Folk Culture between exclusion and objectivity
Nargess badis - Tunisia
T here is no doubt that the reality of underdevelopment experienced by the Arab peoples today deepens the gap between the two attitudes and strengthens the tendency to blame the Arabic folklore for responsibility in what happened to the Arabs, as a representative of “the people” culture, i.e. the culture of the tyrant group, and to contribute directly and effectively in the shaping of the nation’s civilization. This alerts us that the different attitudes are not free from the background ideology of trying to wear the cloak of objectivity and science. It is a background to incite the researcher to question these positions and consider their legitimacy: are they generated from scientific method? Or is devoted to racist behavior? Obviously, the crisis experienced by folklore reflects the crisis of the Arabic culture in general and the crisis of Arab intellectuals in particular. The “ Arabic culture is in trouble today ... and between crossroads” and the different positions towards folklore are a reflection of this crisis. The researcher indicates that the crisis of folklore is not far away from the crisis of Arab culture in general. The crisis of Arab culture is not only reflective of the crisis of Arab civilization. The crisis of Arab civilization is the result of the political crisis because “As far as the State is great as the civilization would be.” And it is recognized that every force seeks to control, since it tastes its strength by the weakness of the other, and tests its strength only when is defeated. Inevitably wrong who thought to address the issue of folklore once isolated and marginalized by exclusion, silence and denial. He is unaware of the fact that these relations are the features of society as an integral whole. “As far as the State is great as the civilization would be.” And “civilization is a fancy luxury and a master of crafts used in its aspects and doctrines in kitchens, clothing, buildings and furnishings, buildings and other revenues of the home and conditions.” Since a man is a “son of his habits,” we can not imagine that we can get rid of these habits as easily as some persons believe. They are part of our identity. We do not believe that the crisis experienced by Arab intellectuals is due to the conflict that he lives in the effort to purify Arabic culture from folklore, without being aware that he is cutting a part of it that cannot be removed. This change in conceiving the relations must be extended to other dichotomies that led to the isolation of folklore considering the disciplinarily seen in the scientific and cognitive arena today. The evolution of linguistics today witnesses the result of this openness and this cross-fertilization and mapping. It borrowed from neuroscience, psychology and sociology, and philosophy, which gives rise to the so-called cognitive linguistics.