Western States Folklore Society Board

John Lindow Erik Aasland President (O) Treasurer (E) Michele Goldwasser Administrative VP (O) Lynne McNeill Margaret Magat Administrative VP (E) Secretary (O)

Other Members of the Executive Committee

Kristiana Willsey Carl Schottmiller Executive VP (O) Student VP (O)

Rosalynn Rothstein Anna Creagh Executive VP (E) Student VP (E)

Ex-Officio Members of the Board Paul Jordan-Smith Tok Thompson Business Manager Journal Editor

Meeting Organizers WSFS 2016 Organizing Committee

Ronelle Alexander Charles Briggs Elizabeth Gilbert Rebecca Lomnicky Stein Mathisen Alison O’Connor-Korb Luke Patterson Samuel Puliafico Support

The University of California Berkeley Folklore Graduate Program The Alan Dundes Distinguished Chair in Folklore and The Departments of Anthropology; German; Music; Scandinavian; Slavic Languages and Literatures; and Theater, Dance, and Performance Studies

1 Schedule

Thursday, April 7th

3:30pm ­ 5:00pm Workshop: Publishing an Article Elliott Oring in an Academic Journal Berkeley Folklore Archive 110 Kroeber Hall

5:00pm ­ 7:00pm Registration Berkeley Folklore Archive 110 Kroeber Hall ​ Reception The Gifford Room 221 Kroeber Hall ​ Friday, April 8th

8:00am ­ 5:00pm Registration Berkeley Folklore Archive 110 Kroeber Hall ​

8:30am ­ 10:15am Session 1 125 Morrison Hall ​ 221 Kroeber Hall 10:15am ­ 10:30am BREAK

10:30am ­ 12:15pm Session 2 370 Dwinelle Hall ​ 221 Kroeber Hall 125 Morrison Hall 12:15pm ­ 1:30pm LUNCH on your own

WSFS Board Lunch

1:30pm ­ 3:15pm Session 3 370 Dwinelle Hall ​ 221 Kroeber Hall 125 Morrison Hall

3:15pm ­ 3:30pm BREAK

3:30pm ­ 5:15pm Session 4 370 Dwinelle Hall ​ 221 Kroeber Hall 125 Morrison Hall

5:15pm ­ 5:30pm BREAK

5:30pm ­ 6:45pm Archer Taylor Lecture 160 Kroeber Hall ​ Galit Hasan­Rokem

6:45pm ­ 8:30pm Archer­Taylor Reception The Gifford Room 221 Kroeber Hall ​

2 Saturday, April 9th

9:00am ­ 4:00pm Registration Berkeley Folklore Archive 110 Kroeber Hall ​

9:15am ­ 11:00am Session 5 370 Dwinelle Hall ​ 223 Dwinelle Hall 219 Morrison Hall 11:00am ­ 11:15am BREAK

11:15am ­ 1:00pm Session 2 370 Dwinelle Hall ​ 223 Dwinelle Hall 219 Morrison Hall 1:00pm ­ 2:15pm LUNCH on your own

2:15pm ­ 4:00pm Session 5 370 Dwinelle Hall ​ 223 Dwinelle Hall 219 Morrison Hall

4:00pm ­ 4:15pm BREAK

4:15pm ­ 5:00pm WSFS Business Meeting 370 Dwinelle Hall ​

3

FRIDAY 1: 1 1:2 Session 1 Environments, Identity, and Narratives of Memory Folklore and Identity in Practice 8:30 ­ 10:15 AM Chair: Candace Slater Chair: Paul Jordan­Smith 125 Morrison Hall Gifford Room, Kroeber Hall

Slater, Candace (University of California, Berkeley). Zhang, Juwen (Willamette University). Folkloric Identity Storied Natures: Rubber and Ayahuasca in in Practice, Perspective and Paradigm 8:30 AM Contemporary Narratives from the Amazon

Gilbert, Elizabeth (University of California, Magat, Margaret (Independent). Competitive Berkeley). Fionnuala and the Flare: Myth and Oil in Balut­Eating Contests and the Making of a Folkloric 8:50 AM the Irish Landscape Event

Feng, Xiangjun (University of California, Berkeley). Xun, Xiong (Sun Yat­sen University). Folklore in ​ ​ Rescuing Folklore from the Nation: Performance and Nationalism under Masks: The Visual 9:10 AM Pre­national and Transnational Accounts of Representation System in a China Village Chinese Folklore

Levin, Sarah (University of California, Berkeley). Jordan­Smith, Paul (Western States Folklore Society). 9:30 AM Ambivalent Laughter among Muslims and Jews in Real Men Don’t: Parsing Through Significance Morocco’s Atlas Mountains

4

FRIDAY 2:1 2:2 2:3 Roger Abrahams: On The Ritual Beliefs: Finding Belonging Feasting and Finery: Culinary Tourism, Session 2 Disciplinary Crossroads Through Folk Group Practices Symbolism, and Identity in Foodways 10:30 ­ Chair: Dan Ben­ Amos Chair: Stein Mathisen Chair: Michael Owen Jones 12:15PM 370 Dwinelle Hall Gifford Room, Kroeber Hall 125 Morrison Hall

10:30 AM Brenneis, Don (University of Schiffman, Bethany (University of Harline, Geneva (Utah State University). California). A Trickster at the California, Los Angeles). Bubbling Feast Customs of Artemisia (Interdisciplinary) Crossroads Beneath the Surface: A Folkloric Analysis Illuminating the Unspoken Tensions in Pierre De Lancre’s Tableau de l’inconstance des mauvais anges et démons

10:50 AM Haring, Lee (Brooklyn College, Levin, Cherry (Independent). Toward a Schroeder, Kylie (Utah State City University of New York). Structural Morphology of “The University). Comparative Case Studies Reviving the Definition Game Traditional White Wedding” of Culinary Heritage Tourism in Gozo, Malta

11:10 AM Green, Thomas A (Texas A&M Miller, Montana (Bowling Green State Wiley, Sophia (California State University). “The Play’s the University). Beyond Earth and Sky: University, Northridge). Identity, Thing”: The Impact of Roger Layers of Belief About Death at the Belonging and Representation: The Abraham’s Folk Drama Drop Zone Symbolic Roles of Food in Second Generation Filipino Americans Scholarship

11:30 AM Scher, Philip W. (University of Domingo­Kirk, Maria Carmen Discussion ​ Oregon). Landship, Citizenship, (University of the Philippines Baguio). Entrepreneurship and the Ship An Introductory Study of Kabunian: of State in Barbados Supreme Deity of the Ibaloy Northern Luzon Philippines

12:15pm ­ 1:30pm: LUNCH on your own. List of lunch locations available at Registration Desk in front of 110 Kroeber

5

FRIDAY 3:1 3:2 3:3 Roger Abrahams: In The Generic New Mobilities: Folklore Fat Fairies, Mash­Ups, and Session 3 Network Across Media Advertisements: The Hypnotic Effect of 1:30­ 3:15 Chair: Dan Ben­Amos Chair: Charles L. Briggs TV Fairy Tales PM 370 Dwinelle Hall Gifford Room, Kroeber Hall Chair: Sabina Magliocco 125 Morrison Hall

1:30 PM Noyes, Dorothy (Ohio State Summerville, Raymond Peterson, Ariel (Brigham Young University). Roger Runs Amok: (University of University). Fat Fairies: The Mule and the Folk Missouri­Columbia). Dueling Stereotype, Body Type, and as Folk Ritual in Personality of TV Godmothers African­American Film

1:50 PM Lau, Kimberly (University of Oliver, Keisha (Fresno City Redding, Lauren (Brigham Young California, Santa Cruz). Snow College). A New Era of Folk University). Fairy Tale Mash­Ups in White and the Trickster: Race Craft: 3D Printing as Folk Craft Children’s TV and the Prevalence and Genre in Helen Oyeymi’s, & Art of Gender­Based Patterns

Snow, Bird

2:10 PM Mieder, Wolfgang (University of Giles, David (Utah State Wittwer, Preston (Brigham Young Vermont). “The Dynamic University). The Fossilized Fan University). Don Draper Thinks Qualities of Proverbs in Culture of Twilight Sparkle’s Your Ad is Cliché: Fairy Tales in ​ Performance”: Roger Abraham’s Secret Shipfic Folder Advertising Pioneering Contributions to Paremiology

2:30 PM Ben­Amos, Dan (University of Schottmiller, Carl (University Shaterian, Larisa (University of Pennsylvania). A Road Not of California, Los Angeles). California, Berkeley). Hanna’s Grimm Taken and Other Local Legends “The T­Word Debate”: Camp Human Heart: Fairy Tale and Cyborg About Roger Abrahams Humor and Trans Genealogy in Hanna (2011) Subjectivities in the Age of RuPaul’s Drag Race

6

FRIDAY 4:1 4:2 Session 4 Race and Ethnicity in the Virtual World Playing the Legend: A Negotiation of Folk Imaginaries 3:30­5:15 Chair: Anthony Buccitelli Chair: Don Brenneis PM 370 Dwinelle Hall Gifford Room, Kroeber Hall

3:30 PM Buccitelli, Anthony (The Patterson, Luke (University of California, Berkeley). Pennsylvania State University, Harrisburg). Original Ceremony: Salutations in Aboriginal Australia “Ethnicity Tag” and the Poetics of Sharing Ethnicity

3:50 PM Thompson, Tok (University of Southern Avetyan, Madlen (California State University, California). Green­Skinned Troublemakers versus Northridge). Hayk Nahapet: Origin Myth of Armenians the Humans: Trolls, Aliens, and other Others in a Globalizing World

4:10 PM O’Brien, Annmarie (The Pennsylvania State Beltrán, Héctor (University of California, Berkeley). University, Harrisburg). Keep Calm and Love Your Chapo Imaginaries: Re­working Migrant Hierarchies in Dark Skin: Racial Identity and Embodiment in Oakland, CA Black Thinspiration

4:30 PM Turner, Patricia. (University of California, Los Gipson, Jennifer (University of Wisconsin—Madison). Angeles). Unladylike Lore: Rumors, Legends, and Avoiding Another Ossian? The Politics of Authenticity in Conspiracy Theories About Michelle Obama Post Revolutionary France

7

SATURDAY 5:1 5:2 5:3 History of Folklore Material Culture and the Singing and Fiddling: Multiculturalism, Session 5 Programs in the United Complexities of Identity Narrative, and Historiography in 9:15­ States I Chair: Margaretta Lovell Music­Making Practices 11:00 AM Chair: Anthony Buccitelli 223 Dwinelle Hall Chair: Bonnie C. Wade 370 Dwinelle Hall 219 Dwinelle Hall

9:15 AM Sawin, Patricia (University of Del Giudice, Luisa (Independent). “I Daria, James (University of Oregon). North Carolina). Studying the Build the Tower, People Like, Convivial Multiculture and Musical South from within the South: Everybody Come”: Sabato Rodia’s Practice:The Negotiation of Difference in Folklore at the University of Towers in Watts as UNESCO World the Fandango of Southern Veracruz, North Carolina Heritage Mexico

9:35 AM Zumwalt, Rosemary Lévy Yau, Elaine Y. (University of Suh, Youngsook (Hannam University). The (Agnes Scott College). “The California, Berkeley). Unraveling Impossible Conditions in Korean Narrative Great Team” of American Creoleness in Clementine Hunter’s Songs and Anglo­American Ballads Folkloristics: Development of “African Women” Paintings ​ Folklore Degree­Granting Programs in the United States in the 1960’s

9:55 AM Williams, Randy (Utah State Riddle, Jessie (Indiana University). Averill, Patricia (Independent). “Kumbaya” University). The Fife Legacy: Katrina Mitten: The Creation and in Three Camp Singing Traditions Utah State University’s Fife Continuation of Tradition in Miami Folklore Archives, Folklore Beadwork Program, and Fieldwork Tradition

10:15 AM Rudy, Jill (Brigham Young Hasken, Eleanor (Western Kentucky Moro, Pamela (Willamette University). The University). Folklore at University). “Some People Have Old Fiddle of My Sire: Violins and Brigham Young’s Blood Cells, I Have Bowling Balls”: Violin­Playing in Gold Rush California Universities: The Work of Material Culture and the Gendered Next Generation Folklorists in Bowling Experience Provo and Laie, 1996­2016

8

SATURDAY 6:1 6:2 6:3 Session 6 History of Folklore Programs in Analytical Issues in the Study of Contested Spaces, Outlaw 11:15 AM ­ the United States II Proverbs and Jokes Expression, and Vernacular 1:00 PM Chair: Michael Owen Jones Chair: Elliott Oring Aesthetics 370 Dwinelle Hall 223 Dwinelle Hall Chair: Daniel Wojcik 219 Dwinelle Hall

11:15 AM McNeill, Lynne (Utah State Doyle, Charles Clay (University of Wojcik, Daniel (University of University). Memorial Georgia). Keep Your Eyes on the Oregon). Illicit Art and the University’s Folklore Program: Prize Contestation of Creative Space Outsiders and Insiders

11:35 AM Briggs, Charles (University of Aasland, Erik (Fuller Theological Tokofsky, Peter (Otis College). Land California, Berkeley). Towards a Seminary). Proverbial Indirection Art: Outsiders and Property Multi­Genealogical Folkloristics: Revisited The Berkeley Experiment

11:55 AM Sherman, Sharon R. (University Oring, Elliott (California State Rothstein, Rosalynn (University of of Oregon). Folklore at the University, Los Angeles). On Oregon). Floral Arrangements at University of Oregon: A History Account of a Joke Spontaneous Shrines: An Analysis of Tradition, Innovation, and of Decay and Disorder in Vernacular Pushing the Rock Up the Hill Aesthetics

12:15 PM Discussion Discussion Seraphin, Bruno (University of Oregon). Outlaw Occupiers, Native Sovereignties, State Land, and Private Property

9

SATURDAY Session 7 7:1 7:2 7:3 2:15­4:00 Imagined Landscapes Intimate Strangers: Critical Bodies of War: Navigating the Self PM Chair: JoAnn Conrad Questions about Monsters, Fairies, Through Wartime Identity 370 Dwinelle Hall and Sirens Chair: Jay Mechling Chair: Pat Turner 219 Dwinelle Hall 223 Dwinelle Hall

2:15 PM Lau, Kimberly (University of Echeverria, Begoña (University of Ruberto, Laura E. (Berkeley City California, Santa Cruz). Race, California, Riverside). What of the College). Creative Expression and Landscape, and the Imperial Siren Who Has No Song? Lessons the Material Culture of Italian POWs from the Basque Lamina in the United States During World Imagination in the Fairy Tales of War II Madame D’Aulnoy

2:35 PM Lindow, John (University of Creagh, Anna B. (University of Keeler, Teresa (Pasadena City California, Berkeley). Time and California, Los Angeles). A College). Start Where You Are: Imagined Landscape People’s HIstory of American American Female Volunteers During Zombielore World War II

2:55 PM Mathisen, Stein R. (UiT the Magliocco, Sabina (California State Willsey, Kristiana (Otis College of Arctic University of Norway). University, Northridge). Art and Design). Positive Memories, Imagining and Re­Imagining the “Reconnecting to Everything:” Negative Histories: Fairies in Contemporary Paganism Counter­Narrative Among Iraq and North Under the Rays of Aurora Afghanistan Veterans Borealis

3:15 PM Conrad, JoAnn (Cal State O’Connor­Korb, Alison (University Wallis, John Paul (Independent) and University, East Bay). East of the of California, Berkeley). Nothing to Mechling, Jay (University of Sun, West of the Moon: Norway Fear but Fear Ourselves: California, Davis). Warriors’ Bodies Transformative Monstrosity in as Sites of Resistance in the as a Place of the Imagination Japanese Folklore American Military

10

List of Abstracts

AASLAND, Erik (Fuller Theological Seminary). Proverbial Indirection Revisited. The ​ ​ use of proverbs to facilitate indirect communication is well established (Honeck 1997, Mieder 2004, Prahlad 1996). Thus, I am not attempting to challenge that. What I would like to consider in my presentation is how the use of “indirect speech” as an etic category can cause difficulty in emic analysis. Although indirection is a common feature of proverbs across cultures, there is also scholarship documenting that proverbs across cultures are valued for being straightforward (Qaidar 2004, Whiting 1932). In my own research, I found that the use of indirection was more common when there were differences of status in the relationship (2012). Communication coming from someone of a lower status directed at one of higher status would be more indirect, whereas someone of higher status would have the freedom to use proverbs in a less ambiguous manner. ([email protected]) ​ ​

AVERILL, Patricia “Kumbaya” in Three Camp Singing Traditions. At least three ​ ​ camp singing traditions existed in 1960. In the Northeast, coed camps were singing American folk songs drawn from collections published by Alan Lomax. In the Midwest, girls’ camps and coed church camps were using songbooks published by Lynn Rohrbough that drew upon German immigrant, Protestant singing school traditions, and songs transcribed by Carl Sandburg. Along the West Coast, girls’ camp repertoires were a local variant of the Midwestern one. “Kumbaya,” which emerged as the most popular camp song in the late 1960s, drew upon all three traditions. The South Carolina Sea Island spiritual was crystallized by a Portland­born white Pentecostal camp meeting piano player and published by Rohrbough. His version then was recorded by Seeger. ([email protected])

AVETYAN, Madlen (California State University Northridge). Hayk Nahapet: Origin Myth ​ ​ ​ of Armenians. Hayk Nahapet is known by Armenians as the progenitor ​ ​ ​ of their ethnic group. The legend of Hayk is so prevalent that Armenian ethnonyms Hay and Armen are derived from the names of Hayk and his son Aram. The foundation myth traces Hayk’s lineage to Noah, suggesting Armenian biblical ancestry. This legend first appeared in written form in Moses of Choren’s book History of Armenians in the 4th ​ ​ century. This is a significant period in Armenian history, marked by the advent of the Armenian alphabet and the translation of the Bible into the Armenian language. I argue that the functionalist myth of Hayk reinforced the Christian identity of the group during this time. Furthermore, it added a sacred value to Armenian ethnicity, becoming a major force in the development of Christian­Armenian ethnodoxy. ([email protected]) ​ ​

BELTRAN, Héctor (University of California, Berkeley). Chapo Imaginaries: Re­working ​ Migrant Hierarchies in Oakland, CA. From impossible prison escapes ​ to celebrity romances to choreographed public displays of his wealth and generosity, stories about “El Chapo” (Joaqín Guzmán Loera) continue to capture the global imagination. Following work by folklorists, I focus less on the veracity of the legends and rumors that circulate about Mexico’s most famous drug kingpin, and more on the negotiations people make in

11 their re­tellings; I’m concerned specifically with how these “chapo imaginaries” work to produce migrant hierarchical orderings. Using ethnographic data from work with a group who identifies as indigenous Maya in Oakland, I highlight the way migrants position themselves in relation to these imaginaries in an attempt to re­work these hierarchies vis­a­vis notions of criminality, the political economy of migration, and “the state.” Thus, playful references to Chapo imaginaries are also indexical performances of complex transnational differences and tensions that shape everyday lives and livelihoods. ([email protected]) ​ ​

BEN­AMOS, Dan ( University of Pennsylvania). A Road Not Taken and Other Local ​ Legends About Roger Abrahams. It is not widely known that ​ Professor Roger Abrahams began his engagement with folklore not as a student but as a performer, a folksinger. He was not just a student carried away enthusiastically by the folksong revival but achieved a semi­professional status and recorded folksongs on record labels of the fifties. The paper explores his career as a folksinger, and his transition to folklore scholarship. ([email protected]) ​ ​

BRENNEIS, Don (University of California, Santa Cruz) A Trickster at the ​ (Interdisciplinary) Crossroads. Roger Abrahams has the distinction ​ of being at the same time a figure central to the development and florescence of folklore as a discipline and an incorrigible – and deeply generative – crosser of disciplinary boundaries. In this paper I am focused primarily on this latter dimension, that of Roger’s mischief in the contact zone, and on the provocations, re­framings, and texture his forays have catalyzed. As the papers in this session demonstrate, his contributions to specifically folkloristic scholarship are extraordinary. My presentation will complement these presentations, arguing for his remarkable resonances beyond folklore – and the significance of his work for anthropologists, linguists, and performance scholars. ([email protected]) ​ ​

BRIGGS, Charles (University of California, Berkeley), Towards a Multi­Genealogical ​ Folkloristics: The Berkeley Experiment. The UC Berkeley Folklore ​ Graduate Program was fortunate to be able to build on a remarkable base established by Alan Dundes. After his sudden passing in 2005, the resident faculty, graduate students, and visiting faculty joined in crafting a vision for the future, focusing simultaneously on critical scrutiny of the crucial role of folklore studies in producing Eurocentric notions of traditionality and modernity and the many ways that African, Asian, Latin American, and other­American genealogies (such as Américo Paredes' notion of folklore as difference) suggested critical interventions and alternative perspectives. Through this process, students and faculty have critically theorized folkloristics' conceptual underpinnings and forged ways of expanding its futures, simultaneously building new ties across shifting academic landscapes and embedding graduate study in folkloristics more deeply into Berkeley's broader graduate educational mission. ([email protected]) ​ ​

BUCCITELLI, Anthony Bak (The Pennsylvania State University, Harrisburg). “Ethnicity ​ Tag” and the Poetics of Sharing Ethnicity. “Ethnicity tag” videos are ​

12 traditional online video and social media posts, circulated on YouTube by creators in the US and UK, which employ the “tagging” method to stimulate user response. Growing partially out of pre­digital forms such as chain letters and earlier digital practices such as email forwarding, tagging represents one prevalent poetic method for creating meaning in performative acts of digital sharing. Through a close examination of ethnicity tag posts and videos, this paper will contribute to a broader discussion of the poetics of sharing in digital spaces, by showing the ways in which conceptualizations of ethnic identity, which often merge a visual presentation of ethnic traits to either support or trouble underlying notions about the biological construction of race and ethnicity, emerge out of these performative acts of sharing digital content. ([email protected]) ​ ​

CONRAD, JoAnn (Cal State University, East Bay). East of the Sun, West of the Moon: ​ Norway as a Place of the Imagination. Asbjørnsen and Moe ​ published their first collection of Norske Folkeeventyr in 1844. The 1883 ​ ​ collection, illustrated by Werenskiold and Kittelsen established these tales and their images as a national heritage, fixed firmly in the Norwegian imagination. George Dasent’s English translation, Popular ​ Tales from the Norse, came out in 1859. These were illustrated as early ​ as 1903, but it is the 15 stories selected from Dasent’s collection in 1914 under the title East of the Sun, and West of the Moon and illustrated by ​ ​ the Dane Kay Nielsen that has become associated with Norwegian Folktales in the English­speaking world. Described as finally “bringing to life” the original Norske Folkeventyr, Nielsen’s illustrations seemingly ​ ​ displace all others, constituting a folklore about the folklore of Norway in ​ ​ which his “trolls, ogres, and witches” are said to be clearly based in “Norse pagan mythology” and thus “distinctly Scandinavian,” emerging from a land of “snow, ice, and brittleness” which has “determined the

character of these legends” [sic]. ​This despite the fact that all of the 15 ​ stories are international tale types and 12 are tales of magic. This paper investigates the textual and visual images of Norwegian tales both by Norwegians for Norwegians and those produced for English­speaking audiences, arguing that the two visions of Norway represented are both fantastic imaginaries. ([email protected]) ​ ​

CREAGH, Anna B. (University of California, Los Angeles). A People’s History of ​ American Zombielore. This paper explores postcolonial perspectives ​ on the emergence and historical development of zombielore in the Americas with an emphasis on cultural exchanges between the United States and Haiti. Connecting centuries­old lore with the contemporary Black Lives Matter movement, I consider how zombielore in the U.S. reflects and responds to histories of riots, revolts, and revolution in African American struggles for equality. By privileging zombielore produced by oppressed communities, this paper engages with an alternative critique of Voodoo zombielore and highlights the complex dynamics of colonialism and anti­colonialism at work in such folklore. Without suggesting that all zombie narratives are always about race, I offer a theorization of undeath as a postcolonial construct and illuminate how zombielore developed vis­à­vis histories of Black social disobedience. ([email protected])

13 DARIA, James (University of Oregon). Convivial Multiculture and Musical Practice: ​ The Negotiation of Difference in the Fandango of Southern Veracruz, Mexico. Paul Gilroy opposes multiculturalism, the quest for ​ recognition within a racial or ethnic hierarchy, to multiculture, the everyday interaction and cohabitation of diverse groups in which difference is relatively unremarkable. Gilroy argues that in convivial multicultural difference does not constitute discontinuity of experience but instead openness to the fluid nature of identity and the possibilities of peaceful coexistence. The diverse rural populations of southern Veracruz offer a unique form of convivial culture rooted in the folk music, dance and song tradition of son jarocho and the celebration of the fandango. Veracruz is home to a wide diversity of racial, ethnic, and linguistic groups as well as musical styles. In a fandango, the goal of conviviality (convivencia) necessitates the negotiation of difference in fluid and creative ways for successful musical practice and social cohesion. This presentation will highlight how these communities offer a model for a convivial multiculture through folkloric celebration. ([email protected]) ​ ​

DEL GUIDICE, Luisa (Independent). “I Build the Tower, People Like, Everybody ​ Come”: Sobato Rodia’s Towers in Watts as UNESCO World Heritage. This paper explores the multiple resonances of the Watts ​ Towers, a National Historic Landmark built by an Italian immigrant laborer over the span of three decade (1921­1954), within local and global migrations, contested social and urban spaces, and the relationship between art and economic development. It reviews the communities of advocacy on their behalf, beginning in the mid­1950’s (when they were saved from a City demolition order), to current initiatives of building common ground around the monument as well as the goals and challenges of its proposed candidacy as a UNESCO World Heritage site. ([email protected]) ​ ​

DOMINGO­KIRK, Maria Carmen (University of the Philippines, Baguio). An Introductory ​ Study of Kabunian ­ Supreme Deity of the Ibaloy Northern Luzon Philippines. Despite the introduction of outsider's beliefs, specifically ​ Spanish Catholicism (1755) and American and British Protestantism (1902), the early belief of the Ibaloy of Benguet province, northern Luzon Philippines recognizes Kabunian as the Supreme Deity. This argument can be proven first and foremost by the practice of the different Ibaloy rituals well observed by the Ibaloy, past and present. The Onjon ni Ivadoy, a yearly celebration of Ibaloy cultural heritage held at the Ibaloy Garden and Museum in Baguio City invoking Kabunian as the Ibaloy benefactor and protector, is a ritual involving several Ibaloy communities in Benguet. Second is in the core values of the Ibaloy, which focus on Kabunian as the Unseen Being knowledgeable of all behavior. Third is in Ibaloy folklore, a depository of common knowledge, which presents Ibaloy worldview and folk belief. ([email protected]) ​ ​

DOYLE, Charles Clay (University of Georgia). Keep Your Eyes on the Prize. The ​ ​ ​ proverb “Keep your eyes on the prize” achieved popularity as a motto or hortatory slogan in the American civil rights movement of the 1960s. The saying first became common as a refrain in an old spiritual—a favorite “freedom song”—replacing the traditional refrain, “Keep your

14 hand on the plow.” In recent times “Keep your eyes on the prize” has been used more broadly to urge focused effort toward a variety of goals. Prior to its use by participants in the civil rights movement, interesting analogs occurred. For instance, as early as 1958 “Keep Your Eyes on the Prize” was being announced as the title of sermons by ministers of the Jehovah’s Witnesses, and prior to that, in the seventeenth century and throughout the eighteenth and nineteenth centuries, it appeared sporadically as a Christian exhortation. ([email protected]) ​ ​

ECHEVERRIA, Begoña (University of California, Riverside). What of the Siren Who Has ​ No Song? Lessons from the Basque Lamina. This paper examines ​ Basque folktales about laminak (sirens) culled from compilations published between 1875 and 1931. While the meanings of these legends – like those in other cultures – are often difficult to decipher and certainly multi­vocal, I focus here on the values and life lessons these tales about laminak impart to its readers (or at least, this reader). Specifically, I will show that these folktales present human beings (especially women) and laminak (who are usually female) in symbiotic – but simultaneously, potentially antagonistic – relationships with each other. If all goes well, sirens make gold and silver, grant wishes, and construct edifices for humans; human midwives deliver lamina babies. I argue that these tales can be seen as “auzolan” (neighborhood work), as possible remnants of an indigenous matriarchal religion, and/or acknowledgments of the important role Basque women have played in rural and ritual life. ([email protected]) ​ ​

FENG, Xiangjun (University of California, Berkeley). Rescuing Folklore from the ​ Nation: Pre­national and Transnational Accounts of Chinese Folklore. Existing scholarship on the history of folkloristic studies in ​ China mainly put it under the establishment of the modern Chinese nation state in the early twentieth century. In this narrative, China is simply a late imitator of its European precursors in using folklore to legitimize the nation. This paper challenges this narrative by examining perceptions of the history of a seventeenth century Chinese anthology of strange stories. For one thing, this anthology illustrates a “pre­national” history of Chinese folklore, since the compiling process strongly resembles Brothers Grimm’s work two centuries later, yet it was totally absent from the Chinese folkloristic tradition invented in the twentieth century. For another, it helps us approach a “transnational” history of Chinese folklore, since it was translated by the British colonial folklorists in the late nineteenth century as a collection of Chinese “folklore” presented to the Western readers. ([email protected])

GABBERT, Lisa (Utah State University). Participant Identity and Folk Belief: ​ Recontextualization in Western Biomedicine. This paper examines ​ the recontextualization of traditional folk beliefs among U.S. physicians, focusing in particular on beliefs about luck, the weather, and astronomical predictions. I argue first that the primary way in which traditional folk beliefs are recontextualized in biomedical contexts is through the use of humor, which allows physicians critical or ironic distance from those beliefs and thus sanctions such beliefs in an otherwise inhospitable setting. Second, I argue that the articulation folk beliefs in medical contexts specifically indexes participant identities as medical professionals; that is, far from delegitimizing physicians as

15 superstitious or non­scientific, their articulation is actually means by which a biomedical identity is reinforced. ([email protected]) ​ ​

GILBERT, Elizabeth (University of California, Berkeley). Fionnuala and the Flare: Myth ​ and Oil in the Irish Landscape. In 2012, Shell sought to alleviate a ​ growing conflict over a new onshore pipeline in the west of Ireland. In an attempt to connect with local people, Shell named their tunnel boring machine Fionnuala, after a character in an Irish myth. This appropriation has become symbolic for locals of Shell’s plunder of their land, mythical and mineral. This paper seeks to understand this conflict by intervening into the works of Carrier (2003) and others seeking to understand landscape, memory, and history (e.g. Stewart, 2003). Namely, it seeks to understand how new meanings are imposed upon and act on landscapes as mythic histories interact with new environmental politicizations. This paper will bring the Corrib Gas conflict into the realm of folklore as it focuses on the influence of myth on landscape and identity as well as performance of tradition. ([email protected]) ​ ​

GILES, David (Utah State University). The Fossilized Fan Culture of Twilight ​ Sparkle’s Secret Shipfic Folder. One of the difficulties in studying ​ online fandoms is that any kind of historical research is limited by the very nature of the Internet; that is, information is so abundant, yet so diffuse, that recreating the atmosphere of a given moment can be close to impossible. In this context, the fan­made card game “Twilight Sparkle’s Secret Shipfic Folder” is a fascinating departure: as a game that pokes fun at the Brony fanfiction scene, the game serves as a sort of written record of what fans thought about their hobby­­and themselves­­from three years ago. This presentation will describe the game itself in greater detail, demonstrate some of the insights that come from such an artifact, and offer some suggestions for how those studying other fandoms could seek out similar items. ([email protected]) ​ ​

GIPSON, Jennifer (University of Wisconsin—Madison). Avoiding Another Ossian? The ​ Politics of Authenticity in Post­Revolutionary France. Across ​ eighteenth and nineteenth­century Europe, questions about MacPherson’s Ossian highlight the often fine line between folklore collection and literary mystification. In France, however, debates about Ossian coincide with the relatively late rise of folklore studies in the nineteenth century. My paper seeks to illuminate how these two seemingly contradictory currents actually participate in the same cultural discourses about the authentic. First are explicit pleas for authenticity—attempts to avoid French folklore collections becoming the next Ossian in terms of scandals over their origins. Secondly, I consider how writers, often the same people discussing authenticity in terms of folklore collection, actually play with and critique notions of the authentic through literature. Examples include outright literary mystification of folkloric texts, treatise on authorship and plagiarism, as well as works of fiction that spotlight ultimately question whether the authentic is even possible, especially when the written seeks to render the oral. ([email protected]) ​ ​

16 GREEN, Thomas A. (Texas A&M University). “The Play’s the Thing”: The Impact of ​ Roger Abrahams’ Folk Drama Scholarship. Almost fifty years have ​ elapsed since Roger Abrahams repudiated prevailing theories of folk drama. Beginning with his discussion of the West Indian “Buzzard Plays” of the Christmas season continuing through analyses of the living tradition of the “Mummies” and other seasonal dramas in the British West Indies and culminating in an overview essay in 1972, he challenged the assumptions that folk plays devolved from an ur­ritual based in an agrarian cyclical year. By reference to cross­cultural comparisons of living traditions, Abrahams turned attention from texts to the dynamic functions of drama in context. Along the way, he contributed to the performance­centered approach to folklore, illuminated interrelationships among the representational genres of festival, reinforced the addition of communications theory (e.g., sociolinguistics and frame analysis) to the folklorist’s tool kit, and even called for the redefinition of the central term ‘folk.’ ([email protected]) ​ ​

HARING, Lee (Brooklyn College of the City University of New York). Reviving the ​ Definition Game. My tribute to Roger Abrahams will play the definition ​ game around the concept of creolization. Among the many avenues of research he has opened is the movement from the conflictful confrontation of European and African slave societies in the Caribbean to looking at older folklore elsewhere and discovering coded expressions of resistance in the expressions of dominated groups. From this broadening the notion of creolization has developed, aided by Abrahams’s insistence on contextualizing folklore. He has vigorously censured the notion of creolization to mean virtually any sort of cultural change, as well as theorists who “base their arguments on local cultural situations, [but] do not demand that their readers share in this attention.” Some recent theorists try to return the concept to the Caribbean, whereas others seek to test its transcultural and transhistorical validity. Whether in linguistics, anthropology, or folkloristics, creolization has yet to be accurately conceptualized. ([email protected]) ​ ​

HARLINE, Geneva (Utah State University). Feast Customs of Artemisia. The historical ​ ​ ​ recreation group called the “Society for Creative Anachronism” (SCA) has a fifty­year history in which it has spread to regions around the world and is united by many common traditions, yet each region of the society has developed its own unique customs as well. This presentation explores variation in the foodways surrounding feasting of the branch of the SCA in Utah and Idaho (known as southern Artemisia). Using participant observation and interviews, I am looking at how food and feast related activities contribute to the atmosphere, community spirit, and social structure of the group. ([email protected]) ​ ​

HASAN­ROKEM, Galit (Hebrew University of Jerusalem). The Significance of Historical ​ ​ Folklore Studies for the Present: A Dialogue with Archer Taylor. Taylor's studies of riddles and proverbs lay the foundation for the study of historical folklore without entailing genealogical ideas like the ones extant in folklore research inspired by Romanticism and nationalism. The presence of the figures of Sirens in multiple media among diverse cultural agents in the multi­cultural and multi­religious eastern Mediterranean region of late Antiquity serves in this paper as the point

17 of departure for raising thoughts about folklore studies pushing and shaking the boundaries between languages, media, nations, religions and species. The particular methodological potentials of folklore studies devoted to cultural changes through long durations to locate and animate subversive and transformative moments of culture will be viewed through the lens of global culture making. ([email protected]) ​ ​

HASKEN, Eleanor (Western Kentucky University). “Some People Have Blood Cells, I ​ Have Bowling Balls”: Material Culture and the Gendered Bowling Experience. Most bowlers own bowling balls, shoes, and other ​ accessories, such as wrist protectors, shoe covers, rosin bags, shoe brushes, towels, and baby powder. Knowledge of how to use all of these items can be pivotal to bowling a high score and thus is integral to the sport. My paper will focus on how bowlers view their material culture and how that material culture actively genders the experience of bowling. I will draw upon a series of interviews completed with bowlers over the past year, as well as work by Carol Mitchell, Christopher Musello, and Judith Butler. By looking at these objects with a folkloristic lens, one understands that a gender binary of male/female does exist in this community and that this binary has expectations that determine what is appropriately masculine and what is appropriately feminine. These expectations then dictate community organization and belonging. ([email protected]) ​ ​

JORDAN­SMITH, Paul (Western States Folklore Society). Real Men Don’t: Parsing ​ Through Significance. Once a folklorist has chosen an area for study, ​ established data selection criteria, the database bounds, and a qualitative analytic approach, the fun stuff begins: doing the fieldwork, filtering data for significance, drawing conclusions, and writing up the results. But by what criteria do we determine what is significant and what isn’t? What do we do when, having discarded certain data as irrelevant, we suddenly discover an underlying significance? What do we mean by significance, anyway? Starting with an analysis of a photograph and drawing on elements from storytelling events, vernacular dance, developing a folk costume, and other folklore­related areas, this paper explores the role of significance and how it affects all stages of the analytic process, from choosing an area for study to writing up the results. ([email protected]) ​ ​

KEELER, Teresa (Pasadena City College). Start Where You Are: American Female ​ Volunteers during World War II. Before World War II, gender roles ​ in the United States followed clear, rigid expectations. Socially­acceptable behavior was attributed to inborn traits. The traits assigned to girls reinforced core values, such as self­sacrifice and family first. Girls were supposed to be nurturers, caregivers, and helpmates. Outside of the home, what could girls do? They could volunteer. When the United States entered the war, churches, community centers, schools, hospitals, farms, the Red Cross and USO benefited from unpaid female helpers. Citing stories about girls’ wartime activities, this essay examines how core values and volunteerism created opportunities for girls of all ages and ethnicities to contribute to World War II in socially acceptable ways, then set the stage for them to enter such male­dominated arenas as manufacturing, the military, mathematics

18 and science. Through volunteering, American females learned about the world outside the home, gained insights into innate and learned abilities, changed their personal narratives, and shared messages of empowerment with their daughters. ([email protected]) ​ ​

LAU, Kimberly (University of California, Santa Cruz). Race, Landscape, and the ​ Imperial Imagination in the Fairy Tales of Madame D’Aulnoy. This ​ paper traces the lines of influence between 17 th ­century French exploration narratives—early travel writings and the recherches du voyage (published missionary accounts of contact in the French territories in North America)—and the fairy­tale landscapes of Madame D’Aulnoy. More specifically, I read several of her tales against these exploration narratives to highlight the ways the French imperial imagination about race and place comes to life in both fantastic (e.g., invented lands and cultures) and quotidian sites (e.g., the forest, the jungle, deserted islands) in her tales. Ultimately, I argue, such influence and recontextualization lays bare the effects of early racialized thinking on the development of the fairy tale as a European genre. ([email protected]) ​ ​

LAU, Kimberly (University of California, Santa Cruz). Snow White and the Trickster: ​ Race and Genre in Helen Oyeyemi’s Boy, Snow, Bird. In her 2014 ​ ​ ​ novel, Boy, Snow, Bird, Helen Oyeyemi transforms the Snow White tale ​ ​ into a meditation on race and history in midcentury America. Oyeyemi’s adaptation turns on an intricate play with the color symbolism so central to Snow White: where the tale relies on the slippage between “fairest” as signifier of both beauty and complexion, Oyeyemi insists on ​ ​ whiteness as racialized and determined by shifting lines of sight. As such, the vagaries of whiteness and blackness draw histories of slavery, segregation, blood, and passing into transnational circuits of meaning. At the same time, Oyeyemi also poses formal challenges to Snow White by embedding African tales and structures within her narrative. Privileging the structure of African trickster tales and centering them in her Snow White adaptation, Oyeyemi disrupts the raced assumptions at the heart of the tale tradition while also contesting the cultural hegemony of the European fairy tale. ([email protected]) ​ ​

LEVIN, Cherry (Independent). Toward a Structural Morphology of “The Traditional ​ White Wedding.” Americans love weddings. Evidence of that passion ​ resonates in the current 86 billion dollar wedding industry. While critics of the “traditional white wedding’ are quick to point out high divorce rates and extravagant spending, I argue that weddings, as a rite of passage in the dominant culture that offers limited markers for women’s movement through life stages, endure as one of the very few socially sanctioned rituals for women in American society. Due to the medicalization of birth and death, weddings offer opportunity for choices, not only of the partner but also of the type of celebration. Yet, there are certain rules that regulate wedding ritual. My work furthers the consideration of wedding ritual through expanding and elaborating on earlier anthropological and folklore theories by analyzing wedding ritual in structural terms. ([email protected]) ​ ​

LEVIN, Sarah (University of California, Berkeley). Ambivalent Laughter among ​ Muslims and Jews in Morocco’s Atlas Mountains. Jews and Muslims ​

19 lived together for centuries in the predominantly Berber­speaking regions of Morocco’s Atlas Mountains until the emigration of Jews in the 1950s­1960s. Despite the totality of the rupture, villagers retain vivid memories of their former neighbors, illuminating a shared past, though one not devoid of paradox. This paper examines Jewish­Muslim relations as remembered today through oral traditions recounted by both Muslims who remained in the villages and Jews who immigrated to Israel. I adapt Mikhail Bakhtin’s theories of dialogism, polyphony, and intertextuality as developed by Richard Bauman (2004), Steven Feld (1990), and Jane Hill (1986, 1995) to investigate the ways in which Muslim and Jewish narrators speak in one another’s voices creating co­productions that often hold contradictory meanings simultaneously. The oral traditions thus explored uniquely reveal a complex and nuanced intercommunal life in which maintaining religious boundaries involved an intricate—and sometimes tense—dance between difference and affiliation. ([email protected]) ​ ​

LINDOW, John (University of California, Berkeley). Time and Imagined Landscape. ​ The subject of this paper is known landscapes that become imagined in narratives about events that happen when no human is or was there, either because the events happened long ago, or because the rhythms of time (day and night, the seasons, the ritual calendar) cause human absence. Examples are taken from Nordic traditions. To cite an example that has attracted some scholarly attention: ML 4015 ‘The Midnight mass of the dead’, tells of a woman who comes to church at the wrong time, attends church a service of the dead, and barely escapes with her life. These examples show that notions of Other worlds involve temporal as well as spatial dimensions. ([email protected]) ​ ​

MAGAT, Margaret (Independent). Competitive Balut­Eating Contests and the ​ Making of a Folkloric Event. In the fall 2015 edition of the Journal of ​ ​ ​ American Folklore, Juwen Zhang extends critical folklore scholarship ​ related to folk and identity­­­including Alan Dundes’ definition of “any group whatsoever who share at least one common factor”­­­by offering the term “folkloric identity” to move away from racial/ethnic­based studies of lore toward analysis of expressive practices occurring in diasporic, transnational contexts by people who may or may not be affiliated with an ethnic group. Using the rising popularity of balut ​ (embryonic duck eggs) contests, I will explore how the concept of folkloric identity is suited to describe such events which are often performed within a festival frame to celebrate Asian heritage. I argue that balut consumption, a delicacy often eaten in the company of friends and family, has now moved to a more visible stage as a symbolic marker of identity (as well as Other­ness), due in part to social media and reality television. ([email protected]) ​ ​

MAGLIOCCO, Sabina (California State University, Northridge). “Reconnecting to ​ Everything”: Fairies in Contemporary Paganism. Whereas most ​ folklorists would argue that fairy belief became almost entirely extinct in the industrialized West by the mid­20th century, it is enjoying a lively revival in the early 21st century among practitioners of modern Paganisms. As with much of the knowledge on which modern Paganism is based, fairies enter into it through both fictional and ethnographic literature, preserving a variety of forms and characteristics attributed to

20 them by early authors and collectors. Nonetheless, a percentage of Pagan fairy legends are clearly based on phenomenological experiences, demanding an experience­based approach (Hufford, 1995). In modern Paganism, fairies are widely interpreted as nature spirits, and their role is to reconnect humans to the natural world. In some narratives, they take on a prophetic role, warning us of the environmental destruction to come if we do not change the fundamental lens through which we view our relationship to the planet. I argue that in Paganism, fairies both call for and symbolize the re­enchantment of the world. ([email protected]) ​ ​

MATHISEN, Stein R. (UiT the Arctic University of Norway). Imagining and ​ Re­Imagining the North Under the Rays of Aurora Borealis. This ​ paper presents some important elements of the formation of imaginaries and narratives of the Scandinavian North, its landscapes and its peoples, as early travelers and explorers visiting the area displayed them in their works. These imaginaries from outside observers have been a source of disturbance as well as inspiration among local scholars, artists, authors, and business entrepreneurs, who have used them as sources for narratives in projects ranging from identity politics to tourism development. The analysis will focus on how, and why, these imaginaries keep re­appearing in present­day contexts, like in the now very popular Northern Lights tourism. ([email protected]) ​ ​

MCNEILL, Lynne (Utah State University). Memorial University’s Folklore Program: ​ Outsiders and Insiders. In 1962, American folklorist Herbert Halpert ​ arrived at Memorial University of Newfoundland (MUN) as a professor of English. Six years later, he founded MUNFLA (the Folklore and Language Archive) and the Department of Folklore, one of a very small number of folklore programs in North America still offering graduate and undergraduate degrees in Folklore (using that specific disciplinary name). As Canadian scholar Laurel Doucette has noted, Memorial’s folklore program has often been perceived as an extension of the American and British schools of folklore studies, being populated largely by American and British faculty, and yet Memorial’s department has thrived while others in both England and the U.S. have floundered. This paper will explore how MUN's folklore program has developed and grown in the past 40+ years, and how it has served as both a willing player in the American scholarly scene and a center for local Newfoundland culture and heritage. ([email protected])

MIEDER, Wolfgang (University of Vermont). “The Dynamic Qualities of Proverbs in ​ Performance”: Roger Abraham’s Pioneering Contributions to Paremiology. Having worked with Archer Taylor at Berkeley during ​ 1964/65, Roger Abrahams came under the spell of proverbs. He collected and interpreted them, contributing major articles on their definition, form, and function in context. They became part of his rhetorical theory of folklore in general and particularly of his theoretical work on conversational genres or so­called “simple forms”. He deals with the strategy of proverb use in actual verbal contexts, he explains the sociolinguistic use of proverbs as signs among various population groups, he investigates the intertextuality of proverbs in literature and art, he explains the difference among proverbs, riddles, and superstitions, and he is well aware of the fact that while traditional

21 proverbs survive in their original wording or in adaptations in the modern world, new proverbs are also being created to express different ideas and attitudes. Much of this work on proverbs was done in the sixties and seventies, but it also splendidly present in his more recent book Everyday Life. A Poetics of Vernacular Practices (2005). Cleary his ​ ​ insights on the nature and rhetoric of proverbs is much to descant upon. ([email protected]) ​ ​

MILLER, Montana (Bowling Green State University). Beyond Earth and Sky: Layers of ​ Belief about Death at the Drop Zone. How can skydivers continue to ​ jump immediately after the death of a teammate or friend? While assumptions about “adrenaline junkies” persist in the media and general public, the realities are far more complicated than even psychologists suspect. The messy, ambiguous nature of beliefs about death make longtime skydivers well suited for study using ethnographic, folkloristic methods and principles. In the performance and practice of belief—learned through time and experience in a sport where death strikes frequently—skydivers’ expressions and behaviors are layered and multi­vocal. My in­depth conversations with 200 experienced skydivers over the past three years elicited narratives that must be examined within their shifting contextual frames—including the cultural and religious worldviews of Middle Eastern Muslim skydivers. In this talk I will share how these transcripts, thick with questions and convictions about the life/death threshold, are shaping my forthcoming book. ([email protected]) ​ ​

MORO, Pamela (Willamette University). The Old Fiddle of My Sire: Violins and ​ Violin­Playing in Gold Rush California. The starting point for this ​ paper is a single musical instrument, a violin brought by Irish immigrants to gold mining camps in Butte County, California in the 1850s. Evidence links the instrument to the McIntyre family of Centerville, remembered as fiddlers who performed at their family­owned boarding house. Primary sources documenting violin playing in the region help us imagine the musical life of this instrument, whose likely repertoire was British dance tunes and minstrel music, transmitted orally and in print. Particularly revealing are the memoirs of miner, journalist, and amateur violinist Alfred Doten. Doten’s near­daily diary entries spanning half a century cast light on vernacular violin playing as part of masculine social life and on violins as sentiment­laden material culture in l9th century Northern California and Nevada. This paper contributes to the historical study of everyday music­making in local contexts, with a focus on behavior towards instruments outside elite contexts. ([email protected]) ​ ​

NOYES, Dorothy (Ohio State University). Roger Runs Amok: The Mule and the Folk. ​ Within the thickly populated scholarship of Roger D. Abrahams, no animal lifts its head more frequently than the mule. This paper traces the corporeal and discursive migrations of this useful but troublesome animal from the Mediterranean to the Americas and back again: the Catalan ass that sired the Kentucky mule, the Texas mule sent by the Marshall Plan to modernize agriculture in Greece, the West Indian mule left to its own devices after its owners migrated to London for work; the mule of joke, neck riddle, and folk drama. Born of human intervention but resisting domestication, the mule encapsulates all the paradoxes of

22 what we call folk. Following the tradition of African American folkloristics, Abrahams discovers in the mule a figure of hybridity, a figure of labor, and a figure of the feral­­the folk gone rogue. ([email protected]) ​ ​

O’BRIEN, Annamarie (The Pennsylvania State University, Harrisburg). Keep Calm and ​ Love Your Dark Skin: Racial Identity and Embodiment in Black Thinspiration. In pro­weight­loss (sometimes referred to as thinspo) ​ and pro­fitness (or fitspo) imagery circulated online, widespread cultural beliefs about the body and attending attitudes toward race and gender, are often articulated and reproduced. Within communities that curate content meant to inspire and support weight­loss and other forms of body­management, racial narratives are also negotiated. On Tumblr and Instagram, Black women and girls circulate “thinspo” selfies that present an alternative to the ‘unmarked’ white norms that shape views of the body and beauty in mass media and typical thinspo/fitspo imagery. This paper examines the visual characteristics, creation processes, and exhibition of these images that are explicitly deemed “black” thinspo. These images are often carefully constructed instances of self­representation that hinge on the expression of vernacular beliefs regarding the intersection of body and race. Black fitness and thinness imagery expresses a racially­located resistance to dominant white discourses about the body, and serve as a form of self­making that navigates the ideals of body­management with Black identity. ([email protected]) ​ ​

O’CONNOR­KORB, Alison (University of California, Berkeley). Nothing to Fear but Fear ​ Ourselves: Transformative Monstrosity in Japanese Folklore. Monsters are often considered to be the classic scapegoat: a perfect vessel representing the totality of a society’s fears that can be comprehended, neutralized, and exiled to the fringe. But this classical interpretation of the monster as boogeyman often overlooks nuance found in monster stories, and posthumanist theory has complicated the divide between monstrosity and humanity even further. In my paper, I will propose a new format to interpret the positionality of the monster: rather than a cultural vessel, monstrous potential exists within every body and is triggered by experiences that leave the body vulnerable to change. Using this new paradigm, we can reexamine some of the most colorful and complex of monster myths­ the women who transform into monster in Japanese folktales, Noh plays, and incidental tales (setsuwa), including Kiyohime, Uji no Hashihime, and Yama­uba. ([email protected]) ​ ​

OLIVER, Kiesha (Fresno City College). A New Era of Folk Craft: 3D Printing as Folk ​ Craft & Art. The ability to access 3D printers and to develop the ​ know­how to design and print parts has become a reality. This technology is now utilized by a new generation of “at home” artisans and crafters to create and design objects for everyday uses, while spurning commercial products. Drawing inspiration from the study of folk craft and art, I analyze how 3D printers and software are used to create functional, and often artistic, objects. I further wish to illustrate how at

23 home 3D printing has created a community, both in the physical and digital world, that transcends boundaries that often define folk art and folk craft communities. Although this may lead to questions of the validity of 3D printing as a folk craft or art, I believe a proper analysis of the object, maker and process will also shed light on how folk craft is viewed in the current era. ([email protected]) ​ ​

ORING, Elliott (California State University, Los Angeles). On Account of a Joke. In both ​ ​ the scholarly and popular literature on Jewish jokes there is a view that they are special; something beyond simple entertainments. Jewish humor is believed to be “more acute, more profound, and richer in expression" than the humor of any other people,” and that Jews have “the best of all jokes.” Not only are Jewish jokes considered to be qualitatively superior, but they are distinct in their ability to “express a Jewish sensibility” and “reflect the distinctive thought patterns of Jewish minds.” “Jewish humor at its best,” it has been said, “interprets the incongruities of the Jewish condition.” But is this the case? Are Jewish jokes all that distinctive? What is the relation of Jewish jokes to their non­Jewish analogues? ([email protected]) ​ ​

PATTERSON, Luke (University of California, Berkeley). Original Ceremony: ​ Salutations in Aboriginal Australia. Today in Australia, it is not ​ uncommon to mark the commencement of a public event with an Aboriginal welcome ceremony or acknowledgement of country. Drawing ​ ​ ​ ​ on folkloristic theories of performance, I consider these ceremonial encounters as events where objects (such as ochre, leaves, smoke), bodies (human, non­human) and languages (expressed through story, song, dance) are playfully circulated and assembled in ways that transverse the categorical enunciations to which they are bound. These encounters, I argue, not only critically and creatively foreground Indigenous epistemologies within contemporary political debate, they also serve to counteract liberal forms of multiculturalism that have historically called Aboriginal people to perform authentic (though nonconflictual), “traditional” forms of sociality. ([email protected]) ​ ​

PETERSON, Ariel (Brigham Young University). Fat Fairies: Stereotype, Body Type, ​ and Personality of TV Godmothers. ABC’s Once Upon a Time ​ ​ introduced Catherine Lough Haggquist as Cinderella’s fairy godmother. Instead of playing Disney’s classically oversized, bumbling, air­headed godmother, Haggquist appeared cool and collected, dressed like a princess. And ABC killed Haggquist off in the very same episode. Was she too fit and smart for the godmother stereotype? Haggquist is not the only fairy to suffer for body type. Jeana Jorgensen and other feminist writers have seen the danger of age and body stereotyping in tales. Adding to these arguments, I propose we approach fairytale bodies as a spectrum where personality is attached to body type. Princesses are petite and beautiful, villainesses are skinny and scheming, and godmothers are fat and witless. This spectrum of body images affects both how we perceive others and ourselves in comparison to the fairy tale figures we see on popular TV shows from Fractured Fairy Tales to ​ ​ Once Upon a Time. ([email protected]) ​ ​ ​

24 REDDING, Lauren (Brigham Young University). Fairy Tale Mash­Ups in Children’s TV ​ and the Prevalence of Gender­Based Patterns. Children's television ​ shows often utilize a combination of fairy tale motifs or characters in a single episode. Are there patterns to the common groupings of these tales? Are these patterns based in the gender, age, or species (human or animal) of the protagonist; or are they linked to the source material of the tale; or the specific target audience of the TV show? Though the grouping of fairy tale characters and plot devices in children’s television shows may seem haphazard, I argue that the patterns found in these groupings can illuminate implicit messages communicated concerning age and gender that are specifically targeted towards young children. Because television is so prevalent in the lives of young children, understanding the use of fairy tale motifs in this form can help us understand why they remain so culturally impactful today.

RIDDLE, Jessie (Indiana University). Katrina Mitten: The Creation and Continuation ​ of Tradition in Miami Beadwork. Katrina Mitten, a Miami beadworker ​ from northern Indiana, is a largely self­taught artist whose work reflects a clear connection to Miami and other Great Lakes artistic traditions. Katrina participates in what she refers to as a continuum of tradition as she studies the craft and aesthetics of family heirlooms and museum pieces, and then creatively adapts those styles with her individual ideas. Whether she is bringing a family oral narrative to life on a decorated 1950s handbag, or depicting new and traditional symbols on her medallion­style necklaces, Katrina’s beadwork facilitates the transmission of emotion and stories between people in and out of the Miami tribe. This paper examines Katrina’s navigation of the relationship between the individual and tradition, and joins the ongoing conversations surrounding the aesthetics and production of Native American artwork. ([email protected]). ​ ​

ROTHSTEIN, Rosalynn (University of Oregon). Floral Arrangements at Spontaneous ​ Shrines: An Analysis of Decay and Disorder in Vernacular Aesthetics. Floral arrangements at spontaneous roadside shrines ​ represent the aesthetic concerns of individual contributors and are a component of a complex visual display in a fugitive landscape open to interpretation by passing viewers. Selection, composition, and contribution of floral materials at spontaneous shrines change over the life of the memorial, are impacted by the environmental conditions surrounding the site, and are lingering visual representations of tragedy in the roadside landscape. Using a variety of visual examples from throughout the Western United States, this paper examines the significance of floral arrangements at roadside shrines and memorials through an analysis of floral compositions at each site. The aesthetic of the floral materials, as they pass through various stages of decay and disorder, raise questions about the use of public space while also contributing to a new aesthetic in the floral art of memorial traditions. ([email protected]) ​ ​

RUBERTO, Laura E. (Berkeley City College). Creative Expression and the Material ​ Culture of Italian POWs in the United States During World War II. This paper explores the under­studied experience of the 50,000 ​

25 Italian prisoners of war (POWs) during World War II in camps throughout the United States. I focus on how these men made sense of the atrocities of war by shaping their restricted space through the art they created, the vernacular structures they built, and the activities within which they participated. Through archival materials and oral stories I suggest overlapping categories through which we might make sense of their constructions: crafted objects from found materials; constructed religious sites, worked with various media; built vernacular architecture structures; and generally altered camp landscapes. From bocce and soccer tournaments to public nativity crèches and full­scale chapels for local communities, they also found ways to open their interned spaces to civilians and other POWs. This history asks us to rethink the situation of the prisoner and also Italian identity generally. ([email protected]). ​ ​

RUDY, Jill (Brigham Young University). Folklore @ Brigham Young’s Universities: ​ The Work of Next Generation Folklorists in Provo and Laie, 1996­2016. Folklore teaching and research at Brigham Young ​ University (BYU) did not start with William A. “Bert” Wilson, neither did it end when he retired almost twenty years ago. Still, it took three folklorists and a folklore archivist to continue his work on the Provo campus, while another folklorist at Brigham Young University­Hawaii has astutely taught and institutionalized programs in international cultural studies and intercultural understanding and peacebuilding. This paper briefly reviews folklore before and during Bert Wilson’s tenure at BYU and primarily focuses on the work of folklore scholarship, teaching, and mentoring over the past twenty years. As Jackie Thursby prepares for her retirement this year, it is time to reflect on the past two decades of accomplishment and track the emerging careers of the new next generation.

SAWIN, Patricia (University of North Carolina). Studying the South From Within the ​ South: Folklore at the University of North Carolina. For more than ​ ninety years folklorists at the University of North Carolina have documented the vernacular culture of the state and region with empathy, critical attention to race and class, and awareness of a South beyond the Black/white binary. We trace our roots to Odmum and Johnson’s insistence that the South be studied from within, to Boggs’s dedication to Latin American folklore, and to Hudson and Belden’s fascination with ballads and folksongs. Flourishing from the 1960s to 90s with Patterson, Zug, Harris, and Whisnant, the Curriculum in Folklore championed deeply immersive ethnography, attention to vernacular artistry in many genres, and critical awareness both of our own history and of outsiders’ perceptions of a “traditional” South. Current faculty draw on theoretical paradigms emphasized in their training at Penn, Indiana, and Texas, yet remain dedicated to understanding from the inside the burgeoning vernacular creativity of a changing and increasingly diverse South. ([email protected])

SCHER, Philip W. (University of Oregon). Landship, Citizenship, Entrepreneurship ​ and the Ship of State in Barbados. This essay explores the politics of ​ the heritage industry in Barbados and the ongoing role heritage practices play in the lives of community members. I examine the Barbadian tradition called "Landship" to highlight tensions between

26 vernacular forms targeted as key elements in state sponsored tourism development strategies and the role such forms continue to play in the lives of community members. I conclude that the ongoing commercial and ideological potential of traditional practices that attracts state involvement may provide unintended yet uneven benefits to the community itself. ([email protected]). ​ ​

SCHIFFMAN, Bethany (University of California, Los Angeles). Bubbling Beneath the ​ Surface: A Folkloric Analysis Illuminating the Unspoken Tensions in Piere De Lancre’s Tableau de l’inconstance des mauvais anges ​ et démons. In 1609, King Henry IV of France, in response to formal ​ ​ complaints of witchcraft in the Basque region of Labourd, France, sent two respected scholars to investigate and punish those found guilty. In 1612, one of those scholars, lawyer Pierre de Lancre, published his book, Tableau de l’inconstance des mauvais anges et démoms, detailing ​ ​ Labourd, the witches’ practices, and the trial. Superficially, this text is an examination of the threat witches pose to France. However, an application of Timothy Tangherlini’s ideas of legend analysis allows us to move beyond this literal reading and uncover de Lancre’s (and, by extension, French society’s) un­stated, and perhaps unconscious, tensions and fears. An examination of his conceptions of community, spaces in which the threats occur, and the threats themselves allows us to clearly see the ways in which the Labourd citizens and their role as unassimilated “other” threatened seventeenth­century French society, self­conception, and colonial aspirations. ([email protected]). ​ ​

SCHOTTMILLER, Carl (University of California, Los Angeles). “The T­Word Debate”: ​ Camp Humor and Trans Subjectivities in the Age of RuPaul’s ​ Drag Race. On March 17, 2014, RuPaul’s Drag Race featured a game ​ ​ ​ during which contestants were shown cropped images of a person’s body and had to guess whether the person was a “female” or “she­male.” Immediately after the episode’s airing, controversy erupted around the show’s use of the words “she­male” and “tranny.” Some transgender activists accused the show and RuPaul of being transphobic, while other drag queens and transgender performers supported the show and the use of the word “tranny” generally. This presentation explores the national dialogue around this debate and the questions it raises regarding Camp humor and transgender subjectivities in drag. Drawing from folklore scholarship on humor and queer identity, I suggest that this debate reflects larger concerns in contemporary LGBT politics around folk speech and queer identity. ([email protected]). ​ ​

SCHROEDER, Kylie (Utah State University). Comparative Case Studies of Culinary ​ Heritage Tourism in Gozo, Malta. Based on fieldwork completed in ​ July and August of 2014, this work is concerned with two comparative examples of culinary tourism offered for visitors to the second largest island of the Maltese archipelago. The Magro Food Village, a “cluster of purposely­built food workshops and factories” found in the village of Xewkija, and the agro­tourism estate of Ta’ Mena in Xhagra provide case studies—and two very different examples—of the ways in which tourism is used to promote ‘traditional’ Gozitan foodways and identity. These examples seem to suggest a successful mediation between regional tradition and global modernity through tourist experiences. This initial analysis explores the diverse origin of each entity and the ways in which

27 each has developed an interactive culinary experience for tourists while also functioning as a supplier of food products to local, regional, national, and global markets. ([email protected]) ​ ​

SERAPHIN, Bruno (University of Oregon). Outlaw Occupiers, Native Sovereignties, ​ State Land, and Private Property. This presentation looks at racial ​ identity formation in contested public spaces and the diversity of land claims in Eastern Oregon. “Sacred Hoop Wildtending” is a grassroots network of mostly white identified nomadic “rewilders” who journey in the Northwest United States’ Great Basin region, and in particular Eastern Oregon. They use Indigenous ecological knowledge to gather and illegally replant wild foods in a seasonal round referred to as the “Sacred Hoop.” “Hoopsters” are motivated by an uncompromising critique of capitalism and colonialism. However, like the 2016 occupiers of the Malheur National Wildlife Refuge in Harney County, Oregon, “hoopsters” are to some degree protected from state retribution by their status as white Americans. This analysis will be informed by my years of ongoing fieldwork in this region and amongst Hoopsters. ([email protected]) ​ ​

SHERMAN, Sharon R. (University of Oregon). Folklore at the University of Oregon: a ​ History of Tradition, Innovation, and Pushing the Rock Up the Hill. The Folklore Program at the University of Oregon has vast ​ interdisciplinary threads. Its history is a tale of multi­faceted faculty creating a unique program. The story includes the Randall V. Mills Memorial Archives of Northwest Folklore, started in 1966. Mills’s card files, correspondence, and collectanea formed the archive’s foundation. Now digitized, it has thousands of visual images, miles of audiotape, 100 videos, and over 4000 fieldwork collections. The Program also interconnects with the public sector work of the Oregon Folklife Network. The larger tale is about keeping folklore alive as a discipline at the University of Oregon, despite budget cuts and the ongoing unawareness by colleagues of folklore’s cultural significance. Like Sisyphus pushing the boulder up the hill, the task of keeping folkloristics alive has often been daunting. Even as the Program expands interdepartmentally, keeping the rock aloft requires constant vigilance. ([email protected]) ​ ​

SLATER, Candace (University of California, Berkeley). Storied Natures: Rubber and ​ Ayahuasca in Contemporary Narratives from the Amazon. Throughout much of its recent history, the westernmost Brazilian state of Acre has been seen as an emblem for the Amazon rainforest in general. This propensity has much to do with its association with the alliance of rubber tappers and indigenous peoples in the late 1980s and 1990s that managed to successfully battle for various environmental and social justice initiatives. Today, “forest stories” are at least as apt to speak of the vision­producing vine often known in Brazil as “ayahuasca” as they are accounts of rubber. This paper asks how and why this change has occurred. It also looks at the ways in which today’s celebratory accounts of the rubber tapper Chico Mendes often veil dramatic changes presently happening in Acre’s forests. ([email protected]) ​ ​

SUH, Youngsook (Hannam University). The Impossible Conditions in Korean ​ Narrative Songs and Anglo­American Ballads. I investigated the ​

28 impossible conditions expressed in the Korean narrative songs and the Anglo­American ballads. Even though two genres have been transmitted in the different cultures, they have very similar motifs and ideas. These songs show paradoxes between life and the death in common. They also suggest that humans should accept death to become a grown up entirely. However, there are some distinct differences between two genres. The Korean narrative songs focus on the relationships between mother and children. The revenant is the mother, the visited are the children. Contrary to this, the Anglo­American ballads focus on the relationships between man and woman. The revenant is the man, the visited is the woman. These songs are a kind of ‘coming of age’ story­song. Women could get over the sorrow from the death of their children, lover, or husband and live more maturely through singing these songs. ([email protected]) ​ ​

SUMMERVILLE, Raymond (University of Missouri­Columbia). Dueling as Folk Ritual in ​ African­American Film. This essay focuses on representations of ​ dueling in two African­American films, Harlem Nights and A Rage in ​ ​ ​ Harlem. The essay explores the concept of filmic folklore by illuminating ​ ways in which the ritual of dueling has been appropriated in African­American film for thematic purposes. In analyzing the practice of dueling from folkloristic and historical perspectives, this essay seeks to understand why this outlawed practice continues to live on the silver screen. As a folk ritual it has been practiced globally since ancient times and although it exists in countless forms, many of the folk inspired elements of dueling (i.e. the reasons that people fought and the rules of engagement, etc.) enable the duel to continue to exist as an easily recognizable trope that is employed frequently across the film medium. ([email protected]) ​ ​

THOMPSON, Tok (University of Southern California). Green­Skinned Troublemakers ​ versus the Humans: Trolls, Aliens, and other Others in a Globalizing World. This talk seeks to illuminate and examine the ​ contemporary cultural roles of non­human humanoids in establishing and negotiating a sense of “human” identity. This approach builds from previous notions of ethnic groups and boundaries (as per Fredrik Barth), notions of pseudospeciation of ethnic others (as per Konrad Lorenz), the overlap between supernatural and ethnic others (as per Felix Oinas), alongside an contextualization of these issues within the globalizing discourses brought by the internet, and the increasing fragmentation of national and ethnic identifications. If “humanity” is fast becoming a real identity, then what is its shadow? What is not us? This presentation explores the roles that green­skinned others play in helping us to get to know, define, and discuss, our own ontology. ([email protected]) ​ ​

TOKOFSKY, Peter (Otis College). Land Art: Outsiders and Property. Art ​ ​ environments, i.e., large outdoor assemblages of materials into aesthetic arrangements, have become an accepted sub­category of outsider or visionary art. Art environments are distinguished from other outsider art in that they are not portable or constructed in conventional artistic media such as painting and drawing. Their idiosyncrasy and messy style also distinguish them from other large­scale outdoor artistic installations. Despite recognition of this category of art, analysis has remained focused on individual environments rather than possible

29 commonalities among them. Based on several examples, this paper considers relationships between art environments and the status of the land upon which they are constructed. I consider whether features of the property shape artistic practice, and whether the legal status of the land impacts the long­term fate of the environments. ([email protected]) ​ ​

TURNER, Patricia (University of California, Los Angeles). Unladylike Lore: Rumors, ​ Legends, and Conspiracy Theories about Michelle Obama. Following his stirring speech nominating John Kerry for the presidency in 2004, both Barack and Michelle Obama were in the spotlight. And while their eventual status as the first family of the United States suggests that they earned respect from their constituents, it is also the case that their status engendered widespread contempt from those opposed to their ascension.In recent years ISCLR presentations have documented the range of rumors, legends and conspiracy theories that have surfaced about President Obama. This paper documents the lore that has emerged about FLOTUS (First Lady of the United States) and grapples with similarities and dissimilarities between the narratives that are circulated about POTUS (President of the United States) as well as looking at the way in which “her” texts resemble those associated with other symbolically charged females in the world of politics, such as Sarah Palin and Hillary Clinton. ([email protected]) ​ ​

WALLIS, John Paul (Independent) and MECHLING, Jay (University of California, Davis). Warriors’ Bodies as Sites of Resistance in the American Military. The US military, like other total institutions (Goffman 1961), heavily socializes the recruits’ bodies, controlling basic bodily systems, including eating, urination, defecation, sex, and aspects of the body commonly used in American culture to mark group and individual identity (including hair, skin adornments, body modification, and clothing). The military exercises extreme control of these systems in basic training, but to one extent or another the control lasts through the individual’s time in the service. Psychologists and psychiatrists note that one possible result of strict socialization of the body is a fixation on one or more of these systems. The individual and the military folk group, though, discover early that the body can be the site of resistance against the uniformity of the institution. Using Wallis’s own experience in basic training as a Marine, veterans’ war memoirs, reporters’ accounts, documentary films, and vernacular photography by warriors, this paper examines examples of individual and collective resistance in the oral, anal, genital, skin, hair, and adornment systems. ([email protected]) ​ ​

WILEY, Sophia (California State University, Northridge). Identity, Belonging and ​ Representation: The Symbolic Roles of Food in Second Generation Filipino Americans. In this paper, I examine the different ​ symbolic representations of food within the Filipino American community. I argue that second generation Filipino Americans perform their ethnic identity through food. Moreover, I argue that since some of the second generation Filipino Americans cannot speak any Filipino languages, food allows one to express and maintain their Filipino­ness. I assert that the knowledge of Filipino food authenticates their Filipino identity and creates a sense of belonging and community for the second generation. In this paper, I use some of the oral histories I have collected from first and second generation Filipino Americans to

30 demonstrate the importance of food in the community. I will also discuss how food reflects the years of Spanish and American colonial influence as seen through popular Filipino foods, such as spam. Lastly, I assert that studying Filipino food creates a deeper understanding of the many layers of Filipino culture. ([email protected]) ​ ​

WILLIAMS, Randy (Utah State University). The Fife Legacy: Utah State University’s ​ Fife Folklore Archives, Folklore Program, and Fieldwork Tradition. Austin and Alta Fife traveled intensively in Utah and the ​ West, collecting examples of the region’s folklife, including cowboy songs, vernacular architecture, and Mormon folklore. In an effort to preserve and present western folkways, the Fifes deposited their extensive (and organized) fieldwork collection at Utah State University Library in 1966. In conjunction with this generous donation, Austin taught summer folklore classes and organized the American Folk Arts and Folk Life Conference in July 1968, the precursor to the Fife Folklore Conference that began in 1977. In 1978, USU formally organized the Folklore Program around Austin and Alta’s pioneering example. This presentation will highlight the history of the Fife Folklore Archives, the thriving Folklore Program, and the heritage of fieldwork that is Austin and Alta Fife’s triple­crown legacy at Utah State University. ([email protected])

WILLSEY, Kristiana (Otis College of Art and Design). Positive Memories, Negative ​ Histories: Counter­Narrative Among Iraq and Afghanistan Veterans. This paper examines how veterans use narrative to ​ negotiate between the personal meaning of combat experiences and their potential political impact. Personal narratives about kinship and connection with Iraqi and Afghan civilians function as examples of “second stories,” which anticipate, resist, and reify an unspoken narrative of the U.S. military as aggressive invaders with little regard for local custom or human life. Selecting tellable stories about winning “hearts and minds” allow veterans to open up spaces for individual meaning and private victories that work within, but not necessarily against, an emerging public narrative of the “war on terror” as a failed and meaningless conflict. Instead, history is constructed in the negative space, by stories not told. ([email protected]) ​ ​

WITTWER, Preston (Brigham Young University). Don Draper Thinks Your Ad is ​ Cliché: Fairy Tales in Advertising. When examining the history of ​ fairy tale iconography in advertising, folklore scholar Donald Haase compared the Pied Piper of Hamelin to a symbol of advertising who could “play his pipe ever so sweetly and the consumers following him without resisting his charming and manipulative music.” In contrast, in a 2012 episode of Mad Men, advertising luminary Don Draper shoots ​ ​ down a shoe commercial pitch featuring Cinderella, calling the idea "cliché." The temptation for advertisers to rely on fairy tale figures and iconography continues today, and many ignore Don's aversion for cliché because it still works. However, there are some ads featuring fairy tales which avoid cliché and are truly innovative for their time. I’ll examine how and for whom these fairy tale figures have been adapted in order to examine popular culture’s commercialized and hypnotic relationship with

31 fairy tales in the most commercial format available: television advertisements.

WOJCIK, Daniel (University of Oregon). Illicit Art and The Contestation of Creative ​ Work. In recent years the phenomenon of "outsider art" has exploded ​ onto the international art scene, celebrated as a form of raw, idiosyncratic creativity expressed apart from community, tradition, and dominant culture. One mainstay of the outsider art category is the work of solitary individuals who have constructed art environments from a bricolage of debris and recycled materials, sometimes illegally. This presentation examines the activities of various renegade creators and their illicit artistic pursuits, and uncovers the vernacular traditions and sociocultural contexts that have influenced their work. Particular focus is given to Nek Chand, who for eighteen years secretly and illegally built his Rock Garden in Chandigarh, India, which expanded into a twenty­five­acre environment. I explore the personal motivations that contributed to Chand’s creativity, the hostile reactions from city authorities, the responses from the citizens of Chandigarh, and the relation of Chand’s environment to the community, vernacular traditions, and local culture. ([email protected]) ​ ​ XUN, Xiong (Sun Yat­sen University). Folklore in Performance and Nationalism ​ under Masks: the Visual Representation System in a China Village. Zhouguan village is located in Guizhou province, a multiethnic ​ area in southwest China. The villagers, called Tunpu people, believed that they were descendants of ethnic Han military colonists in the early Ming Dynasty about 600 years ago, and that their local traditional folklore was a symbol of their glorious and imperial history. Applying thick description of the visual expression system, the analysis of their long­term transformation process, and the participative visual anthropological methods, the author explains how the explicit visual folklore has became an integrated cultural mechanism, which has the capacity to represent their deep ethnic identification and core values. On the other dimension, the author is trying to describe how the Tunpu people, as social practitioners in Chinese bottom society , displayed great initiative in constructing the cultural representation and their discourse space between in and out of the village. ([email protected]) ​ ​ YAU, Elaine Y (University of California, Berkeley). Unraveling Creoleness in ​ Clementine Hunter’s “African Women” Paintings. This talk ​ examines the historical and cultural resonances of the tignon in the ​ ​ paintings of Clementine Hunter (1887­1988), a self­taught artist best known for her depictions of life on Melrose Plantation in rural Louisiana. A piece of cloth worn wrapped around the head, the tignon has long ​ ​ been a sign of Creole and African female identity in the Americas. They were mandated by law for free and enslaved women of color in 1786, though by the nineteenth century, these headdresses became sites of spectacular self­fashioning and resistance. Following an exploration of the tignon’s meaning as material culture and accessory in visual art, I ​ ​ ​ ​ argue that Hunter’s repeated treatments of this subject recuperates the complexity of her racial blackness. Pushing beyond considerations of Hunter’s Africanness that isolate her from colonial history, my analysis illustrates how Hunter asserted belonging within a French Creole

32 community in ways that destabilize mythic constructions of a slave past. ([email protected]) ​ ​

ZHANG, Juwen (Willamette University). Folkloric Identity in Practice, Perspective ​ and Paradigm. This presentation furthers the idea of folkloric identity ​ from Dundes (1983), and extends to the discussion of paradigm shift in folkloristic studies in relation to identity, particularly on the latent notions of racial and ethnic identities that are fundamental to current cultural studies. The argument is that our individual and group identities are shaped by the group in which our everyday practices gain meaning, and the group is informed on the basis of common folklore, and that there should be a clear understanding of the differences among practice, perspective, and paradigm. Therefore, we need to distinguish folklore practice and academic paradigm in shaping our perspectives, and re­examine the foundation and goals of folkloristics in dividing the folk groups as prescribed at the initiation of the American Folklore Society. ([email protected]) ​ ​

ZUMWALT, Rosemary Lévy (Agnes Scott College), “The Great Team” of American ​ Folklorists: Development of Folklore Degree­Granting Programs in the United States in the 1960s. In the 1960s, the great team of ​ American folklorists developed graduate degree­granting folklore programs. Indiana University established an independent department of folklore in 1963; University of Pennsylvania, the graduate group on folklore studies in 1963; University of California, Los Angeles, the Center for Folklore & Mythology in 1964; University of California, Berkeley, the M.A. Folklore Program in 1965; and University of Texas, the Center for Intercultural Studies in Folklore and Oral History in 1967. By drawing from the archival record and from interviews, I aim to capture the words of the key figures who created these programs, to chart the flow of scholars from one center of folklore to another, and to answer the question, why the 60s? ([email protected]) ​ ​

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