The deep forest and broad savannah, the campsites, kraals, and villages—from this immense area south of the Sahara Desert the distinguished American folklorist Roger D. Abrahams has selected ninety-five tales that suggest both the diversity and the interconnectedness of the people who live there. The storytellers weave imaginative myths of creation and tales of epic deeds, chilling ghost stories, and ribald tales of mischief and magic in the animal and human realms. Abrahams renders these stories in a narrative voice that reverberates with the rhythms of tribal song and dance and the emotional language of universal concerns. With black-and-white drawings throughout Part of the Pantheon Fairy Tale and Folklore Library
With the growth of interest in folklore, it becomes increasingly evident that the presentation of a collection needs some rationale more than the fact that traditional materials have been collected and properly annotated. Much has been gathered and is now accessible through journals, archives, and lists. If a corpus of lore is not presented in some way, which bears new light on the process of word-of-mouth transmission, on traditional forms or expressions, or on the group among whom the lore was encountered, there is little reason to present it to the public. This work represents an attempt to present a body of folklore collected among one small group of Black Americans in a neighborhood in South Philadelphia. The author's approach toward collection and presentation has been intensive. He has tried to collect "in depth," and to recreate in his presentation the social background in which the lore was found, and to relate the lore with the life and the values of the group. Abraham's work is a departure from any past methods of analyzing folklore, and therefore a description of the author's point of view and his method will be given first. The majority of this work was written before his methodology was actually formulated. However throughout the project û the object was to illuminate as fully as possible the lore of one small group of African Americans from urban Philadelphia. The methodology, which developed, did so because of this objective more than anything else. Though the formulation of this theory may seem ex post facto, it is included because it clarified much during the rewritings of this book, and more importantly, because it will clarify many matters for the lay reader and for the professional folklorist.
Tristram Potter Coffin’s The British Traditional Ballad in North America, published in 1950, became recognized as the standard reference to the published material on the Child ballad in North America. Centering on the theme of story variation, the book examines ballad variation in general, treats the development of the traditional ballad into an art form, and provides a bibliographical guide to story variation as well as a general bibliography of titles referred to in the guide. Roger deV. Renwick’s supplement to The British Traditional Ballad in North America provides a thorough review of all sources of North American ballad materials published from 1963, the date of the last revision of the original volume, to 1977. The references, which include published text fragments and published title lists of items in archival collections, are arranged according to each ballad’s story variations. Textual and thematic comparisons among ballads in the British and American tradition are made throughout. In his introductory essay Renwick synthesizes the various theoretical approaches to the phenomenon of variation that have appeared in scholarly publications since 1963 and provides examples from texts referred to in the bibliographical guide itself. The supplement, like its parent work, is an invaluable reference tool for the study of variation in ballad form, content, and style. Together with the reprinted text of the 1963 edition, the supplement provides an exhaustive bibliography to the literature on the British traditional ballad in North America.
A classic account of mountain life, accurately portraying the people and lore of the Cumberland Mountains. Miles' familiarity with the mountain people--and her perception of the importance of women, especially older women--allows her to illustrate their way of life in a personal and realistic manner ". . . gives us an extraordinary insight into the personal relationships of the mountain lore, signs, rhymes, omens, tales, even the development of the mountain music. She presents the strength of religious beliefs along with the emotionalism and simplistic tradition of 'the old-time religion.'" --The Southern Quarterly . Emma Bell Miles (1879-1919) also wrote numerous poems and short stories that appeared in such publications of the period as Harpers Monthly, Century, and Lippincott's.
In the aftermath of Hurricane Katrina, as the citizens of New Orleans regroup and put down roots elsewhere, many wonder what will become of one of the nation's most complex creole cultures. New Orleans emerged like Atlantis from under the sea, as the city in which some of the most important American vernacular arts took shape. Creativity fostered jazz music, made of old parts and put together in utterly new ways; architecture that commingled Norman rooflines, West African floor plans, and native materials of mud and moss; food that simmered African ingredients in French sauces with Native American delicacies. There is no more powerful celebration of this happy gumbo of life in New Orleans than Mardi Gras. In Carnival, music is celebrated along the city's spiderweb grid of streets, as all classes and cultures gather for a festival that is organized and chaotic, individual and collective, accepted and licentious, sacred and profane. The authors, distinguished writers who have long engaged with pluralized forms of American culture, begin and end in New Orleans—the city that was, the city that is, and the city that will be—but traverse geographically to Mardi Gras in the Louisiana Parishes, the Carnival in the West Indies and beyond, to Rio, Buenos Aires, even Philadelphia and Albany. Mardi Gras, they argue, must be understood in terms of the Black Atlantic complex, demonstrating how the music, dance, and festive displays of Carnival in the Greater Caribbean follow the same patterns of performance through conflict, resistance, as well as open celebration. After the deluge and the finger pointing, how will Carnival be changed? Will the groups decamp to other Gulf Coast or Deep South locations? Or will they use the occasion to return to and express a revival of community life in New Orleans? Two things are certain: Katrina is sure to be satirized as villainess, bimbo, or symbol of mythological flood, and political leaders at all levels will undoubtedly be taken to task. The authors argue that the return of Mardi Gras will be a powerful symbol of the region's return to vitality and its ability to express and celebrate itself.
Ideal for A/AS-level, BTEC, Further and Adult Education courses, Introduction to degrees. This comprehensive book covers a rapidly changing subject and provides the basis for understanding both the theories and practical aspects of the subject. This second edition has been fully revised to incorporate guidance on presenting practical work, the psychology of work and the use of statistics in psychology.
Remarkable.… Ekirch has emptied night's pockets, and laid the contents out before us." —Arthur Krystal, The New Yorker Bringing light to the shadows of history through a "rich weave of citation and archival evidence" (Publishers Weekly), scholar A. Roger Ekirch illuminates the aspects of life most often overlooked by other historians—those that unfold at night. In this "triumph of social history" (Mail on Sunday), Ekirch's "enthralling anthropology" (Harper's) exposes the nightlife that spawned a distinct culture and a refuge from daily life. Fear of crime, of fire, and of the supernatural; the importance of moonlight; the increased incidence of sickness and death at night; evening gatherings to spin wool and stories; masqued balls; inns, taverns, and brothels; the strategies of thieves, assassins, and conspirators; the protective uses of incantations, meditations, and prayers; the nature of our predecessors' sleep and dreams—Ekirch reveals all these and more in his "monumental study" (The Nation) of sociocultural history, "maintaining throughout an infectious sense of wonder" (Booklist).
The world of international mining is changing rapidly. Mining corporations are encroaching on more and more greenfield sites in Africa, the Asia-Pacific and Latin America, to serve ever-expanding global industries. Moody shows that large-scale mining imposes a heavy toll on local communities, on their fragile economies and ways of life, as well as the environment. He challenges the mining corporations' recent public relations offensive extolling the virtues of largescale mining and its alleged compatibility with sustainable development, and reveals the unprecedented wave of community and trade union opposition to projects in both the South and the North. This important book concludes with urgent proposals to check the role of multinationals in a sector that has always been at the core of resource exploitation.
Drawing on the long tradition of folklore study, Roger deV. Renwick examines three genres: traditional English folksongs, local songs of regional interest, and working-class poetry. In the span of time that extends from the eighteenth to the twentieth century, he finds govern world views underlying a large sampling of poems related by common language, imagery, or topic, and then shows how these world views relate to the everyday lives and beliefs of the poetry's makers and users. There is, in addition, a pattern of historical continuity that links the rural folksongs of the eighteenth century with the part-rural, part-urban local songs of the nineteenth and twentieth centuries, and with the fully urban working-class poetry of the present day. English Folk Poetry is an immensely important contribution to folklore scholarship in its examination of contemporary working-class poetry, in its approach to questions of tacit meaning, and in its exploration of the relationship of inferential meanings to real, everyday lives.
A contemporary of blues greats Blind Blake, Tampa Red, and Papa Charlie Jackson, Chicago blues artist William "Big Bill" Broonzy influenced an array of postwar musicians, including Muddy Waters, Memphis Slim, and J. B. Lenoir. In Blue Smoke, Roger House tells the extraordinary story of "Big Bill," a working-class bluesman whose circumstances offer a window into the dramatic social transformations faced by African Americans during the first half of the twentieth century. One in a family of twenty-one children and reared by sharecropper parents in Mississippi, Broonzy seemed destined to stay on the land. He moved to Arkansas to work as a sharecropper, preacher, and fiddle player, but the army drafted him during World War I. After his service abroad, Broonzy, like thousands of other black soldiers, returned to the racism and bleak economic prospects of the Jim Crow South and chose to move North to seek new opportunities. After learning to play the guitar, he performed at neighborhood parties in Chicago and in 1927 attracted the attention of Paramount Records, which released his first single, "House Rent Stomp," backed by "Big Bill's Blues." Over the following decades, Broonzy toured the United States and Europe. He released dozens of records but was never quite successful enough to give up working as a manual laborer. Many of his songs reflect this experience as a blue-collar worker, articulating the struggles, determination, and optimism of the urban black working class. Before his death in 1958, Broonzy finally achieved crossover success as a key player in the folk revival movement led by Pete Seeger and Alan Lomax, and as a blues ambassador to British musicians such as Lonnie Donegan and Eric Clapton. Weaving Broonzy's recordings, writings, and interviews into a compelling narrative of his life, Blue Smoke offers a comprehensive portrait of an artist recognized today as one of the most prolific and influential working-class blues musicians of the era.
The Second Edition succeeds in showing that social psychology has a potent contribution to make to understanding human behavior. Drawing on landmark experiments, real-life cases, and his own valuable insights, Brown analyzes a wide range of subjects including obedience and rebellion, altruism, group decision processes, the psycholegal questions of eyewitness testimony, jury size and decision rule, the psychosexual question of androgyny, the sources of ethnic conflict, and much more.
The Second Edition succeeds in showing that social psychology has a potent contribution to make to understanding human behavior. Drawing on landmark experiments, real-life cases, and his own valuable insights, Brown analyzes a wide range of subjects including obedience and rebellion, altruism, group decision processes, the psycholegal questions of eyewitness testimony, jury size and decision rule, the psychosexual question of androgyny, the sources of ethnic conflict, and much more.
Full of life, wisdom, and humor, these tales range from the earthy comedy of tricksters to accounts of how the world was created and got to be the way it is to moral fables that tell of encounters between masters and slaves. They include stories set down in nineteenth-century travelers' reports and plantation journals, tales gathered by collectors such as Joel Chandler Harris and Zora Neale Hurston, and narratives tape-recorded by Roger Abrahams himself during extensive expeditions throughout the American South and the Caribbean. With black-and-white illustrations throughout Part of the Pantheon Fairy Tale and Folkore Library
A folklorist and ethnographer who has written about the Southern Appalachians, African American communities in the United States, and the West Indies, Roger D. Abrahams goes up against the triviality barrier. Here he takes on the systematics of his own culture. He traces forms of mundane experience and the substrate of mutual understandings carried around as part of our own cultural longings and belongings. Everyday Life explores the entire range of social gatherings, from chance encounters and casual conversations to well-rehearsed performances in theaters and stadiums. Abrahams ties the everyday to those more intense experiences of playful celebration and serious power displays and shows how these seemingly disparate entities are cut from the same cloth of human communication. Abrahams explores the core components of everyday-ness, including aspects of sociability and goodwill, from jokes and stories to elaborate networks of organization, both formal and informal, in the workplace. He analyzes how the past enters our present through common experiences and attitudes, through our shared practices and their underlying values. Everyday Life begins with the vernacular terms for "old talk" and offers an overview of the range of practices thought of as customary or traditional. Chapters are concerned directly with the terms for intense experiences, mostly forms of play and celebration but extending to riots and other forms of social and political resistance. Finally Abrahams addresses key terms that have recently come front and center in sociological discussions of culture in a global perspective, such as identity, ethnicity, creolization, and diaspora, thus taking on academic jargon words as they are introduced into vernacular discussions.
The deep forest and broad savannah, the campsites, kraals, and villages—from this immense area south of the Sahara Desert the distinguished American folklorist Roger D. Abrahams has selected ninety-five tales that suggest both the diversity and the interconnectedness of the people who live there. The storytellers weave imaginative myths of creation and tales of epic deeds, chilling ghost stories, and ribald tales of mischief and magic in the animal and human realms. Abrahams renders these stories in a narrative voice that reverberates with the rhythms of tribal song and dance and the emotional language of universal concerns. With black-and-white drawings throughout Part of the Pantheon Fairy Tale and Folklore Library
A wealth of texts of British and Anglo/North American folksong has long been accessible in both published and archival sources. For two centuries these texts have energized scholarship. Yet in the past three decades this material has languished, as literary theory has held sway over textual study. In this crusading book Roger deV. Renwick argues that the business of folksong scholars is to explain folksong: folklorists must liberate the material's own voice rather than impose theories that are personally compelling or appealing. To that end, Renwick presents a case study in each of five essays to demonstrate the scholarly value of approaching this material through close readings and comparative analysis. In the first, on British traditional ballads in the West Indies, he shows how even the best of folklorists can produce an unconvincing study when theory is overvalued and texts are slighted. In the second he navigates the many manifestations of a single Anglo/American ballad, “The Rambling Boy,” to reveal striking differences between a British diasporic strain on the one hand and a southern American, post–Civil War strain on the other. The third essay treats the poetics of a very old, extremely widespread, but never before formalized trans-Atlantic genre, the catalogue. Next is Renwick's claim that recentering folksong studies in our rich textual databanks requires that canonical items be identified accurately. He argues that “Oh, Willie,” a song thought to be a simple variety of “Butcher's Boy,” is in fact a distinct composition. In the final essay Renwick looks at the widespread popularity of “The Crabfish,” sung today throughout the English-speaking world but with roots in a naughty tale found in both continental Europe and Asia. With such specific case studies as these, Renwick justifies his argument that the basic tenets of folklore textual scholarship continue to yield new insights.
A folklorist and ethnographer who has written about the Southern Appalachians, African American communities in the United States, and the West Indies, Roger D. Abrahams goes up against the triviality barrier. Here he takes on the systematics of his own culture. He traces forms of mundane experience and the substrate of mutual understandings carried around as part of our own cultural longings and belongings. Everyday Life explores the entire range of social gatherings, from chance encounters and casual conversations to well-rehearsed performances in theaters and stadiums. Abrahams ties the everyday to those more intense experiences of playful celebration and serious power displays and shows how these seemingly disparate entities are cut from the same cloth of human communication. Abrahams explores the core components of everyday-ness, including aspects of sociability and goodwill, from jokes and stories to elaborate networks of organization, both formal and informal, in the workplace. He analyzes how the past enters our present through common experiences and attitudes, through our shared practices and their underlying values. Everyday Life begins with the vernacular terms for "old talk" and offers an overview of the range of practices thought of as customary or traditional. Chapters are concerned directly with the terms for intense experiences, mostly forms of play and celebration but extending to riots and other forms of social and political resistance. Finally Abrahams addresses key terms that have recently come front and center in sociological discussions of culture in a global perspective, such as identity, ethnicity, creolization, and diaspora, thus taking on academic jargon words as they are introduced into vernacular discussions.
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