叶芝作为民俗学家:凯尔特的黄昏与爱尔兰民间传说

IF 0.2 Q4 AREA STUDIES
Vito Carrassi
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引用次数: 0

摘要

叶芝在爱尔兰民间传说中扮演了重要角色。年轻的叶芝在创作他的杰作之前,往往是在民俗学与文学的初次相遇中产生的,他直接关注的是民俗学的收集。最初,他是一名编辑,从各种19世纪的叙事文集中提取素材;然而,通过这次编辑,他已经勾勒出了自己对民间传说的看法。在他后来的作品《凯尔特的黄昏》中,叶芝成为了一个第一手的收藏家,从而成为了一个民俗学家。事实上,他是一种独特的民俗学家,他根据与民族志研究的规范方法相去甚远的观点和目标来处理他的材料。他的方法是一个作家在民间传说中寻找一种不同的文学。因此,我们有理由将叶芝视为民俗学家吗?如何评价他的非正统方法论?他的方法不合适吗?或者,也许,把他的材料作为一个动态的、活生生的问题,而不是静态的、过时的东西,这种方法是否更适合理解民间传说?这些是我在本文中讨论的一些问题,以便对民俗学的概念、方法和目标进行批判性的重新评估。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Yeats as a Folklorist: The Celtic Twilight and the Irish Folklore
W.B. Yeats had a key role in the Irish folklore. Before writing his masterpieces, often arising froman original encounter between folklore and literature, the young Yeats was directly concerned withthe collecting of folklore. Initially he had worked as an editor, drawing his material from a varietyof XIX century’s narrative collections; however, through this editing he had already sketched hisown idea of folklore. With his later work, The Celtic Twilight, Yeats became a first-hand collector,thus acting as a folklorist. A singular kind of folklorist, indeed, who addressed his materialaccording to views and goals quite distant from the canonical approach of an ethnographic research.His was the approach of a writer seeking in folklore a different kind of literature. Hence, are welegitimized to regard Yeats as a folklorist? How to evaluate his unorthodox methodology? Was hisapproach unsuitable? Or, perhaps, by treating his material as a dynamic, living issue, rather than astatic, outdated item, was this approach more fitting for understanding folklore? These are somequestions I discuss in my paper, so as to develop a critical reassessment of the concept of folklore,its methods and aims.
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