American Folklore: An Encyclopedia by Linda S Watts

By Linda S Watts

Includes over 500 articles Ranging over foodways and folksongs, quiltmaking and desktop lore, Pecos invoice, Butch Cassidy, and Elvis sightings, greater than 500 articles highlight people literature, song, and crafts; activities and vacation trips; tall stories and mythical figures; genres and varieties; scholarly ways and theories; areas and ethnic teams; performers and creditors; writers and students; non secular ideals and practices. The alphabetically prepared entries differ from concise definitions to distinct surveys, each one observed by means of a quick, updated bibliography. specified positive factors *More than 2000 participants *Over 500 articles highlight folks literature, song, crafts, and extra *Alphabetically prepared *Entries observed by way of up to date bibliographies *Edited by way of America's best-known folklore authority

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Extra resources for American Folklore: An Encyclopedia

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1988. The Folklorist in the Academy. In One Hundred Years of American Folklore Studies, ed. Clements, pp. 65–69. Washington, DC: American Folklore Society. Boggs, Ralph Steele. 1940. Folklore in University Curricula in the United States. Southern Folklore Quarterly 4:93–109. Bronner, Simon. 1991. A Prophetic Vision of Public and Academic Folklife: Alfred Shoemaker and America’s First Department of Folklore. Folklore Historian 8:38–55. Bynum, David E. 1974. Child’s Legacy Enlarged: Oral Literary Studies at Harvard since 1856.

In addition their verbal traditions, their material culture—house types, gardens, textiles, and like artifacts—reflect strong Caribbean and African influences. In the first decades of the 20th century, the field of folklore began to attract a few trained African American folklorists. Because Black informants were more apt to reveal provocative texts to other blacks, this was a particularly welcome development. The works of Thomas Washington Talley and Arthur Huff Fauset laid significant groundwork for future Black folklorists.

S. population. ” However, pejoratives such as “darky,” “nigger,” and “coon” were not uncommon vernacular labels during that era and were often used unashamedly. Wells-Barnett and her colleagues made the case that “AfroAmerican” ought to be adopted by the American population. For many, the designation “colored” was considered a polite and acceptable label until the 1960s. In the heyday of the modern civil rights movement, the label “Black” became the one accepted by many members of the group. This name appealed to those who felt that peoples of African descent should embrace their dark complexions and African physical features.

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