THE STUDY of the folklore of any group involves three interrelated steps: collection, comparison, and interpretation. Collection is more than the amassing of a body of materials. It also includes any other field data which point out how the lore reveals or integrates the life of the group: folk typology (what categories of expression the group itself uses); context and condition (when certain pieces occur, to whom they are addressed, and what response or range of responses they call forth); functions and rhetoric (how specific pieces or types work), and so on. Through field data of this sort materials collected may provide means by which comparison may begin and interrelationships may be established. Only through comparative analysis can the expressive styles or habits of the group be determined. Here one may compare various pieces of lore from the group in terms of content or subject, linguistic form, dramatic structure, role relationships, and so on. Or one may look at those pieces which have a provenience wider than the group to compare the collected pieces with reportings from other areas in order to notice similarities or differences (borrowing a term from Von Sydow, I have elsewhere described this process as oikotyping1). This comparative process reveals and clarifies the expression patterns of the group on the levels of linguistic and motor behavior, dramatic action, and valuational (especially aesthetic) concepts. The manifestation of these patterns involves rejection of certain forms or subjects, as well as acceptance and elaboration of others. Such reactions function more covertly than overtly. Inasmuch as the reactions are conditioned by internal state (of the group and its culture) confronted by external stimuli, the metaphor of the biological organisms seems most appropriate. Consequently, I have termed these positive or negative reactions The patterns revealed on the comparative level are the manifestations of one or more tropisms. Tropisms are active forces; collected materials are the results of the configuration of tropisms on materials created or transmitted in the past but observed in the present. The purpose of this comparative scheme is to point out as far as possible all of the tropisms of the group. These patterns or tropisms when articulated and superimposed by the folklorist will be termed the tropotype of the group.2
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