Kültürel Miras ve Folklor

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

Between Intangible Cultural Heritage and Folklore

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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