Intangible cultural heritage and the better angels of folklore’s nature

Abstract

Folklore research in the United States typically is completed either through academic departments or in organisations designed to create public presentations of traditional expressive culture. These two approaches are termed ‘academic folklore’ and ‘public folklore’. The intellectual history of both approaches has recently been critiqued. One result of this deconstruction is an ambivalence over the historical legacy of key concepts in the study of folklore. Assessing elements of the critical study of folklore’s history – in both academe and the public sector – suggests opportunities for reconstituting the study of traditional culture to establish a more socially responsive approach that is relevant to ways that heritage professionals assess folklore as intangible culture heritage.     

Mrs. Murray - Aynsley sent from Kashmir a description of “Masock”, a game played by Cinghalese fisher-boys near Colombo,in Ceylon

This paper examines the mutability of the ‘meaning’ of folklore, as articulated by Lauri Honko. The paper aims to illustrate the amorphous and ambiguous nature of customs and traditions by considering the multiple ‘meanings’ ascribed to a contemporary British folkloric custom: the Cumbrian coin-tree.     

Water Mamas among the Makushi in Guyana

Abstract

This article examines folklore concerning water spirits among the Makushi Amerindians in Guyana. Makushi accounts of spirits called ‘water mamas’—twingram or Tuenkaron in Makushi—associate these beings with white people in both past and present. The case is presented here that this folklore reflects Makushi histories and experiences of European contact, colonialism in Dutch and British Guiana, and ongoing relations with Europeans and other outsiders. The themes of abduction, enticement, capricious wealth, and exotic ‘palaces’ found in stories of water mamas relate to these histories and experiences and inscribe them into the present landscape in Guyana. In addition to describing beliefs in water mamas and examining Makushi histories of interaction with Europeans, the article begins to explore the comparative context of this folklore in relation to other beliefs in water spirits across Amazonia and beyond.     

Son Chint’ae and the Foundations of Modern Korean Folklore Studies

Although there were various antecedents, the academic discipline of folklore did not begin in Korea until the third decade of the twentieth century. The leading figure in the country’s development of the discipline is Son Chint’ae, who brought rigour to the methods of research and the collection of material; used a comparative method drawing on research from anthropology, ethnography, folklore, archaeology, and history; and saw ‘Korea’ in the broader context of North-east Asia. A nationalist during the Japanese colonial period, Son used the concept of minchok (the people) both to analyse his material and to serve as a means to revitalize the Korean nation.     

What’s Up Doc? Seventh Sons in Victorian and Edwardian Lancashire

Abstract

Folklorists have long acknowledged that seventh sons had a reputation as healers in England. It has not previously been appreciated that in the region around Blackburn, Lancashire, seventh sons were frequently given the Christian name ‘Doctor’ in Victorian and Edwardian times. This article examines seventh-son traditions there and their connection to healing by reconstituting families with sons named ‘Doctor’. The article finishes with two reflections on folklore transmission and folk beliefs in Lancashire in the nineteenth and early twentieth century.     

‘The Stone Axe from Way Back’: A Mutable Magical Object in Folklore and Fiction

Objects of ‘magic’ and folklore do not always begin their lives as such. Often, they are natural objects or mundane artefacts, crafted for utilitarian purposes, which become objects of magic through processes of re-utilization and redefinition. This is a process poignantly explored by fantasy writer Alan Garner in many of his works, but captured most overtly in his 1973 novel Red Shift. This article offers a commentary on this novel, exploring how Garner uses fiction and folklore to illustrate the mutability and multiple authorship of the magical object.     

Invading Mongols and the Preservation of Korean Traditions: The Monk Iryŏn and the Memorabilia of the Three Kingdoms

In the thirteenth century, when the Kingdom of Kory?—a state ancestral to modern Korea—was threatened culturally as well as politically by Mongol invasion and domination, a leading monk of that era, Iry?n, undertook to record the folklore of the ancient period, the era of the so-called Three Kingdoms, and to compile it into a major work. This effort might now be called ‘salvage folklore’, but the way in which Iry?n conducted his research and analysed his materials suggests that he should be regarded as Korea’s first folklorist, and that his work, the Memorabilia of the Three Kingdoms, should be regarded as the earliest extant compendium of folkloric material from Korea.     

Notes on the Marriage Customs of the Bedu and Fellahin

This article focuses on a significant Sicilian folk prayer, ‘U Vebbu’ (The Word). It shows that this important oral tradition was not based on an ‘illogical extract of random religious ideas’, virtually assembled by the folk imagination, but was the direct result of the impact that different medieval cultures had within southern Italy during and subsequent to the Crusades. This ultimately indicates that significant elements of folklore are selectively adopted on the basis of what carries meaning or has a perceived benefit, due to the people's history within their living environment.     

Something ‘Wyrd’ This Way Comes: Folklore and British Television

Outlining key elements of folk horror, this article discusses the influence of British 1970s television upon post-2000 folk-horror revivalists, arguing that television is of vital importance to social and cultural folklore. With reference to Mikel Koven’s ‘mass-mediated ostension’, this study brings together folkloristics and screen studies, and proposes ‘wyrd’ as a term to apply to eerie, hauntological media with folkloric themes. Supernatural tropes are examined alongside a case-study analysis of the BBC series Ghost Stories for Christmas to illustrate how folkloric content is represented on screen, and how the eerie atmosphere of 1970s television was created.     

‘We Can Always Go Back Home’: critical lessons in helping to safeguard and promote the Singing and Praying Bands living tradition

Abstract

The article examines the process of promoting, with a view to safeguarding, the centuries-old Singing and Praying Bands living tradition, an African American musical and spiritual expression that is distinctive to the Chesapeake Bay region of the US. Discussed within the context of US public folklore, the process is understood as a co-intervention, representing an active partnership between the Bands’ community and public folklorists (including the authors) in attempting to reach new members as a means of keeping it alive. The article underscores the need for ‘bottom-up’ approaches in safeguarding living cultural traditions, bringing to light the potential strengths of public folklore work and the benefits its theories and methodologies can bring to the intangible cultural heritage discourse. Moreover, it analyses how community agency has been exercised, and community needs accommodated, through the dialogue-driven, collaborative intervention process. It also investigates how a nuanced view of ‘authenticity’ has been shaped, with regard to changes the living tradition has undergone, and is currently understood by those who embody it.     

‘Aristocracies of thought’: social class in the early folklore of Yeats and Hyde

The years 1888–89 saw the production of two influential collections of Irish folklore: Fairy and Folk Tales of the Irish Peasantry by William Butler Yeats and Leabhar Sgeulaigheachta by Douglas Hyde. These works broke strongly with the unscientific and patronising tone of the Buchmärchen tradition in Ireland and established a new theory of folklore. In this theory, Yeats and Hyde distanced peasant narrators in an attempt to secure literary and, ultimately, aristocratic origins for their tales. As a result, Hyde and Yeats, despite their Ascendancy upbringings, could view themselves (and not the peasant narrators) as the legitimate inheritors of folklore narratives. The very stories collected, however, challenge this power dynamic. Stories such as ‘Monachar agus Manachar’ directly critique the perceived unjust division of labour and profit in rural Ireland in a way that parallels the act of folklore collection. The tales themselves resist the rhetorical frameworks of their Ascendancy collectors.     

Towards a Critical Anthology of Pre-Modern Bosom Serpent Folklore

We present a preview of our work for a critical anthology of medieval and pre-medieval fantastic folklore narratives about animals in the human body. These are generally referred to among English-speaking scholars as ‘bosom serpent’ legends. In particular, we provide here two of the most ancient texts from the section of the anthology on medieval Scandinavia. We also offer two little-known narratives, a medieval Latin saint’s life and one from the Byzantine Greek world.     

Mugwort Lore

I examine Gaelic ‘folk’ cures for insanity in the Highlands, first reflecting on the fact that this is an under-researched subject and then examining the cures described in various collections of Highland folklore. The paper looks at two of the most popular sites in the Highlands for curing madness, St Fillan's Well in the south-east Highlands and Loch Maree in the north-west, discussing the similarities and differences in the accounts of cures taking place in these locations. The nature of these accounts suggests a fluid and socially negotiable oral tradition that existed until at least the late nineteenth century. The power of these particular geographical locations in a narrative framework of curing and healing madness persisted for several centuries, even as specific practices changed over time and older supernatural belief systems faced shifting paradigms of medicine and psychiatry.     

CONSTRUCTION SACRIFICE AND KIDNAPPING RUMOR PANICS IN BORNEO

This paper analyzes the rumor panics about kidnapping that have been reported by Western observers in Borneo for more than ninety years. This analysis, based on the study of rumor in social psychology, identifies this rumor panic phenomenon as a ‘diving rumor’ and relates it to the study of folklore. A diving rumor is one that repeatedly erupts and disappears over a long period of time. It is accounted for by the rumor sharing its dominant motif with a well-known legend. The analysis of this Bornean kidnapping rumor panic yields a state government construction sacrifice motif. It is argued that the construction sacrifice is a widespread folklore motif and, as folklore, is related to the construction of an ideology of tribal-state relations. In the context of the sociopolitical stress and cultural conflict marking these relations the rumor panics can be viewed as a sort of ideological warfare. The plausibility of this analysis is supported by an interpretation of the semantics of the rumor. The substantive contents of the rumor are shown to be not only conducive to the construction of an ideology of tribal-state relations, but also, to be expressive of the principles and practices of traditional intertribal relations which were embodied in headhunting.     

The Tale of Aladdin in Georgian Oral Tradition

The tale of Aladdin is an example of the adaptation of Middle Eastern fairy tales in Europe and then of the spread of European literary tales into world culture. This article gives an account of the Georgian folk versions of ‘Aladdin’. An overview of archival material and publications outlines the characteristics and transformations of tale type ATU 561 in Georgian folklore. The article also traces the literary path that directed Aladdin to Georgia and compares Georgian translations of the tale with its folkloric variants, including the neighbouring type ATU 560.     

Deep commoning: public folklore and environmental policy on a resource frontier

Abstract

This article explores the concept and practice of the commons as a holistic, multi-sectoral, cross-disciplinary framework for critical heritage work on resource frontiers. Drawing from my research on forest commoning in the Appalachian coalfields, I argue that land-based systems of commoning vital to communities in the path of resource extraction merit more attention from heritage workers. Commons tend to disappear through their atomization into siloed objects of study and stewardship. This disappearance, partly a function of reductionist, dualistic thinking, also signals a persistent colonialist myth of emptiness. I argue that the embodied, participatory field methods of public folklorists are particularly well-suited to the study and accreditation of land-based commons as heritage. Building on the idea of ‘deep ecology’, the notion of ‘deep commoning’ espouses our implication in worlds we bring into dialogue through the practice of public folklore as critical heritage work.     

And a Historical Folklore Survey? A Reply to John Widdowson’s ‘New Beginnings’

This note is written in support of John Widdowson’s recent reflections on the direction of folklore studies in Britain. A general discussion is in everyone’s interest and with his words Widdowson has given a gentle whack to the beehive. This article offers more of the same, although from the perspective of historical folklore.     

Fairy Beliefs and other Folklore Notes from County Leitrim

Recent writing on the medieval origins of the concept of the witches' sabbath have emphasized the importance of beliefs in nocturnal processions or cavalcades of spirits, known in modern times by the umbrella term of the ‘Wild Hunt’. This article suggests that the modern notion of the Hunt was created by Jacob Grimm, who conflated different medieval traditions with modern folklore. It further argues that a different approach to the study of medieval spirit processions, which confines itself to medieval and early modern sources and distinguishes between the types of procession described in them, results in different conclusions, with regard both to the character of the Hunt and to its relationship with the sabbath.     

Dünya Giizeli: Cavafy's folkloric Odalisque

Abstract

Cavafy's overlooked poem ‘Dünya Güzeli’ reflects the seminal influence of folklore on the early writings of the poet, an influence which significantly shaped the contours of the Cavafy canon. The poem is a sophisticated attempt to synthesize the flourishing discourse of λαoγρα??α with the fashionable literary and painterly trends of Orientalism. It thus warrants a fuller appreciation as a complex text that documents Cavafy's emerging craft and anticipates his poetic hybridisation of East and West which finds its fullest expression in Cavafy's Orientalising Hellenism.     

Contesting captive cetaceans: (il)legal spaces and the nature of dolphins in urban Singapore

Drawing on the debate over dolphin captivity in Singapore, we examine the ways in which human–animal relationships are contested. Departing from most animal geography studies which often focused on the conflictual spatial transgressions of animals into human spaces, we use the idea of ‘captivity’ as a heuristic to posit that human–animal relationships are necessarily moral, spatially enmeshed in contestations over what is (un)natural and increasingly entwined in legal geographies. While such an argument mirrors other sites of animal captivity (for example, zoos), dolphin captivity sits in a more ambiguous legal terrain than most other captive animals in zoos. Moreover, the very ‘nature’ of dolphins makes debates over their ‘authenticity’ ever more complex. The moralities of cetaceans are simultaneously underpinned by questions of the spatial (‘captive sites’ and ‘open seas’), the socio-cultural (‘charismatic animals’) and the legal (‘regulatory frameworks governing their welfare and whether they are endangered or not’). Hitherto, cetaceans are less researched (compared to terrestrial creatures) in animal geographies with even fewer studies focusing on cetacean captivity. We call for an expanded notion of ‘captivity’ that is relative, relational and non-absolute and underpinned by the notions of ‘nature’. In so doing, we align ourselves more with the anti-captivity camp.