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Song and dance style--viewed as nonverbal communications about culture--are here related to social structure and cultural history. Patterns of performance, theme, text and movement are analyzed in large samples of films an recordings from the whole range of human culture, according to the methods explained in this volume. Cantometrics, which means song as a measure of man, finds that traditions of singing trace the main historic distributions of human culture and that specific traits of performance are communications about identifiable aspects of society. The predictable and universal relations between expressive communication and social organization, here established for the first time, open up the possibility of a scientific aesthetics, useful to planners.
A dynamic resurgence in sewing and knitting is under way, with many people enjoying making and mending their own garments at home. However, stories abound of homemade clothes languishing at the back of the wardrobe. Amy Twigger Holroyd draws on ideas of fashion, culture and craft to explore makers' lived experiences of creating and wearing homemade clothes in a society dominated by shop-bought garments. Using the innovative metaphor of fashion as common land, Folk Fashion investigates the complex relationship between making, well-being and sustainability. Twigger Holroyd combines her own experience as a designer and knitter with first-hand accounts from folk fashion makers to explore this fascinating, yet under-examined, area of contemporary fashion culture.Looking to the future, she also considers how sewers and knitters might maximise the radical potential of their activities.
From the introduction: "It has been the author’s attempt to present, in a concise form, an introduction to the country style of playing the Autoharp. The styles presented have been kept as general as possible so the student can apply the techniques to any specific artist he wishes to study. Once the student has mastered the material in this book, he will have no difficulty in studying various traditional artists, or, on the other hand, supplementing his repertoire by his own arrangements and compositions. The major difficulty in preparing a book such as this is to invent a notation that is easier to read than the autoharp is to play. I have retained the musical notation because it gives the “ shape” of the melody. In addition, music reading skill will be necessary for working from other printed sources. The music is supplemented by simple notation which indicates how the autoharp is to be played. I would like to thank Mr. Mayne Smith for fruitful discussions in regard to the notation used in this book."
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This Companion constitutes the most significant and comprehensive reference source to the composer in English. Edited by two of the leading scholars in the field, the collection consists of over 50 contributions from an international array of contributors, including recognized Polish experts. The Companion thus provides a systematic, authoritative and up-to-date compilation of information concerning the composer's life, thought and works.
Presents brief entries covering the history, significant artists, styles and influence of folk music.
This work represents the first comparative study of the folk revival movement in Anglophone Canada and the United States and combines this with discussion of the way folk music intersected with, and was structured by, conceptions of national affinity and national identity. Based on original archival research carried out principally in Toronto, Washington and Ottawa, it is a thematic, rather than general, study of the movement which has been influenced by various academic disciplines, including history, musicology and folklore. Dr Gillian Mitchell begins with an introduction that provides vital context for the subject by tracing the development of the idea of 'the folk', folklore and folk music since the nineteenth century, and how that idea has been applied in the North American context, before going on to examine links forged by folksong collectors, artists and musicians between folk music and national identity during the early twentieth century. With the 'boom' of the revival in the early sixties came the ways in which the movement in both countries proudly promoted a vision of nation that was inclusive, pluralistic and eclectic. It was a vision which proved compatible with both Canada and America, enabling both countries to explore a diversity of music without exclusiveness or narrowness of focus. It was also closely linked to the idealism of the grassroots political movements of the early 1960s, such as integrationist civil rights, and the early student movement. After 1965 this inclusive vision of nation in folk music began to wane. While the celebrations of the Centennial in Canada led to a re-emphasis on the 'Canadianness' of Canadian folk music, the turbulent events in the United States led many ex-revivalists to turn away from politics and embrace new identities as introspective singer-songwriters. Many of those who remained interested in traditional folk music styles, such as Celtic or Klezmer music, tended to be very insular and conservative in their approach, rather than linking their chosen genre to a wider world of folk music; however, more recent attempts at 'fusion' or 'world' music suggest a return to the eclectic spirit of the 1960s folk revival. Thus, from 1945 to 1980, folk music in Canada and America experienced an evolving and complex relationship with the concepts of nation and national identity. Students will find the book useful as an introduction, not only to key themes in the folk revival, but also to concepts in the study of national identity and to topics in American and Canadian cultural history. Academic specialists will encounter an alternative perspective from the more general, broad approach offered by earlier histories of the folk revival movement.
Folding a River, a collection of elegies, shows a pleasing range of free-verse forms that develop themes sustained throughout: loss, exile, myth, landscape. Kawita Kandpal’s poems are explorations of East–West cultures, taking her into an emo-mythic place not to be found on any map. Kandpal’s mood in Folding a River is melancholy, articulated with intelligence and grace, and her phrasing can rise to the level of proverb: “This time next year you will have evolved into an idea.” In its personal evocations of geographical and linguistic exile from the subcontinent, centered on a lost father, her work recalls that of Li-Young Lee, yet with a feminine perspective often haunting in its own right: “tenderly / taking back the mistakes of men.”
Folk art is now widely recognized as an integral part of the modern Chinese cultural heritage, but in the early twentieth century, awareness of folk art as a distinct category in the visual arts was new. Internationally, intellectuals in different countries used folk arts to affirm national identity and cultural continuity in the midst of the changes of the modern era. In China, artists, critics and educators likewise saw folk art as a potentially valuable resource: perhaps it could be a fresh source of cultural inspiration and energy, representing the authentic voice of the people in contrast to what could be seen as the limited and elitist classical tradition. At the same time, many Chinese intellectuals also saw folk art as a problem: they believed that folk art, as it was, promoted superstitious and backward ideas that were incompatible with modernization and progress. In either case, folk art was too important to be left in the hands of the folk: educated artists and researchers felt a responsibility intervene, to reform folk art and create new popular art forms that would better serve the needs of the modern nation. In the early 1930s, folk art began to figure in the debates on social role of art and artists that were waged in the pages of the Chinese press, the first major exhibition of folk art was held in Hangzhou, and the new print movement claimed the print as a popular artistic medium while, for the most part, declaring its distance from contemporary folk printmaking practices. During the war against Japan, from 1937 to 1945, educated artists deployed imagery and styles drawn from folk art in morale-boosting propaganda images, but worried that this work fell short of true artistic accomplishment and pandering to outmoded tastes. The questions raised in interaction with folk art during this pivotal period, questions about heritage, about the social position of art, and the exercise of cultural authority continue to resonate into the present day.