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Theodorescu, Răzvan. South East Europe -- the ambiguous definitions of a space =: L'Europe du Sud-Est -- les définitions ambiguës d'un espace. UNESCO CEPES, 2002.
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University of New England. School of English, Communication and Theatre. Australian folklore and Australian folk speech: A course in part focussed on the text of The hidden culture: Folklore in Australian society by Graham Seal (text of 1989, 1993), and on Hughes, Joan (ed.) The concise Australian national dictionary (1992) : course handbook (with various definitions, schema, and bibliographical and reference materials). Printed at the University of New England, 1998.
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Wodziński, Marcin. A Definition. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190631260.003.0001.
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What did it mean for an ordinary Jew to be a Hasid? Although there are dozens of definitions of Hasidism, all of them are built on doctrinal categories. The chapter demonstrates these kinds of ideological definitions are inadequate, given that they turn Hasidism into an abstract doctrine, disconnected from its believers and their daily practices. Instead, this chapter offers a behavioral, or performative, definition of Hasidism as practiced in everyday life, a definition based on low-profile, often folk testimony, i.e. it shows what rank-and-file followers understood being a Hasid meant and how they defined their own distinctive features. It demonstrates that, contrary to a predominant assumption, the self-definition of a Hasidic group was closer to a confraternity than to a sect, which provides entirely new analytical categories and allows for a new view of the history of Hasidism, inter-group boundaries, and more.
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Atkin, Albert. Race, Definition, and Science. Edited by Naomi Zack. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190236953.013.5.
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Philosophical concerns about the reality of race often depend on the examination of our ordinary race concepts, and whether the biological sciences might support the existence of those concepts. We can approach these philosophical concerns by looking at how we might define a race concept from both ordinary discourse (the folk definition), and from the viewpoint of the biological sciences (as a subspecies or population cluster). After noting the difficulties with giving a satisfactory definition of race in both domains, we can see more clearly why our race concepts cannot claim any obvious support from the biological sciences.
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Gough, Peter, and Peggy Seeger. “The Folk of the Nation”. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039041.003.0008.
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This chapter provides a definition of folk music. Precise definition of the term folk music has long confounded scholars and been the source of endless debate and controversy; general agreements, either popular or academic are rare, and misunderstandings abound. Folk music in the United States reflects the complex history and diverse ethnic composition of American society. Indeed, academic recognition of these native musical forms preceded the development of the Federal Music Project (FMP); in 1882, Theodore Baker published a scholarly study of American folk music, and in 1910, Theodore Roosevelt wrote a preface for John Lomax's groundbreaking Cowboy Songs and Other Frontier Ballads publication. Meanwhile, some scholars argue that if a song has a known author, it cannot be classified as folksong “because the original meaning of folk music was something ancient and anonymous.”
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Mendelovici, Angela. Fixing Reference on Intentionality. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190863807.003.0001.
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This chapter fixes reference on our target, intentionality. "Intentionality" is sometimes defined as the "aboutness" or "directedness" of mental states. While such definitions succeed at gesturing towards the phenomenon of interest, they are too fuzzy and metaphorical to fix firmly upon it. This chapter recommends an alternative ostensive way of defining "intentionality" as the feature of mental states that we at least sometimes notice introspectively in ourselves and are tempted to describe using representational terms like "of" or "about". This chapter argues that this definition does a better job than alternative definitions—such as those in terms of folk psychology, the mind-brain sciences, and truth and reference—at capturing the phenomenon that talk of "aboutness" and "directedness" is gesturing at.
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Rosen, Tova, and Eli Yassif. The Study of Hebrew Literature of the Middle Ages: Major Trends and Goals. Edited by Martin Goodman. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199280322.013.0011.
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This article aims at a critical examination of modern research on medieval Hebrew literature. Here, the definition of ‘medieval Hebrew literature’ excludes writing in Jewish languages other than Hebrew, and singles out literature from other types of non-literary Hebrew writing. The variety of literary types included in this survey ranges from liturgical and secular poetry to artistic storytelling and folk literature. Both early liturgical poetry (piyyut) and the medieval Hebrew story are rooted in the soil of the Talmudic period. The beginnings of medieval Hebrew storytelling were even more deeply connected to the narrative traditions of the Talmud. However, the constitutive moment of the birth of piyyut and narrative as distinct medieval genres had to do with their separation from the encyclopedic, all-embracing nature of the Talmud.
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Cohen, Ronald D., and Rachel Clare Donaldson, eds. Background in the United States and Great Britain to 1950. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038518.003.0002.
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Throughout the twentieth century, folk music has had many definitions and incarnations in the United States and Great Britain. The public has been most aware of its commercial substance and appeal, with the focus on recording artists and their repertoires, but there has been so much more, including a political agenda, folklore theories, grassroots styles, regional promoters, and discussions on what musical forms—blues, hillbilly, gospel, Anglo-Saxon, pop, singer-songwriters, instrumental and/or vocal, international—should be included. These contrasting and conflicting interpretations were particularly evident during the 1950s. This chapter begins by focusing on Alan Lomax (1915–2002), one of the most active folk music collectors, radio promoters, and organizers during the 1940s. Lomax had a major influence on folk music in both the United States and Great Britain, tying together what had come before and what would follow. The chapter then discusses folk festivals and performers; British folk music, musicians, and trans-Atlantic musical connections; and Carl Sandburg's publication of the The American Songbag in 1927.
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Wolf, Richard K. Tone and Stroke. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038587.003.0003.
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This chapter examines the importance of tone and stroke melody in the rhythmic patterns of South Asian drumming traditions. Many musicians and listeners in South Asia are interested in the relation of what they consider classical music to what they consider folk music. Some emphasize the distinction when wishing to make a point about what constitutes true musical knowledge (usually knowledge associated with the “classical”). This chapter explores the practice of naming and defining drum patterns based on the author's fieldwork in a number of cities, towns, and rural regions in India and Pakistan. It also discusses the role of melody and rhythm in the definition of patterns by looking at examples of (tone-) melodies accompanied by drums, such as functionally specific genres that combine wind-instrument melodies with drum patterns. The chapter highlights the complex ways in which tone and stroke melodies may vie for primacy within a genre or across different items in the drum repertoire.
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Brady, Erika. Country Music Studies and Folklore. Edited by Travis D. Stimeling. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190248178.013.17.
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This chapter suggests that academic folklorists have been slow to undertake study of country music until the late twentieth century in part due to the discipline’s early history as an outgrowth of European, British, and American nineteenth century intellectual movements embracing the notion of the “folk” as a social entity retaining a pure and uncontaminated oral tradition of song. On the other hand, promoters, musicians, and audiences have embraced country music because of both a constructed myth and an authentic legacy of cultural identity, both deriving from American folk music. The global nature of country music in an era of extensive digitalization of media presents challenges within the industry to retain at least a pretense of history/regionalism and within academic folk studies to address new and unfamiliar media as conduits of tradition and new definitions of musical community.
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Brusselaers, Nele, and Eric A. J. Hoste. Acute kidney injury in patients with severe burn injury. Edited by Norbert Lameire. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780199592548.003.0253_update_001.
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Acute kidney injury (AKI) occurs in approximately one-quarter of all patients with severe burn injury (as defined by the RIFLE consensus classification), and approximately 3% of paediatric burn patients. Overall, a three- to six-fold higher mortality for burn patients with AKI is observed, depending on the applied definition. When AKI is defined by the sensitive RIFLE classification, median mortality of AKI is approximately 35%. This chapter describes the general pathophysiology of AKI in burns, particularly the severe form of burn shock, and discusses in addition the roles of intra-abdominal hypertension, rhabdomyolysis, and the potentially negative impact of povidone-iodine burn dressing. Finally the definitions used in burn pathology, the prevention of AKI with a discussion of the fluid therapy in burned patients, and the role of renal replacement therapy in these patients is discussed.
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Nahachewsky, Andriy. A Folklorist’s View of “Folk” and “Ethnic” Dance. Edited by Anthony Shay and Barbara Sellers-Young. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199754281.013.018.
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For many people, “folk dance” and “ethnic dance” are roughly synonymous, used vaguely to identify colorful but marginal dance traditions. Old stereotypes and biases persist, hindering our understanding of these important spheres of dance activity. This chapter explores this conceptual terrain and proposes definitions that differentiate between the two terms and can be cross-culturally useful. The chapter reviews a number of traditions for conceptualizing “folk dance” and argues that it is sometimes desirable to associate the term specifically with dances of the peasantry (people in rural agricultural societies around the world), as well as those inspired by peasant dancing. It proposes that “ethnic dance” be used to denote any dance in which cultural boundaries are actively engaged. Three Ukrainian dance examples—hutsulka, Hopak, and The Match—illustrate the implications of these suggestions.
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Livermore, Roy. Poles Apart. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198717867.003.0004.
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In just a few years, the magnetic bar-code secreted beneath the world’s oceans had provided detailed intelligence on the motions of the plates. When combined with other data from the sea floor, this allowed geophysicists to reconstruct the history of entire ocean basins following the rifting of Pangea. Some folk, however, are never happy, and ‘glass-half-empty’ types might well have complained that, impressive as all this was, it accounted for less than 200 million of the 4500 million years of Earth history, i.e. just 4%. What about that other 96%? Did plate tectonics operate through part or all of this long history and, in any case, how could you ever know, since the evidence had all been shredded by the closure of earlier oceans? There was hope: the same process that had so conveniently sequestered the recent history of the plates in the sea floor had also been at work throughout much of earlier geological time, recording the story in rocks onshore. By comparison with the high-definition picture of plate motions offered by bar-codes and fracture zones, this recording was monochrome, fuzzy, and incomplete. Yet, by the mid-1950s, it had already provided conclusive evidence that continents were truly mobile. Curiously, hardly anyone noticed.
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Wodzinski, Marcin. Hasidism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190631260.001.0001.
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Innovative and multidisciplinary in approaches, the book discusses the most cardinal features of any social or religious movement: definition, gender, leadership, demographic size, geography, economy, and decline of Hasidism, one of the most important religious movements of modern Eastern Europe. This is the first such attempt to respond to those central questions of Hasidism in one book. Recognizing the major limitations of the existing research on Hasidism, the book offers four important corrections. First, it offers an anti-elitist corrective attempting to investigate Hasidism beyond its leaders into the masses of the rank-and-file followers. Second, it introduces new types of sources, rarely or never used in the research of Hasidism, including archival documents, Jewish memorial books, petitionary notes, folk texts, and quantitative and visual materials. Third, it covers the whole classic period of Hasidism from its institutional maturation at the end of the eighteenth century to its major crisis and decline in wake of the First World War. Fourth, instead of focusing on intellectual history, it offers a multidisciplinary approach with the modern methodologies of the corresponding disciplines: social and cultural history, sociology and anthropology of religion, historical demography of religions, historical geography, gender studies, economic history, and more.
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Bohlman, Philip V. World Music: A Very Short Introduction. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780198829140.001.0001.
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World Music: A Very Short Introduction looks at the history of world music and its many definitions. ‘World music’ is more than a marketing term for the music industry. During the Enlightenment, the idea of the ‘folk song’ encouraged European audiences to imagine music from around the world. Technology helped to create the ‘audio moment’—the transformation of sound into material which could be recorded and distributed worldwide. Throughout history, music has been used to express unity and national pride. World music both foregrounds and transgresses borders. Ideas in different cultures about world music, and indeed about music, are as diverse as ever.
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M¨uhlherr, Bernhard, Holger P. Petersson, and Richard M. Weiss. Existence. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691166902.003.0016.
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This chapter proves that Bruhat-Tits buildings exist. It begins with a few definitions and simple observations about quadratic forms, including a 1-fold Pfister form, followed by a discussion of the existence part of the Structure Theorem for complete discretely valued fields due to H. Hasse and F. K. Schmidt. It then considers the generic unramified cases; the generic semi-ramified cases, the generic ramified cases, the wild unramified cases, the wild semi-ramified cases, and the wild ramified cases. These cases range from a unique unramified quadratic space to an unramified separable quadratic extension, a tamely ramified division algebra, a ramified separable quadratic extension, and a unique unramified quaternion division algebra. The chapter also describes ramified quaternion division algebras D₁, D₂, and D₃ over K containing a common subfield E such that E/K is a ramified separable extension.
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Riess, Jana. The Next Mormons. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190885205.001.0001.
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American Millennials—the generation born in the 1980s and 1990s—have been leaving organized religion in unprecedented numbers. For a long time, the Church of Jesus Christ of Latter-day Saints was an exception: nearly three-quarters of people who grew up Mormon stayed that way into adulthood. This book demonstrates that things are starting to change. Drawing on a large-scale national study of four generations of current and former Mormons as well as dozens of in-depth personal interviews, the text explores the religious beliefs and behaviors of young adult Mormons, finding that while their levels of belief remain strong, their institutional loyalties are less certain than their parents' and grandparents'. For a growing number of Millennials, the tensions between the Church's conservative ideals and their generation's commitment to individualism and pluralism prove too high, causing them to leave the faith—often experiencing deep personal anguish in the process. Those who remain within the fold are attempting to carefully balance the Church's strong emphasis on the traditional family with their generation's more inclusive definition that celebrates same-sex couples and women's equality. Mormon families are changing too. More Mormons are remaining single, parents are having fewer children, and more women are working outside the home than a generation ago.