The Adaptation of Folklore and Tradition (Folklorismus)

Newall, Venetia

doi:10.1080/0015587x.1987.9716408

Cited by 23 publications

(6 citation statements)

References 6 publications

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“…Muri, focusing on a tourist attraction in the Montafon Valley, Austria, which claims to be the 'world's smallest village', considers how central tourism is to the process of imparting and interpreting folk traditions; while Helaine Silverman studies how archaeological tourism has influenced contemporary constructions of history and traditions in Peru (Creighton 1997;Muri 2001;Silverman 2002). Newall (1987) offers numerous examples from across Europe of such 'showcase tactics', recounting illustrative anecdotes such as how schoolboys from Inzell, Germany, in 1955, were instructed by their headmaster to build models of 'ghosts' from their local legends out of moss and branches, and to display them at the roadside to 'please summer visitors ' (1987, 136). Britain likewise draws on local legends for the sake of tourism.…”

Section: Folklorismusmentioning

confidence: 99%

“…For example, in 1975 the British Tourist Authority produced an information sheet listing the haunted hotels and inns of England and Wales (Newall 1987, 143), while the Dungeon tours of Edinburgh, London, Blackpool, and York recount local horror stories, offering tourists the 'ultimate thrill-filled journey through [the city's] murky past -perfect for a day out during the summer holidays!' 10 These are all examples of the conscious re-utilization of folklore and the deliberate adaptation of tradition, a process coined 'folklorismus' in Germany and adopted by Newall (1987). The site of St Nectan's Glen has been subject to the same process, which has a clear impact on how the public perceive and experience it today.…”

Section: Folklorismusmentioning

confidence: 99%

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Saints, Poets, and Rubber Ducks: Crafting the Sacred at St Nectan’s Glen

Houlbrook

2016

Folklore

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This paper focuses on St Nectan's Glen, Cornwall, where layers of ritual deposition imply a long history of spiritual significancean implication that is debunked by a diachronic examination of the site, which reveals a relatively recent, and conscious, crafting of the sacred. St Nectan's Glen: The Deposits The rubber duck is just one of many deposits at St Nectan's Kieve, Cornwall. 1 Here the River Trevillet, having run tranquilly through the woodland of St Nectan's Glen, becomes a sixtyfoot waterfall. This cascades down into a surprisingly placid pool below, enveloped by granite cliffs and a rocky shore, which are bedecked with a myriad of deposits, of which the rubber duck is only one example (Figure 1). Candles, some bearing Christian imagery, sit amidst scattered coins, beaded bracelets, hair accessories, and various unique deposits: an owl-shaped purse, a pair of wooden mushrooms, a water flask, and a miniature model of a Mayan pyramid, to name only some (Figure 2). Pieces of slatehundreds of themlean up against the cliff faces, their surfaces adorned with scratched initials, names, messages, Celtic symbols, even painted pictures. Others have been piled on top of each other, in or throughout the water, forming what are known in Cornwall as 'fairy stacks'. The surrounding trees and foliage are festooned with brightly-coloured ribbons, frayed strips of cloth, hair bobbles, jewellery, shoelaces, key-rings, pendants, a prism, and a smiley-faced car air-freshener. One branch is tied with a lock of somebody's hair; another has a Polo mint slipped onto it; while another is affixed with a laminated photograph of a man, the words 'well, hello there' written beneath. A plastic wallet hangs from another, containing the photograph of a dog named 'Ollie', accompanied by the words 'I miss u sooo much. .. '. Propped up against one cliff-face, sloping at a narrow gradient down into the water of the pool, is a coin-tree (Figure 3): a hardwood log, 850 cm in length, embedded with over four thousand coins. 2 The majority of the coins, which run in neat longitudinal lines with the grain of the bark, are one penny and two pence pieces, but there are some higher denominations, including four fifty pence pieces and two one pound coins. Along with the coins, the log has also been embedded with three plastic tokens (one from the Sealife Centre), a Hobgoblin beer bottle cap, a key-ring, a piece of green aventurine, and a couple of ribbons, held in place by coins. 3 St Nectan's Glen is clearly a melting pot of various depositional practices, some boasting long historiesthe deposition of coins, candles, hair, ragsand others entirely novel, such as the rubber duck and the Polo mint. Not only was the diversity of deposits noteworthy, so too were their quantities. Unfortunately, while the author recorded every item embedded into the coin-tree, no systematic attempt was made to catalogue each deposit at the site, but their numbers certainly reached the thousands. If each individual deposit signifies an individual depositor, more or less, t...

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Section: Folklorismusmentioning

confidence: 99%

Section: Folklorismusmentioning

confidence: 99%

Saints, Poets, and Rubber Ducks: Crafting the Sacred at St Nectan’s Glen

Houlbrook

2016

Folklore

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“…In a 1964 paper he went on, focusing on the concept of Rucklauf, or "feedback" whereby scientific or pseudo-scientific insights are incorporated into the tradition bearer's conscious knowledge. In other words, folklore is returned to the folk (Newall, 1987;Moser, 1964).…”

Section: Problems In Ritual Failurementioning

confidence: 99%

Ritual Continuity and “Failed Rituals” in a Winter Masquerade in the Italian Alps

Zola¹

2011

rga

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Alpine winter masquerades, also known as carnival masquerades, may be regarded as one of the most complex phenomena within the field of study of cultural anthropology and folklore. In the Italian alpine chain some of them have been brought to a new life two decades ago after a long period of decline; since then, alpine winter masquerades have been the focus of a great interest by cultural anthropologists, theatre performers and other intellectuals. In some cases bringing a winter masquerade to new life has proved to be successful; in others, after a first, “reborn” performance, some celebrations abruptly stopped. My paper aims to explore issues of ritual continuity and ritual failure through a specific case-study, that of the carnival masquerade in Salbertrand, an alpine settlement of 485 inhabitants in the upper part of the Val di Susa, in the Italian western alpine chain.
Les mascarades alpines d'hiver, aussi connues comme mascarades de carnaval, peuvent être considérées comme l’un des phénomènes les plus complexes dans le champ d'étude d'anthropologie culturelle et du folklore. Dans la chaîne alpine italienne, certains d'entre eux ont été amenés à une nouvelle vie il y a deux décennies, après une longue période de déclin. Dès lors, les mascarades alpines d'hiver ont été sujet d'intérêt majeur pour les anthropologues culturels, les acteurs de théâtre et d'autres intellectuels. Dans certains cas, réactiver une mascarade d'hiver s'est soldé par une réussite ; dans d'autres, après une première manifestation "renaissante" quelques célébrations se sont brusquement arrêtées. Mon article aspire à explorer les phénomènes de continuité et d'échec rituel à travres une étude de cas spécifique, celui de la mascarade de carnaval de Salbertrand, une localité alpine de 485 habitants dans la partie supérieure de Val De Suse, dans les Alpes occidentales italiennes

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“…Dans un article de 1964, il est allé plus loin en se concentrant sur le concept de Rucklauf, ou « rétroaction » selon lequel des aperçus scientifiques ou pseudo-scientifiques sont intégrés à la connaissance consciente du porteur de tradition. En d'autres mots, le folklore est ramené au peuple (Newall, 1987 ;Moser, 1964).…”

Section: Problèmes D'échec Des Rituelsunclassified

Continuité des rituels et “Rituels manqués” lors d'une Mascarade d'hiver dans les Alpes italiennes

Zola¹

2011

rga

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Les mascarades alpines d'hiver, aussi connues comme mascarades de carnaval, peuvent être considérées comme l’un des phénomènes les plus complexes dans le champ d'étude d'anthropologie culturelle et du folklore. Dans la chaîne alpine italienne, certains d'entre eux ont été amenés à une nouvelle vie il y a deux décennies, après une longue période de déclin. Dès lors, les mascarades alpines d'hiver ont été sujet d'intérêt majeur pour les anthropologues culturels, les acteurs de théâtre et d'autres intellectuels. Dans certains cas, réactiver une mascarade d'hiver s'est soldé par une réussite ; dans d'autres, après une première manifestation "renaissante" quelques célébrations se sont brusquement arrêtées. Mon article aspire à explorer les phénomènes de continuité et d'échec rituel à travres une étude de cas spécifique, celui de la mascarade de carnaval de Salbertrand, une localité alpine de 485 habitants dans la partie supérieure de Val De Suse, dans les Alpes occidentales italiennes.
Alpine winter masquerades, also known as carnival masquerades, may be regarded as one of the most complex phenomena within the field of study of cultural anthropology and folklore. In the Italian alpine chain some of them have been brought to a new life two decades ago after a long period of decline; since then, alpine winter masquerades have been the focus of a great interest by cultural anthropologists, theatre performers and other intellectuals. In some cases bringing a winter masquerade to new life has proved to be successful; in others, after a first, “reborn” performance, some celebrations abruptly stopped. My paper aims to explore issues of ritual continuity and ritual failure through a specific case-study, that of the carnival masquerade in Salbertrand, an alpine settlement of 485 inhabitants in the upper part of the Val di Susa, in the Italian western alpine chain

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The Adaptation of Folklore and Tradition (Folklorismus)

Cited by 23 publications

References 6 publications

Saints, Poets, and Rubber Ducks: Crafting the Sacred at St Nectan’s Glen

Saints, Poets, and Rubber Ducks: Crafting the Sacred at St Nectan’s Glen

Ritual Continuity and “Failed Rituals” in a Winter Masquerade in the Italian Alps

Continuité des rituels et “Rituels manqués” lors d'une Mascarade d'hiver dans les Alpes italiennes

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