Λαογραφία: μία επιστήμη υπό αμφισβήτηση
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Αυδίκος, Ευάγγελος Γρ.
Avdikos, Evangelos Gr.
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Πανεπιστήμιο Ιωαννίνων. Φιλοσοφική Σχολή. Τμήμα Ιστορίας και Αρχαιολογίας
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peer-reviewed
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Δωδώνη: Τεύχος Πρώτο: επιστημονική επετηρίδα του Τμήματος Ιστορίας και Αρχαιολογίας της Φιλοσοφικής Σχολής του Πανεπιστημίου Ιωαννίνων; Τόμ. 23 (1994)
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Laographia: a discipline unter doubt (Τίτλος περίληψης)
Description
It is argued nowadays that folklore should give its position to ethnography. They mean a transition which does not, of course, concern the name of the science but the way the latter sees tradition in general. The supporters of the above view argue that the word «folk» of the «folklore» compound is now a too general and abstract term which offers itself for a populist exploitation and which, moreover, is internationally outmoded.
Starting my answer to the above argument I would like to pose the following fundamental question: What is the role of folklore today? Has it already completed its contribution?
First of all I would like to acknowledge the epistimological problem that concerns not mereley folklore but also sociology and history. The problem arises from the broader identity crisis that most of the sciences have been undergoing during the century, a crisis that has led to transfers of sciences and changes in their theory and methodology. For a number of reasons the identity crisis has been more intense in the case of folklore. Such a crisis affects both its theory and its methodology which is a product of the ethnocentric and romantic ambience of the nineteenth century.
Not surprisingly, folklore has been associated with ahistoric processes and has been proclaimed to be something of a «national» science since its objective has been to fortify tradition and to guarantee «continuity». The course, however, that folklore has taken is identical with the general course of the political and socio-economic situation of our country during the years after the 2nd world war. Because of the nature of its mission, the «folk» to which folklore turned its attention was the people of the rural countryside and not the «folk» in the sense of a «nation». However, after the end of the 2nd world war the rural countryside collapsed and, with the penetration of the mass culture, the rural community emerged from its isolation. Consequently, the existence of folk culture itself was disputed. There was a serious debate on the subject. What, however, was at the heart of the debate was the content of the idea of people as producers of culture. The meaning of the term «folk» has by now changed; however, people go on living and producing forms of folk culture that go on playing their particular roles in contemporary society. Besides, despite the cultural homogeneity there are still attitudes and models that are determined by social class.
Despite all the changes that have taken place, I want to argue, folklore still has a vital space in which to exist. The problem is to renovate and strengthen its theoretical and methodological orientation, which is something that has started taking place in the universities of Thessaloniki and of Ioan- nina. Folklore, now, does not stop at an ethnographic attitiude. It has developed an historical and sociological dimension and is now approaching other divisions of the humanities such as anthropology, ethnology or history.
Description
Keywords
Εθνογραφία, Εθνολογία, Ανθρωπολογία, Λαϊκός πολιτισμός
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Λαογραφία, ΄Ηθη και έθιμα, Τελετές και εθιμοτυπίες, Παράδοση
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el
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σ. [109]-122
"Ανακοίνωση στο 1ο Συνέδριο Ανθρωπολογίας (Κομοτηνή, 5-7 Νοεμβρίου 1991)"--παρέχεται από το συγγραφέα
Κείμενο στα ελληνικά με περίληψη στα αγγλικα με τον τίτλο: Laographia: a discipline unter doubt
"Ανακοίνωση στο 1ο Συνέδριο Ανθρωπολογίας (Κομοτηνή, 5-7 Νοεμβρίου 1991)"--παρέχεται από το συγγραφέα
Κείμενο στα ελληνικά με περίληψη στα αγγλικα με τον τίτλο: Laographia: a discipline unter doubt
Institution and School/Department of submitter
Πανεπιστήμιο Ιωαννίνων. Βιβλιοθήκη και Κέντρο Πληροφόρησης
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