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In search of authenticity: the formation of folklore studies
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Utz Jeggle's "A Lost Track": Preface
No full textJeggle played an important role in the key, heated debates in 1969 and 1970 (Dow and Lixfeld 1986) that reevaluated German Volkskunde, one result of which was the renaming of the Tübingen Institut für Volkskunde as the Institut für Empirische Kulturwissenschaft (EKW). In part, the shift to calling itself the Institute for Empirical Cultural Research was meant to signal a departure from the problems existing in postwar German Volkskunde, including that this name for the field was burdened by associations with the Nazi past and its practices. But the turning away from the search for a lost Volk did not by any means imply departing from the responsibility adhering to the troubled history of the discipline. In a more positive sense, renaming was also meant to open the field to social science research questions and methodsand orient it to the empirical study of contemporary social life, with all the examination of cultural and class diversity this entailed. It has led to a broadening of the scope of the field and increased attention to interdisciplinary bridge-building. To be sure, Volkskunde has not vanished from the scholarly vocabulary, and in the present translation, this is also acknowledged by the occasional use of the English term "folkloric" to mirror the adjective volkskundlich. Jeggle's teaching and research have focused on village studies, in which he has used a combination of micro-ethnography and archival research to illuminate recent history. He has, for example, examined German-Jewish relations and the recovery of Jewish presence in village life before WWII, and has more recently studied Jewish villages in the Alsace. One important contribution Jeggle has made is to the discussion of fieldwork as a central methodological tool of Volkskunde and related fields (Jeggle 1984). His students have taken his [End Page 71] reflections on ethnographic work as a key metaphor, entitling the Festschrift compiled in his honoron his 60th birthdayThe Poetry of the Field: Contributions to the Ethnographic Analyses of Culture (Eisch and Hamm 2001). The following essay was initially presented in the autumn of 2000 at the biannual university docents' conference of the Deutsche Gesellschaft für Volkskunde in Tübingen. Utz Jeggle, opting for early retirement in October 2001 due to the onset of Parkinson's, used the opportunity to present a conglomeration of his thoughts on the proximity of folkloric to psychological manifestations. Jeggle has long been interested in Freud, and psychological considerations were manifest in the manner in which he launched his village studies; they surface as well, on the margins, in his writings about fieldwork
Inheritances: Possession, Ownership, and Responsibility
No full textInheritance traditionally refers to material possessions passed on from a deceased person to his or her heirs. With the expansion of the related concept of heritage and the emergent cultural practices associated with it, questions of responsibility and ownership arise on a much larger scale of actors. This paper explores the analogies and differences between inheritance and heritage. How do issues of ownership and responsibility differ between a familial and global context? Ownership coupled with expectations of safeguarding is particularly complex when material heritage is expanded to the realm of the intangible. The process inherently furthers the path toward the commodification of cultural expressions ennobled through heritage regimes. Intangible heritage regimes are a contributing factor for treating excerpts of culture as a renewable (albeit fragile) resource. Dediscina se navadno nanasa na materialno lastnino, ki se s pokojnika/pokojnice prenese na njegove/njene dedice. Z razsiritvijo s tem povezanega koncepta dediscine/izrocila in brstecimi kulturnimi praksami, ki so z njim povezane, se spoprijemamo z vprasanji odgovornosti in lastnistva pri razsežnejsi skupini akterjev. Clanek obravnava analogije med dediscino in izrocilom. Kako se razlikujejo problemi lastnistva in odgovornosti na družinski in globalni ravni? Posebej je zapleteno, ko se lastnistvo poveže s pricakovanji za varovanje dediscine in ko se snovno izrocilo razsiri na obmocje nesnovnega. Proces sam po sebi vodi h komodifikaciji kulture, oplemenitene z upravljanjem dediscine. Režimi upravljanja nesnovne dediscine odlocilno prispevajo k obravnavi delov kulture kot prenovljivega, ceprav krhkega vira
Capitalizing on memories past, present, and future
No full textThis article argues that narratized experience has been the key ingredient in the emergence of tourism as a modern industry. Starting with published travelers' reports, narrative has shaped and structured touristic experience and, in turn, the narratized memories of travelers have stirred the desire for touristic exploits of one generation after another. Clarifying the non-industrial nature of the tourism `industry', the article explores the `aura' of the tourist experience, the ways in which tourists seek to harness it into their narration, and how tourism providers, in turn, are compelled to commodify and sell potential narratable memories to travelers
Shaping Modern Times in Rural France: The Transformation and Reproduction of an Aveyronnais Community . Susan Carol Rogers
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Tourism and Cultural Displays: Inventing Traditions for Whom?
No full textDiscussions of tourism and folklore usually stress the economic motivations that lead to the creation of folkloristic displays and until recently decried the impact of tourism on "authentic" folklore. Using the case of Interlaken, a Swiss resort, this article postulates that natives may not necessarily gear their folkloric inventions toward the foreign guests, but that folkloric spectacles can be a means of creating and asserting local identity in the face of seasonal mass foreign invasion
Woran erkennt man einen Mythos? Kulturanthropologische Narratologie und das Gattungsproblem
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