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107-545: The Northwest Folklife Festival is an annual festival of ethnic , folk, and traditional art , crafts , and music that takes place over the Memorial Day weekend in Seattle , Washington at Seattle Center . It brings together an estimated 250,000 visitors, 800 volunteers, and about 6,000 musicians, dancers , and other performers. Admission is without charge thanks to community support and donations from attendees. Greeters at

214-459: 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

321-714: A Christian saint as well as a celebration of the time of the summer solstice in the northern hemisphere, where it is particularly important in Sweden. Winter carnivals also provide the opportunity to utilise to celebrate creative or sporting activities requiring snow and ice. In the Philippines , each day of the year has at least one festival dedicated to harvesting of crops, fishes, crustaceans, milk, and other local goods. Scholarly literature notes that festivals functionally disseminate political values and meaning, such as ownership of place, which undergoes transformation in accordance with

428-432: 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

535-408: 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,

642-483: 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

749-649: 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

856-408: A desire for escapism, socialization and camaraderie; the practice has been seen as a means of creating geographical connection, belonging and adaptability. The word "festival" was originally used as an adjective from the late fourteenth century, deriving from Latin via Old French . In Middle English , a "festival dai" was a religious holiday. The first recorded used of the word "festival" as

963-529: A global tourist prospect although they are commonly public or not-for-profit . Many festivals have religious origins and entwine cultural and religious significance in traditional activities. The most important religious festivals such as Christmas , Rosh Hashanah , Diwali , Eid-al-Fitr and Eid-al-Adha serve to mark out the year. Others, such as harvest festivals , celebrate seasonal change. Events of historical significance, such as important military victories or other nation-building events also provide

1070-503: A noun was in 1589 (as "Festifall"). Feast first came into usage as a noun c.  1200 , and its first recorded use as a verb was circa 1300. The word gala comes from Arabic word khil'a , meaning robe of honor. The word gala was initially used to describe "festive dress", but came to be a synonym of "festival" starting in the 18th century. Festivals have long been significant in human culture and history and are found in virtually all cultures. The importance of festivals, to

1177-654: A particular ethnic community or folk tradition through the Cultural Focus program. In recent years, these cultural focuses have included maritime culture, Arab-American life, the Urban Indian, Bulgarian Culture and the passing of cultural traditions from generation to generation. The most recent Cultural Focus programs include the Traditional Roots of Hip Hop , Echoes of Aztlan and Beyond and Youth Rising . The festival has over 20 stages, large and small, set up throughout

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1284-504: 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

1391-501: A result of which there is a wide range of ancient and modern harvest festivals . Ancient Egyptians relied upon the seasonal inundation caused by the Nile River , a form of irrigation , which provided fertile land for crops. In the Alps , in autumn the return of the cattle from the mountain pastures to the stables in the valley is celebrated as Almabtrieb . A recognized winter festival,

1498-594: 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

1605-509: 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

1712-426: 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

1819-450: 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

1926-400: 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

2033-553: 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

2140-492: 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

2247-457: 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

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2354-673: 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

2461-400: 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,

2568-480: 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

2675-404: 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

2782-536: 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

2889-451: 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

2996-559: 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

3103-520: 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

3210-416: 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 ,

3317-411: 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

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3424-434: 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,

3531-578: 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

3638-403: 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

3745-406: Is the body of expressive culture shared by a particular group of people , culture or subculture . This includes oral traditions such as tales , myths , legends , proverbs , poems , jokes , and other oral traditions. This also includes material culture , such as traditional building styles common to the group. Folklore also encompasses customary lore, taking actions for folk beliefs, and

3852-660: 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

3959-540: 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 ,

4066-428: 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

4173-818: 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

4280-609: The Catholic , Eastern Orthodox , and Anglican liturgical calendars there are a great number of lesser feasts throughout the year commemorating saints, sacred events or doctrines. In the Philippines , each day of the year has at least one specific religious festival, either from Catholic, Islamic, or indigenous origins. Buddhist religious festivals, such as Esala Perahera are held in Sri Lanka and Thailand. Hindu festivals , such as Holi are very ancient. The Sikh community celebrates

4387-578: The Chinese New Year , is set by the lunar calendar, and celebrated from the day of the second new moon after the winter solstice . Dree Festival of the Apatanis living in Lower Subansiri District of Arunachal Pradesh is celebrated every year from July 4 to 7 by praying for a bumper crop harvest. Midsummer or St John's Day, is an example of a seasonal festival, related to the feast day of

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4494-602: 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

4601-616: 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

4708-661: The National Peanut Festival in the United States, or the Galway International Oyster Festival in Ireland. There are also specific beverage festivals, such as the famous Oktoberfest in Germany for beer . Many countries hold festivals to celebrate wine . One example is the global celebration of the arrival of Beaujolais nouveau , which involves shipping the new wine around the world for its release date on

4815-497: The Philippines , aside from numerous art festivals scattered throughout the year, February is known as national arts month, the culmination of all art festivals in the entire archipelago. The modern model of music festivals began in the 1960s-70s and have become a lucrative global industry. Predecessors extend back to the 11th century and some, such as the Three Choirs Festival, remain to this day. Film festivals involve

4922-556: 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

5029-641: The Vaisakhi festival marking the new year and birth of the Khalsa . Among the many offspring of general arts festivals are also more specific types of festivals, including ones that showcase intellectual or creative achievement such as science festivals , literary festivals and music festivals . Sub-categories include comedy festivals , rock festivals , jazz festivals and buskers festivals ; poetry festivals, theatre festivals , and storytelling festivals ; and re-enactment festivals such as Renaissance fairs . In

5136-489: 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

5243-545: 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

5350-678: The Seattle Center grounds, which feature mostly local acts organized by the festival. Like the volunteers who support the festival, they perform without compensation. Many of the venues, notably the Armory and the nearby Fisher Pavilion, are set up for participatory dancing. The festival grounds also include extensive space for music jams and drum circles. Many attendees from across Washington state, Oregon and British Columbia , come to Northwest Folklife annually to play music with friends. The festival also has buskers (or street performers) who come to

5457-529: 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

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5564-599: 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

5671-413: 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

5778-423: 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

5885-455: The calendar in use at the time. The Sed festival , for example, celebrated the thirtieth year of an Egyptian pharaoh 's rule and then every three (or four in one case) years after that. Among the Ashantis , most of their traditional festivals are linked to gazette sites which are believed to be sacred with several rich biological resources in their pristine forms. Thus, the annual commemoration of

5992-476: The center of Seattle Center serves as a water park. Since the festival is open to all, people often come to picnic, sunbathe, or just enjoy the grounds. Festival A festival is an event celebrated by a community and centering on some characteristic aspect or aspects of that community and its religion or cultures . It is often marked as a local or national holiday , mela , or eid . A festival constitutes typical cases of glocalization , as well as

6099-457: 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

6206-622: The consumption of specially prepared food (showing the connection to "feasting") and they bring people together. Festivals are also strongly associated with national holidays. Lists of national festivals are published to make participation easier. The scale of festivals varies; in location and attendance, they may range from a local to national level. Music festivals, for example, often bring together disparate groups of people, such that they are both localised and global. The "vast majority" of festivals are, however, local, modest and populist. The abundance of festivals significantly hinders quantifying

6313-472: 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

6420-598: 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

6527-456: 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

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6634-517: 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

6741-831: The entrances encourage visitors to make donations and special buttons with yearly designs are exchanged for donations. Northwest Folklife was founded in 1971 by the Seattle Folklore Society , the National Park Service , the National Folk Festival Association (now the National Council for the Traditional Arts ), and the City of Seattle, as part of the Park Service's urban outreach program to allow

6848-410: 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

6955-434: 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

7062-466: The festival from all over and perform along the Seattle Center walkways. The buskers include musicians, jugglers, circus performers, and magicians, and vary in age, style, and professionalism, all playing for donations from the crowds. Festival organizers recently began asking that buskers donate 15% of their earnings (from any tips or CD sales) to the festival, which is the same asked of vendors. The performances featured both on and off stage expand on what

7169-473: The festival. Furthermore, a festival may act as an artefact which allows citizens to achieve "certain ideals", including those of identity and ideology. Festivals may be used to rehabilitate or elevate the image of a city; the ephemerality of festivals means that their impact is often incorporeal, of name, memory and perception. In deviating from routine, festivals may reinforce the convention, be it social, cultural or economic. Folklore Folklore

7276-637: The festivals helps in maintaining the buoyancy of the conserved natural site, assisting in biodiversity conservation. In the Christian liturgical calendar , there are two principal feasts, properly known as the Feast of the Nativity of our Lord (Christmas) and the Feast of the Resurrection (Easter), but minor festivals in honour of local patron saints are celebrated in almost all countries influenced by Christianity. In

7383-496: 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

7490-402: The forms and rituals of celebrations such as Christmas , weddings, folk dances , and initiation rites . 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 the next. Folklore

7597-411: 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

7704-472: The gods, goddesses or saints: they are called patronal festivals . They may also provide entertainment , which was particularly important to local communities before the advent of mass-produced entertainment. Festivals that focus on cultural or ethnic topics also seek to inform community members of their traditions; the involvement of elders sharing stories and experience provides a means for unity among families . Attendants of festivals are often motivated by

7811-511: The high culture-low culture interrelationship. Next to religion and folklore , a significant origin is agricultural . Food is such a vital resource that many festivals are associated with harvest time. Religious commemoration and thanksgiving for good harvests are blended in events that take place in autumn , such as Halloween in the northern hemisphere and Easter in the southern. Festivals often serve to fulfill specific communal purposes, especially in regard to commemoration or thanking to

7918-547: The impetus for a festival. An early example is the festival established by Ancient Egyptian Pharaoh Ramesses III celebrating his victory over the Libyans. In many countries, royal holidays commemorate dynastic events just as agricultural holidays are about harvests. Festivals are often commemorated annually. There are numerous types of festivals in the world and most countries celebrate important events or traditions with traditional cultural events and activities. Most culminate in

8025-404: 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

8132-417: 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

8239-431: 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

8346-408: 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

8453-559: The last few centuries – some traditional festivals in Ghana , for example, predate European colonisation of the 15th century. Festivals prospered following the Second World War. Both established in 1947, Avignon Festival and the Edinburgh Festival Fringe have been notable in shaping the modern model of festivals. Art festivals became more prominent by the turn of the 21st century. In modern times, festivals are commodified as

8560-478: 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

8667-411: 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

8774-460: 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

8881-535: 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

8988-569: The people of its Northwest Region (including Alaska ) to publicly present what they "make for their own use and do for their own entertainment." The first festival was first held in 1972 and has since grown to become the largest festival of its kind in North America. As a result of the COVID-19 pandemic , the Folklife was cancelled for 2020 and was deferred to 2021. Each year, the festival spotlights

9095-531: 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

9202-551: 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

9309-402: The present, is found in private and public; secular and religious life. Ancient Greek and Roman societies relied heavily upon festivals, both communal and administrative. Saturnalia was likely influential to Christmas and Carnival . Celebration of social occasions, religion and nature were common. Specific festivals have century-long histories and festivals in general have developed over

9416-408: 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

9523-420: 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

9630-622: The screenings of several different films, and are usually held annually. Some of the most significant film festivals include the Berlin International Film Festival , the Venice Film Festival and the Cannes Film Festival . A food festival is an event celebrating food or drink. These often highlight the output of producers from a certain region. Some food festivals are focused on a particular item of food, such as

9737-410: 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

9844-521: 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

9951-444: 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

10058-403: 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

10165-412: 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

10272-405: 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

10379-470: 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

10486-442: The term "folk" means. Traditional folk music from all over the world is performed, along with rockabilly , Balkan brass, folk punk , jug band , and other music that defies categorization. Dance performances include international folk dancing (including Morris dancing ) as well as swing and blues. The festival is also a place where people can simply hang out and enjoy the (usually sunny) Memorial Day Weather. The giant fountain in

10593-516: The third Thursday of November each year. Both Beaujolais nouveau and the Japanese rice wine sake are associated with harvest time. In the Philippines, there are at least two hundred festivals dedicated to food and drinks. Seasonal festivals, such as Beltane , are determined by the solar and the lunar calendars and by the cycle of the seasons , especially because of its effect on food supply, as

10700-420: 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

10807-517: The total there of. There exists significant variation among festivals, beyond binary dichotomies of sacred and secular, rural and urban, people and establishment. Among many religions , a feast is a set of celebrations in honour of God or gods . A feast and a festival are historically interchangeable. Most religions have festivals that recur annually and some, such as Passover , Easter, and Eid al-Adha are moveable feasts – that is, those that are determined either by lunar or agricultural cycles or

10914-473: 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

11021-459: 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

11128-432: 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

11235-680: 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

11342-437: 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

11449-513: 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

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