Practice Theory in Folklore and Folklife Studies

Bronner, Simon J.

doi:10.1080/0015587x.2012.642985

Cited by 17 publications

(5 citation statements)

References 43 publications

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“…Limón and Young (1986) spotted "performance and contextually centered understandings of folklore as social behavioral process and as situated communicative interaction", which has received researchers' attention since 1970s. Bauman and Briggs (1990) and Bronner (2012) also confirmed this idea. Bauman (1986) advised that performance analysis in contemporary socio-cultural context should be situated in ordinary cultural practice, cultural display, or enactment, and the situated interactional practice of verbal art-Oral poetics (as quoted by Limón and Young (1986)).…”

Section: The Oromoo and Their Cultural Traditionsupporting

confidence: 59%

Classifications of Macca Oromoo Girls’ Nuptial Songs (Sirba Cidhaa)

Bidu

2019

Humanities

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Girls’ nuptial songs of the Oromoo of Horn of Africa are powerful folksong genres, but are rarely practiced today. Ethnographic data were collected and analyzed contextually, structurally, functionally, and semantically from multidisciplinary approaches: folklore, ethnomusicology, anthropology, sociology, literature, linguistic, gender, and others’ theories. They are classified into arrabsoo (insult), faaruu (praise), mararoo (elegiac/dirge), ansoosillee (bridal praise), fala (resolution), and raaga (prediction) with their distinct natures. Macca Oromoo girls compose these competitively to making weddings memorable, express themselves, inspire and encourage men for brave and appropriate actions. These genres form binary oppositions in their respective orders and enrich the culture. They also depict identities and roles of girls in creations and maintaining of culture.

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Section: The Oromoo and Their Cultural Traditionsupporting

confidence: 59%

Classifications of Macca Oromoo Girls’ Nuptial Songs (Sirba Cidhaa)

Bidu

2019

Humanities

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“…This involuntary adherence, in turn, allows people to resolve dilemmas in an improvisational manner, but that seeming improvisation always exists within the margins of society's abovementioned conventions and hopes (Chandler and Munday 2011). In his study of folklore, the habitus, and other relevant concepts, Simon Bronner elaborates on this idea by noting the ways in which society unquestioningly accepts these conventions and hopes as foundational and above reproach in any given culture (Bronner 2012). In the moments before making the choice to physically restrain Jigwi, the guards probably did not extensively reflect upon the values and norms of the Silla social hierarchy; the decision to stop Jigwi, in other words, came instinctively.…”

Section: The Seondeok-jigwi Encounter: a Folkloric Analysismentioning

confidence: 99%

The Seondeok–Jigwi Encounter: A Folkloric and Historical Artifact of the Silla Kingdom’s Religious and Social Landscape

Wong

2023

Religions

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In English-language academic publications outside of a small handful of translations, the encounter between Jigwi (지귀 [志鬼]) and the Silla monarch Seondeok (선덕여왕 [善德女王], r. 632–647) has received scant attention, perhaps because of scholarly views that dismiss folklore as an insufficient foundation for a thoroughly objective evaluation of the past. On the other hand, an assessment of folklore as a repository of cultural and societal knowledge can help to justify the use of the Stith Thompson classification system as a way of extrapolating insights on the life of Queen Seondeok and the man who passionately desired to have a personal audience with the monarch. Through discerning reflections on the tale of the Seondeok–Jigwi encounter, one can appreciate the contours of a nuanced and pluralistic world of Silla belief systems, a complicated society partly guided by the powerful attraction of Seondeok’s personality, and a social hierarchy that one cannot carelessly reduce into simplistic dichotomies between privileged nobles and humbler commoners.

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“…Cerita rakyat juga mempunyai fungsi (1) untuk mengetahui dan memahami perilaku lisan dan sosial masyarakat, (2) sebagai sarana atau media komunikasi antaranggota masyarakat, dan (3) untuk mengetahui dan memahami budaya materiil masyarakat (Bronner 2012). Juga memiliki fungsi sebagai media komunikasi kultural antara orang tua dan anak muda, antarpemuda dan pemudi, antaranggota masyarakat; (2) media komunikasi kultural antarkampung; dan (3) dapat dijadikan ruang komunikasi kultural bagi pemerintah dalam menyampaikan program-programnya kepada masyarakat; dan (4) sebagai media hiburan bagi masyarakat (Udu 2015:65).…”

Section: Janthaluckunclassified

Menggali Nilai Dan Fungsi Cerita Rakyat Sultan Hadirin Dan Masjid Wali at-Taqwa Loram Kulon Kudus

Kanzunnudin

2017

KREDO

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Research on people's prose story "Sultan Hadirin and Wali At-Taqwa Loram Kulon Mosque" in Loram Kulon village, Jati sub-district, Kudus district, Central Java; aims AbstrakPenelitian tentang cerita prosa rakyat "Sultan Hadirin dan Masjid Wali At-Taqwa Loram Kulon" di desa Loram Kulon, Kecamatan Jati, Kabupaten Kudus, Jawa Tengah; bertujuan untuk mendeskripsikan nilai dan fungsi cerita rakyat Sutan Hadirin dan Masjid Wali At-Taqwa Loram Kulon. Penelitian ini menggunakan pendekatan kualitatif dengan metode etnografi. Teknik pengumpulan data dengan studi pustaka, observasi, wawancara mendalam, perekaman, pencatatan, dan pemotretan. Hasilnya menunjukkan bahwa cerita prosa rakyat "Sutan Hadirin dan Masjid Wali At-Taqwa Loram Kulon" memiliki nilai-nialai kearifan lokal dan nilai pendidikan. Nilai kearifan lokal berupa nilai kepemimpinan, nilai pengabdian, nilai tradisi, nilai budaya, dan nilai sosial. Nilai pendidikan mencakupi etika dan moral, budi pekerti, keteladanan dan kepahlawanan, dan religius. Adapun fungsinya mencakupi (1)sarana pendidikan, (2) sarana untuk mengesahkan pranatapranata sosial bersifat kolektif yang harus ditaati oleh anggota masyarakat, (3) sarana untuk membangun karakter dan identitas suatu masyarakat, (4) Sarana untuk pengenalan dan pemahaman terhadap nilai-nilai budaya suatu masyaraka, dan (5) sebagai modal sosial untuk berinteraksi dan berkomunikasi antaranggota atau komunitas suatu masyarakat.Kata kunci: Nilai, fungsi, cerita prosa rakyat Sultan Hadirin dan Masjid Wali At-Taqwa Loram Kulon.

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Practice Theory in Folklore and Folklife Studies

Cited by 17 publications

References 43 publications

Classifications of Macca Oromoo Girls’ Nuptial Songs (Sirba Cidhaa)

Classifications of Macca Oromoo Girls’ Nuptial Songs (Sirba Cidhaa)

The Seondeok–Jigwi Encounter: A Folkloric and Historical Artifact of the Silla Kingdom’s Religious and Social Landscape

Menggali Nilai Dan Fungsi Cerita Rakyat Sultan Hadirin Dan Masjid Wali at-Taqwa Loram Kulon Kudus

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