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Frank C. Brown organized the North Carolina Folklore Society in 1913. Both Dr. Brown and the Society collected stores from individuals—Brown through his classes at Duke University and through his summer expeditions in the North Carolina mountains, and the Society by interviewing its members—and also levied on the previous collections made by friends and members of the Society. The result was a large mass of texts and notes assembled over a period of nearly forty years and covering every aspect of local tradition. members of the Society. The result was a large mass of texts and notes assembled over a period of nearly forty years and covering every aspect of local tradition.
Frank C. Brown organized the North Carolina Folklore Society in 1913. Both Dr. Brown and the Society collected stores from individuals—Brown through his classes at Duke University and through his summer expeditions in the North Carolina mountains, and the Society by interviewing its members—and also levied on the previous collections made by friends and members of the Society. The result was a large mass of texts and notes assembled over a period of nearly forty years and covering every aspect of local tradition. members of the Society. The result was a large mass of texts and notes assembled over a period of nearly forty years and covering every aspect of local tradition.
""Excellent."" -- The Reader's Review ""Anybody contemplating the study and pursuit of folklore... will benefit from reading this presentation thoroughly to determine your place in this most exciting scholastic world."" -- Come-All-Ye This is the most complete and up-to-date study of folklore and folklore methodologies available. The authors describe the pervasiveness of folklore, including its uses in literature, films, television, cartoons, comic strips, advertising, and other media in a variety of cultures.
Frank C. Brown organized the North Carolina Folklore Society in 1913. Both Dr. Brown and the Society collected stores from individuals—Brown through his classes at Duke University and through his summer expeditions in the North Carolina mountains, and the Society by interviewing its members—and also levied on the previous collections made by friends and members of the Society. The result was a large mass of texts and notes assembled over a period of nearly forty years and covering every aspect of local tradition.
Written by an international team of acclaimed folklorists, this reference text provides a cross-cultural survey of the major types and methods of inquiry in folklore. Did you know that the tale of Cinderella is over 1,000 years old, and similar versions of this singular story exist in hundreds of cultures around the globe? Have you heard of "deathlore," a subgenre of folklore involving tombstones, coffins, cemeteries, and roadside memorial shrines? Did you realize that UFO sightings and cyber cultures constitute modern folklore? The broad field of folklore studies, developed over the past two centuries, provides significant insights into many aspects of human culture. While the term "folklore" conjures images of ancient practices and beliefs or folk heroes and traditional stories, it also applies to today's ever-changing cultural landscape. Even certain aspects of modern Internet-based popular culture and contemporary rites of passage represent folklore. This encyclopedia covers all the major genres of both ancient and contemporary folklore. This second edition adds more than 100 entries that examine the folklore practices of major ethnic groups, folk heroes, creatures of myth and legend, and emerging areas of interest in folklore studies.
How widespread belief in fortune-telling, prophecies, spirits, magic, and protective talismans gripped the battlefields and home fronts of Europe during the First World War.
From their beginnings, campuses emerged as hotbeds of traditions and folklore. American college students inhabit a culture with its own slang, stories, humor, beliefs, rituals, and pranks. Simon J. Bronner takes a long, engaging look at American campus life and how it is shaped by students and at the same time shapes the values of all who pass through it. The archetypes of absent-minded profs, fumbling jocks, and curve-setting dweebs are the stuff of legend and humor, along with the all-nighters, tailgating parties, and initiations that mark campus tradition—and student identities. Undergraduates in their hallowed halls embrace distinctive traditions because the experience of higher education precariously spans childhood and adulthood, parental and societal authority, home and corporation, play and work. Bronner traces historical changes in these traditions. The predominant context has shifted from what he calls the “old-time college,” small in size and strong in its sense of community, to mass society’s “mega-university,” a behemoth that extends beyond any campus to multiple branches and offshoots throughout a state, region, and sometimes the globe. One might assume that the mega-university has dissolved collegiate traditions and displaced the old-time college, but Bronner finds the opposite. Student needs for social belonging in large universities and a fear of losing personal control have given rise to distinctive forms of lore and a striving for retaining the pastoral “campus feel” of the old-time college. The folkloric material students spout, and sprout, in response to these needs is varied but it is tied together by its invocation of tradition and social purpose. Beneath the veil of play, students work through tough issues of their age and environment. They use their lore to suggest ramifications, if not resolution, of these issues for themselves and for their institutions. In the process, campus traditions are keys to the development of American culture.