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Stefan Groth

Language and its relation to culture has been a topic of research in German Volkskunde [folklore studies] from the beginning of the discipline. While dialectological studies, linguistic specificities of local cultures and language in everyday life have been integral parts of Volkskunde for much of the first part of the twentieth century, the discipline saw a shift away from its philological elements towards a social science orientation in post-Second World War developments. During the last decades, the analysis of linguistic dimensions of everyday culture has been on the margin of scholarly activities in Volkskunde. Starting with a historic perspective on the role of language in the beginnings of the discipline, this article discusses the development and decrease of the study of linguistic aspects. It analyses the role of language in contemporary German Volkskunde both in theory and methodology, and offers perspectives on how the discipline could benefit from a renewed focus on linguistic dimensions of everyday culture.

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Diederik F. Janssen

I am pleased to introduce the Autumn 2016 issue of Boyhood Studies, particularly because it does an excellent job in honoring the broad scope of the journal. Contributions tap into children’s literature, gender role research, sex differences research, medical history, the sociology and social history of sport, and folklore studies. Yet all contributions admirably show how any strict insistence on the boundedness of these respective fields will fail in doing full justice to the topics discussed.

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Migration, Empire, and Liminality

Sex Trade in the Borderlands of Europe

Tracie L. Wilson

In this article I analyze accounts from police and women’s activist documents from the turn of the twentieth century, which present narratives of sex trafficking in and from Galicia, an eastern borderland region of the Habsburg Empire. Both police and activist accounts underscore the image of innocent women forced into prostitution, although police accounts provide more variety and nuance regarding degrees of coercion and agency demonstrated by women. I examine what such narratives reveal about the role of crossing boundaries—an act central to both sex trafficking and efforts to maintain empire. In this context, I consider how the Habsburg authorities coped with and attempted to manage populations whose mobility appeared especially problematic. Although this research draws extensively from historical archives, my analysis is guided by perspectives from folklore studies and the anthropological concept of liminality.

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Pertti Anttonen

All scholarly fields feed on rhetoric of praise and criticism, mostly self-praise and self-criticism. Ethnology and folklore studies are not exceptions in this, regardless of whether they constitute a single field or two separate but related ones. This essay discusses questions concerning ethnological practice and object formation, cultural theory and the theory of tradition (or the lack thereof), cultural transmission, cultural representation, and the ethics and politics of cultural ownership and repatriation. It draws on general observations as well as on work in progress. The main concern is with a discursive move: from tradition to heritage, from the ethnography of repetition and replication to cultural relativist descriptions and prescriptions of identity construction and cultural policy, from ethnography as explanation to ethnography as representation and presentation. In addition, the essay seeks to delineate other underlying tenets that appear to constitute our traditions and heritages - both as strengths and as long-term constraints and biases. Where is ethnology headed in its quest to transcend theories and practices? Less theory and more practice? More theory on practice? Or more practice on theory?

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Jens Kreinath and Refika Sariönder

: Genesis and evolution of popular Sufism in Turkey]. Leiden : Brill . Öztürkmen , Arzu . 2005 . “ Staging a Ritual Dance Out of its Context: The Role of an Individual Artist in Transforming the Alevi Semah ” Asian Folklore Studies 64 ( 2 ): 247