Shawangunk Review
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Project Ideas
Before you choose a topic, you may find it useful to visit http://archives.lib.byu.edu/repositories/14/resources/7978. This site contains the student projects that are currently housed in the William A. Wilson Folklore Archives. Below are possible research topics. Missionary folklore and folklife. Children’s rhymes and games LDS ward traditions Legends about the occult Supernatural encounters Folk art and Etsy.com Ministering legends and PENs Memes as folk belief Herbal remedies Memes as politics Personal revelation narratives Memes as humor Conversion legends and stories Digital communities LDS material lore (gravestones, quilts, tracts…) Folklore about disease (COVID, AIDS…) Legends about polygamy Home birth folklore and PENs Contemporary polygamy folklore and folklife Hospital birth and PENs LDS folk beliefs (Heavenly Mother, Holy Ghost...) Missionary proselyting games LDS character legends (prophets, women, celebrities...) Sport superstitions LDS family traditions Dating and the digital Folklore about LDS and non- LDS relationships Long distance relationship narratives Refugee folklore Folklore of Interfaith couples PENs or legends about Immigration PENs or legends about discrimination Second-generation immigrant folklore and folklife Legend tripping Ethnic foodways Family folklore narratives Protest narratives Religious folk rituals Native American folklore and folklife Folklore about sacred dress Historic narratives about immigrating to the U.S. Military folklore Ethnic or religious material lore Coming of age narratives and legends -
Haunting Experiences Diane Goldstein, Sylvia Grider, Jeannie Banks Thomas
Haunting Experiences Diane Goldstein, Sylvia Grider, Jeannie Banks Thomas Published by Utah State University Press Goldstein, Diane & Grider, Sylvia & Thomas, Banks. Haunting Experiences: Ghosts in Contemporary Folklore. Logan: Utah State University Press, 2007. Project MUSE., https://muse.jhu.edu/. For additional information about this book https://muse.jhu.edu/book/9397 No institutional affiliation (2 Feb 2019 09:46 GMT) Introduction Old Spirits in New Bottles Bottle Trees and Cell Phones Bright wind chimes composed of enticing, candy-colored, pastel bits of glass are for sale at the Winchester Mystery House gift shop (fi gure 1). Some of the glass is formed into colorful bottles reminiscent of those in the southern supernatural tradition of bottle trees, a custom depicted in movies such as Ray (2004), a biopic about African American musician Ray Charles, or Because of Winn-Dixie (2005), a children’s fi lm about a beloved dog. The famous southern writer Eudora Welty photographed them. A contemporary southern author, Dennis Covington, describes them: “If you happen to have evil spirits, you put bottles on the branches of a [bare] tree in your yard. The more colorful the glass, the better, I suppose. The evil spirits get trapped in the bottles and won’t do you any harm. This is what Southerners in the country do with evil spirits” (1995, xv). Bottle trees are a product of southern African American cul- ture. Jim Martin says that glassblowing and bottle making existed as early as the ninth century in Africa. The practice of hanging objects from trees to ward off evil spirits is also African, and the bottle tree itself is Kongo-derived. -
Urban Legend
Urban legend “Urban tale” redirects here. For the rock band, see Urban 1 Origins and structure Tales. For other uses, see Urban legend (disambiguation). An urban legend, popular legend, urban myth, ur- The term “urban legend,” as used by folklorists, has ap- peared in print since at least 1968.[3] Jan Harold Brun- vand, professor of English at the University of Utah, in- troduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional so- cieties, and second, that one could learn much about ur- ban and modern culture by studying such tales. Many urban legends are framed as complete stories with plot and characters. The compelling appeal of a typical urban legend is its elements of mystery, horror, fear or hu- [4] The "Bunny Man Bridge”, a legend tripping destination. mor. Often they serve as cautionary tales. Some urban legends are morality tales that depict someone, usually a child, acting in a disagreeable manner, only to wind up in trouble, hurt, or dead.[4] ban tale, or contemporary legend is a form of modern folklore consisting of fictional stories, often with macabre elements deeply rooted in local popular culture. These legends can be used for entertainment purposes, as well 2 Propagation and belief as for semi-serious explanations for random events such as disappearances and strange objects. As Jan Brunvand points out[5] antecedent legends includ- Despite its name, an urban legend does not necessarily ing some of the motifs, themes and symbolism of these originate in an urban area. -
When William Met Mary: the Rewriting of Mary Lamb's
Studia Anglica Posnaniensia 47/4, 2012 doi: 10.2478/v10121-012-0018-4 WHEN WILLIAM MET MARY: THE REWRITING OF MARY LAMB’S AND WILLIAM-HENRY IRELAND’S STORIES IN PETER ACKROYD’S THE LAMBS OF LONDON PETR CHALUPSKÝ Charles University, Prague ABSTRACT Peter Ackroyd’s London novels represent a distinctive component in his project of composing a literary-historical biography of the city. Understanding London as a multi- layered palimpsest of texts, Ackroyd adds to this ongoing process by rewriting the city’s history from new, imaginative perspectives. For this he employs approaches and strate- gies such as parody, pastiche, genre mixture, metafiction, intertextuality and an inces- sant mixing of the factual with the fictititious. The aim of this article is to explore the various ways in which he toys with historical reality and blurs the borderline between fiction and biography in The Lambs of London (2004), offering thus an alternative ren- dering of two unrelated offences connected with late eighteenth and early nineteenth century London literary circles: Mary Lamb’s matricide and William-Henry Ireland’s forgeries of the Shakespeare Papers. I had a sister – The devil kist her, And raised a blister! Charles Lamb 1. Introduction Peter Ackroyd’s most ambitious literary-historical project is to compose a biog- raphy of London, to reconstruct the city through the texts it has created, allowed to be created, incited, or inspired. Ackroyd himself admits that it is an ex- tremely difficult, if not impossible, task to accomplish, as the city is infinite and illimitable in the sense that it “goes beyond any boundary or convention. -
OCR Document
Adolescent Legend Trips as Teenage Cultural Response: A Study of Lore in Context Patricia M. Meley One warm evening in June 1989, Jason, a fifteen-year-old boy who lived next door, called through my open window, "Can I come in and smoke a cigarette?" I welcomed him in, and as he sprawled his six-foot frame across the couch, he began to earnestly relate an account of a "trip" he had taken. To hear him tell it, it was a journey that took him far in emotion if not in distance: We went, you know, because Duane told us about it. There's this trailer where this guy shot his wife--shot her dead, y' know--she's gone-dead. And we stopped at this trailer and sat there and stared at it and we were all scared shitless. 'Cause it's just this narrow dirt road; trees surround it. And we sat there and this blue light goes on in this abandoned trailer where this man killed his wife. And if we didn't get out of there like nothing--I mean, we were gone. And then this car, it's a one-way road, there's no way to get out on it, this car just turned out of nowhere. There's a cliff--you fall off, you die--turned out of nowhere, just nowhere. I will never go back. I was so scared, I didn't sleep. About two weeks later, while he was sitting outside waiting for a friend, Jason's seventeen-year-old brother, Paul, told me a brief, but equally strange tale: There's a crazy man back there. -
Legend-Tripping at St. Anne's Retreat and Hecate in Logan Canyon: Origin, Belief, and Contemporary Oral Tradition
Utah State University DigitalCommons@USU All Graduate Plan B and other Reports Graduate Studies 5-2000 Legend-Tripping at St. Anne's Retreat and Hecate in Logan Canyon: Origin, Belief, and Contemporary Oral Tradition Anna-María Snæbjörnsdóttir Arnljóts Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/gradreports Part of the American Studies Commons Recommended Citation Arnljóts, Anna-María Snæbjörnsdóttir, "Legend-Tripping at St. Anne's Retreat and Hecate in Logan Canyon: Origin, Belief, and Contemporary Oral Tradition" (2000). All Graduate Plan B and other Reports. 132. https://digitalcommons.usu.edu/gradreports/132 This Report is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Plan B and other Reports by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. LEGEND-TRIPPING AT ST. ANi\TE'S RETREAT and HECATE IN LOGAN CANYON: ORIGIN, BELIEF , .-\ND CONTEMPORARY ORAL TRADITION by Anna-Marfa Sn,ebjomsd6ttir Amlj6ts Two essays submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS m American Studies (Plan B) Approved: Barre T6elken r Major Professor I Jeannie Th~mas Randy Williams Committee Member Committee :-viember UTAH STATE UNIVERSITY Logan, Utah 2000 Legend-Tripping at St. Anne's Retreat What is now referred to as St. Anne's Retreat was initially a summer home eight miles up Logan Canyon, east of Logan, Utah. It was built in the 1930s by the Boyd Hatch family from New York, and Mrs. Hortense Odlum. -
From Forger to Author: William Henry Ireland's Shakespeare Papers
FROM FORGER TO AUTHOR: WILLIAM HENRY accepted as the dramatic idol that Garrick intended, IRELAND’S SHAKESPEARE PAPERS he had to assume a form compatible with his audience’s tastes. James Boswell attended the By John Ridpath actor’s 1769 Shakespeare Jubilee, and in a letter to The London Magazine, describes the event in neo- classicist terms typical of his age: It took over one hundred years for William Shakespeare to gain the literary pre-eminence familiar [It was] an elegant and truly classical to contemporary readers. A renewed interest in the celebration of the memory of Shakespeare, author’s work during the eighteenth century was that illustrious poet, whom all ages will marked by theatrical revivals, new editions of the admire as the world has hitherto done. It plays and renowned Shakespearean performances by was truly an antique idea, a Grecian thought, famed actor David Garrick. But with this resurgence to institute a splendid festival in honour of a in popularity, some readers began to call attention to bard.5 perceived gaps in the bard’s biography. In the mid- 1790s, these gaps were briefly filled with ‘newly In his letter Boswell goes on to call Garrick ‘the discovered’ letters, deeds and occasional poetry, colourist of Shakespeare’s soul’; Ireland’s forgeries exhibited to the public and finally published in 1796. operate on a similar impulse, adapting the life of Forged by William Henry Ireland, these documents Shakespeare to contemporary tastes much as poets refashioned Shakespeare to the tastes of his age.1 The had adapted his drama. Throughout the forgeries forger went on to make larger creative impositions we encounter Nicholas Rowe’s Shakespeare: ‘he upon the life and work of the dramatist, writing was in himself a good-natur’d man, of great himself into the playwright’s life and adapting his sweetness in his manners, and a most agreeable plays to meet eighteenth-century standards of companion’. -
DVSNL Nov12highqual Corrected
November 2012 What Malone Really Said De Vere Society Newsletter :KDW0DORQHUHDOO\VDLGDERXW6KDNHVSHDUH E\.HYLQ*LOYDU\ Edmond Malone (1741-–1812) is the scholar most cal account of Shakespeare’s works with some bio- credited with establishing the biography of ‘William graphical comments. Rowe treats biographical data Shakespeare. in about 1000 words, just under one-eighth of his Samuel Schoenbaum refers to him as “per- introductory essay, concerned almost entirely about haps the greatest of all Shakespearean scholars” his life in Stratford (up-bringing and retirement), and (1970, ix). Wells and Taylor describe him as “one of he offers few biographical data about Shakespeare in the greatest intellectuals of the English Enlighten- London despite some investigation on his own part. PHQWWKHPRVWWDOHQWHGDQGLQÁXHQWLDORIDOOVFKRODUV Later, Malone would dismiss Rowe’s Account as to have dedicated his energies to the explication of containing only ten biographical facts, of which eight Shakespeare’s life and work.” (1987, 55). His re- were false. cent biographer, Peter Martin, calls him a “scholar- Rowe’s Account was abridged and re-or- collector, editor, biographer, and critic”, referring to ganised by Alexander Pope in 1725, but without ac- his “heroic and obsessive” approach to his work and knowledgement. This Rowe-Pope version was fre- his “enormous contribution to Shakespeare studies” quently reprinted in the eighteenth century, appearing (1995, xv-–xvii). as a separate pamphlet in 1740 as a preface to the However, a careful reading of Malone’s collected works edited by Thomas Hanmer (1743), works reveals his own considerable scepticism re- William Warburton (1747), Samuel Johnson (1765) garding previously published assertions concern- and George Steevens (1773, 1778, 1785, 1793, 1803, ing Shakespeare’s life and writings. -
American Folklore Society the Continuity and Creativity of Culture
American Folklore Society Keeping Folklorists Connected The Continuity and Creativity of Culture 2012 Annual Meeting Program and Abstracts Hotel Monteleone New Orleans, Louisiana October 24-27, 2012 Copyright © 2012 The American Folklore Society All rights reserved. No part of this publication may be reprinted in any form or by any means without prior permission from the publisher. Published by the American Folklore Society The Ohio State University Mershon Center 1501 Neil Ave. Columbus, OH 43201-2602 USA TABLE of CONTENTS Acknowledgements ............................................................................................................................................................... iv General Information .............................................................................................................................................................. xv Program Summary .............................................................................................................................................................xviii Program Schedule ..................................................................................................................................................................1 Wednesday ................................................................................... 1 Thursday ....................................................................................... 3 Friday .......................................................................................... 17 Saturday..................................................................................... -
Most Haunted and the Convergence of Traditional Belief and Popular Television
Folklore 118 (August 2007): 183–202 RESEARCH ARTICLE Most Haunted and the Convergence of Traditional Belief and Popular Television Mikel J. Koven Abstract LivingTV’s flagship series, Most Haunted, has been haunting the satellite network since 2002. The set-up of the series is straightforward: a team of investigators, including a historian, a parapsychologist, and “spiritualist medium” Derek Acorah, “legend-trip,” spending the night at some location within the United Kingdom that is reputed to be haunted, with the hopes of catching on video concrete proof of the existence of ghosts. However, unlike other reality television or true-life supernatural television shows, Most Haunted includes and addresses the audience less as a spectator and more as an active participant in the ghost hunt. Watching Most Haunted, we are directed not so much to accept or reject the evidence provided, as to engage in the debate over the evidence’s veracity. Like legend-telling in its oral form, belief in or rejection of the truth-claims of the story are less central than the possibility of the narrative’s truth—a position that invites debates about those truth-claims. This paper argues that Most Haunted, in its premise and structure, not only depicts or represents legend texts (here ghost stories), but engages the audience in the debates about the status of its truth- claims, thereby bringing this mass-mediated popular culture text closer to the folkloristic, legend-telling dynamic than other similar shows. Introduction This paper concerns the convergence of folklore and popular media. I am interested in seeing the points of convergence in marrying folkloristic approaches, in this case supernatural belief traditions, with an exceptionally popular reality television show, Most Haunted (LivingTV, 2002–present). -
In Search of the Dutch Lore of the Land: Old and New Legends Throughout the Netherlands Theo Meder Available Online: 24 Jun 2011
This article was downloaded by: [192.87.139.139] On: 06 February 2012, At: 07:16 Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK Folklore Publication details, including instructions for authors and subscription information: http://www.tandfonline.com/loi/rfol20 In Search of the Dutch Lore of the Land: Old and New Legends throughout the Netherlands Theo Meder Available online: 24 Jun 2011 To cite this article: Theo Meder (2011): In Search of the Dutch Lore of the Land: Old and New Legends throughout the Netherlands , Folklore, 122:2, 117-134 To link to this article: http://dx.doi.org/10.1080/0015587X.2011.570501 PLEASE SCROLL DOWN FOR ARTICLE Full terms and conditions of use: http://www.tandfonline.com/page/terms-and-conditions This article may be used for research, teaching, and private study purposes. Any substantial or systematic reproduction, redistribution, reselling, loan, sub-licensing, systematic supply, or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The accuracy of any instructions, formulae, and drug doses should be independently verified with primary sources. The publisher shall not be liable for any loss, actions, claims, proceedings, demand, or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material. Folklore 122 (August 2011): 117–134 RESEARCH ARTICLE In Search of the Dutch Lore of the Land: Old and New Legends throughout the Netherlands [1] Theo Meder Abstract Inspired by The Lore of the Land, published by Jennifer Westwood and Jacqueline Simpson in 2005, a Dutch version of this book, comprising local and regional legends, was published in the Netherlands in 2010 by Willem de Ble´court, Ruben Koman, Jurjen van der Kooi, and Theo Meder. -
Haunting the Bathroom
Hugvísindasvi! Haunting the Bathroom Vengeful Ghosts in Japanese Contemporary Legegnds Ritger! til BA-prófs í Austur-Asíufræ!um Elísabet Kristjana Grétarsdóttir Maí 2012 Háskóli Íslands Hugvísindasvi! Austur-Asíufræ!i Haunting the Bathrooms Vengeful Ghosts in Japanese Contemporary Legends Ritger! til BA-prófs í Austur-Asíufræ!um Elísabet Kristjana Grétarsdóttir Kt.: 240985-4119 Lei!beinandi: Gunnella "orgeirsdóttir Maí 2012 Abstract The main focus of this essay is on 4 contemporary legends which all have the same subject; Vengeful ghosts in Japanese contemporary legends. The author’s interest in this particular subject was awoken while studying in Fukuoka Japan, where these legends seemed to be a popular interest amongst the public, or at least they thought it to be a good idea to share these legends with a foreigner. In this essay a general introduction is given to the term contemporary legends is explained with the help of Dr. Jan Harold Brunand who is a known folklorist and has written a number of books on the subject. Then the vengeful Japanese ghosts are introduced into the essay, their appearance and behavior, followed by the four legends chosen, Toire no Hanako-san, Aka Manto, Teke-Teke or Kashima Reiko and Kuchisake- Onna. Samples of western stories are also mentioned as to show that there are similar stories from other places of the world. As well as written research an online survey was conducted and shared with native Japanese where they were asked if they knew and believed in the four legends cited in this essay. Stories and believes of co-students and others in Japan were also taken into consideration.