmic singing and dancing was brought to the New World, where it became part of a distinct folk culture that helped Africans "retain continuity with their past through music." Along with retaining many African elements, there was also a continuation of instruments. Enslaved Africans would either take with them African instruments or reconstructed them once in

931-483: A community. Many objects of material folklore are challenging to classify, difficult to archive, and unwieldy to store. The assigned task of museums is to preserve and make use of these bulky artifacts of material culture. To this end, the concept of the living museum has developed, beginning in Scandinavia at the end of the 19th century. These open-air museums not only display the artifacts, but also teach visitors how

1064-649: A compound of folk and lore , was coined in 1846 by the Englishman William Thoms , who contrived the term as a replacement for the contemporary terminology of "popular antiquities" or "popular literature". The second half of the word, lore , comes from Old English lār 'instruction'. It is the knowledge and traditions of a particular group frequently passed along by word of mouth. The concept of folk has varied over time. When Thoms first created this term, folk applied only to rural, frequently poor, and illiterate peasants. A more modern definition of folk

1197-450: A feature of camp meetings held among devout Christians across the South. Most slaves were typically animists or were a part of some other form of African Religion. To destroy any remnants of African culture or make more people disciples, slaves would be encouraged and taken to church. They became attracted to the grace and freedom that was preached within the church, which was very different from

1330-410: A flooded earth being restored. There are many "hero stories" immortalising the adventures of heroes with supernatural powers, who right wrongs and defeat evils. Animal tales are common, some explaining how features of certain animals occurred, some using animal characters for narration, and others using animals symbolically. There are also myths where supernatural beings appear in the form of animals, with

1463-483: A freight transport, did not return to Virginia again. She later served as a merchant ship through at least 1615. Her fate is unknown. The alternative name Sarah Constant has been cited, and is shown as being the name noted on the earliest document, leading to a belief that Samuel Purchas had the name wrong in his Pilgrims book. There is growing support for the name Sarah Constant . The article that cites Sarah Constant , presumably written by Sir Walter Raleigh ,

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1596-673: A hard task, like carrying a heavy load, singing would provide a rhythm that allowed them to coordinate their movements. When picking crops, music was not necessary, but when there was silence it would be uncomfortable for the overseers. Even though there was a presence of melancholy in songs, Southern slave owners would interpret that their slaves were happy and content, possibly because of their singing. Even if slave owners attempted to forbid things like drums or remnants of African culture, they did not seem to mind them learning European instruments and music. In some cases, black string players would be invited to play to entertain white audiences. Between

1729-772: A limited general popularity in the 1930s and 1940s. The revival brought forward musical styles that had, in earlier times, contributed to the development of country & western, jazz, and rock and roll music. Slavery was introduced to the Thirteen Colonies beginning in the early 17th century in Virginia . The ancestors of today's African-American population were brought from hundreds of tribes across West Africa and brought with them certain traits of West African music. This included call and response vocals, complex rhythmic music, syncopated beats, shifting accents, incorporation of hums and moans, which are sounds with no distinct meaning, and

1862-595: A pirate turned gentleman, turned the settlers into foragers and successful traders with the Native Americans, who taught the English how to plant corn and other crops. Smith led expeditions to explore the regions surrounding Jamestown, and it was during one of these that the chief of the Powhatan Native Americans captured Smith. According to an account Smith published in 1624, he was going to be put to death until

1995-504: A problem to be solved, but as a tremendous opportunity. In the diversity of American folklife, we find a marketplace teeming with the exchange of traditional forms and cultural ideas, a rich resource for Americans". This diversity is celebrated annually at the Smithsonian Folklife Festival and many other folklife fests around the country. There are numerous other definitions. According to William Bascom major article on

2128-645: A rock at Plymouth. The first written reference to the Pilgrims landing on a rock is found 121 years after they landed. The Rock, or one traditionally identified as it, has long been memorialized on the shore of Plymouth Harbor in Plymouth, Massachusetts. The holiday of Thanksgiving is said to have begun with the Pilgrims in 1621. They had come to America to escape religious persecution, but then nearly starved to death. Some friendly Native Americans, including Squanto , helped

2261-457: A sailing ship. Such tasks, which usually required a coordinated group effort in either a pulling or pushing action, included weighing anchor and setting sail. "Poor Paddy Works on the Railway" is a popular Irish and American folk song. Historically, it was often sung as a sea chanty. The song portrays an Irish worker working on a railroad. There are numerous titles of the song including, "Pat Works on

2394-594: A scripted combination of multiple artifacts which have meaning within their social group. Folklorists divide customs into several different categories. A custom can be a seasonal celebration , such as Thanksgiving or New Year's . It can be a life cycle celebration for an individual, such as baptism, birthday or wedding. A custom can also mark a community festival or event; examples of this are Carnival in Cologne or Mardi Gras in New Orleans . This category also includes

2527-509: A shift in purpose and meaning. There are many reasons for continuing to handmake objects for use, for example these skills may be needed to repair manufactured items, or a unique design might be required which is not (or cannot be) found in the stores. Many crafts are considered as simple home maintenance, such as cooking, sewing and carpentry. For many people, handicrafts have also become an enjoyable and satisfying hobby. Handmade objects are often regarded as prestigious, where extra time and thought

2660-675: A silver dollar across the Rappahannock River at Ferry Farm . Another tale claims that as a young child, Washington chopped down his father's cherry tree. His angry father confronted the young Washington, who proclaimed "I cannot tell a lie" and admitted to the transgression, thus illuminating his honesty. Parson Mason Locke Weems mentions the first citation of this legend in his 1806 book, The Life of George Washington: With Curious Anecdotes, Equally Honorable to Himself and Exemplary to His Young Countrymen . This anecdote cannot be independently verified. Samuel Clemens , also known as Mark Twain,

2793-426: A small sampling of objects and skills that are included in studies of material culture. Customary culture is remembered enactment, i.e. re-enactment. It is the patterns of expected behavior within a group, the "traditional and expected way of doing things" A custom can be a single gesture , such as thumbs down or a handshake . It can also be a complex interaction of multiple folk customs and artifacts as seen in

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2926-450: A social event during the winter months, or the gifting of a quilt to signify the importance of the event. Each of these—the traditional pattern chosen, the social event, and the gifting—occur within the broader context of the community. Even so, when considering context, the structure and characteristics of performance can be recognized, including an audience, a framing event, and the use of decorative figures and symbols, all of which go beyond

3059-400: A swell in popular interest in folk traditions, these community celebrations are becoming more numerous throughout the western world. While ostensibly parading the diversity of their community, economic groups have discovered that these folk parades and festivals are good for business. All shades of people are out on the streets, eating, drinking and spending. This attracts support not only from

3192-460: A symbol of women's contributions to American history. Other Revolutionary War heroes who became figures of American folklore include: Benedict Arnold , Benjamin Franklin , Nathan Hale , John Hancock , John Paul Jones and Francis Marion . The tall tale is a fundamental element of American folk literature. The tall tale's origins are seen in the bragging contests that often occurred when men of

3325-523: A voice for their longing for freedom and to experience it. Around the 1840s, slaves knew that in the northern states, slavery was illegal, and some northerners wanted the complete abolishment of slavery. So when they sang about heaven, it was also about possibly escaping north. In the early 19th century the Underground Railroad was developed, containing a network of secret routes and safe houses, and it greatly impacted slaves' religious music. When there

3458-553: A whole, even as it continues to be a point of discussion within the field itself. The term folkloristics , along with the alternative name folklore studies , became widely used in the 1950s to distinguish the academic study of traditional culture from the folklore artifacts themselves. When the American Folklife Preservation Act (Public Law 94-201) was passed by the U.S. Congress in January 1976, to coincide with

3591-492: Is "not idle speculation… Decades of fieldwork have demonstrated conclusively that these groups do have their own folklore." In this modern understanding, folklore is a function of shared identity within any social group. This folklore can include jokes, sayings, and expected behavior in multiple variants, always transmitted in an informal manner. For the most part, it will be learned by observation, imitation, repetition, or correction by other group members. This informal knowledge

3724-457: Is a distinct branch of folklore that deals with activities passed on by children to other children, away from the influence or supervision of an adult. Children's folklore contains artifacts from all the standard folklore genres of verbal, material, and customary lore; it is however the child-to-child conduit that distinguishes these artifacts. For childhood is a social group where children teach, learn and share their own traditions, flourishing in

3857-630: Is a short story by the American author Washington Irving , first published in 1819. It follows a Dutch-American villager in colonial America named Rip Van Winkle who meets mysterious Dutchmen, imbibes their liquor and falls asleep in the Catskill Mountains . He awakes 20 years later to a very changed world, having missed the American Revolution . Inspired by a conversation on nostalgia with his American expatriate brother-in-law, Irving wrote

3990-673: Is a social group that includes two or more people with common traits who express their shared identity through distinctive traditions. "Folk is a flexible concept which can refer to a nation as in American folklore or to a single family. " This expanded social definition of folk supports a broader view of the material, i.e., the lore, considered to be folklore artifacts . These now include all "things people make with words (verbal lore), things they make with their hands (material lore), and things they make with their actions (customary lore)". Folklore are no longer considered to be limited to that which

4123-470: Is also known to have spread the story while lecturing, personalizing it by adding "I have a higher and greater standard of principle. Washington could not lie. I can lie but I won't." Patrick Henry (May 29, 1736 – June 6, 1799) was an attorney, planter and politician who became known as an orator during the movement for independence in Virginia in the 1770s. Patrick Henry is best known for the speech he made in

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4256-400: Is also transmitted within a group, remains a practical hygiene and health issue and does not rise to the level of a group-defining tradition. Tradition is initially remembered behavior; once it loses its practical purpose, there is no reason for further transmission unless it has been imbued with meaning beyond the initial practicality of the action. This meaning is at the core of folkloristics,

4389-480: Is as close as folklorists can come to observing the transmission and social function of this folk knowledge before the spread of literacy during the 19th century. As we have seen with the other genres, the original collections of children's lore and games in the 19th century was driven by a fear that the culture of childhood would die out. Early folklorists, among them Alice Gomme in Britain and William Wells Newell in

4522-510: Is as follows: He told me of three barques on route to the New World, those whose names are, as he told me thereon, be consisted of Godspeed , Discoverie or Discovery , and one whose name split twice, I think was Sarah Constant . Replicas of Susan Constant and her sisters, Godspeed and Discovery , are docked in the James River at Jamestown Settlement (formerly Jamestown Festival Park), adjacent to Historic Jamestown . Susan Constant

4655-474: Is depicted in the 1995 animated film Pocahontas , where its captain was Governor Ratcliffe (who actually captained Discovery ), instead of Christopher Newport. In May 2007, the United States Postal Service issued the first 41-cent denomination first-class stamp. The stamp had an image of Susan Constant , Godspeed , and Discovery . Susan Constant was also depicted on Virginia's coin of

4788-479: Is distinguished primarily by age; many myths exaggerate the exploits of their heroes, but in tall tales, the exaggeration looms large, to the extent of becoming the whole of the story. Other historical figures include Titanic survivor Molly Brown , Gunslinging Outlaw Billy The Kid , Wild West showman Buffalo Bill Cody , and sharpshooter Annie Oakley . Other folkloric creatures include the Chupacabra , Jackalope ,

4921-404: Is enmeshed in a multitude of differing identities and their concomitant social groups. The first group that each of us is born into is the family, and each family has its own unique family folklore . As a child grows into an individual, its identities also increase to include age, language, ethnicity, occupation, etc. Each of these cohorts has its own folklore, and as one folklorist points out, this

5054-442: Is estimated at 116 feet (35 m). On the 1606–1607 voyage, it carried 71 colonists, all male, including John Smith . On June 22, 1607, Christopher Newport sailed back for London with Susan Constant and Godspeed carrying a load of supposedly precious minerals, leaving behind the 104 colonists and Discovery (to be used in exploring the area). Susan Constant , which had been a rental ship that had customarily been used as

5187-536: Is found in an issue of the Journal of American Folklore , published in 1975, which is dedicated exclusively to articles on women's folklore, with approaches that had not come from a man's perspective. Other groups that were highlighted as part of this broadened understanding of the folk group were non-traditional families , occupational groups, and families that pursued the production of folk items over multiple generations. Folklorist Richard Dorson explained in 1976 that

5320-451: Is found in hex signs on Pennsylvania Dutch barns, tin man sculptures made by metalworkers, front yard Christmas displays, decorated school lockers, carved gun stocks, and tattoos. "Words such as naive, self-taught, and individualistic are used to describe these objects, and the exceptional rather than the representative creation is featured." This is in contrast to the understanding of folklore artifacts that are nurtured and passed along within

5453-559: Is intended to organize and categorize the folklore artifacts; they provide common vocabulary and consistent labeling for folklorists to communicate with each other. That said, each artifact is unique; in fact, one of the characteristics of all folklore artifacts is their variation within genres and types. This is in direct contrast to manufactured goods, where the goal in production is to create identical products, and any variations are considered mistakes. It is, however, just this required variation that makes identification and classification of

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5586-470: Is not just any conversation, but words and phrases conforming to a traditional configuration recognized by both the speaker and the audience. For narrative types , by definition, they have a consistent structure and follow an existing model in their narrative form. As just one simple example, in English, the phrase "An elephant walks into a bar…" instantaneously flags the following text as a joke . It might be one you have already heard, but it might be one that

5719-411: Is old or obsolete. These folk artifacts continue to be passed along informally, as a rule anonymously, and always in multiple variants. The folk group is not individualistic; it is community-based and nurtures its lore in community. "As new groups emerge, new folklore is created… surfers, motorcyclists, computer programmers ". In direct contrast to high culture , where any single work of a named artist

5852-434: Is protected by copyright law , folklore is a function of shared identity within a common social group. Having identified folk artifacts, the professional folklorist strives to understand the significance of these beliefs, customs, and objects for the group, since these cultural units would not be passed along unless they had some continued relevance within the group. That meaning can, however, shift and morph; for example,

5985-578: Is spent in their creation and their uniqueness is valued. For the folklorist, these hand-crafted objects embody multifaceted relationships in the lives of the craftspeople and the users, a concept that has been lost with mass-produced items that have no connection to an individual craftsperson. Many traditional crafts, such as ironworking and glass-making, have been elevated to the fine or applied arts and taught in art schools; or they have been repurposed as folk art , characterized as objects whose decorative form supersedes their utilitarian needs. Folk art

6118-403: Is still transmitted orally and, indeed, continues to be generated in new forms and variants at an alarming rate. Below is listed a small sampling of types and examples of verbal lore. The genre of material culture includes all artifacts that can be touched, held, lived in, or eaten. They are tangible objects with a physical or mental presence, either intended for permanent use or to be used at

6251-660: Is the complex balance of continuity over change in both their design and their decoration. In Europe, prior to the Industrial Revolution , everything was made by hand. While some folklorists of the 19th century wanted to secure the oral traditions of the rural folk before the populace became literate, other folklorists sought to identify hand-crafted objects before their production processes were lost to industrial manufacturing. Just as verbal lore continues to be actively created and transmitted in today's culture, so these handicrafts can still be found all around us, with possibly

6384-540: Is used in discussions of material lore. Both formulations offer different perspectives on the same folkloric understanding, specifically that folklore artifacts need to remain embedded in their cultural environment if we are to gain insight into their meaning for the community. The concept of cultural (folklore) performance is shared with ethnography and anthropology among other social sciences. The cultural anthropologist Victor Turner identified four universal characteristics of cultural performance: playfulness, framing ,

6517-428: Is used to confirm and reinforce the identity of the group. It can be used both internally within the group to express their common identity, for example in an initiation ceremony for new members. It can also be used externally to differentiate the group from outsiders, like a folk dance demonstration at a community festival. Significant to folklorists here is that there are two opposing but equally valid ways to use this in

6650-524: The American frontier gathered. A tall tale is a story with unbelievable elements, relayed as if it were true and factual. Some such stories are exaggerations of actual events; others are completely fictional tales set in a familiar setting, such as the American Old West, or the beginning of the Industrial Revolution. They are usually humorous or good-natured. The line between myth and tall tale

6783-818: The Bicentennial Celebration , folkloristics in the United States came of age. "…[Folklife] means the traditional expressive culture shared within the various groups in the United States: familial, ethnic, occupational, religious, regional; expressive culture includes a wide range of creative and symbolic forms such as custom, belief, technical skill, language, literature, art, architecture, music, play, dance, drama, ritual, pageantry, handicraft; these expressions are mainly learned orally, by imitation, or in performance, and are generally maintained without benefit of formal instruction or institutional direction." Added to

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6916-799: The Gunfight at the O.K. Corral , the California Gold Rush , the Battle of the Little Bighorn , the Battle of Gettysburg , the Attack on Pearl Harbor , and the September 11th attacks . Folklore Each one of these, either singly or in combination, is considered a folklore artifact or traditional cultural expression . Just as essential as the form, folklore also encompasses the transmission of these artifacts from one region to another or from one generation to

7049-602: The Halloween celebration of the 21st century is not the All Hallows' Eve of the Middle Ages and even gives rise to its own set of urban legends independent of the historical celebration; the cleansing rituals of Orthodox Judaism were originally good public health in a land with little water, but now these customs signify for some people identification as an Orthodox Jew. By comparison, a common action such as tooth brushing , which

7182-616: The Historic–Geographic Method , a methodology that dominated folkloristics in the first half of the 20th century. When William Thoms first published his appeal to document the verbal lore of the rural populations, it was believed these folk artifacts would die out as the population became literate. Over the past two centuries, this belief has proven to be wrong; folklorists continue to collect verbal lore in both written and spoken form from all social groups. Some variants might have been captured in published collections, but much of it

7315-646: The Nain Rouge of Detroit, Michigan , the Hide-behind, Wendigo of Minnesota and Chessie , a legendary sea monster said to live in Chesapeake Bay . Santa Claus , also known as Saint Nicholas , Father Christmas , or simply "Santa", is a figure with legendary, mythical, historical and folkloric origins. The modern figure of Santa Claus was derived from the Dutch figure, Sinterklaas, which may, in turn, have its origins in

7448-556: The Smithsonian Folklife Festival celebrated each summer on the Mall in Washington, DC. A fourth category includes customs related to folk beliefs . Walking under a ladder is just one of many symbols considered unlucky . Occupational groups tend to have a rich history of customs related to their life and work, so the traditions of sailors or lumberjacks . The area of ecclesiastical folklore , which includes modes of worship not sanctioned by

7581-694: The Susan Constant , the Discovery , and the Godspeed sailed through Chesapeake Bay and thirty miles up the James River settlers built Jamestown, Virginia , England's first permanent colony. Too late in the season to plant crops, many were not accustomed to manual labor. Within a few months, some settlers died of famine and disease. Only thirty-eight made it through their first year in the New World. Captain John Smith ,

7714-1000: The Vietnam War Memorial , and the Grand Canyon . Other cultural icons include Rosie the Riveter , the United States Constitution , the Colt Single Action Army , Smokey Bear , the Boeing B-52 Stratofortress , and apple pie . Historical events that form a part of American folklore include: the Boston Massacre , the Boston Tea Party , Paul Revere's Ride , the Battle of the Alamo , the Salem witch trials ,

7847-834: The creation myths , which tell a story to explain how the earth was formed and where humans and other beings came from. Others may include explanations about the Sun, Moon, constellations, specific animals, seasons, and weather. This is one of the ways that many tribes have kept, and continue to keep, their cultures alive; these stories are told as a way of preserving and transmitting the nation, tribe, or band's particular beliefs, history, customs, spirituality, and traditional way of life. According to Barre Toelken, "Stories not only entertain but also embody Native behavioral and ethical values." Although individual tribes have their own sacred beliefs and myths, many stories have much in common. Myths about floods are almost universal amongst Plains tribes, stories of

7980-472: The 1930s and 1940s, the Library of Congress worked through the offices of traditional music collectors Robert Winslow Gordon, Alan Lomax and others to capture as much North American field material as possible. Lomax was the first prominent scholar to study distinctly American folk music such as that of cowboys and southern blacks. His first major published work was in 1911, Cowboy Songs and Other Frontier Ballads, and

8113-402: The 20th-century folk revival. The term originated in the 19th century but is often applied to music that is older than that. The earliest American scholars were with The American Folklore Society (AFS), which emerged in the late 1800s. Their studies expanded to include Native American music but still treated folk music as a historical item preserved in isolated societies. In North America, during

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8246-489: The American Folklore Society brought the behavioral approach into open debate among folklorists. In 1972 Richard Dorson called out the "young Turks" for their movement toward a behavioral approach to folklore. This approach "shifted the conceptualization of folklore as an extractable item or 'text' to an emphasis on folklore as a kind of human behavior and communication. Conceptualizing folklore as behavior redefined

8379-476: The American South. During the first half of the 19th century, some of the songs African Americans sang also began to appear in use for shipboard tasks, i.e. as shanties. Shanty repertoire borrowed from the contemporary popular music enjoyed by sailors, including minstrel music, popular marches, and land-based folk songs, which were adapted to suit musical forms matching the various labor tasks required to operate

8512-545: The History and Folklore Section of the American Folklore Society and concerned with the connections of folklore with history, as well as the history of folklore studies. Lacking context, folklore artifacts would be uninspiring objects without any life of their own. It is only through performance that the artifacts come alive as an active and meaningful component of a social group; the intergroup communication arises in

8645-814: The House of Burgesses on March 23, 1775, in Saint John's Church in Richmond, Virginia. With the House undecided on whether to mobilize for military action against the encroaching British military force, Henry argued in favor of mobilization. Forty-two years later, Henry's first biographer, William Wirt, working from oral histories, tried to reconstruct what Henry said. According to Wirt, Henry ended his speech with words that have since become immortalized: "I know not what course others may take; but as for me, Give me Liberty, or give me Death!" The crowd, by Wirt's account, jumped up and shouted "To Arms! To Arms!". For 160 years Wirt's account

8778-662: The Mountain ", " Skewball ", " Big Bad John ", " Stagger Lee ", " Camptown Races " and " The Battle Hymn of the Republic ". Work songs sung by sailors between the 18th and 20th centuries are known as sea shanties. The shanty was a distinct type of work song, developed especially in American-style merchant vessels that had come to prominence in decades prior to the American Civil War. These songs were typically performed while adjusting

8911-479: The New World. The first slaves in the United States sang work songs and field hollers. However, slave music was used for a variety of reasons. Music was included in religious ceremonies and celebrations, used to coordinate work, and to conceal hidden messages, like when they were commenting on slave owners. African American slave songs can be divided into three groups: religious, work, and recreational songs. Protestant hymns written mostly by New England preachers became

9044-421: The Pilgrims survive through the first winter. The perseverance of the Pilgrims is celebrated during the annual Thanksgiving festival. George Washington (February 22, 1732 – December 14, 1799), the country's first president, is the most preeminent of American historical and folkloric figures, as he holds the place of " Pater Patriae ". Apocryphal stories about Washington's childhood include a claim that he skipped

9177-501: The Railway" and "Paddy on the Railway". "Paddy Works on the Erie" is another version of the song. "Paddy on the Railway" is attested as a chanty in the earliest known published work to use the word "chanty", G. E. Clark's Seven Years of a Sailor's Life (1867). Clark recounted experiences fishing on the Grand Banks of Newfoundland, in a vessel out of Provincetown, Mass. c. 1865–66. At one point,

9310-529: The Second World War, folklorists began to articulate a more holistic approach toward their subject matter. In tandem with the growing sophistication in the social sciences , attention was no longer limited to the isolated artifact, but extended to include the artifact embedded in an active cultural environment. One early proponent was Alan Dundes with his essay "Texture, Text and Context", first published 1964. A public presentation in 1967 by Dan Ben-Amos at

9443-576: The Shaker worship services. In Shaker society, a spiritual "gift" could also be a musical revelation, and they considered it important to record musical inspirations as they occurred. " Simple Gifts " was composed by Elder Joseph Brackett and originated in the Alfred Shaker community in Maine in 1848. Aaron Copland 's iconic 1944 ballet score Appalachian Spring , uses the now famous Shaker tune "Simple Gifts" as

9576-481: The United States and played its first music. Beginning in the 17th century, immigrants from the United Kingdom, Ireland, Spain, Germany and France began arriving in large numbers, bringing with them new styles and instruments. African slaves brought musical traditions, and each subsequent wave of immigrants contributes to a melting pot. Folk music includes both traditional music and the genre that evolved from it during

9709-425: The United States was left without history—or heroes on which to base a shared sense of their social selves. Washington Irving was instrumental in popularizing Columbus. His version of Columbus' life, published in 1829, was more a romance than a biography. The book was very popular, and contributed to an image of the discoverer as a solitary individual who challenged the unknown sea, as triumphant Americans contemplated

9842-599: The United States, felt a need to capture the unstructured and unsupervised street life and activities of children before it was lost. This fear proved to be unfounded. In a comparison of any modern school playground during recess and the painting of "Children's Games" by Pieter Breugel the Elder we can see that the activity level is similar, and many of the games from the 1560 painting are recognizable and comparable to modern variations still played today. These same artifacts of childlore, in innumerable variations, also continue to serve

9975-413: The artifacts and turn them into something else; so Old McDonald's farm is transformed from animal noises to the scatological version of animal poop. This childlore is characterized by "its lack of dependence on literary and fixed form. Children…operate among themselves in a world of informal and oral communication, unimpeded by the necessity of maintaining and transmitting information by written means". This

10108-550: The basis of its finale. Folk dances of British origin include the square dance, descended from the quadrille, combined with the American innovation of a caller instructing the dancers. The religious communal society known as the Shakers emigrated from England during the 18th century and developed their own folk dance style. Other locations and landmarks that have become part of American folklore include: Independence Hall , Monument Valley , Ellis Island , Hoover Dam , Pearl Harbor ,

10241-492: The bear, elk, eagle, owl, and snake frequently referred to. The founding of the United States is often surrounded by national myths , legends, and tall tales. Many stories have developed since the founding long ago to become a part of America's folklore and cultural awareness, and non-Native American folklore especially includes any narrative which has contributed to the shaping of American culture and belief systems. These narratives have varying levels of historical accuracy ;

10374-423: The business community, but also from federal and state organizations for these local street parties. Paradoxically, in parading diversity within the community, these events have come to authenticate true community, where business interests ally with the varied (folk) social groups to promote the interests of the community as a whole. This is just a small sampling of types and examples of customary lore. Childlore

10507-482: The chief's daughter, Pocahontas , saved him. From this, the legend of Pocahontas sprang forth, becoming part of American folklore, children's books, and movies. Plymouth Rock is the traditional site of disembarkation of William Bradford and the Mayflower Pilgrims who founded Plymouth Colony in 1620, and an important symbol in American history. There are no contemporary references to the Pilgrims' landing on

10640-529: The community as knowledgeable in their traditional lore. They are not the anonymous "folk", the nameless mass without of history or individuality. The audience of this performance is the other half in the transmission process; they listen, watch, and remember. Few of them will become active tradition-bearers; many more will be passive tradition-bearers who maintain a memory of this specific traditional artifact, in both its presentation and its content. Susan Constant Susan Constant (or Sarah Constant )

10773-457: The complexity of the interpretation, the birthday party for a seven-year-old will not be identical to the birthday party for that same child as a six-year-old, even though they follow the same model. For each artifact embodies a single variant of a performance in a given time and space. The task of the folklorist becomes to identify within this surfeit of variables the constants and the expressed meaning that shimmer through all variations: honoring of

10906-472: The continent is a single example of an ethnic group parading their separateness (differential behavior ), and encouraging Americans of all stripes to show alliance to this colorful ethnic group. These festivals and parades, with a target audience of people who do not belong to the social group, intersect with the interests and mission of public folklorists , who are engaged in the documentation, preservation, and presentation of traditional forms of folklife. With

11039-495: The crew is getting up the anchor in a storm, by means of a pump-style windlass. One of the chanties the men sing while performing this task is mentioned by title, "Paddy on the Railway." The Shakers are a religious sect founded in 18th-century England upon the teachings of Ann Lee . Shakers today are most known for their cultural contributions, especially style of music and furniture. The Shakers composed thousands of songs, and also created many dances; both were an important part of

11172-598: The custom, either as performer or audience, signifies acknowledgment of that social group. Some customary behavior is intended to be performed and understood only within the group itself, so the handkerchief code sometimes used in the gay community or the initiation rituals of the Freemasons. Other customs are designed specifically to represent a social group to outsiders, those who do not belong to this group. The St. Patrick's Day Parade in New York and in other communities across

11305-504: The dangers and promise of their own wilderness frontier . As a consequence of his vision and audacity, there was now a land free from kings, a vast continent for new beginnings. In the years following the Revolution the poetic device " Columbia " was used as a symbol of both Columbus and America. King's College of New York changed its name in 1792 to Columbia, and the new capital in Washington was subtitled District of Columbia . In May 1607,

11438-456: The defining features a challenge. While this classification is essential for the subject area of folkloristics, it remains just labeling and adds little to an understanding of the traditional development and meaning of the artifacts themselves. Necessary as they are, genre classifications are misleading in their oversimplification of the subject area. Folklore artifacts are never self-contained, they do not stand in isolation but are particulars in

11571-517: The developmental function of this childlore, the artifacts themselves have been in play for centuries. Below is listed just a small sampling of types and examples of childlore and games. A case has been made for considering folk history as a distinct sub-category of folklore, an idea that has received attention from such folklorists as Richard Dorson. This field of study is represented in The Folklore Historian , an annual journal sponsored by

11704-410: The established church tends to be so large and complex that it is usually treated as a specialized area of folk customs; it requires considerable expertise in standard church ritual in order to adequately interpret folk customs and beliefs that originated in official church practice. Customary folklore is always a performance, be it a single gesture or a complex of scripted customs, and participating in

11837-434: The extensive array of other legislation designed to protect the natural and cultural heritage of the United States, this law also marks a shift in national awareness. It gives voice to a growing understanding that cultural diversity is a national strength and a resource worthy of protection. Paradoxically, it is a unifying feature, not something that separates the citizens of a country. "We no longer view cultural difference as

11970-485: The famous reply " Yes, Virginia, there is a Santa Claus ", has become a part of popular Christmas folklore in the United States and Canada. The Headless Horseman is a fictional character from the short story "The Legend of Sleepy Hollow" by American author Washington Irving. The story, from Irving's collection of short stories, entitled The Sketch Book of Geoffrey Crayon, has worked itself into known American folklore/legend through literature and film. " Rip Van Winkle "

12103-435: The first American flag for General George Washington entered into American consciousness about the time of the 1876 centennial celebrations. In the 2008 book The Star-Spangled Banner: The Making of an American Icon , Smithsonian experts point out that accounts of the event appealed to Americans eager for stories about the revolution and its heroes and heroines. Betsy Ross was promoted as a patriotic role model for young girls and

12236-496: The first classification system for folktales in 1910. This was later expanded into the Aarne–Thompson classification system by Stith Thompson and remains the standard classification system for European folktales and other types of oral literature. As the number of classified oral artifacts grew, similarities were noted in items that had been collected from very different geographic regions, ethnic groups, and epochs, giving rise to

12369-411: The generations and subject to the same forces of conservative tradition and individual variation" that are found in all folk artifacts. Folklorists are interested in the physical form, the method of manufacture or construction, the pattern of use, as well as the procurement of the raw materials. The meaning to those who both make and use these objects is important. Of primary significance in these studies

12502-530: The hagiographical tales concerning the Christian Saint Nicholas. " A Visit from St. Nicholas ", also known as "The Night Before Christmas" is a poem first published anonymously in 1823 and generally attributed to Clement Clarke Moore. The poem, which has been called "arguably the best-known verses ever written by an American", is largely responsible for the conception of Santa Claus from the mid-nineteenth century to today, including his physical appearance,

12635-404: The individual within the circle of family and friends, gifting to express their value and worth to the group, and of course, the festival food and drink as signifiers of the event. The formal definition of verbal lore is words, both written and oral, that are "spoken, sung, voiced forms of traditional utterance that show repetitive patterns." Crucial here are the repetitive patterns. Verbal lore

12768-417: The items were used, with actors reenacting the everyday lives of people from all segments of society, relying heavily on the material artifacts of a pre-industrial society. Many locations even duplicate the processing of the objects, thus creating new objects of an earlier historic time period. Living museums are now found throughout the world as part of a thriving heritage industry . This list represents just

12901-431: The job of folklorists..." Folklore became a verb, an action, something that people do, not just something that they have. It is in the performance and the active context that folklore artifacts get transmitted in informal, direct communication, either verbally or in demonstration. Performance includes all the different modes and manners in which this transmission occurs. Transmission is a communicative process requiring

13034-408: The language of a folklore performance. Material culture requires some moulding to turn it into a performance. Should we consider the performance of the creation of the artifact, as in a quilting party, or the performance of the recipients who use the quilt to cover their marriage bed? Here the language of context works better to describe the quilting of patterns copied from the grandmother, quilting as

13167-414: The lives they were living. Slaves would learn the same hymns that their masters sang, and when they came together they developed and sang adapted versions of these hymns, they were called Negro spirituals . It was from these roots, of spiritual songs, work songs, and field hollers, that blues, jazz, and gospel developed. Negro spirituals were primarily expressions of religious faith. These songs provided them

13300-478: The most part self-explanatory, these categories include physical objects ( material folklore ), common sayings, expressions, stories and songs ( verbal folklore ), and beliefs and ways of doing things ( customary folklore ). There is also a fourth major subgenre defined for children's folklore and games ( childlore ), as the collection and interpretation of this fertile topic is particular to school yards and neighborhood streets. Each of these genres and their subtypes

13433-411: The necessary beat to complex physical rhythms and movements, be it hand-clapping, jump roping, or ball bouncing. Furthermore, many physical games are used to develop strength, coordination and endurance of the players. For some team games, negotiations about the rules can run on longer than the game itself as social skills are rehearsed. Even as we are just now uncovering the neuroscience that undergirds

13566-460: The next meal. Most of these folklore artifacts are single objects that have been created by hand for a specific purpose; however, folk artifacts can also be mass-produced, such as dreidels or Christmas decorations. These items continue to be considered folklore because of their long (pre-industrial) history and their customary use. All of these material objects "existed prior to and continue alongside mechanized industry. … [They are] transmitted across

13699-435: The next. Folklore is not something one can typically gain from a formal school curriculum or study in the fine arts . Instead, these traditions are passed along informally from one individual to another, either through verbal instruction or demonstration. The academic study of folklore is called folklore studies or folkloristics, and it can be explored at the undergraduate, graduate, and Ph.D. levels. The word folklore ,

13832-554: The night of his visit, his mode of transportation, the number and names of his reindeer, as well as the tradition that he brings toys to children. The poem has influenced ideas about St. Nicholas and Santa Claus from the United States to the rest of the English-speaking world and beyond. Is There a Santa Claus? was the title of an editorial appearing in the September 21, 1897, edition of The (New York) Sun. The editorial, which included

13965-535: The past that continued to exist within the lower strata of society. The " Kinder- und Hausmärchen " of the Brothers Grimm (first published 1812) is the best known but by no means only collection of verbal folklore of the European peasantry of that time. This interest in stories, sayings, and songs continued throughout the 19th century and aligned the fledgling discipline of folkloristics with literature and mythology. By

14098-531: The performance and this is where transmission of these cultural elements takes place. American folklorist Roger D. Abrahams has described it thus: "Folklore is folklore only when performed. As organized entities of performance, items of folklore have a sense of control inherent in them, a power that can be capitalized upon and enhanced through effective performance." Without transmission, these items are not folklore, they are just individual quirky tales and objects. This understanding in folkloristics only occurred in

14231-551: The period of romantic nationalism in Europe. A particular figure in this development was Johann Gottfried von Herder , whose writings in the 1770s presented oral traditions as organic processes grounded in the locale. After the German states were invaded by Napoleonic France , Herder's approach was adopted by many of his fellow Germans, who systematized the recorded folk traditions and used them in their process of nation building . This process

14364-479: The rigging, raising anchor, and other tasks where men would need to pull in rhythm. These songs usually have a very punctuated rhythm precisely for this reason, along with a call-and-answer format. Well before the 19th century, sea songs were common on rowing vessels. Such songs were also very rhythmic in order to keep the rowers together. They were notably influenced by songs of African Americans, such as those sung whilst manually loading vessels with cotton in ports of

14497-408: The rural poor as folk. The common feature in this expanded definition of folk was their identification as the underclass of society. Moving forward into the 20th century, in tandem with new thinking in the social sciences , folklorists also revised and expanded their concept of the folk group. By the 1960s, it was understood that social groups , i.e., folk groups, were all around us; each individual

14630-420: The same function of learning and practicing skills needed for growth. So bouncing and swinging rhythms and rhymes encourage development of balance and coordination in infants and children. Verbal rhymes like Peter Piper picked... serve to increase both the oral and aural acuity of children. Songs and chants, accessing a different part of the brain, are used to memorize series ( Alphabet song ). They also provide

14763-410: The second half of the 20th century, when the two terms " folklore performance " and "text and context" dominated discussions among folklorists. These terms are not contradictory or even mutually exclusive. As borrowings from other fields of study, one or the other linguistic formulation is more appropriate to any given discussion. Performance is frequently tied to verbal and customary lore, whereas context

14896-521: The self-representation of a community. Different genres are frequently combined with each other to mark an event. So a birthday celebration might include a song or formulaic way of greeting the birthday child (verbal), presentation of a cake and wrapped presents (material), as well as customs to honor the individual, such as sitting at the head of the table and blowing out the candles with a wish. There might also be special games played at birthday parties, which are not generally played at other times. Adding to

15029-722: The songs that were performed. The original Thirteen Colonies of the United States were all former British possessions, and Anglo culture became a major foundation for American folk and popular music. Many American folk songs are identical to British songs in arrangements, but with new lyrics, often as parodies of the original material. Anglo-American traditional music also includes a variety of broadside ballads, humorous stories and tall tales, and disaster songs regarding mining, shipwrecks and murder. Folk songs may be classified by subject matter, such as: drinking songs , sporting songs , train songs, work songs , war songs , and ballads . Other American folksongs include: " She'll Be Coming 'Round

15162-444: The sophisticated world of adults, and quite as little affected by it. Of particular interest to folklorists here is the mode of transmission of these artifacts; this lore circulates exclusively within an informal pre-literate children's network or folk group. It does not include artifacts taught to children by adults. However children can take the taught and teach it further to other children, turning it into childlore. Or they can take

15295-556: The southern United States. The work contexts in which African-Americans sang songs comparable to shanties included: boat-rowing on rivers of the southeastern U.S. and Caribbean; the work of stokers or "firemen", who cast wood into the furnaces of steamboats plying great American rivers;and stevedoring on the U.S. eastern seaboard, the Gulf Coast, and the Caribbean—including "cotton-screwing": the loading of ships with cotton in ports of

15428-403: The speaker has just thought up within the current context. Another example is the child's song Old MacDonald Had a Farm , where each performance is distinctive in the animals named, their order, and their sounds. Songs such as this are used to express cultural values (farms are important, farmers are old and weather-beaten) and teach children about different domesticated animals. Verbal folklore

15561-555: The story while temporarily living in Birmingham , England. It was published in his collection, The Sketch Book of Geoffrey Crayon, Gent. While the story is set in New York 's Catskill Mountains near where Irving later took up residence, he admitted, "When I wrote the story, I had never been on the Catskills." Native Americans were the earliest inhabitants of the land that is today known as

15694-412: The study of a group: you can start with an identified group in order to explore its folklore, or you can identify folklore items and use them to identify the social group. Beginning in the 1960s, a further expansion of the concept of folk began to unfold through the study of folklore. Individual researchers identified folk groups that had previously been overlooked and ignored. One notable example of this

15827-405: The study of folklore is "concerned with the study of traditional culture, or the unofficial culture" that is the folk culture, "as opposed to the elite culture, not for the sake of proving a thesis but to learn about the mass of [humanity] overlooked by the conventional disciplines." Individual folklore artifacts are commonly classified as one of three types: material, verbal or customary lore. For

15960-470: The study of folklore. With the increasing theoretical sophistication of the social sciences , it has become evident that folklore is a naturally occurring and necessary component of any social group; it is indeed all around us. Folklore does not have to be old or antiquated; it continues to be created and transmitted, and in any group, it is used to differentiate between "us" and "them." Folklore began to distinguish itself as an autonomous discipline during

16093-420: The topic, there are "four functions to folklore": The folk of the 19th century, the social group identified in the original term "folklore" , was characterized by being rural, illiterate, and poor. They were the peasants living in the countryside, in contrast to the urban populace of the cities. Only toward the end of the century did the urban proletariat (on the coattails of Marxist theory) become included with

16226-473: The totality of their customs and beliefs as folklore. This distinction aligned American folkloristics with cultural anthropology and ethnology , using the same techniques of data collection in their field research. This divided alliance of folkloristics between the humanities in Europe and the social sciences in America offers a wealth of theoretical vantage points and research tools to the field of folkloristics as

16359-408: The turn of the 20th century, the number and sophistication of folklore studies and folklorists had grown both in Europe and North America. Whereas European folklorists remained focused on the oral folklore of the homogenous peasant populations in their regions, the American folklorists, led by Franz Boas and Ruth Benedict , chose to consider Native American cultures in their research, and included

16492-432: The use of symbolic language, and employing the subjunctive mood . In viewing the performance, the audience leaves the daily reality to move into a mode of make-believe, or "what if?" It is self-evident that this fits well with all types of verbal lore, where reality has no place among the symbols, fantasies, and nonsense of traditional tales, proverbs, and jokes. Customs and the lore of children and games also fit easily into

16625-680: The utility of the object. Before the Second World War , folk artifacts had been understood and collected as cultural shards of an earlier time. They were considered individual vestigial artifacts, with little or no function in the contemporary culture. Given this understanding, the goal of the folklorist was to capture and document them before they disappeared. They were collected with no supporting data, bound in books, archived and classified more or less successfully. The Historic–Geographic Method worked to isolate and track these collected artifacts, mostly verbal lore, across space and time. Following

16758-406: The veracity of the stories is not a determining factor. Christopher Columbus , as a hero and symbol to the then-immigrants, is an important figure in the body of American myth. His status, not unlike most American icons, is representative not of his own accomplishments, but the self-perception of the society which chose him as a hero. Having effected a separation from England and its cultural icons,

16891-454: The week of Christmas and New Years’, owners would give their slaves a holiday. This provided a chance for slave families who had different masters to come together, otherwise, they would not go anywhere. Some slaves would craft items, but masters detested industrious slaves. So most slaves would spend their recreational time doing other things, like dancing and singing. Masters approved of such activities, but they may not have listened carefully to

17024-406: Was any mention of trains, stations, etc. in spirituals they were directly referencing the Underground Railroad, such as the song " Swing Low, Sweet Chariot ". These songs were designed so that slave owners thought that slaves were only singing about heaven. Work Songs at least had two functions: one to benefit the slaves and another to benefit overseers. When a group of slaves had to work together on

17157-415: Was arguably the most prominent US folk music scholar of his time, notably during the beginnings of the folk music revival in the 1930s and early 1940s. The American folk music revival was a phenomenon in the United States that began during the 1940s and peaked in popularity in the mid-1960s. Its roots went earlier, and performers like Burl Ives , Woody Guthrie , Lead Belly , and Oscar Brand had enjoyed

17290-437: Was enthusiastically embraced by smaller nations, like Finland, Estonia, and Hungary, which were seeking political independence from their dominant neighbors. Folklore, as a field of study, further developed among 19th-century European scholars, who were contrasting tradition with the newly developing modernity . Its focus was the oral folklore of the rural peasant populations, which were considered as residues and survivals of

17423-456: Was taken at face value. In the 1970s, historians began to question the authenticity of Wirt's reconstruction. Betsy Ross (January 1, 1752 – January 30, 1836) is widely credited with making the first American flag. There is, however, no credible historical evidence that the story is true. Research conducted by the National Museum of American History notes that the story of Betsy Ross making

17556-513: Was the original folklore , the artifacts defined by William Thoms as older, oral cultural traditions of the rural populace. In his 1846 published call for help in documenting antiquities, Thoms was echoing scholars from across the European continent to collect artifacts of verbal lore. By the beginning of the 20th century, these collections had grown to include artifacts from around the world and across several centuries. A system to organize and categorize them became necessary. Antti Aarne published

17689-527: Was the largest of three ships of the English Virginia Company on the 1606–1607 voyage that resulted in the founding of Jamestown in the new Colony of Virginia . Captained by Christopher Newport , she was joined by the Discovery and Godspeed . Susan Constant was rated at 120 tons . Its keel length is estimated at 55.2 feet (16.8 meters). The overall length from tip of its bowsprit to stern

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