In Stories of Our Lives Frank de Caro demonstrates the value of personal narratives in enlightening our lives and our world. We all live with legends, family sagas, and anecdotes that shape our selves and give meaning to our recollections. Featuring an array of colorful stories from de Caro’s personal life and years of field research as a folklorist, the book is part memoir and part exploration of how the stories we tell, listen to, and learn play an integral role in shaping our sense of self. De Caro’s narrative includes stories within the story: among them a near-mythic capture of his golden-haired grandmother by Plains Indians, a quintessential Italian rags-to-riches grandfather, and his own experiences growing up in culturally rich 1950s New York City, living in India amid the fading glories of a former princely state, conducting field research on Day of the Dead altars in Mexico, and coming home to a battered New Orleans after Hurricane Katrina. Stories of Our Lives shows that our lives are interesting, and that the stories we tell—however particular to our own circumstances or trivial they may seem to others—reveal something about ourselves, our societies, our cultures, and our larger human existence.
If you've ever fantasized about feasting on Frank Sinatra's Barbecued Lamb, lunching on Lucille Ball's "Chinese-y Thing," diving ever-so-neatly into Joan Crawford's Poached Salmon, or wrapping your lips around Rock Hudson's cannoli – and really, who hasn't? – hold on to your oven mitts! In The Dead Celebrity Cookbook: A Resurrection of Recipes by 150 Stars of Stage and Screen, Frank DeCaro—the flamboyantly funny Sirius XM radio personality best known for his six-and-a-half-year stint as the movie critic on The Daily Show with Jon Stewart—collects hundreds of recipes passed on from legendary stars of stage and screen, proving that before there were celebrity chefs, there were celebrities who fancied themselves chefs. Their all-but-forgotten recipes—rescued from out-of-print cookbooks, musty biographies, vintage magazines, and dusty pamphlets—suggest a style of home entertaining ripe for reexamination if not revival, while reminding intrepid gourmands that, for better or worse, Hollywood doesn't make celebrities (or cooks) like it used to. Starring Farrah Fawcett's Sausage and Peppers Liberace's Sticky Buns Bette Davis's Red Flannel Hash Bea Arthur's Good Morning Mushroom Tomato Toast Dudley Moore's Crème Brûlée Gypsy Rose Lee's Portuguese Fish Chowder John Ritter's Famous Fudge Andy Warhol's Ghoulish Goulash Vincent Price's Pepper Steak Johnny Cash's Old Iron Pot Family-Style Chili Vivian Vance's Chicken Kiev Sebastian Cabot's Avocado Surprise Lawrence Welk's Vegetable Croquettes Ann Miller's Cheese Soufflé Jerry Orbach's Trifle Totie Fields's Fruit Mellow Irene Ryan's Tipsy Basingstoke Klaus Nomi's Key Lime Tart Richard Deacon's Bitter and Booze And many other meals from breakfast to dessert.
This dazzling volume shines new light on the songs, styles, and enduring pop culture impact of the 1970s musical genre that emerged from Black and Latin queer culture to take the world by storm. Half a century after the drug-fueled, DJ-driven, glamour-drenched musical phenomenon of disco was born at a New York City loft party, disco’s musical and fashion influences live on in popular culture. This is a frolicking, entertaining, yet serious tribute to the overlooked art form of disco, which has never been given its proper due, nor taken its true place in the historic struggle for LGBTQ+, gender, and racial equality. Painting a vivid portrait of this provocative era, DeCaro explores the cultural importance of disco and how the music and dance that originated in queer Black and Latin clubs of the day became a mainstream phenomenon, changing our culture along the way. With glamorous photos from disco’s heyday up through today, DeCaro examines disco’s pervasive influence on pop culture over the last fifty years—exploring disco in film and television as well as in fashion and interior design. Through entertaining texts—as well as interviews with artists and celebrities of the era, such as Donna Summer and Grace Jones, among others—this book champions the diverse origins of disco while celebrating its influence on today’s groundbreaking artists such as Lady Gaga, Duo Lipa, and Miley Cyrus. A must for all lovers of music, style, and pop culture.
Folklore Recycled starts from the proposition that folklore—usually thought of in its historical social context as “oral tradition”—is easily appropriated and recycled into other contexts. That is, writers may use folklore in their fiction or poetry, taking plots, as an example, from a folktale. Visual artists may concentrate on depicting folk figures or events, like a ritual or a ceremony. Tourism officials may promote a place through advertising its traditional ways. Folklore may play a role in intellectual conceptualizations, as when nationalists use folklore to promote symbolic unity. Folklore Recycled discusses the larger issue of folklore being recycled into non-folk contexts, and proceeds to look at a number of instances of repurposing. Colson Whitehead's novel John Henry Days is a literary text that recycles folklore but does so in a manner which examines a number of other uses of the American folk figure John Henry. The nineteenth-century members of the Louisiana branch of the American Folklore Society and the author Lyle Saxon in the twentieth century used African American folklore to establish personal connections to the world of the southern plantation and buttress their own social status. The writer Lafcadio Hearn wrote about folklore to strengthen his insider credentials wherever he lived. Photographers in Louisiana leaned on folklife to solidify local identity and to promote government programs and industry. Promoters of “unorthodox” theories about history have used folklore as historical document. Americans in Mexico took an interest in folklore for acculturation, for tourism promotion, for interior decoration, and for political ends. All of the examples throughout the book demonstrate the durability and continued relevance of folklore in every context it appears.
For folklorists, students, as well as general readers, this is the most comprehensive survey of American folktales and legends currently available. It offers an amazing variety of American legend and lore - everything from Appalachian Jack tales, African American folklore, riddles, trickster tales, tall tales, tales of the supernatural, legends of crime and criminals, tales of women, and even urban legends.The anthology is divided into three main sections - Native American and Hawaiian Narratives, Folktales, and Legends - and within each section the individual stories explore the myriad narrative traditions and genres from various geographic regions of the United States. Each section and tale genre is introduced and placed in its narrative context by noted folklorist Frank de Caro. Tale type and motif indexes complete the work.
In Stories of Our Lives Frank de Caro demonstrates the value of personal narratives in enlightening our lives and our world. We all live with legends, family sagas, and anecdotes that shape our selves and give meaning to our recollections. Featuring an array of colorful stories from de Caro’s personal life and years of field research as a folklorist, the book is part memoir and part exploration of how the stories we tell, listen to, and learn play an integral role in shaping our sense of self. De Caro’s narrative includes stories within the story: among them a near-mythic capture of his golden-haired grandmother by Plains Indians, a quintessential Italian rags-to-riches grandfather, and his own experiences growing up in culturally rich 1950s New York City, living in India amid the fading glories of a former princely state, conducting field research on Day of the Dead altars in Mexico, and coming home to a battered New Orleans after Hurricane Katrina. Stories of Our Lives shows that our lives are interesting, and that the stories we tell—however particular to our own circumstances or trivial they may seem to others—reveal something about ourselves, our societies, our cultures, and our larger human existence.
After Hurricane Katrina devastated New Orleans and the surrounding region in 2005, the city debated whether to press on with Mardi Gras or cancel the parades. Ultimately, they decided to proceed. New Orleans’s recovery certainly has resulted from a complex of factors, but the city’s unique cultural life—perhaps its greatest capital—has been instrumental in bringing the city back from the brink of extinction. Voicing a civic fervor, local writer Chris Rose spoke for the importance of Carnival when he argued to carry on with the celebration of Mardi Gras following Katrina: “We are still New Orleans. We are the soul of America. We embody the triumph of the human spirit. Hell, we ARE Mardi Gras." Since 2006, a number of new Mardi Gras practices have gained prominence. The new parade organizations or krewes, as they are called, interpret and revise the city’s Carnival traditions but bring innovative practices to Mardi Gras. The history of each parade reveals the convergence of race, class, age, and gender dynamics in these new Carnival organizations. Downtown Mardi Gras: New Carnival Practices in Post-Katrina New Orleans examines six unique, offbeat, Downtown celebrations. Using ethnography, folklore, cultural studies, and performance studies, the authors analyze new Mardi Gras’s connection to traditional Mardi Gras. The narrative of each krewe’s development is fascinating and unique, illustrating participants’ shared desire to contribute to New Orleans’s rich and vibrant culture.
For folklorists, students, as well as general readers, this is the most comprehensive survey of American folktales and legends currently available. It offers an amazing variety of American legend and lore - everything from Appalachian Jack tales, African American folklore, riddles, trickster tales, tall tales, tales of the supernatural, legends of crime and criminals, tales of women, and even urban legends.The anthology is divided into three main sections - Native American and Hawaiian Narratives, Folktales, and Legends - and within each section the individual stories explore the myriad narrative traditions and genres from various geographic regions of the United States. Each section and tale genre is introduced and placed in its narrative context by noted folklorist Frank de Caro. Tale type and motif indexes complete the work.
Folklore Recycled starts from the proposition that folklore—usually thought of in its historical social context as “oral tradition”—is easily appropriated and recycled into other contexts. That is, writers may use folklore in their fiction or poetry, taking plots, as an example, from a folktale. Visual artists may concentrate on depicting folk figures or events, like a ritual or a ceremony. Tourism officials may promote a place through advertising its traditional ways. Folklore may play a role in intellectual conceptualizations, as when nationalists use folklore to promote symbolic unity. Folklore Recycled discusses the larger issue of folklore being recycled into non-folk contexts, and proceeds to look at a number of instances of repurposing. Colson Whitehead's novel John Henry Days is a literary text that recycles folklore but does so in a manner which examines a number of other uses of the American folk figure John Henry. The nineteenth-century members of the Louisiana branch of the American Folklore Society and the author Lyle Saxon in the twentieth century used African American folklore to establish personal connections to the world of the southern plantation and buttress their own social status. The writer Lafcadio Hearn wrote about folklore to strengthen his insider credentials wherever he lived. Photographers in Louisiana leaned on folklife to solidify local identity and to promote government programs and industry. Promoters of “unorthodox” theories about history have used folklore as historical document. Americans in Mexico took an interest in folklore for acculturation, for tourism promotion, for interior decoration, and for political ends. All of the examples throughout the book demonstrate the durability and continued relevance of folklore in every context it appears.
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