Araştırma Makalesi
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Kültürel Miras ve Folklor

Yıl 2023, , 347 - 386, 02.05.2023
https://doi.org/10.22559/folklor.2459

Öz

Son yarım asır boyunca folklor ve miras kavramları birbirinin yerine fakat birbirinden zıt bir şekilde ilerlemiştir. “Folklor” ile “Somut Olmayan Kültürel Miras” terimlerinin eşleştirilmesinde ciddi sorunlar olduğuna ve aralarındaki farkların ne onların yaşıyla ne de ikisi arasındaki kuşak farkından değil, ikisi arasındaki kavramsal uyuşmazlıklardan kaynaklandığına inanıyorum. Dorson’un “folkloru mevcut akademik sahnenin en dikkate değer öykülerinden biri olarak” (1970) ilan etmesinden kısa bir zaman sonra, folklorun talihi geriye doğru dönmeye başlarken yıldızı UNESCO ufuklarında, somut ve somut olmayan mirası katılaştıran “Somut Olmayan Kültürel Miras”la birlikte ortaya çıkmaya başladı. Yirminci yüzyılın sonlarına doğru terimin kullanımı el kitaplarında, antolojilerde, monografik denemelerde ve çok sayıda makalelerde yer alarak popülerleşti. “Somut Olmayan Kültürel Miras”, folklorun içinde bulunduğu kriz için doğru bir çözüm gibi görünüyordu. Sadece ABD’de, Almanya’da değil UNESCO’nun birleştirdiği tüm milletlerde, folklorcular pervanenin ateşe yöneldiği gibi ona akın ettiler. İlk bakışta, bu karşılıklı çekim mükemmel görünüyordu. Uzun yıllar süren baskıdan sonra siyasi özgürlük ve kültürel bağımsızlık kazanmaktan, devletlerin ve liderlerinin tam desteğine sahip olmaktan daha çekici ne olabilirdi ki? Ne var ki, Somut olmayan Kültürel Miras ve Folklorun uyumlu ilişkisi, onların kalıtsal uyumsuzluklardan ve bu birlikteliği sürdüremedikleri için kısa ömürlü olmuştur. Geleneksel kültürün modern tüketiciler için paketlenmesi, kültürü ait olduğu toplumun içindeki kelimelerin, nesnelerin sembolik değerlerinden uzaklaştırır. Mirasın başladığı yerde, gelenek biter. Bu şekilde toplum, kolektif sosyal ve kültürel kimliğinden vazgeçer, kendisini bir sahne gösterisine dönüştürür. Bu kadar önemli bir ayrışma ile Somut Olmayan Kültürel Mirasın folklor disiplinin eşi olmadığı sonucuna varmaktan başka bir yol yoktur

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Between Intangible Cultural Heritage and Folklore

Yıl 2023, , 347 - 386, 02.05.2023
https://doi.org/10.22559/folklor.2459

Öz

During the last half a century, the concepts of folklore and heritage went respectively
through parallel but inverted courses. I think there are serious problems in the
mating of “Folklore” with “Intangible Cultural Heritage” and the differences
between them are unrelated to age or generation gaps but are inherent conceptual
incongruities between the two ideas. Shortly after Dorson declared folklore as “one
of the remarkable stories of the present academic scene” (1970), folklore’s wheel
of fortune began to turn backward academically while its star rose on UNESCO
horizons, emerging in tandem with the tangible and intangible heritage that has
solidified as “Intangible Cultural Heritage” (ICH). Toward the end of the twentieth
century, the term’s use took off, appearing in handbooks, anthologies, monographic
essays, and numerous articles. “Intangible Cultural Heritage,” seemed the right
resolution for the folklore crisis, not only in the United States and Germany but
in all the nations that UNESCO unites, and folklorists flocked to it like a moth to
the flame. At first glance, the mutual attraction seemed perfect. What could have
been more attractive to folklore, political freedom, and cultural liberation after
many years of suppression, and yet had the full support of states and their political
leaders? But the harmonious relations between Intangible Cultural Heritage and
Folklore were short-lived because their inherent incompatibility could not sustain
this union. The packaging of traditional culture for modern consumers deflates it
from the symbolic values of these words and objects within their communities.
when heritage begins, tradition ends. In this way, a society abdicates its collective
social and cultural identity and turns itself into a staged show. There is no way but
to conclude that with such a significant degree of separation, Intangible Cultural
Heritage is not a mate for the discipline of folklore.

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  • Simonsfeld, H. (1898). Wilhelm Heinrich Riehl als kulturhistoriker: Festrede gehalten in der öffentlichen sitzung der k.b. Akademie der Wissenschaften zu München (November, 12 1898). Verlag der k.b. Akademie.
  • Simonsfeld, Henry (1898). Wilhelm Heinrich Riehl als kulturhistoriker. München Bayerische Akademie.
  • Simpson, G. R. (1921). Herder’s conception of “das volk.” University of Chicago.
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  • Smith, L. and N. Akagawa (2009). Intangible heritage. Key Issues in Cultural Heritage. Routledge.
  • Smith, L. (2004). Archaeological theory and the politics of cultural heritage. Routledge.
  • Smith, L. (2006). Uses of heritage. Routledge.
  • Smith, Marian W. (1947). Thoms, “Folk-Lore” and the folklore centenary. Journal of American Folklore 60(238), 417-420.
  • Sørensen, M. L. S. and J. Carman (Eds.). (2009). Heritage studies: Methods and approaches. Routledge. Staehle, I. M. (1922). Herder’s conception of the folksong and his introduction of Percy’s reliques of ancient English Poetry [Unpublished BA thesis] University of Illinois.
  • Stafford, F. (1988). The sublime savage: James Macpherson and the poems of Ossian. Edinburgh University.
  • Stagl, J. (1998). Rationalism and irrationalism in early German Ethnology. The Controversy between
  • Schlözer and Herder, 1772/73. Anthropos, 93(4./6), 521-536.
  • Stein, M. B. (2001). Wilhelm Heinrich Riehl and the scientific- literary formation of “Volkskunde.” German Studies Review, 24(3), 487-512.
  • Stein, M. B. (2010). The German village as site of ethnographic knowledge. Journal of Folklore Research 47(1/2), 113-122.
  • Stewart, S. (1991). Crimes of writing: Problems in the containment of representation. Oxford University. Stock, B. (1983). The implications of literacy: Written languages and models of interpretation in the eleventh and twelfth centuries. Princeton University Press.
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  • Strobach, H. (1987). “....aber wann beginnt der Volkrieg?” Anmerkungen zum Thema Volkskundeund Faschismus (vor und um 1933). In H. Gerndt (Ed.), Volkskunde und Nationalsozialismus (pp. 23- 38). Münchner Beiträge zur Volkkunde 7. MünchnerVereinigung für Volkskunde. Suphan, B. L. (Ed.). (1877-1913). Über den Ursprung der Sprache, 1772. Herders sämmtliche Werke (5 in 33, pp. 1-147). Weidmann.
  • Sweet, J.(1989). Burlesquing “The Other” in pueblo performance. Annals of Tourism Research, 15(1), 7-29.
  • Tagliacozzo, G. (1993). The Arbor Scientiae reconceived and the history of Vico’s Resurrection. Humanities Press International.
  • Tagliacozzo, G. and Hayden V. White, (Eds.). (1969). Giambattista Vico: An international symposium.
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  • Tagliacozzo, G. and P. Verene (Eds.). (1976). Giambattista Vico’s science of humanity.The Johns Hopkins University.
  • Tagliacozzo, G., P. Verene, and V. Rumble (Eds.). (1986). A bibliography of Vico in English. Philosophy Documentation Center.
  • Taïwé, K. D. (2008). Orature et littéralité: Une perspective Africaine. Littératures des Peuples Noirs/ African Peoples’ Literatures, Vols. 3. Lit
  • Temple (Captain R. C.) (1886). The science of folk-lore, With tables of spirit basis of belief and custom. The Folk-Lore Journal, 4(3), 193-212.
  • Thompson, S. (1996). A folklorist’s progress: Reflections of a scholar’s life (John H. McDowell, I. G.Carpenter, D. Braid, and E. Peterson-Veatch, Eds.). Special publications of the Folklore Institute 5. Indiana University.
  • Thompson, S. (Ed.). (1953). Four symposia on folklore: Held at the Midcentury International Folklore Conference Indiana University, (July 21-August 4, 1950). Indiana University Publications, Folklore Series 5. Indiana University.
  • Thoms, W. J. (1834). Lays and legends of Germany. G. Cowie
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  • Tokofsky, P. (1996). Folk-Lore and volks-kunde: Compounding compounds. Journal of Folklore Research, 33(3), 207-211.
  • Tunbridge, J. E. and G. J.Ashworth (1996). Dissonant heritage. The management of the past as a resource in conflict. John Wiley and Sons.
  • Turino, T. (1988). The music of Andean migrants in Lima, Peru: Demographics, social power, and style. Latin American Music Review/Revista de Música Latinoamericana, 9(2), 127-150.
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  • Vico, G. (1965). On the study methods of our time (E. Gianturco, Trans.) The Bobbs-Merrill Co.
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  • Weber-Kellermann, Ingeborg, A. C. Bimmer, and S. Becker (2004). Einführung in die volkskunde/ Europäische Ethnologie ( 3rd edition). J. B.Metzler.
  • Weisberg, D. B. (2012). The "Antiquarian” interests of the New Babylonian kings. Leaders and legacies in Assyriology and Bible: The collected essays of David Weisberg (pp. 61-71). Eisenbrauns.
  • Weltfish, G. (1938). Forty-Ninth annual meeting of the American Folk-Lore society. J ournal of American Folklore, 51(199), 102-105.
  • West, S. (Ed.) (2010). Understanding heritage in practice. Manchester University.
  • West, V. R. (1930). Folklore in the works of Mark Twaine. University of Nebraska.
  • Whittaker, J. H. (1979). Kierkegaard on names, concepts, and proofs for god’s existence. International Journal for Philosophy of Religion, 10(2), 117-129.
  • Widdowson, J. D. A. (2010). Folklore studies in English higher education: Lost cause or new opportunity? Folklore, 121(2), 125-142.
  • Wiegelmann, G. (1979). Riehls Stellung in der Wissenschaftsgeschichte der volkskunde. Jahrbuch für Volkskunde, 2, 89-100.
  • Williams, M. A. (2006). Staging tradition: John Lair and Sarah Gertrude Knott. University of Illinois.
  • Williams, R. (1976). Keywords: A vocabulary of culture and society. Oxford University.
  • Wilson, W. A. (1973). Herder, folklore and romantic nationalism. Journal of Popular Culture, 6(4),
  • Wilson, W. A. (2006). Herder, folklore, and romantic nationalism. In J. T. Rudy and D.Call (Ed.), The Marrow of Human Experience: Essays on Folklore (pp. 107-123). Utah State University.
  • Wingfield, C. (2007). Feeling the vibes. Dealing with intangible heritage. Journal of Museum Ethnography. 19, 9-20.
  • Wingfield, C. and C. Gosden. (2012). An imperialist folklore? Establishing the folklore society in London. In T. Baycroft and D. Hopkin (Eds.), Folklore and nationalism in Europe during the long nineteenth century (pp. 255-274), National Cultivation of Culture 4. Brill.
  • Winter, I. J. (2000). Babylonian archaeologists of the(ir) Mesopotamian past. In (P. Matthaie et all. Eds.) Proceedings of the First International Congress of the Archaeology of the Ancient Near East (pp.1785-1789). Reprinted in On Art in the Ancient Near East. From the Third Millennium B.C.E. Culture and History of the Ancient Near East (Vol. 2 in 34, pp. 461-479), Brill.
  • Wolf, E. R. (1982). Europe and the people without history. University of California.
  • Zhiqin, C. (2015). For whom to conserve intangible cultural heritage: The dislocated agency of folk belief practitioners and the reproduction of local culture. Asian Ethnology, 74(2), 307-334.
Toplam 410 adet kaynakça vardır.

Ayrıntılar

Birincil Dil İngilizce
Konular Türk Halk Bilimi
Bölüm Araştırma Makaleleri - Research Articles
Yazarlar

Dan Ben-amos Bu kişi benim 0000-0002-8540-7023

Yayımlanma Tarihi 2 Mayıs 2023
Yayımlandığı Sayı Yıl 2023

Kaynak Göster

APA Ben-amos, D. (2023). Between Intangible Cultural Heritage and Folklore. Folklor/Edebiyat, 29(114), 347-386. https://doi.org/10.22559/folklor.2459

Derginin yayım dili Türkçe ve İngilizce’dir, ayrıca Türkçe de olsa tüm basılan makalelerin başlık, öz ve anahtar sözcükleri İngilizce olarak da makalede bulunur. Hakemlerden onay almış Türkçe makaleler için 750-1000 sözcükten oluşan genişletilmiş özet (extended summary) gereklidir. Elektronik çeviriler kabul edilmez.
Dergi TR-Dizin, Web of Science (ESCI), DOAJ ile diğer pek çok dizin tarafından taranmaktadır. Scimagoe quartile değeri: Q2 'dir:

TR DIZIN 2020 Etik Kriterleri kapsamında, dergimize 2020 yılından itibaren etik kurul izni gerektiren çalışmalar için makalenin yöntem bölümünde ilgili Etik Kurul Onayı ile ilgili bilgilere (kurul-tarih-sayı) yer verilmesi gerekecektir. Bu nedenle dergimize makale gönderecek olan yazarlarımızın ilgili kriteri göz önünde bulundurarak makalelerini düzenlemeleri önemle rica olunur.

Alan Editörleri/ Field Editörs

Halkbilimi/Folklore
Prof.Dr. Hande Birkalan-Gedik (JohannWolfgang-Goethe İniversitet-birkalan-gedik@m.uni-frankfurt.de)
Prof.Dr. Ali Yakıcı (Gazi Üniversitesi-yakici@gazi.edu.tr)
Prof.Dr. Aynur Koçak (Yıldız Teknik Üniversitesi-nurkocak@yildiz.edu.tr)
Prof.Dr. Işıl Altun ( (Regensburg Üniversitesi/Kocaeli Üniversitesi-İsil.Altun@zsk.uni-regensburg.de)
Edebiyat/Literature
Prof.Dr. Abdullah Uçman (Mimar Sinan Güzel Sanatlar Üniversitesi -emekli-29 MayısÜniversitesi-abdullahucman@29mayis.edu.tr
Prof. Dr. Ramazan Korkmaz (Ardahan Üniversitesi-emekli-Kafkasya Üniversiteler Birliği -KÜNİB-r_korkmaz@hotmail.com)
Prof.Dr. Emel Kefeli (Marmara Üniversitesi-emekli-İstanbul 29 Mayıs Üniversitesi-ayseemelkefeli @gmail.com)
Antropoloji/Anthropology
Prof.Dr. Hanife Aliefendioğlu (Doğu Akdeniz Üniversitesi-hanife.aliefendioglu@emu.edu.tr)
Prof. Dr. Şebnem Pala Güzel (Başkent Üniversitesi-sebnempa@baskent.edu.tr)
Prof.Dr. Derya Atamtürk Duyar (İstanbul Üniversitesi-datamturk@istanbul.edu.tr)
Prof.Dr. Meryem Bulut (Ankara Üniversitesi-meryem.bulut@gmail.com)
Dil-Dilbilim/Language-Linguistics
Prof.Dr. Nurettin Demir (Hacettepe Üniversitesi-demir@hacettepe.edu.tr)
Prof. Dr. Aysu Erden (Maltepe Üniversitesi-aysuerden777@gmail.com)
Prof.Dr. Sema Aslan Demir (Hacettepe Üniversitesi-semaaslan@hacettepe.edu.tr)