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Folklore reflects a people's culture.  It is expressed through music, 
dance, drama, craft, sculpture, painting, literature and other means of 
creativity which generally require little dependence on high technology.  
It tends to be passed on from generation to generation within a community 
from memory, by word of mouth, or visually.  The particular community to 
which the folklore is recognised as belonging is both its conveyer and 
user and so works of folklore are easily absorbed into the community's 
culture and social life.  In this respect folklore is part of the 
collective consciousness of a culture.  It is not just a static 
replication of the past - but rather a dynamic and living entity which 
evolves with the culture.

If the cultural dynamism of that collective consciousness is destroyed 
then the whole community's backbone and collective sentiment is also 
shattered.  Also, forces outside the community may denigrate the 
practical use and social value of its folklore which has been intimately 
crafted for particular ceremonies or other forms of group participation 
and which is related to a continuum of events and circumstances within 
the community.

This onslaught has already happened in varying degrees to many indigenous 
cultures around the world.  The onslaught of pseudo-culture or 
materialistic 'cultural' values through colonisation and now 
globalisation of 'culture' by mass advertising of materialistic values 
and products without considering the effect on community cohesiveness, 
ecological systems or mental and spiritual expansion of the people 
testifies to this.  Indeed, as part of this global pseudo-culture and 
psycho-economic exploitation many works of folklore are seen as 
collector's items and as forms of material wealth rather than expressions 
of indigenous people's aspirations and communal heritage.

Misappropriation of works of folklore

However, it is not only physical things that have been or are taken away 
as collector's items from the cultural heritage of indigenous societies 
such as the Australian Aborigines, the Maori of New Zealand and Indian 
tribes in the USA and Canada.  Many expressions of folklore, which are 
transient in form or difficult to obtain because they are considered 
sacred, but nevertheless are lasting in a social sense because of their 
integral richness and importance in collective and individual life, are 
also under attack through commercialisation and cheap imitations.

Examples of this include printing sacred or traditional designs on 
t-shirts without the indigenous culture's permission, popularising songs 

[479 lines left ... full text available at <url:http://www.reference.com/cgi-bin/pn/go?choice=message&table=05_1997&mid=1949283&hilit=COPYRIGHT+COPYRIGHTED+LEGAL> ]

Article-ID: 05_1997&1898762
Score: 87
Subject: Why cops are obsolete.  Crime **DOES** pay!