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Additional info for Studies in Kinship and Marriage, dedicated to Brenda Z. Seligman on her 80th birthday (Royal Anthropological Institute Occasional Paper No. 16)
Sample text
Part of what we do as folklorists is discuss these changes as they arise, and continually examine our assumptions about groups of people and how they share folklore. The study of folklore encompasses so many types of expression that it’s almost impossible not to find something to enjoy within the field. Whether you are interested in literature, psychology, sociology, history, biology, or technology; whether you take a practical hands-on approach to your studies or prefer a more theoretical, philosophical approach, there is some aspect of folklore that touches on all those things.
A retail or fast food job in which getting the job doesn’t necessarily require having any particular set of skills would be an example of this. However, occupational groups such as auto mechanics, computer programmers, chefs, and firefighters may come together because they have a certain skill and create their own lore for members, often related specifically to the skills of the job. Joe Ringler, one of the contributors to this book, did an ethnographic project with a specific group of firefighters that illustrates some occupational traits of this folk group.
The term “folklore” was first used in 1846 by an English scholar, William John Thoms, who modeled his ideas for studying expressive culture on the work of the Grimm brothers (Oring 1986c, 6). S. by intellectuals, as it had in Germany and Britain, as a means of “preserving” the history of rural pre-industrial people. Bronner summarizes the transition from Americans’ early interest in the study of “popular antiquities” to the collection of “folk lore” as indicating scholars were beginning to recognize that the lore they studied had relevance in people’s daily lives, and that folklore was more than merely old-fashioned historical objects or practices (1986).
