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111 102 183 2C 011 963 AUTHOR Cardoso-Preemen, Ines 1thnic Heritage Studies Program Performance Report: , TITLE Institute on the and Traditions of. Hexican-American, Hlackonand Appalachian People. INSTITOTION Ohio State Univ., Columbus. SPONS AGENCY Office of EducationADMEW), Washington, D.C.Ethnic Heritage Studies Branch. PUB DATE [78] NOTE 43p.: For a re3ated document, see BC,011 862. EDRS PRICE MF01/PCO2 Plus ,Postage. DESCRIPTORS *Blacks: *Course Content: CourseObjectives: *Cross Cultural Training: Cultural Awareness: Ethnic Groups: Folk.Cu3ture: Majority Attitudes: *MextcanAaericans; Minority Groups: Multicultural Education: Rural Population: Summer Institutes; *Teacher EduCation, IDENTIFIERS Appalachian Culture: Ethnic Heritage Studies Progrti Act: *Folklore Collection: Ohio

ABSTRACT Two of the major obiectives of the six weekinstitute were "to provide teacher trainingin the folklote and traditions of the Mexican American, Black and Appalachianpeople to teachers who ars either ne1b%.511 of thesecultures, or who work with students of these cultures: and to present teacherswith subject slitter, curriculum and background information in the folkloreand traditions of these three cultures which can beincorporated intc school curriculum." The courses offered closelyfollowed these objectives with a folklore component introducingmethods and approaches to the study of folklore along with information ongathering resource materials, and the three other coursesfocusing specifically on Mexican American, Appalachian and AfricanAmerican folklore. The 30 participants in the Institute were primarilyteachere and represented the 3 cultures under study, as well as themainstream culture. Comraderie and cordiality grew cinickly asthese pat Lcipants from four diverse groups came to a greaterunderelanding atd respect for each _other's-differences. This documentdiscusses how the institute wai organized and nonducted and describes how some of the participants later put their newly-earnedskills to use. It also includes objectives, syllabi, andbibliographiesifor each of the four courses offered in theInstitute. (DS)

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A '71

V. rnacc =nuSTU= PRO3RAM

PRIVORMANCI EXPORT

INSTITUTE ON TEE POLICLORS AND TBAIMTIONSOr NEXICAN.AAERICAN, ETACK0AHD APPALACHIAN PIEOPLIC

INEZ CARD3Z041MEMAI

PROJECT DIRECIVR

1113 onto sum UN/VMSITY

COLUMUS, OHIO

"Summer Institute on Folklore ani Traditionsof iNiexioanoAmericans, Black and AppalachianPeople" --project

U S DEPARTMENT OF HEALTH. "PERMISSION TO REPRODUCETHIS EDUCATION & WELFARE MATERIAL HAS BEEN GRANTEDBY NATIONAL INSTITUTE OF EDUCATION ./a "gAraf 2)2e2 THIS DOCUMENT HAS BEEN REPRO- DUCED EXACTLY AS RECEIVED FROM THE PFRSON OR ORGANIZATION ORIGIN- ATING IT POINTS OF VIEW OR OPINIONS STATED DO NOT NECESSARILY REPRE- SENT OFF ICIAL NATIONAL IN4.TITUTE OF EDUCAT.ON POSITION OR POLICY TO THE EDUCATIONALRESOURCES INFORMATION-CENTER (ERIC)." - ; , 1 4.

3

I. VALILLITON OPciancunsACHIMsr az mannPROGRAM

The objeciives of the Institute were "to provideteacher.training in

the folklore and traditions of Mexican.American, Black,and Appalachian

people to teachers who are either members of these cultures, orwho work

with students of these cultures; to present teacherswith subject mattsr,

curriculua andbackgrcund.informatio'non the folklore andtr'aditions of

these three oultures which can be intorporated intoschool curriculum; and

to emphasize that through the study of .the vtricusfolk expressive forms of

those cultures . speech, narratives (tales,), music (songs, ballads):

customs, folk belie/Se folk medicine, and so am .teachers and students may

grovr in their appreciation andunderstanding of their own culturaltraditions

and values as well as those values of others in ourmulti.ethnic society."

Tarty persons participated in the Folklore Institute s two were els.

mentary teachers, ftre were junior high schoolteachers, 17 were teachers in

senior high =shoals and five were graduatestudents with teaching experience.

Of these 30 persons, six were Mexisan.American,fire were Appalachian, four

were black, and 15 were of the mainstream culture whoworked with these three

ural groups.Of the total participants in the Institute,10 worked with

Mezican.American students, 20 with Appalachianstudents, and 25 with bleak

students. One participant vas a college teacher in asmall liberal arts

college with a considerable black student enrollment.

Patrick Mullen taught the folklore methodology course. Because the

students were not familiar with the discipline offolklore, he began his

methodology class with a great deal of lecturing,presenting basic material

on definitions and approachesto folklore using examples takenfrom the three students were quite anxious to or cultures. Half way throughthe Institute, 2

oonsider folklore materials on their own. Fortunately by this time enough

baokground information had been givenand the classroomsituation shifted to into small groups more discussion andloss lecture.Often the students broke the other class for more in.depth seminar.discussion. The same occurred with

sessions in Black,Mexican.Am-erioan, and Appalachian folklore taught by Basically, Darnell Alliams, IAOSCardoso-Yreemano and WilliamLightfoot. centered with much class sessions during the firwtthroe weeks were teacher

Al . leoturing but changed half Irythrough, becoAng morestudent centered. needed to present though'some of the instructors feltthat more time was partici. specific information on theculture and traditionsof these groups, themselves, were pants, most of who were matureand experienced teachers !enthusiasm and inter. anxious to try their hand atwhat they were learning. high and contributedto the 'est on the part of theparticipants was extremely exiressed at not being able 411 sense of frustrationand impatience which they Consequently, what took to tryihe materials out on their own immediately. and dr*rthrovos of place vas an exciting andchallenging little "revolution last hour re. the initial plan of procedure(fourleotures per day with the last three weeks werespent served for studentresponse) and as a resqlt the involvement and discussionduring with less formal lectureand more student by the teaching the period originallyscheduled for lecture presentations (six weeks) and a great stet:. Too little time to presental the material helped contribute deal of interest and enthusiasm onthe part of the students

to this interesting anddynamic experience. the interaction which Another noteworthydevelopment of the institute vas spacicas and planned took place between theparticipants. The classroom was had their backs turned with long tables arranged in atl.shaptso that no one initially by the staffto break down to anyone else. Every effort was made

1 4 3 barriers so people would-feel comfortable with one another.This was very successful,. 'Within a. dgy or two, groups of brown, blackand whit students were going oft to eat together, tosits or to play a quick gameof tennis to. gether duiing the.two hour lnnch break. The camaraderie and cordiality was an exciting developmentwhich had been hoped tar but we hadnot expected the extent .to which it developed.Quite clearly tha paxtioipantsliked each other; indeed, it was sometimes difficult to getthem back into the classroomafter the twelve minute break periods between sessions,they were to busy enjoying each other's coscany and discussingfolklore. Several of our participants

had never met Mexican.Americans beforeand were delighted with ourcharming instituted contingent fram this culture.W4dnesday late atteinoon parties were

beginning with the first week,4and evening fiestas weregiven at the homes of

Patrick Mallen and Ines Cardoso-Freeman, aswell as at the homes of some of

the participants vho live in theColumbus area. Itlat's home,.Darnell Williams

and the black participants prepared asoul food feast from .blacktradition, and stddents at Inas' traditionallfiktmulfoodtvwsprepared by the Mexican-American

home. The important point of thiscomaraderieand good fellowship is that

four diverse and unique cultural groups .mainstream and threeminarities. came

focusing together in friendship, mutual admirationand trust because an institute

on the culture andtraditions of the three minorities helpedto break down bar.

riers and create an understanding and respectfor differemes. As a result of

this we are firmly convinced of the correctnessof our hypothesis thatteaching

the folklore and traditions of thecultures of the children that arein a

classroom will help them to respect and carefor ono another.

Occasionally, Darnell Williams challengedstereotypical views whichire

sometimes held by non-blacks and thisoften provoked open and frankdiscussion

in and out of the classroom. Although this did not occur duringthe Mexican-. 4

American or Appalaohian class Sessions, there wereserious discussions held in and out of *last regarding stereotypicalimages of these groups vith the

Mexican...American and Appalachian students clarifyingmisconceptions. Through..

oat the proosedings of the Institutepeople did a great deal ofmind...stretching.

Overall, students were attentive and eagerto learn. They asked intel-

ligent questions and often directed discussioninto fruitful areas for every.

one. liSpecially later in the Institute, students wereable to take abstract

falklore theory and apply it to concretesituations which they confrontedin

their own teaching.We vere able to deal effectivelywith problems arising

from the conflicits between minority andmainstream cultures, as moll as con.

frnnt specific curriculum and pedagogicalproblems.

A form evaluating theFblklore Institute vas developedwhich participants The questions were asked to respond toin writing on the last day ofclasses. Folklore /nstitute for yov. for: as d were: "I. Uhat has been the value of the b) Professional a) ersonal growth and understandingof the three cultures;

avp icatian in theclassroom. II. ShoUld the lblklore Institutebe repeated

in the future? If so, why? /II. Please evaluate the22112211aLftual by

Patrick Millen and make suggestionsand criticisms for revision. IV. Please The responses add aoy specific comments orcriticisms mbich you mish to make."

left no doubt that the Institute and itsproceedings had been enormouslyhelp.

ful and meaningful for all the participants. All responded positively to the

experience and all strongly believedthat the Institute should heoffered each

summer to teachers.

The participants ail agreed on thsvalue of folklore field collecting as

a means of increasingcultural understanding and as a meansof teaching other

skills such as mriting, reading, photography,jou.lalism, and so on. The

Foxfire project in Georgia and theThistledomn project.in Ohio provedespecially 4 cOlfr.

useful Aodels for relating folklorefield collsoting to other skills. The

folklore 'field collecting manna whichPatrick Mullen put togetherfor tu

Institute also provided a valuable resourcfor. participants. Most of them to their planned to use the manual as a basisfor teaching folklore collecting

Gen students. outside Most of the participantsmentionel the value of social contact

the Institute classroom as *paeans ofbreaking downethnocentric barriers and

coming to a greater awareness ofminority cultures. raring the meekly social

gatherings in which instructors andparticipants representing black,Mexican. informal American and Appalaohian awlmainstream culturesgot together on an of minority basis, people talked about theirpersonal expriencs as meMbers singing songs from the groups and even sharedtheir folk expressions such as

; different cultures. This informal social contacthad a profbund effect on barriers were torn the classroom in thatartificial instructor.participant in domn ind participants interacted morefreely. The consciousness raising

cultural plurality became much moremeaningful when it took placewithin a

personal context.

Overall, the conduct of the Institut* was veryeffective and in keeping

wi.th our stated goals. We were flexible *nought°allow for change in the

way classes were taughtbut without sacrificing theoriginal purpose of the about folklore as an academic Institute. Participants learned a great deal

subject, and they also became moresensitive tiCI cultures besidestheir own.

Communication was maintained withthe participants throughpersonal con. Institute tact, the newsletter, and bytelephone, and it is obvious that the

has influenced the teaching programsof most of the participants. The fol-1

lowing are 30M0 examples of whathas happened this year.

Gwendolyn Morrell teaches third grade at aninner.city school in Columbus, V. 6

Appalachian,.blacik and mainstream children in ber class. For ill'. 'Ohio,and has

'the 1918.49794schoOl year, Gwendolyn instituted a folklore componentin the

cirriculum. She bad William Lightflict, an instructorin the Institut*, coma

to her class to speak tc the students and observeher use of folklore in the

classroom; he'll's favorably impressed by the wayshe had adapted Institute ..

concepts to the third grade level.Ms. Herren has used a series'ofworld

folktales to teach ber pupils in various areas:.noluding oultural values,

geoirapby,reading, writing, and evenarithmetic (mak were'mentioned in a

Mexican foiktale and she had her studentsconvrt 21421 into dollars). She

read them a short novel about Mexico yhichcontained many folk mmtifs, and

fram this she taught them about the matureof Mmxico. She employed ma47

audio-visual aids (such as slides, photographs, drawings,and.tapes) in order

to.involve her students in the project. ?ram talking.to her about her assof Next week, Inez 110 folklore, me believe her efforts have beeh verysuccessful.

Cardozo-Freeman will.visit her classroom. Inez will share some Mexicanfolk

tales and legends, children's, and games, sing somefoiksongs fram . / Mexico, play the guitar and teach a simplefolk dance.

Frances Spratley teaches at a Columbus highschool Which has a lalme

black enrollment. She has had her students do collectingprojects from their

own families and then reportthe folkloro in claus. The discussions which

followed in class hare been effective in informingthe students about the

differences in cultures and have helped make thewhite students view black

culture more positively. MS. Spratley has also usedfolklore to teach reading

and writillg skills; she found that when studentstranscribed recorded inter.

view tapes into written form they learned about sentencestructure, punctu,-

ation and spelling. Incidentally, Ms. Spratley has just finished herMister's

degree. Patrick Mullen served on her committee andhalf of her Master's exam..

8 inatian vas on folklore and education.

Another high school experience hasboon reported by Rick Haddixwho

teaches Mexican.American and Anglo studentsin Lima, Ohio-. In thf 1979-1979

school year, he instituted an AmerioanStudies course whioh.employs anAmeri. successful; so much so the.. can folklore segment%The course has been highly

another teacher is now using many ofthe same materials 'andApproaches in her

clasi and is also collaborating with Rick inteamteachiig Worts combining Institute was to hisory. !English and folklore. One of our hopes for the teachers; this have participants go backta their schools and flu.nce other colleague have found that is obviously happening in Ilma. Mr. Haddix and folklore than they students are much moie interestedand involved in American These traditional areas arenot neg- are in Americanhistory'and literature. to teach history and lected though since thwy usefolklore as a springboard of students; literature. They have also found thatfolklore excites all levels and now they are having the program vaa usedfirst'ld.th collego-bound students,

equal sUCCOSS with remedialstudents.

Perhaps the most widespread potentialinfluence of the Institute is

through Sharon Dorsey who is onthe Columbus Board ofEducation,s Committee

suggastiolls to the Committee based for Desegregation. She has alre.dy made

on ideas learned inthe Institute; of course,.itis difficult to determine

at this time how, many of herideas will be implemented asthe Columba:: schools

go through the processofdwiegration, but there is no doubt of the importance black folklore and cul- of having a person utth MS.Darsey's understanding of work trying to break down some ture on the committee. She is already hard at introduce them to the value of the ethnocentric biasesof the committee and to

of cultural pluralism. Ms. Dorsey recentlycompleted her Ph.D. examinations and a large part 411 in the College of Education atthe Ohio State University, 4 1,0

8

ot the 3:l1'-mination was on folklore and education. This and Me. Spratley's

-lister's examare an indication of a graving interestLi the folklore of min.

ority groups in the College of Education.

Applications of concepts from the institute in areasoutside the public

sohooli took place; especially in social service areas. Two social service

projects have coal about because of the Institute. The Children's Mental

Health Center of Columbus sent observers to severalInstitute sessions whre

they got the idea of having an inservice workshop onAppalachian and black

folklore for social wrkers in Columbus. They received funding for theproject

from the Ohio Arts Coamoil, (with help on how to write thiproposal from Inez

Cardozo.Freeman) and asked lalliam Lightfoot and Patrick Mullento conduct

workshops. As of this writing separate sessions onblack and Appalachian lore

have been held and others are planned forIthefall of 1979. The participants

found the folklore material presented toloe very useful in their work since

they must deal with black and Appalachiani peoplewhose social protlems are

directly related to cultural differences.tetween themand the mainstream culture.

The social workers were able to mak( manypractical applications of folklore

to everyday situations.

Another conference on "Race and Ethnicity: ASocial Nbrk Focus on Blacks

Social Work at the Ohio State , and Appalswhians" was sponsored by the College of

University on April 9 and 10. AA a result of hearing about the Instil;ute,

Charles Ross, a professor of Social Work who planned theconference, invited

William Lightfoot and Patrick Mallen to participate in apanel discussion on

Appalachian folk beliefs. This panel was the best attended at the conference

and, as occurred at the Mental Health Workshop, thesocial workers were en- * thusiastic about the possibilities for applyingfolklore studies to social work. The Ohio State University School of Nursing', also es aiesult of hearing ,

4, 9

about the work of the Institute,. invitedInez Cardozo-Freeman toparticipate

in a deraong vorkshop for thefaculty of the School inwhiOh folk medical in an effort beliefs and practices ofM:xicsimpAmerican people,was explored

at bettor understanding. The.vorkshop, "The Nursing Process:Expanding

the Knovledge Base forCulturally rivers: Clients," which took place- on William April 20, vas enthusiasticallyr'eceived by the nursing fadUity.

4 but vas unable to Lightfoot vas also invited toparticipate in the warkshop

do so; however, Jean MacLaughlin, oneof ihe folklore facultymembers, sub- folk medical stituted for him doing an excellentjob of presenting Appalachian Nursing beliefs.and practices.As a result of thisworkshop, the School of for has asked us to develop course an folkmedical beliefs and practices

their undergraduate nursizgmajors. Institute on the All of tte foregoing evidenceindicates that the Sumner Appalachian People has Folklore ind Traditions ofMexican-American, Black, and wherwthe ideas .have had a tremendous impact onthe schools and social_agencies to be groWing beyondthe been applied. The influence of the Institute seems goals, the /nstitute number of people who participated. /n terms of the stated

has been an unqualified saccessand sbould be continued.

VALUATION OF TBE ROLE OF TEE AZVOSORYCOUNCIL IN wariso OUT TEE PECOBAM

Fourteen'persons served on the Advisory Council, helping invarious ways

to make the Institute a reality and -looses.Juan Andrade, Reverend Odson T

Lewis, John and Mary Lozier, Julian Markels,lAlliam Nelson, Jr., and Jose

Villa wrote letters of support for the Institute. Idlliam Johnson helped to

locate black participants; Jose Villa and JuanAndrade helped to identify

Mexican-American teachers. Celedonio de la Crus, who joined us just before the Institutebegan,

1 1. 10 spent two afternoons discussing Mexican festival and wedding traditions and singing Mexican folk songs. Later he joined 4 his brother, a participant in the Institute.. in sharing devil legends which had been passed down in fami1y tradition. (video taped)

Gary Hunter shared Ohio slave narratives from the Archives of the Ohio

Historical Society. (taped)

John and Mary Lazier spent one full day in the classroom performing. demonstrating and sharing Appalachian folk beliefs and practices, crafts, v folk songs and folTk music with theInstitute participants. (video taped)

Barbara Crumley audited many of the class sessions, often bringing guests to share the experience.

Rudi Lira, 'who replaced Juan Andrade, spoke on his experiences growing up in a traditional MeXican migrant fmily. (taped)

Aurora Madrigal, who was not able to participate during the Juni ;16..

August 4 period of the Institute proceedings, was replaced by Raquel anyaer and Maria de Jesus Sierra, participants, both of whom spokeon the woman's role in Hispanic traditional culture. Racquel also shared family herbal medicine practices with Institute participants. (taped)

Advisory Council members proved most helpful, advisingon procedures, serving as resouroe persons, locating other resourcepersons, viiiting and auditing class session, referring interestedpersons to the Institute, attending performances, and so onr. In general, they were i strong and involved support group throughout the entire experience.

Don Bateman, Advisory Council member who also servedon the staff, helping to identify teacher participants, attendedevery class session and played an extremely valuable'role in alerting the teaching staff to thegrowing fEseling of intensity and over exposure which at one point threatened to engulf the

4

' , ..;.)ne 0 . P4 ,,. . . ..-

the participants. (This situtation is discussedaboie.) As a result of his insight and sensitivity, the staffrealized that not enough(fres time vas allotted to digest the rich and variedfaro. Hastings vith the participants

were then held to allow for ashift in class procedures whichhelped greatly

to relieve the intensity and to encourage moredirect student participation, respects vas extremely planning and involvement. His role in this and other

valuable.

At the end of the Institute,A#viscry Council member JulianPiszkels,t.

who is also the Ohio State VAltversityErgli;fi Dopartment Minoan, wrote a

strong letter supporting the continuationof a sumMirfolklore'institute,

andendorsed and'supiinited the development of new coursesin Mack, Efispanic, of alearing through andAppalachian folklorewhich are currently in the process

Curriculum Committeeof the College of the Humanities. the ori

.AslaParitt The goals in the proposal were"to give secondary andsupervisory teachers bigh qchool curriculum and backgrounimaterialwhich can be integrated into

curriculum, as well as t resent the same resourcesmateAal and information and'other ussilatagtiloqur so thimasa, in turn /ie,were not able teach and/Or disseminate thematerialla.a.-4i.slassrooms." basis. to supervisory personnel into our programexcept on an informal

y one teacher trainerparticipated, is an auditor. We also chose to-in-

clude two elementary school teachersand ftve junior high schOolteachers since

we found interest veryhigh among this group and wereable to help them adapt

what they were learning to youngerstudents. We believe that las can reach

teacher trainers and other professionalfaculty through our sR:c Clearinghouse

deposits. unable Five persons who originally served asAdvisory Council members were

I 3 / to. 12

to carry sout their wiles throwgh to the end of the Institute. In three

- contributing members. 41 instances, they were replaced-by-other interested and

Although we hoped to get out severgl vowslatters during the year, we

only ittacetded in one. We found that participants were often toobusy to

send as information on their activities. Worused'the telephone quite ex .

tenstvely as a meanS of keeping in touch and ifl plan to send afinal news.

letter late in June reporting what all theparticipants have done with folk.

lore in their classrooms during this past year. .

ERIC Clearinghouse Deposits

All the materials produced for and during the Instititewill be deposited

in the Ethnic ReritsgeStudio's Clearinghouse in Boulder, Colorado.. Two copies

of ill printed matter and one copy of the video and cassettetapeswill:bes

placed there. We have asked the clearinghouse in Colorado tosend copies

of the printed material to the Clearinghouse on Rural Educationand Small

Schoels in Las Cruces, New Mexico, and to make the video tapes of all the

lectures available to anyone Who wishes. to duplicate them. Zn addition, the

same materials will be made available tothe OhioDepa4iment of Education

Teachisr Education rivision.

The following materials will be deposited:

. Twocopies of this performance report. ; - Thefolkiora manual, Collecting Folklore and_Folklife inOhio. bY Patrick B. Mullen.

- The teachingsyllabi and bibliographies on the four courses taught. (Folklore methodology, Mexican-American, Black, and Appalachianfolklore)

-Casnette tapes of ill the lectures and presentations.

-selected projects and lesson plans developed by participants.

Video tapes of folk performances (John and Mary Lotier - Appalachian lore, crafts, and music; Eddie Cruz Mexican Conjunto; Gospel Singers; Devil Legends of the de la Cruz Family) 13

410 Concluding remarks . The project director, the teaching staff, and theparticipants wish

to thank the Office of Education Ethnic Heritage StudiesPrograms for funding

the Ohio'State University Summer Institute on the Folklore andTraditions of

Mexican-American, tlack, and Appalachian People.W. believe that this per-

formance report reflects both the success andinfluence of the Institute.

Attached is a response of one participant, Edward L. Swope, which wewould

lice to share with you, and copies of oiir ryllabi And bibliographies.

(This report was prepared by /ne% Cardozo-Freeman and, Patrirk H.Mallen) # f

. b

C.

C.

Reflections on the FolkloreInstitute by Edward L. Swope

To be read by:

Inez Cardozo-Freeman

Pat Mullins Darnell Williams

Bill Lieltfoot to express one's ,In an academicsottiltg the opportunity . , is; indeed, very rare. Ofeelings andihoughts in the first person brings 4.nto a situation or The existentialexperiences that.one Littlo takes from that namesitua:tion are-oftenleft unexpressed.

. encouragement is offeredbycollege proptssorsto expLore the phe-- Constantly occurring in nomenological, innerexperiencing that is

each of us. Instead, we (students) arttold that theiscientific, scholarly piece of empirical method oflooking at dataii:Q44.most is work that we caninvolve ourselvesin. At least, this idea given implied In the contextof the assignmentsthat are usually I have listened asenlight- students. For the past three years the theme thatchildrens! ened college professorshave expounded upon experiences must bebrought into theclassroom situation, yet actually *careful observationhas taught methat few professors difficult for me "practice what theypreach." It is extremely to be sensitive tothe ex- to understand howteachers are supposed society bring into a periences that childrenof a pluralistic themselves, arm seldomgiven the classroom situationwhen they, oppdrtuniiy to explore their ownfeelingy and sensations. Thus., representing my reflections when the opportunityto present a paper available, I immed- upon thefolklore Instituteexperience became meaninas I iately saw theopportunity to sharewith others the It is in thespirit of this have derived fromthis experience. awareness and adeeper under- institute (withits emphasis upon Appalacian peoples) that standing of Black,Mexican-American, and and feelings asthey have occurred I relate thefollowing thoughts My deepest'appreciation is in me throughout thepast six weeks. .1 2

extended to the professorsof this institute forproviding me with

.111, the rare opportunity of expressingmyself in thefi.rstperson.

It is enlightenededucators such asyourselves who will bring meaning back into aneducational system which iscurrently bogged

down under its own weight. 'Recently, at a party given.by Pat Mullins,I had the grand conversation,with Celedonio dela 'Cruz. . opportunity of sharing

Celedonio approached me'landasked how I feltthe non-Spanish

speaking peopl!\feltabout his 'Performance(he sang strictly in Spanish) earlier that afternoon.. I told Celeddnic thatZ aould not speak for tte restof the Anglost butthat I was very touched by the sensitiviy whichhe expressed in411; iinging. This sharing dirsper of a feeling that,Ihad axperienced ledthe two of us Into a conversation that left mewith a warm feeling anddeeper under-

standing, of the personwho went by the nameof Geledonio de la Spanish,language with its, Cruz, We talked about thebeauty of the multitude of expressivewords; we talked ofthe lack of expressive

words in the Englishlanguage; we talked ofCeledonio's experiences time as a doctor;but, most importantly weshared a few momitnts of that I shall not soonforget. We were suspendedIn time, cutting across cultures asif they did not exist, yetfully realizine that differences doexist3mong peoples ofdifferent cultures, but that beingsensitive to thosedifferences is the bridge connect- ing the various worldviews. Another experience thatI would like toshare centers around One day during. the 0the brother ofCaledonio, Homero de laCruz. latter part of thefolklore institute,Homero invited me to

. 3

his room in Jones Tower to sharehis.phot,graphio art.with me. 111I was extremely impretsed by the uniqme approach thatHomero

has developed in his photographs. I expressed to him that ; was-

humbled by his skill: and then Homer'o saidsomething to me that

I shall never forgot. He said that the fact that I could see beauty In what others had created meant that I need notfeel huibled

by anyone. The sensitivity with which he spokt these words left

me groping for a reply. I found none; silenct sufficed. From these two experiences I have grownimmensely. Let\me

explain. It makes me feel good (even now as I amwriting) when another human being want to share with me something In hislife that he values extremely )gh. The fact that Homeros as an ex- \ ample, wanted to share his photographic artwith me indicatei

IIO that he felt safe and comf rtable with me.'I sincerely believe that the greatest feeling in all theworld is when ohe can feel safety and security with another humanbeing. We cannot begin

to share our humanitiOwith oneanother if we arethreatened by

each other's existence. I cannot help but wonder how manykids feel threatened in their classroomenvironment. Certainly, havinz listened to Darnell, Bill, Pat, and Inezspeak of:Black, Mexican- American,,and Appalachian children and their Tespective school

experiences, I shudder to think of the answer\Thus, it seems to

me that our firsttasks as teachers is to provdean'environment that is both safe and secure forthe kids who c.ome into it. If this feeling is felt by students, then-1would hypothesize that

110a deeper awareness andundemtanding of cultural. differences among students wouldbe more easily faciLitated. 0

54.

idea within my experiencewith Celedoni0 has reinforced, the me that maculine mencan also be verysensitive men. I feel that it is very important thatteachers look forsensitivity in boys (much as Ultima did with youngAntonio) and help to cultivate

this rare trait,.especiallyin a culture whichdenigrates a boy who would express himselfpoetically orsin other sensitive ways. Certainly, the traditionalMexican-American culture with its emphasis

upon romance aswell as masculinity couldprovide an excellent ex- , ample of how men caneffectively combine masculinityand sensitiv-

ity. Six weeks ago the Hispanicnames of }Comoro,Manuel, Casimiro,

Samuel, 'lariat Racquel,and Inez would havestirred up few images memories in my mind. Now, as the Institute comesto an end, rany with me back Into the IIIof these wonderfulpeople will be carried

-'classroom. Discussing Mexican-Americanculture will take on,a new-dimension because of thisexperience. I remember that Casimiro warned against the tendency toportray Mexican-Americansin the stereotypical Image of the poormigran4 worker. Yet, I also am

remembering theexperien6es Maria has relatedconcerning her journies as a member of amigrant family. It is this balance of experiences that makes mefeel more prepared totalk about Mexican-

American folklore In theclassroom. Before this folkloreinstitute.

I probably knew justenough about all threecultures to make my-

self dangerous. Certainly, I focused uponthe neaative aspects The of Mexican-Americanlife as it related tomigrant workers. 010 richness of the folklore traditionsas expressedin the corridcs, 5

4$ forms were absent from my presen- poetry'dance., and other cultural the traditions 410tation. hus, I feel now thatI am aware of some of ens& more balancedcultural of the Hispa icpeoplesithat I can present a view of Mex can-Americans.

.In th preceding paragraph, Ialluded to my level of aware-

ness incre ing d.ur e pastsix weeks. This increased awareness \. for any or "heightenedconsciousness" is absolutely necessary significant wry-over to occurfram this institute totte subse- along a quent classroomsituation. I view awareness as step one crtinuum which wouldalso includecomittmentand implementation. becons But, before theselatter two steps can occur,ona has to in a aware that heis lacking in bothknowledge 'and experience will "open" specifivarea. It then becomes amatter of how much one and experienceswith all of the im- Illone's self to new information . plications for change. A strongcommittment to change one's way an'openess to experience of doing somethingwiil only result from Similarly, the decision to with no restraintsplaced upon it. has learned can put. into practice, orimplement, that which one. Thus, it seems to only be effectedthrough a strongcommittment. institute will be afunction of me that whathappens,beyond this and main- the level of openesswith whichparticipants entered into

Certainly, the proa; MM. tained throughoutthis folkloreexperience. job in expandine aware- fessors of thisLnstitute did an excellent time will tell ness in the areaof culturaldifferences, and only to this experience. how muchi'he participants opened themselves up of the images At this point, Iwould Like to focus upon some

that are clear in mymind that I wouldregard as valuable learn-

ings gained fromthis.institute. First, Darnell's emphasis upon 21 6 N

language )c.s a means fortalderstSnding a people's exp ience made a significant impression upon me. His statement that if we ne- gate the language of a people, then wealso negate their culture.

(because language is derived fromculture) places a necessary re-

° sponsibility upon .teachers to expand their speech experiences.

I have learned that speech patterns,arerigidly enforced,in many cultures, and kids who are forced ify teachers togive ui their na- tive speech are often ostracized by members of their cultural

group. I am now aware of the covert racism that has occurredfor many years when Angloteachers hive ridiculed Black, Mexican-

. American, and Appalachian kids for the wayin which they speak.

The subtle, but overpowering messageis that standard English

(as Spoken by whites) is a superiorlanguage to all others. What .411white teachers musi understand is that these children cannot Intik

in standard English becauseof strong peer group pressure. So, , instesdrof sending a Black child tothe principal's office for re-

fusing to change his speech habits, orinstead of sending the child

to a speech therapist(most of whom have had no training in Black dialect) for. "correcting" speech patterns,the classroom teacher must look at the child's speechintrinsically. Darnell's point that

any speech islegitimate if it is the communicative patternof a

people certainly makes more sense thanthe oppressive way in which 116

standard English is "crammed" downchildren's throats. Furthermore,

it was enlightening to me whenDarnell followed up many of his

statements concerning Blackdialect with concrete suggestions as 0to how basic languageskills could be taught through the express- ions of Black children. For example, his suagestion that the toast

22 AY

N

is a well organizednarrative that leakitself to the teaching exemplify a superbtech- IIIof manylanguageskil/sseems to.me to t. nique that teacherscan,utitize with Black stUdents (white students,

as well, certainly canbenefit from an understandingof Black cultural heritage) within theclassroom. The basic format of the toast can remain the same evenit'the teacher feels he,'s, ust

remove certain"profanities" from the toast. The excuse that . Black dialect must be bludgeoned todeathwithNi sledgehammer.is a

viewpoint that is rooted inisiclism and onewhich leads to the de- struction of many minds and souls. If 7, have gained one 22§1 valuable insight from this instituteit is that one cannot mess '-

withoanother person's languagewithout messing with that.person's

beimg. Thatta.playing God which is a very grandiose,thingfor

410 any humanto attempt/ Another point that Iwould like to discuss'deals with the

importance of continuityin the formulation of aperson's identity. -If I am to answer thequestion Who am Is must not Ialso-answer the questions Who wasI and Mho might I become?To destroy a per-

son's past and blockhis future is analagous toleaving him drift- ing aimlessly Ln space. For it is from pastexperiences and fu- if ture expectationsthat one derivesmeaning from the present. one accepts theimportance of continuity inhis life, then doesn't fOlklore provide a mechanism bywhich identities can be moreeasily Lozier formed? Certainly, a closeobservation of John and Mary would build a strong casefor the above argument. Stroma tradit- 0 ions and I firmidentification with his pastis very evident when John-picks up his harmonica orwhen Mary artfully creates aquiLt. I 8 , \

. i Certainiy, one would be hard pressed to argueagainstAthe import- "lanceof folklore in thede;elopmentof this man's or w man'siden-

tities. Indeed, I would argueihat all of uslare products of ou:-. experiences, so doesn't it it seem appropriateto look at those exper-

iences rather than ignore them? Might I not learn from your exper-

iences, and you, from mine?It is reaaly exciting for me tovisual-

ize a world in which people sharetheir experiences as opposed to

hiding them. It is.with this thoughtin mind that.I would like todiscuss

some possibleapplications of this institute to theclassroom sit-

uation. Throughout this past six weeks,I have listened as various members of the class haveasked for practicalapplications of the information that was presented inclass. I feel that teachers often become so caught up in the "howto" that they often forget I.

the more'importantquestion of "why, and for whatpurpose." In retrospect, I was probablyguilty of this demand, also. It is to

the credit of the professorsthat "heighteningconsciousness" was

not lost in theclamor for practicality. With this brief preface. I would now Like to suggestsome ways In which theinstitute could

carry over intothe classroom. In my mind, the "ThistledownProject"

as discussedby David Nungesser ofNatkins Memorial High School, epitomizes the spirit of thisinstitute. Certainly, the collection

techniques discussed byPat (both in class and his manual)could be utilized to their fullestextent ln such a "hands on" typeof pro- concept'(as discussed by Chip and ject. Elements of the folk school "rill in' class) are readilyapparent in the ThistledownProject. For those not so brave asto attempt a foxfire^pproach to teaching

folklore, I think itis safe to say that manyexciting methods exist 2,1 through which the lessonsof this institute can beeffectively trans- ferred to children. Certainly, Paulette's beautiful muralcreation 0 of an Appalachian scene is a tremendousidea for arousing interest

among students in thestudy of mountain folklore. As I mentioned

earlier, the key element in thiswhole experience is thedegree Of.

openess that each personhas maintained throughout thepast six weeks. Creativity will not be aproblei..but lack of committment mightbe.

I would like to end thisrather Lengthy discussion of myfolklore experience this quarter by.coordinating some of those feelingsin

the following poem Icomposed. I would Like to dedicatethis poem

to the titelessenergies of the instructors of theinstitute' whose hard work and dedicationcertainly has led to muchreflection on the

part .of this humanbeing.

whit makes each of us unique May be the language that wespeak. And what does language attemptto express If not the humanity we eachpossess? 4 From each.of us comes forth asound Whose origins are implanted uponfirm around. The sound you make isdifferent from mine. But who has the riaht to changeits design? We each progress from a differentbeginning When does it become a matterof winn;.ng? Why can't we understandbeginnings and ends And accept humanity inall its blends? Because you beaan in adifferent place With a different language, from adifferent race Does not give me the rightto say, "Change your customs or donot stay." In fact, I do not have anyright To predetermine your courseof flight. 4e are as we are fromwhence we came So let us continuewithout any shame. el

English 694

,

Topic: Folklore Methodology and Curriculum Materials

4 Objectives: The course will have two primary objectives: tointroduce

methods and approaches to the study of folklore,and to introduce information

on gathering resourcematerials to help teach folklore in the classroom.

In addition, the course will provide information onhow the students can

collect and preserve the folk traditions of ethilic groupsin their own

cOmmunities and how archives may be set up locally topreserve ethnic

k

traditions. p.

Evaluation: The students will be tested entheir understanding.of the

basic approaches to the study of folklore bymeans;of a mid-term

examination, They will write a term paper onpraciical problems of

finding and presenting folklore materials inthe classroom. The final

examination will coverboth'general theories of folklore and uses of

folklore in teaching minority ethnic groupg.

.§1.11.11222.:

1st week: Def.nitions of folklore and folklife

2nd week: Approaches to the study of folklore: furctional,structural,

ethnographic, literary.

3rd week: tibliogiaphies of folklore collections and studies

4th week: Library and archive resources for folklorematerials:

books, collections, recordings, films. 26 '

ga *

5th week: Practicum on field collecting methodology

6th week:. practicum on classifying and atchivingof :olklore

Texts:

Patrick B. MUllen, Collectin Folklore and Folklife in Ohio

Jan Brunvand, The Study of American Folklore

Jan Brunyand, Folklore, A Study and ResearchGuide

r, ,.a Ite et.

Curriculum Materials ;Bibliography For English 694,Folklore Methodology and

Bibilareal/Land Reference,Works: Folktale Helsinki, Znd. Aarne, Antti andStith Thompion. The Txpes of the revision, 1961 Austin, 1969. Abrahams, Roger. .21Juaillmeltr.II,A Dictionary,,

Abstracts of FolkloreStudies% 1963- England and Baughman, Ernest W.Tyro, and Motif Indexof the Folktales of North America, TheHague, 1966 New York, Boggs, Ralph Steele. Bibliounhx_ILLEILLaLterican...... Autlam, 1940 Child Ballads, Princeton Bronson,.Bertrand,ed. Traditional Tunes of the 1959 Scottish Po ular BalladsReprinted, Child, Francis james. The Enzlish and New York, 1966

Coffin, Tristram P. The British TraditionalBallad in North America, philadelphia, revised ed.,196 American Folklore andFolknin$s, Haywood, Charles. A Bibliography ofNorth 2nd ed., two vol., NewYork, 1961 British Broadsides,Philadelphia, Laws, Malcolm G. American Balladry From 1957 Folklore, Mythology andLegend, Leach, Maria,ed. Standard Dictionary of 2 vols. New York, 1949-1951 Children, New York, 1883 Newell, William W. Gamesand Son s of American

Southern FolkloreQuarterly, AnnualBibliography Revised edition, Thompson,Stith. Motif-Index of Folk-Literature, 6 vols. Bloomington,Ind., 1955-1953 Dictionary of Americanalai, Wentworth, Harold andStuart B. Flexner. New York, 1960 Collection of NorthCarolina White, Newman I., ed.The Frank C. Brown Folklpre, 7 vols., Durham,N.C., 1952-1964

theoryhistories and Textbooks .e ders works on folklore'method and surveys offolklore scholarship: Style, Engle- Abrahams, Roger and GeorgeFoss. 2..alo-American FoLksong wood Cliffs, N. J., 1968. S American"'Folklore, New York, 1968. Brunvand, Jan.The,Study of :

4

Coffin, Tristram Pottei.,Our .1,iving Traditions, New York,-19G8..

Coffin, Tristram Potter and Hennig Cohen. Folklore in America, Garden City,'New York,1966.

. Dotson, Richard M. American Folklore, Chicago,1959.

Dorson, Richard M. Buying the Wknd, 1964.

Dorson, Richard,M. Folklore andFolklife,:"An Introduaion, Chicago, 1972.

Dundes, Alan, ed.The Study of Folklore, Englewood Cliffs, N4.,1965.

Glassie, Henry, Pattern in theMaterial Folk Culture of the Eastern United Stites, Philadelphia, 1969.

Goldstein, Kenneth, jiGuide for Field Abrkersin Folklore, Hatboro, Pa.,

1964. ,

Hand, Wayland', ed. American Folk , ASymposium, Berkeley, 1971.

liettl, Bruno. Folk and, Traditional MUsic of the WesternContinents, Englewood Cliffs, N. J., 1965.

Paredet, Americo, and Richard Bauman, eds. Toward New Perspectives In Folklore, Journal of American Folklore87--c.97-3-.5--

Fropp, Vladimir.Morphology of the Folktale, Austin,1968.

Thompson, Stith, The Folktale, New York, 1946.

Wigginton, Eliot, ed. The Foxfire Book, Garden City,New York, 1972.

American Folklore Journals:

Journal of American Folklore Journal of the Folklore Institute

Regional, Journals

Southern Folklore Quarterly Keystone Folklore QuarterlY Western Folklore Indiara Folklore Journal of the Ohio Folklore Society Publications of the Texas Folklo Society

Bibliography of Basic Books inFolklore and Folklife: Supplement(1977)

Ben-Amos, Amos, ed. Folklore Genres, Austin,1975.

Brunvand, Jan. Folklore: A Stud and Research _Guide, New York, 1976. 29 S.. 4 '

5. 5

Farrar, Claire, ed. Womenand Folklore, Austin, 1975. Hand, Wayland, Ed.American Folk Medicine, ASymposium Berkeley/976. Paredes, Americo and Ellen'Stekert, eds. ILI Urban ,Enserience, andFolk Tradition, Austin, 1971. Sutton-SMith, Brian.. The FoLkgames, of Children,. Austin,1973. Yoder, Don, ed.American zuhlia, Austin, 1976.

I. a

:3 :.\i').

vts

°Ene lish 694

411TWICI Mexicar.:-Am'erican rOlkloie

OBJECTIVES: To give the student (teacher)anunderstanding ofMexicans. American catare tbrongb the study ofMesioan.American folk expression, and to give the..student(teaciher)knowledge of how to use folk materials inthe classroom with students of this culture.

EVALUATION: Two examinations,(a mid-terWand final)will test the students' -understanding of MixicanpAmericantraditionalculture. Aterm piper will,be assigned in'which t.le relationshipof folklore and literature will besnw alysed in the novel, fessNE& ql_t4ms. by Rndolfo AnaTa.

TEXTS: Rudolfo Anaya, gess Me, Ultima. (Tonatiuh International Publishers)

VAlson M. Endson, The Sealerof Los Olmod. (Southern Methodist University)

.Am4rico Parades,rolktales of Mexico. (TnivirsLty of Chicago Press)

'Frances Toor,A Treasury of MexicanFclicitm.(CramPublishers)

410SYLLABUS: eft

. lst.week: IntrOduction to folk:Ways. andvaluess' the Spanish-Mexican4ndian racial and cult2ral inheritance. . I . 2nd week: Traditional customs, rituals, healing,practices;and beliefs .. I , (Celebra4ons,4folk religion, bruleria; ouranderismo).,.....T...... , _ 1rd week: Folk narratives: 1 Jo legends (religious and secular); folktales; and contumporary *act:. reflect sociilattitudes. .

4th.week: Folk spent:1h; ; riddles;children's games and songs; and

folk poetry (religious an&secular) . 42, i 3th week: Traditional drama and teatro (religiousand seed:ler): folk.music (mdsica nortega)

6th week: Traditional songs and ballads (canciones 2:corridos)

31 t..

Mexican-Amer can Folklore English 694

1111 Selected Bibliography andReidings .

Anaya, Rudolfo, Bless Me, Ultima'. Berkeley: Tonatiuh Publishers,1972. el

Barker, George Carpenter. "Pichuco: An AMerican-SpanishArgot and Its Social Functions in Tucson, Arizona." University of Arizona laiiltia, Series, Social Science Bulletin, No. 18, 21:1 19503; reissued -(1950. 1- Braddy, Haldesn: "The Pachucos end Their Argot."SouThern Folklore Quarter1V, 24 (1960), 255-271.

Cardozo-Freeman, Inez. "Arnulfo Castillo, Mexican Folk Poet inOhio," Journal 2-28. . If the Ohio folklore Society,, 1 (1972)

Cardozo-Freeman, Inez. "Arnulfo Caitillo,Mexican Folk-Poet."Unpublished Ph.D. Dissertation, Folklore, The Ohio State University,1974.

Cardozo-Freedan, Inez. "Games Mexican Girls Play," journal ofAmerican Folklore, 88 (1975),12-24.

Castillo, Arnulfo. "Charro Jiro Afamado," translationand commentary by Inez Cardozo-Freeman. in The Folklore of Texas Cultures,38 (1974), 68-74. pinosa,Aurelio M. "New Mexican SpanielFolklore: X. Children's Games." Journal of American Folklore, 29(1916), 505-519.

Espinosa, Aurelio M. "New Mexican SpanishFolklore: XI. Nursery Rhymes &Children's Songs," Journal of American:Folklore,-29(1916), 519-.535.

Gamio, Manuel.Mexican Immigration to the'united States. New York: Dover, Mt.

,Garza, Humberto. "Owl Bewitchment in the Lower Rio GrandeValley," in Singers Mody C. Boatright, et al. publications of'the : and Storytellers, eds. Texas Folklore Society, 30 (1961), 218-225. .

Hawes, Bess Lomas. "La Liorona in Juvenile Hall,"Western Folklore, 27 (1968). 153-170.

Hernandez, Juan. "Cactus Whips and Wooden Crosses," Journal of AmericanFolklore, 76 (1963), 216224.

Hudson, Wilson M. The Healer of Los%01.mos. Dallas: SouthernMethodist Universiy Press, 1975.

Huerta, Jorge A. "Chicano Teatro: A Backgrqund," Aztlaft, Z:2(1971), b3-78.

Jimenez, Baldeman A. "Cuentos de Susto.;" in TheGolden L.EA., eds. Mody C. BoatrOght. 4) et al. PADLicatio133 j tba.Texas Folklore 59.ciety4_31.(1962), 156164.

32 r!ii4,,ple-

41.

*11 ' * 2 .

Journdl ordan, Rosen.A. "EthnicIdentity and the Lore of the Supernatural, , 21, AMIELSIEFolklore,88 (1975), 370-382. Kearney, Michael. ."La Ittkona as a Social Symbol," western Folkiore;28 (1969), . . 199-206. / Kiev, Ari.Curandirismot Mckican-American JEWEysvchies4.New,Yerk4 The Free Press, 1972.

Kirtley, Basil F. "la Lthrona' and Related Themes,7 WesternFolkiore, 19 (1960), 155-168.

Madsen, William. Me:dean-Americans, of:South Ina. Case studies inCultural Anthropology. General Editors, George and Louise Spindler. New'York: Holt, Rinehart, and Winston, A964.

McDowell, John H. "The Mexican Corrido: Formula and Theme in a BalladTraditloni" Journal 21 AmericanFolklore-737197V, 205-220.

McNeil, Brownie. "Curanderos of South Texas," in ABA Hornsoaths. /ova, eds. Mody C. Boatright, et al. Publications9121 Texas Folklore Society, 2° (1959), 32-44.

4Irilliams, Carey. North From Mexico: The Spanish ,Speaking ?eopleof the Unlei States. New York: Greenwood Press, 1968.

Miller, Elaine K.Mexican Folk Narrative from the Los Angeles Area: Publications of the American Folklore. Society, Memoir Series, 56 (1973).

Paredes, Americo. "The Anglo-American in Mexican Folklore," in New Voices in AmerAcan,§111.0dulo eds. Ray G. Browne, Donald M. Winkelman,and7= Wyman. Indiana:-C. g. Pauley and Company for Purdue UniversityStudies. 1966, pp. 113-128. ^ Paredes, Americo."Folk Medicine and the InteculturalJest," in Spanish-Speaking 2122.4111:11 United, States, ed. Jmne Heim.- Proceedings of the 1968Annual Spring Meeting of the American Ethnological Society, Seattle and London: University of Washingtoryress, 1968, 104-119.

Paiedes, Americo. Folktalesos:Mexico. Chicago: University of Chicago Press, 1970.

Paredes, Americo. "On Gringo, Greaser and Other Neighborly Names," in Singersand Storytellers, eds. Mody C. Boatright, et al. Publications of Ills Texas Folklore SoeietY, 30 (1961), 285-290.

Paredes, Americo. A Texas-Mexican Cancionero: Folksongs of the Lower Border. Urbana: The University f Illinois Press, 1976.

lippredes, Americo. With His Pistol in His Hand: A Border Ballad and Its Hero. Austin: The Uftiversity of Texas Press, 1958.

33 114

3

el

and Machismo," Journal ofthe . 111ParedesiAm4rico. The United States, Mexico, Folklore Institute, 8(1971), 17-38. latIgexican,Sliepherds' Lista Reel, Juan B. The Sources, Diffusion of Guadalajara: Libreria de Joyita,1965. 4 Trans. Peter G. Eacle. Ramos, Samuel..Profilagl,Man and Culture, _la Mexico. Texas Pau-American Series,1973.

IS .RobeStanley L., comp. Index of Mexican Foiktales ,- 26. Berkeley, and Los Angeles: The University ofCalifornia Press, 1973.

Of the Mexican-Americans. Romano V., Octavio. "The Anthropology and Sociology

. El Grito, 2 (1968), 13-27. Healing, and Fo/k Sainthood," Romano V., Octavio. "Charismatic Medicine, Folk American Anthropologist, 67(1945), 1151-1173. LTexas ok. Austin: Rubel, Atthur J. Across the Tracks:Mexican-Americans La University of Texas Press, 1966. 4 Rubel, Arthur J. "Concepts of Diseasein Mexican-AmericanCulture," American Avamakula 62 (1960),793-814.

teiner,Stan. La Raze. New York: Harper ColophonBooks, 1970. Republished Toor, Frances, ,Itiexican ,Pooular Arts. Mexico: Frances toorStudios. by Blaine Ethridge-Books, Detroit,.1973.

Toor, Frances, A:treasury of MexicanFolkways,. New York: Crown Publishers. Regional Diztionary of Vayquez, Librado Keno, Dr. andMaria Enrigneta Vayquez. Chicano Slang. Austin, Texas: Jenkins PublishingCompany, 1975. of Blood: The Penitentes ofthe Weigle, Martha. Brothers of 141112t, Brothers University of New Mexico Press,1976. , Southwest. Albuquerque: Press, 1959- Wolf, Eric. .S.21..is of the ShakinsEarl%Chicago: University of Chicago Folklore, 40 (v935), Z:unser, Helen. "A New MexicanVillage,"Journal of American 125-178.

An Annotated Bibliography ofChicano Folklore from the SouthwesternUnited,States Studies Program. compiled by Michael Heisley, Universityof California Ethnic Heritage Mythology 1777. (distributed by the Center for the Studyof Comparative Folklore and , Los Angeles,California, 90024, $3.00) :.'

A English 694, Appalachian.Folkl.oreseSummer, 1978 'William E. LightfOot, Instructor

h.

TEXTS Jbhn C. Campbell, o t e r mel d vers ty of Kentuc rim Leonard )toberts Se tr songst and Ta;es,of a niversity of Texas Press)

Jack E. Weller. Yesterdas Pee lel t_ 'LI _11). A ahi vers ress COURSE OUTLINE:

June 19 Introduction to coarse 20 History and Settlement ofAppalachia n ,n N " 21 " " . n 22 Appalachian value themes 23 Appalachian folk culture: an overview _ 26 Appalachianfolk speech 11 27, Appalachia=gnomic folklore: prcoverbs; riddless-rhymes 28 Appalachianfolk beliefs: weather, planting " 29 medicine " 3o S supermtural

July3 MID-TERM EXAMINATION " 4 HOLIDAY 11 5 Appalachian folk narratives: jokes and anecdotes 6 JvIAr'cI 4

ft 10 legends 11 ft 12 Appalachian folk music: lyric...songs 10 religious songs ft 14 IS 11 11 ballads

17 ballads 18 Appalachian material folk culture 11 19 Review, conclusions, evaluations 01 20 FINAL EXAMINATIONS IS 21 11 n.Course Proposal for English 694, ApPalachian Folklore, William E. Lightfoot, Instructor

.The course is designed to acquaint studentswith the various forms of Appalachian folk cultire and with thetraditional philoso-

phies and aesthetic systems which underlie these forms. Obviously, any consideration of Appalachian folklore must

begin with an examination of the historical, geographical,and socio- cultural conditions which led to theformation'of traditional mountain

culture. Readings in John C. Campbell's out122.§...2.1.éra . His Homeland -- a classic work on frontier mountainlite -- will sup-

plement lectures on this topic. For background on oontemporary life in Appalachia, Jack E. Weller's Yesterday'sPeople will be Assigned.

After a "week spent on contextual matters, thestudents should be Abetter tquipped to study and understand specific aspectsof Appalachian .mor folklore, which is of course a reflection offolklife in.the mountains. Following.the conventional system forclassifying folklore

genres, we will begin by studyingAppalachian folk speech (grammar, pronunciation, vocabulary) and gnomic forns(proverbsj riddles,

rhymes)% The next topic will be folk beliefs("superstitians")t weather and planting lore (signs,traditional techniques), folk medicine (cures, remedies), and supernaturallore ("luck", omens,

etc.). Ln connection with folk beliefs, andcorresponding ritual behavior, the film Thejoly (which documents an Ap- palachian snake-handling group) will be shown.

36 'William E. Lightfoot -2-

I After a mid-term examination, the class will begin considering Appalachian.falk literature (jokes, Mdrchen, legends), relying upou Leonard Roberts' XitigJanc.h.§ettleafor,authentic, field-

collected texts.

Then, follows a unit on Appalachian folkmusici lyriO songs, religious songs, and ballads. Professor Roberts' book also contains

,many fine examples ofmountain music. /n-addAion to.tape-recordings

and a film (The High, Tioneiome Sound), the class willAxperience live folk music performed by Appalachian natives John andMary Lozier. The Loziers will also share with the class someexamples of,

Appalachian material folk cultures quilts, corn-husk dolls, redipes,

tools, etc. Arte this intensive examination of Appalachian folkculture, the student/teachers should be able tocommunicate and interact with mountain people with,heightened awareness andunderstanding. APPATACCAN =con

2113/XXIBAPTE

;

Axelrod. Jerry:Gromp21 Un Counts,: , Canon, Sam. t.mad wooLi.i..Milt...theands. Little, Sion: Casfbell, Jobst. SAL Chase, Ri.obard. atAuLigsk. Cambridge, Saisa.sRodghton. Mifflin, 1919. WA" ikediat91.42...Amilogisig. P. Smith Publ.., 1973. aLgia Robert and Ambrose 162ritiftl'oiots frost Us Ells. Kephart, Iforace.., Our Southern 81210,..aggir., Uxd.versity of Tennessee Press, 1976. Korean, George C.Coal) Nit_ on the mica..Philadelphiasthiversity at °Pennsylvania Press,: 1940. 14koKar,,Perey.T othe Mountains. New York: Macmillan, 3.924, 1926. Richt*, Jean. ot the C. :Sands liewlforke-Oniord University Pres, w o P4blication. 196A. Roberts, 'Leonard. Branch Settlers:Folkk s and Tal s of aKenton yaountain on: ye *xisreset I Shapiro, Swop Arnalacbia on OurAnd. University of North Canlina 1978.

Weller, Jack I. 41 'Ms Life..es 3.22 ContlgaS szp_tlach,LA. University of Ken ess, Williamson, Jerry.Appalachian Culture:A Vmposium. Issues of Applakachian Journa Issues of' Mountain Lg. and Work 1

vs

: plglish 694

IIIMELE: African-American Folklore

Oblectives: The course will have two objectives: to give thestudent'an under- standing of black American culture through the studyof black folk expressions, end to gille the student knowledge of haw to Use folk materials in theclassroom with black pupils.

Evaluations: Two examinations (a mid-tarm and ftnal) will test the students understanding of African-American folk culture. A term paper will focus on problems of using black folklore in the classroom.

Syllabus: .0

1st Week: Definitions of African-American folklore and African backgrounds of folklore in the new world.

Znd Week: ,Folk beliefs, magic and superstition, folk medicine andwhat they reveal about black culture.

3rd Week: Folktales and jokes:.trickster stories, animal tales, contemporary jokes which reflect social attitudes.

4th Week: Street language, children's rhymes, verbal contest and rhymed folk narrative.

41Ibth Week: Early black music: shouts, hollers, work songs, spirituals.

6th Week: Country and urban blues.

Texts:

Alan DundesMother' Wit from the Laughin BarrelReadin s in the Interpretation of Afro-American Folklore,

Richard Dorson, American Negro Folktales

Roger Abrahams, Positively Black 1.

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