This paper is a written rendering of a plenary address delivered at the 2009 Annual Meeting of the American Folklore Society. Drawing on materials from his forthcoming book Confessions of a Wannabe, the author provides a personal account of the deeply emotional sense of responsibility, obligation, and reciprocity involved in long-term ethnographic research among Native American communities, particularly the Omaha and Pawnee tribes of Nebraska. The author details the ways in which personal relations with the people and communities he has observed have shaped his personal and professional life, and he calls into question the ideal of purportedly neutral or distanced ethnography. Details are provided of the author's experiences in converting his farm into an appropriate reburial site for repatriated Pawnee remains recovered under the aegis of the Native American Graves Repatriation and Protection Act (NAGPRA).
Drawing on her own experiences as a public folklorist and those of others (particularly Gerald Davis and Bernice Johnson Reagon), the author argues for the importance of activist ideals for folklore research and public practice. The concepts of authenticity, authority, and local place are explored as key elements in framing grassroots and community-based folklife practices that seek to address inequalities, challenge injustice, and work for the common good.
Zimbabwe is experiencing one of the most severe AIDS epidemics in the world, with an estimated one out of seven people infected with HIV. For both palliative care and pragmatic treatment of HIV-related opportunistic infections, people turn to Un'anga (the traditional system of health and healing), not as a substitute for Western therapeutics but as an alternative explanatory model for the diagnosis and management of illness. Through the use of highly charged symbols and ritualized communication, n'angas (traditional healers) seek to transform patients' understandings and experiences of HIV-related illness. Using performance theory and discourse analysis, this article seeks to expand our understanding of how competing therapeutic goals in the performance of healing affect the structure and content of performance, its subsequent meaning, and the therapeutic effect on those afflicted with HIV.
The author argues for folkloristic recognition of a "ritualesque" dimension in public events aimed at transforming the attitudes or behaviors of participants or spectators. Drawing on Bakhtin's concept of the "carnivalesque" as a parallel and source of comparison, the author explores the transformative mechanisms of public events such as Earth Day gatherings and antiwar demonstrations. Where the carnivalesque is recognizable in its festivity, the ritualesque becomes realized in the performative use of symbols—including images, music, and movement—to effect social change. Ethnographic examples include Gay Pride parades, Northern Irish Orange Order parades and Bloody Sunday commemorations, and American anti-drunk driving programs.
Using a phenomenological approach to questions about empathy and stigma, this essay explores stories told by parents of children with disabilities. In a close reading of "Welcome to Holland," an allegorical account of discovering that one's child has Down syndrome, I explore the concepts of narrative alignment (and positionality) and the politics of recognition in narratives about disability. In addition, this autoethnographic account describes my own "empathic unsettlement" as a parent and as an ethnographer.
For feminist ethnographers studying women engaged in orthodox religious practice, there is a tension between the feminist notion of "correct" relations between the sexes and the need to represent "the native's point of view." This issue is discussed in relation to research with Syrian Jewish women engaged in reviving menstrual rituals (mikve and nidda), considered by many feminists to be among the most sexist of Jewish traditions.
For years, I felt that my negative feelings about "home" were completely justified and that I saw no redemption in the area or the people whom I associated with "home." That is not to say that I do not love my family, but there was never any effort on my part to salvage or imagine whatever could have been viewed as—at the very least—constructive and positive about my "home" or how my home and childhood created the blueprint for my own personal "map of the world." I now believe that my rejection of home is actually a failure of my own imagination. In this article, I explore the ways in which I see folklore as constituting a map of our individual and collective world(s)—a comprehensive, if not always a comprehensible, map of our world, one that is often difficult to discern. I have taken the approach that I need to recover the various aspects of the maps my home offered to me, noting first their existence, then their utility, and finally, by extension, exploring how my personal project has become a way for me to rethink folklore as a kind of reconstituting enterprise.
Collects 14 of Jones' essays on the themes of folklore, anthropology, and religion. The author has investigated some of the contributions that the human mind has made to the various beliefs in doctrinal theology by treating them from a psychological point of view. The chapters on "Psycho-analysis and the Christian religion" and "The significance of Christmas" have not been previously printed. (See
25: 5795 for abstract of Vol. I.) (PsycINFO Database Record (c) 2012 APA, all rights reserved)
"Sisters of the Shadow" illuminates the negative images of human possibility. It weaves together stories from the lives of homeless women with historical and mythological tales of the feminine shadow. In each generation, aspects of feminine behavior that are culturally and personally unacceptable have been thrust outward from the majority of women onto a highly visible and vulnerable minority. In the past, it was witches and mad women who wore the projections of the feminine shadow. For the last two decades of the twentieth century, it has been homeless women—exiled, victimized, nonconforming, and at times dangerous—who have become the carriers of the denied and unlived aspects of female consciousness.
In this book, Maxine Harris develops the concept of the feminine shadow as that part of a woman's potential that she denies and devalues. Because the shadow makes itself visible in the mythologies and fantasies of a culture, material from a variety of nontraditional sources is presented along with the real life stories of homeless women who now embody our shadow selves.
The book departs from the usual sociological and economic analyses of homelessness to develop a psychological and metaphoric understanding of the role homeless women play in the lives of all women.
Using her training and experience, Dr. Harris identifies the significance and universality of the personal and mythological stories that are recounted, and she suggests ways in which all women can become more whole through an acceptance of their shadow selves. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
This interdisciplinary study uncovers a fascination with women cross dressers in the popular literature of early modern Britain, in a wide range of texts from popular ballads and chapbook life histories to the comedies and tragedies of aristocratic literature. Dugaw demonstrates the extent to which gender and sexuality are enacted as constructs of history.
Armed with jokes, puns, and cartoons, Norwegians tried to keep their spirits high and foster the Resistance by poking fun at the occupying Germans during World War II. Despite a 1942 ordinance mandating death for the ridicule of Nazi soldiers, Norwegians attacked the occupying Nazis and their Norwegian collaborators by means of anecdotes, quips, insinuating personal ads, childrenâs stories, Christmas cards, mock postage stamps, and symbolic clothing. In relating this dramatic story, Kathleen Stokker draws upon her many interviews with survivors of the Occupation and upon the archives of the Norwegian Resistance Museum and the University of Oslo. Central to the book are four âjoke notebooksâ kept by women ranging in age from eleven to thirty, who found sufficient meaning in this humor to risk recording and preserving it. Stokker also cites details from wartime diaries of three other women from East, West, and North Norway. Placing the joking in historical, cultural, and psychological context, Stokker demonstrates how this seemingly frivolous humor in fact contributed to the development of a resistance mentality among an initially confused, paralyzed, and dispirited population, stunned by the German invasion of their neutral country. For this paperback edition, Stokker has added a new preface offering a comparative view of resistance through humor in neighboring Denmark.
Includes bibliographical references and index.; Ferguson, 12336.; Electronic reproduction. Canberra, A.C.T. : National Library of Australia, 2009.; Some of the library's copies have different publishers on the spine: 1) D. Nutt. 2) Melville Mullen & Slade.
Focusing on reworkings of tales from the European oral folk tradition, this book shows educators how to use these tales effectively in the high school and middle school curriculum. The first chapter of the book, "Folktales and Literary Fictions" looks at the nature of folktales, their place in contemporary North American culture, and the characteristics of these tales that make them appealing to adolescent readers. The following chapters each focus on a particular tale--"Cinderella,""The Frog King or Iron Henry,""Hansel and Gretel,""Little Red Riding Hood,""Rapunzel,""Rumpelstiltskin,""Sleeping Beauty," and "Snow White")--giving the tale type and its motifs, a synopsis of the tale, an overview of critical interpretations of the tale, and a summary and discussion of each reworking. Suggestions for teachers and librarians working with young adults come at the end of each chapter. (Each chapter contains references. Includes author/illustrator, motif, tale, and title indexes.) (RS)
“Besides being a goldmine for scholars, [Oral Literature in Africa] is a delight for the general reader…The people and animals and spirits of Africa live, laugh, weep and quarrel between the covers of this book.” — Journal of African and Asian Studies.First published in 1970 by Oxford University Press, this classic study has been hailed as "the single most authoritative work on oral literature”. It traces the history of story-telling in Africa, and brings to life the diverse forms of creativity across the African continent. Author Ruth Finnegan is thought to have “almost single-handedly created the field of ethnography of language” with this book, and it continues to be a go-to text for anyone studying African culture.However, despite its enormous scope and popularity, Finnegan’s book is now out of print. It is particularly hard to find in Africa, where its original retail price was beyond the budget of most university libraries. The non-profit organization Open Book Publishers is endeavoring to make this definitive book freely available to African students and scholars — and indeed to any interested readers around the world. The Unglued Ebook will be particularly friendly to people in places with slow Internet connections: once a copy is downloaded, the book can be read offline.This edition, developed in conjunction with Cambridge University’s World Oral Literature Project, will include a new introduction and extra digital material. When Finnegan’s book was first published forty years ago, the technology did not exist to include audio clips. Part of this Unglue campaign will involve the creation of a free online repository of Finnegan’s audio recordings of African story-telling, carefully collected during her fieldwork in the late 1960s. A sample from this collection can be found here. It demonstrates the richness of the audio material that will be made available for the first time as part of this campaign. These clips, together with original photographs taken during her research, will be an invaluable resource to scholars of African literature and culture.After decades of outstanding research, for which she was awarded an Order of the British Empire, Oral Literature in Africa remains the book closest to Finnegan’s heart. “It was so frustrating to me that my book has been largely unavailable to readers in Africa,” she says. “It is wonderful to think that it will now be freely read in the very continent it discusses.”
Abstracted in Dissertation abstracts international, v. 35 (1975) no. 8, p. 5530-A. University Microfilms order no. 75-1137. Thesis (Ph. D.)--Vanderbilt University, 1974. Includes bibliographical references (leaves 383-399). Microfilm of typescript.
Santa Claus, the Easter Bunny, the Tooth Fairyâis there still a place for these imaginary creatures in today's skeptical society? More importantly, is it appropriate to encourage children to believe in these myths? In Flights of Fancy, Leaps of Faith, Cindy Dell Clark went straight to children and their parents for the answers. Using their insights, she offers fresh, new interpretations of the cultural and psychological roles these figures play in children's lives. Complete with children's vivid testimonies and colorful illustrations, this book is a revealing journey into a child's mind and world. "A very enjoyable read, this book is a seriously researched record of children's myths, written with the observant accuracy of an anthropologist."âNadja Reissland, Common Knowledge "Clark posits some novel interpretations as well as intriguing glimpses for parents, teachers, and psychologists into the ways children shape our culture rather than merely being passive inheritors of it."âBooklist
Thesis (Ph. D.)--Indiana University, 1968. Includes bibliographical references (v. 1, leaves 199-208). Volume 2 consists of annotated bibliographies of literature, films and folk literature. Microfilm.
Ã¢â¬ÅValuable reading for anyone interested in learning about South Korea corporate culture, and also for those interested in the issues of how culture is maintained and remade in a rapidly changing society. The book represents first-rate scholarship with meticulous description based onparticipant observation and insightful analysis of the findings.Ã¢â¬?Ã¢â¬âJournal of Asian Studies Ã¢â¬ÅThe brilliance of JanelliÃ¢â¬â¢s study lies in its intellectual debunking of the prevailing view of organizational behavior.Ã¢â¬?Ã¢â¬âEconomic Development and Cultural Change
All the selections in Richard M. Dorson's Folktales Told around the World were recorded by expert collectors, and the majority of them are published here for the first time. The tales presented are told in Africa, Asia, the Middle East, Europe, North and South America, and Oceania. Unlike other collections derived in large part from literary texts, this volume meets the criteria of professional folklorists in assembling only authentic examples of folktales as they were orally told. Background information, notes on the narrators, and scholarly commentaries are provided to establish the folkloric character of the tales.
Remote and rugged, Michiganâs Upper Peninsula (fondly known as âthe U.P.â) has been home to a rich variety of indigenous peoples and Old World immigrants—a heritage deeply embedded in todayâs âYooperâ culture. Ojibwes, French Canadians, Finns, Cornish, Poles, Italians, Slovenians, and others have all lived here, attracted to the area by its timber, mineral ore, and fishing grounds. Mixing local happenings with supernatural tales and creatively adapting traditional stories to suit changing audiences, the diverse inhabitants of the U.P. have created a wealth of lore populated with tricksters, outlaws, cunning trappers and poachers, eccentric bosses of the mines and lumber camps, âbloodstoppersâ gifted with the lifesaving power to stop the flow of blood, âbearwalkersâ able to assume the shape of bears, and more. For folklorist Richard M. Dorson, who ventured into the region in the late 1940s, the U.P. was a living laboratory, a storytellerâs paradise. Bloodstoppers and Bearwalkers, based on his extensive fieldwork in the area, is his richest and most enduring work. This new edition, with a critical introduction and an appendix of additional tales selected by James P. Leary, restores and expands Dorsonâs classic contribution to American folklore. Engaging and well informed, the book presents and ponders the folk narratives of the regionâs loggers, miners, lake sailors, trappers, and townsfolk. Unfolding the variously peculiar and raucous tales of the U.P., Bloodstoppers and Bearwalkers reveals a vital component of Upper Midwest culture and a fascinating cross-section of American society.
An entertaining collection of over 400 folk tales of legends, stories, and magic. Translated from the original Norwegian, Danish, and Swedish, this highly acclaimed work is perfect for bedside or fireside reading. "This volume will be warmly welcomed by scholars and the general public alike. A stupendous investment of skills and time." The Scandinavian-American Bulletin "Readers may turn to Scandinavian Folk Belief and Legend secure in the knowledge that they will receive an accurate and thorough picture of the subject, especially of the Norwegian, Danish, and Swedish traditions." American Anthropologist "Scandinavian Folk Belief and Legend is a very readable work which is both informative and interesting. It is also a useful reference tool. The entries are both diverse and illuminating for introductory classes in folklore." Folklore Forum "It is impossible, in a brief review, to do justice to the richness and range of the materials presented in this veritable cornucopia. We owe the editors and the University of Minnesota Press a great debt for making this wonderful collection available in English." New York Folklore "This rich collection of about 400 folk narratives makes for wonderful and instructive reading. The translations are so convincing that the reader all but forgets that the texts were not uttered in English." Journal of Folklore Research