A quarterly specialized journal
The Message Of Folklore from Bahrain To The World

Folk culture: the subjective and the epistemic

Issue 6
Folk culture: the subjective and the epistemic

Mohamed Najib Nouiri -Tunisia

On the basis of this, cultural, scientific and academic community has engaged in the collection of the elements of this culture, codification, storage, according to a wide survey methodology and codification, and kept developed taking advantage from the available technology in each era until it has met the modern-day media means for cataloging, indexing, the accurate conservation, and a charming preservation. Scientific research in the field of folk culture, like all branches of knowledge, is a matter of institutions organized by structures and laws, and governed by a long tradition of research, consideration, and production of knowledge. There is no way of confusing roles, and celebratory events and festivals cannot be a substitute for it. This is different from what we observe in our Arabic countries where scientific show meets celebrating manifestation, and where the vain commemorative meetings, symposiums are organized repeatedly in disciplines and areas Truly, once we consider folk culture in Arab countries, we can not ignore and lose sight of advantages of the cultural current. The researcher suggests that the Arab and Islamic culture had afforded controls that were missing in other cultures, however. It was rooted on oral culture, but factors of stability and development have forced it to collect its heritage and codifying it in accordance with subsistent clear terms and rules. The first of these conditions is honesty, truthfulness, and the survey in time and space. The collector was not allowed to change, alter or establish a term in the place of a term on his own, but is keen to collect the closest to what may be considered the agreed version of truth. If there are significant differences, he refers to the implications of what he collects. The faithfulness in collecting preserves the heritage from extinction, and provides the text with the possibility of maintaining its agreed structure, a structure associated with a number of systematic and semantic structures, which are subject to modification whenever we modify its language. On this basis, it is not sufficient to conserve our folk culture within registration books and tapes, placing them on the shelves of libraries, and maintaining it from time to time; we should work on it on the purpose of contributing to the development of human knowledge and as a way to know the specifics of ourselves.

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