Black Folklorists In Pursuit Of Equality

After the Civil War, Emancipation purportedly brought physical freedom to African Americans. As the nineteenth century drew to a close, blacks continued to experience inequality in all phases of American life—social, cultural, political, and economic. In pursuit of equality, African American movements interpreted folklore to reveal in their rhetoric the soul of a race and a path toward civilization. This book provides a comprehensive chronicle of these competing initiatives and their reception starting with the folklore society organized by Hampton Institute in 1893 and continuing through the early 1940s with the American Negro Academy, Fisk University graduates, William Hannibal Thomas, the National Association for the Advancement of Colored People, the Urban League, the Friends of Negro Freedom, the Universal Negro Improvement Association, and blacks associated with the Communist Party USA. Disavowing a culture of fear, money, guns, and death, black folklorists in these movements exposed a racial inner life ranging from loving, loyal, and happy to imitative, tragic, spiritual, emotional, and creative. Each characterization of the race justified a distinct path and possible contributions to civilization. If unable to know their past, members of the movements and other folklorists were fearful that African Americans would be an anomaly among humanity.

James Buchanan Elmore (1857–1942): Literary Ethnographer and Folk Poet details the life and work of Elmore as a “folk poet,” emphasizing the importance in the cultural understanding of the ethnographic insights he gave as a farmer in the midwestern region of the United States that experienced dramatic social change after the Civil War. In song and verse, folk poets write of community events and personalities associated with them and of manifestations of natural forces with effects upon society. Often about locations overlooked by national historians and anthropologists, these writings are valued for their interpretations as participants within the cultural expressions describing group feeling and thought. By many estimates, Elmore left the largest legacy of folk poetic material in the United States, but not until now has a folklorist analyzed this rich trove of documentation for understanding the shifting folklife of the Midwest amid cultural shifts in the late nineteenth and early twentieth centuries. Baker illustrates that Elmore shows more similarities to folk poets such as South Carolina's Bard of the Congaree, journeyman printer J. Gordon Coogler (1865–1901), than with academic poets Wallace Stevens or even James Whitcomb Riley. Aptly nicknamed the Bard of Alamo, Elmore was his community's laureate—the voice of the-people—living in Indiana in the late nineteenth and early twentieth centuries and a recorder of folklife from the 1830s on the frontier until after the Civil War when industrialization swept through the nation.

Spring Man: A Belief Legend between Folklore and Popular Culture deconstructs the nationalistic myth of Spring Man that was created after the Second World War in visual culture and literature and presents his original form as an ambiguous, ghostly denizen of oral culture. Petr Janeček analyzes the archetypal character, social context, and cultural significance of this fascinating phenomenon with the help of dozens of accounts provided by period eyewitnesses, oral narratives, and other sources. At the same time, the author illustrates the international origin of the tales in the originally British migratory legend of Spring-heeled Jack that reaches back to the second-third of the nineteenth century, and Janeček also draws parallels between the Czech myth of Spring Man and similar urban phantom narratives popular in the 1910s Russia, 1940s United States and Slovakia, and 1950s Germany, as well as other parts of the world.

According to an oft repeated legend, during Christmas before the Civil War, all enslaved people in the American South enjoyed lengthy vacations of a week or more depending on how long an oversized “Yule log” burned in their master’s fireplace. As long as the log held out, slaves escaped heavy labor and their masters’ whips and enjoyed a rare freedom of movement to go and do what they wished as well as gorge themselves on food and drink they never got the rest of the year. No wonder they soaked those logs in swamps to make them burn even longer. But is it true? In this book historian Robert May takes readers on a detective caper as he investigates a story that reaches back to colonial America and continues today. May finds no evidence of the Yule log tradition in the historical record, instead showing that it originated with pro-Confederate Lost Cause propagandists attempting to present the South’s prewar system of human bondage in as soft tones as possible. Tales about good-natured masters and unresentful slaves jovially sharing Christmases played to this impulse beautifully. Debunking the Yule Log Myth does more than correct the historical record. It serves as a highly instructive case study in the process of historical mythmaking. This captivating tale will appeal to all readers interested in African American history and the long struggle to support white supremacy by creating a mythical antebellum American South.

In Oral Traditions in Contemporary China: Healing a Nation, Juwen Zhang provides a systematic survey of such oral traditions as folk and fairy tales, proverbs, ballads, and folksongs that are vibrantly practiced today. Zhang establishes a theoretical framework for understanding how Chinese culture has continued for thousands of years with vitality and validity, core and arbitrary identity markers, and folkloric identity. This framework, which describes a cultural self-healing mechanism, is equally applicable to the exploration of other traditions and cultures in the world. Through topics from Chinese Cinderella to the Grimms of China, from proverbs like “older ginger is spicier” to the life-views held by the Chinese, and from mountain songs and ballads to the musical instruments like the clay-vessel-flute, the author weaves these oral traditions across time and space into a mesmerizing intellectual journey. Focusing on contemporary practice, this book serves as a bridge between Chinese and international folklore scholarship and other related disciplines as well. Those interested in Chinese culture in general and Chinese folklore, literature, and oral tradition in particular will certainly delight in perusing this book.

Before the innovative work of Zora Neale Hurston, folklorists from the Hampton Institute collected, studied, and wrote about African American folklore. Like Hurston, these folklorists worked within but also beyond the bounds of white mainstream institutions. They often called into question the meaning of the very folklore projects in which they were engaged. Shirley Moody-Turner analyzes this output, along with the contributions of a disparate group of African American authors and scholars. She explores how black authors and folklorists were active participants—rather than passive observers—in conversations about the politics of representing black folklore. Examining literary texts, folklore documents, cultural performances, legal discourse, and political rhetoric, Black Folklore and the Politics of Racial Representation demonstrates how folklore studies became a battleground across which issues of racial identity and difference were asserted and debated at the turn of the twentieth century. The study is framed by two questions of historical and continuing import. What role have representations of black folklore played in constructing racial identity? And, how have those ideas impacted the way African Americans think about and creatively engage black traditions? Moody-Turner renders established historical facts in a new light and context, taking figures we thought we knew—such as Charles Chesnutt, Anna Julia Cooper, and Paul Laurence Dunbar—and recasting their place in African American intellectual and cultural history.

" . . . a rare combination of inclusiveness and honesty. . . . cogent introduction[s] . . . confirm the central point of the tales: a search for cultural identity and freedom. First-rate." —Library Journal " . . . deserves a place alongside the classic collection of Negro tales, Mules and Men. Folktales are the stories people tell, and Shuckin' and Jivin' presents a splendid representative sheaf of the stories black Americans of all social classes tell today . . . . Professional folklorists will applaud Dance's candor and scholarly rigor." —Richard M. Dorson An exciting new collection of Black American folklore, running the gamut from anecdotes concerning life among the slaves to obviously contemporary jokes. In their frank expression of racial attitudes and unexpurgated wit, these tales represent a radical departure from earlier collections.

A social history of the African-American which demonstrates graphically in each of its seven sections the close relationship between folklore and history.

This book divides into two basic parts. In Chapters 1 and 2 I discuss historical examples of "rumor" discourse and suggest whey many blacks have--for good reason--channeled beliefs about race relations into familiar formulae, ones developed as early as the time of the first contact between sub-Saharan Africans and European white. Then in Chapters 3-7 it explores the continuation of these issues in late-twentieth-century African-American rumors and contemporary legends, using examples collected in the field. Because Turner was able to monitor these contemporary legends as they unfolded and played themselves out, rigorous analysis was possible. What follows, then, is an examination of the themes common to these contemporary items and related historical ones, and an explanation for their persistence. Concerns about conspiracy, contamination, cannibalism, and castration--perceived threats to individual black bodies, which are then translated into animosity toward the race as a whole--run through nearly four hundred years of black contemporary legend material and prove remarkable tenacious.

To protect their identity and values, Africans enslaved in America transformed various familiar character types to create folk heroes who offered models of behavior both recognizable to them as African people and adaptable to their situation in America. Roberts specifically examines the Afro-American trickster and the trickster tale tradition, the conjurer as folk hero, the biblical heroic tradition, and the badman as outlaw hero.