Relevant bibliographies by topics / Families Folklore

Academic literature on the topic 'Families Folklore'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Families Folklore"

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Onyango, Bethwell O., and Ekisa Olaimer-Anyara. "The Value of Leafy Vegetables: An Exploration of African Folklore." African Journal of Food, Agriculture, Nutrition and Development 7, no. 14 (May 28, 2007): 01–13. http://dx.doi.org/10.18697/ajfand.14.ipgri1-10.

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Indigenous Leafy Vegetables foods have an exceptional place in African cuisine. It is commonly argued that vegetable consumption reflects cultural backgrounds and their value transcends a biological one, as food, to symbolism enhancing the functioning of society and promoting social order. This study set to determine species use, folkloric dimensions and taste preferences in a rural East African setting. A bio-cultural approach reinforced by ethno-botanical tools conducted over a three-year period and recourse to a corpus of Luo ethnic food plant literature and gathering of folklore elements from a conversational context was used to study socio-cultural elements of vegetables foods of people in Migori and Suba districts of Kenya. Seventy-four respondents, 56 female and 18 males, of mean age 43years and ranging between 16 and 84 years participated in focus group discussions and research interviews. Herbarium specimens of 34 leafy edible plant species in seventeen plant families are deposited at the University of Nairobi and the Catholic University of Eastern Africa herbaria. This study documents 17 sayings (folkloristic products) of different genre: mantras, traditional beliefs, customs, practices, folk stories/ tales, songs, jokes and lexical phrases. Their sociolinguistic analysis reveals they address issues appropriate to Luo ritual, social status, nutrition, taste preferences, cooking habits and conflict resolution. Though Luo folklore indicates aversion for bitter vegetables, the body of folkloric wisdom sustains vegetable dish consumption. The preference and craving for bitter tasting herbs by elder women was because of an understanding of both food and medicinal values. This paper concludes that vegetable consumption reflects cultural backgrounds and experiences. Folklore defines how Africans perceive, define, and value indigenous Leafy Vegetables in their own terms and presents a stable platform for cultural analysis of oral food culture. Indigenous Leafy Vegetables are symbolic "sources of illumination" that orient African people persistently with the system of meaning in their culture.
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Bisht, Nidhi, Praveen Kumar Verma, Ranjana Negi, and Anup Chandra. "An ethnobotanical study of plants used by forest fringe communities of Lwali village (Pauri Garhwal, Uttarakhand)." Plant Science Today 5, no. 2 (March 27, 2018): 39–43. http://dx.doi.org/10.14719/pst.2018.5.2.365.

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The paper provides information on traditional knowledge of plants used by fringe forest communities of village Lwali (District Pauri Garhwal). The paper deals with 35 plant species belonging to 34 genera of 29 families, that find mention in the local folklore. The plants have been provided with botanical names, vernacular names, parts used and ethnobotanical uses.
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Bora, Devanjal, J. Kalita, D. Das, and Subhan C. Nath. "Credibility of Folklore Claims on the Treatment of Malaria in North-East India with Special Reference to Corroboration of their Biological Activities." Journal of Natural Remedies 16, no. 1 (February 29, 2016): 7. http://dx.doi.org/10.18311/jnr/2016/483.

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Malaria is one of the major causes of mortality and morbidity throughout the developing countries. In spite of considerable advances made in the development of anti-malarial drugs to combat the disease, appearance of the malarial parasite resistance to the drugs one after another, has triggered the researchers to search for alternative agents of better quality. In view of the fact that plant folk medicines have immense value in providing clue for development of drug, an ethnobotanic survey of medicinal plants practiced for the treatment of malaria in North East India, followed by the validity of folklore claims of the plant species was conducted based on the review of reported literatures. Seventy four plant species under 67 genera and 41 families used for the preparation of recipes to treat the disease were included in this communication. For each plant species, botanical and vernacular name, part(s) used, method of preparation and mode of administration of the herbal remedies were provided. Biological activities corroborative of folklore medicinal claims of the plant species were also indicated for the credibility of these folklore claims.
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S, Noprita Elisabeth, and Rani Hermita. "Designing a Visual Novel Game in Nusantara Folklore 'The Origin of Lake Toba' using Renpy Visual Novel Engine." SISFOTENIKA 11, no. 1 (December 24, 2020): 47. http://dx.doi.org/10.30700/jst.v11i1.1054.

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<p align="justify">Public knows about the folklore of the archipelago in Indonesia through stories told directly by parents and their families, passed down orally from parents to children and their ancestors to future generations. Likewise, the folklore of the origin of Lake Toba. The folklore of the archipelago seems to be slowly disappearing because it is only passed down orally and is less desirable and does not rule out being forgotten and extinct. This is what makes the writer decide to conduct research on the folklore of the archipelago through the media of games, namely visual novels with the story of the origin of Lake Toba as the object. The researcher wants to make an application in the form of animation with the help of a program that wants to be enjoyed by many people and can also be used as a learning medium.The game application that will be produced will later be made using the Ren'Py Novel Visual Engine application and the research method that the author will use is an extreme programming as a management system with the following stages: Exploration Phase, Planning Phase, Iteration Phase, Production Phase, Maintenance Phase and Final Publication Stage ( Death Phase), with the existing tools can make the application of the story of the origin of Lake Toba well, then for future research to make it in a 3-dimension version</p>
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Blum-Kulka, Shoshana. "“You gotta know how to tell a story”: Telling, tales, and tellers in American and Israeli narrative events at dinner." Language in Society 22, no. 3 (September 1993): 361–402. http://dx.doi.org/10.1017/s0047404500017280.

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ABSTRACTThis study explores the degree of cultural diversity in the dinner-table conversation narrative events of eight middle-class Jewish-American and eight Israeli families, matched on family constellation. Conceptualized in terms of a threefold framework of telling, tales, and tellers, the analysis reveals both shared and unshared narrative event properties. Narrative events unfold in both groups in similar patterns with respect to multiple participation in the telling, the prevalence of personal experience tales, and the respect for children's story-telling rights. Yet cultural styles come to the fore in regard to each realm as well as their interrelations. American families locate tales outside the home but close in time, ritualizing recounts of “today”; Israeli families favor tales more distant in time but closer to home. While most narratives foreground individual selves, Israeli families are more likely to recount shared events that center around the family “us” as protagonist. In modes of telling, American families claim access to story ownership through familiarity with the tale, celebrating monologic performances; but in Israeli families, ownership is achievable through polyphonic participation in the telling. (Ethnography of communication, language and culture, conversation analysis, folklore, narrative).
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Croft, Robin. "Folklore, Families and Fear: Exploring the Influence of the Oral Tradition on Consumer Decision-making." Journal of Marketing Management 22, no. 9-10 (November 2006): 1053–76. http://dx.doi.org/10.1362/026725706778935574.

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Старостина, Аглая Борисовна. "The Miraculous Weasel in Hebei Folklore." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 1 (May 10, 2022): 69–79. http://dx.doi.org/10.26158/tk.2022.23.1.006.

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В статье рассмотрены распространенные в наше время в окрестностях Пекина и Тяньцзиня, а также на юге провинции Хэбэй представления о колонке (хуан-шу-лан, хуанъю, хуан пи-цзы) как мифологическом персонаже. Использованы полевые материалы и данные форумов и других интернет-ресурсов материкового Китая. Обладающего сверхъестественными способностями колонка часто включают в число «четырех великих семей» или «пяти священных животных», представления о которых распространились в Китае в XVII в. с воцарением маньчжурского дома Цин; однако в Хэбэе он сейчас по большей части воспринимается как самостоятельное божество. Иногда чудесного колонка описывают как обогатителя: так, он может в целом способствовать процветанию покровительствуемой семьи или непосредственно приносить в дом похищенные в других местах продукты. Чудесный колонок способен манипулировать людьми, вызывая истерическое расстройство или препятствуя запоздалому путнику найти дом в сумерках. Подобные способности могут приписывать и обычным колонкам, находя в таком случае для них паранаучные объяснения. К колонку обращаются за помощью при болезни или при необходимости узнать собственное будущее. Колонок также может вселяться в медиума-целителя или в обычного человека, в последнем случае становясь причиной его болезни. Последняя часть статьи посвящена рассказам о способах, с помощью которых чудесный колонок пытается обрести бессмертие This article examines ideas about the weasel (huang-shu-lang, huangyou, huang pi-zi) as a mythological character that are widespread in our time in the vicinity of Beijing and Tianjin, as well as in the south of Hebei province. It makes use of field materials and data from forums as well as other Internet resources of mainland China. Having supernatural abilities, the weasel is often included among the “four great families” or “five sacred animals,” ideas about which spread in China in the seventeenth century with the accession of the Manchu house of Qing. However, in Hebei, it is now mostly perceived as an independent deity. Sometimes a wonderful weasel is described as an enricher: for example, it can contribute to the prosperity of its patronized family and bring it things stolen from other places. The wonderful weasel is able to manipulate people, causing hysterical disorder or preventing a tardy traveler from finding home at dusk. Similar abilities can be attributed to ordinary weasels, finding in this case parascientific explanations for them. The weasel is asked for help in case of illness or, if necessary, to find out one’s future. Weasels can also inhabit a medium-healer or an ordinary person, in the latter case becoming the cause of illness. The last part of the article describes stories about the ways in which wonderful weasels try to gain immortality.
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Chandrol, Dr G. K. "Ethno-Botanical / Ethno-Medicinal Survey of Folklore Plants in Villages of Durg District in Chhattisgarh State (India)." International Journal for Research in Applied Science and Engineering Technology 9, no. VII (July 25, 2021): 2161–68. http://dx.doi.org/10.22214/ijraset.2021.36851.

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Durg district is rich in biodiversity of medicinal plants. The forest area is about 08.95 % of the total area of Chhattisgarh. More than 80 villages are found in the range of Durg district. Peoples of villages as well as rural areas are frequently used many plants for the treatment of various diseases by own traditional knowledge. An ethno-botanical / ethno-medicinal survey was under taken to collect the folk knowledge of the inhabitants of the different villages of Durg district. Taxonomically, the plants used by the villagers of this area were classified under 66 families of angiosperms including 192 medicinal plants. The various plant part used included whole plants, leaves, stems, roots, tubers, barks, resin, latex, flowers, fruits and seeds. Botanical name, local name, families and uses in different diseases are given parenthetically.
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Julianto, Toni, Risky Setiawan, and Rufer Firma Harianja. "Local-Social Wisdom in the Nyadran Tradition as a Means of Gathering." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 4, no. 2 (April 22, 2021): 830–36. http://dx.doi.org/10.33258/birle.v4i2.1862.

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Since ancient times the Javanese people have been familiar with the belief system. Before Islam came the beliefs of Animism and dynamism as well as Hindu and Buddhist religions had already developed in Javanese society. Islam is accepted in Javanese society with youth and peace, because preachers have a high tolerance for Javanese culture. One of the forms of cultural acculturation or inherent in the soul of Javanese society is the Nyadran tradition. The Nyadran tradition is a symbolic ritual that is full of meaning Nyadran traditional ceremony includes partially oral folklore because in it there is a form of oral fochlor, namely the prayers used in the ceremony and there is also a form of non-verbal folklore in the form of uba rampe in the ceremony. In socio-cultural terms, the implementation of nyadran tardisi is not only limited to ceremonial cleaning of ancestral burials , salvation (kenduri), making apem cakes, compote, sticky rice, and various snacks from the market which are used as elements of "offerings" as well as being a prerequisite for the ritual prayer procession. However, the nyadran ritual in a socio-cultural context has also become a medium of friendship between families and communities, as well as a social, cultural and religious transformation. Nyadran is an expression and expression of social piety in a society where a sense of mutual cooperation, solidarity, and togetherness is the main pattern of this tradition.
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Arianto, Tomi, and Dairi Sapta Simanjuntak. "Representation of ecocriticism in the folklore of Mak Ungkai spirit." Studies in English Language and Education 7, no. 2 (September 3, 2020): 576–91. http://dx.doi.org/10.24815/siele.v7i2.16822.

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The purpose of this qualitative study is to analyze the relationship between human and nature behind the story of Mak Ungkai by using the ecocritical approach. The informants in this study are the native Malay people who live in Tanjung Kertang village, Batam, Indonesia. They were determined by looking at relevant backgrounds based on the research theme: they are the Malay generation, both young and old, know about the Malay folklore of Mak UngkaiSpirit, have profession and activities at the sea, and reflect the representation of families in Tanjung Kertang village. Based on those criteria, the researchers finally chose 25 respondents to conduct in-depth interviews. These interviews were recorded by using the audio recorder and camera. The results indicated that the relationship between nature and humans behind the story of Mak Ungkai Spirit could be seen from the position of nature as human subjects and objects. The position of nature as a subject included nature as mother of earth, nature as caring ethic, and nature as holistic. Meanwhile, nature as an object is reflected from exploitation of nature and violence. This study is related with the local wisdom and culture in Indonesia. Therefore, international and local environmental non-government organizations related with social and humanity can use the result of this study for preservation of the local culture and environment, and among them is through the local wisdom.
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Dissertations / Theses on the topic "Families Folklore"

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Hackett, Dawn Christine. "The Pulpit Leaner." Kent State University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=kent1461445329.

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Shaner, Melissa M. "Hellacious Extensions." Bowling Green State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1300722579.

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Fisher, Pamela K. ""Night in the Northwoods an Asperger's Parenting Journey"." Miami University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=miami1375188495.

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Foreman, Hillary Jo. "The Holy and Other Ghosts: Stories." Ohio University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1586528590411429.

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Jones, Christina G. "The Things We Keep." Ohio University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1397215920.

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Nhlekisana, Rosaleen Oabona Brankie. "Wedding songs in Botswana a reflection of the dynamics of marriage, gender relations and familial conflicts /." [Bloomington, Ind.] : Indiana University, 2005. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3167806.

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Thesis (Ph.D.)--Indiana University, Dept. of Folklore, 2005.
Source: Dissertation Abstracts International, Volume: 66-04, Section: A, page: 1454. Adviser: Beverly J. Stoeltje. "Title from dissertation home page (viewed Nov. 15, 2006)."
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Dambrink, Amanda M. "To Tell the Story." Ohio University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1307036415.

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Petronelli, Barbara Elizabeth. "“TO SECURE LITERARY CULTURE AND PROMOTE A SOCIAL FEELING”:RURAL OHIO CLUBWOMEN AS STEWARDS OF LOCAL LITERACY PRACTICE,1915." Kent State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=kent1544379283827385.

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Marchini, Antoine-Noble. "A propos de la casinca, mediterraneens, corses des gens et des pays de france : l'histoire (1770-1968). individus, familles, cours de la vie dans les aleas de la transition." Nice, 1996. http://www.theses.fr/1996NICE2041.

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Cette recherche est batie autour d'une histoire en trois temps. Durant la seconde moitie du xviiie siecle, epoque moderne, les menages se construisent dans le cadre de la famille nucleaire. Au cours du xixe siecle, s'opere un renversement au cours duquel la famille elargie ou le groupe complexe deviennet le modele dominant des menages. Ce recours massif aux solidarites familiales s'accompagne d'un "etouffement" de l'individu qui participe a l'invention d'une tradition car subordonne au groupe. Cette tradition recente sert de reference durant le xxe siecle travaille par l'emergence de nouvelles formes d'individualisme. Cette histoire s'inscrit dans une transition politique dominee par la construction historique francaise. Les donnees reunies autour de cet exemple mediterraneen permettent de saisir l'originalite et la nature profonde de l'architecture francaise dans le devenir de l'europe. La casinca, ancien paese, devient un "pays de france" au cours du xixe siecle et se presente comme le miroir d'un projet esthetique ou le politique se definit dans l'organisation de la vie, des sociabilites servie par une economie de l'emotion : gouts, saveurs, qualite, paysages autant de marqueurs d'identite dans une production nationale reduisant les mediations territorialisees
This research is organized around three phases. During the second half of the eighteenth century, caracterized by its modernity, nuclear family is the dominant form of households. Along the nineteenth century, the dominant pattern is changing with the spreading of complex forms. The individual participates to the invention of a tradition because he is submitted to the family group. This recent tradition is a reference during the twentieth century but new forms of individualism appear. This mouvement enlightens a political transition dominated by the french historical construction. Several datas around this mediterranean case allow to understand the originality of the french architecture in the dynamics of europe. Casinca, old "paese", becomes a "pays de france" and is a mirror of an aesthetic project. This one involves a meaning of politics as organisation of life including a sociability stimulated by an economy for emotion : tastes, savours, quality, landscapes. .
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Carpenter, Tracy. "Recovering Women: Intersectional Approaches to African American Addiction." The Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=osu1252849140.

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Books on the topic "Families Folklore"

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Hashiura, Yasuo. Nihon minzokugakujō yori mitaru waga kuni kazoku seido no kenkyū. Tōkyō: Kuresu Shuppan, 1990.

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Kazoku no mitorojī. Tōkyō: Shinʼyōsha, 1986.

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Dadisman, Kenny. Shooting the bull: A collection of Barbour County folklore. Parsons, W. Va: McClain, 1996.

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Ammāḷ, Al̲akiya Nāyaki. Kavalai: Eṅkaḷ katai. Pāḷaiyaṅkōṭṭai: Nāṭṭār Val̲akkār̲r̲iyal Āyvu Maiyam, 1998.

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Sirens and smoke: Firefighters folklore. Broomall, Pa: Mason Crest Publishers, 2013.

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Abel, Lieberman Susan, ed. New traditions: Redefining celebrations for today's family. New York: Noonday Press, 1990.

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Family frames: Photography, narrative, and postmemory. Cambridge, Mass: Harvard University Press, 1997.

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Barking at a fox-fur coat. Little Rock: August House Publishers, 1991.

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Konʾin to kazoku no minzokuteki kōzō. Tōkyō: Yoshikawa Kōbunkan, 2001.

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Family traditions: 289 things to do again and again. Nashville, TN: Abingdon Press, 1998.

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Book chapters on the topic "Families Folklore"

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Young, Simon. "The Baby Picnic." In The Nail in the Skull and Other Victorian Urban Legends, 3–5. University Press of Mississippi, 2022. http://dx.doi.org/10.14325/mississippi/9781496839473.003.0001.

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A legend concerning the folklore of families. Jokers exchange babies at a picnic and the families do not realize the prank until they have made the long trip home. The legend's possible roots in fairy traditions are established as are the legend's possible origins in Scotland.
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Kononenko, Natalie. "Ukrainian Wedding Rituals." In The Oxford Handbook of Slavic and East European Folklore, C2.P1—C2.N8. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190080778.013.2.

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Abstract Traditional Ukrainian village weddings are rites of passage that affect the young couple, their families, and the entire village. Rural Ukrainians live in close proximity to one another with fields fanning out from the occupied center, a pattern that produces involvement in neighbors’ lives. Traditional weddings begin with rites of courtship that involve all unmarried young women and men. The marriage ceremony itself lasts several days and has songs, gift exchanges, and processions aimed at cementing the union of the couple and easing tensions between the family that surrenders their daughter to a different household and the groom’s home that takes in a stranger. The entire village is invited to the wedding, and once the wedding is complete, villagers continue celebrating by staging a carnival. Modern urban weddings are more private affairs with a limited number of guests. Elements of Soviet civil weddings have been incorporated in cities and villages.
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Feldman, Walter Zev. "Klezmer Music in Eastern Europe and in America." In The Oxford Handbook of Slavic and East European Folklore, C28.P1—C28.N3. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190080778.013.28.

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Abstract From the sixteenth until the earlier twentieth century, the Yiddish term “klezmer” referred to a largely hereditary Ashkenazic Jewish musicians’ guild that played for Jewish weddings through most of northeastern Europe. The klezmer musicians created a largely unified series of musical genres for listening and for dancing. By the later nineteenth century klezmer families transplanted this repertoire to North America. The first scholarship on this music was created by scholars in the tsarist empire and then in the Soviet Union. After the Holocaust, most of what survived from the klezmer repertoire and performance style was located in the United States. It was in New York that a serious revitalization movement began in the later 1970s, largely through apprenticeships with the remaining master klezmorim. By the early decades of the twenty-first century klezmer music had become a worldwide phenomenon, also taking in new generations of Russian and Ukrainian-Jewish performers, along with many non-Jewish musicians, from Berlin to Tokyo.
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Simela, Oscar Dick. "The Imperatives and Challenges of Passing on the Tenets of Ubuntu to the Younger Generation." In Advances in Religious and Cultural Studies, 117–29. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7947-3.ch010.

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This chapter provides some of the challenges and difficulties that parents face in trying to pass salient features of the African concept of Ubuntu to their children. It starts by presenting a plausible definition of Ubuntu, followed by some learning theories that explain ways by which some people learn new concepts. Additionally, some folklore stories are included in the chapter to illustrate favorite methods used by grandparents for teaching some valuable life lessons to their grandchildren. An attempt is made towards the end of the chapter to summarize some of the things that can be done to facilitate the means by which displaced and fragmented families can still pass on Ubuntu to their offspring.
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Vaughan, Theresa A. "Women as Healers, Women as Food Producers." In Women, Food, and Diet in the Middle Ages. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462989382_ch01.

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Women have served as providers of food and basic medical care for their families both in the European Middle Ages and worldwide, especially for the majority of people who do not have the means to hire either a physician or servants. These roles have significant symbolic meanings within cultures. Uncovering the reality of women in domestic spaces in the Middle Ages has its challenges, especially for the lower classes, for reliable information is scarce. The everyday lives of women were not typically thought important enough to document. A look at a variety of textual and non-textual evidence through the lens of the disciplines of folklore and anthropology can help suggest interpretations which fill in some of the gaps in our knowledge.
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Young, Simon. "Familiar Enemies." In The Nail in the Skull and Other Victorian Urban Legends, 59–60. University Press of Mississippi, 2022. http://dx.doi.org/10.14325/mississippi/9781496839473.003.0019.

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Bock, Sheila, and Kate Parker Horigan. "Invoking The Relative: A New Perspective on Family Lore in Stigmatized Communities." In Diagnosing Folklore. University Press of Mississippi, 2015. http://dx.doi.org/10.14325/mississippi/9781496804259.003.0004.

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In chapter 3, “Invoking the Relative: A New Perspective on Family Lore in Stigmatized Communities,” Sheila Bock and Kate Parker Horigan further extend this volume’s section on disability, ethnography, and the stigmatized vernacular into the narrative and familial realms. While family stories always signify the values and identities of particular groups, they also open up opportunities for individuals to contest articulations of morality and blame in contexts of stigma. Accordingly, Bock and Horigan approach the concept of “family” not only as a classification of a particular folk group or a descriptor of narratives’ thematic content, but as a rhetorical strategy employed by narrators in contexts wherein their reputations and identities are threatened. Bringing together fieldwork materials from two independent studies—one examining accounts of personal and community experiences with Type 2 diabetes and another examining personal narratives of Hurricane Katrina survivors—the authors highlight how the concept of “family” serves as a rich rhetorical resource in individual accounts of community trauma by indexing material and symbolic relationships across both time and space.
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8

Willsey, Kristiana. "Falling Out of Performance: Pragmatic Breakdown in Veterans’ Storytelling." In Diagnosing Folklore. University Press of Mississippi, 2015. http://dx.doi.org/10.14325/mississippi/9781496804259.003.0011.

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Unfortunately, coming to terms with disability and trauma are all too familiar foes for American combat veterans, many of whom receive inadequate, delayed, or nonexistent treatment options upon returning home. We conclude this volume with chapter 10, “Falling Out of Performance: Pragmatic Breakdown in Veterans’ Storytelling,” in which Kristiana Willsey provides new insights into the ways in which U.S. military veterans of Iraq and Afghanistan make meaning and process trauma through the sharing of narratives. She argues that naturalizing the labor of narrative—by assuming stories are inherently transformative, redemptive, or unifying—obscures the responsibilities of the audience as co-authors, putting the burden on veterans to both share their experiences of war, and simultaneously scaffold those experiences for an American public that (with the ongoing privatization of the military and the ever-shifting fronts of global warfare) is increasingly alienated from its military. Importantly, Willsey asserts that the public exhortations in which veterans tell their stories in an effort to cultivate a kind of cultural catharsis can put them in an impossible position: urged to tell their war stories; necessitating the careful management of those stories for audiences uniquely historically disassociated from their wars; and then conflating the visible management of those stories with the “spoiled identity” of post-traumatic stress disorder (PTSD).
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9

Grafius, Brandon, and Brandon Grafius. "Folkloric Elements in The Witch." In The Witch, 49–60. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781800348356.003.0004.

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This chapter examines the aspects of folklore employed by The Witch (2015), including its depiction of Satan and witchcraft. The chapter identifies particular sources that resonate with the film, including accounts of witch’s familiars and reports of meetings with the Devil.
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10

Davis, Susan G. "The Stranger." In Dirty Jokes and Bawdy Songs, 11–36. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042614.003.0002.

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Gershon Legman was born to poor Hungarian-Romanian immigrants in Scranton, Pennsylvania, in 1917. This chapter lays out the origins of his interest in collecting erotica and folklore and connects his scholarly beginnings to his childhood and early education. Gershon grew up in the intensely pious world of Orthodox Judaism and was, his parents felt, destined to be a rabbi. His childhood was spent in the study of words and texts. As a boy, he chafed at the prudery of his domineering father, and as an adolescent he was appalled by the American censorship regime that kept accurate sex and birth control information out of the hands of ordinary people. Rejecting his parents’ goals for him, Legman became absorbed with the literature and oral traditions of sex and began his extensive collection of dirty jokes. The author uses Legman’s letters and memoirs to explore the familial and personal origins of his lifelong erotic folklore collecting projects, including his purported kinship to Viennese folklorist Friedrich S. Krauss.
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