tl intellectualiens of our tine wh igh virtuoliy transform daily setivity
into © cote pyart from nornel humon Living, there 4s no method of release
inte the reslm of actucl function that is conparuble to movement. Yorely
to repeat the movenent patterns in whieh simpler and nore naturel people :
have objectifiod their moods of conviviality and exuberenee is te eet by
contagion sonathing of their freedom and thoir essontinl human tty. :

_ Agtually, to be sure, whon the urban vophietionte touches the folk —
“arts he comnite © desseration of sorte; on thet eoore thers ean be ne
arguments. They aro not his natural meane of expreseton and, no matter
how mich he any reopeot then, the moment he attempts to put then inte
practice he more or less overpowers thom with hie alien onthusiesms what
ie to de cheut then, thent Leave them in books and rosords os acered
and ubapproachable date for ethnologiets and Moetorianst It is ime
possible te overestimte the ‘upertence of the seholarly approach te the
folk arte, buts & Little wolledtrected vandelien for the immediate and .
will perhaps not jeepardize too seriously the ultinate treasures of scholar>
ahipe . : |

It was in the closing doosdes of tho lent contury that folk arts —
were first recognized er importent enough to colleet and cherishs This
awakening was not on isolated phenomenon, but bears & close reletion to
other movements in these years end the early years of the new century
whieh have ved a great bearing on all the arte and wet relation to lives
The period was one in whieh 611, the prophets of pregrese resognized the

necessity for 6 return to nature for guidance end a rejootion of tradition) =

~ formaliems ae e basis for experience. —