Journal articles: 'Folklore and nationalism'

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Ramalho, Marcel. "Folkloric Nationalism and Essential Nationalism in José Siqueira’s Loanda and Maracatu." Per Musi, no. 42 (May 6, 2022): 1–24. http://dx.doi.org/10.35699/2317-6377.2022.38325.

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This article describes how Brazilian composer José Siqueira (1907-1985) used musical elements from the folkloric tradition known as Maracatu in the composition of the songs titled Loanda and Maracatu. A secondary goal is to suggest interpretative performance approaches that take into consideration the musical, textual, and sociocultural aspects of these songs. The methodology for the analyses was based on the categories and terms for examining the musical frameworks of art songs outlined by Carol Kimball in her two books about art song, as well as Siqueira’s own-devised Trimodal System. In Loanda and Maracatu, the composer uses several rhythmic cells that are characteristic of the Maracatu folkloric tradition, as well as a clear twentieth-century musical language, confirming Siqueira’s two aesthetic orientations: Folkloric Nationalism (when the composer uses the pure elements of folklore) and Essential Nationalism (when the composer draws inspiration from folklore to create his own musical language).

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Wahyani, Aprin, Ali Imron Al Ma’ruf, Fitri Puji Rahmawati, Yeny Prastiwi, and Laili Etika Rahmawati. "Content Analysis of Nationalism Character Education in Wonogiri Folklore as An Elementary School Literacy Media." Journal of Innovation in Educational and Cultural Research 3, no. 3 (June 6, 2022): 499–507. http://dx.doi.org/10.46843/jiecr.v3i3.224.

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Instilling the character of nationalism in students can be done through literacy programs with folklore media. Therefore, it is necessary to analyze the content of character education in folklore. The purpose of this study was to describe the content of nationalism character education in folklore from Wonogiri (Central Java) as a literacy medium for elementary school students. This research is a qualitative descriptive study with a content analysis model. The results of the analysis found that the main values of the character of nationalism include: (1) respecting, maintaining, and appreciating the diversity of cultures and ethnic groups, (2) discipline and obeying the law, (3) protecting the environment, (4) love for the homeland, (5) Achieve and excel, (6) Willing to sacrifice. The conclusion of the study shows that not all the main values of the character of nationalism are contained in every folklore, therefore teachers as literacy implementers must be able to add these deficiencies from other sources so that they can contribute to inculcating the character of nationalism in students.

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UĞURLU, Serdar. "Folklore Studies and Nationalism in Turkey." Journal of Turkish Studies Volume 6 Issue 3, no. 6 (2011): 1535–47. http://dx.doi.org/10.7827/turkishstudies.2325.

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Roberts, John W. "Grand Theory, Nationalism, and American Folklore." Journal of Folklore Research: An International Journal of Folklore and Ethnomusicology 45, no. 1 (January 2008): 45–54. http://dx.doi.org/10.2979/jfr.2008.45.1.45.

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Honko, Lauri. "Nationalism and Internationalism in Folklore Research." Ethnologies 12, no. 1 (1990): 21. http://dx.doi.org/10.7202/1081657ar.

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Watson, Cameron. "Folklore and Basque Nationalism: Language, Myth, Reality." Nations and Nationalism 2, no. 1 (March 1996): 17–34. http://dx.doi.org/10.1111/j.1354-5078.1996.00017.x.

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ALBAYRAK, Hakan. "AN INVESTİGATİON ON OZANTÜRK'S EPİC OF “TURNALAR” IN TERMS OF NATİONALİSM THEORİES." Zeitschrift für die Welt der Türken / Journal of World of Turks 14, no. 2 (August 15, 2022): 327–47. http://dx.doi.org/10.46291/zfwt/140218.

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There are different researches and studies that have appeared regarding nationalism. There are 3 major theories of these studies, these studies are: primary, modernist, and ethno-symbolic hypotheses. Primary hypothesis claims that all nations came from the same race, and they share the same religion, language, culture and history. The modernist hypothesis claims that nationalism is a communal necessity. In this theory, nationalism explains the modernist process that was affected by social, political, and economic parameters. Finally, the ethno-symbolism theory posits that nationalism is mainly based on ethnic origin and culture. The Epic of “Turnalar” by Ozanturk has pushed the Turkish culture forward. There are three sections connected to each other that talk about the Turkish communities in the “Turnalar” Epic. The first section talks about the Turkish people in Azerbaijan, Kazakhstan, Kyrgyzstan, North Cyprus, Uzbekistan, Turkmenistan, and Turkey.Second section talks about Turkish tribes who live in Iraq, Iran, East Turkistan, Kirim, Tataristan, Main Kurdistan, Yakutsk, Chuvashia, The Republic of Altai, The Republic of Tuva, etc…The third section details the Turkish people who are struggling to live in eastern European countries such as Greece, Bulgaria, Romania, Moldova, Serbia, Bosnia, Kosovo, Albania, Hungary and Macedonia. “Turnalar” is the first work of Bayram Durbilmez who used Ozanturk as a nickname. Bayram Durbilmez used Ozanturk as a nickname for the first time in “Turnalar”. Durbilmez is known by literature studies about love, religious literature, and Turkish national folklore. This scholar defended Turkish nationalism in non-governmental organizations, some foundations, and associations. He used the Ozanturk nickname in his work which shows us how much of a nationalist he is in the literature world. This thesis aims to study “Turnalar” by Ozanturk from the nationalist aspect. By doing this, this thesis will reference his nationalist academic studies. Keywords: Nationalism, Nationalist Theories, Turkish Communities, Ozanturk, Turnalar, Saga, Love Literature

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Suharmono Kasiyun, Pance Mariati, and Syamsul Ghufron. "Educational value in foot stories from Surabaya to support character learning in school." Bali Medical Journal 12, no. 3 (November 29, 2023): 3340–46. http://dx.doi.org/10.15562/bmj.v12i3.4417.

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Introduction: Character education for children today is very important to improve. One of the efforts to improve children's character education is through folklore. The purpose of this study is to describe the inculcation of educational values in Folklore from Surabaya as a supporter of character learning in elementary schools. Methods: Research on planting educational values in folklore from Surabaya to Support Character Learning is a qualitative descriptive study. The research approach used in this study is pragmatic. In the pragmatic approach, it is related to benefits or utility as stated by Horatius. A pragmatic approach is an approach that sees literary works as a medium to convey certain goals to the reader. These goals can be in the form of goals that have to do with education, morals, politics, religion, or other goals. Results: The approach in this study refers to the educational value in Folklore from Surabaya which consists of nine stories. Sawunggaling Folklore contains several character values, namely, persistence, love for the homeland, and responsibility. The Kalimas legend contains the character values of mutual cooperation, the spirit of nationalism (nationalism), and love for the homeland. The Story of the Origin of Ketintang Village contains the character of caring, responsibility, mutual cooperation, persistence, and perseverance, tolerance, hard work, creativity, and independence. The fairy tale of Jaka Dolog is a fairy tale with the theme of the need for honesty. Ki Ageng Jangrana who rebelled against the Dutch was a form of nationalism, responsibility, and self-sacrifice character values. In Folklore from Surabaya, religious values are found in the stories of Ki Ageng Brondong and Sunan Ampel. Conclusion: Folklore originating from Surabaya contains educational values that can be adopted by teachers to support student character education.

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Handler, Richard. "In Search of the Folk Society: Nationalism and Folklore Studies in Quebec." Culture 3, no. 1 (December 2, 2021): 103–14. http://dx.doi.org/10.7202/1084163ar.

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Québécois nationalist ideologies base the uniqueness of Québécois identity on distinctive cultural traditions which, they urge, need to be protected. Among other cultural specialists, folklorists have worked to document traditional Québécois culture. But such research ‘objectifies’ traditional culture by placing it in new settings and attaching new meanings to it. And folklorists, as traditional in Québec as ‘tradition’ itself, thereby change the culture that they intended to preserve. Thus the question arises: was Québec ever a folk society, homogeneous and isolated, or were folk traditions continually recreated by scholars and nationalists alike?

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Gao, Selina J. "In the Shadow of War: Nationalism and Folk Studies in Wartime Beiping and Shanghai." Journal of Nationalism, Memory & Language Politics 18, no. 1 (June 1, 2024): 55–73. http://dx.doi.org/10.2478/jnmlp-2024-0004.

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Abstract The discipline of folklore studies was introduced to China in the early twentieth century while the country faced a grave national crisis resulting from intense foreign pressure and a rigid political system that was incapable of adapting to the challenges of the modern world. Nationalism contributed to the rising interest in folklore from the late 1910s to early 1920s, then became the dominant theme of folklore studies thereafter. In the late 1920s and early 1930s, folklore studies spread all over the country and developed vigorously within China. However, the eruption of the War of Resistance in 1937 interrupted this revitalization process and most folklore activities came to a standstill. In wartime China, leading scholars looked to the past in part as a reaction to Japanese imperialism, but also to strengthen cultural cohesion for the nation. In Japanese-occupied areas, some scholars persisted in independent folklore investigations and writing even though most upper tier Chinese universities and leading figures in the folklore movement gradually relocated to non-occupied territory. Scholars who remained in the occupation zone often had contact with foreign-backed institutions and were able to continue working during the war years. Their research activities served the purpose of rallying the nation and fed a growing popular demand for more and deeper investigations into China’s folk traditions. This work examines the influence of nationalism on folk studies in Beiping and Shanghai, shining a light on folklorists’ activities, folklore organizations, and primary publications during China’s War of Resistance against Japan.

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Vejdani, Farzin. "APPROPRIATING THE MASSES: FOLKLORE STUDIES, ETHNOGRAPHY, AND INTERWAR IRANIAN NATIONALISM." International Journal of Middle East Studies 44, no. 3 (July 26, 2012): 507–26. http://dx.doi.org/10.1017/s002074381200044x.

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AbstractThis paper traces the emergence of folklore studies and ethnography in interwar Iran. It argues that these disciplines were part of larger nationalist projects of representing and speaking for the “masses.” The first part of the paper explores how and why a number of Iranian intellectuals engaged in folklore studies after a period of prolonged political activism in the first few decades of the 20th century. The second part of the paper examines cultural institutions established by the state, mainly in the late 1930s, in an attempt to appropriate and institutionalize folklore studies and ethnography for the purposes of nation building. These efforts were fraught with ambivalences because the “masses” were simultaneously praised as repositories of “authenticity” and looked down upon as a potential source of “backwardness.”

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Bigenho, Michelle, and Henry Stobart. "The Devil in Nationalism: Indigenous Heritage and the Challenges of Decolonization." International Journal of Cultural Property 23, no. 2 (May 2016): 141–66. http://dx.doi.org/10.1017/s0940739116000114.

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Abstract:In 2006, Bolivians began living under their first indigenous president and undergoing an explicitly pro-indigenous “process of change,” alongside much rhetoric of indigenous autonomy and state “decolonization.” However, this article suggests that this same government’s twenty-first century policies regarding intangible heritage and “culture” hardly mark a departure from mid-twentieth-century mestizo-dominated liberal nationalist projects. Through the ethnography of disputed cultural claims to folklore, such as those with Peru involving the devil dance, this article examines how proprietary nationalism is experienced and expressed among certain Bolivians. For example, indignant internationally touring folklore workers imagine a hyperreal scarcity of specific expressions that have become framed as “cultural resources” for the nation. Indeed, it is common to hear propertied language employed when international disputes heat up, as cultural images circulate at high speeds through social networks and digital media. Within these media platforms, the visual sensory mode often overshadows aural and kinesthetic ones, as socially interwoven music and dance expressions fade into the background and stand-alone images of spectacular costumes move forward.

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Nauert, Charles G., and Walter Stephens. "Giants in Those Days: Folklore, Ancient History, and Nationalism." American Historical Review 96, no. 2 (April 1991): 493. http://dx.doi.org/10.2307/2163249.

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Stephens (book author), Walter, and Philip R. Berk (review author). "Giants in Those Days: Folklore, Ancient History and Nationalism." Renaissance and Reformation 28, no. 1 (January 24, 2009): 88–89. http://dx.doi.org/10.33137/rr.v28i1.11639.

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Anwar, Chairul, Antomi Saregar, Arifeen Yama, and Adyt Anugrah. "Lampung Folklore with Scaffolding: Efforts to Strengthen Indonesian Students’ Character." Tadris: Jurnal Keguruan dan Ilmu Tarbiyah 7, no. 1 (June 29, 2022): 189–200. http://dx.doi.org/10.24042/tadris.v7i1.7446.

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Attempts to improve the survival of culture, one of which is legend or folklore. In recent years, the presentation of culture in the form of works through folklore has become less attractive. This research aims to create an interactive book on Lampung folklore that incorporates character values and describes the strengthening of students' character through interactive folklore books incorporate character values. This study employs Borg and Gall's research and development procedure. Data collection methods include direct observation or observation, interviews, questionnaires, focus groups, and a literature review. According to the findings of this study, the construction of scaffolding-based folklore in the Legend of Tulung Naga is quite feasible. It may offer students a thorough grasp of character values. Spiritual qualities, nationalism, independence, and social caring are character traits that can be strengthened after students read the scaffolding-based Lampung folklore book. This development research is believed to be an alternative to developing students’ character at school and home so that future generations might produce better generations. Furthermore, by bringing up folklore, it can automatically preserve local culture.

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Prayogo, Koko Is, and Ranang Agung Sugihartono. "DIRECTING ANIMATION DALAM FILM SERI SERIBU SATU CANDI." Capture : Jurnal Seni Media Rekam 8, no. 1 (August 9, 2017): 34–47. http://dx.doi.org/10.33153/capture.v8i1.1899.

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The making of the work of this final project animation departs from the assumption thatÂ the development of Indonesian films is much about the search for identity or an identity,Â and the struggle of nationalism. However, there are still less of them involving folkloreÂ that developed in Indonesian society.By using creative formula of Kentaro Kimura style,Â the making of this film tries to lift the folklore in Indonesia and try to pack it interestingly.Â At the stage of idea creation,we do a research of the narrative element of a folklore andÂ reconstructed to explore possibilities in making into a new story.The series of animatedÂ films Thousand and One Temple (Seribu Satu Candi) is raised and inspired from theÂ Legend of Prambanan Temple.This film tells the twists and turns of life of BandungÂ Bondowoso before he becomes a prince of magic. Narratively the concept of comedyÂ makes these stories more interesting.The use of ornamentic concept from batik for theÂ object textures makes this work give more nuances of Nusantara.Keywords :Directing,animation,and Seribu Satu Candi

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Maksetbay Kyzy, Ayimbetova Zamira. "The Problem Of Mutual Synthesis Of Folklore And Written Literature In The Science Of Karakalpak Literature." American Journal of Social Science and Education Innovations 02, no. 11 (November 30, 2020): 421–27. http://dx.doi.org/10.37547/tajssei/volume02issue11-70.

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The study of folklore in the works of Karakalpak poets and writers is especially relevant in the modern stages of cultural development, due to the growing interest of society in the study of their national and historical roots. The study of the interrelationship of written literature and folklore is of particular importance in the preservation of the common cultural heritage of mankind and each nation. It is also a powerful weapon in identifying peoples, nations, communities, and age groups and bringing them closer together. Traditional folk culture is not only a dialogue between different nations, but also a dialogue between different peoples. Without it, under the influence of popular culture, young people become addicted to stereotypes that are alien to nationalism, a feeling that often puts nationalism second to none. The spirit of the society, which has lost touch with the roots of national culture, weakens, loses its direction in the definition of moral and artistic dignity.

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Abdul Ameer, Sahar. "Mythology in W. B. Yeast's Early Poetry." Kufa Journal of Arts 1, no. 6 (October 9, 2010): 27–46. http://dx.doi.org/10.36317/kaj/2010/v1.i6.6110.

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Because Irish myth and folklore had been suppressed by church doctrine and British control of school system, W.B.Yeats used his poetry as a tool for re-educating the Irish population about their heritage and as a strategy for developing Irish nationalism. Thus the participation of Yeats in the Irish political system had its origins in his interest in Irish myth and folklore. Yeats retold entire folktales in epic poems and plays and used fragments of stories in shorter poems. Moreover, he presented poems which deal with subjects, images, and themes called from folklore. Most important, Yeats infused his poetry with a rich sense of Irish culture. Even poems that do not deal explicitly with subjects from myth retain powerful tinges of indigenous Irish culture. Yeats often borrowed word selection, verse form, and patterns of imagery directly from traditional Irish myth and folklore.

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Elova, Umida. "DISTINCTIVE DIVERSITY IN THE TRANSLATIONS OF THE EPIC "SONGABOUT GAYAVATA" -THE REFLECTION OF DIVERSITY AND TRANSLATION ISSUES." INTERNATIONAL JOURNAL OF WORD ART 6, no. 3 (June 30, 2020): 190–98. http://dx.doi.org/10.26739/2181-9297-2020-6-26.

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In this article, the epic poem “Songs of Hiawatah” is devoted to the description of the life, life and culture of American Indians, and the epic embodies the traditions of folklore, which is a specific genre of nationalism. Longfello saw the source of inspiration for the creation of national literature in the folklore of the North American Indians -Native Americans. Longfellow's research on the Indians can be traced in several of his works. A number of scholars have conducted research on the work of G. Longfello and his works.

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Cowdell, Paul. "Folklore and Nationalism in Europe during the Long Nineteenth Century." Social History 38, no. 4 (November 2013): 526–28. http://dx.doi.org/10.1080/03071022.2013.842767.

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Kisiel, Piotr. "Folklore and Nationalism in Europe During the Long Nineteenth Century." European Review of History: Revue europeenne d'histoire 20, no. 3 (June 2013): 512–14. http://dx.doi.org/10.1080/13507486.2013.792611.

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McNaughton, Janet. "French-Canadian Nationalism and the Beginnings of Folklore Studies in Quebec." Ethnologies 7, no. 1-2 (1985): 129. http://dx.doi.org/10.7202/1081327ar.

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Ķencis, Toms. "Cultural nationalism of the interwar period: Latvian visual art and folklore." Nations and Nationalism 26, no. 1 (January 2020): 155–75. http://dx.doi.org/10.1111/nana.12573.

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Roginsky, Dina. "Nationalism and ambivalence: ethnicity, gender and folklore as categories of otherness." Patterns of Prejudice 40, no. 3 (July 2006): 237–58. http://dx.doi.org/10.1080/00313220600769505.

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Dzikaitė, Jurga. "Reflections of the Lithuanian World in the Literature Textbooks from the DP Camps: Analyzing the Concept of Folklore." Tautosakos darbai 59 (June 2, 2020): 274–95. http://dx.doi.org/10.51554/td.2020.28378.

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The article deals with the literature textbook published in Augsburg, Germany, in 1946 and entitled “Synopsis of the Lithuanian Literature”. It was edited by a Lithuanian writer and teacher Petronėlė Orintaitė-Janutienė, and its sources included a textbook “The Lithuanian Literature: Part 1”, published in the interwar Lithuania (in 1939) and edited by Motiejus Miškinis. However, Orintaitė-Janutienė emphasized having used the publication by Miškinis only “a little”, while writing all the rest “from the memory”. Therefore, the article aims to elucidate what image of the Lithuanian world this memory-based textbook rendition impressed upon the young person studying at a war refugees’ camp, what support it proposed, and what kind of experience it prepared the young one for. The more detailed analysis focuses on the part from the textbook that briefly outlined the concept of folklore. This choice is grounded in the idea nationalism theory that oral culture bears special significance to the formation of the nationality and development of the national consciousness. The analysis also includes some folklore texts from the literary supplement (also edited by Orintaitė-Janutienė) to the Lithuanian weakly Žiburiai (‘Lights’), published in Augsburg in 1945–1949. The author notes that the outline of the Lithuanian folklore in the textbook and the selection of the folklore samples stemmed from the interwar Lithuanian schooling tradition, but they also reflected reaction to the complicated historical situation, in view of which the national community had to rally and act together, discovering new alternatives for survival. The analyzed material allows the author to conclude that the national consciousness of the Lithuanian student at the DP camp was strengthened by presenting certain past experiences inherited from the ancestors, by fostering the idea of historical continuity, by reviving and cherishing the topographic memory, emphasizing the most important existential attitudes, and listing the culture texts testifying to the Lithuanian national distinction.

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Prastiwi, Krismon, and Anang Sudigdo Sudigdo. "ANALISIS NILAI PENDIDIKAN KARAKTER PADA BUKU DONGENG DAN CERITA RAKYAT UNTUK SISWA SEKOLAH DASAR." TRIHAYU: Jurnal Pendidikan Ke-SD-an 8, no. 2 (January 21, 2022): 1398–401. http://dx.doi.org/10.30738/trihayu.v8i2.11825.

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This study aims to describe the values of character education in fairy tales and folklore books. This research is descriptive qualitative research using the research librarian method or literature study by analyzing some of the contents of a collection of fairy tales and folklore books. The research procedure in this thesis includes the preparation stage, implementation stage, and completion stage. The source of the research data is in the form of a collection of fairy tales and folklore books. The data collection technique uses non-participant observation and documentation techniques. The data validity technique in this study used the observation extension technique, increasing persistence, and triangulation. The results of this study indicate that: from the six fairy tales and folklore found results that in the titles "The Origin of Lake Toba", "Onions and Garlic", "Puteri Niwer Gading", "Kind-hearted Kings", and "Malin Kundang contains five (5) character education values, namely religious, nationalism, integrity, independence, and cooperation. The story entitled "The Legend of the Crying Stone" contains four (4) values of character education including religion, integrity, independence, and cooperation. Both fairy tales and folklore can be used as a medium to instill character values so that students can apply them in everyday life.

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Kuusela, Tommy. "In Search of a National Epic: The use of Old Norse myths in Tolkien's vision of Middle-earth." Approaching Religion 4, no. 1 (May 7, 2014): 25–36. http://dx.doi.org/10.30664/ar.67534.

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In this article some aspects of Tolkien’s work with regard to his relationship to folklore and nationalism are presented. It is also argued, contrary to Lauri Honko’s view of literary epics, that pre-literary sources constitute a problem for the creators of literary epics and that their elements can direct the choice of plot and form. Tolkien felt that there was a British – but no English – mythology comparable to the Greek, Finnish or Norse ones. He tried to reconstruct the ‘lost mythology’ with building blocks from existing mythologies, and dedicated his work to the English people. In this, he saw himself as a compiler of old source material. This article considers his use of Old Norse sources. With Honko’s notion of the second life of folklore it is argued that Tolkien managed to popularise folklore material while his efforts to make his work exclusively English failed; for a contemporary audience it is rather cross-cultural.

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Toshkov, Alex. "On the Inadequacy of the Ethnic/Civic Antinomy: The Language Politics of Bulgarian Nationalism." Nationalities Papers 37, no. 3 (May 2009): 277–98. http://dx.doi.org/10.1080/00905990902865540.

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IntroductionThe significance of language and literature as formative to national identity is a major trope within studies of nationalism. The act of imagining and realizing a nation and a nation-state along these lines has been tackled from multiple angles including folklore, linguistics, historical studies of educational institutions and their curricula, with a prominent place reserved for textbook analysis. Even though historical studies for the most part have underscored the rapidity and novelty of these processes, a temporal claim that is part and parcel of the larger and fundamental assertion that nationalism is a modern phenomenon, these processes are negotiated over a period of decades. In Braudelian terms, the standardization of a national language would fall somewhere betweenconjonctureandévénement.

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Hannun, Syaharanie Mulya, Sheila Nur Salsabila Passau, and Geovani Mocodompis. "Restoring nationalism among Indonesian descendants through Indonesian folklore teaching-class in Southern Mindanao Philippines." Jurnal Pemberdayaan: Publikasi Hasil Pengabdian Kepada Masyarakat 7, no. 2 (November 6, 2023): 47–53. http://dx.doi.org/10.12928/jpm.v7i2.7322.

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The inability of speaking Bahasa Indonesia within children of Indonesian descendants abroad is quite concerning considering the fact that they receive little to no exposure of general knowledge of Indonesia. The purpose of this paper is to demonstrate how Davao international community service in the Philippines restore the nationalism among children of Indonesian descendants, with several projects delivered by students. The activity of delivering folklore to children in General Santos, Southern Mindanao, is one of the projects. The students conducted the project using the teacher-centered approach because it is believed to be able to improve the efficiency of learning. This project is successful measuring from how enthusiastic the taught children during class as the children were also gaining Bahasa Indonesia vocabulary proven by the fact that students were able to answer the quizzes with Bahasa Indonesia and slowly recognizing several places as well as its folklore.

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Taylor, Mary N. "Intangible heritage governance, cultural diversity, ethno-nationalism." Focaal 2009, no. 55 (December 1, 2009): 41–58. http://dx.doi.org/10.3167/fcl.2009.550104.

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Since the early 1990s, language used to speak of cultural practices once thought of as "folklore" has become increasingly standardized around the term intangible heritage. Supranational intangible heritage policies promote a contradictory package that aims to preserve local identity and cultural diversity while promoting democratic values and economic development. Such efforts may contribute to the deployment of language that stresses mutual exclusivity and incommensurability, with important consequences for individual and group access to resources. This article examines these tensions with ethnographic attention to a Hungarian folk revival movement, illuminating how local histories of "heritage protection" meet with the global norm of heritage governance in complicated ways. I suggest the paradoxical predicament that both "liberal" notions of diversity and ethno-national boundaries are co-produced through a number of processes in late capitalism, most notably connected to changing relations of property and citizenship regimes.

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Ramsey, Kate. "Vodou and nationalism: The staging of folklore in mid‐twentieth century Haiti." Women & Performance: a journal of feminist theory 7, no. 2 (January 1995): 187–218. http://dx.doi.org/10.1080/07407709508571216.

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BRITNELL, J. J. "Review. Giants in Those Days: Folklore, Ancient History and Nationalism. Stephens, Walter." French Studies 46, no. 3 (July 1, 1992): 314. http://dx.doi.org/10.1093/fs/46.3.314.

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Hampton, Timothy. "Giants in Those Days: Folklore, Ancient History, and Nationalism (review)." Philosophy and Literature 17, no. 2 (1993): 347–49. http://dx.doi.org/10.1353/phl.1993.0010.

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Zain, Moh Irawan. "The Character Education Values on Sasak Community Folklores: Putri Mandalika and Tiwok-Iwok." SHS Web of Conferences 182 (2024): 03001. http://dx.doi.org/10.1051/shsconf/202418203001.

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The Sasak community is the Sasak people who live on the island of Lombok. The Sasak tribe is the highest percentage population who live on the island of Lombok. In teaching character values, the Sasak community always transfers character values in their generations conveyed through folklore. This research aims to describe the value of character education contained in Sasak folklore, namely, Putri Mandalika and Tiwok-iwok. This study is qualitative descriptive research with a literature study approach. The data collection techniques used were documentation and literature study. The data analysis used was a qualitative content analysis technique. This research focuses on 5 (five) character education values, namely: religious (love of peace, tolerance, respect for differences, determination, selfconfidence, cooperation, anti-bullying, friendship, sincerity, not forcing your will, loving the environment, and protecting the small and marginalized); Characteristics of Nationalism (love for the homeland, proud to be Indonesian, have a sense of brotherhood, solidarity, peace and nonviolence between community groups, participate in the progress of the nation and state, have culture, participate, develop Indonesian unity, live up to the values basic in the 1945 Constitution and Pancasila (the Five Pillars), and places national unity and integrity); Independent character (work ethic, tough and highly motivated, professional, creative, brave to try, and a lifelong learner); character of mutual cooperation (respect for others, helping each other, solidarity, empathy, volunteerism, and consensus deliberation); and integrity character (honesty, love of truth, moral commitment, anti-corruption attitude, justice, responsibility and exemplary). The results of the research show that the percentage of religious characters in Sasak folklore is 23.96%; the percentage of nationalist character education is 12.90%; the percentage of independent character education is 20.99%; the percentage of mutual cooperation character education is 29.01%, the percentage of integrity education value is 13.14%. It is indicated that the value of character education in Sasak folklore, especially Putri Mandalika and Tiwok-Iwork, is quite varied.

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Lamadrid, Enrique R. "Aurelio Macedonio Espinosa's “Great(er) Spain”: The Snares of Querencia and the Pitfalls of Cultural Nationalism and Fundamentalist Hispanismo." Journal of American Folklore 136, no. 542 (October 1, 2023): 413–32. http://dx.doi.org/10.5406/15351882.136.542.03.

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Abstract Aurelio Macedonio Espinosa (1880–1958) studied Hispanic folklore in the American Southwest, Spain, and Spanish America. His research foregrounds Spanish language, verbal arts, and culture of the people of greater New Mexico (New Mexico and southern Colorado). Three decades into an energetic career of fieldwork, research, and teaching, Espinosa allied himself with Spanish Nationalism, largely motivated by his religious beliefs. His foundational work in linguistics and dialectology endures, but his contributions to US folklore studies have been largely erased. Critics condemn his insistent identification with Peninsular Spanish rather than Mexican cultural roots and his conservative politics. A more likely motivation for his quest for Spanishness is the Historic Geographic theory and methodology he clung to in the search for origins and dissemination of folktales. Peeling back layers of outdated theory and politics reveals decades of solid fieldwork and documentation, still relevant today. The American Folklore Society (AFS) Notable Folklorists of Color 2019 exhibition and 2022 website have rekindled interest in the career of Espinosa, a past president of AFS.

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WITTLIN, CURT. "FOLKLORE AND POLITICS IN CATALONIA. TRADITIONAL POPULAR ACTIVITIES AS SYMBOLIC EXPRESSIONS OF NATIONALISM." Catalan Review: Volume 7, Issue 1 7, no. 1 (January 1, 1993): 103–12. http://dx.doi.org/10.3828/catr.7.1.8.

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Fox, Jennifer. "The Creator Gods: Romantic Nationalism and the En-Genderment of Women in Folklore." Journal of American Folklore 100, no. 398 (October 1987): 563. http://dx.doi.org/10.2307/540913.

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Stynen, Ludo. "Thuiskomen in het Vlaams-nationalisme. 'De Schelde' en Pol De Monts engagement na de Eerste Wereldoorlog." WT. Tijdschrift over de geschiedenis van de Vlaamse beweging 77, no. 2 (December 11, 2019): 149–85. http://dx.doi.org/10.21825/wt.v77i2.15683.

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De dichter Pol De Mont, voor WO I decennialang één van de Vlaamse boegbeelden, zag zich na die oorlog, vanwege vermeende Duitsvriendelijkheid, gedwongen om ontslag te nemen als leraar aan de Antwerpse Academie voor Schone Kunsten en als conservator van het Koninklijk Museum voor Schone kunsten in dezelfde stad. Frustratie was zijn deel en zijn rol leek uitgespeeld.Een half jaar na de Wapenstilstand wordt hij echter onverwacht hoofdredacteur van het dagblad De Schelde en staat hij weer midden de Vlaamse strijd. Anders dan voor de oorlog zijn zijn standpunten nu radicaal Vlaams-nationalistisch. Hij gaat voor een ongebonden en objectieve journalistiek, ziet zich als spreekbuis van het Vlaamsche Front en hecht veel belang aan de Godsvrede waarbij over de traditionele partijgrenzen heen de Vlaamse eisen prioriteit krijgen, en aan de nooit-meer-oorloggedachte, die hem met vuur de Volkenbond doet verdedigen. Verder komen in dit artikel aan bod: zijn berichtgeving over nationale en internationale politiek, mogelijke wijzigingen aan het verdrag van Versailles, Duitsland, nationalisme, democratie, militarisme, ethische kwesties, folklore, kunst en literatuur.De laatste fase in De Monts leven maakt duidelijk dat wat hij ook deed, met welke groepen en personen hij ook samenwerkte, de basis van zijn levenslange streven altijd zijn Vlaamse overtuiging was, aanvankelijk misschien eerder impliciet, later zeer uitdrukkelijk. Als het Vlaams-nationalisme pas in deze laatste levensfase zo overduidelijk de toon zet in al wat hij doet, schrijft of zegt, is dat niet meer dan de ultieme erkenning van zijn wereldbeschouwing.__________ Coming home in Flemish nationalism.Pol De Mont’s commitment after the First World War The poet Pol De Mont was one of the leaders of the Flemish Movement before the First World War. Due to alleged sympathies for the German enemy he was, after the war, forced to resign from his functions as a teacher at the Antwerp Academy of Fine Arts and as curator of the Royal Museum of Fine Arts in that city. De Mont was considered finished as an opinion-maker, and in his isolation he ventilated his frustration in two allegorical pamphlets.Half a year after the Armistice however, he unexpectedly becomes editor in chief of the daily newspaper De Schelde and his Flemish fight starts all over again. Unlike before the war his commitment is now radical and Flemish nationalist. He engages in free and objective journalism, sees himself as the spokesman for the Vlaamsche Front and focuses on its Flemish empowerment movement exceeding traditional political parties, and on its no more war-ideas that make him support the League of Nations. This essay also studies his articles on national and international politics, possible changes in the terms of the Versailles treaty, Germany, nationalism, militarism, democracy, ethical issues, folklore, art and literature.The last phase in De Mont’s life clearly illustrates that whatever he did during his lifetime, whatever persons or groups he associated with, always did his Flemish conviction trigger him, implicitly maybe at first, more outspoken when he got older. When Flemish nationalism so clearly sets the tone in his last years in everything he did or commented upon, it is no more than an eventually coming to terms with his own views.

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Pokhrel, Tarani Prasad. "Redefining the Nation and Exploring the Self: Reading Contemporary Kirant Poetry." SCHOLARS: Journal of Arts & Humanities 6, no. 1 (February 16, 2024): 14–27. http://dx.doi.org/10.3126/sjah.v6i1.62720.

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This paper critically analyzes how the poets belonging to the indigenous Kirant ethnic background perceive and interrogate the narratives of Nepali national identities and nationalism in their creative expressions. Six different poets belonging to Rai and Limbu communities––Shrawan Mukarung, Bhupal Rai, Upendra Subba, Swapnil Smriti, Chandrabir Tumbapo, and Heman Yatri–– are purposefully selected for this study who embrace the Kirant as their common identity. Most of the poems selected here are composed against the backdrop of People's Movement II in 2006 and reflect the marginalized ethnic perspectives about nation, nationalism, cultural identity, and indigenous consciousness. The theoretical notion of nationalism is employed in the study, drawing upon theorists like Ernest Renan, Ernest Gellnar, and David Steven. A critical analysis of the selected body of poetry offers the findings that the contemporary Kirant poets attempt to redraw the discourse of Nepali nationalism in two different ways: 1) by exposing the gaps and fissures inherent in the national narratives; and 2) by exploring and incorporating their unique selves in their compositions–– in the forms of local myths, folklore, ritualistic elements, indigenous symbols, socio-cultural values, and ethnic concerns. The study concludes that literature helps redress the crises created by the state in the past, and contemporary Nepali poetry, particularly those composed by the Kirant ethnic community, is a response that voices sentiments of the margin.

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Būgienė, Lina. "Folklore and Politics: Inherent Connections and Entrenched Stigmas." Tautosakos darbai 61 (June 1, 2021): 156–72. http://dx.doi.org/10.51554/td.21.61.07.

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The author of the article tackles the long-neglected issue of relationship between folklore and politics. This problem is so heavily underresearched in Lithuanian folkloristics that one can draw only on the works by foreign colleagues or on interdisciplinary studies. This poses the main question to deal with in the current article: why is political nature of folklore and its research ignored or even stigmatized in the Lithuanian folklore studies?“Everyone has known since the Grimms that folklore is politics”, Linda Dégh stated over two decades ago (1999: 527). True, folklore as a notion and as a discipline appeared along with the concept of nationalism, both serving the independence of oppressed nations. The development of folklore collection, publication, archiving, and promotion, along with related institutions, was initially meant to serve formation of the national states and fostering of their identity. Therefore, these processes have been quite similar in different countries, especially those of the Central and Eastern Europe, characterized by similar history and economic development. Indeed, popular traditions and historic folklore may be conceived as product of agrarian-pastoral culture; creative forms an expressions elaborated by peasants have been for decades considered the only and true folklore. However, only educated people, descendants of the enriched peasant class, were able to shape the traditions of their ancestors into a coherent whole to serve the national ideology and use it as means of gaining power.Power relations have come into play especially from the middle of the 20th century, when folklore was selectively used by authoritarian regimes (including Nazis, Soviets, and others) to serve their needs, primarily – to legitimize their existence and policies by demonstrating that these regimes were “natural climax of a historical process” (Mugniani 2016: 25). Numerous abuses and distortions of folklore by authoritarian regimes in many ways tarnished it in the eyes of the contemporaries and descendants; e.g., even the term “folk” has acquired negative significance in many post-Soviet countries. According to the author, the current negative attitude towards any associations of folklore with politics (or ideology) in Lithuania may partly be the result of the previous abuse of folklore by the Soviet authorities.Another reason for this stigmatization of politics in the context of folklore research may be a misconstrued striving for scholarly objectivity: folklore researchers are supposed to display maximum impartiality in collecting and analyzing their data. However, this imperative is practically impossible to implement; as shown by the author, folklore is part of the current media and social discourse in many ways. Its nature is dialogical, discursive, so it can be used or adapted to argue for or against various relevant issues, to educate society, to shape its attitudes and opinions, or simply to liven up communication. Folklore has always been means of cultural communication, and its ambivalent functioning can be properly appreciated only by taking into account the multiple power relations in a given society.

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Ifnaldi, Ifnaldi, Tiara Wulandari, and Agita Misriani. "Menelusuri Kearifan Kehidupan dalam Cerita Rakyat Rejang Lebong: Analisis Nilai-nilai yang Diungkap." ESTETIK : Jurnal Bahasa Indonesia 6, no. 1 (June 19, 2023): 47. http://dx.doi.org/10.29240/estetik.v6i1.6980.

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The lack of knowledge of the community and the younger generation about folklore in their own area makes the life values contained in them just get buried. This study aims to describe the values of life in the folklore of Rejang Lebong. This research is a qualitative descriptive research with a content analysis approach. Value data collection techniques, namely documentation studies and literature studies with data sources in the form of documents from the Rejang Lebong folklore in the form of quotations showing life values which are analyzed by reading, identifying, classifying, describing, and presenting research results based on life-values theory according to Haris Supratno. The results showed that twenty Rejang Lebong folktales reflected life values which included educational values (motivation (spirit), interest (aspirations), high curiosity), religious values (grateful, praying, worshiping), moral values (attitude qanaah, persistent, patient, never give up, tolerance, warm-hearted, honest, responsible, polite, confident, trustworthy), leadership values (good leader attitude, wise, realistic, creative, innovative), heroic values (warrior nationalism spirit valiant), the value of courage (trying new things, defending the truth), the value of simplicity (simple in living life without exaggeration), the value of mutual cooperation (help, cooperation), the value of sacrifice (voluntary in fighting for the truth, family, lover).

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Anwar, Chairul, Antomi Saregar, Megawati Ridwan Fitri, Adyt Anugrah, and Arifeen Yama. "Folklore with Value Clarification Technique: Its Impact on Character Education of 8-9-Year-Old Students." Journal of Innovation in Educational and Cultural Research 4, no. 1 (January 24, 2023): 44–55. http://dx.doi.org/10.46843/jiecr.v4i1.414.

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Character education needs to be adequately integrated into classroom instruction. One method of implementing character education is using appropriate learning media and models. This study was conducted to describe the effect of qualitatively applying the Lampung folklore book “The Legend of Tulung Naga” and the Value Clarification Technique (VCT) model in learning. The method used in this research is Single Subject Rate (SSR). The design of this study used A (baseline-1), B (intervention 1), A (baseline-2), and B (intervention 2). Based on the study results, the student's character developed after applying the Value Clarification Technique (VCT) model and Lampung folklore books in learning. This development can be seen in each stage of the research in stages A (baseline-1), B (intervention 1), A (baseline-2), and B (intervention 2). Based on observations and questionnaires, there is a strengthening of a religious character, nationalism, independence, cooperation, and integrity in students after reading Lampung folklore books and learning with the Value Clarification Technique (VCT) model. Based on the findings, it is possible to conclude that using story books in conjunction with the Value Clarification Technique model improves character education. This study adds knowledge about using the VCT model with learning material like legend storybooks to enhance students' character values.

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Savoniakaitė, Vida. "Įvadas. Tautos tyrimų ištakos ir antropologija." Lietuvos etnologija / Lithuanian ethnology 19 (28) 2019 (December 19, 2019): 17–29. http://dx.doi.org/10.33918/25386522-1928002.

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To mark Lithuania’s centenary, this issue is dedicated to the genesis of anthropology, ethnology, ethnography and folklore. This interdisciplinary issue covers the history of ideas, or the science of ideas in the 19th and early 20th centuries and beyond. Lithuanian scientists who graduated from universities in the Russian Empire and Europe developed theoretical concepts of Enlightenment in the humanities and the social sciences. The emerging study of Lithuania integrated and interpreted the concepts of ethnic research that prevailed in Europe and Imperial Russia at that time. Using a comparative approach, the thematic articles reveal the links between the genesis of Lithuanian ethnology and anthropology, and the research into ethnic groups in the Russian Empire, the Other, the study of people and nations in the West, and the ideas of Völkerkunde. The focus is on the following issues: the reception of ethnography and Lithuanian studies, the comparative study of people and nations, and ideas of nationalism. Key words: сultural nationalism, Lithuania, nation-building, nation, science societies.

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Berecz, Ágoston. "How to Study Early Popular Engagement with Nationalism: Sources, Strategies, Research Traditions." Hungarian Historical Review 12, no. 1 (2023): 3–36. http://dx.doi.org/10.38145/2023.1.3.

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The article combines methodological considerations with an overview of the literature on early popular nationalism, in which studies on Central and Eastern Europe occupy pride of place. Within these thematic confines, my aim is to give a broad sense of the methodological challenges of writing history from below. After a brief sketch of the problem area, I pass to the question of demarcating and contextualizing modern nationalism and discuss a few conventionally used indicators of national allegiances (tax discipline, draft evasion, turnout at national festivals, abidance by linguistic standards). Subsequently, the major part of the paper is organized according to the source types that historians have utilized to explore the relationship of the lower classes to the national paradigm: archival sources, folklore and ethnographic material, various kinds of egodocuments, press reportage, readers’ columns, and non-narrative sources. I address the interpretive issues that each source type raises, citing abundant examples from the literature, including my own research.

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Yoon, Ilhwan. "Folklore and Nationalism in Yeats and Sowol: Nation as an “Imagined” and “Melancholy” Community." Yeats Journal of Korea 39 (June 30, 2012): 95–127. http://dx.doi.org/10.14354/yjk.2012.39.95.

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Widaningrum, Seruni, and Bagong Pujiono. "MORAL VALUES IN THE STORY OF NAAMAN SANG SENOPATI: A DISCOURSE ANALYSIS OF JAVANESE FOLKLORE." JUPIIS: JURNAL PENDIDIKAN ILMU-ILMU SOSIAL 15, no. 1 (June 14, 2023): 81. http://dx.doi.org/10.24114/jupiis.v15i1.43850.

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Wayang wahyu grows and develops among Catholics as a proclamation of church teachings. Church teachings have moral values that need to be instilled in humans for character education. Dalang presents a reflection of a life that is full of moral messages through the drama of the Wayang wahyu so that the delivery of moral messages becomes familiar to the Javanese community. This study aims to reveal the moral values contained in Lakon Naaman Sang Senopati. This research uses a qualitative descriptive method with a value analysis approach. The results of this study can be concluded that the Wayang Wahyu performance is an effort by Catholics to bring their teachings closer to the Javanese community, especially Catholics. The performance of Naaman Sang Senopati contains moral values that are useful for building the character of Catholics. The result of this study is that this performance is full of values of religiosity, trust, self-surrender, nationalism, obedience, universality, and love. The puppet revelation performance of the play Naaman Sang Senopati implies a moral message, namely: religious, trust, self-surrender, nationalist, universal, obedient, and love. These values are in accordance with the morals that must be shown as Catholics. Because by implementing these values, peace and harmony between religious communities can be realized. Naaman’s attitude of respecting other people’s principles and not imposing the beliefs of his king is a reflection of the principles of Catholics in Indonesia, namely 100% Catholics and 100% Indonesians. Being 100% Catholic is manifesting the law of love; while 100% of Indonesia is creating harmony between religious communities, solidarity, working together, helping each other, and taking part in nation-building programs. These values are expected to form a national character full of morality.

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Badea, Otilia-Maria. "Converting Nationalism Into Socialism Through Folk Music in Stalinist Romania." Studia Universitatis Babeş-Bolyai Musica 67, no. 1 (June 30, 2022): 99–118. http://dx.doi.org/10.24193/subbmusica.2022.1.07.

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"When a political change occurs, either in democratic or under authoritarian circumstances, the institutional dimension is the first that manifests the control exerted by the new power. We know that the socialist realism was imposed by politicians but in the end, it was created by the composers. Either convinced or not by the communist beliefs, they were faced with providing content for a doctrine that had clear contours and sharp direction, but with technical dimensions impossible to pinpoint. My intention is to shed light not on the politically active composers (whose works explicitly conveyed the propaganda messages of the regime), but rather on those that were trying to find a middle ground between the requirements of the socialist realism canon and their own ideals and aesthetic preferences. One of the most common solutions used by these composers, and one of the most polyvalent, was the appeal to folklore. It conveniently satisfied both the nationalism and the artistic aspirations of the interwar school of composition as well as the requirements of the communist present. Keywords: Nationalism, socialist realism, Stalinist Romania, Soviet model, Romanian Composers Union. "

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Bell, Karl. "Timothy Baycroft and David Hopkin, eds, Folklore and Nationalism in Europe During the Long Nineteenth Century." European History Quarterly 44, no. 1 (January 2014): 122–23. http://dx.doi.org/10.1177/0265691413515408e.

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Hutchinson, J. "Folklore and Nationalism in Europe during the Long Nineteenth Century, ed. Timothy Baycroft and David Hopkin." English Historical Review 129, no. 540 (September 26, 2014): 1224–26. http://dx.doi.org/10.1093/ehr/ceu254.

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Vila, Pablo. "The Argentine Folklore Movement: Sugar Elites, Criollo Workers, and the Politics of Cultural Nationalism, 1900–1955." Hispanic American Historical Review 92, no. 1 (February 1, 2012): 188–90. http://dx.doi.org/10.1215/00182168-1471085.

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Journal articles on the topic 'Folklore and nationalism'

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