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In Big Thicket Legacy, Campbell and Lynn Loughmiller present the stories of people living in the Big Thicket of southeast Texas. Many of the storytellers were close to one hundred years old when interviewed, with some being the great-grandchildren of the first settlers. Here are tales about robbing a bee tree, hunting wild boar, plowing all day and dancing all night, wading five miles to church through a cypress brake, and making soap using hickory ashes. "The book is a storehouse of history, down-to-earth information, good humor, leg-pulling spoofs, tall tales and all kinds of serendipitous gems . . . Readers inclined to fantasy might like to think of two giant Texas folklorists of the past, J. Frank Dobie and Mody Boatright, nodding and winking their approval of Big Thicket Legacy."—Smithsonian
Before the innovative work of Zora Neale Hurston, folklorists from the Hampton Institute collected, studied, and wrote about African American folklore. Like Hurston, these folklorists worked within but also beyond the bounds of white mainstream institutions. They often called into question the meaning of the very folklore projects in which they were engaged.
Shirley Moody-Turner analyzes this output, along with the contributions of a disparate group of African American authors and scholars. She explores how black authors and folklorists were active participants--rather than passive observers--in conversations about the politics of representing black folklore. Examining literary texts, folklore documents, cultural performances, legal discourse, and political rhetoric, Black Folklore and the Politics of Racial Representation demonstrates how folklore studies became a battleground across which issues of racial identity and difference were asserted and debated at the turn of the twentieth century. The study is framed by two questions of historical and continuing import. What role have representations of black folklore played in constructing racial identity? And, how have those ideas impacted the way African Americans think about and creatively engage black traditions?
Moody-Turner renders established historical facts in a new light and context, taking figures we thought we knew--such as Charles Chesnutt, Anna Julia Cooper, and Paul Laurence Dunbar--and recasting their place in African American intellectual and cultural history.
A Casebook in Anti-Semitic Folklore
Alan Dundes, in this casebook of an anti-Semitic legend, demonstrates the power of folklore to influence thought and history. According to the blood libel legend, Jews murdered Christian infants to obtain blood to make matzah. Dundes has gathered here the work of leading scholars who examine the varied sources and elaborations of the legend. Collectively, their essays constitute a forceful statement against this false accusation.
The legend is traced from the murder of William of Norwich in 1144, one of the first reported cases of ritualized murder attributed to Jews, through nineteenth-century Egyptian reports, Spanish examples, Catholic periodicals, modern English instances, and twentieth-century American cases. The essays deal not only with historical cases and surveys of blood libel in different locales, but also with literary renditions of the legend, including the ballad “Sir Hugh, or, the Jew’s Daughter” and Chaucer’s “The Prioress’s Tale.”
These case studies provide a comprehensive view of the complex nature of the blood libel legend. The concluding section of the volume includes an analysis of the legend that focuses on Christian misunderstanding of the Jewish feast of Purim and the child abuse component of the legend and that attempts to bring psychoanalytic theory to bear on the content of the blood libel legend. The final essay by Alan Dundes takes a distinctly folkloristic approach, examining the legend as part of the belief system that Christians developed about Jews.
This study of the blood libel legend will interest folklorists, scholars of Catholicism and Judaism, and many general readers, for it is both the literature and the history of anti-Semitism.
Essays in Psychoanalytic Folkloristics
Bloody Mary in the Mirror mixes Sigmund Freud with vampires and The Little Mermaid to see what new light psychoanalysis can bring to folklore techniques and forms.
Ever since Freud published his analysis of Jewish jokes in 1905 and his disciple Otto Rank followed with his groundbreaking The Myth of the Birth of the Hero in 1909, the psychoanalytic study of folklore has been an acknowledged part of applied psychoanalysis.
However, psychoanalysts, handicapped by their limited knowledge of folklore techniques, have tended to confine their efforts to the Bible, to classical mythology, and to the Grimm fairy tales. Most folklorists have been slow to consider psychoanalysis as a method of interpreting folklore.
One notable exception is folklorist Alan Dundes. In the seven fascinating essays of Bloody Mary in the Mirror, psychoanalytic theory illuminates such folklore genres as legend (in the vampire tale), folktale (in the ancient Egyptian tale of two brothers), custom (in fraternity hazing and ritual fasting), and games (in the modern Greek game of "Long Donkey"). One of two essays Dundes co-authored with his daughter Lauren Dundes, professor of sociology at Western Maryland College, successfully probes the content of Disney's The Little Mermaid, yielding new insights into this popular reworking of a Hans Christian Andersen favorite.
Among folk rituals investigated is the girl's game of "Bloody Mary." Elementary or middle school-age girls huddle in a darkened bathroom awaiting the appearance in the mirror of a frightening apparition. The plausible analysis of this well-known--if somewhat puzzling--American rite is one of many surprising and enlightening finds in this book.
All of the essays in this remarkable volume create new takes on old traditions. Bloody Mary in the Mirror is an expedition into psychoanalytic folklore techniques and constitutes a giant step towards realizing the potential Freud's work promises for folklore studies.
Alan Dundes is professor of anthropology and folklore at the University of California, Berkeley. Among many others, his books include Interpreting Folklore (1980) and From Game to War and Other Psychoanalytic Essays on Folklore (1997). He edited Mother Wit from the Laughing Barrel: Readings in the Interpretation of Afro-American Folklore (1991), which was published by University Press of Mississippi.
<p align="left">In the years immediately preceding the founding of the American nation the Blue Ridge region, which stretches through large sections of Virginia and North Carolina and parts of surrounding states along the Appalachian chain, was the American frontier. In colonial times, it was settled by hardy, independent people from several cultural backgrounds that did not fit with the English-dominated society. The landless, the restless, and the rootless followed Daniel Boone, the most famous of the settlers, and pushed the frontier westward.<p align="left">The settlers who did not migrate to new lands became geographically isolated and politically and economically marginalized. Yet they created fulfilling lives for themselves by forging effective and oftentimes sophisticated folklife traditions, many of which endure in the region today. <p align="left">In 1772 the Blue Ridge was the site of the Watauga Association, often cited as the first free and democratic non-native government on the American continent. In 1780 Blue Ridge pioneers helped win the Revolutionary War for the patriots by defeating Patrick Ferguson's army of British loyalists at the Battle of Kings Mountain. When gold was discovered in the southernmost section of the Blue Ridge, America experienced its first gold rush and the subsequent tragic displacement of the region's aboriginal people. <p align="left">Having been spared by the coincidence of geology and topography from the more environmentally damaging manifestations of industrialization, coal mining, and dam building, the Blue Ridge region still harbors scenic natural beauty as well as vestiges of the earliest cultures of southern Appalachia. <p align="left">As it describes the most characteristic and significant verbal, customary, and material traditions, this fascinating, fact-filled book traces the historical development of the region's distinct folklife. <p align="left">Ted Olson is a college instructor, folklorist, freelance writer, and former Blue Ridge Parkway ranger.
The Violent Man in African American Folklore and Fiction
The figure of the violent man in the African American imagination has a long history. He can be found in 19th-century bad man ballads like "Stagolee" and "John Hardy," as well as in the black convict recitations that influenced "gangsta" rap. "Born in a Mighty Bad Land" connects this figure with similar characters in African American fiction. Many writers -- McKay and Hurston in the Harlem Renaissance; Wright, Baldwin, and Ellison in the '40s and '50s; Himes in the '50s and '60s -- saw the "bad nigger" as an archetypal figure in the black imagination and psyche. "Blaxploitation" novels in the '70s made him a virtually mythical character. More recently, Mosley, Wideman, and Morrison have presented him as ghetto philosopher and cultural adventurer. Behind the folklore and fiction, many theories have been proposed to explain the source of the bad man's intra-racial violence. Jerry H. Bryant explores all of these elements in a wide-ranging and illuminating look at one of the most misunderstood figures in African American culture.
A Scattering of Texas Folklore
Texas has a large population who has lived on both sides of the border and created a folkloric mix that makes Texas unique. Both Sides of the Border gets its name from its emphasis on recently researched Tex-Mex folklore. But we recognize that Texas has other borders besides the Rio Grande. We use that title with the folklorist’s knowledge that all of this state’s songs, tales, and traditions have lived and prospered on the other sides of Texas borders at one time or another before they crossed the rivers and became “ours.” Chapters are organized thematically, and include favorite storytellers like James Ward Lee, Thad Sitton, and Jerry Lincecum. Lee’s beloved “Hell is for He-Men” appears here, along with Sitton’s informative essay on Texas freedman’s settlements. Both Sides of the Border contains something to delight everyone interested in Texas folklore.
Radical Theories of Folk and Fairy Tales
This revised, expanded, and updated edition of the 1979 landmark Breaking the Magic Spell examines the enduring power of fairy tales and the ways they invade our subjective world. In seven provocative essays, Zipes discusses the importance of investigating oral folk tales in their socio-political context and traces their evolution into literary fairy tales, a metamorphosis that often diminished the ideology of the original narrative. Zipes also looks at how folk tales influence our popular beliefs and the ways they have been exploited by a corporate media network intent on regulating the mystical elements of the stories. He examines a range of authors, including the Brothers Grimm, Hans Christian Anderson, Ernst Bloch, Tolkien, Bettelheim, and J.K. Rowling to demonstrate the continuing symbiotic relationship between folklore and literature.
Spellbinding Performance in the Asias
Tropicália and the Emergence of a Brazilian Counterculture
In the late 1960s, Brazilian artists forged a watershed cultural movement known as Tropicalia. Music inspired by that movement is today enjoying considerable attention at home and abroad. Few new listeners, however, make the connection between this music and the circumstances surrounding its creation, the most violent and repressive days of the military regime that governed Brazil from 1964 to 1985. With key manifestations in theater, cinema, visual arts, literature, and especially popular music, Tropicalia dynamically articulated the conflicts and aspirations of a generation of young, urban Brazilians.
Focusing on a group of musicians from Bahia, an impoverished state in northeastern Brazil noted for its vibrant Afro-Brazilian culture, Christopher Dunn reveals how artists including Caetano Veloso, Gilberto Gil, Gal Costa, and Tom Ze created this movement together with the musical and poetic vanguards of Sao Paulo, Brazil's most modern and industrialized city. He shows how the tropicalists selectively appropriated and parodied cultural practices from Brazil and abroad in order to expose the fissure between their nation's idealized image as a peaceful tropical "garden" and the daily brutality visited upon its citizens.