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This book is the logical continuation of a series of collected essays examining the origins and evolution of myths and legends of the supernatural in Western and non-Western tradition and popular culture. The first two volumes of the series, The Universal Vampire: Origins and Evolution of a Legend (Fairleigh Dickinson University Press, 2013) and Images of the Modern Vampire: The Hip and the Atavistic. (Fairleigh Dickinson University Press, 2013) focused on the vampire legend. The essays in this collection expand that scope to include a multicultural and multigeneric discussion of a pantheon of supernatural creatures who interact and cross species-specific boundaries with ease. Angels and demons are discussed from the perspective of supernatural allegory, angelic ethics and supernatural heredity and genetics. Fairies, sorcerers, witches and werewolves are viewed from the perspectives of popular nightmare tales, depictions of race and ethnicity, popular public discourse and cinematic imagery. Discussions of the “undead and still dead” include images of death messengers and draugar, zombies and vampires in literature, popular media and Japanese anime.
Tonight, across America, countless people will embark on an adventure. They will prowl among overgrown headstones in forgotten graveyards, stalk through darkened woods and wildlands, and creep down the crumbling corridors of abandoned buildings. They have set forth in search of a profound paranormal experience and may seem to achieve just that. They are part of the growing cultural phenomenon called legend tripping. In If You Should Go at Midnight: Legends and Legend Tripping in America, author Jeffrey S. Debies-Carl guides readers through an exploration of legend tripping, drawing on years of scholarship, documentary accounts, and his own extensive fieldwork. Poring over old reports and legends, sleeping in haunted inns, and trekking through wilderness full of cannibal mutants and strange beasts, Debies-Carl provides an in-depth analysis of this practice that has long fascinated scholars yet remains a mystery to many observers. Debies-Carl argues that legend trips are important social practices. Unlike traditional rites of passage, they reflect the modern world, revealing both its problems and its virtues. In society as well as in legend tripping, there is ambiguity, conflict, crisis of meaning, and the substitution of debate for social consensus. Conversely, both emphasize individual agency and values, even in spiritual matters. While people still need meaningful and transformative experiences, authoritative, traditional institutions are less capable of providing them. Instead, legend trippers voluntarily search for individually meaningful experiences and actively participate in shaping and interpreting those experiences for themselves.
Why are jokes funny? Why do we laugh? In Funny Peculiar, Mikita Brottman demurs from recent scholarship that takes laughter-- and the broader domain of humor and the comical--as a liberating social force and an endearing aspect of self-expression. For Brottman, there is nothing funny about laughter, which is less connected to mirth and feelings of good will than to a nexus of darker emotions: fear, aggression, shame, anxiety. Brottman rethinks not only the mechanisms of humor but also the relation of humor to the body and the senses. To this end, she provides an engrossing account of the life and work of Gershon Legman, exiled author, publisher, and sexologist, Alfred Kinsey's first bibliographer, and legendary compiler of the dirty joke. Like Freud, Legman was convinced of the impossibility of understanding humor apart from sex, and Brottman shows how his two massive works on the subject, Rationale of the Dirty Joke and No Laughing Matter, provide a framework for understanding the ambivalent and often hostile impulses that underlie the comic impulse in its various guises. In lively and enlivening chapters, she traverses dirty jokes, the figure of the "evil clown" in popular culture, the current popularity of "humor therapy," changing fashions in stand-up comedy, and the connection between humor and horror. Brottman's sparkling prose, laced with wit, does not obscure the seriousness of Funny Peculiar. It is a thoughtful and wide-ranging elaboration of the Freudian claim that joking, in point of fact, is no laughing matter.
Raising the Devil reveals how the Christian Pentecostal movement, right-wing conspiracy theories, and an opportunistic media turned grassroots folk traditions into the Satanism scare of the 1980s. During the mid-twentieth century, devil worship was seen as merely an isolated practice of medieval times. But by the early 1980s, many influential experts in clinical medicine and in law enforcement were proclaiming that satanic cults were widespread and dangerous. By examining the broader context for alleged "cult" activity, Bill Ellis demonstrates how the image of contemporary Satanism emerged during the 1970s. Blaming a wide range of mental and physical illnesses on in-dwelling demons, a faction of the Pentecostal movement became convinced that their gifts of the spirit were being opposed by satanic activities. They attributed these activities to a "cult" that was the evil twin of true Christianity. In some of the cases Ellis considers, common folk beliefs and rituals were misunderstood as evidence of devil worship. In others, narratives and rituals themselves were used to combat satanic forces. As the media found such stories more and more attractive, any activity with even remotely occult overtones was demonized in order to fit a model of absolute good confronting evil. Ellis's wide-ranging investigation covers ouija boards, cattle mutilation, graveyard desecration, and "diabolical medicine"—the psychiatric community's version of exorcism. He offers a balanced view of contentious issues such as demonic possession, satanic ritual abuse, and the testimonies of confessing "ex-Satanists." A trained folklorist, Ellis seeks to navigate a middle road in this dialog, and his insights into informal religious traditions clarify how the image of Satanism both explained and created deviant behavior.
The campaign in the United States during the 1940s and 1950s to rid comic books of their violent content, and often-times to obliterate the medium itself, had far-reaching and deeply felt reverberations. Spearheaded by moralists, educators, politicians, and psychiatrist Dr. Fredric Wertham, anti-comics crusades led to book burnings, town meetings, periodical discourses, and the draconian Comics Code, recognized as the most oppressive act of self-censorship in this country's history. At issue was the possible link between comic books and juvenile delinquency, although then-current concerns about communist infiltration, lowered educational levels, and moral decay also crept into the arguments.
Scotland's rich past and varied landscape have inspired an extraordinary array of legends and beliefs, and in The Lore of Scotland Jennifer Westwood and Sophia Kingshill bring together many of the finest and most intriguing: stories of heroes and bloody feuds, tales of giants, fairies, and witches, and accounts of local customs and traditions. Their range extends right across the country, from the Borders with their haunting ballads, via Glasgow, site of St Mungo's miracles, to the fateful battlefield of Culloden, and finally to the Shetlands, home of the seal-people. More than simply retelling these stories, The Lore of Scotland explores their origins, showing how and when they arose and investigating what basis - if any - they have in historical fact. In the process, it uncovers the events that inspired Shakespeare's Macbeth, probes the claim that Mary King's Close is the most haunted street in Edinburgh, and examines the surprising truth behind the fame of the MacCrimmons, Skye's unsurpassed bagpipers. Moreover, it reveals how generations of Picts, Vikings, Celtic saints and Presbyterian reformers shaped the myriad tales that still circulate, and, from across the country, it gathers together legends of such renowned figures as Sir William Wallace, St Columba, and the great warrior Fingal. The result is a thrilling journey through Scotland's legendary past and an endlessly fascinating account of the traditions and beliefs that play such an important role in its heritage.
An intriguing study of a unique and unsettling cultural phenomenon in Victorian England. WINNER of the 2013 Katharine Briggs Award NEW LOWER PRICE This book uses the nineteenth-century legend of Spring-Heeled Jack to analyse and challenge current notions of Victorian popular cultures. Starting as oral rumours, this supposedly supernatural entity moved from rural folklore to metropolitan press sensation, co-existing in literary and theatrical forms before finally degenerating into a nursery lore bogeyman to frighten children. A mercurial and unfixed cultural phenomenon, Spring-Heeled Jack found purchase in both older folkloric traditions and emerging forms of entertainment. Through this intriguing study of a unique and unsettling figure, Karl Bell complicates our appreciation of the differences, interactions and similarities between various types of popular culture between 1837 and 1904. The book draws upon a rich variety of primary source material including folklorist accounts, street ballads, several series of "penny dreadful" stories (and illustrations), journals, magazines, newspapers, comics, court accounts, autobiographies and published reminiscences. The Legend of Spring-Heeled Jack is impressively researched social history and provides a fascinating insight into Victorian cultures. It will appeal to anyone with an interest in nineteenth-century English social and cultural history, folklore or literature. Karl Bell is Senior Lecturer in History at the University of Portsmouth.
This revised edition of the original reference standard for urban legends provides an updated anthology of common myths and stories, and presents expanded coverage of international legends and tales shared and popularized online. From roasted babies to vanishing hitchhikers to housewives in football helmets, this exhaustive and highly readable encyclopedia provides descriptions of hundreds of individual legends and their variations, examines legend themes, and explains scholarly approaches to the genre. Revised and expanded to include updated versions of the entries from the award-winning first edition, this work provides additional entries on a wide range of new topics that include terrorism, recent political events, and Hurricane Katrina. Entries in Encyclopedia of Urban Legends, Updated and Expanded Edition discuss the presence of urban legends in comic books, literature, film, music, and many other areas of popular culture, as well as the existence of "too good to be true" stories in Argentina, China, Italy, Japan, Mexico, and several other countries. Serving as both an anthology of stories as well as a reference work, this encyclopedia will serve as a valuable resource for students and a source book for journalists, professional folklorists, and others who are researching or interested in urban legends.
Over the course of its history, the state of Michigan has produced its share of folktales and lore. Many are familiar with the Ojibwa legend of Sleeping Bear Dunes, and most have heard a yarn or two told of Michigan’s herculean lumberjack, Paul Bunyan. But what about Detroit’s Nain Rouge, the red-eyed imp they say bedeviled the city’s earliest residents? Or Le Griffon, the Great Lakes’ original ghost ship that some believe haunts the waters to this day? Or the Bloodstoppers, Upper Peninsula folk who’ve been known to halt a wound’s bleeding with a simple touch thanks to their magic healing powers? In Michigan Legends, Sheryl James collects these and more stories of the legendary people, events, and places from Michigan’s real and imaginary past. Set in a range of historical time periods and locales as well as featuring a collage of ethnic traditions—including Native American, French, English, African American, and Finnish—these tales are a vivid sample of the state’s rich cultural heritage. This book will appeal to all Michiganders and anyone else interested in good folktales, myths, legends, or lore.