syllabus - Anthro 160AC 145 Dwinelle Spring 2010 TTh...

Info iconThis preview shows pages 1–3. Sign up to view the full content.

View Full Document Right Arrow Icon

Info iconThis preview has intentionally blurred sections. Sign up to view the full version.

View Full DocumentRight Arrow Icon
This is the end of the preview. Sign up to access the rest of the document.

Unformatted text preview: Anthro 160AC 145 Dwinelle Spring 2010 TTh 12:30-2:00 JoAnn Conrad Contact: Office Hours: Tu-Th: 2-3, 273 Evans Folklore, everyday cultural forms of expression, are communicated, enjoyed, replicated, passed on, modified, deployed and interpreted by all of us. We weave folklore effortlessly into our daily lives, using folklore to shape and understand our world and our place in it. We are all experts. So much so that most of the time our use and reception of folklore goes unnoticed. Folklore operates in the realm of the obvious, taken for granted, self-evident, and thus is not designated as being open to interpretation. Thus, Folklore has been described as quotidian the stuff that makes up everyday life, ordinary. But in the potential to convey meaning, create boundaries, constitute identity, and create sense out of nonsense, Folklore is anything but ordinary. Folklore, that stock of knowledge brought into specific situations, substantiates our belief in the connectedness and orderliness of the larger context of the everyday lifeworld. (S. Stewart, Nonsense , pg. 11). At the same time, as a construct, when we self consciously address the concept of folklore, it is laden with the historical legacy of 19 th century European Romanticism, and much of what is recognized as legitimate folklore is derived from such concepts, which ultimately relegate folklore to old wives tales falsehoods and superstitions that are grounded in anti-modern premises. Thus the term Folklore has come to encompass both subject and object, theory and data, folk-wisdom and disciplinary construct. Because Folklore is at once seen as both marginal and central to our daily endeavors, it is the object of heritage preservation and the salvage work of archives as well as being derided as old- fashioned, irrational, nonsense. Any study of Folklore necessarily investigates these paradoxical and oppositional tendencies, and this course is no different. A major portion of the class is, and has historically been, devoted to the processes of collection and archiving an appeal to a rational, typological, genre-based methodology. However, this is not a class devoted to collection and accumulation of data for its own sake. We are Anthro 160 Syllabus, Spring 2010 Conrad interested in how folklore can be analyzed to reflect on social organization and cultural logics, themselves changing and contingent. We will look at Folklore as deeply contextualized discursive terrain socially constructed and yet undergirded by a deep belief that not only are these expressive forms obvious but that they are shared by others. Course Requirements: Attendance: You're expected to be here on time, prepared for class and engaged in it. Material presented in lectures will appear on examinations, and often does not appear per se in the readings. There is no way you can expect to receive a passing grade if you do not attend lectures. Additionally, sections to receive a passing grade if you do not attend lectures....
View Full Document

This note was uploaded on 03/23/2012 for the course ANTHRO 160AC taught by Professor Briggs during the Spring '08 term at University of California, Berkeley.

Page1 / 17

syllabus - Anthro 160AC 145 Dwinelle Spring 2010 TTh...

This preview shows document pages 1 - 3. Sign up to view the full document.

View Full Document Right Arrow Icon
Ask a homework question - tutors are online