Some Characteristics of Irish Folklore

THE GROUP MIND : a Sketch of the Principles of Collective Psychology, with some attempt to apply them to the Interpretation of National Life and Character. By W. M'DOUGALL. Cambridge: University Press, 1920. £1 is. net. Reviewed by R. R. Marett.

MAN, PAST AND PRESENT, by A. H. KEANE, revised and largely re-written by A. HINGSTON QUIGGIN and A. C. HADDON. Cambridge University Press, 1920. Price 36s. Reviewed by W. Crooke.

A GLOSSARY OF THE TRIBES AND CASTES OF THE PUNJAB AND NORTH-WEST FRONTIER PROVINCE, by H. A. ROSE. 3 vols. Lahore, 1911–19. Price 22s.

THE TALE OF THE TWO TRAVELLERS, OR THE BLINDED MAN : A COMPARATIVE STUDY, by REIDAR TH. CHRISTIANSEN. Folklore Fellows Communications, No. 26. Hamina, 1916, Published by the Finnish Academy of Science. Reviewed by E. Sidney Hartland.

SIR ROGER DE COVERLEY AND OTHER LITERARY PIECES, by Sir J. G. FRAZER. London, Macmillan &; Co., 1920. Price 8s. 6d. net.

SÅJHER BHOG, by RAI SAHIB DINESH CHANDRA SEN. Calcutta, ?i?ir Publishing House, 1919. 1 rupee 4 annas net. Reviewed by J. D. Anderson.     

The Heroic Outlaw in Irish Folklore and Popular Literature

As a symbolic figure in Irish folklore and popular literature, the outlaw embodies folk morality in conflict with the self-interest and inequity of the state. In the aftermath of British colonisation, the Irish outlaw is represented as more than a criminal. He provides a hero through whom ordinary Irishmen and women can vicariously enjoy brief victories, and imagine their collective dignity in the midst of political defeat and its consequences. Legends, ballads and chapbooks portraying the outlaw are the products of hard-pressed people representing themselves to themselves, reflecting on their strengths and weaknesses, and contemplating issues of morality and justice.     

老虹口:弄堂的印记

<正>上海到处都充满着故事,走近虹口老弄堂,似乎能听到历史的声音,成片的旧城区总是带给人几许怀旧的遐思。那些年过半百的老房子里的人和相依的砖瓦一同演绎着老上海的里弄风情。如果你也像我这样眷恋旧时光的余温,就约上三五个旅伴,驻足虹口老城区,看一看旧民俗,听一听老故事,重温过往的记忆吧!我们住的酒店对面有一所老房子(高阳路167号),是上世纪初的百年老宅,我想那条街也堪称是上海老街,充满了旧时的气息,可听说过些时日就要拆了。那我还是记录下吧,这也是即将消失的老宅     

Approaching a folklore archive: the Irish Folklore Commission and the memory of the Great Famine

Using the Irish Folklore Commission's centenary survey of local accounts of the Great Famine (1845–50), this article posits a tripartite taxonomy of collective memory: the “global,” the “popular” and the “local.” Global memory was structured by meta‐narratives, the explanatory accounts of the Famine derived from the Catholic Church and nationalist political organisations. Local memory dealt with named individuals and places. The intermediate level of popular memory drew on both the local and the global (although the Church's interpretation of the famine had proved more acceptable among the rural, landowning farmers who made up the majority of the Commission's informants), but also on folk narrative tradition to create a coherent system of representation in which motifs were replicated over a large area (and over time).     

韩屋里遗存的高丽

<正>北村韩屋由一组传统民居构成,这里没有高层建筑,也看不到太多现代化的设施,全木制结构,一不留神,还以为走进了古老的高丽王朝。在首尔最热闹的钟路上,我看到许多吹笛子的中年男人,那空灵的笛音吸引了远近游客,把他们围在中央,但他们却如入定的僧人,一个眼神都不给你,仿佛他们的世界除了笛子的乐音外,更无其他。虽然地处闹市,却能让人越听越静。如果爱因斯坦的相对论果真需要一个事实去验证的话,这个时刻就是最好的证     

地点·工作·身体:现代欧洲的民俗志--第三十四届德国民俗学会大会综述

2003年10月5—8日,在德国首都柏林召开了以“地点·工作·身体——现代欧洲的民俗志”为题的德国民俗学会第三十四届大会。本文将以会议的主要论题为线索,对报告人的题目和观点,尤其是那些作者认为可能会引起中国民俗学界同仁学术兴趣的报告做简单的概括介绍。挂一漏万,在所难免,不足与偏颇之处,敬请学界同仁不吝指教。     

民俗与身体——美国民俗学的身体研究

20世纪80年代以来,作为对灵肉二元论的反叛,身体成为西方人文社会各学科持久的热点之一。1989年美国民俗学年会上,民俗学家凯瑟琳·扬依照民俗(folklore)的构词法,创造性地提出"身体民俗"(bodylore)一词,着力于探讨有关身体的民俗或知识,特别是身体如何参与构建社会意义。本文主要追溯美国民俗学身体转向的社会与学术思潮背景,勾勒其基本理论视角与研究路径,并指出身体性、身体知识是民俗知识的根本属性之一。     

世界社会的民俗协商:民俗学理论与方法的新生命

民俗学是随着现代性的全球扩张而发展起来的一门高度国际性的关于民族文化传统的学科,它在方法上采取集体主义,在理论上假设民族在民俗上的同质性。在现代性走向巅峰的时候,同质性人群和民俗传统的快速消逝带来民俗学的危机。面对危机,从日常生活来界定民俗的思潮兴起,却并不能解除危机。在人口流动、文化杂糅的世界社会,个人与小群体必须与他人协商安排日常生活的细节,这种世界社会的民俗协商正在成为广泛的事实。能够应对这种趋势的民俗学将会获得发展的生命力,这有赖于从业者带来理论与方法的创新。     

从“民俗”到“语境中的民俗”——中国民俗学研究的范式转换

20世纪90年代中后期以来,中国民俗学学者开始从单纯的民俗事象研究,转向在语境中研究民俗,强调田野调查,强调在田野中观察民俗生活、民俗表演的情境、民俗表演的人际互动、民俗表演与社会生活、社会关系、文化传统之间的复杂关联等等,呈现出民族志式的整体研究取向,时空、人、社会、表演、变迁、日常生活等系列关键词,表明在语境中研究民俗的学者具有共同的问题、方法以及学术取向,初步具备学术范式的意义。