Journal articles: 'Folk media'

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Ramesh Jain. "Media vision - folk computing." IEEE Multimedia 9, no. 3 (July 2002): 96. http://dx.doi.org/10.1109/mmul.2002.1022863.

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Svec, Henry Adam. "FCJ-183 iHootenanny: A Folk Archeology of Social Media." Fibreculture Journal, no. 25 (November 10, 2015): 115–34. http://dx.doi.org/10.15307/fcj.25.183.2015.

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Höivik, Susan, and Kurt Luger. "Folk Media for Biodiversity Conservation." International Communication Gazette 71, no. 4 (June 2009): 321–46. http://dx.doi.org/10.1177/1748048509102184.

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Gupta, Vandana. "FOLK MEDIA IN DEVELOPMENT COMMUNICATION." International Journal of Research -GRANTHAALAYAH 3, no. 1SE (January 31, 2015): 1–4. http://dx.doi.org/10.29121/granthaalayah.v3.i1se.2015.3385.

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The human urge to express, communicate, and share something beautiful gave birth to performing arts such as folk and traditional media. Folk performing arts have changed structure continuously over centuries according to the needs of changing situations but without losing their functional relevance to society.

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Valbuena, Victor T. "Using Folk Media in Development Programmes." Media Asia 15, no. 3 (January 1988): 150–54. http://dx.doi.org/10.1080/01296612.1988.11726286.

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Sentevska, Irena. "All that turban-folk: Orientalism and neo-folk music in Serbia." Bulletin de l'Institut etnographique 68, no. 3 (2020): 641–60. http://dx.doi.org/10.2298/gei2003641s.

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In this paper I look at the ?oriental controversy? of the neo-folk music in Serbia, focusing on the changes in the perception of the longstanding Serbian-Bosnian ensemble Juzni vetar (Southern Wind) in the academic circles, media and various segments of the music industry. The affirmative attitude towards the performers and music legacy of Juzni vetar, which has in recent years gradually entered the media from the alternative (non-commercial) music and art circles, may be observed in the context of the contemporary globalized music industry which constantly challenges orientalist assumptions and divisions between East and West. The key turning point in this process is the newly-embraced understanding of Juzni vetar (and ?turban-folk? in general) as part of Serbia?s cultural heritage. Using a representative sample of academic and media comments, in this paper I shed some light on the shifts in the reception of Juzni vetar primarily as an indication of the wider changes in the reception of the Ottoman legacy and contemporary influences of the ?Orient? in the contemporary Serbian culture, not excluding the wider context of Southeastern Europe.

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Fauteux, Brian. "Understanding Media through the American Folk Revival." TOPIA: Canadian Journal of Cultural Studies 43 (September 1, 2021): 178–82. http://dx.doi.org/10.3138/topia-43-br03.

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Erdem, B. K. "Use of Folk Culture Products in Social Media Humor." Turkology 4, no. 102 (October 15, 2020): 125–43. http://dx.doi.org/10.47526/2020/2664-3162.008.

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The rapid exchange of culture, which began with the Industrial Revolution, when technological developments brought people closer to each other in all respects, and with it the consuming structure of society outstripped the producing model of society 20.century. as it is observed. This change has also had an impact on the elements of humor and laughter. The function of laughing has also changed the purposes and facts that make up laughing. One of the important reasons for this change is that the internet-based communication network, which emerged after 1950, created a virtual world that changed the traditional media by changing its size after entering the millennium era. In this virtual reality, where laughter is seen more with the function of protest, rapid consumption, caps and video-based laugh elements that suddenly rise and disappear in an instant are at the forefront. In this study, it was tried to reveal the frequency of use of folk culture products, the purpose for which they are used and the change they undergo according to the era among the elements of social media-based humor that have virtual fluidity and unlimited space through the reasons underlying humor.

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Phukon, Pranab, and Satyakam Borthakur. "‘Third Theatre’: A Media Closer to the Folk." Asian Journal of Research in Social Sciences and Humanities 5, no. 2 (2015): 148. http://dx.doi.org/10.5958/2249-7315.2015.00032.5.

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Khan, Nawaz, and Nabam Tadi. "Nyishi Burial System and Aspect of Folk Media." Asian Journal of Research in Social Sciences and Humanities 10, no. 3 (2020): 1. http://dx.doi.org/10.5958/2249-7315.2020.00003.9.

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Abdulla, Sharifa. "The use of folk media: a contradictory discourse." Research in Drama Education: The Journal of Applied Theatre and Performance 21, no. 4 (August 18, 2016): 459–64. http://dx.doi.org/10.1080/13569783.2016.1220248.

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Stokes, Martin. "The media and reform: Thesazandelektrosazin urban Turkish folk music." British Journal of Ethnomusicology 1, no. 1 (January 1992): 89–102. http://dx.doi.org/10.1080/09681229208567201.

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Mukhopadhyay, Bhaskar. "Dream Kitsch — Folk Art, Indigenous Media and `9/11'." Journal of Material Culture 13, no. 1 (March 2008): 5–34. http://dx.doi.org/10.1177/1359183507086218.

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Goertzen, Christopher. "The Radiokappleik : Regional Norwegian Folk Music in the Media." Journal of Popular Culture 30, no. 1 (June 1996): 249–62. http://dx.doi.org/10.1111/j.0022-3840.1996.00249.x.

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Zhao, Yan, and Xu Guang Yang. "Research on Digital Media Technology in the Folk Art Design." Advanced Materials Research 926-930 (May 2014): 2550–53. http://dx.doi.org/10.4028/www.scientific.net/amr.926-930.2550.

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Digital Media Art and Design is based on a visual art, design, computer graphics and media technology intersect science disciplines of digital media. Meanwhile it is also the product of the combination of the rapid development of information technology and the arts. Through the application of Digital Media Art and Design, it not only brings innovations for modern visual communication art and design but also provides a rich form of expression and communication carriers for the folk art design, which makes it rise from the traditional to the digital level, process level. This kind of design innovates an innovative style. The elements of art and culture with national spirit got the better show in digital media technology, which makes the folk art entered its post-modern stage enter its post-modern stage, and no longer presents the main characteristics of a single.

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Wabwire, Jonai. "The Influence of New Media Technologies On Nambale Sub County Folklore." JOURNAL OF SOCIAL SCIENCE RESEARCH 14 (August 9, 2019): 3304–12. http://dx.doi.org/10.24297/jssr.v14i0.8191.

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New media technologies have had a tremendous impact on Nambale folk media (folklore) productions. By utilizing the technologies, folklorists have the ability to reach out directly to their fans, which creates a closer community between the two sides. With revolutions in both crowd funding, digital releases, and mobile payment technology, folk media fans also have vastly increased opportunities to consume folk media products such as songs, drama, plays in the ways they wish. Unfortunately, new media technologies have also brought about changes in folk music industry that are not as beneficial to either musicians or fans. With social media taking such a key role in how bands market themselves, they now have to worry not only about the music they create, but also how to sell that music to people. It’s not good enough anymore to create good art; folk musicians also need to know how to effectively get people to pay attention to it. New media technologies, and how they are used is a complicated issue for everyone, and this is true within folk music as well. It has brought huge improvements in some areas, but also unfortunate consequences in others. As with all things related to social media, the best way to look at these changes is to embrace the positive aspects while trying to find ways overcome, or at least live with, the negative.

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Panford, Solomon, Maud Ofori Nyaney, Samuel Opoku Amoah, and Nana Garbrah Aidoo. "Using Folk Media in HIV/AIDS Prevention in Rural Ghana." American Journal of Public Health 91, no. 10 (October 2001): 1559–62. http://dx.doi.org/10.2105/ajph.91.10.1559.

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Rajan, R. V. "The Use of Folk Media in Advertising and Developmental Communication." Media Asia 18, no. 2 (January 1991): 73–77. http://dx.doi.org/10.1080/01296612.1991.11726354.

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Mohanty, Manashi, and Pritishri Parhi. "Folk and Traditional Media: A Powerful Tool for Rural Development." Journal of Communication 2, no. 1 (July 2011): 41–47. http://dx.doi.org/10.1080/0976691x.2011.11884781.

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Rodov, Ilia. "What is “Folk” about Synagogue Art?" Images 9, no. 1 (May 22, 2016): 49–63. http://dx.doi.org/10.1163/18718000-12340052.

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This publication is a tribute to the memory of the outstanding folklorist and ethnographer Dov Noy, who passed away in 2013. In the scholarly discourse that classifies folklore by modes and media of transmission, synagogue art—as distinct from folk narrative and behavioral lore—is commonly categorized as “visual folklore.” This paper examines the approach of classifying murals and sculptural decoration in east and central European synagogues from the late seventeenth century until the Holocaust as “folk creations.” It suggests a revision of pre-established definitions in the field, in general, and in the analysis of representative folk narratives relating to synagogues, in particular. The position of academic research into traditional Jewish visual culture, at the seam of art history and folkloristics, challenges predefined divisions of this integral cultural phenomenon into the conventional categories of separate disciplines. In the discourse classifying folklore according to the ways and media of its transmission, synagogue art—in distinction to folk narratives and behavioral lore—commonly falls into the category of “visual folklore,” defined as the visual domain of folk art and material culture. Jewish “folk art” is often attributed generally to “folk artists” and “craftsmen,” without a clear distinction between the two groups. This paper holistically examines the approaches to the murals and sculptural decoration in east and central European synagogues from the late seventeenth century until the Holocaust as visual folklore, craftsmanship, and artistic work, and outlines the part of oral lore in the programming and interpretation of synagogue art. Finally, it proposes to re-approach folk synagogue art as a medium that creates a visual environment for liturgical activity and predicates its viewers’ responses to the challenges, trials, and tribulations of daily life.

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Park, Seon-ae. "A Study on Folk Songs of Gangwon Province in Modern Media." East Asian Ancient Studies 40 (December 30, 2015): 129–49. http://dx.doi.org/10.17070/aeaas.2015.12.40.129.

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Ellis, Gavin. "Different strokes for different folk: Regulatory distinctions in New Zealand media." Pacific Journalism Review : Te Koakoa 11, no. 2 (September 1, 2005): 63–83. http://dx.doi.org/10.24135/pjr.v11i2.1053.

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For much of the past century there was broad acceptance of the stark contrast between the state’s involvement in the regulation of the content of broadcasting and its laissez-faire relationship with the columns of the press. The ‘failed market’ argument that substantiated regulation of the airwaves was difficult to counter. Fundamental changes in technology and media markets have, however, rendered the rationale open to challenge. Some aspects of the ‘failed market’, such as frequency scarcity, simply do not apply in the digital age. This article examines the nature of media regulation in New Zealand, noting its similarity to the dichotomous approach in Britain, Canada and Australia but also its divergence toward a more neoliberal market model that largely limits statutory oversight to matters that fall broadly into the categories of morals and ethics. It argues that, given the New Zealand government’s decision more than 15 years ago to forego regulation of ownership or the mechanisms that would serve the public good aspirations of a Reithian model, the continuing role of the state in regulation of broadcasting is questionable. A replacement model could be based on an effective regulatory body already present in the New Zealand media industry—the Advertising Standards Authority

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Wolf, Richard K. "Recasting folk in the Himalayas: Indian music, media and social mobility." Ethnomusicology Forum 27, no. 2 (May 4, 2018): 245–49. http://dx.doi.org/10.1080/17411912.2018.1502618.

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Sharma, Jai Prakash. "Folk media as a tool of development communication in Himachal Pradesh." Mass Communicator: International Journal of Communication Studies 10, no. 4 (2016): 36. http://dx.doi.org/10.5958/0973-967x.2016.00023.5.

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Karimi, Ali. "Medium of the Oppressed: Folk Music, Forced Migration, and Tactical Media." Communication, Culture & Critique 10, no. 4 (August 24, 2017): 729–45. http://dx.doi.org/10.1111/cccr.12178.

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Puca, Angela. "The Impact of Social Media on Italian Shamanism and Folk Magic." Journal of the British Association for the Study of Religion (JBASR) 22 (December 15, 2020): 55. http://dx.doi.org/10.18792/jbasr.v22i0.47.

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In the last decade, the use of social media has become widespread among all age groups in Italy. Facebook, in particular, has fostered the spreading of information and aided the gathering of like-minded individuals. This process has slowly but steadily affected communities involved with indigenous and trans-cultural shamanism. From the evolution towards a more inclusive and syncretic approach within autochthonous traditions to the wider reception and reinterpretation of imported shamanism, the narratives created online have translated into a tangible change of how practitioners position themselves within the affiliated tradition. By analysing data collected on a Facebook group I created ad hoc for my doctoral research and the content posted on public profiles and groups, I will argue that the use of Social Media reshapes the way practitioners construct their traditions and practices. In the case of vernacular healers, this prompted the development of a shared terminology while fostering a discussion on autenticity among trans-cultural shamans.

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Plantak, Martina. "Coca-cola, Marlboro, Suzuki: Turbofolk music as a tool of political propaganda during the 1990s in Serbia." Research in Social Change 12, no. 2 (May 1, 2020): 26–41. http://dx.doi.org/10.2478/rsc-2020-0007.

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Abstract This paper analyzes the relationship and correlation between propaganda and the mass media on the example of turbo-folk music as the most influential cultural model in the 1990s in Serbia. The purpose of this paper is to examine the influence and spread of turbo-folk music through various propaganda techniques and through the mass media. The primary aim of the research is to understand the related propaganda and the media, while the starting hypothesis is that turbo-folk music served the political interests of the ruling elites as a distraction from the gloomy political and economic situation in which Serbia was. My intention is that turbo-folk music could be considered as the primary cultural model of that age, just as much as the culture of escapism.

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Sipayung, Febri Ridho. "BUKU DODING HALELUYA SEBAGAI SALAH SATU MEDIA PELESTARIAN LAGU RAKYAT SIMALUNGUN DI GKPS SIMALINGKAR." Grenek Music Journal 7, no. 1 (January 3, 2018): 11. http://dx.doi.org/10.24114/grenek.v7i1.8782.

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This study aims to find out what folk song title Simalungun in Doding book Hallelujah,how is the form of the folk songs and the effectiveness of its conservation through replacementmethod lyrics/poems for the congregation GKPS Simalingkar.This study is based on the theoretical foundation to explain the meaning of HallelujahDoding Books, Media, Preservation, and Folk Songs SimalungunThe method used is descriptive qualitative. The population in this study are allSimalungun folk songs that are in the book Hallelujah Doding the 36 songs and 10 congregationsGKPS Simalingkar. The techniques of Data collection in this study conducted by fieldobservations, literature studies, interviews and documentations.Generally, this research shows that the contribution of 36 folk songs in the bookDoding Simalungun Hallelujah create varied impressions in the book. as well as with the form ofsongs that mostly consists of two parts. And look also the effectiveness of the preservation of thefolk song lyrics Simalungun with replacement method/lyrics towards more religious makeHallelujah Doding books as one of the media in the preservation of the folk song SimalungunGKPS Simalingkar.

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Mirnayati, Mirnayati, and I. Nyoman Yoga Sumadewa. "Perancangan Buku Interaktif Cerita Rakyat Lombok “Monyeh”." Jurnal SASAK : Desain Visual dan Komunikasi 2, no. 2 (September 29, 2020): 51–58. http://dx.doi.org/10.30812/sasak.v2i2.868.

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Folklore is an oral cultural heritage that needs to be preserved because folklore is part of the cultural wealth of Nusantara. However, the lack of publications makes many folk tales still unknown to the public, especially children. One of the folk tales that are less well known to the public is the folklore from Lombok entitled monyeh. So it is necessary to have a publication media to introduce this folklore, one of which is through interactive books that can attract children to read, so they do not get bored while reading and are more informative.This interactive book of monyeh folk tales is designed using the design thinking method to get the right problem-solving solution in designing. There are two media in the design, namely the primary media of interactive folklore books, monyeh and secondary media, namely x-banners and merchandise. By designing this interactive book, it is hoped that it can become a new media choice to introduce the Lombok Monyeh folklore.

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Sidhartani, Santi, Muhammad Iqbal Qeis, and Dendi Pratama. "The Art of Adaptation: From Folk Literature to the Age-Appropriate Visual Media." Cultural Syndrome 1, no. 1 (July 23, 2019): 53–60. http://dx.doi.org/10.30998/cs.v1i1.22.

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The art of adaptation is a process to translate the art form fromone mediainto another.Folklores as a form of media that express the experience and beliefs that was shared amongst the society living in a certain region are usually passeddown from the older generation to the younger generation by word of mouth orthoughoral tradition. Althoughsome of thefolklores havebeen compiledand translated in the form of folk literature andare transcribedin books and written media, these folk literaturesgenerally consist oftexts with little visuals. This is a problem since the main target of folklores is usually children who are more attracted to colorful and rich world of illustration rather than a text-filled literary book. This paper aims to describe the process involved in the art of adaptation that transforms folk literature into a more age-appropriate visualmediaforchildren as an effort to preserve the tradition of folklore in society. The conclusion shows that the process involved a deep understanding of the folklore, not only the story but also the characters and the background location depictedin order to design an appealing visual media thatretainsthe cultural values shared within the society

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Bajwa, Sewa Singh. "Role of ICT & traditional folk media in rural development in India." Asian Journal of Research in Marketing 10, no. 2 (2021): 1–7. http://dx.doi.org/10.5958/2277-6621.2021.00004.9.

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Seha, Nur, Anitawati Bachtiar, Adek Dwi Oktaviantina, Rukmini Rukmini, and Sehabudin Sehabudin. "Fungsi Teater Rakyat Ubrug Bagi Masyarakat Banten." ATAVISME 17, no. 1 (June 30, 2014): 107–20. http://dx.doi.org/10.24257/atavisme.v17i1.23.107-120.

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The purpose of this research is to describe the functions of the ubrug folk theater for Bantenese people. This study uses function theory and cultural studies. The data resources for the article is Mang Cantel’s Ubrug folk theater because it still often accepts the offer to perform on stage in wedding events in the area around Serang and Pandeglang. The method used in this research is a descriptive qualitative method. Meanwhile, the data collecting techniques are recording, interviewing, observing, making a transcription, and translating. The result of this research shows that ubrug folk theater has several functions for Bantenese people. The first function of ubrug is as a preservation media for Bantenese languages which are Serang Javanese and Banten Sundanese. Moreover, ubrug has become the media in moral education, media in a publicizing government program such as family planning (KB), and media of entertainment. Key Words: folk theater; function; ubrug Abstrak: Penelitian ini bertujuan mendeskripsikan fungsi teater rakyat ubrug bagi masyarakat Banten. Teori yang digunakan adalah teori fungsi dan kajian budaya. Sumber data penelitian ini adalah teater rakyat ubrug Mang Cantel karena ubrug Mang Cantel masih sering menerima tawaran pentas pada acara-acara hajatan di daerah sekitar Serang dan Pandeglang. Metode yang digunakan adalah metode deskriptif kualitatif. Pengumpulan data dilakukan dengan teknik perekaman, wawancara, pengamatan, transkripsi, dan terjemahan. Penelitian ini menghasilkan temuan bahwa teater rakyat ubrug memiliki beberapa fungsi bagi masyarakat Banten. Ubrug berfungsi sebagai media pemertahanan bahasa Jawa Serang dan Sunda Banten. Bahasa yang digunakan tersebut menjadi ruh pertunjukan sehingga dapat menjadi alat untuk mempertahankan bahasa dan budaya Banten. Selain itu, ubrug dapat menjadi media penanaman pendidikan moral, media informasi program pemerintah seperti Keluarga Berencana (KB), dan sebagai media hiburan

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Dhawira, Nurul Silfi, Syahnan Daulay, and Khairil Ansari. "The Feasibility of Interactive Multimedia Validation Data Results on Folk Poetry Texts Learning in MTS Nurul Amaliyah Tanjung Morawa." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 2, no. 4 (November 5, 2019): 259–71. http://dx.doi.org/10.33258/birle.v2i4.514.

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This study is aimed to know the feasibility of interactive multimedia validation data results on folk poetry texts learning. The development of interactive multimedia is focused on folk poetry text material. The students are expected to learn independently through interactive multimedia that has been adjusted by the developer. The research and development population is VII grade students of MTS Nurul Amaliyah Tanjung Morawa. The research was using the 4D method, which involves four stages of research: define, design, development, and disseminate. The product of this research results in the form of interactive multimedia development of folk poetry texts is Adobe Flash CS5 media. The results shows that the feasibility of the media and material scored an average of 88.8 % with the criteria of "good" and 86.4% with the criteria of "good" in the development of interactive multimedia on folk poetry text learning.

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von Schoenebeck, Mechthild. "The new German folk-like song and its hidden political messages." Popular Music 17, no. 3 (October 1998): 279–92. http://dx.doi.org/10.1017/s0261143000008552.

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The events of 1989 mark a turning-point in German history. Among the other far-reaching economic and social consequences of German reunification, the German market for audio-visual media expanded considerably.

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Kanthawala, Shaheen, Eunsin Joo, Anastasia Kononova, Wei Peng, and Shelia Cotten. "Folk theorizing the quality and credibility of health apps." Mobile Media & Communication 7, no. 2 (October 2, 2018): 175–94. http://dx.doi.org/10.1177/2050157918796859.

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Increase in availability and accessibility of health apps raises important questions regarding strategies smartphone owners use to determine what health apps to download. As mobile health apps aim at helping users manage their healthy lifestyles and health conditions, it is important for researchers, developers, and educators to know how individuals find and assess the quality and credibility of these apps, and what guides their decisions to download and use them. We conducted semistructured interviews using the think-aloud technique with 19 community members in a U.S. Midwestern city and analyzed the data using open coding thematic analysis to determine how smartphone users assess health apps before downloading them. We find users determined app credibility through quick, but holistic cues based on the app’s features, and “borrowed” credibility decisions from friends or other health app users. App quality was often equated to personal preferences, that is, how the app met those preferences. Additional cues (cost, app size, order in App Store) led to download decisions but had nothing to do with quality or credibility. We categorized the findings as folk theories regarding quality and credibility of health apps and discuss them using information dual-processing models and media and technology literacy.

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Radford, Laurie. "Esther Lamneck: Tárogató: A Folk Instrument With a Contemporary Sound." Computer Music Journal 29, no. 4 (December 2005): 84–85. http://dx.doi.org/10.1162/comj.2005.29.4.84.

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Fredriksen, Lill Tove. "”Elveland” – Irony and Laughter as Power Media in Sea Sámi Folk-Song Tradition." Nordlit 8, no. 1 (July 1, 2004): 47. http://dx.doi.org/10.7557/13.1907.

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The article is a literary analysis of the satirical Sámi folk-song ”Elveland”. The song about about the road man, forester and river attendant Elveland on the west side of the municipality of Porsanger was made in the beginning of the 1900s, as a form of revenge on the part of the local community because he would not let them cut as much firewood as they needed. With irony as an important device, the text serves as a meeting point for dialogues between different voices, and where power relations and the political nature of cultural identity is revealed.

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Abrori, Fadhlan Muchlas. "Study of Folk Taxonomy Herb and Spice Plant in Guluk-Guluk Sumenep Madura As Booklet for Society." Jurnal Pendidikan Biologi Indonesia 3, no. 1 (March 31, 2017): 55. http://dx.doi.org/10.22219/jpbi.v3i1.3964.

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Folk taxonomy is one of ethnobiological study. A study of conventional grouping of living creatures is still rarely conducted, thus, studying folk taxonomy is worthed. Living creatures grouping that has been done by society has a unique criterion that contributes in enriching information in ethnobiology field. The objective of this study is reviewing folk taxonomy in the Guluk-Guluk Region of Sumenep Madura and developing a booklet for the local community. The product of folk taxonomy study then been developed as a booklet that becomes one of information media for the society. The results showed that there are 39 species of herbs and spices. Zingiberaceae is the group with the largest number of species (6 species), that have been used by the society as spices and herbs, whereas the second largest number is Liliaceae with 5 species. The results of book review from the material expert, media expert and field test, were: 89.7%, 87.92%, and 87.06% respectively. These scores showed that the booklet is valid.

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Carlin, Neil. "Haunted by the ghost of the Beaker folk?" Biochemist 42, no. 1 (January 31, 2020): 30–33. http://dx.doi.org/10.1042/bio04201030.

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A recent Europe-wide study of ancient DNA (aDNA) has exploded some of the preconceptions regarding a long-standing archaeological problem, otherwise known as the Beaker phenomenon. The study's results seemed to indicate that large numbers of people had migrated from continental Europe into Britain around 2500 BCE. In the course of this migration, the newcomers brought their belongings, including Beaker pottery, with them and replaced the pre-existing population and their ways of life. Or at least, this was how the research was presented in the media, e.g., ‘Ancient-genome study finds Bronze Age ‘Beaker culture’ invaded Britain’ or ‘Did Dutch hordes kill off the early Britons who started Stonehenge?’. While the study's conclusions were actually more complex than the headlines suggested, its findings surprised many archaeologists; but had genetics actually solved the Beaker problem?

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Lee, Kwan Min. "Why Presence Occurs: Evolutionary Psychology, Media Equation, and Presence." Presence: Teleoperators and Virtual Environments 13, no. 4 (August 2004): 494–505. http://dx.doi.org/10.1162/1054746041944830.

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Despite the intense interest in the phenomena of presence, there have been limited attempts to explain the fundamental reason why human beings can feel presence when they use media and/or simulation technologies. This is mainly because previous studies on presence have focused on “what” questions—what are the causes and effects of presence?—rather than the “why” question. The current paper tries to solve this problem by providing an elaborated—and probably controversial—account of the fundamental presence-enabling mechanism. More specifically, it explains the modularity of human minds, and proposes that human beings can feel presence due to the automatic application of two types of causal reasoning modules—folk-physics modules for knowing about physical causation, and folk-psychology modules for knowing about social causation—when they respond to mediated and/or simulated objects. Finally, it explains the media-equation phenomena (in which media or computer users feel physical or social presence) according to the modularity argument.

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Handayani, Sri. "La chanson folklorique enfantine comme media de l’apprentissage interculturel et du transfert des valeurs morales." Digital Press Social Sciences and Humanities 3 (2019): 00040. http://dx.doi.org/10.29037/digitalpress.43313.

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Children's folk song is an example of cultural products that has several goals in its creation. Aside from entertaining, this type of song also aims to transfer moral values or character building to children. Thanks to its moral values, this type of song is a potential medium as a media of character learning and also intercultural learning. This article aims to propose a compilation of Javanese children's folk songs translated into French intended not only for Indonesian learners who learn French, but also for French speakers who learn Indonesian language. The research focused on the process of translating the Javanese folk songs into French. This process is an assimilation of two different cultures by accentuating on the promotion of the culture of origin through the language. The future big goal is to make traditional songs better known around the world. After applying the developmental research approach, seven Javanese children's folk songs have been translated into French: Gundhul pacul, Padhang mbulan, Menthok-menthok, Dhondhong opo salak, Sluku-sluku bathok, Lir ilir, and Siji lor otelu. Each song has its value and also contains cultural elements. A booklet and a CD containing the translation of Javanese children's folk songs into French is the final product of this research that could be used in intercultural learning and at the same time character building

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Lumsden, Karen. "‘Do We Look like Boy Racers?’ The Role of the Folk Devil in Contemporary Moral Panics." Sociological Research Online 14, no. 1 (January 2009): 1–12. http://dx.doi.org/10.5153/sro.1840.

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This article addresses the failure of studies concerning moral panics to take into account the reaction of those individuals who are the subject of social anxiety. It responds to the suggestion by McRobbie and Thornton (1995) that studies of moral panic need to account for the role played by the ‘folk devils’ themselves, for a moral panic is a collective process (Young, 2007). The paper presents findings from ethnographic fieldwork with the ‘boy racer’ culture in Aberdeen, qualitative interviews with members of outside groups, and content analysis of media articles. The societal reaction to the ‘boy racer’ subculture in Aberdeen is evidence of a contemporary moral panic. The media's representation of the subculture contributed to the stigmatization of young drivers and the labelling of the subculture's activities as deviant and antisocial. The drivers were aware of their negative portrayal in the media; however their attempts to change the myth of the ‘boy racer’ were unsuccessful. Although subcultural media can provide an outlet of self-expression for youths, these forms of media can also become caught-up in the moral panic. Ironically the youths’ own niche and micro media reified the (ir)rationality for the moral panic.

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Hodges, Adam. "Ideologies of language and race in US media discourse about the Trayvon Martin shooting." Language in Society 44, no. 3 (June 2015): 401–23. http://dx.doi.org/10.1017/s004740451500024x.

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AbstractThis article examines the discourse about race and racism that ensued in the US media after the shooting death of an African American youth, Trayvon Martin, by a neighborhood watch volunteer, George Zimmerman, in February 2012. The analysis examines news programs from the three major cable television channels in the United States: CNN, Fox News, and MSNBC. The theoretical framework builds upon Hill's (2008) discussion of the ‘folk theory of race and racism’ in contrast to critical race theory, and asks, to what extent does the mainstream media's discourse about race remain embedded in folk ideas and to what extent (if at all) does the conversation move beyond those ideas? The paper aims to unpack the ideologies of race and language that underpin talk about race and racism in an effort to expose the hidden assumptions in the discourse that hinder more productive dialogue on the topic. (Critical race theory, folk theory of race and racism, George Zimmerman, ideology, language ideology, media discourse, race, race talk, racism, slurs, Trayvon Martin)*

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Fairley. "Blackbirds in the Archive: Genealogy and Media in a Century of Georgian Folk Song." Ethnomusicology 64, no. 2 (2020): 274. http://dx.doi.org/10.5406/ethnomusicology.64.2.0274.

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Daudu, S., and AC Anyanwu. "Folk Media Preferences and Prospects for Agricultural Extension Service Delivery in Benue State, Nigeria." Tropical Agricultural Research and Extension 12, no. 1 (June 11, 2010): 47. http://dx.doi.org/10.4038/tare.v12i1.1984.

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Kratochvíl, Matěj. "“Our song!” Nationalism in folk music research and revival in socialist Czechoslovakia." Studia Musicologica 56, no. 4 (December 2015): 397–405. http://dx.doi.org/10.1556/6.2015.56.4.7.

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In the Czechoslovakia of the 1950s, traditional folk music was officially presented as the most important resource of national musical identity. Folk- or folk-inspired music was ubiquitous. Although this intensity had subsided in the following decades, the role of folk music as a symbol of national identity remained strong until the end of the communist rule in 1989. While the ideology of nationalism used folk music as its tool, it also influenced the way this music was collected, researched, and presented. The article presents examples from two closely related areas to document this phenomenon: folk music research and folk music revival. A closer look reveals how the idea of state-promoted nationalism influenced the ways researchers presented their findings, how they filtered out material that was deemed unsuitable for publication, and how traditional music was revived on stage or in media by folk music and dance ensembles. Critical analysis of research materials and audiovisual documents from the 1950s and 1960s will show how censorship accompanied a folk song from its collection in the field, through publication, to a stylized production on stage or in film.

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Gatto, Yasmin Ribeiro, and Murilo César Soares. "PRESS AND GENDER IN THE AMAZON: journalistic representations of woman at the Parintins Folk Festival (AM)." Revista Observatório 6, no. 4 (July 1, 2020): a13en. http://dx.doi.org/10.20873/uft.2447-4266.2020v6n4a13en.

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This research analyses the journalistic representation of the female gender within the main popular manifestation of the Northern Region: Folklore Festival of Parintins. The research is based on the framings built by the news coverage of the region's two main print journals in the years 2015 and 2016. In the Amazon region, the emphasis women receive in the media is almost always related to the issue of cultural manifestations, which leads us to reflect how the media of the region itself see the woman and make a representation of it. Therefore, the research has the following problem question: how are the women participating in the Folk Festival being presented in the media and how does this framing represent the female figure?

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Aprilliandari, Dwi Indra. "Contemporary online Indonesian folk literature for 21st century learners." UAD TEFL International Conference 2 (January 19, 2021): 227. http://dx.doi.org/10.12928/utic.v2.5763.2019.

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This research intends to acknowledge the advantages of contemporary online Indonesian folk literature for 21st century learners. The 21st century is a technology era where information can be spread faster and an internet connection is the most important thing to share all the information around the world. It is qualitative research which are aimed at revealing the use of Indonesian folk literature for Indonesian learners which learn English as a foreign language. There is still a lack of research about Indonesian folk literature for 21st century learners; therefore, this research is significant to be conducted. The finding of this research can be described as follows: First, contemporary online Indonesian folk literature is as an instructional media that combine the positive sides of traditional mode such as define, extract and deliver the moral values contain in literary works with technology use to keep, improve and engage the students’ interest to learn English but reminds to keep their culture roots. Second, technology improves the learners to combine the traditional and modern ways of learning. Third, 21st century skills help the learners to be able to compete in this era.

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Po Sang, Yu. "Citizen curation and the online communication of folk economics: the China collapse theory in Hong Kong social media." Media, Culture & Society 42, no. 7-8 (August 10, 2020): 1392–409. http://dx.doi.org/10.1177/0163443720948020.

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Folk economics has become increasingly influential in today’s era, where laypeople can (inter)actively deconstruct official discourse and form their truth in social media. This article examines the formation and popularization of folk economics by investigating the localized China collapse theory known as zhibao in one of the most influential online forums in Hong Kong. By analyzing the popularization of zhibao as citizen curation – the subjective and non-professional collection, assessment, and criticism of information by participants in online discussions for the benefit of the group – this article questions the dichotomy between folk economics and mainstream economics, arguing that laypeople may selectively appropriate conventional economics into their discourse. Furthermore, by investigating the citizen curation of zhibao diachronically, this article suggests that online discussion participants’ attention to the credibility of the news sources may be negatively related to the credibility of the discourse they are curating.

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Terán, Karla Andrea, and Aline Wendpap. "Resistência civil, ativismo (folk)midiático e ciberativismo: o caso da sociedade boliviana." Revista Internacional de Folkcomunicação 19, no. 42 (July 2, 2021): 266. http://dx.doi.org/10.5212/rif.v.19.i42.0013.

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É na teoria da folkcomunicação, proposta pelo autor Luiz Beltrão, na década de 1960, que este artigo sustenta seus aspectos teóricos e metodológicos, pois o ativismo folkmidiático cria mecanismos de leitura, identificação e ações em canais próprios, capazes de superar a pós-verdade — a distorção deliberada da realidade. Dessa forma, objetiva-se evidenciar o papel dos ativistas folkmidiáticos nas rupturas democráticas da sociedade boliviana, num contexto no qual o ciberespaço parece ser uma maneira eficaz de construir novas formas de interação social, que, em conjunto com a participação cidadã nas ruas, pode produzir ações e efeitos na realidade. Resistência civil; Ciberativismo; Ativismo (folk)midiático; Folkcomunicador. It is in the theory of folk communication, proposed by the author Luiz Beltrão in the 1960s, that the following article supports its theoretical and methodological aspects. For folk activism creates mechanisms of reading, identification, and actions in its own channels capable of overcoming post-truth, that is a deliberate distortion of reality. In this way, the objective is to highlight the role of folk activists in the democratic ruptures of Bolivian society, in a context where cyberspace seems to be an effective way of building new forms of social interaction, which together with citizen participation in the streets can produce actions and, effects in the reality. Civil resistance; Cyberativism; (Folk)media activism; Folk communicator. Es en la teoría de la Folkcomunicación, propuesta por el autor Luiz Beltrão en el decenio de 1960, que el siguiente artículo apoya sus aspectos teóricos y metodológicos. Para el activismo popular crea mecanismos de lectura, identificación y acciones en sus propios canales capaces de superar la post-verdad — la distorsión de la realidad que se hace de manera deliberada. De esta manera se pretende destacar el papel de los activistas populares en las rupturas democráticas de la sociedad boliviana, en un contexto en el que el ciberespacio parece ser una forma eficaz de construir nuevas formas de interacción social, que junto con la participación ciudadana en las calles pueden producir acciones y efectos en la realidad. Resistencia civil; Ciberativismo; Activismo (folk)media; Folkcomunicación.

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Journal articles on the topic 'Folk media'

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