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Journal articles on the topic 'Folklore and folklife studies'

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Published: 4 June 2021
Last updated: 4 March 2023

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1

Bronner, Simon J. "Practice Theory in Folklore and Folklife Studies." Folklore 123, no. 1 (April 2012): 23–47. http://dx.doi.org/10.1080/0015587x.2012.642985.

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2

Bronner, S. J. "Folklore and Folklife Studies: The Discipline of Analyzing Traditions." Choice Reviews Online 50, no. 09 (April 17, 2013): 1555–65. http://dx.doi.org/10.5860/choice.50.09.1555.

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3

Cohen, David Steven, and John Eilertsen. "Folklore and Folklife in a Juvenile Corrections Institution." Western Folklore 44, no. 1 (January 1985): 1. http://dx.doi.org/10.2307/1499947.

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4

Baker, Ronald L. "Folklore and Folklife Studies in American and Canadian Colleges and Universities." Journal of American Folklore 99, no. 391 (January 1986): 50. http://dx.doi.org/10.2307/540853.

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5

Grimshaw, Polly, and Susan Steinfirst. "Folklore and Folklife: A Guide to English-Language Reference Sources." Journal of American Folklore 108, no. 427 (1995): 115. http://dx.doi.org/10.2307/541749.

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6

Mattina, Anthony, and Robert E. Walls. "Bibliography of Washington State Folklore and Folklife. Selected and Partially Annotated." Western Folklore 48, no. 1 (January 1989): 77. http://dx.doi.org/10.2307/1499989.

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7

Young, M. "The Value in Things: Folklore and the Anthropological Museum Exhibit." Practicing Anthropology 7, no. 1-2 (January 1, 1985): 19–20. http://dx.doi.org/10.17730/praa.7.1-2.h42715107543560l.

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In anthropological museums material objects serve to depict relationships between people, objects, and the physical world. Thus there is an obvious link between the museological side of anthropology and that branch of folklore or folklife studies which focuses on material culture. Both study objects as indices of the minds of their makers. Recently, however, the proponents of both of these subdisciplines have been taken to task for an over-emphasis on the object in and of itself which leads them to ignore or obscure the "environment" within which that object originally existed. Folklorists who wish to discern both the form and meaning of material items and those who recognize the importance of studying all aspects of a multi-faceted event have benefited from the performance-centered approach which extends its focus from the folkloric item to the total context within which that item was generated. It is this approach which enables folklorists to view verbal or visual forms in relationship to various cultural processes and to address topics in ethnoaesthetics, ethics, and education which folklore shares with anthropology and museology. The following is a brief discussion of the way in which concepts from folklore theory can be used in the anthropological museum exhibit to present a more dynamic and accurate picture of the relationship between people and things.
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8

Thitathan, Siraporn, and Wanni Wibulswasdi Anderson. "Phun Thin-Phun Than: Miti Mai Khong Katichonwittaya Lae Withi Chiwit Saman Khong Phun Ban-Phun Muang [Folklore-Folklife: New Dimensions in Folklore and Folklife Studies] Special Issue of Arts and Culture." Asian Folklore Studies 48, no. 1 (1989): 173. http://dx.doi.org/10.2307/1178549.

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9

Baskerville, Ioana. "From Unicorns to Lipizzan Horses. Romanian Folklore Studies on the Way to the Implementation of the UNESCO 2003 Convention." Slovenský národopis / Slovak Ethnology 69, no. 4 (December 1, 2021): 487–500. http://dx.doi.org/10.2478/se-2021-0029.

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Abstract As a country officially engaged in the intangible cultural heritage (hereafter ICH) inventorying and other safeguarding mechanisms of the UNESCO 2003 Convention, Romania provides an example of how folklorists strive to transcend the traditional rules of their discipline and to adapt their methodology and overview to supporting the implementation of the Convention. Starting from the recent Romanian contribution to the multinational file for inscribing the “Lipizzan horse breeding traditions” on the UNESCO Representative List of the Intangible Cultural Heritage of Humanity, this paper highlights the counterbalancing influences encountered during this process. Given the distance between this ICH element and the topoi that stand in the mainstream of Romanian folklore studies, the author will provide arguments for considering horse husbandry as a worthy example of living heritage in Romania, ensuring visibility to this tradition in a context dominated by the definition of folklore as an artistic or expressive phenomenon that is being (re)presented as ICH and less by folklife and aesthetic social and cultural manifestations. Using other examples of Romanian living heritage less visible at the level of scholarly and policy initiatives, the author pleads for a middle ground between traditional folklore studies and the theory and current practices of documenting living heritage. The topic may thus contribute to greater efforts to break the old rules of the discipline, turning experts’ eyes from mythological horses to real ones.
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10

Dewhurst. "Folklife and Museum Practice: An Intertwined History and Emerging Convergences American Folklore Society 2011 Presidential Address." Journal of American Folklore 127, no. 505 (2014): 247. http://dx.doi.org/10.5406/jamerfolk.127.505.0247.

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11

Feltault, Kelly. "Development Folklife: Human Security and Cultural Conservation." Journal of American Folklore 119, no. 471 (January 1, 2006): 90–110. http://dx.doi.org/10.2307/4137785.

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Abstract Addressing the potential for development folklife as a subfield within the discipline offolklore, this article argues that folklorists need to expand not only their development work outside arts agencies, but also their definition of development. Analyzing cultural tourism as the dominant development model used byfolklorists, this article locates it within export-oriented economic growth strategies that do not challenge the dominant, neoliberal discourse of development as economic growth. The transformation of culture into a value-added commodity for preservation happens when folklore-based cultural tourism projects ignore the intersection of traditional culture with public policy, human rights, environmental management, global capitalist economics, and the human and livelihood security issues produced. In this way, folklorists’ tourism efforts support capturing cultural resources for state-defined economic growth strategies and the historical separation of culture from development. The article introduces a rights-based or human security-based development paradigm that allows folklorists to collaborate with communities to improve their capacity to address political, economic, environmental, and other changes that affect the sustainability of their cultures.
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12

Burns, Sean. "Going Public: Archie Green's Lifelong Commitment to Laboring Culture." International Labor and Working-Class History 76, no. 1 (2009): 164–79. http://dx.doi.org/10.1017/s0147547909990147.

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AbstractKnown as the “Dean of Laborlore,” Archie Green, who died this past March, spent much of the twentieth century developing innovative public sector projects at the intersection of labor history, occupational folklore, and cultural studies. In 1971, for example, he helped initiate the Working Americans Exhibition on the Washington Mall of the United States Capitol. Using this exhibit as a starting point, this article examines Green's orientation to publicly presenting labor culture and history. I draw from Robert McCarl's reflections on the challenges of the Working Americans Exhibit and suggest that several life experiences uniquely qualified Archie Green to meet these challenges. Excerpting from interviews with Green, I explore how his childhood in East Los Angeles combined with his years as a union shipwright in San Francisco to develop a strong analysis of, and civic commitment to, public workers' folklife. Central to this commitment is a generative, if uneasy, pairing of syndicalist ideals with pragmatic New Deal-inspired politics. I examine how immigrant Scottish shipwrights, educated in the militant syndicalist and Marxist tradition of John Maclean, particularly influenced Green. Raising questions of historiography, I conclude by suggesting we should view Green's integration of scholarly and public sector work as vitally contributing to the emergent cultural sensibility in New Labor History, folklore, American Studies, and public history in the late 1960s and 1970s.
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13

Gillespie, Angus K., Rita Zorn Moonsammy, David Steven Cohen, and Lorraine E. Williams. "Pinelands Folklife." Journal of American Folklore 101, no. 399 (January 1988): 111. http://dx.doi.org/10.2307/540277.

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14

Nikitina, Serafima E., Nikita V. Petrov, Irina A. Razumova, Andrey L. Toporkov, Larisa L. Fialkova, Petr Janeček, and Ülo Valk. "FOLKLORISTS OUT OF THEIR ELEMENT: THE FORUM." Folklore: structure, typology, semiotics 3, no. 2 (2020): 15–48. http://dx.doi.org/10.28995/2658-5294-2020-3-2-15-48.

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From the semiotic point of view, folklore tradition is transmitting culturally and socially significant messages via oral communication channels. Strong interrelation to dynamic interaction of people in vernacular contexts (as opposed to rigid institutional channels and static social structures) is one of folklore’s primary characteristics. With this perception of folklore tradition, folklore studies become a disciplinary area that accumulates unique research experience both on comprehension of transmitted messages and on methodological principles of working with texts and mechanisms of their transmission. This allows us to suggest that in research practice in neighboring fields two variants of transference of folklore studies’ theoretical resources may prove productive: according to presence of folklore elements in the studied material and according to general principles of working with texts (in the broad semiotic sense of the word). The participants of the forum, all of them researchers with extensive experience in field work as well as in theoretical comprehension of oral tradition – were offered various problems for discussion. These problems included, but were not limited to, the boundaries of folklore studies’ object field, employing folklore studies’ methodological tools for analysis of other disciplinary fields’ objects, interaction of folklore studies with other academic disciplines, etc.
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15

Gullick, C. J. M. R., and Mary Gullick. "Folklife Studies in the USA." Anthropology Today 1, no. 4 (August 1985): 22. http://dx.doi.org/10.2307/3032689.

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16

Ben-Amos, Dan. "JEWISH FOLKLORE STUDIES." Modern Judaism 11, no. 1 (1991): 17–66. http://dx.doi.org/10.1093/mj/11.1.17.

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17

Hufford, David. "Folklore Studies and Health." Practicing Anthropology 7, no. 1-2 (January 1, 1985): 23–24. http://dx.doi.org/10.17730/praa.7.1-2.v458140825g64213.

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From the time I was a graduate student in folklore at the University of Pennsylvania I have been interested in the ways that folklore studies and the health professions can be productively brought together, and I have always considered this to be a primary example of "applied folklore." My definition of applied folklore is simply the application of concepts, methods and materials from academic folklore studies to the solution of practical problems. In other words, I see applied folklore standing in the same relation to basic folklore research as engineering does to the basic natural sciences. Such an application of academic folklore knowledge to practical problems provides an excellent setting for the empirical testing to folklore hypotheses and generates by necessity a richly inter-disciplinary approach. Applied folklore, therefore, should be as productive for the academic folklore enterprise as vice versa, and this reciprocal advantage is best realized by folklorists with both basic and applied training and interests.
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18

Gencarella, Stephen Olbrys. "Constituting Folklore: A Case for Critical Folklore Studies." Journal of American Folklore 122, no. 484 (April 1, 2009): 172. http://dx.doi.org/10.2307/20487676.

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19

Stephen Olbrys Gencarella. "Constituting Folklore: A Case for Critical Folklore Studies." Journal of American Folklore 122, no. 484 (2009): 172–96. http://dx.doi.org/10.1353/jaf.0.0086.

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20

O'Connor, Anne, and Gillian Bennett. "Folklore." Béaloideas 69 (2001): 200. http://dx.doi.org/10.2307/20520772.

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21

Crualaoich, Gearóid Ó. "Folklore." Béaloideas 53 (1985): 325. http://dx.doi.org/10.2307/20522273.

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22

Crualaoich, Gearóid Ó. "Folklore." Béaloideas 58 (1990): 233. http://dx.doi.org/10.2307/20522367.

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23

Camp, Charles. "Smithsonian Folklife Festival." Journal of American Folklore 115, no. 457/458 (2002): 484. http://dx.doi.org/10.2307/4129196.

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24

Handler, Richard, Alan Jabbour, and James Hardin. "Folklife Annual 1985." Journal of American Folklore 100, no. 396 (April 1987): 234. http://dx.doi.org/10.2307/540931.

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25

Stekert, Ellen J., C. Kurt Dewhurst, and Yvonne R. Lockwood. "Michigan Folklife Reader." Journal of American Folklore 104, no. 413 (1991): 402. http://dx.doi.org/10.2307/541477.

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26

Bronner, Simon J., Maida Bergeron, Thomas Carter, Carl Fleischhauer, Jeannette Lasansky, Tandy Hersh, Patricia T. Herr, et al. "The Fragmentation of American Folklife Studies." Journal of American Folklore 103, no. 408 (April 1990): 209. http://dx.doi.org/10.2307/541857.

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27

Macijauskaitė-Bonda, Jurgita, and Laima Anglickienė. "Trends in Contemporary Lithuanian Children’s Folklore Research." Aktuālās problēmas literatūras un kultūras pētniecībā: rakstu krājums, no. 26/2 (March 11, 2021): 80–93. http://dx.doi.org/10.37384/aplkp.2021.26-2.080.

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Contemporary children’s folklore is interesting and dynamic as it covers both traditional and new genres and reflects present-day realia as well as younger children’s and adolescents’ psychological world. The aim of this article is to discuss major stages and trends in contemporary Lithuanian children’s folklore research. The present study is based on analytical descriptive, and comparative methods. In Lithuania, the research into children’s folklore was started quite late in comparison to many other countries. The first scholarly studies on traditional children’s folklore were published by Pranė Jokimaitienė in the second half of the 20th century, whereas the research into contemporary children’s folklore was undertaken only in the last decade of the 20th century on the initiative of the folklorist Gražina Skabeikytė-Kazlauskienė. After 1990, when folklore material’s collection from children and adolescents was started, the Archive of Ethnology and Folklore at the Department of Cultural studies at Vytautas Magnus University enlarged by many examples of contemporary Lithuanian folklore. At the beginning of the 21st century, the material’s systematisation, analysis, and publication started; a few dissertations on children’s and youth folklore were successfully defended. In 2013, the monograph Contemporary Schoolchildren’s Folklore (Šiuolaikinis moksleivių folkloras) was published.
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28

Crualaoich, Gearóid Ó., and Diarmuid Ó. Giolláin. "Folklore in Irish Studies." Irish Review (1986-), no. 5 (1988): 68. http://dx.doi.org/10.2307/29735382.

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29

Holzapfel, Otto, Reimund Kvideland, and Henning K. Sehmsdorf. "Nordic Folklore. Recent Studies." Jahrbuch für Volksliedforschung 36 (1991): 168. http://dx.doi.org/10.2307/847676.

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30

Valodzina, Tatsiana. "Introduction: Belarusian Folklore Studies." Folklore: Electronic Journal of Folklore 72 (August 2018): 7–14. http://dx.doi.org/10.7592/fejf2018.72.introduction.

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31

Klein, Barbro, Reimund Kvideland, Henning K. Sehmsdorf, and Elizabeth Simpson. "Nordic Folklore: Recent Studies." Journal of American Folklore 104, no. 413 (1991): 368. http://dx.doi.org/10.2307/541458.

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32

Fukuta, Azio. "Fieldwork in Folklore Studies." Current Anthropology 28, S4 (August 1987): S91—S94. http://dx.doi.org/10.1086/203595.

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33

PAULSEN, DEIRDRE, POLLY STEWART, and COLLEEN WHITLEY. "Studies in Utah Folklore." Utah Historical Quarterly 74, no. 3 (July 1, 2006): 194–96. http://dx.doi.org/10.2307/45062965.

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34

Voigt, Vilmos. "Quo vadis, Folklore Studies?" Tautosakos darbai 50 (December 28, 2015): 15–24. http://dx.doi.org/10.51554/td.2015.28987.

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The article presents a problematic survey of journals in folklore, ethnology and anthropology. Starting from the very first publications, launched as early as the end of the 19th century, the author discusses their global panorama and general situation until nowadays, concentrating also on some essential theoretical and interdisciplinary issues in this field of humanities. Particular attention is paid to the journals published in the Eastern Europe (former “Soviet” countries), and especially – in the Baltic countries. Finally, the author concludes that in spite of radical social and cultural changes, many of the journals could survive until nowadays, and that they are necessary and useful. Still, he notes the lack of new “revolutionary” theories and methodologies, and calls for discussing the shape and direction that these periodicals should take.
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35

Kang, Deung-hag. "Trend of Folklore Studies since 2000 and the Future of Folklore Studies." Korean Folklore 71 (May 31, 2020): 47–75. http://dx.doi.org/10.21318/tkf.2020.5.71.47.

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36

Grinevich, Anna A. "An attempt to use ontologies in folklore studies." Sibirskiy filologicheskiy zhurnal, no. 3 (2021): 9–21. http://dx.doi.org/10.17223/18137083/76/1.

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The paper examines the method of using ontologies in folklore study by describing it on the example of the electronic portal system “Folklore of the peoples of Siberia”. Ontological data organization allows solving the range of problems in the field of folklore studies. The author puts forward scalable classifications of folklore resources by genre (the Genre meta-ontology branch) or the performance context (the Ritual meta-ontology branch). Folklore study proves to be a poorly structured area of knowledge. The concepts of folklore are proposed to be described by means of several domain ontologies. Ontologies allow describing both the exterior and the interior sides of folklore works. The models suggested can be used both to characterize folklore resources and to navigate the system. The CIDOC-CRM standard is adapted for a formal meta-description of a collection of folklore resources. It is used to describe the processes of collecting and preparing folklore works. The ontology of cultural universals, used for marking within texts, is proposed to describe the text elements, their properties and relationships identified in the language corpus by the researcher. Within the framework of the domain ontology, a system of Characters has been developed. The ontological method, suggested here, makes it possible to describe folklore resources from the point of view of their form, as well as to identify the content components of folklore works.
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37

Camp, Charles. "Smithsonian Folklife Festival (review)." Journal of American Folklore 115, no. 457 (2002): 484–86. http://dx.doi.org/10.1353/jaf.2002.0027.

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38

Helviga, Anita. "Ieskats latviešu folkloristikas terminoloģijas attīstībā." Vārds un tā pētīšanas aspekti: rakstu krājums = The Word: Aspects of Research: conference proceedings, no. 24 (December 2, 2020): 289–301. http://dx.doi.org/10.37384/vtpa.2020.24.289.

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Latvian literary terminology and folklore studies terminology have many connections. Both areas have been comparatively understudied; especially, systemic and comprehensive analysis of folklore terminology should be carried out in broader research, which would require in-depth studies of emergence, loan, choice, use, inheritance, and succession of terms. This article mostly deals with historical or chronological aspect, providing a view into some essential lexicographic, monographic, and other resources of terms. The article aims to provide a view into the development of Latvian terminology in the 20th century (more precisely – from the beginning of independent Latvia until the restoration of independence after the Soviet occupation), paying attention to several resources of terminology. To reach the aim, a number of essential term sources of the field, which have had an impact on future terminology use and development, have been selected; characteristic of the resources is given, and specific examples are provided to illustrate the tendencies of the field’s terminology development. The publications, personalities, events, and discussions of the time help to understand what has happened in the newest terminology development period. The article draws from the following essential resources of terminology, which have had an impact on the Latvian folklore studies terminology: “Latvian Encyclopaedia” (Latviešu konversācijas vārdnīca, 1927–1940), “Introduction into Latvian Folk Poetry” (Ievads latviešu tautas dzejā, 1940) by Ludis Bērziņš (1870–1965), “General Conceptions about Folk Poetry” (Pamatjēdzieni par tautas dzeju, 1937) by Anna Bērzkalne (1891–1956), “Latvian Folklore” (Latviešu folklora, 1948) by Jānis Niedre (1909–1987), the Terminology Commission’s 8th Bulletin (1950), “Language of Latvian Folk Songs” (Latviešu tautasdziesmu valoda”, 1961) and “Works in Folklore Studies” (Raksti folkloristikā, 1968) by Arturs Ozols (1912–1964), “History of Latvian Folklore Studies” (Latviešu folkloristikas vēsture, 1989) by Ojārs Ambainis (1926–1995). The theoretical framework of the research consists of the studies in terminology theory and history by Māris Baltiņš and Valentīna Skujiņa, and the folklore studies history research by researchers at the Institute of Literature, Folklore and Art of the University of Latvia (Māra Vīksna, Dace Bula, Rita Treija, Anda Kubuliņa, Baibas Krogzeme-Mosgorda). Also, the minutes of the Latvian SSR Academy of Sciences Terminology Commission available at the Latvian Academy of Sciences archive have been studied.
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Laba, Martin. "Parsing the Popular." Ethnologies 30, no. 2 (February 16, 2009): 249–70. http://dx.doi.org/10.7202/019954ar.

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This work argues for an engagement with, and analysis of folkloric expression through the concept and cultural practices of communicative action. The article is motivated by a critical need to situate folklore within dynamic and compelling currents of popular culture. It is suggested that the capacities of folklore as popular culture serve to renew and impel folklore studies for traction and relevance in analytic encounters with contemporary media, culture, and society. Foundational concepts and theoretical trajectories in folklore and communication are detailed, challenged and revised with a view to capturing the substance and significance of folklore in cultural terms. The analysis presented is premised on the notion that there is a decisive intersection of the concepts and practices of folklore and popular culture to the extent that definitional boundaries between them are imprecise and unsustainable. The analysis explores how folklore as popular culture socially articulates, negotiates and asserts meaning in codes, practices, knowledge, spaces and expressive strategies in contemporary cultural conditions and environments.
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40

DANYLІUK, N. O. "UKRAINIAN LINGUO-FOLKLORE STUDIES: THEIR HISTORY, CURRENT STATE, AND PERSPECTIVES." Movoznavstvo 320, no. 5 (October 28, 2021): 34–48. http://dx.doi.org/10.33190/0027-2833-320-2021-5-003.

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The article is devoted to the evolution, present state and perspectives of development of the Ukrainian linguo-folklore studies that are conducted by Sv. Yеrmolenko, N. Zhuravliova, A. Moisiienko, T. Betsenko, Y. Diadyshcheva-Rosovetska, N. Kolesnyk, R. Serdeha and others. The main aspects of the analysis of the language of the Ukrainian folk poetic texts of the period from the end of the 19th century until the middle of the 20th century were considered. They are historical linguistic, linguo-stylistic, linguo-didactic, linguo-cultural, ethnolinguistic, linguo-conceptual, linguo-semiotic. Two stages in the development of linguo-folklore studies were distinguished: 1) 60s — 80s of the 20th c., and 2) 90s of the 20th c. — the early 21st c. It was pointed out that the Ukrainian linguo-folklore studies had already evolved into a separate branch of philology and an educational course with its own object (a linguostructural, artistic-figurative organization of folkloristic texts of various genres, peculiar features of a folkloristic style formation), and subject of research, tasks and trends. There were mentioned the present day approaches to the analysis of folk poetic texts, being based on the language layers (folklore stylistics of language units), language expressive means (folklore stylistics of language expressive means), genres (folklore stylistics of genres) and separate parts of linguistics. The following perspectives of the linguo-folklore studies were defined: the analysis of understudied language units and figurative means, used in the texts of various genres (not only the traditional but new ones as well), development of a folklore lexicography, folklore dialectology, folklore linguo-cognitology, folklore linguosemiotics, folklore communication, linguo-genderology, contrastive linguo-folklore studies, and other trends, as well as a wider application of modern systems of an automatic analysis of texts, dictionaries’ compilation, and data creation.
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41

Sommers, Laurie Kay, Robert Baron, and Nicholas R. Spitzer. "Public Folklore." Ethnomusicology 39, no. 3 (1995): 491. http://dx.doi.org/10.2307/924632.

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42

Ballard, Linda-May. "Encyclopedia of American Folklife." Folk Life 46, no. 1 (January 2007): 164–65. http://dx.doi.org/10.1179/flk.2007.46.1.164.

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43

Roginsky, Dina. "Folklore, Folklorism, and Synchronization: Preserved-Created Folklore in Israel." Journal of Folklore Research: An International Journal of Folklore and Ethnomusicology 44, no. 1 (January 2007): 41–66. http://dx.doi.org/10.2979/jfr.2007.44.1.41.

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44

Georges, Robert A. "Skinnerian Behaviorism and Folklore Studies." Western Folklore 49, no. 4 (October 1990): 400. http://dx.doi.org/10.2307/1499753.

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45

Laba, Martin. "Problems in Canadian Folklore Studies." Ethnologies 7, no. 1-2 (1985): 201. http://dx.doi.org/10.7202/1081331ar.

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46

Buonanno, Michael, and Luisa Del Giudice. "Studies in Italian American Folklore." Italica 72, no. 4 (1995): 546. http://dx.doi.org/10.2307/480191.

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47

Anttonen, Pertti. "The Perspective from Folklore Studies." Oral Tradition 18, no. 1 (2003): 116–17. http://dx.doi.org/10.1353/ort.2004.0002.

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48

Nardini, Gloria, and Luisa Del Giudice. "Studies in Italian American Folklore." Journal of American Folklore 111, no. 442 (1998): 452. http://dx.doi.org/10.2307/541063.

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남, 근우. "Folklore Studies of Kunio Yanagita and Colonialism: On his Connection with 'Korean Folklore Studies'." Journal of Local History and Culture 9, no. 2 (November 30, 2006): 415. http://dx.doi.org/10.17068/lhc.2006.11.9.2.415.

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Rakysh, Zh. "THE TERMS OF THE KAZAKH FOLKLORE STUDIES: THE EXPERIENCE OF THE PREPARATION OF THE DICTIONARY." BULLETIN Series of Philological Sciences 73, no. 3 (July 15, 2020): 254–60. http://dx.doi.org/10.51889/2020-3.1728-7804.38.

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Abstract:
This article introduces the principles and practice of developing a terminological dictionary of Kazakh folklore, also were analyzed new terms based on the current achievements in Kazakh folklore. The main stages and directions of development of Kazakh folklore concepts and terms are directly related to the history of the terminology base formation in national folklore.The analysis showed that in Kazakh folklore there is a predominance of national and general Turkic terms, and the share of Russian language borrowed words is less.However, while folklore genres consist mainly of national terms, general folklore terms and concepts consist of international terms.In order to unify the terms in Kazakh folklore the systematization and formation of folklore scientific terms, transformation of authorized traditional terms, polysemy and competitive use of terms were considered.
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