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PERSPECTIVA D E L FOLKLORE*
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Lic. & l . Blache, A.M. Cousillas, A.M. Dupey, A. Gravano, F. Losada y H. Mariín

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Qué és elfolklore

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Con frecuencia en conversacion~scotidianas se utiliza la palabra folklore para referirse a la mBsicz y las danzas nativas, anécdotzs fabulosas, formas de vida del pasado, o
v z ~ o saspectos que hacen al "ser nacional". D e manera mas imprecisa a ú n se habla, por
e j e n p l o , d e un "clima folklórico" entre adversarios politicos. Del m i s q o modo, en radios, diarics y pro,..-amas televisivos se emplea este vocablo adjudicándole un sentido unb i w o y heterogén;,i.
Distinta es la significación que en el orden académico internacional se le atribuye al
folklore, si bien existen divergsncias conceptuales sobre los p a r h e t r o s para individualizar el fenómeno folklórico. 1 Pese a n o haber una total coincidencia, los es;udiosos cornparten una perseverante preocupación por delimitar cada vez con mayor precisión su o b jeto d e estudio. C o n el apoyo d e observaciones reaiizadas por numerosos invesrigadorcs y
po: nosotros, pasamos a sintetizar los rasgos fundamental-s que se le atribuyen al fenomeno l o l k l o r i c o . ~
1 . El rolklore es un fenómeno social y como tal r.o puede ser monopolio d e un solo
inaividuo sino que presupone una par[icipacibti grupal. La práctica puede ser individual
pero, pzra ser folklórica, deberá responder a creencias y hibitos compartidos er.tre los
miembros de un grupc.
2. El grupo tiene múltiples posibilidades de manifestar es:e fenómeno social. Pusde
hacsrlo a !rzvés d e una expresión verbal, u n a actitud y un objeto en forma indistintz, consecutiva o simultánea. Esta manirestación es percibible z través d e Ics sentidos y se constituye en nrensaje al circulv entre quien l o emile y quien lo recibe. Tanto el emisor como el
receptor le atribuyen una determinada significación.
3. Esta significación responde a u n códigocompartido. Todo grupo humano posee
ur. sistema O código convencional que se constituye a partir de atribuirle valores dsterminndos a ios comportamientos sociales. Este código surge como un imperatii'o social para
regular ias re!acionei y procesos vinculados con el desarroilo de la vida socioeconÓmica y

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Muta B!ache, Ana hiaria Cousillas. Ana Mana üupj,.4riel Grzvano, Rora Lasada, .4li& h!utin.
AdhiriCndonos a &la convenci6n escribiremos Folklorc
. . . con rn2yi;scda inicial cuando re hzga refercnipm=.eno qz: zlia ;i::dlx.
ciz 2 12 cijf,pZr;; j. con ~ 2 ~ k c u cuando
la
a;sfiirmor
Manuel Danncnann. "Tcoria folklbrica. Planreamiuiios criiimr y proposiciones bisicar". En: Te*
. . .ni: r e ; ; d i ! ~ r e en Amúicr, b:ir;i. Caraas, IWiDEP, IFi5,p. 1143; D8.7 kn-Amcs. "Toaara E DzEi;Liua-.r.
of ?olklcre in Conrex~".En: Toward New P e ~ p e c f i v ein
s Folklore, mitd by Americo Paredcs and Ricnard
~atirnan:~Austin
and London. Tha Univcrsiryof Texas Prcs, 1915, p. 3-15; hiana Blache y Juan Angci Maga- .
:ifios d t Mírcntin. "Fnuriciador fuadamatalcs ttntatives w 2 !E dcRniP6n del nincepro dc Folklorc". En:
Cua~ernoslíl, CWILIOdCInvatigaciones Anirop!ógicas. Bknos A i m , !980. p . 5-15.

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S e manifiestan cn el prem t e pero se h a n venido reiterando en el g r u p o . Los comportamientos idcntificatorios son innznenies al h o m b r e coino ser sociz! )... La identificzción por negación denota marcar r z g o s distintivos que diferencian a un corij u z i c de individuos d e otro. obligaciones y suicic>os es!ablecidüs por lss crgsnis. 4. d e acuerdo con los derechos.. sean obreros._ C P_~ Y O ! \ ~ P dI e S ~una dererminüda manect!jtl!rai a c u n a süciiuau. el grupo se siente comproinetido con ellas y las vi

e.cn eientiialnente para distinguirse d e aquellss grüpos con los que intcrac:Üen.. tiene sus reg!?.pzra . no obstante quebrar las normas institucionales. P o r tratarse d e manifestaciones q u e n o están reguladas e 11npuestas por el código insiituciorial.. de manera q u e sus miembros h a n tenido q u e aprenderlos y adecuarse a ellos p a r a i n t e g r m e al grupo. CSCIO prdpioi algunos comportan~ientcsq c e rnuectren la idiosincrasia del g:up..::c rnmbiér. hleaiante este compi. satisfacer necesicaties y enpectativas n o conienpiadas o i. E s t a formas d e conducta derivadas o vinculadas direcramente c o n las patrones insiitucionales de ia sociedad sori objeta de es:tidic d e ~ : r x disciplicí?j. .2w<. El aprendizaje de ese comp o r t a m i e ~ t ose prsduce por -ucesión y sustituci6n tic !os transmisores del mismo.g. P z r ~41 h s . La identificación puedi ser inconcientc cuando el indiiiduo tieric iin dererrninado c o n p o r ~ a m i e n t osin advertir el efecto que i s t e produce. Estos.con intensidzd..on?! 'I' r. empleados. ra.u rcsiic.. Esta identificación posee uI:a d ~ bdii ~ n-iensión: por afirmación y por negaci6n d e caracteiisticas. como podrion ser los cornportainientos 6slictivos. .~.r n p ! ~ . Debe tenerse en cuer?ta q u e al aecir n o institucional no nos referimos z lo que aiczt a contra las ieyes instituidas por la sociedad.r. Por c o ~ s i g r i t n t eesos rnens?j-s les jii\. i..-n d ~a_.n q n r e. [.oiesionales o empresarios puede11 gener2r o participar de comportzmlento folklóricos. p. puedc ser conciente cuando sabe q u e está hzciendo algo q u e lo identifica c'onsu griipo y p o í eso mismo actiia así.t a ~ ~ l h i é-nenera . - . b- e.. institucional..st.por eso pueden darse en iodo grepo hunlano. Los comportamientos folk!bricos tienen la particularidad d e producir tfecivs identificaiorios en el grupo.~-. :n f o m d !. Tanto quienes v l i ~ nen i r e z s rud e s como iirbanas.~ui.P..tos q u e ne e s : h rpgulad o s institüsionalne~tc!.los par'icipanres d e la Fiesta de la Tradición de San An!onio d e Areco ?roporcionan tina serie de 'aigumentos que 3ara ellos legi~iman!a realización d e esa i e s t i v i b x . cl sentimiento de ajenidad con orros. c. . Por el contrario. prescink~cndodcl es:raro sacia! cl q u e perienezcaii sus integrantes y d c su localización gcogáiic-a. Por e j . con 10 cual se establece la tradicionalidad de! hecho íolkl6:ico.L . P e r o conforme coniolidü. rio es necesario que !a transmisión se reaiice por viz generacional -de 12s pro- -. estan previstos y szncionados por ellas. I:.. La nrcesidad d e identificarse siempre supone hace:lo aíiit o t r o . pero esto no significa que sea cdótico. A su vez. eitiri irleramente reafirmando su p r o p i a identidzd. Sólo que ellas no esrán peutadas p o i el sirtema formalmente establecido en ia sociedad 2 la que ese griipo pertenece.l. Estos compof?amlentos responden a un tipo d e codigo al que lla.s propias a las q u e deoe ajusrarse el grupo. $92 c t > ~ i =-partidas por un grupo. 6 .ccr constitz!ivo: que abarcan a todos los integrantes d e u:ta sociedad.n y aprende compoítarn!er.icia -conciente o inconcientemente. En el primer caso indica reco.nora que practica un heciio que io identifica con un grupo y es el investigador quien lo descubre. pues d e no exisllí ese o t r o ..5 ~ .oiiiiso afectivo ci prolagonicta sostiene su pertenencia a iiri grupo. e¡ grupo no ~ c c e s i t aafirmarse ?ente a el. 1 L ". 5. -. maremos no insfilucional y q u e iuncisna p a r d e l r m e n t ~ al El código n o institucional se aparta d e !as pauias y critesos impuestos por -. E n consecuencia.':-A:. Lo realiza simple:nente porque ?prendió a desenvolverse de esa manera. Slirgen p o r zdhesión voluntvia . Estos ~ o h ~ o r t a r n i e n t oson s vigentes pero tienen a r r a i ~ oe n el pasado de! grupo.rI.~g o insti:uíional.

genitores a sus descendicntcs. En la primera instancia se transfiere a los sucesores un hecho concreto. Por otra parte.sino de quienes antecedieron en la actividad que originó ese comportamiento. M a d d . ocasi&n y circunstancias. En principio establecimos el caracter grupa del fen6meno folklórico y luego afirmamos que puede darse en todogrupo h ~ m a n o .ír. constituido por el marco de referencia hist6ric0.será la que determinuá si a través de esos relatos cada grupo interviniente se siente cohesionado e iden~ificado. . por ejemplo. acurar una enfermedad. En tomo 2 Noam Chomsky. En esta última situacibn. entonces. Pero para q x e ese comportamiento sea fcikiórico tiene que da: !upar a E:. social y cultural que incide sobre el fenómeno. la tradición como contenido denota que sus portadores esrin traspasando a sus continuadores la manera de dar respuesta. Pero. . si código y la airuaciOn concurren para configurar ci ci. Aspeclos de 10 imria de la sintaxis. siguiendo pautas provenientes del pasado. e! cual está inserto en un conrexto.. otorgindole un sentido especifico. pero si se comprueba que sigue cumpliendo el mismo procero d e intercomunicación grupal y de relación con el contexto puede afirmarse que sigue siendo un comportamiento folklórico. En cuanto a su constitución este comportamiento'configura un mensaje regido por un código no institucionai y cuya transmisión se realiza por medio de la sucesión y sustitución de los portadores. En tanto que la actuacibn -cbmo. Al esfuaiar. un repertorio de chistes sobre "gellegos" o judios. Adquirirá dicha co. el contexto estará dedo por las circunstancias históricas que dan cuenta de la inserción de esos grupos en nuestra sociedad. e a terminos de afirmación y diferenciación entre grupos. Esta interrelacion podemos sintetizarla de la siguiente manera: El grífico nuestra quc el iiiensaje. a partir dc la gramática generativa de Noam Chomsky.ndición luego de constatarse que es el resultado de un proceso en el quecopvergen todas las características enunciadas.&as . Contexto y actuacibn son los que suministran la informaci6n conducente a determinar si un comportamiento produce o no el sentido d e pertenencia al grupo.* u . como así tambiin de los valores y los estereotipos que 1atribuyen a esos giupos étnicos los otros grupos con los cuales interactuan. puede cambiar la apariencia externa de un fenómeno. además del contexto. e! marco de su manifestaci6n está compuesto por un contexto y su actuaci6n y el efecto fundamental que produce es su sentido identificatorio. efecto identificatcrio en un g i z p ~ . a resolver unconflicto según practicas consuetudinarias. f l e c h ~ sque confluyen hacia el comportamiento indican cómo éste se constituye Y las flechas que él irradia muestran el sentido de pertenencia grupal que produce. Y es precisamente este efecto identificatorio el que le va a atribuir la calidad de folklbrico a un fenómeno socia?. En el caso de la tradición como forma la eventualdesaparición de ciertas manifestaciones llevó a algunos folkloristas a pensar que también agonizaba la ciencia que las estudia. Los rasgos que hemos apuntado no constituyen por si so!os u n fenómeno folklórico sino que será la concurrencia d e todos ellos lo que permitirá que aquel se plasme. a construir una vivienda o a celebrar una fiesta.en que se exterioriza el fenómeno y sus patrones de uso.~ . cuándo y dónde se usa y el proceso de comunicación que se genera a partir de su uso. ensefiarle a usar un tipo d e vestimenta. de adaptarse o vincularse a su contexto en el presente. 7. es de primordial importancia r ú n a i en consideración lo que. En cambio. El comportamiento folkl6rico esta siempre inmerso en un conrexfo. por ejemplo. 1971.3 Este concepto enfatiza el momento concreto --lugar. + .por:zrnientc. Ningún fenómeno social puede a priori categorizarse como folkl6rico. Aguilar. En ata transmisión puede haber variaciones en la forma o en d contenido de la manifestación y se hace necesario. se ha denominado la "octuoción". diferenciar con claridad la tradición como f o m a y la tradición como contenido.

.. ...costurnbres. No hay sin embzrgo superposición de intereses. . .. . Desde el n o m e n to q u e el Folklore enfoca la realidad social desde =!a perspectiva.->::-:32 ~ ~S.-.. Buenos Aires.. . .. ~? . .':'l'. . ~.-. .. ..?. C -. . ! ... . .... es -..t . ..::.y>.. ...-. ".-... -' u "c ..- 'Y.. ..L7. Ei segurido Indicz e: pio¿Uü tezporai-al. . Y ~ - ~ * Corrienres ledricas del Folklore Hacia mediados del s i d o xix el proceso de expansión colonial impulsa el interés hzcia la vida cultural d e los pueblos "primitivos!' de Asia. ... L a Revollición lkiustrial en E u r o p a ...-y : . . . -.s Ldnnrot..4ntropología Social.. . Los primeros psrmiten que se e s t a ~ i e z c a nlos lazos d e ideriii6cación y diierenciaci6:i..:y*2.. . .1 2. < ?....~ i .. .. . ..'A -. antigiledades populares-.< >-. . c . . . . la Psicologia Social.. confluyen en él compozentes de la cultura. En un breve panorama mostraremos los principios teúricos que predominaron -a veces explicitos y muchas otras sobreentendidos. . . . . .<:+..desde los inicios de nuestra discipiina hasta Ir?.....-. ..z .. . : .. .. . -. ###BOT_TEXT###gt; c. . el código no institucional..21 hacia 1% ciudades y centros fabriles.. -i.: ~ ~ t i f E iüs enunciados tehricos con los datos empíricos z r B posible sistenaiizar con r i a . ...':. vincirlados a las trmsformacinncc d < la sociedad.r--+... L-P.. ..7:T.. :..? . <J .. . j ~rne-j-2 ~. t 2. y sus campos de eplicación." ~ '-4 .?.:.. . clasificar y analizar ese saber del pueb!o....3 L . ..:. :. ..-??. . : .... -. . Oceania y A!nCrica.~L-.. -nn .:..*-..> ~ .. .. n i t i ciez las particuiariuades del íenólneno en estudio. ... P o r cierta que esta caracterización del folklore n o pretende ser un principio irrefu-L ~ " . . . L . .. dados los variados sentidos que se atribuía a la voz "puebio".. Los atributos senalados ubican al Folkiore dentro del campo de las ciencias sociales y más especificamente corno una rama de Ia .. L a . . .. . ..~j 'j . 4 ' . :' " A_ .-:. .. ..idLUi&i ------1 --i i e! u. . . .>S.. . . : 1~ %..?~...~~.. ~~. *. . .. .. >.:-.u.-pn L".. . la balada y el cuento tradicional. ...>. EGirorial Univcrsiuria dc Buenos A i r e s . E! interes que despertabaii estos tcmas lo atestigua la resonancia alcanzada por 13s obras del inglés Thomas Percy. i : -..: 1 *.. Si bien lo grupal. ir. .'1 . la Lingüistica y la Historia. . la identidad y la tradición pueden ser elementos tomados en consideración en forma perticular por otras ciencias. : . i.-7-...: J ~ l < ~.1 ..: - -. : . ... quienes se especializaron en la poesia é p c a . ..< .. . .d.:z...están sometidos por igual el compotbiniento y la sociedad qiic l o cotitime. . ... .-+ iicy..:. . . ..3 ~ Raffaelc Corso. .<.: .L.: . e : : :.:. actualidad. DEmanera que se complementa con otras áreas del conocimiento como la Sociología. qse-cer_n.-. .. pues el Folklore tiene su propio objeto de estudio. rzlarns y canciones 62 los campesinos llama también a atencihn de los circdos estudiosos. ... : .. Ecra divercidad de enfoques se enlaza con la neceidad que tiene toda ciencia de responder a !as expectativas sociales dcl periodo histórico en que se desenvuelve y a las concepciones ideológicas prewecientes en el momento e n que define sus postuladas. ..'%. .a . ..i. El Fo!?lore.4 Este baulisrno marcó el comienzo de rnadisciplina cien~ífica que en un principio se vinculó a las Humanidades y en la actualidad se inserta en el marco de las Ciencias Sociales.: . 3 - kj .. . La vida.. cuando en un fenómeno social convergen todas estas caracteristicas d e identificación grupal.-5 -4 . este esquema se sitúan otros grupos y el proceso Iiisthrico. . . ..-r. del g r u p o y del individuo portador del fenómeno folklórico.M ~*>:* .....T:r . --. . .. ~ -. a la vez. 1966.>.<&.. -.. .i::f. Los cambios operrdos en el sompor!miento esch.. :. .. . . . - : . pasa a ser objeto de estudio del Folklore..*S- . los alemanes Jacob y Wilheim Grirnni y el finlandes E1ia..: . produce el ciesplazamiento d e ia población ru1.: . .3 ..'~LZ-@.. d.. .&. .- . entre o t r a .:¡ .. asl c o m o las rnetodologias y técnicas empleadas para s u estudio.-+ : '--~ .. que !as rotulzn d e diversas mzneras -literatura popular. . - ii 1 1 ..cd .. . e. .~ : -. ..... . ~ .m.. $ . : . . Africe. -. . . tarea de la que se encargarían disciplinas que dieron en llamarse Antropologia o Etnologia. . El término tuvo una rápida aceptación en diversos ámbitos universitarios del rnund o y dio lugar a distintas interpretaciones acerca del tipo d e conocimiento que le a:añe y el sector social que estudia.\..-~ :... .:y...- .que.. 5.. .. 5. . ?:...:1. ..>.e - . hasta que en 1846 e l a n t i cuario ing!és Wiiliarn John T h o n s anexa d o s vocablos anglosajones fo/k [pceblo) y [ore (sabe:) para referirse al c a m p o del conocimiento que se ocuparia de recopilar..

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e.cn eientiialnente para distinguirse d e aquellss grüpos con los que intcrac:Üen.. tiene sus reg!?.pzra . no obstante quebrar las normas institucionales. P o r tratarse d e manifestaciones q u e n o están reguladas e 11npuestas por el código insiituciorial.. de manera q u e sus miembros h a n tenido q u e aprenderlos y adecuarse a ellos p a r a i n t e g r m e al grupo. CSCIO prdpioi algunos comportan~ientcsq c e rnuectren la idiosincrasia del g:up..::c rnmbiér. hleaiante este compi. satisfacer necesicaties y enpectativas n o conienpiadas o i. E s t a formas d e conducta derivadas o vinculadas direcramente c o n las patrones insiitucionales de ia sociedad sori objeta de es:tidic d e ~ : r x disciplicí?j. .2w<. El aprendizaje de ese comp o r t a m i e ~ t ose prsduce por -ucesión y sustituci6n tic !os transmisores del mismo.g. P z r ~41 h s . La identificación puedi ser inconcientc cuando el indiiiduo tieric iin dererrninado c o n p o r ~ a m i e n t osin advertir el efecto que i s t e produce. Estos.con intensidzd..on?! 'I' r. empleados. ra.u rcsiic.. Esta identificación posee uI:a d ~ bdii ~ n-iensión: por afirmación y por negaci6n d e caracteiisticas. como podrion ser los cornportainientos 6slictivos. .~.r n p ! ~ . Debe tenerse en cuer?ta q u e al aecir n o institucional no nos referimos z lo que aiczt a contra las ieyes instituidas por la sociedad.r. Por c o ~ s i g r i t n t eesos rnens?j-s les jii\. i..-n d ~a_.n q n r e. [.oiesionales o empresarios puede11 gener2r o participar de comportzmlento folklóricos. p. puedc ser conciente cuando sabe q u e está hzciendo algo q u e lo identifica c'onsu griipo y p o í eso mismo actiia así.t a ~ ~ l h i é-nenera . - . b- e.. institucional..st.por eso pueden darse en iodo grepo hunlano. Los comportamientos folk!bricos tienen la particularidad d e producir tfecivs identificaiorios en el grupo.~-. :n f o m d !. Tanto quienes v l i ~ nen i r e z s rud e s como iirbanas.~ui.P..tos q u e ne e s : h rpgulad o s institüsionalne~tc!.los par'icipanres d e la Fiesta de la Tradición de San An!onio d e Areco ?roporcionan tina serie de 'aigumentos que 3ara ellos legi~iman!a realización d e esa i e s t i v i b x . cl sentimiento de ajenidad con orros. c. . Por el contrario. prescink~cndodcl es:raro sacia! cl q u e perienezcaii sus integrantes y d c su localización gcogáiic-a. Por e j . con 10 cual se establece la tradicionalidad de! hecho íolkl6:ico.L . P e r o conforme coniolidü. rio es necesario que !a transmisión se reaiice por viz generacional -de 12s pro- -. estan previstos y szncionados por ellas. I:.. La nrcesidad d e identificarse siempre supone hace:lo aíiit o t r o . pero esto no significa que sea cdótico. A su vez. eitiri irleramente reafirmando su p r o p i a identidzd. Sólo que ellas no esrán peutadas p o i el sirtema formalmente establecido en ia sociedad 2 la que ese griipo pertenece.l. Estos compof?amlentos responden a un tipo d e codigo al que lla.s propias a las q u e deoe ajusrarse el grupo. $92 c t > ~ i =-partidas por un grupo. 6 .ccr constitz!ivo: que abarcan a todos los integrantes d e u:ta sociedad.n y aprende compoítarn!er.icia -conciente o inconcientemente. En el primer caso indica reco.nora que practica un heciio que io identifica con un grupo y es el investigador quien lo descubre. pues d e no exisllí ese o t r o ..5 ~ .oiiiiso afectivo ci prolagonicta sostiene su pertenencia a iiri grupo. e¡ grupo no ~ c c e s i t aafirmarse ?ente a el. 1 L ". 5. -. maremos no insfilucional y q u e iuncisna p a r d e l r m e n t ~ al El código n o institucional se aparta d e !as pauias y critesos impuestos por -. E n consecuencia.':-A:. Lo realiza simple:nente porque ?prendió a desenvolverse de esa manera. Slirgen p o r zdhesión voluntvia . Estos ~ o h ~ o r t a r n i e n t oson s vigentes pero tienen a r r a i ~ oe n el pasado de! grupo.rI.~g o insti:uíional.

genitores a sus descendicntcs. En la primera instancia se transfiere a los sucesores un hecho concreto. Por otra parte.sino de quienes antecedieron en la actividad que originó ese comportamiento. M a d d . ocasi&n y circunstancias. En principio establecimos el caracter grupa del fen6meno folklórico y luego afirmamos que puede darse en todogrupo h ~ m a n o .ír. constituido por el marco de referencia hist6ric0.será la que determinuá si a través de esos relatos cada grupo interviniente se siente cohesionado e iden~ificado. . por ejemplo. acurar una enfermedad. En tomo 2 Noam Chomsky. En esta última situacibn. entonces. Pero para q x e ese comportamiento sea fcikiórico tiene que da: !upar a E:. social y cultural que incide sobre el fenómeno. la tradición como contenido denota que sus portadores esrin traspasando a sus continuadores la manera de dar respuesta. Pero. . si código y la airuaciOn concurren para configurar ci ci. Aspeclos de 10 imria de la sintaxis. siguiendo pautas provenientes del pasado. e! cual está inserto en un conrexto.. otorgindole un sentido especifico. pero si se comprueba que sigue cumpliendo el mismo procero d e intercomunicación grupal y de relación con el contexto puede afirmarse que sigue siendo un comportamiento folklórico. En cuanto a su constitución este comportamiento'configura un mensaje regido por un código no institucionai y cuya transmisión se realiza por medio de la sucesión y sustitución de los portadores. En tanto que la actuacibn -cbmo. Al esfuaiar. un repertorio de chistes sobre "gellegos" o judios. Adquirirá dicha co. el contexto estará dedo por las circunstancias históricas que dan cuenta de la inserción de esos grupos en nuestra sociedad. e a terminos de afirmación y diferenciación entre grupos. Esta interrelacion podemos sintetizarla de la siguiente manera: El grífico nuestra quc el iiiensaje. a partir dc la gramática generativa de Noam Chomsky.ndición luego de constatarse que es el resultado de un proceso en el quecopvergen todas las características enunciadas.&as . Contexto y actuacibn son los que suministran la informaci6n conducente a determinar si un comportamiento produce o no el sentido d e pertenencia al grupo.* u . como así tambiin de los valores y los estereotipos que 1atribuyen a esos giupos étnicos los otros grupos con los cuales interactuan. puede cambiar la apariencia externa de un fenómeno. además del contexto. e! marco de su manifestaci6n está compuesto por un contexto y su actuaci6n y el efecto fundamental que produce es su sentido identificatorio. efecto identificatcrio en un g i z p ~ . a resolver unconflicto según practicas consuetudinarias. f l e c h ~ sque confluyen hacia el comportamiento indican cómo éste se constituye Y las flechas que él irradia muestran el sentido de pertenencia grupal que produce. Y es precisamente este efecto identificatorio el que le va a atribuir la calidad de folklbrico a un fenómeno socia?. En el caso de la tradición como forma la eventualdesaparición de ciertas manifestaciones llevó a algunos folkloristas a pensar que también agonizaba la ciencia que las estudia. Los rasgos que hemos apuntado no constituyen por si so!os u n fenómeno folklórico sino que será la concurrencia d e todos ellos lo que permitirá que aquel se plasme. a construir una vivienda o a celebrar una fiesta.en que se exterioriza el fenómeno y sus patrones de uso.~ . cuándo y dónde se usa y el proceso de comunicación que se genera a partir de su uso. ensefiarle a usar un tipo d e vestimenta. de adaptarse o vincularse a su contexto en el presente. 7. es de primordial importancia r ú n a i en consideración lo que. En cambio. El comportamiento folkl6rico esta siempre inmerso en un conrexfo. por ejemplo. 1971.3 Este concepto enfatiza el momento concreto --lugar. + .por:zrnientc. Ningún fenómeno social puede a priori categorizarse como folkl6rico. Aguilar. En ata transmisión puede haber variaciones en la forma o en d contenido de la manifestación y se hace necesario. se ha denominado la "octuoción". diferenciar con claridad la tradición como f o m a y la tradición como contenido.

.. ...costurnbres. No hay sin embzrgo superposición de intereses. . .. . Desde el n o m e n to q u e el Folklore enfoca la realidad social desde =!a perspectiva.->::-:32 ~ ~S.-.. Buenos Aires.. . .. ~? . .':'l'. . ~.-. .. ..?. C -. . ! ... . .... es -..t . ..::.y>.. ...-. ".-... -' u "c ..- 'Y.. ..L7. Ei segurido Indicz e: pio¿Uü tezporai-al. . Y ~ - ~ * Corrienres ledricas del Folklore Hacia mediados del s i d o xix el proceso de expansión colonial impulsa el interés hzcia la vida cultural d e los pueblos "primitivos!' de Asia. ... L a Revollición lkiustrial en E u r o p a ...-y : . . . -.s Ldnnrot..4ntropología Social.. . Los primeros psrmiten que se e s t a ~ i e z c a nlos lazos d e ideriii6cación y diierenciaci6:i..:y*2.. . .1 2. < ?....~ i .. .. . ..'A -. antigiledades populares-.< >-. . c . . . . la Psicologia Social.. confluyen en él compozentes de la cultura. En un breve panorama mostraremos los principios teúricos que predominaron -a veces explicitos y muchas otras sobreentendidos. . . . . .<:+..desde los inicios de nuestra discipiina hasta Ir?.....-. ..z .. . : .. .. . -. ###BOT_TEXT###gt; c. . el código no institucional..21 hacia 1% ciudades y centros fabriles.. -i.: ~ ~ t i f E iüs enunciados tehricos con los datos empíricos z r B posible sistenaiizar con r i a . ...':. vincirlados a las trmsformacinncc d < la sociedad.r--+... L-P.. ..7:T.. :..? . <J .. . j ~rne-j-2 ~. t 2. y sus campos de eplicación." ~ '-4 .?.:.. . clasificar y analizar ese saber del pueb!o....3 L . ..:. :. ..-??. . : .... -. . Oceania y A!nCrica.~L-.. -nn .:..*-..> ~ .. .. n i t i ciez las particuiariuades del íenólneno en estudio. ... P o r cierta que esta caracterización del folklore n o pretende ser un principio irrefu-L ~ " . . . L . .. dados los variados sentidos que se atribuía a la voz "puebio".. Los atributos senalados ubican al Folkiore dentro del campo de las ciencias sociales y más especificamente corno una rama de Ia .. L a . . .. . ..~j 'j . 4 ' . :' " A_ .-:. .. ..idLUi&i ------1 --i i e! u. . . .>S.. . . : 1~ %..?~...~~.. ~~. *. . .. .. >.:-.u.-pn L".. . la balada y el cuento tradicional. ...>. EGirorial Univcrsiuria dc Buenos A i r e s . E! interes que despertabaii estos tcmas lo atestigua la resonancia alcanzada por 13s obras del inglés Thomas Percy. i : -..: 1 *.. Si bien lo grupal. ir. .'1 . la Lingüistica y la Historia. . la identidad y la tradición pueden ser elementos tomados en consideración en forma perticular por otras ciencias. : . i.-7-...: J ~ l < ~.1 ..: - -. : . ... quienes se especializaron en la poesia é p c a . ..< .. . .d.:z...están sometidos por igual el compotbiniento y la sociedad qiic l o cotitime. . ... .-+ iicy..:. . . ..3 ~ Raffaelc Corso. .<.: .L.: . e : : :.:. actualidad. DEmanera que se complementa con otras áreas del conocimiento como la Sociología. qse-cer_n.-. .. pues el Folklore tiene su propio objeto de estudio. rzlarns y canciones 62 los campesinos llama también a atencihn de los circdos estudiosos. ... : .. Ecra divercidad de enfoques se enlaza con la neceidad que tiene toda ciencia de responder a !as expectativas sociales dcl periodo histórico en que se desenvuelve y a las concepciones ideológicas prewecientes en el momento e n que define sus postuladas. ..'%. .a . ..i. El Fo!?lore.4 Este baulisrno marcó el comienzo de rnadisciplina cien~ífica que en un principio se vinculó a las Humanidades y en la actualidad se inserta en el marco de las Ciencias Sociales.: . 3 - kj .. . La vida.. cuando en un fenómeno social convergen todas estas caracteristicas d e identificación grupal.-5 -4 . este esquema se sitúan otros grupos y el proceso Iiisthrico. . . ..-r. del g r u p o y del individuo portador del fenómeno folklórico.M ~*>:* .....T:r . --. . .. ~ -. a la vez. 1966.>.<&.. -.. .i::f. Los cambios operrdos en el sompor!miento esch.. :. .. . . . - : . pasa a ser objeto de estudio del Folklore..*S- . los alemanes Jacob y Wilheim Grirnni y el finlandes E1ia..: . produce el ciesplazamiento d e ia población ru1.: . .3 ..'~LZ-@.. d.. .&. .- . entre o t r a .:¡ .. asl c o m o las rnetodologias y técnicas empleadas para s u estudio.-+ : '--~ .. que !as rotulzn d e diversas mzneras -literatura popular. . - ii 1 1 ..cd .. . e. .~ : -. ..... . ~ .m.. $ . : . . Africe. -. . . tarea de la que se encargarían disciplinas que dieron en llamarse Antropologia o Etnologia. . El término tuvo una rápida aceptación en diversos ámbitos universitarios del rnund o y dio lugar a distintas interpretaciones acerca del tipo d e conocimiento que le a:añe y el sector social que estudia.\..-~ :... .:y...- .que.. 5.. .. 5. . ?:...:1. ..>.e - . hasta que en 1846 e l a n t i cuario ing!és Wiiliarn John T h o n s anexa d o s vocablos anglosajones fo/k [pceblo) y [ore (sabe:) para referirse al c a m p o del conocimiento que se ocuparia de recopilar..

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