a) "survivals"
Survivals are a concept of folklore as an artifact. Survivals serve some type of purpose or have some type meaning. If they were not significant in some way, they would not still be a part of folklore. The original purpose of a survival may have been lost to time, but it is still relevant in some way. In Folkloristics: An Introduction, ballads and children's rhymes are examples of survivals. Superstitious beliefs are survivals of past practices, like seven years bad luck for breaking a mirror or four leaf clovers being lucky. This type of folklore survives and "new examples are created and perpetuated as word play or for various practical applications" (67). This means that survivals are more than relics, but a basis on which new folklore can grow. The prime example of this is the creation of new tongue twisters either for fun or as some type of test.
g) The folklore that …show more content…
They were unjustly uprooted from their lives and lived in fear. Folklore arose as a sort of stress release, a method of coping. The folklore found in the internment camp is an example of continuity, on a private scale. Opler, the man who studied the behavior of the internees, found several examples of folklore that were common in Japan, but were usually absent in Japanese immigrants. The people reported "hinotoma [...], stories about bewitchment and shape-shifting, omens, pregnancy and infancy beliefs, and folk medical practices" (71). These folklore practices thrived in the internment camp, but disappeared once the people rejoined American society. The folklore disappeared because the people who spoke of it were no longer stressed and fearful. The trauma of being in the camp allowed these beliefs to come out and spread, but once the source of the stress disappeared, the people renounced the practices and beliefs. The people of the internment camp used folklore to disconnect with the harsh reality of their
Survivals are a concept of folklore as an artifact. Survivals serve some type of purpose or have some type meaning. If they were not significant in some way, they would not still be a part of folklore. The original purpose of a survival may have been lost to time, but it is still relevant in some way. In Folkloristics: An Introduction, ballads and children's rhymes are examples of survivals. Superstitious beliefs are survivals of past practices, like seven years bad luck for breaking a mirror or four leaf clovers being lucky. This type of folklore survives and "new examples are created and perpetuated as word play or for various practical applications" (67). This means that survivals are more than relics, but a basis on which new folklore can grow. The prime example of this is the creation of new tongue twisters either for fun or as some type of test.
g) The folklore that …show more content…
They were unjustly uprooted from their lives and lived in fear. Folklore arose as a sort of stress release, a method of coping. The folklore found in the internment camp is an example of continuity, on a private scale. Opler, the man who studied the behavior of the internees, found several examples of folklore that were common in Japan, but were usually absent in Japanese immigrants. The people reported "hinotoma [...], stories about bewitchment and shape-shifting, omens, pregnancy and infancy beliefs, and folk medical practices" (71). These folklore practices thrived in the internment camp, but disappeared once the people rejoined American society. The folklore disappeared because the people who spoke of it were no longer stressed and fearful. The trauma of being in the camp allowed these beliefs to come out and spread, but once the source of the stress disappeared, the people renounced the practices and beliefs. The people of the internment camp used folklore to disconnect with the harsh reality of their