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Erna Brodber and Velma Pollard: Folklore and Culture in Jamaica by Violet Harrington Bryan (review) Erna Brodber 和 Velma Pollard:Violet Harrington Bryan 著的《牙买加的民俗与文化》(评论)
IF 0.5 2区 社会学 N/A FOLKLORE Pub Date : 2024-07-04 DOI: 10.5406/15351882.137.545.15
D. Dance
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引用次数: 0
Folklore, Disability, and Plain Language: The Problem of Consent 民俗、残疾与通俗语言:同意问题
IF 0.5 2区 社会学 N/A FOLKLORE Pub Date : 2024-07-04 DOI: 10.5406/15351882.137.545.03
Amy Shuman, Olivia Caldeira
Abstract:This is an essay about consent and the importance of using plain language. Consent means someone gives someone else permission to do something. When we do research, we ask for consent from the people we study. We explain what we are trying to understand in our research, and we ask people to agree to participate. Everyone has the right to decide whether or not to give consent. When we ask for consent, we need to explain things in ways that people understand so they can make their own decisions. Sometimes people with intellectual disabilities are not given the right to decide whether or not to give permission to participate. People with intellectual disabilities can understand if spoken to in plain language by teachers, doctors, lawyers, parents, and caregivers, as well as by everyone else. When things are explained in plain language, people with intellectual disabilities can understand and make their own decisions about whether or not to give consent to participate.
摘要:这是一篇关于同意和使用通俗语言的重要性的文章。同意意味着某人允许他人做某事。当我们进行研究时,我们会征求研究对象的同意。我们会解释我们在研究中想要了解的内容,并要求人们同意参与。每个人都有权决定是否同意。当我们征求同意时,我们需要用人们能够理解的方式来解释事情,这样他们才能做出自己的决定。有时,智障人士无权决定是否同意参与。如果教师、医生、律师、家长和护理人员以及其他人用通俗易懂的语言向智障人士解释,他们是能够理解的。如果用通俗易懂的语言解释事情,智障人士就能理解并自行决定是否同意参与。
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引用次数: 1
American Folklore Studies and Disability: An Introduction 美国民俗研究与残疾:导论
IF 0.5 2区 社会学 N/A FOLKLORE Pub Date : 2024-07-04 DOI: 10.5406/15351882.137.545.01
Anand Prahlad
Abstract:As an introduction to the special issue on folklore and disability, this essay offers a brief overview of how concerns about disability have historically been included in folklore studies in the United States. It discusses the field of disability studies and how folklore has been an important element of disability theory and writing. In making an argument for how a more serious engagement with disability studies theory and writing can enhance US folkloristics, the essay further suggests the development of a subfield of folklore devoted to disability and folklore.
摘要:作为民俗与残疾特刊的导言,本文简要概述了美国民俗研究历来是如何关注残疾问题的。文章讨论了残疾研究领域,以及民俗如何成为残疾理论和写作的重要元素。文章论证了更认真地参与残障研究理论和写作如何能够提升美国民俗学的水平,并进一步建议发展一个专门研究残障与民俗的民俗学子领域。
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引用次数: 0
Choreographing Mexico: Festive Performance and Dancing Histories of a Nation by Manuel R. Cuellar (review) 编舞墨西哥:Manuel R. Cuellar 所著的《一个国家的节日表演和舞蹈历史》(评论)
IF 0.5 2区 社会学 N/A FOLKLORE Pub Date : 2024-07-04 DOI: 10.5406/15351882.137.545.20
Olga Nájera-Ramírez
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引用次数: 0
“You may now become who you thought was disposable”: COVID-19 Politics and Ableism "你现在可以成为你认为可有可无的人":COVID-19 政治与残疾主义
IF 0.5 2区 社会学 N/A FOLKLORE Pub Date : 2024-07-04 DOI: 10.5406/15351882.137.545.04
Andrea Kitta
Abstract:This essay critically examines the intersection of COVID-19, Long COVID, ableism, and health care disparities in the United States, emphasizing the transformative impact of COVID-19 as a mass disabling event with a disproportionate impact on marginalized communities. I also bring an autoethnographic lens to my experience of COVID-19 and Long COVID, underscoring the importance of recognizing the diverse and often untellable experiences of individuals with disabilities and challenging the prevailing ableist perspectives embedded in society. I raise ethical considerations of storytelling in the context of Long COVID and urge researchers to embrace empathy and a more inclusive approach that challenges traditional notions of objectivity and distancing within academic research. I call for a collaborative approach between disability studies and folklore studies, encouraging scholars to interrogate and explore the traditions shaped by experiences of disability.
摘要:这篇文章批判性地研究了美国 COVID-19、Long COVID、能力主义和医疗保健差异之间的交集,强调了 COVID-19 作为大规模致残事件的变革性影响,对边缘化社区的影响尤为严重。我还以自传体的视角讲述了我在 COVID-19 和 Long COVID 的经历,强调了认识到残疾人士的不同经历(往往是无法讲述的经历)以及挑战社会中普遍存在的能力主义观点的重要性。我提出了在长COVID背景下讲故事的伦理考虑,并敦促研究人员接受同理心和更具包容性的方法,以挑战学术研究中传统的客观性和疏远观念。我呼吁在残疾研究和民俗研究之间采取合作的方式,鼓励学者们质疑和探索由残疾经历所塑造的传统。
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引用次数: 1
Claude D. Stephenson (1952–2023) 克劳德-D-史蒂芬森(1952-2023)
IF 0.5 2区 社会学 N/A FOLKLORE Pub Date : 2024-07-04 DOI: 10.5406/15351882.137.545.12
Michael Luster
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引用次数: 0
Rewilding My Brain: Folklore, Disability, and the Non-human World 野化我的大脑民俗、残疾和非人类世界
IF 0.5 2区 社会学 N/A FOLKLORE Pub Date : 2024-07-04 DOI: 10.5406/15351882.137.545.09
Traci Cox
Abstract:The US Centers for Disease Control and Prevention reports that one in four people in the United States currently lives with a disability. Such a prominent folk group—sixty-one million people—deserves more serious scholarly attention and engagement by folklorists. This autoethnographic essay explores the long-lasting and damaging personal, educational, and cultural impacts of misdiagnosed and misunderstood neurodivergence. The author invites readers to consider the key role folklorists can, and should, play in investigating the relationship between disability, folk medicine, and healing. The modern-day health care system—as well as schools’ diversity, inclusion, and equity programming—would greatly benefit from an academic interrogation of where suffering and omission occur on behalf of (in)visibly disabled folks, both historically and today.
摘要:据美国疾病控制和预防中心报告,目前美国每四人中就有一人是残疾人。这样一个突出的民间群体--6,100 万人--理应得到民俗学家更严肃的学术关注和参与。这篇自述文章探讨了误诊和误解神经分裂对个人、教育和文化造成的长期破坏性影响。作者邀请读者思考民俗学家在研究残疾、民间医学和治疗之间的关系时可以而且应该发挥的关键作用。无论是在历史上还是在今天,学术界对(不)明显的残疾人所遭受的痛苦和疏忽进行审视,都将使现代医疗保健系统以及学校的多样性、包容性和公平性计划受益匪浅。
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引用次数: 1
All the World’s a (Neurotypical) Stage: Neurodivergent Folklore, Autistic Masking, and Virtual Spaces for Discussing Autistic Identity 全世界都是(神经典型)舞台:神经变异的民间传说、自闭症面具和讨论自闭症身份的虚拟空间
IF 0.5 2区 社会学 N/A FOLKLORE Pub Date : 2024-07-04 DOI: 10.5406/15351882.137.545.02
Allison Stanich
Abstract:In the field of folklore, there has been little attention paid to neurodivergence in relation to community despite the fact that a folkloric lens could productively be applied to aspects of neurodivergent culture(s) and neurodivergent communities. One such concept is “masking,” a conscious or subconscious act of suppressing neurodivergent traits in order to avoid stigma. Focusing on autism, this article discusses (1) masking as a performance of neurotypical identity, (2) how this type of performance can lead to autistic burnout and prevent autistic people from being authentically autistic, and (3) how social media has opened up spaces for discussions about masking, support, solidarity, and community as autistic content creators share their experiences of masking in a neurotypical world.
摘要:在民俗学领域,尽管可以将民俗学的视角有效地应用于神经变异文化和神经变异社区的各个方面,但很少有人关注神经变异与社区的关系。其中一个概念就是 "掩盖",即有意识或下意识地压制神经异质性特征,以避免蒙受耻辱。本文以自闭症为重点,讨论了:(1)掩饰是神经典型身份的一种表现;(2)这种表现如何导致自闭症患者的倦怠,并阻止自闭症患者成为真正的自闭症患者;(3)社交媒体如何为自闭症内容创作者分享他们在神经典型世界中的掩饰经历,从而开辟了讨论掩饰、支持、团结和社区的空间。
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引用次数: 1
Gwendolyn Meister (1947–2023) 格温多林-迈斯特(1947-2023)
IF 0.5 2区 社会学 N/A FOLKLORE Pub Date : 2024-07-04 DOI: 10.5406/15351882.137.545.11
Todd Richardson
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引用次数: 0
Living in the Nexus of Disability and Caregiving: An African American Parental Caregiver’s Critical Observations as a Folklorist 生活在残疾与照护之间:一位非裔美国父母照顾者作为民俗学家的批判性观察
IF 0.5 2区 社会学 N/A FOLKLORE Pub Date : 2024-07-04 DOI: 10.5406/15351882.137.545.08
Phyllis M. May-Machunda
Abstract:In this essay, I advance and elaborate upon three points and their relevance to folklore studies based on my experiences and fieldwork as a parent of a child with disabilities. First, I note the absence of narratives of many families of children with disabilities and foreground a concept of possible shared identity and embodied communication between parents and non- or partially verbal children. Second, I highlight autoethnographic and ethnographic stories that are created at the nexus of disability and caregiving that offer insight into narratives of caregivers of children with disabilities. Caregivers’ stories are mostly missing in folklore studies. These narratives can stand by themselves or be intertwined with the narratives of the children whom caregivers care for. Finally, I suggest ways that a theoretical frame of intersectionality can illuminate and provide nuance for better understanding the systemic complexities of the narratives of children’s and their caregivers’ experiences of disability.
摘要:在这篇文章中,我根据自己作为一名残疾儿童家长的经验和田野调查,提出并阐述了三个观点及其与民俗研究的相关性。首先,我注意到许多残疾儿童家庭缺乏叙事,并强调了父母与不会说话或部分会说话的儿童之间可能的共同身份和体现性交流的概念。其次,我强调了在残疾与照护关系中产生的自述和人种学故事,这些故事有助于深入了解残疾儿童照护者的叙事。照顾者的故事在民俗研究中大多是缺失的。这些叙事可以独立存在,也可以与照顾者所照顾的儿童的叙事交织在一起。最后,我提出了交叉性理论框架可以阐明和提供细微差别的方法,以便更好地理解儿童及其照顾者残疾经历叙事的系统复杂性。
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引用次数: 1
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