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Social Sciences > Folklore
Archaeological Replicas and Cultural Production in Oaxaca, Mexico
An innovative ethnographic study of tourist art markets in Oaxaca, Mexico, where making and selling replicas of pre-Hispanic archaeological pieces is sometimes met with disdain, despite the artisanal quality and rich heritage associated with the practice
The Supernatural World in Mormon History and Folklore
Mormons gave distinctive meanings to supernatural legends and events, but their narratives incorporated motifs found in many cultures. Many such historical legends and beliefs found adherents down to the present. This collection employs folklore to illuminate the cultural and religious history of a people.
Diasporic Filipino Literature and Queer Reading
Beyond the Nation charts an expansive history of Filipino literature in the U.S., forged within the dual contexts of imperialism and migration, from the early twentieth century into the twenty-first. Martin Joseph Ponce theorizes and enacts a queer diasporic reading practice that attends to the complex crossings of race and nation with gender and sexuality. Tracing the conditions of possibility of Anglophone Filipino literature to U.S. colonialism in the Philippines in the early twentieth century, the book examines how a host of writers from across the century both imagine and address the Philippines and the United States, inventing a variety of artistic lineages and social formations in the process.
Beyond the Nation considers a broad array of issues, from early Philippine nationalism, queer modernism, and transnational radicalism, to music-influenced and cross-cultural poetics, gay male engagements with martial law and popular culture, second-generational dynamics, and the relation between reading and revolution. Ponce elucidates not only the internal differences that mark this literary tradition but also the wealth of expressive practices that exceed the terms of colonial complicity, defiant nationalism, or conciliatory assimilation. Moving beyond the nation as both the primary analytical framework and locus of belonging, Ponce proposes that diasporic Filipino literature has much to teach us about alternative ways of imagining erotic relationships and political communities.
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.
In all of his works Blake struggled with the question of how chaos can be assimilated into imaginative order. Blake's own answer changed in the course of his poetic career. Christine Gallant contends that during the ten year period of composition of Blake's first comprehensive epic, The Four Zoas, Blake's myth expanded from a closed, static system to an open, dynamic process. She further argues that it is only through attention to the changing pattern of Jungian archetypes in the poem that one can discern this profound change.
Using the depth psychology of Jung, Professor Gallant presents a comprehensive interpretation of Blake's poetry from his early "Lambeth" prophecies to his mature works, The Four Zoas, Milton, and Jerusalem. She offers a Jungian critical approach that respects the work's autonomy, but still suggests how literature is an ongoing imaginative experience in which archetypal symbols affect their literary contexts. What interests the author is the function that the very process of mythmaking had for Blake.
Professor Gallant finds that the metaphysical opposition between God and Satan in Blake's earlier work gradually evolves into an interplay of these powers in the later works. The quality of Chaos changes for Blake from something unknown and feared, contrary to Order, to something intimately known and embraced.
Originally published in 1979.
The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
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.