Covello, L. (1958). The heart is the teacher
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Folklore and Education
Covello, L. (1958). The heart is the teacher. New York: McGraw-Hill. Preskill, S. L. (2001). Stories of teaching: A foundation for educational renewal. Upper Saddle River, NJ: Merrill Prentice Hall. Schubert, W. H., & Ayers, W. C. (1992). Teacher lore: Learning from our own experience. New York: Longman. F OLKLORE Folklore refers to a dimension of culture comprised of traditional forms—including verbal art, material cul- ture, belief, music, dance, and visual art—expressed by individuals in performance. Though definitions vary according to purpose and use, U.S. folklorist Dan Ben-Amos’s 1972 definition of folklore as “artistic communication in small groups” is basic to the disci- pline as it has developed in the United States since the 1950s. Folklore is passed from person to person (whether directly or mediated), with artistic communication encompassing both aesthetic and ethical, relational dimensions. Grandparents tell histories to grandchil- dren that they will not read in textbooks. Aunts teach jump-rope rhymes as well as taunts to nieces. Children exchange jokes and street knowledge. Experienced teachers transmit both time-tested advice and well-honed biases to new colleagues. Parents exhort children about “the way we do things.” Community experts share techniques ranging from gardening to grassroots political action. And politi- cians call forth popular responses by fitting contem- porary persons and events into traditional generic forms. All of this involves folklore. This entry looks at general folklore concepts; the ways folklore is used in education, including a historical review; and the con- temporary scene. Definitions Folklore consists of the concrete, verbal, auditory, kinetic, and behavioral artifacts that can be described as instantiations of any group’s culture. People use folklore to connect to their past, but also as resources to accomplish particular goals through performance and communication in present social settings. For those seeking to apply folklore and folkloristic research to fields of education, particularly salient and prevalent definitions of folklore describe it as “people’s knowledge” and “noninstitutional”— though it is recognized that folklore can also be co- opted and used to promote antidemocratic, politically institutionalized goals. In 1938, the Progressive scholar-activist Benjamin Botkin, who was national folklore editor of the Depression era Federal Writers Project, usefully defined folklore as a body of traditional belief, cus- tom, and expression passed down by word of mouth outside of commercial and academic communica- tions. This definition serves to highlight the expres- sion and authority of folklore as existing independent of both popular and elite dominant culture as it is per- petuated through the mass media and schools. At the same time, however, folklore can be used and spread through the media and schools in order to bolster the authority of officials and to lend credibil- ity to their claims. The nature of folklore as separate from both popular culture and elite culture, as well as the way folklore has been used in popular and elite versions in order to create a sense of national identity, makes the discipline of folklore a useful complement to the disciplinary approaches more widely used in the study of the social and cultural foundations of education. Download 94.32 Kb. Do'stlaringiz bilan baham: |
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