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This article, extracted from a larger study, is attentive to the national folk culture of African-American communities--especially rumor and legend--in a number of city centers. The study begins with Washington, D.C., as a representative model to examine the role of complexion-related lore in black neighborhoods, organizations, and institutions, and then extends outward to other urban areas. Complexion lore, the article argues, functioned as a sophisticated negotiation of racism, wherein black residents complicated American urban principles of inclusion and exclusion by integrating color notions into institutional oral history. [ABSTRACT FROM AUTHOR]

At the beginning of his Creole opus The Grandissimes, George Washington Cable refers to Louisiana as "A land hung in mourning, darkened by gigantic cypresses, submerged; a land of reptiles, silence, shadow, decay". This anti-pastoral view of Louisiana as an ecosystem of horrific nature and the very human melancholy it breeds is one that has persisted in popular American culture to the present day. However, the literature of Louisiana itself is marked by its creativity in blending elements of folktales, fairy tales, and local color. This paper proposes to examine the transhuman, or the transcendence of the natural by means of supernatural transformation, in folk horror tales of Louisiana. As the locus where the fairy tale meets the burgeoning Southern Gothic, these tales revolve around a reworking of what Vladimir Propp refers to as transfiguration, the physical and metaphysical alteration of the human into something beyond the human. The focus of this paper will be on three recurring figures in Louisiana folk horror: yellow fever, voodoo, and the Devil. Drawing upon works including Alcée Fortier's collection of Creole folktales Louisiana Folktales (1895), Dr. Alfred Mercier's "1878", and various newspaper tales of voodoo ceremonies from the ante- and post-bellum periods, this article brings together theorizations about the fairy tale from Vladimir Propp and Jack Zipes and historiological approaches to the Southern Gothic genre to demonstrate that Louisiana, in its multilingual literary traditions, serves as a nexus where both genres blend uncannily together to create tales that are both geographically specific and yet exist outside of the historical time of non-fantastic fiction. Each of these figures, yellow fever, voodoo, and the Devil, challenges the expectations of what limits the human. Thus, this paper seeks to examine what will be termed the "Louisiana gothic", a particular blend of fairy-tale timelessness, local color, and the transfiguration of the human. Ultimately, the Louisiana gothic, as expressed in French, English, and Creole, tends toward a view of society in decay, mobilizing these elements of horror and of fairy tales to comment on a society that, after the revolution in Saint-Domingue, the Louisiana Purchase, and the Civil War, was seen as falling into inevitable decline. This commentary on societal decay, expressed through elements of folk horror, sets apart Louisiana gothic as a distinct subgenre that challenges conventions about the structures and functions of the fairy tale. [ABSTRACT FROM AUTHOR]

Stories of personal experience of supernatural events are a highly-valued form of verbal art for Cherokee speakers. Both the people who tell them and those who listen regard such stories as entertaining and instructional. These stories even reflect some of the tensions that exist between traditional Cherokee culture and modern American social life, and they provide linguists with valuable examples of "good" Cherokee language as it is used by speakers. Cherokee stories of the supernatural are distinguished from other Cherokee stories by their subject matter, style, and the circumstances surrounding their telling; good stories are told with a minimum of verbal response from the audience. Speakers dislike being interrupted, so they very skillfully exploit the resources of the language to avoid ambiguity and keep audience interest. Good stories of the supernatural provide examples of carefully-structured, rhetorically-sophisticated, and highly-regarded Cherokee speech, often with meanings related to contemporary life, morals, and values. Literary art in Cherokee is still being created today and reflects the modern life of the Cherokee using this more traditional means of cultural communication. (Contains 22 references.) (Author/NAV)

There are innumerable records on stone and metal found in India detailing grants of land and donations made by kings and chieftains to Brahman priests, many on the occasions of eclipses and on the cardinal days. In this paper we investigate one such grant, first written about by Henry Colebrooke in 1809. It is from Gauj, the modern Gowthamapura in Shivamogga district in Karnataka state. Spread over three copper plates, the inscription is in mixed Sanskrit and Kannada and records a charitable grant of several villages made to thirty-two thousand Brahmans on the occasion of a sarpa yagna (snake-sacrifice) and a solar eclipse by Janaméjaya, the Puranic monarch who reigned over Hastinapur at the commencement of Kaliyuga. The eclipse was in the lunar month of Chaitra, on a Sunday, in Asvini naksatra. The grant further specified the circumstances such as Vyatipata (pata – aspect), and that on the following day the naksatra was Bharani and the karana (the half-tithi) was Kimstughna. These specifications make it the rarest of the rare eclipses. However, there is no eclipse mentioned in Janaméjaya legends, so was the eclipse in the grant genuine or an invented one? There were attempts made in the 1860s to identify the eclipse and possibly date the grant, but the identifications are not valid. In this paper we examine all such eclipses that occurred between 601 and 1699 CE and were visible from India. There are six such eclipses, in 712, 739, 851, 1027, 1372 and 1548 CE. Of these, we find the eclipse of 1027 CE as historically the most suitable one. [ABSTRACT FROM AUTHOR]

Copyright of Studies in Oral Folk Literature / Estudis de Literatura Oral Popular is the property of Universitat Rovira I Virgili and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Land cover (LC) plays a crucial role in the monitoring and planning of the environment among various domains, such as climate change, the management of natural resources, and sustainable development. However, inconsistent LC legends hamper their usability, particularly as technologies, like remote sensing, rapidly improve data quality and quantity for extracting valuable information. Ontologies play a pivotal role in improving the standardization and harmonization of different LC taxonomies, enabling both a reduction in inconsistencies and a way to harness ever-increasing computing power to help scientists provide faster and better answers. However, using ontologies without suitable tools, especially when expressive power is matched with complexity, can prove a daunting task. This paper introduces the land characterization system (LCHS), an innovative tool built to support the ontology discussed in the ISO 19144-2 standard, known as Land Cover Meta Language (LCML). The LCHS can help streamline and speed up the creation and editing of LC legends using a data-driven design approach. [ABSTRACT FROM AUTHOR]

Pakhangba consolidated seven clans during the establishment of the Ningthouja dynasty in 33 AD, resulting in the present Meitei. The deity Khamlangba is associated with the discovery of iron. The legend about his search for iron has meticulously been written down in the Puyas (a sacred text of Meitei written with archaic Meitei scripts using indigenous paper and ink). And the Meitei has been associated with iron smelting since time immemorial. The dating of iron-bearing slag indicates a date of around 400 AD. This paper discusses a special type of thang (dao, a long-bladed knife) called Lai thang. They are symbolic of ancient kings or deities or are used for ritualistic purposes. An Attempt has been made to understand the historical significance of these daos as well as the mode of acquisition and measurement. In the process, a variety of Lai thangs are documented and artifact-based interviews are conducted. The study concludes that the so-called Lai thangs are a product of deeply rooted people's faith and belief in Sanamahism, a traditional practice of worshipping ancestors and deities that adapted to its technology and surrounding environment. Therefore, material culture also reflects religious faith and belief. [ABSTRACT FROM AUTHOR]

In a novel by a Chinese author, Yu Hua, the birth of the main character takes place in a train toilet. He falls down on the track and survives. During the last 30 years news stories with this content have been reported several times. The event is generally said to have taken place in China or India. From a folkloristic perspective the story can be defined as a newspaper legend. Like contemporary legends in oral tradition newspaper legends often are about accidents where babies are involved. As opposed to the orally transmitted legends they generally have a happy ending; they are published as a counterbalance to all the real accidents that daily papers have to report. The oldest version of "The Baby on the Track" was published in 1888 in a medical journal. The author, the famous physician William Osler, had a reputation for being a practical joker, and today it is difficult to judge if his story is based on a real case or if Osler invented it. [ABSTRACT FROM AUTHOR]

Within the broad spectrum of critical theories in Folklore studies, the critical tenets of Historical materialism and Psychoanalysis are of great significance. With the appropriation of Historical materialism propounded by Engels and Marx and the Freudian psychoanalytical perspectives, there emerged two novel trends in Folklore studies. Marxist folklorists argue that the folk- the creator of the folklore mostly constitutes the working class. Therefore, the body of folk literature is the symbolic representation of the class struggle itself. On the other hand, the adherents of Freudian Psychoanalysis explicate the folktales as the symbolic expression(s) of the id's repressed forbidden wishes and desires. The present paper intends to analyze two selected tales, namely Tejimola and Panesoi, from the collection of Assamese Folktales entitled Burhi Aair Sadhu, in the light of Historical materialism and Freudian psychoanalysis, respectively. The paper examines the theme and characters of two selected tales. Further, a close reading of both tales' symbols and metaphors would inform the conceptual underpinnings of Historical materialism and Freudian psychoanalysis. This study also analyzes the element of fantasy in the selected tales. [ABSTRACT FROM AUTHOR]

Copyright of HUM: Journal of the Faculty of Arts at the University of Mostar is the property of University of Mostar, Faculty of Arts and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper predicates the prospects of mythopoeia in the mythical tradition. An authorial construction of mythopoeia, when internalized into the collective consciousness can evolve into mythos. This mythopoeia turned mythos in the course of time and space may regress into myth. The fragments of the myth may then result in the making of another mythopoeia. Mythopoeia to mythos to myth is a cyclical process in mythical tradition. The paper establishes this argument with J. R. R. Tolkien’s conception of mythopoeia. It explores similarities between mythopoeia and conlang. It contends that just as conlang can evolve as language, mythopoeia can also evolve into mythos. It further corroborates that if every mythos was mythopoeic in its conception, then every mythopoeia can advance into mythos. [ABSTRACT FROM AUTHOR]

Drawing on data from ethnographic fieldwork, this study focuses on an icon known as Panagia Amirou kept at the Amirou Monastery in Cyprus. Instead of analyzing its unusual form, consisting of two icons from different times inserted one into another, this paper uses the concept of "religious heritage complex" to understand the special status of the icon, the complexity of the assemblages it has joined over time, and the relationships between religion and heritage. The Panagia Amirou icon has become the symbol of the monastery and appears to be crucial for the creation of a shared identity by giving the community the feeling of a connection to the past and continuity of monastic tradition, for as they believe, the icon and the monastery are from the same time. Particular attention is paid to the process of authenticating the icon's special status. The legend recounts not only the icon's old age but also its miraculous appearance and the healing power inherent in it from the very beginning, so it authenticates, together with processions, not only the alleged connection of the icon with the beginning of the monastery but also the status of the icon as being miracle-working. [ABSTRACT FROM AUTHOR]

Compares three children's books retelling the legend of John Henry: "John Henry: An American Legend" by Ezra Jack Keats (1965), "John Henry" by Julius Lester (1994), and "The Legend of John Henry" by Terry Small (1994). Differences in imagery, language, symbolism, and themes are discussed. (MAK)

Copyright of TEME: Casopis za Društvene Nauke is the property of TEME: Casopis za Drustvene Nauke and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Includes the following essays on American Indian history: "Imagining Indians in Selma," by Jennifer Gray Reddish; "A Journey Inwards and Backwards," by Lily Boyce; "The Chief's Journey into the Spiritland to Bring Back His Wife," a Winnebago myth retold by David Smith; and "Battle or Massacre?" by Harold Sorkness. (MAB)

Several sites in East Asia have been identified as Potalaka, originally thought to be located near the southern seas of India. The basis of this phenomenon is built upon the nature of Avalokiteśvara as a mediator between sentient beings and buddhas, the nature of Potalaka as a boundary between their worlds, and Buddhist philosophy. The belief in the abode of Avalokiteśvara bodhisattva on Earth incorporates various places into a Buddhist world transcending borders. This paper examines Korean beliefs about Potalaka and Avalokiteśvara through legends about Naksan Temple, with special emphasis on their relationship with mountain and sea worship. At the same time, the study attempts to connect the beliefs with the philosophical background of Hwaŏm tradition, which is in close relation with this ritual site. The aim of this approach is to point out the unique and universal, as well as the local and translocal elements in Korean narratives about Potalaka. In other words, the paper searches for patterns that are to be found in the wider Buddhist world and characteristics that are created by the specific religious environment of Korean culture. [ABSTRACT FROM AUTHOR]

Sacrifice, as a social phenomenon, is as old as mankind and is found in almost all cultures. Related to this, the main goal of this paper is to explore the social and historical relation of women's sacrifice in the honour of morale code, then analyzing mediatisation of this phenomenon in the present days. Cultural heritage monuments are such not just because they preserve the object, but also because they are covered with legends and stories. This paper will present three cases of Kosovo's cultural heritage monuments, which are related only to women. The first one is about the Girls' Fortress in Prizren. The fortress took this name because of two legends which were related to women. The second monument filled up in legend is the tomb and mosque of Xhylfatyn in Peja. It is a rare example of a woman's sacrifice for her husband who was an army officer, and whose metamorphosis is on the bridge. The third monument is also related to the act of sacrifice, it represents the sacrifice of a woman who made possible constructing the Holy Bridge which links Gjakova to Rahovec; it is similar to the legend of sacrifice for objects construction which may be encountered in many cultures. All these stories about these legends are also published in the Kosovo's media and the paper analyses the ways they are presented in media. The qualitative research based on case studies, interviews and observation constitutes researching methods for this paper. [ABSTRACT FROM AUTHOR]

The Mythic Tales side quests in Ghost of Tsushima (2020) explore folkloric and supernatural narratives using the themes from legends and lore surrounding Tsushima Island. However, as a historical video game that reimagines a thirteenth-century medieval Japanese society during the events of the Mongol invasion of Japan in 1274, careful examination of its represented form is necessary since it can tell us how a player is instructed to play with the reimagined past or what about the past is deemed important (Chapman; Balela and Mundy; McCall). Furthermore, the side quests provide a deeper exploration of the game-world setting, which can provide a historical and sociocultural understanding of the represented past through gameplay. In line with this, this paper examines the Mythic Tales experience by exploring the representations of the in-game version of a Japanese traditional performance art called the heikyoku, performed by a medieval storyteller known as the biwa hōshi. This includes a discussion of the tradition and how it translates into a video game format, highlighting the special audiovisual spectacle that relies on familiar Japanese imageries such as the sumi-e and ukiyo-e, which are unique to this part of the game. A case study of one of the Mythic Tales, "The Curse of Uchitsune," will serve as critical analysis toward the kind of in-game mythic narrative and experience the game provides. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Special Treatment / Különleges Bánásmód is the property of University of Debrecen and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of the paper is to describe the phenomenon of the Night of Legends in Latvia particularly focusing on the case of manors in Jelgava county. This event aims to preserve and promote local cultural heritage by active involvement of local community members and visitors (individuals, amateur groups, local businesses, schools, etc.). Thematic activities in manors and palaces are targeted to raise interest and cooperation, what in turn extends the tourist season. The event is organized by the Latvian Association of Castles, Palaces and Manors. The paper includes an analysis of the event's offer in the context of preservation of cultural heritage as well as interviews with tourism specialists from Jelgava county, particularly involved in organizing the Night of Legends. [ABSTRACT FROM AUTHOR]

Dating from the early 8th century and created in Anglo-Saxon Northumbria, Codex Amiatinus is the oldest intact single-volume Bible in any language. Within its extensive prefatory material is an image of Ezra, the scribe who according to legend rewrote the whole of the Old Testament, while behind him stands a large open book cupboard in which nine volumes of the scriptures are displayed. In this paper, I will argue that this image depicts a tension between two versions of the Old Testament that the compilers of the codex have had to resolve. In the image, this Bible represents itself as the product of the decisions that have gone into its making. [ABSTRACT FROM AUTHOR]

The objective of this paper is twofold: to present an authentic collaborative project devoted to the transcreation of different versions of Polish legends and folk tales (with eventual publication in an academic journal), as well as to demonstrate the advantages of applying the transcreative approach to translation in translator training at MA level. The project in question was accomplished in the academic year 2018/2019 by a team of the 1st and 2nd year MA students, partly out of the classroom in an authentic setting and partly within the frames of a specialised collaborative translation course. The paper presents a new idea to teach translation, based on action research and the out-of-the-classroom approach to translator training, and includes a qualitative research case study of students' views on the project as well as some pedagogical implications, such as the proposal to introduce collaborative transcreation activities into translator training curricula. [ABSTRACT FROM AUTHOR]