Editing Folklore (section)

== Definition of "folk" ==
[[File:Friends in the farm.jpg|thumb|right|Friends in a farm]]
[[File:Folklore theater in Mansoura.jpg|thumb|right|Folklore theater in [[Mansoura, Egypt|Mansoura]], Egypt]]
The folk of the 19th century, the social group identified in the [[Folklore studies#From antiquities to lore|original term "folklore"]], was characterized by being rural, illiterate, and poor. They were the peasants living in the countryside, in contrast to the urban populace of the cities. Only toward the end of the century did the urban proletariat (on the coattails of Marxist theory) become included with the rural poor as folk. The common feature in this expanded definition of folk was their identification as the underclass of society.{{sfn|Dundes|1980|page=8}}

Moving forward into the 20th century, in tandem with new thinking in the social sciences, folklorists also revised and expanded their concept of the folk group. By the 1960s, it was understood that [[social groups]], i.e., folk groups, were all around us; each individual is enmeshed in a multitude of differing identities and their concomitant social groups. The first group that each of us is born into is the family, and each family has its own unique [[family folklore]]. As a child grows into an individual, its identities also increase to include age, language, ethnicity, occupation, etc. Each of these cohorts has its own folklore, and as one folklorist points out, this is "not idle speculation… Decades of fieldwork have demonstrated conclusively that these groups do have their own folklore."{{sfn|Dundes|1980|page=7}} In this modern understanding, folklore is a function of shared identity within any social group.{{sfn|Bauman|1971}}

This folklore can include jokes, sayings, and expected behavior in multiple variants, always transmitted in an informal manner. For the most part, it will be learned by observation, imitation, repetition, or correction by other group members. This informal knowledge is used to confirm and reinforce the identity of the group. It can be used both internally within the group to express their common identity, for example in an initiation ceremony for new members. It can also be used externally to differentiate the group from outsiders, like a folk dance demonstration at a community festival. Significant to folklorists here is that there are two opposing but equally valid ways to use this in the study of a group: you can start with an identified group in order to explore its folklore, or you can identify folklore items and use them to identify the social group.{{sfn|Bauman|1971|page=41}}

Beginning in the 1960s, a further expansion of the concept of folk began to unfold through the study of folklore. Individual researchers identified folk groups that had previously been overlooked and ignored. One notable example of this is found in an issue of the ''[[Journal of American Folklore]]'', published in 1975, which is dedicated exclusively to articles on women's folklore, with approaches that had not come from a man's perspective.{{Efn|Contributors of this issue were, among others, Claire Farrer, Joan N. Radner, Susan Lanser, Elaine Lawless, and Jeannie B. Thomas.}} Other groups that were highlighted as part of this broadened understanding of the folk group were [[Family folklore#Family as a folk group|non-traditional families]], occupational groups, and families that pursued the production of folk items over multiple generations.

Folklorist [[Richard Dorson]] explained in 1976 that the study of folklore is "concerned with the study of traditional culture, or the unofficial culture" that is the folk culture, "as opposed to the elite culture, not for the sake of proving a thesis but to learn about the mass of [humanity] overlooked by the conventional disciplines."{{sfn|Dorson|1976}}