What is folk custom?

Why are clothes worn from the inside out? Why do you want to eat jiaozi during the Spring Festival? Why do most people hold chopsticks with their right hands? Why does China like to ask "Have you eaten" when greeting people? Why do you sing labor songs at work? ……

* Folklore of productive labor *

In short, the folk custom of labor production is a folk custom produced and followed in various material production activities. This folk custom is accompanied by material production, which reflects people's folk custom in many ways and plays a certain role in ensuring the smooth production in history. ...

Agricultural folklore, animal husbandry folklore, fishery folklore and forestry folklore.

Breeding folklore, handicraft folklore, service folklore, Jianghu folklore.

* Folk customs of daily life *

Folk customs of life include costume folk customs, diet folk customs, residence folk customs, traffic folk customs and tourism folk customs. At first, it was designed to meet physiological needs. With the development of society, the complexity of social division of labor, the strictness of hierarchical identity, the difference of production conditions and the complexity of life rituals. ...

Clothing folklore, food folklore, living folklore, traffic folklore.

* Folklore of social organizations *

Social organizations usually refer to some social units, which are often established to achieve specific goals, such as the army and enterprises. However, what we are referring to now is the folk custom of social organizations. In the traditional society of China, all kinds of people who have formed stable relations are the same. ...

Folk customs of consanguineous organizations, geographical organizations and social organizations.

* Festival folk customs at the age of *

The 20-year-old festival mainly refers to a specific day with certain customs and activities established in people's social life to adapt to the periodic changes of weather and climate. The formation and development of festivals have experienced a long history. During this period, there was no festival folk custom. ...

Spring Festival Folk Custom Summer Folk Custom Autumn Folk Custom Winter Folk Custom

* Ritual of life *

Life ceremony refers to a certain ritual behavior process that goes through several important links in life, mainly including birth ceremony, adult ceremony, wedding and funeral. In addition, it also shows that at an important age, birthday ceremonies and annual birthday celebrations can also be regarded as tools of life. ...

Custom of seeking children, bearing children, rite of passage and marriage.

Birthday custom and funeral custom

* Leisure folk customs *

Leisure folklore is a kind of folk activity with a certain pattern, and its main purpose is to relax and adjust the body and mind. It is a cultural creation to meet spiritual needs on the basis of minimum material living conditions. ...

Game folklore, competitive folklore and comprehensive performance folklore.

* Folk ideas *

Folk concept refers to a set of concepts of worshipping gods and life taboos spontaneously produced by civil society. It mainly plays a role in the ideological field of the people, the most representative of which is …

Taboo, Folk Belief and Folk Gods

* Folk literature *

Folk literature is the oral creation of working people. It is produced and spread among the broad masses of the people, mainly reflecting their lives, thoughts and feelings, and expressing their aesthetic concepts and artistic interests. ...

Oracle, historical poems, legends and stories, folk songs

Laughter, folk opera, proverbs and mysteries

What is folk custom?

Folklore is a science that studies folk customs. Its main task is to investigate, collect, sort out, describe, analyze and display historical and contemporary folk customs with a scientific attitude, explore their essential structure, characteristics and social functions, and reveal their occurrence and development. ...

* Historical folklore *

Historical folklore is a subject that studies historical folklore and folklore theory. Including folk history and folk history, folk history is the exploration and narration of the history of comprehensive or single folk events, including synchronic or dating events. ...

Life of ancient people in China, life of ancient people in China and life of modern people in China.

* Theoretical folklore *

Theoretical folklore is a branch of folklore, which theoretically explores the law, nature, structure and function of the occurrence, development and evolution of folklore, including the study of comprehensive or single issues. ...

Basic concepts, basic theories and main methods

* Applied Folklore *

Applied folklore is a branch of folklore, which aims to apply folklore theory to society. From the perspective of application, this paper studies specific folk customs, discusses the development and changes of folk customs in the contemporary era, and discusses the application scope and objects of folk customs. ...

Folklore and * * * identity (community, nation, nation-state), folklore and economy, folklore and tourism.

Folklore, Entertainment Folklore and Man's All-round Development

Cultural Changes and Academic Reflection on Folklore

As the curtain of the 20th century draws to a close, people clearly see that due to the accelerated pace of social development and change, frequent contact and dissemination of Chinese and foreign cultures and cultures of various nationalities, new things emerge one after another, cultural events including folk culture are undergoing various complex changes, and there are a lot of interactions and transfers between different cultures.

Faced with this rapidly changing culture, folklore research has to adjust its thinking and constantly expand its research field. Some senior folklorists first made their own responses to the heavy dependence on the study of new and old folklore. Zhong Jingwen pointed out that both old and new folk customs should be studied, but the emphasis should be placed on rural areas and old folk customs. Ren Dongquan, a famous Korean folklorist, also holds this view. Objectively speaking, China is a big country with a long history and cultural tradition, and the national conditions do not allow us to copy the western folklore research to the East. It is reasonable to say that the proportion of new and old folklore research should be divided into three parts. However, due to the influence of urbanization and industrialization in modern society, folklore scholars have to study old customs as well as new ones. It is impossible to preserve the old customs, because the old customs are rarely real old customs, and they have been handed down through many "new changes" for thousands of years. Therefore, folk customs are hierarchical, and folk customs are passed down in the process of innovation, not because of Chen and Chen. Potkin said: "For the people, as much as the memory is kept, it is forgotten." Folk activities themselves have the function of adjusting the balance between old and new customs. It is very natural for the old and new customs to change and rise and fall. Saving the so-called old folk customs may not be the real old folk customs. Rescue is a very naive word in cultural studies, so it is better to use description instead. Salvation and description are not synonyms, the former is more emotional. In the helpless cultural changes, it is a scientific and rational attitude to judge whether the folk elements are new or old, or how to compound them through description. Today, the research object of folklore has undergone a strong change, and researchers' research strategies must adapt to this change. At present, China folklore is in the historical reversal of cultural changes. How should we "strive" for a way out? In this paper, the author puts forward his own thoughts on the development of folklore in order to seek advice from predecessors and colleagues.

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We should see that the disappearance of old customs and cultural variation happen all the time around us. Tradition is not fixed and cultural changes are irreversible. People don't have to be pessimistic about the rapid disappearance of old customs. Facing the disappearance or variation of a large number of folk customs, the most important thing for folklorists at present is to describe folk customs and strengthen the basic training of field work.

Folklore workers are first and foremost people who have received formal field work training. Some outstanding folklorists have their own brilliant field work experience. Lin's trip to Liangshan, his investigation of Yi people in Yunnan, Ling Chunsheng's investigation of Hezhe people and Ling Chunsheng's and Rui Yifu's investigation of Miao people are the cornerstones of these scholars' academic achievements. Lack of field training, lack of time and funds, impetuous mentality, lack of empirical spirit, it is difficult to carry out meaningful mining of folk information, thus reducing the cultural value of folk events.

Since objective description is so important, the folk facts described can't just stay at the level of pushing the source of traditional folk customs, all folk customs are developing and changing. The author believes that today's folklore research should go on two legs, that is, both reduction research and variation research are equally important. The former tries to deduce the elements left by ancestors from the old and new folk customs, so as to understand and discover the "classicality in life"; The latter focuses on how the old customs are endowed with new meanings again and again from the folk customs they face, so as to see the variability and regeneration of folk customs. For example, the Buddhist festivals of the Han nationality (Lantern Festival on the 15th day of the first lunar month, Buddha's Birthday on April 6th, Ghost Festival on July 15th) all came into being after Buddhism entered the Central Plains. This shows that the ancient folk customs have not only remained unchanged for many years, but also changed the old customs and recognized the new ones due to the influence, exchange and infiltration between cultures. In other words, a considerable part of folklore comes from tradition, while the other part is not. The study of these two kinds of folk customs should not only see the fusion of melting and casting, but also see their differences. The following table summarizes this meaning:

Folklore research

Research on (1) reduction formula

(2) Variation research.

Research nature

Diachronic, evolutionary

* * * Time and connotation

research objects

Inherit/continue folk customs

The spread/change of folk customs

purpose

Looking at the composition of the past from the current customs

New elements in old customs

Object name

leave behind

Foreign body change

key word

prototype

change

Both of the above aspects should be considered. Folklore can't just study traditional relics, because cultural exchanges and interactions have blurred and impure the so-called "relics". We should not only look at the static preservation of cultural relics, but also look for internal laws and formal rules from the dynamic development of culture, which is what Mr. Li Yiyuan called behavioral culture grammar. Folklore scholars also grew up in his folk environment. Faced with the loss of old customs accompanied by their ancestors and their own growth, their concern about protecting old customs is completely understandable. On the one hand, they lose the old customs, on the other hand, they accept the new ones. From the variation of folk customs, they can truly understand what is cultural anxiety, what is cultural loss, what is cultural nostalgia and what is humanistic spirit. It is lack of common sense to stick to tradition and accuse cultural nationalism or cultural conservatism for no reason, because the ever-changing folk culture is an important embodiment of the national spirit. The openness of folklore variation leads to the openness of folklore research. Folklore is not a conservative science.

Based on the emphasis on the description of folklore, folklore scholars will not give up their research on Xinmin folklore while reconstructing the inherited folk culture. From a historical point of view, forgetting the past means betrayal and the shaking of the national cultural foundation. Non-empiricism and nihilism will fundamentally put people in a state without culture. However, dismissing new and widely accepted non-traditional folk customs is obviously insensitive to life. Today will become a thing of the past in an instant, and the new elements in folk customs will be integrated into the old customs and become a part of the old customs over time. Folklore of each era is the intersection of old and new folklore, and it is also of historical significance to study modern folklore with a mixture of old and new folklore. If folklore does not consider new folk customs, it will violate its "modernity" and be divorced from reality. Folklore is a window for us to pay attention to reality. It is a serious dereliction of duty for folklorists to study folklore without paying attention to reality. From the study of new folk customs, we can find that the inertia of old folk customs is everywhere. Villagers in Fujian and Zhejiang built ancestral temples, and Wenzhou people dug mountains to build graves, all of which are the resurrection phenomena of old folk customs in the new period. Some car drivers in Ali, Tibet and Wenling, Zhejiang put forward their own protectors. Drivers everywhere have pictures of Chairman Mao hanging in their cabs, and drivers in Thailand touch their heads through Buddhist shrines, all of which are a breeding ground of traditional religious ideas in the dangerous profession of drivers.

Because of the regularity of these variations, folklore scholars should clarify the inheritance and dissemination of folklore. It is difficult to separate the two, but it is not impossible. For example, due to the restriction of some religious ritual activities, folk myths are only similar to other myths in prototype, which shows that myths are basically inherited; In contrast, folk stories are mostly told among ordinary people, and they are basically circulated. We can strengthen the research on folk communication of culturally developed ethnic groups (such as Han nationality), because the culture of this ethnic group is generally open, layered and absorbed. We can strengthen the research on the inheritance of primitive island folk customs with backward culture, and we must be cautious in the communication research here. Due to natural conditions, the culture of the Barrow nationality on the India-Tibet border is very closed, and Tibetan Buddhist culture has not been absorbed by this nationality at all. Here, inheritance research is obviously superior to communication research. Of course, there are not only hidden or obvious remains of primitive consciousness, but also many new changes in folk customs that follow. In the past, only the folklore of the past came into being. Today, it has either disappeared (forgotten) or combined with modern things to become a complex and layered ancient and modern folk custom. Many folk customs in the inheritance are constantly changing, and only two generations will have obvious variations. Meade, an American anthropologist, thinks in his book Culture and Commitment that the continuity of culture is intermittent, which is manifested in three modes: pre-figurative culture, parallel figurative culture and post-figurative culture. These three modes of cultural inheritance can also be used to explain the discontinuity of folk custom inheritance. The so-called pre-figurative culture means that the traditional culture represented by the elderly is dominant; Traditional culture and young people's new culture go hand in hand, and their influence in a society is quite great, that is, integration.

Metaphorical culture; The latter figurative culture refers to the old people's learning and recognition of new cultural things brought by young people. As an important part of culture, folk culture generally follows the same pattern.

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Some people think that folklore lacks its own theory, saying that its theory comes from anthropology and folklore is only a means for anthropology to collect materials; Others think that China folklore and western folklore are not on the same theoretical level. Although there are many problems in this view, it is a well-known fact that China's folklore theory must be developed. Contemporary folklore is facing the problems of its own development and multi-disciplinary challenges. Strengthening theoretical construction and striving for a fair and equal dialogue with western folklore is one of its important tasks.

Folklore scholars in China are not only "diggers" of folklore materials, but also "researchers" with theories, viewpoints and methods. Some people say that we have materials but have not studied them. Foreigners provide methods and we provide materials. The author believes that, whether these statements are biased or not, in order to be tolerant, the academic dialogue with western folklore circles should not only be a dialogue of materials, but also a dialogue of methods and discourse systems. Zhong Jingwen put forward the idea of establishing the principles and theories of folklore earlier. Western academic discourse may not be fully accepted. For example, in international folklore and anthropology, the clergy of fishing and hunting nations are called shamans, and a set of ideas and operations that take shamans as intermediaries between gods and men are called shaman beliefs, which is a term abused by westerners and infinitely expanded. The original intention of shaman is limited to Tunguska people, and the shaman of Tunguska people is strictly different from similar shaman beliefs all over the world. It should be said that the expansion of shaman belief is a kind of pan-shamanism aimed at unifying terminology. However, after all, western folklore started earlier than us, and their anthropology is better than ours. Some of their methods, such as the geographical distribution and typology of folk customs, the definition of cultural patterns and structuralism, have important reference value. Many of our folklorists attach great importance to field work, which is a very rigorous scientific attitude, but this does not hinder the cultivation of our theoretical literacy. We can't and shouldn't have theoretical phobia. Materials are illuminated by theory, otherwise the collection of materials is meaningless listing and accumulation. The role of field work and theoretical construction is two-way, and theoretical literacy can cultivate folklore scholars' insight and ability to control materials. Folklore workers are not synonymous with folklore data collectors.

We should note that some conclusions must come from materials and stand the test of facts. Because of the theory, it is possible to have preconceived doubts, thus ignoring the objectivity of materials. The key to folklore research is not to rely on a certain theory, doctrine or Sect. This kind of research is tantamount to finding a term and putting a label on some folklore things. It is important to accurately explain or interpret folk customs. The same folklore is the product of history, and there can be no single explanation. Folklore is often ambiguous, so different interpretations should be allowed. For example, in Han mythology, a brother and sister got married and gave birth to a group of meat. Some people think this is the fear of incest, or the introspection and shame of consanguineous marriage. Mr Zhong Jingwen explained that this is the result of primitive thinking. I'm afraid there can't be just one judgment about who is right or wrong.

Folklore in China is no longer a toddler. Everyone should have their own eyes on the collected information. However, there seems to be less academic confrontation and contention in China folklore circles. Without argument, it is difficult to produce theories and doctrines; Without active discussion, folklore may become an ill-considered knowledge. Theoretical discussion is the premise for folklorists to become thinkers. Folklore has its own ideas and gives people spiritual enlightenment.

Now is the golden age when folklore theory can be well established. Because humanities and social sciences pay more attention to folk culture and folk customs at present; The literary and art circles have had a heated discussion about this. Zhang Yimou, Chen Kaige and others have successfully filmed a series of weighty films with the theme of China folk culture, and Han Shaogong has also successfully integrated his profound understanding of local knowledge and folk wisdom into Maqiao Dictionary. Theoretical and cultural circles are interested in turning their vision to the lower culture, which is a gratifying signal that folk customs are getting more and more attention. This is the inevitable result of academic development. When the authoritative theory is threatened, the mainstream culture represented by the government is impacted, shaken and doubted, especially their lagging development in the process of modernization, people once again find that folk culture is the mother of elite culture.

Today, many effective research methods in the field of humanities and social sciences come from disciplines (such as anthropology) that study the subculture (lower culture) of culturally backward ethnic groups or civilized societies. These methods include structuralism (Levi-Strauss), psychoanalysis (Freud and Jung), semiotics and so on. Folk culture is gradually recognized by mainstream culture, which makes the relevant theories of folk culture research lucky to be adopted and absorbed by mainstream culture. However, people and their folklore are basically studied by scholars (writing experience). If we want to avoid the interference of upper-level power discourse in the research, it will inevitably lead to many academic difficulties, which puts forward higher requirements for the study of folklore. One of the key requirements is the innovation of methodology.

The methods of collecting folk texts and analyzing events in early folklore are mainly inspired by the methods of collecting research corpus in linguistics. For example, the diachronic traceability analysis and * * * comparison used by Finnish folklore historical geography school in the19th century were related to the popularity of historical comparative linguistics in Europe at that time. Later, the typology and motif of stories in the study of European and American folk literature, as well as the re-emergence method developed from Japanese Yanagita Kunio, basically followed the method of historical comparative linguistics. In the 1960s, the structuralist approach reappeared. The basic method is to separate the folk elements first, and then analyze the relationship between the elements according to the principle of binary opposition. In addition, there are methods to express the folk custom distribution map of folk custom distribution ecology. Based on the spreading function of folk customs, some people refer to the distribution of dialects to summarize the ecology of folk customs, such as dividing folk customs into jumping frog type, straight line type, water wave type (such as Yanagita Kunio's theory of dialect circle) and ink mark type. Functional school in anthropology, social school and psychoanalysis school in psychology have also been absorbed into folklore research. There are more and more methods of folklore, so it is very important to use them properly. Neither profound nor unique. In the article "The Development of Folklore in China", Japanese scholar Hiroichi Naojiang believes that the reason why China's folklore theory and methods lag behind other countries lies in Zhou Zuoren, who said that when introducing Japanese folklore, Zhou Zuoren did not pay attention to the methods of Japanese folklore research. This is related to the historical conditions at that time, but we must pay attention to the methods today. Zhao Weibang believes that "it is not enough to apply western concepts and definitions to China's work in this area", and he also said that the important thing is learning methods; In 1948, Dr. Yang Kun called for a methodology of folklore in China, which still has practical significance. Zhong Jingwen said that if we want to build folklore with China characteristics, we must put the issue of methodology on the research agenda.

Here, the multidisciplinary nature of folklore theories and methods requires its researchers to have relatively profound knowledge. It can be seen that expanding knowledge structure and strengthening interdisciplinary cooperation are the only way for folklore experts to become contemporary scholars. The field of folklore is extremely broad, and folklorists must have multidisciplinary knowledge construction and wide coverage. Potkin pointed out: "Every kind or event should be related to the history and function of the society and culture to which they belong." For example, in the study of folk songs, knowledge of folklore alone is not enough, and knowledge of other disciplines is also very important. Some ethnic minority songs were sung and danced in the ceremony. In the 1920s, Meng Sen published an article in No.2 10 of Peking University Ballad Weekly, which introduced an example of a duet ceremony between men and women in his hometown of Wujin, Gansu. Overseas scholars have mentioned this article many times, pointing out the multidisciplinary value of this folk custom. To study this kind of ballads, researchers need to have knowledge of religion, literature and art, ethnology and so on, because interdisciplinary research can save us from being ridiculous and ignorant.

Because folk knowledge and local wisdom are bred in a specific soil, in this sense, folklore emphasizes understanding the details, that is, reflecting the laws of folk customs through case records. The compilation of folklore records can provide a large number of "cases" for these "rules" Ren Dongquan of South Korea and Fu Zhenlun of China both emphasized this point. Linguistics and ethnography set a good example for us to compile folklore. A well-trained writer is needed to write a decent chronicle of folklore. Folklore chronicles are bound to describe a large number of old customs, and objective description requires writers not to have too many preconceptions about old customs. Therefore, it is necessary to advocate multi-disciplinary participation in folklore research, and the research strength (such as field work and theoretical work) should be allowed to be distributed. A folklore scholar doesn't have to know everything, but he should have a clear consciousness of what to pay attention to and where to put his strength.

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Speaking of old customs, the research object of folklore often involves vulgar culture that mainstream culture disdains. This old custom, which involves human nature and is not elegant, often reflects the most concerned issue in the early days: survival. The so-called custom here mainly refers to the custom of human sexual relations with the content of reflecting people's own production. The spread of people's life has never stopped, and sex, marriage and family are important manifestations of people's production. Without people's own production, there would be no birth ceremony, no adult ceremony reflecting rebirth, no custom of marriage between people and gods, and no marriage system symbolizing "sexual rationality". We don't agree with the universality theory, but we also oppose falsificationism in folklore research. 19 18 The brochure of Peking University Folk Song Collection Office says that the collected folk songs are "not obscene", which is related to the concept understanding at that time; Zhong Jingwen left Sun Yat-sen University for Hangzhou on 1927, and was dismissed by the president for publishing something that objectively existed among the people. In fact, vulgar ingredients can only be known after puberty. In vulgar culture, obscene content accounts for a considerable proportion. Boas said: "Obscene elements often retain the most valuable folk customs." The vulgar content of sexual relations is the most beneficial topic for the continuation of life. It can not only vent people's sexual impulses in adolescence, regulate people's sexual psychology, but also have the function of sex education.

Folklorists' research on the peculiar customs formed around human biological instinct and cultural instinct is essentially a special concern for human beings themselves. A mature folklorist not only attaches importance to the study of folklore (folklore materials), but also attaches importance to the study of its subject (people). All folk objects are created and passed down by people, and they only act on people. And this person is very rational and has a strong sense of life. It can't be said that folklore research is idealistic as soon as it enters people's subjective world. On the surface, the subject and object of folklore here are binary opposites (material/spirit, emotion/rationality, concreteness/abstraction) formed in the process of mutual correlation, but the fact is not always simple enough to form a binary opposition model. Pluralism in new cultural criticism challenges dualism because the opposition between dualism is not clear. For example, the upper/lower, official/folk, mainstream culture/subculture are just opposite poles, and most cultures belong to the intermediate transition state between them. The mainstream culture should also have cultural ties with folk customs, which will deliberately imitate the mainstream culture, but in different forms. Only by separating a mass culture layer from mainstream culture and folk culture can we truly reflect the two poles of folk customs. Folk activities are universal in nature, and only for the convenience of research do they take the lower culture as their own field. In the binary opposition mode, artificial labeling is very heavy, the correct labeling is close to the truth, and the wrong labeling is full of fallacies, misleading children. Therefore, there is absolutely no need to oppose non-mainstream culture (folk culture, subculture) and mainstream culture (official culture, elite culture), because they see each other and their needs. From this, we can find out the third way of folklore research: the second dimension of folklore, from mainstream to mainstream and from mainstream to mainstream. The relationship between folk culture and mainstream culture must not be diluted. Compared with the mainstream culture, I think folk culture is a kind of folk culture with soft outside and rigid inside (submission to the mainstream) (* * * recognition and implementation).

The life culture (tradition) recognized by both the government and the people is the main body of folk customs. The upper-middle cultural layer in festival folklore should also "enjoy with the people", but it is more ostentatious and gorgeous to show the difference of identity. The upper class and the lower class often learn from and contact with each other, so that cross-class folk customs have the same components (or * * * shared factors) to imitate and inherit each other. In folk customs, the binary opposing classes see each other's needs and recognize each other in their differences, which makes the two sides imitate each other very strongly. On the one hand, we can see the influence of folk culture on mainstream culture and rural culture on urban culture (for example, Bai Juyi's research on Yuefu folk songs and Li Ji's research on Xintianyou). On the other hand, we can see that in folk activities, there are many yearning for urban civilization, but there are no words. For example, rural outsiders in any county in Wenzhou claim to be Wenzhou people. In the past, people in Wenzhou towns and counties were proud to learn Wenzhou dialect and imitate Wenzhou urban folk customs. There is a simple reason. When a certain cultural power comes from powerful power and knowledge, the inheritors of folk customs will have strong psychology, which is manifested in imitating, dumping, deifying and following the mainstream cultural layer in folk customs. Nowadays, some people in non-governmental organizations are out of the psychology of worshipping foreign things, which leads to the emergence of so-called new folk customs in the new fashion of cities, such as celebrating foreign festivals, believing in foreign religions, eating foreign food, building foreign houses, and naming foreign names. In a sense, this has brought new elements to the old folk customs in China, but it has also impacted the normal inheritance of traditional folk customs, and some even destroyed the excellent elements in China folk customs. Folklorists' cultural worries are amazing and can be learned from their hearts.

Folklore has entered China for nearly a century, and behind its vigorous development, we can more clearly see the analytical spirit of folklore on human research. The twentieth century is an era of analysis. Folklore researchers should step out of the ivory tower of comprehensive research, move towards folklore and dissect folklore. The common practice of traditional folklore research in China is to collect and classify things intuitively and provide some speculative conclusions. The explanation of intuitive classification conclusion is far-fetched Among them, the analysis of the composition and principle of folk customs, that is, why, is often ignored. And this is precisely the key. Folklore research is not the most important conclusion, but the research method and process itself. That is, how folk customs are passed down and why they are followed. At the end of this paper, the author suggests that every kind of folk custom should be analyzed structurally, that is, there should be analytical consciousness and scientific spirit, which is not contradictory to humanistic spirit. The practice is to "dismember" the organic folk customs first, and use the remaining fragments as the "folk elements" of the structure. When folklore was born, the Englishman G.J.Gomme analyzed folklore as a historical science into some elements such as ABCD, and deduced the essential part and changing part of folklore from it, which is indeed an effective research method of folklore. Cui Renhe's research on tug-of-war game of Korean nationality and Qiao Jian's research on Shaanxi musicians are still using this method. Because of the stratification of folk customs, there are many complicated elements in it. If we only describe them faithfully without analyzing them, it may lead to fallacies. For example, a folklorist studied the ritual activities of sacrificing male and female ancestors of some ethnic minorities in southwest China and took some photos. He took it for granted that the columns in sacrificial props or local handicrafts were male roots and the leaves were interpreted as female genitalia. Due to the lack of necessary analysis, the conclusion was unconvincing. This has an element of arbitrary deduction. This kind of "analysis" is irrelevant. However, even though there are some problems, it is an indisputable fact that China folklore is growing rapidly in contemporary cultural changes.

Yes