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In 1832 the Scottish ballad collector Peter Buchan of Peterhead, Aberdeenshire, presented an anthology of risqué‚ and convivial songs and ballads to a Highland laird. When Professor Francis James Child of Harvard was preparing his magisterial edition of The English and Scottish Popular Ballads, he made inquiries about it, but it was not made available in time to be considered for his work. On his death it was presented to the Child Memorial Library at Harvard. Because of its unseemly materials, the manuscript languished there since, unprinted, though referred to now and again, and a few items from time to time made an appearance. The manuscript has now been transcribed with full annotation and with an introduction on the compiler, his times, and the Scottish bawdy tradition. It contains the texts (without tunes) of seventy-six bawdy songs and ballads, along with a long-lost scatological poem attributed to the Edinburgh writer James “Balloon” Tytler. Appendices give details of Buchan's two published collections of ballads. Additionally, there is a list of tale types and motifs, a glossary of Scots and archaic words, a bibliography, and an index. The High-Kilted Muse brings to light a long-suppressed volume and fills in a great gap in published bawdy songs and ballads.
In Scots Folk Singers and their Sources, Caroline Macafee offers a detailed analysis of song transmission in two major Scottish folk song collections, the Greig-Duncan Collection, and the Scots folk song material of the School of Scottish Studies Archives.
Winner of the 2020 Chicago Folklore Prize CHOICE Outstanding Academic Title for 2020 Despite predictions that commercial mass culture would displace customs of the past, traditions firmly abound, often characterized as folklore. In The Practice of Folklore: Essays toward a Theory of Tradition, author Simon J. Bronner works with theories of cultural practice to explain the social and psychological need for tradition in everyday life. Bronner proposes a distinctive “praxic” perspective that will answer the pressing philosophical as well as psychological question of why people enjoy repeating themselves. The significance of the keyword practice, he asserts, is the embodiment of a tension between repetition and variation in human behavior. Thinking with practice, particularly in a digital world, forces redefinitions of folklore and a reorientation toward interpreting everyday life. More than performance or enactment in social theory, practice connects localized culture with the vernacular idea that “this is the way we do things around here.” Practice refers to the way those things are analyzed as part of, rather than apart from, theory, thus inviting the study of studying. “The way we do things” invokes the social basis of “doing” in practice as cultural and instrumental. Building on previous studies of tradition in relation to creativity, Bronner presents an overview of practice theory and the ways it might be used in folklore and folklife studies. Demonstrating the application of this theory in folkloristic studies, Bronner offers four provocative case studies of psychocultural meanings that arise from traditional frames of action and address issues of our times: referring to the boogieman; connecting “wild child” beliefs to school shootings; deciphering the offensive chants of sports fans; and explicating male bravado in bawdy singing. Turning his analysis to the analysts of tradition, Bronner uses practice theory to evaluate the agenda of folklorists in shaping perceptions of tradition-centered “folk societies” such as the Amish. He further unpacks the culturally based rationale of public folklore programming. He interprets the evolving idea of folk museums in a digital world and assesses how the folklorists' terms and actions affect how people think about tradition.
The singer tells her story from Scottish childhood to success on the Greenwich Village folk scene and beyond, and shares her passion for traditional music. Jean Redpath is best remembered for her impressive repertoire of ancient ballads, Robert Burns songs, and contemporary folk music, recorded and performed over a career spanning some fifty years. In this book, Mark Brownrigg captures Redpath’s idiosyncratic and often humorous voice through his interviews with her during the last eighteen months of her life. Here Redpath reflects on her humble beginnings, her Scottish heritage, her life’s journey, and her mission of preserving, performing, and teaching traditional song. A native of Edinburgh, Redpath was raised in a family of singers of traditional Scots songs. She broadened her knowledge through work with the Edinburgh Folk Society and Scottish studies at Edinburgh University, but prior to graduation, she abandoned academia to follow her passion of singing. Her independent spirit took her to the United States, where she found commercial success amid the Greenwich Village folk-music revival in New York in the 1960s—and shared a house and concert stages with Bob Dylan and Ramblin’ Jack Elliott. Soon a rave review in the New York Times launched her career and led to wide recognition as a true voice of traditional Scottish songs. As a regular on Garrison Keillor’s A Prairie Home Companion and a guest on Late Show with David Letterman, Redpath endeared herself to millions with her soft melodies and amusing tales—and her extraordinary career and extensive knowledge of traditional Scottish music history earned her prestigious university appointments, a performance for Queen Elizabeth II, and induction into the Scottish Traditional Music Hall of Fame. This is her remarkable story.