Folklore: An identity born of shared grief

Abstract

The article formulates a common base for the meaning of grief in an intricate folk society. As an expression of identity emanating from human memory, folklore projects something essential in human attitudes and grievances. It provides a channeling perspective of human communicative patterns of transcending quotidian discourses. Folklore is a constant awareness of conscious identity until something changes in the secondary loss of cultural falling. Folklore is not the primary loss of tangible things. There is a lot to ponder about when it comes to claims asserted to the role of grief and identity. Lack of “self-clarity” that comes with shared grief results in the questioning of folk-hood. The idea of “letting go” has left many grievers shut doors of the past. The paper examines how shared grief effectively centers around the formation of self-identity. In application to contemporary folk apprehension, folklore is not inherited out of familial kinship but from traditional insights. Folklore appears to be relevant in taking a verifiable digression in showing an advanced comprehension of the subject of study. Reconstruction of factual past valorizes folklore as a paradigm of unaccounted recovery. Grief permeates folklore, as a result, folklore is choked with solace and lurking shadowy pasts. This article tenuously relies on the “hows” of identity-grief production and the challenges inherent to endowing folkloristic experiences in shared grief. The article concludes on the positive implications of folklore in retaining a sense of who one is, through distinguished grief.

Keywords:

• bereavement, narrative identity
• folk-care
• grief and loss
• multilevel folklore communication
• Zomi

1. Introduction

Folklore is a perplexing subject to delineate. The word “folklore,” when first presented by William John Thoms in 1846, alluded to “popular antiquities” including oral lores, practices, and superstitious convictions that were disappearing (Dundes, 1999). Folklore is viewed as proof of cultural distinctiveness in Europe and has been unequivocally connected with the process of pantheon democratization. Scholarly folklorists move towards folklore extensively as the imaginative means by which individuals collaborate as they communicate an intense range of oral story representations. By illustration: “narratives (from stories to legends to fantasies, life experiences, and oral historical accounts), mores, food, dance, festivals, motioning signals and costumes, plays, patronage, superstitions, and traditional beliefs, among others” (Green, 1997). Mechling (1997) proposes to depict structures that draw people (commonly detach individuals from relationships) with assorted goals and ethical principles into an energetic discussion about group or individual identity. He further argued that folklore is a dismissed asset of communal collaborations. Oring contends by and large that folklore structures and ensembles of folkloric expression the merit articulation of identity. He specifically focused on “situations in which identity is challenged or denied—that is, situations of identity conflict” as assuring fields for uncovering the lineament of identity formulation and rapport (Schmidt, 2013, p. 3–25). This paper centers around folklore as an adaptable and flexible asset for addressing the identity of natives, born of shared grief. As they experienced ruined identity during inter-tribal raids or even during colonial control of their lands. The colossal multiplex issue of cooperation shaped the cold underside of their common grief-sharing practices. The fear of being tinged by it “is a knowledge-sharing, identity-forming practice that is utilized by several cultural groups as many scholars deride its emphasis on orality and storytelling” folkloric tendencies. The book, “Chaos, Complexity and Leadership” for example, explores on chaos and complexity theory which might contain practical applications of folk theoretical concepts to manage with grief (Ercetin & Potas, 2019). One reason for folkloric grief-sharing assimilation “maybe that folklore practitioners are often members of marginalized cultures and hence, give voice to its rich complexities” (Boyles, 2012). By the analogy of folklore, the researchers will address concerns raised by folklorist critics and will examine past published studies regarding views on identity-bearing and indeterminate grief. For example, both S. Kamminlun Vaiphei and Sieka Gangte two prominent Zomi male authors, use folklore as their composing belles-lettres. As a result of writing (oral Zomi folklore) both Kamminlun and Sieka subsequently recognized the merit of folklore and its practicality in Zomi cultural complexes in India.

Folklore is a widely used term that is adopted in reframing a holistic picture of griefs, archetypes, identity, myths, and factual picaresque forms of originality and oppression. These forms move beyond subverting genre expectations and thereby create a gyre of representative folklore, as an identity born of shared experiences and griefs. This paper reveals the approach in which folklore contours the written composition of sustained traditions of aboriginals and defer reverence to traditional lifestyle which is often sidelined by educators, folklorists, and literary critics. Critics who recognize the value of folklore tend to dismiss its non-linear, choppy grief narratives attached to it (Facer, 2019). For example; Christina Boyles (2012) comments that “Hurston’s work does not follow the clear-cut narrative of conventional traditionalists; instead, it bounces from mythic vision, to childhood, reminiscence, to financial struggles without any clear pattern”. As a result, creating a ruckus over the dis-maintenance of traditional constructivism and the maintenance of factual shreds of evidence and pasts intentionally.

Whereas Alice Deck argues that the job of the critic is to interpret the truth of “texts” rather than its facts or morales (Deck, 1990). This paper uses folklore as a redressal mechanism to portray grief and its vices in the folk study while simultaneously valuing other aspects of past intricate narratives. Furthermore, notes on the evidential essence of folklore attributes to demonstrating the adaptability of folk traditions in conventional nomadic tribes thusly, presenting rich complex pictures of folklore communities. Our goal is to reflect on the loss narratives of folklore at multiple stages of contested grief. Finally, the researchers reflect upon the potential impact of this research. Can folklore offer participants a constructive outlet for grief? Does this research possibly join vernacular articulations, such as spontaneous shrines, to provide social commentary and influence behavior (Santino & Santino, 2006)? What if pedagogical instructions denude the orientation of past and present justice(s) and further embeds traces of the same things to occur over again? (Derrida, 1994). And, how might folklore mapping mount up to formulate questions that fixed verifiable grief encounters in unlacing the accounted space of identity atonement?

1.1. Why folklore matters?

Asia-centric social traditions are shaped by Eurocentric perspectives on history and culture (Miike, 2007). As a result, non-traditional groups are typically seen as deviating from the mainstream norm. This mistaken perception results in the undervaluation of written texts and affects specific social and ethnic groups. Although many people have contributed to the creation of folk literature, those who are highly regarded are virtually exclusively “caucasian.” This further goes on to imply that numerous writings in folklore describe alternative traditional, cultural, societal, and intellectual achievements that have been disregarded by literary scholars. As Toni Morrison noted, “failing to concede other contributors to contemporary literature, particularly denies their role in the formation of that particular identity and also discredits marginalized cultures, such as oral storytelling and folklore” (Morrison, 1993). For example, Zomi communities tell “Pubeng” folk tales in which a fool by the name of Benglam steadily and consistently outwits his villagers with his extreme stupidity. Working as an elective history account, these stories modify the idea of Zomi primitivism and replace it with socio-cultural accreditation (Vaiphei, 2015). However, these tales continue to cultivate the narrative of the conventional societal structure of native fools as they are recurrent characters of traditional men who use “wits” to outsmart people of superior socioeconomic standing and insights. In doing so, these oral tales foil the conventional historical archives and narratives which tend to center around the encounters of people with significant influence, for example; rulers. For vulnerable societies, folklore is a way to express and communicate ethnic identity apart from printed texts. A passage from Regina Bendix’s book “In Search of Authenticity: The Formation of Folklore Studies” claims that “The interest in folklore study, and in particular the study of the traditional, the authentic, the vernacular, and the popular, is fueled by a dissatisfaction with more established and elitist cultural forms, as well as by a desire to explore and give voice to the cultural production of the non-literate and non-dominant groups in society” (Bendix, 2009). Folklore is an arrangement of expressive culture like those of oral history, music, customs, and so forth, which transfigured itself into an assessment of information and tradition of various social fields (Zou & B, 2023). The importance of examining how folk traditions may shed light on a culture’s values, beliefs, and experiences is highlighted by Dorson’s (1972) emphasis on the relationship between folklore and daily life and Dundes (2007) focus on the interpretation of folklore. Folklores, according to folklorist Bernard W. Bell, “transmit knowledge, value, and attitudes from one generation to another, enforce conformity to social norms, validate social institutions and religious rituals, and provide a psychological release from the restrictions of society” (Bell, 2004, p. 73). Instead of these factors, folklore, especially indigenous folklore calls for scholarly retreading and analysis. Indigenous folklore can be understood and analyzed to assist the greater tribal culture and recognize a presence that has been overlooked relentlessly. Notably, folklore accomplishes the goals of grief identity and confines race and gender beneath it. By portraying characters as inhumane, folklore unlaces the fact that grief, identity, and individuals surpass the transcending of physical realities. The researchers retreat from written texts and concede rudimentary textual abundance and intricacy of available information, to address stories behind social confinement. Hence, folklore is considered an indispensable element of factual books, and it consequently necessitates itself to be treated with assiduity.

1.2. Folklore: A representation of reality

Studies on healthcare students’, folktales, folklores, fantasies, fairy tales, stories, and oral traditions are found in all social orders. They showcase how individuals see the world and what different social groupings understand it to be true concerning its way of narration. Traditional art is an approach to change, preserve and transmit behaviors, traditions, and values. Folklorists in the United States define it as a means of conventional, expressive culture, shared inside different group gatherings of racial, provincial, and religious expressive impersonation (Hufford, 1991). Folklore reflects a traditional gathering, as it incorporates the customs mutual to that of another culture, community, or civilization. It mirrors ways of traditional cultural expression and initiates customary social interactions with people. It includes oral tradition, material culture, customary lore, initiation rites, and folklore artifacts which is an enmeshed identity of concomitant social groups. There is no idle speculation about understanding modern folklore as it is an element of shared character traits of individual communities. Folklore includes various axioms, truisms, and assumptions for conduct that are dependably conveyed informally. Subsequently, folklore will be advanced enough to perceive, imitate, rehash, amend, repeal, or revise the lives of native inhabitants. This unofficial material is utilized to affirm, certify, and defend the group’s character. It may thus be used within the group to convey members’ typical personalities (Dundes, 2007).

Folklore gives the wisdom to understand moments of life and grief in different periods. It depicts that all successes and failures happen in every culture throughout different timescales. We are all unique individuals, but we are all connected with common moral truths. Through morality, individuals procure their social beginnings, through which they decide their reasoning and demeanor. They form profound associations with reality and identity with deeper concealed meanings in unambiguous writing and speech of truth. They may be old and yet are observant of human nature. Through folklore, mankind gains a set of cultural values, as values are the embodiment of communication. Young people mirror the whole of what is held dear by the general public. And Donal Carbaugh rightly communicates that as a, ‘divergent tendency involving differences in focus among media of communication as historically grounded and culturally distinct’ (Carbaugh, 1993).

Folklore is a significant part of customary training frets, about trim networks and empowering spirits and so are its social moral standings. The relevance of folklore in the promotion of social development demonstrates how folklore opens a window to community participation and the elimination of antisocial behavioral patterns. Folklore is a part of oral and written composition and it further draws its materials from old social (factual) factors for communicating shared information and aggregate encounters of the ancient. It further goes on to exhibit that folklore remains of predominance, regardless of the availability of present-day methods for amusement. Contemporary social orders are creatively refined to infuse new implications and ideas because of social encounters and connections. The world’s beginning and portrayals are remembered for picturization, which frequently happens on various levels all through social orders (Dahlstedt, 2008, p. 236). Folklore vocalizes the cosmological cultural phenomenon and valorizes the ancient astral beings, their sentiments, and world view. It addresses culture and gives a piece of the verifiable picture of the past (Jensen, 1963). Most of the folklore is spun into songs, rituals, and tales of observed and meditated pasts. Hence, folklore is frequently viewed as the informal portrayal of a gathering’s reality and is likewise a method by which information is communicated inside a gathering. With regards to Zomi accounts they also have their folklore of different types in their society and their beginning (long ago) normally declares the start of an impending reality. It would never be, (truth be told) isolated from the way of life which made them. The truth of ethos, customs, and practices of a specific culture are implanted in their folklore. As asserted by Dan Ben Amos, “Folklore genres are verbal formulations of reality that encompass social reality, religious beliefs, and natural laws” (Kelsey & Ben-Amos, 1983). Many of the stories originate from the inventive and emblematic portrayal of real social factors. The internal factors of folk legends relate to the current real factors concerning self-esteem. Rohrich states that people understand folklore to be a “tale created from poetic fiction, particularly from the realm of magic; It is a wonderful story not concerned with the conditions of real life” (Rohrich & Tokofsky, 1991). In opposition to this belief, folklore effectively depicts reality, which is where the action of the story takes place. As previously expressed, many depiction techniques might be used even while a particular folklore may contradict reality with its supernatural elements. Its depictions can provide us with a much broader understanding of the real world and the society that inspired the narrative. According to new historicists, we can never access the past in its purest form; instead, it is always presented to us as “representations” (Selden et al., 2005, p. 191). The need for representation in presenting a particular culture’s reality will never cease to exist. If a story is told and altered appropriately, reality will always remain in the context because “the basic nature of folk tale is connected to the objective ontological situation and dreams of the narrators and their audiences in all age groups” (Zipes, 2002, p. 33). As a result, in so far as persistent homogenous ideals are concerned, the inner truths of folklore genuinely connect to present factual realities. The focus of this article will be on how folklore, identity, and shared grief are evolving as a result of society’s reality, which truly plays a significant part in the construction of modern human civilization.

2. Grief and the search for identity: folklore perspectives

Grief is a prominent subject in folklore throughout countries since it is a universal human feeling. DorsDan also examines the connection between folklore and identity, making the case that folklore may have a substantial impact on forming both a community’s collective and individual identities. Mitchell and Egudo (2003) place a strong emphasis on the value of comprehending the cultural and personal meanings that people attach to their losses. The writers, who drew on interviews with bereaved people, contend that a variety of elements, such as the person’s relationship to the departed, the circumstances of death, and cultural beliefs and practices associated with grieving and memory, affect the experience of sorrow. They also stress the significance of addressing the philosophical and spiritual aspects of grieving such as issues with life’s meaning and purpose in the face of loss. Folklore frequently examines the nature of sorrow and how people deal with loss via stories and legends. The folkloric perspective of identity according to Bauman in 1993 quotes that, “Folklore is not a thing, but a process by which people constantly construct and maintain their identities, their relationships with others, and their understandings of the world around them.” The Grimm Brother’s folktale, “The Three Feathers” provides one instance of this. In this tale, a monarch assigns his three sons the task of locating the most exquisite carpet on earth. The only son that succeeds is the youngest, who is frequently seen as the least talented. However, he experiences grief when his father passes away and his two older brothers attempt to murder him to inherit the throne. The youngest son’s ability to overcome his sadness and develop into a powerful leader demonstrates that even amid loss, there is room for identity development and self-discovery (Grimm & Grimm, 1812). A similar recurring topic in folklore is the pursuit of identity. Many folktales center on characters who must embark on a journey to identify their true selves and their life’s purpose. Kaguya-hime, the lead character of the Japanese folktale “The Tale of the Bamboo Cutter,” is an enigmatic young woman discovered within a bamboo stalk. She learns as she gets older that she belongs on the moon and was never meant to dwell among people. She learns who she is and finds serenity on her quest to get back to her rightful home (Tale of the Bamboo Cutter, 10th century). Grief and the quest for identity are important folklore themes because they represent common human feelings and provide insight into how individuals deal with difficulties and misfortune. They demonstrate that there is still room for development and self-discovery even under tiering circumstances.

Stroebe’s (2008) objective, on the other hand, claims that research in the social sciences depicts complaints as a comprehensive process that may be seen at interpersonal levels of speech. This article’s focus explores the effects of identity and bereavement on folklore. Both the identification of folklore practices in the construction of sorrow and identity as well as the presence of folklore in scientific history are movements in the field of grief and identity. This is true because folklore is a social feature that develops within the collective existence of the common people. When it becomes disorganized and chaotic, it either continues as a collection of innocent and curious “pasts,” or, more likely, devolves into an incredibly illuminating experience without any real justification or significance, such as beliefs in creation or the burning of the dead. Even if they can be utilized for useful reasons, the stability that has lost its distinctive capabilities is frequently a cause for astounding regret since it ensures a new utilitarian motivation for the organic entity of the general public. All attempts to preserve or revitalize the way of life of the people through historical artifacts or lovely adjuncts to modern motorized civilization are doomed to failure because traditional lifestyles are exemplified in a living society that prioritizes necessity. Social molding should similarly recognize them to any enduring social institutions. They should share their thoughts with the group’s life since they are an integral part of its socio-economic, and religious practice.

Grief’s effects on folklore have been most noticeable here. With regards to performed folklore, grief has been a focal component of the way of life of women in many social orders. Quoting the phrase of Charles L. Briggs, “documenting the social lives of stories, objects, and other cultural forms and tracking how they circulate and are transformed as they move through time and place” empowers instructors to show special approaches to grasping, acting, and connecting with deaths, misfortune, and recognition as a type of organization and a method for making one’s place in life while being amidst misfortune all around (Briggs, 2021, p. 320). Grief and storytelling, argue that folklore matters, as it can be an important tool for people coping with grief, as it offers a feeling of congruity with the “self” and gives a structure to understanding and communicating feelings. Individual “stories are an integral part of the human experience; they help us to make sense of the world, to connect with others, and to create meaning in our lives. In times of grief, stories can be particularly important, providing comfort, solace, and a sense of continuity with the past” (Rubin & Greenberg, 2003). The custom of public ad-libbed wonderful languishment over dead people by women is bore witness to, from old times and is persevered into the present-day age in certain parts. Folklore provides a succinct summary that takes into consideration, affirmations from many historical and artistic sources, and gathers oral and contemporary lament “texts” in the twenty-first century. Bauman (2013) The rediscovery- the routinized revelation of twos and fours and threes and fives began to forfeit the interest of readers who continued to be more energized by ethnopoetics, distinguished by ”a focus on the event-bound interactional dynamics of narrative as performance. The interactional situational dynamics further explores the relationship between folklore and grief, arguing that folklore can serve as a tool for both honoring the deceased and supporting the living’s ability to heal from grief. A scenery to mentalities of lament and grief in various segments of a society (communicated in sources) is given by considering the phonetic, political, and socio-religious history of late archaic and current times. In endeavoring to figure out the meaning of despondency and grief to the dispossessed individual and community, the design and content of the conventional sadness over the dead, its circumstance in the plan of the burial service custom, its exhibition, and its impact on people, in general, are thought of. The significant job of the keening anguish in folklore settings is additionally thought about. This article also studies the role of grief and identity narratives in India. The article contends that grief, and identity, are the impacts of the tenacious disavowal of the real world and the solid feeling of equity that has not yet been reestablished satisfactorily is tended to.

Grief stories play a critical role in the conflict talk: through them, the occupants of a specific locale, lacking social and political security in the serb-ruled region, can explain and keep up with their memory of war and town strikes, get some feeling of command over the circumstance, and in this manner, eventually, obtain some strengthening (Mencej, 2021). Additionally, folk grief exhibits a means of communicating philosophical messages in the post-war identity cycles of the ethnic locale in India and other countries. Grief involves a sense of the turmoil of unrest or loss of self. In “Ghosts in the Schoolyard: Racism and School Closings on Chicago’s South Side, “Ewing (2018) explores the idea of “folk grief” and how it connects to the closing of schools in neighborhoods with a high concentration of Black people. According to Ewing, when schools collapse, the community may experience a loss of identity and a sense of communal mourning, which is frequently conveyed via folklore like ghost stories and legends concerning the defunct schools. According to Ewing, knowing how school closures affect marginalized populations is crucial, and it emphasizes the need for a more inclusive and equitable educational policy. The connection between intangible cultural heritage (ICH) and social sustainability is examined by Papenfuss (2019), with an emphasis on the contribution of folklore to the development and preservation of cultural practices associated with loss and mourning. The author makes the case that folklore and other types of ICH are crucial for fostering social resilience and assisting people and communities who are going through sorrow and loss by using examples from across the world. Papenfuss emphasizes the significance of appreciating these cultural practices as a type of heritage and the demand for inclusive and participatory strategies for ICH preservation and promotion. It is not entirely expected for individuals to say that they feel reserved without their community, “I am what I am” is a direct result of what one’s clan is, I am nothing without my family is also a feeling of attachment. Albeit such talk might appear buzzword, it can likewise be enlightening. Indeed, grief does influence identity and “self” (Bhugra & Becker, 2005). The reconstruction of individual life depends vigorously on the relationship between the “ancient” and the “modern,” which is built upon pain and misery. When an individual is enduring and is in torment, (s)he questions the seriousness of “oneself.” Grief and identity envelop different angles with which one recognizes and connects designed collaboration with others. Otero et al. (2021), a folklorist brings up the case of recognition of despondency as it offers a passage highlighting finding out about identity, narratives, and networks through customs, ceremonies, and culture. The folklore that individuals “draw upon has different various foci,” including occasions of death, how one has been impacted by grief, relations with others, the difficulties that are presently confronted as well as the lamenting system itself. Grief is now and again connected with “giving up,” but folk stories stress the foundation of modified recollections of the individuals who passed on. A great many people hold associations with the dead and keep up with specific parts of the relationship (Klass & Steffen, 2017; Klass et al., 2014). Attempting to appear to be legit that somebody is never again part of one’s life in numerous ways yet at the same time part of one’s life in others, adds to the test of arranging equivocalness and disturbance. For some, it will include a scope of encounters that are disrupting, bewildering, troubling, dazing, and hard to decipher (Ratcliffe, 2022). Folklore and related rehearse can contribute by giving models and material systems to follow, through which individuals can get a handle on their encounters. A portion of these is socially settled, giving a normal construction for individuals to draw on. Be that as it may, it will be eccentric. Notwithstanding depending on conventional accounts, individuals develop and refine their own stories with others, which further adds to the errands of reshaping a relationship with the past and arranging indeterminacy. Despite anguish and viable personality, co-developed folklore about loss and grief may give attachment and healing. Notwithstanding, the differentiation between quirky and social customs of mourning, it ought not to be drawn too strongly, considering that even an individual story will draw on socially pertinent information. Nevertheless, when identity is dissolved by deprivation, the burden of an expressed folk society concerning what one’s identity is, what one does and why, how one connects with others, and what one looks to accomplish can act as a transitory substitute for the primary practically equivalent folklore. Forging connections with both identity and grief, a new folklore is born, a folklore which inherits all traits of the cultural man who underwent some pangs of agony in life. This construct does not affirm the fact that folklore is born only of shared grief which indirectly reflects on the identity of the cultural man but rather is a constant reminder of the involvement of grief in the formation of folklore.

The memory of victimization and exploitation during grief frames the social bond which looks for profound encouragement through societal composing while the valorization of a socially “envisioned past,” gives the identity cognizance of a local area (Khiangte, 2022). The reconstruction of folklore appears to respect grief studies and identity issues. The greater part of the new examination has likewise kept away breakdowns and its authentic ideal models of past complaints add to the disruptive recuperating of “oneself.” Despite disagreement among researchers on grief and on what initiative network answers grief and misery, the influence it has differs from one society to another. The inquiry here is: how researchers foster more grief ideas that can portray the considerations, feelings, relational associations, legends, and ceremonies that follow folklore in different societies and customs? Despondency changes with various social articulations in various old stories (Parkes et al., 2015). In any case, it searches internally, why a comprehension of other social reviews can improve understanding of individual identities. Individuals are molded by the way of life into which they are conceived. The human experience of despondency is no less an impression of standard cultural images. Grief as an emotional state sets a feeling that emerges immediately after a critical injury, this curio of innovation develops from a culture that awards and develops an individual identity. There is not anything identical to grief, as it essentially interfaces the relationship of a man to his identity. The idea of folklore is to connect history, legend, music, and dance to an unfamiliar nativity. For Zomi, individual identity is a component of social congruity. Feeling, pain, and grief are essential for local enrolment, detected among the individuals to establish an amicable connection. Grief is a commonly defined term in the West. A direct piece of diverse exploration is to ask how grief is made as an instrument of interpretation in folklore and how might various definitions of grief meaningfully impact the way, in which “grief” is perceived individually.

The task of grief-identity-making is concluded in the exchange between individuals and their way of life. Grief identifier is a typification shaped over internal encounters of native gathering. Indigenous social structure replicates exemplary prototypes of grief. Evolvement in a social individual obliges the mental model to figure out the grief in his/her life. Social research in grief culture grasps the elements that impact the result of folk traumas. Folklorists’ appearance on grief culture expands from history, customs, convictions, and recollections (Zerubavel, 1997). They have confronted difficulties of portrayal as they endeavor to convey the diversion of recollections. What appears to be intentional is the sharing of encounters while managing others’ pain and identity misfortune. Studies that rise out of folklore, investigate, and embrace old stories as it deals with anguish from 100 years backward. It has been seen that folklore works on grief and identity in the setting of social networks through an examination of execution and accepted folk practices. Folklorists approach friendly strength as it can reveal insights into regions not frequently examined, like individual convictions about the great beyond. Folklore is enriched with models on the best way to lock in with death, misfortune, and recognition (Varga & Helmsing, 2021).

Folklore research in discussions and meetings of overseeing melancholy and torment is on display. Theoretically, a deferential stage could permit individuals to put themselves out there of their sadness, grief, or injury of being misfortune with the folklorists when they have no different outlets. Folklorists can utilize their foundation at exploring encounters of the reasons for injury and experience on the miniature level as a resource. Their disciplinary methodology could assist with opening a few remedial regions for loss and melancholy administration. This addresses a potential course for additional examination. Misery continuously bears upon the living. Its observances and customs address a significant change in communicating amiability. Misery addresses social connections, yet additionally its connection to the local area too. Grief intervenes in the elements of gathering relations and permits individuals to characterize and rethink their relationships inside the social local area. Gary Steward expresses that grief is viewed as a fundamental piece of life that joins home and community and he contends that this collective way to deal with sadness changed with modernization (Butler, 1982). Folklore is characterized by a particular identity—an identity characterized by normal social customs, which meet up and cut out a typical personality under the terminology of melancholy and grief. Folklore has a significant impact on the general public for the identity creation of people indigenous bodies. It is a typical vehicle for the portrayal and production of grief-identity gathering. The underpinning of folklore arranges itself with sorrows of conventional expressive culture, to set new culture and identity. Social orientation, sexual injury, death, demonstration of retribution, and political character can be one of the reasons for melancholy and grief. These elements fabricate the underpinning of identity and its connected issue. At large, this folk study examines equity from the perspective of misfortune and despondency.

Grief is an inclusive human experience that emerges from the loss of a person or thing that means a lot to an individual being. The manners by which misery, grief, and pain are communicated and experienced can contrast essentially across different geography, religion, and social settings. In this exposition, the researchers provide a definite record of grief across various geographic, religious, and cultural contexts.

3. Geographic context

Grieving and mourning are common practices in many societies around the world. These practices are well established in social customs and convictions and are frequently connected with transitional experiences, like death and burial services. The grieving and deploring societies of Kilamê ser in Armenia, Oppari in Tamil Nadu, and Rudali in Rajasthan and Punjab are a few examples of the same. Kilamê ser is a grieving custom in Armenia that goes back hundreds of years. It is an act of communicating sorrow through melody, verse, and narration. Kilamê ser is performed by the womenfolk, who accumulate collectively in gatherings, to grieve the departure of a friend or family member. They sing tunes that recount the account of the departed, their life, and their achievements. These tunes are frequently joined by the duduk, a conventional Armenian woodwind instrument. As per Breteque, a researcher of Armenian folklore, Kilamê ser is a significant piece of the Armenian social legacy (Bretèque, 2012). She takes note of the fact that the custom has been passed down from one age to another and is a significant way for women to communicate their distress and honor the memory of their friends and family. Breteque additionally noticed that Kilamê ser has been perceived by UNESCO as an intangible cultural legacy of humanity. For instance, in Western societies, anguish is frequently communicated straightforwardly, with grievers going to memorial services and wakes, crying, and communicating their feelings uninhibitedly. Conversely, in a few Eastern societies, for example, Japan, grief is communicated in a more honorable way. For instance, Japanese grievers might participate in ceremonies, for example, bowing and offering incense at the gravesite, yet they may not communicate their feelings as transparently as Western grievers (Mukherjee, 2019). In certain societies, for example, those found in Africa and Asia, public lamenting practices are normal. These practices include the whole local community meeting up to grieve the loss of a person. This can include forms of singing, wailing, and different types of mutual articulation (Hancock & Richman, 2018. In a few African societies, collective lamenting practices might include the whole local community wearing dark dresses for a period. Thus, fulfilling the days of mourning. Oppari is a mourning practice in Tamil Nadu, India, which is performed by women during burial services. The training includes singing and wailing to communicate melancholy and distress. Oppari tunes frequently recount the tale of the departed, their life, and their achievements, and are joined by the “nadaswaram,” a customary Indian breeze instrument. As per M. Rajamanickam, a researcher of Tamil folklore, Oppari is a significant piece of the Tamil social legacy (Rajamanickam, 2009). He also conveys that the custom has been passed down from one age to another, and is a significant way for ladies to communicate their grief, mourning, and distress in funerals. Rajamanickam likewise notes that Oppari has been perceived by the Tamil Nadu government as a cultural heritage. On the other hand, “Rudali” is a grieving practice in Rajasthan and Punjab, India, which traces back to the nineteenth century. It is performed by women, who are paid to grieve the death of a friend or family member. The womenfolk sing and wail loudly, recounting accounts of the departed and communicating melancholy and grief. Rudali was customarily performed by lower-caste women, who were frequently excluded from the higher-caste society. According to Lalita Panicker, a journalist and writer, Rudali is a significant part of Rajasthani and Punjabi cultural society (Panicker, 2013). She notes that the tradition has a complex history, and has been used as a means of resistance and empowerment by lower-caste women. Panicker also notes that Rudali has been the subject of many literary works, including the novel “Rudali” by Mahasweta Devi, which explores the lives of Rudalis and their struggles for recognition and dignity (Debī & Ganguli, 1997).

4. Religious context

Turner (1969) explores the cultural and religious dimensions of grief and mourning through intricate rituals and symbolic practices that reflect wider cultural ideas and values. Turner explores the ways that rituals associated with death and grieving provide a sense of order and organization in the face of intense emotions and sensations of loss by using examples from a variety of cultures and traditions. Additionally, he draws attention to how these rituals produce a transient “anti-structure” that promotes a sense of community and belonging and permits a renegotiation of social roles and relationships.

Strict convictions can likewise assume a huge part in how melancholy is communicated and experienced. For instance, in Islam, grieving is viewed as a characteristic and vital cycle, and lamenting people are urged to transparently communicate their feelings. In any case, some explicit ceremonies and customs should be followed during the grieving system, like washing the body of the departed and recounting supplications (Abu-Raiya & Pargament, 2015).

In Judaism, there are explicit grieving ceremonies that should be followed, for example, the Shivah (seven days following the burial; within the Shivah, the first three days are characterized by a more intense degree of mourning) time frame, during which grievers get guests and recount petitions. Notwithstanding, Jewish grieving practices likewise include areas of strength for local area support, with loved ones meeting up to give solace and comfort to the bereaved individuals (Kleinman, 2019).

5. Cultural context

Socio-cultural convictions and values can likewise affect how sorrow is capable and communicated. For instance, in a few Hispanic societies, “death” is seen as an individual part of life, and lamenting people might communicate their feelings more straightforwardly than in a few different societies. Furthermore, Hispanic societies have explicit grieving customs, for example, the “Novenario” a nine-day time of supplication and grieving following a demise (Neimeyer & Neimeyer, 2015). Also in a few Native American societies, grieving practices include the interfacing of the earthly world and the spiritual realm. For instance, a few Native American clans might participate in ceremonies, for example, the “Phantom Dance,” which includes moving and petitioning interface with the spirits of the departed (McMahon & Jennifer, 2015). Grief is a widespread human encounter, however, the manners by which it is communicated and experienced can vary essentially across different geographic, religious, and social settings. Understanding these distinctions can help people and networks to offer suitable help and solace to the individuals who are lamenting. By perceiving how grief and death are communicated across various settings, people can advance social responsiveness and regard for different convictions and practices across the globe.

Together, this paper reveals how folklore, pervades the written texts of folklorists, and influences the formation of folk culture during the twentieth century through grief tales and conventional perceptions of indigenous cultures. Thusly, questioning a richer, more complex picture of folklore communities.

5.1. Interconnectedness of grief, death, and folklore across cultures

In African American lores, grief and identity are often entwined using spirituals, work melodies, and different types of music. For instance, during the time of slavery, African Americans would sing hymns to communicate their despondency and yearning for freedom (Abrahams, 1994). These melodies filled in as a type of solace, yet additionally as a way for African Americans to maintain their identity and keep up with their social practices. In local American fables, grief, and identity are often communicated through narration and customary practices. For instance, the Lakota Sioux have a custom called the “Sun-dance,” which is proceeded as a practice for grieving the death of friends and family to reaffirm their social presence (Ricketts, 1973). Using dance, melody, and intercession, the locals gather to respect the departed and to praise the progression of their social customs. In Japanese fables, grief and identity are many times communicated using phantom stories, or “Kaidan.” These accounts frequently revolve around the possibility of yūrei, or ghosts of the departed, who cannot render a sense of harmony in life, after death (Yoshida, 2016). Through these accounts, the Japanese navigate their feelings of trepidation and fears about death and the great beyond, while additionally asserting their social identity. In Irish folk stories, grief and identity are many times communicated using wakes and burial services. These occasions are normally set apart by grieving ceremonies, for example, keening (bemoaning), which act as a way for the local community to communicate their grief and to gather in remembrance of the dead (Giolláin, 2000). Through these ceremonies, the Irish declare their social identity and the significance of the community amid grief and loss. In the article “The Role of Storytelling in Processing of Grief and Healing: A Narrative Review,” Grainger and Thibault (2021) investigate the connection between storytelling and grieving. They make the case that storytelling may be extremely helpful in processing grief and promoting the healing process through a review of the research. The authors also emphasize the significance of taking cultural and contextual considerations into account when examining the use of storytelling in grief processing, and they argue that more research is necessary to examine the potential advantages and constraints of storytelling interventions in helping those who are grieving. This analysis shows the significance of narrative techniques in comprehending the complicated experience of loss and the possibility for storytelling to be a useful tool for encouraging.

Folklore and death: Many cultures have their folklore and beliefs about death and the afterlife. For example, in many African cultures, it is believed that the dead continue to exist as spirits and can influence the living. In Mexico, the Day of the Dead is a holiday that honors deceased loved ones and is celebrated with colorful altars, food, and offerings.

Grief and mental health: Grief is a normal and natural response to loss, but it can also have a significant impact on mental health. Studies have found that prolonged and unresolved grief can lead to depression, anxiety, and even physical health problems.

Cultural differences in grief: Different cultures may have different ways of expressing grief and mourning. For example, in some cultures, it is common for mourners to wail loudly and openly to express their emotions, while in others, there may be more emphasis on stoicism and maintaining a sense of composure.

Folk remedies for grief: Folklore and traditional medicine often include remedies for grief and sadness. For example, in some cultures, it is believed that burning certain herbs or incense can help to ease feelings of sadness and promote healing.

Death and superstitions: Many cultures have superstitions and beliefs surrounding death and dying. For example, in some cultures, it is believed that if a bird flies into a home, it is a sign that death is imminent. Other cultures believe that wearing black or white clothing for a funeral can help to ward off bad luck.

Death and music: Music has long been a way for people to express their grief and emotions surrounding death. Funerals and memorial services often include music that is meaningful to the deceased or the grieving family. Some cultures also have specific funeral songs or dirges that are meant to be sung during mourning.

Folklore reflects a way of life (Dundes, 1980). The above-stated points in Table 1 interconnects grief, death, and folklore in varied ways, reflecting the deep cultural significance of these experiences. Based on the sources of information listed above, folklore plays an important role in the connection between grief, death, and cultural heritage. While grief and mourning may inspire and inform folklore, folklore itself can also serve as a source of comfort and meaning for those who are grieving. By preserving and promoting folklore related to death and mourning, we can better understand and appreciate the cultural diversity of grief and mourning practices, and the important role that folklore plays in preserving cultural heritage.

Table 1. Factual data related to grief, death, and folklore

Year	Sources	Inferences
2003	UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage (UNESCO, 2003)	UNESCO recognized the importance of folklore and oral traditions in preserving cultural heritage, including beliefs and practices related to death and mourning.
2008	UNESCO report (UNESCO, 2008)	Funeral practices vary widely across cultures and religions, highlighting the importance of cultural diversity in understanding and responding to grief and death.
2012	UNESCO report (UNESCO, 2012)	Death and mourning practices are an important part of cultural heritage and can provide insight into the beliefs and values of a particular culture or society. UNESCO emphasizes the importance of preserving and promoting these practices as part of cultural heritage.
2013	Journal of Folklore Research	Folklore can serve as a way of coping with grief and loss, providing comfort and meaning for individuals and communities.
2021	British Journal of Psychology	Folklore and storytelling can play a role in the process of grief and healing, allowing individuals to create a narrative and find meaning in their experiences. Folklore can also serve as a way of preserving and transmitting cultural values and beliefs related to death and mourning.

6. Conclusion

The findings of this study report the overall interconnection of grief, death, and folklore in a variety of ways, reflecting the deep cultural significance of these experiences. The fresh perspective the researchers provide on the topic makes the research interesting and potentially beneficial not only to the field but to society itself. The main challenge for a folklore researcher is to sensitively represent the voices of the folk delicately. This paper weaves together earlier and current ideas of folklore accounts of grief and identity. For the most part, the researchers attempted to present a detailed picture of grief across a range of religious and cultural contexts. Albeit, the study could not incorporate all published folklore sources on identity and grief in this paper, the researchers attempted to draw delegate information from the larger body of folklore study. Every area of folklore sparked new disclosures and new insights to think of grief. While grief and identity have been a focus of study for folklorists since the early stages of the discipline, many unexplored aspects for future folklorists are yet to be accomplished. Although pain, grief, and misfortune are widespread, their implications are reciprocally correlated. This article investigated the significance of folklore and its direness in focusing on the deficiency of identity and grief. The power of folklore keeps on emphasizing deaths, misfortunes, and equality inside the native area of grief. The new folkloric grief identity is risky because, in it, the people’s worldview does not track down equivalent space. When studies depend on grief goals and disregard the minimized folk stories, it faces the results of privileging recollections while quieting others. Any individual folk story can bring people to horrifying pasts, the mere memory of it agonizes to such an extent, that reviewing it cannot be, but a sad recollection. The study signals that the commitment with pains are past recollections of grief, as they hold account organization and are focused on upsetting records of history, (in) value, and indigenous area. Subsequently, the governmental issue of synchronic memory in folklore ought to be perceived as corresponding to the social development of unity with the present. The recreation of solidarity appears to oppose grief-identity formation. The featuring point of many new writings dissects illustrative ideal models of society and inclines towards considering grief and identity issues.

While folklore can unquestionably address subjects connected with despondency, it would be wrong to say that folklore is born of grief alone. Folklore envelops many social articulations and customs that are formed by different elements, including historical events, folk practices, and beliefs. However, anguish and misfortune are common topics in many folklores, including fantasies, legends, folktales, and ballads. These accounts frequently act as a means of expressing and figuring out difficult encounters, including grief and death. By sharing accounts of misfortune and sorrow, people can likewise create a sense of communal association with other people who have encountered similar feelings. However, it is vital to take note that folklore is not solely focused on grief and that numerous different variables contribute to its evolution and advancement over time. The article additionally foregrounds how instruments of folklore empower social articulation in explaining the fruition of the current potential of loss, grief, and despair, further gratifying researchers to participate in pontificate identity-grief memories. In a nutshell, the article impels the perusers to consider their complex relationships and experiences with grief and contemplates how the intersection of identity-grief, influences people in grasping themselves. It is also a plea to the perusers to find the article as an experiment of beneficial experiences for retracting what was once present/absent in folklore.

And to conclude this discussion,the researchers have demonstrated the way folklore assumes a huge part in forming the identity of a local indigenous body, especially amid misery, grief, and misfortune. Through the transmission of stories, fantasies, and ceremonies, folklore gives a structure to understanding and handling aggregate encounters of injury and grieving. By partaking in mutual practices and shared customs, people can reaffirm their feeling of having a place and association with their social legacy, fortifying their versatility, and feeling of social help. Consequently, understanding the transaction between old folklore and identity concerning grief can offer knowledge into the manners by which culture and custom shape how people interpret the world, and how folk assets adapt to gruesome encounters. As such, further research on the connection between folklore, identity, and shared grief adds a more profound comprehension of the role of social legacy in advancing emotional well-being and prosperity in different educational networks.

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Notes on contributors

P. Hoideiniang Zou

P. Hoideiniang Zou is a Research Scholar, specializing in Indigenous tribal folklore and Northeast Indian Literature of India. She brings a strong academic background in Anthropology, Cultural Studies, and Folk Studies, with a focus on exploring traditional knowledge systems, cultural practices, and belief systems of Indigenous NER (North East Region) communities.

B. Evangeline Priscilla

Dr. Evangeline Priscilla. B, is an Assistant Professor and Research Guide at Vellore Institute of Technology, Vellore, TamilNadu, India. She is an expert in British Isles Literature and has extensive knowledge of Language and Literature.