Academic literature on the topic 'Folklore – Florida'

In august, 1927, Zora Neale Hurston posed with Langston Hughes and Jessie Fauset at the foot of the statue of Booker T. Washington on the campus of Tuskegee Normal and Industrial Institute in Tuskegee, Alabama. Now, after six months of collecting African-American folklore – customs, games, jokes, lies, songs, superstitions, and tales – Hurston was ready to return to New York City and to finish her Bachelor of Arts in anthropology at Barnard. She had left New York City the previous February and had spent most of her time in and around her hometown of Eatonville and Tallahassee, Florida, before driving across the Florida panhandle to Mobile, Alabama. There she interviewed Cudjo Lewis, reputed to be the only living survivor of the last ship to bring slaves from Africa to America. By chance, Hurston also met Hughes, who had just arrived in Mobile by train from New Orleans. Soon after, she and Hughes drove up to Tuskegee, joined Fauset to lecture to summer students, then continued on their way to New York City.

AbstractIn the Western cultural archive from James Fenimore Cooper’s ‘noble savages’ to Gore Verbinsky’s 2013 reincarnation of The Lone Ranger, Indigenous American cultures have, for the longest time, been relegated to the past and framed in representations that either displace them into nostalgic folklore or declare them conveniently vanished. While non-Native cultural products such as literary texts, photographs, and paintings, as well as museum exhibitions have coded Indigenous identities as static opposites to modernity, and thus deprived them of a future in Western culture, contemporary Indigenous writers, artists, and curators use these same cultural channels to contest the semiotics of absence, to assert cultural sovereignty, and to empower alternative modes of knowledge. This article considers tribal museums as interventional archives of knowing – in Derrida’s sense of both “assigning residence or of entrusting so as to put into reserve” and of “consigning through gathering together signs” (1995/1996: 3; original emphasis). With examples from a Pueblo cultural context, including an exhibition at Disneyworld, Florida; the Sky City Cultural Center and Haak’u Museum in Acoma, New Mexico; as well as the Indian Pueblo Cultural Center in Albuquerque, New Mexico, I trace the ways in which Native American museums strategically undermine what Mark Rifkin has termed “settler time” (2017: 9) and claim instead presence, sovereignty, inclusion, modernity, and futurity. In their specific outlines, these exhibits serve simultaneously as archives of Pueblo cultural heritage and as construction sites of temporality itself.1

-Jay B. Haviser, Jerald T. Milanich ,First encounters: Spanish explorations in the Caribbean and the United States, 1492-1570. Gainesville FL: Florida Museum of Natural History & University Presses of Florida, 1989. 221 pp., Susan Milbrath (eds)-Marvin Lunenfeld, The Libro de las profecías of Christopher Columbus: an en face edition. Delano C. West & August Kling, translation and commentary. Gainesville FL: University of Florida Press, 1991. x + 274 pp.-Suzannah England, Charles R. Ewen, From Spaniard to Creole: the archaeology of cultural formation at Puerto Real, Haiti. Tuscaloosa AL; University of Alabama Press, 1991. xvi + 155 pp.-Piero Gleijeses, Bruce Palmer Jr., Intervention in the Caribbean: the Dominican crisis of 1965. Lexington KY: University Press of Kentucky, 1989.-Piero Gleijeses, Herbert G. Schoonmaker, Military crisis management: U.S. intervention in the Dominican Republic, 1965. Westport CT: Greenwood Press, 1990. 152 pp.-Jacqueline A. Braveboy-Wagner, Fitzroy André Baptiste, War, cooperation, and conflict: the European possessions in the Caribbean, 1939-1945. Westport CT: Greenwood Press, 1988. xiv + 351 pp.-Peter Meel, Paul Sutton, Europe and the Caribbean. London: Macmillan Caribbean, 1991. xii + 260 pp.-Peter Meel, Betty Secoc-Dahlberg, The Dutch Caribbean: prospects for democracy. New York: Gordon and Breach, 1990. xix + 333 pp.-Michiel Baud, Rosario Espinal, Autoritarismo y democracía en la política dominicana. San José, Costa Rica: Ediciones CAPEL, 1987. 208 pp.-A.J.G. Reinders, J.M.R. Schrils, Een democratie in gevaar: een verslag van de situatie op Curacao tot 1987. Assen, Maastricht: Van Gorcum, 1990. xii + 292 pp.-Andrés Serbin, David W. Dent, Handbook of political science research on Latin America: trends from the 1960s to the 1990s. Westport CT: Greenwood, 1990.-D. Gail Saunders, Dean W. Collinwood, The Bahamas between worlds. Decatur IL: White Sound Press, 1989. vii + 119 pp.-D. Gail Saunders, Dean W. Collinwood ,Modern Bahamian society. Parkersburg IA: Caribbean Books, 1989. 278 pp., Steve Dodge (eds)-Peter Hulme, Pierrette Frickey, Critical perspectives on Jean Rhys. Washington DC: Three Continents Press, 1990. 235 pp.-Alvina Ruprecht, Lloyd W. Brown, El Dorado and Paradise: Canada and the Caribbean in Austin Clarke's fiction. Parkersburg IA: Caribbean Books, 1989. xv + 207 pp.-Ineke Phaf, Michiel van Kempen, De Surinaamse literatuur 1970-1985: een documentatie. Paramaribo: Uitgeverij de Volksboekwinkel, 1987. 406 pp.-Genevieve Escure, Barbara Lalla ,Language in exile: three hundred years of Jamaican Creole. Tuscaloosa AL: University of Alabama Press, 1990. xvii + 253 pp., Jean D'Costa (eds)-Charles V. Carnegie, G. Llewellyn Watson, Jamaican sayings: with notes on folklore, aesthetics, and social control.Tallahassee FL: Florida A & M University Press, 1991. xvi + 292 pp.-Donald R. Hill, Kaiso, calypso music. David Rudder in conversation with John La Rose. London: New Beacon Books, 1990. 33 pp.-Mark Sebba, John Victor Singler, Pidgin and creole tense-mood-aspect systems. Amsterdam and Philadelphia: John Benjamins, 1990. xvi + 240 pp.-Dale Tomich, Pedro San Miguel, El mundo que creó el azúcar: las haciendas en Vega Baja, 1800-873. Río Piedras, Puerto Rico: Ediciones Huracán, 1989. 224 pp.-César J. Ayala, Juan José Baldrich, Sembraron la no siembra: los cosecheros de tabaco puertorriqueños frente a las corporaciones tabacaleras, 1920-1934. Río Piedras, Puerto Rico: Ediciones Huracán, 1988.-Robert Forster, Jean-Michel Deveau, La traite rochelaise. Paris: Kathala, 1990. 334 pp.-Ernst van den Boogaart, Johannes Menne Postma, The Dutch in the Atlantic slave trade, 1600-1815. Cambridge: Cambridge University Press, 1990. xiv + 428 pp.-W.E. Renkema, T. van der Lee, Plantages op Curacao en hun eigenaren (1708-1845): namen en data voornamelijk ontleend aan transportakten. Leiden, the Netherlands: Grafaria, 1989. xii + 87 pp.-Mavis C. Campbell, Wim Hoogbergen, The Boni Maroon wars in Suriname. Leiden, the Netherlands: E.J. Brill, 1990. xvii + 254 pp.-Rafael Duharte Jiménez, Carlos Esteban Dieve, Los guerrilleros negros: esclavos fugitivos y cimarrones en Santo Domingo. Santo Domingo: Fundación Cultural Dominicana, 1989. 307 pp.-Rosemarijn Hoefte, Hans Ramsoedh, Suriname 1933-1944: koloniale politiek en beleid onder Gouverneur Kielstra. Delft, the Netherlands: Eburon, 1990. 255 pp.-Gert Oostindie, Kees Lagerberg, Onvoltooid verleden: de dekolonisatie van Suriname en de Nederlandse Antillen. Tilburg, the Netherlands: Instituut voor Ontwikkelingsvraagstukken, Katholieke Universiteit Brabant, 1989. ii + 265 pp.-Aisha Khan, Anthony de Verteuil, Eight East Indian immigrants. Port of Spain: Paria, 1989. xiv + 318 pp.-John Stiles, Willie L. Baber, The economizing strategy: an application and critique. New York: Peter Lang, 1988. xiii + 232 pp.-Faye V. Harrison, M.G. Smith, Poverty in Jamaica. Kingston: Institute of social and economic research, 1989. xxii + 167 pp.-Sidney W. Mintz, Dorian Powell ,Street foods of Kingston. Mona, Jamaica: Institute of social and economic research, 1990. xii + 125 pp., Erna Brodber, Eleanor Wint (eds)-Yona Jérome, Michel S. Laguerre, Urban poverty in the Caribbean: French Martinique as a social laboratory. New York: St. Martin's Press, 1990. xiv + 181 pp.

Several species of Metrosideros (Myrtaceae), referred to as ohia in Hawaii, are endemic trees that comprise as much as 80% of the native Hawaiian forests. For centuries, these trees have provided niches for many indigenous and endangered plants and animals and are treasured by Hawaiians for their beauty and role in folklore and legends. During April 2005, a cultivated ohia plant was diagnosed by the Agricultural Diagnostic Service Center at the University of Hawaii at Manoa as infected by a rust fungus. Rust pustules containing abundant urediniospores were observed on leaves, stems, and sepals, causing discolored spots and severe deformity of young leaves and growing tips. By July 2005, a similar rust disease was observed on other plants in the family Myrtaceae; namely Syzygium jambos (L.) Alston, Eugenia koolauensis Degener, E. reinwardtiana (Blume) DC, and Psidium guajava L. Microscopic examination of the uredinia and urediniospores showed that the rust was morphologically similar to Puccinia psidii, which is reported as the guava or eucalyptus rust in Florida and Central and South America (1,2). To confirm the identity of this fungus, DNA was extracted from urediniospores of two isolates collected from ohia plants, and their nuclear ribosomal internal transcribed spacer (ITS) was amplified with two universal primers, ITS4 and ITS5 (3). Sequences of the ITS region of these isolates from ohia were identical to the P. psidii isolates provided by A. Alfenas in Brazil and M. Rayachhetry in Florida. Koch's postulate of the isolates, obtained from ohia, was performed using 1 × 108 spores/ml of urediniospores suspension in distilled water. The suspension was sprayed onto 6-month-old ohia seedlings. These inoculated seedlings were placed in clear plastic chambers maintained at 100% relative humidity and 22°C with a combination of 10-h fluorescent light period and a 14-h dark period. After 48 h of incubation, the seedlings were removed from the chambers and transferred to a greenhouse where the ambient temperature ranged from 20 to 24°C. Rust pustules appeared after 1 to 2 weeks of incubation. Symptoms first appeared as tiny, bright yellow, powdery eruptions that developed into circular, uredinial pustules on the stem and foliage. These pustules later expanded, coalesced, and became necrotic, spreading over the entire leaf and stem surfaces, and then leaves and stems were deformed and tip dieback ensued. These symptoms were the same as those observed on the naturally infected cultivated ohia plant mentioned above. P. psidii is reported to be native to South and Central America that later spread to some Myrtaceous plants in the Caribbean countries (1). It has a very wide host range within the family Myrtaceae (2). To our knowledge, this is the first report of P. psidii in Hawaii. This rust disease may pose a formidable threat to Myrtaceous species that make up the native Hawaiian forests and are grown as ornamental plants or for the production of wood chips. References: (1) T. A. Coutinho et al. Plant Dis. 82:819. 1998. (2) M. B. Rayachhetry et al. Biol. Control 22:38. 2001. (3) T. J. White et al. Page 315 in: PCR Protocols. M. A. Innis et al., eds. 1990.

During the last decade, roughly 40 state folk cultural, or folklife, programs have emerged throughout the United States, and more are being developed. In most states, these programs are a component of the state arts agency; elsewhere they are based in universities, in historical societies, or in other branches of state government. Examples include the Alabama Folk Arts Program, the Missouri Cultural Heritage Center, the Office of Folklife Programs in North Carolina, the Southwestern Lore Center in Arizona, and the Traditional Arts Research and Development Program of Ohio. I work with the Bureau of Florida Folklife, which is part of the Florida Division of Archives, History, and Records Management.

-Sandra L. Richards, Judy S.J. Stone, Theatre. London: Macmillan Caribbean, 1994. xii + 268 pp.-Lowell Fiet, Errol Hill, The Jamaican stage, 1655-1900: profile of a colonial theatre. Amherst: University of Massachusetts Press, 1992. xiv + 346 pp.-Supriya Nair, Bruce King, V.S. Naipaul. New York: St. Martin's Press, 1993. viii + 170 pp.-Agnes Lugo-Ortiz, Donald E. Rice, The rhetorical uses of the authorizing figure: Fidel Castro and José Martí. Westport CT: Praeger, 1992. xviii + 163 pp.-Graciella Cruz-Taura, Juan A. Martínez, Cuban art and national identity: The Vanguardia painters, 1927-1950. Gainesville: University Press of Florida, 1994. xiv + 189 pp.-Graciella Cruz-Taura, Luis Camnitzer, New art of Cuba. Austin; University of Texas Press, 1994. xxx + 400 pp.-Gary Brana-Shute, Richard Price ,On the mall: Presenting Maroon tradition-bearers at the 1992 festival of American folklife. Bloomington: Folklore Institute, Indiana University, 1994. xi + 123 pp., Sally Price (eds)-Erika Bourguignon, Stephan Palmié, Das Exil der Götter: Geschichte und Vorstellungswelt einer afrokubanischen Religion. Frankfurt: Peter Lang, 1991. vii + 520 pp.-Carla Freeman, Daniel Miller, Modernity, an ethnographic approach: Dualism and mass consumption in Trinidad. Oxford: Berg Publishers, 1994. 340 pp.-Daniel A. Segal, Kelvin Singh, Race and class: Struggles in a colonial state: Trinidad 1917-1945. Kingston; The Press - University of the West Indies, 1994. xxii + 284 pp.-Evelyne Huber, Patsy Lewis, Jamaica: Preparing for the twenty-first century. Kingston: Ian Randle, 1994. xvi + 272 pp.-Diane Vernon, Elisa Janine Sobo, One blood: The Jamaican body. Albany NY: State University of New York Press, 1993. vii + 329 pp.-Robert Myers, Patrick L. Baker, Centring the periphery: Chaos. order and the ethnohistory of Dominica. Kingston: The Press - University of the West Indies, 1994. xxviii + 251 pp.-Riva Berleant-Schiller, Debra Evenson, Revolution in the balance: Law and society in contemporary Cuba. Boulder CO: Westview, 1994. xiii + 235 pp.-Riva Berleant-Schiller, Mindie Lazarus-Black, Legitimate acts and illegal encounters: Law and society in Antigua and Barbuda. Washington DC: Smithsonian Institution Press, 1994. xxv + 357 pp.-Michiel Baud, Luis Martínez-Fernández, Torn between empires: Economy, society, and patterns of political thought in the Hispanic Caribbean, 1840-1878. Athens: University of Georgia Press, 1994. ix + 333 pp.-Stanley L. Engerman, Jorge F. Pérez-López, The economics of Cuban sugar. Pittsburgh: University of Pittsburgh Press, 1991, xviii + 313 pp.-Rosario Espinal, Michiel Baud, Historia de un sueño: Los ferrocarriles públicos en la República Dominicana, 1880-1930. Santo Domingo: Fundación Cultural Dominicana, 1993. 145 pp.-Birgit Sonesson, Carlos Esteban Dieve, Las emigraciones canarias a Santo Domingo: Siglos XVII y XVIII. Santo Domingo: Fundación Cultural Dominicana, 1991. iii + 185 pp.-Erna Kerkhof, Juan Flores, Divided borders: Essays on Puerto Rican identity. Houston: Arte Público Press, 1993. 252 pp.-Cruz M. Nazario, Joan Koss-Chioino, Women as healers, women as patients: Mental health care and traditional healing in Puerto Rico. Boulder CO: Westview, 1992. xx + 237 pp.-Forrest D. Colburn, Andrés Serbin ,El Caribe y Cuba en la posguerra fría. Caracas: Editorial Nueva Sociedad, 1994. 272 pp., Joseph Tulchin (eds)-Winthrop R. Wright, Nina S. de Friedemann, La saga del negro: Presencia africana en Colombia. Santa Fe de Bogotá: Centro Editorial Javeriano, 1993. 117 pp.-Rita Giacalone, Francois Taglioni, Géopolitique des Petites Antilles: Influences européenne et nordaméricaine. Paris: Karthala, 1994. vii + 321 pp.-Daniel J. Crowley, Salikoko S. Mufwene, Africanisms in Afro-American language varieties. With the assistance of Nancy Condon. Athens: University of Georgia Press, 1993. vii + 512 pp.-Peter Bakker, Joan D. Hall ,Old English and new: Studies in language and linguistics in honor of Frederic G. Cassidy. New York: Garland, 1992. xxxiii + 460 pp., Nick Doane, Dick Ringler (eds)-Peter Bakker, Francis Byrne ,Atlantic meets Pacific: A global view of Pidginization and Creolization. Amsterdam and Philadelphia: John Benjamins, 1993. ix + 465 pp., John Holm (eds)-Jacques Arends, George L. Huttar ,Ndyuka. London: Routledge, 1994. 631 pp., Mary L. Huttar (eds)-P.C. Emmer, Henk den Heyer, De geschiedenis van de WIC. Zutphen, Netherlands: De Walburg Pers, 1994. 208 pp.-Wim Hoogbergen, A.F. Paula, 'Vrije' slaven: Een sociaal-historische studie over de dualistische slavenemancipatie op Nederlands Sint Maarten, 1816-1863. Zutphen, Netherlands: De Walburg Pers, 1993. 191 pp.-Wim Hoogbergen, Bea Brommer, Ik ben eigendom van ...: Slavenhandel en plantageleven. Wijk en Aalburg, Netherlands: Pictures Publishers, 1993. 144 pp.-Gert Oostindie, Ben Scholtens, Bosnegers en overheid in Suriname: De ontwikkeling van de politieke verhouding 1651-1992. Paramaribo: Afdeling Cultuurstudies/Minov, 1994. 237 pp.-Edward M. Dew, Marten Schalkwijk, Suriname: Het steentje in de Nederlandse schoen: Van onafhankelijkheid tot raamverdrag. Paramaribo: Firgos Suriname, 1994. 356 pp.

RESUMENLa historia del cristianismo no se entiende sin el complejo fenómeno mariano. El culto mariano ha afianzado la construcción de identidades colectivas, pero también individuales. La figura de la Virgen María estableció un modelo de conducta desde cada contexto histórico-cultural, remarcando especialmente los ideales de maternidad y virginidad. Dentro del imaginario católico, la Europa contemporánea ha estado marcada por la formación de una cultura aparicionista que se ha generadoa partir de diversas apariciones marianas que han establecido un canon y un marco de interpretación que ha alimentado las guerras culturales entre secularismo y catolicismo.PALABRAS CLAVE: catolicismo, Virgen María, cultura aparicionista, Lourdes, guerras culturales.ABSTRACTThe history of Christianity cannot be understood without the complex Marian phenomenon. Marian devotion has reinforced the construction of collective, but also of individual identities. The figure of the Virgin Mary established a model of conduct through each historical-cultural context, emphasizing in particular the ideals of maternity and virginity. Within the Catholic imaginary, contemporary Europe has been marked by the formation of an apparitionist culture generated by various Marian apparitions that have established a canon and a framework of interpretation that has fuelled the cultural wars between secularism and Catholicism.KEY WORDS: Catholicism, Virgin Mary, apparicionist culture, Lourdes, culture wars. BIBLIOGRAFÍAAlbert Llorca, M., “Les apparitions et leur histoire”, Archives de Sciences Sociales des religions, 116 (2001), pp. 53-66.Albert, J.-P. y Rozenberg G., “Des expériences du surnaturel”, Archives de Sciences Sociales des Religions, 145 (2009), pp. 9-14.Amanat A. y Bernhardsson, M. T. (eds.), Imagining the End. Visions of Apocalypsis from the Ancient Middle East to Modern America, London and New York, I. B. Tauris, 2002.Angelier, F. y Langlois, C. 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Les couronnements de vierges de pèlerinage à l’époque contemporaine (XIXe et XXe siècles), Limoges, Presses universitaires de Limoges, 2011.D´Orsi, A., 1917, o ano que mudou o mundo, Lisboa, Bertrand Editora, 2017.De Fiores, S., Maria. Nuovissimo dizionario, Bologna, EDB, 2 vols., 2006.Delumeau, J., Rassurer et protéger. Le sentiment de sécurité dans l’Occident d’autrefois, Paris, Fayard, 1989.Dozal Varela, J. C., “Nueva Jerusalén: a 38 años de una aparición mariana apocalíptica”, Nuevo Mundo, Mundos Nuevos, 2012, s.p.Driessen, H., “Local Religion Revisited: Mediterranean Cases”, History and Anthropology, 20/3 (2009), pp. 281-288.Driessen, H., “Local Religion Revisited: Mediterranean Cases”, History and Anthropology, 20/3 (2009), p. 281-288.González Sánchez, C. A., Homo viator, homo scribens. Cultura gráfica, información y gobierno en la expansión atlántica (siglos XV-XVII), Madrid, Marcial Pons, 2007.Grignion de Montfort, L. M., Escritos marianos selectos, Madrid, San Pablo, 2014.Harris, R., Lourdes. Body and Spirit in the Secular Age, London, Penguin Press, 1999.Harvey, J., Photography and Spirit, London, Reaktion Books, 2007.Hood, B., Supersense: Why We Believe in the Unbelievable, New York, HarperOne, 2009.Horaist, B., La dévotion au Pape et les catholiques français sous le Pontificat de Pie IX (1846-1878), Palais Farnèse, École Française de Rome, 1995.Kselman, T., Miracles and Prophecies in Nineteenth Century France, New Brunswick, Rutgers University Press, 1983.Lachapelle, S., Investigating the Supernatural: From Spiritism and Occultism to Psychical Research and Metapsychics in France, 1853-1931, Baltimore, The John Hopkins University Press, 2011.Langlois, C., “Mariophanies et mariologies au XIXe siècles. Méthode et histoire”, en Comby, J. (dir.), Théologie, histoire et piété mariale, Lyon, Profac, 1997, pp. 19-36.Laurentin, R. y Sbalchiero, P. (dirs.), Dictionnaire des “aparitions” de la Vierge Marie, Paris, Fayard, 2007.Laycock, J. P., The Seer of Bayside: Veronica Lueken and the Struggle to Define Catholicism, Oxford, Oxford University Press, 2015.Levi, G., La herencia inmaterial. La historia de un exorcista piamontés del siglo XVII, Madrid, Nerea, 1990.Linse, U., Videntes y milagreros. La búsqueda de la salvación en la era de la industrialización, Madrid, Siglo XXI, 2002.Louzao, J., “La España Mariana: vírgenes y nación en el caso español hasta 1939”, en Gabriel, P., Pomés, J. y Fernández, F. (eds.), España res publica: nacionalización española e identidades en conflicto (siglos XIX y XX), Granada, Comares, 2013, pp. 57-66.Louzao, J., “La recomposición religiosa en la modernidad: un marco conceptual para comprender el enfrentamiento entre laicidad y confesionalidad en la España contemporánea”, Hispania Sacra, 121 (2008), pp. 331-354.Louzao, J., “La Señora de Fátima. La experiencia de lo sobrenatural en el cine religioso durante el franquismo”, en Moral Roncal, A. M. y Colmenero, R. (eds.), Iglesia y primer franquismo a través del cine (1939-1959), Alcalá de Henares, Universidad de Alcalá de Henares, 2015, pp. 121-151.Louzao, J., “La Virgen y la salvación de España: un ensayo de historia cultural durante la Segunda República”, Ayer, 82 (2011), pp. 187-210.Louzao, J., Soldados de la fe o amantes del progreso. Catolicismo y modernidad en Vizcaya (1890-1923), Logroño, Genueve Ediciones, 2011.Lowenthal, D., El pasado es un país extraño, Madrid, Akal, 1998.Lundberg, M., A Pope of their Own. El Palmar de Troya and the Palmarian Church, Uppsala, Uppsala University, 2017.Maravall, J. A., La cultura del Barroco, Madrid, Ariel, 1975.Martí, J., “Fundamentos conceptuales introductorios para el estudio de la religión”, en Ardèvol, E. y Munilla, G. (coords.), Antropología de la religión. 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Nocturnal habits, affinity for eerie places, and silent, darting flight have made bats the subjects of a great deal of folklore and superstition through the years. Given their ability to function in the dark when and where humans cannot, it is no wonder that bats have long been associated with the supernatural. Bats remain poorly understood even today. This revised 5-page fact sheet describes the species of bats that occur in Florida and provides simple tips for their identification. It was written by Holly K. Ober, Martin B. Main, and Ginger M. Allen and published by the UF Department of Wildlife Ecology and Conservation, November 2010. WEC 186/UW203: Bats of Florida (ufl.edu)

Chapter 1 introduces readers to the necessity of archaeological consideration of belief as a primary driving force behind daily decision making and praxis, while providing a brief history of the archaeology of magic and study of magical beliefs. It defines gender and situates it in relationship to the use of magic in the seventeenth century to create protective barriers. To reveal the traditional beliefs and rationales behind such practices requires knowledge of the folklore of the people under study. Finally, it provides chapter summaries to guide readers through the remainder of the volume.

Like W. C. Handy and Langston Hughes, Zora Neale Hurston was a translator: she sought textual analogies—words on a page--for the bittersweet lyricism, dynamism, and bold self-declarations found in blues music made by Black people in the rural South of the early Twentieth Century. She was also, like both men, a migrant to the urban North, a key figure of the Harlem Renaissance. A biographical as well as literary-critical exploration, this chapter focuses on Hurston’s two best-known works: Mules and Men (1935), a folklore study, and Their Eyes Were Watching God (1937), a cornerstone of the African American literary tradition. Both works vividly evoke the rough but vital blues culture of rural Florida, offering us Black spaces of self-making through the eyes of a Black female participant-observer. Both texts also force readers to confront the presence of scarifying, sometimes deadly violence within that juke-joint world. Hurston, this chapter argues, uses the novel to rewrite the folklore study, offering us a questing and indomitable young woman, Janie Crawford, who earns her way into the blues and lives out her destiny with the help of Tea Cake, a passionate, adventurous, and mercurial young bluesman.

The process of locating and evaluating folkloristic data sources is presented here as a prelude to the analysis of the detailed magical references abstracted from those sources. The sources include multiple folklore collections gathered in Britain and New England. These sources provide at times a repetition of information from the historic sources, like the rationale of the Doctrine of Signatures, and in other instances references to beliefs, objects, and practices not noted in any historic documents including ideas about magical plants and some supernatural beings. These examples provide an additional layer of information into who was using magic during this period, why they used it, and how it manifested, specifically the use of gender related magic as a crisis response to a host of perceived dangers.

During the mid- to late-nineteenth century, millions of Irish people emigrated to the U.S. fleeing hardship and searching for a better life. Much has been written about how they faced great anti-Irish prejudice and yet forged an Irish American identity in cities such as New York, Boston, and Philadelphia. A previously under-examined dimension of this struggle is how these predominately rural newcomers adjusted to urban life. This chapter begins to address this issue, focusing on how Irish immigrants in mid-nineteenth-century New York City manipulated their appearances. Using evidence from archaeological sites, immigrant letters, historical newspapers, and folklore archives, this study shows how some Irish immigrants utilized cosmetic hair preparations as transformative substances to style new urban Irish American identities and to manage interactions with employers, native-born peers, and other Irish community members.

The influence of Serge Diaghilev’s Ballets Russes saturated the artistic environment inhabited by Diego Rivera and Roberto Montenegro in Paris before World War I. In predecessors to the debates surrounding nationalism in Mexico, Diaghilev explored its intersections with folk art in the pages of his magazine Mir iskusstva. Montenegro studied with Diaghilev ally Hermen Anglada who urged his disciples to use elements from their nation’s folklore to escape the hegemony of Parisian modernism. Although Rivera disparaged the Ballet Russes’s influence on Mexican art, he painted his “Mexican trophy,” a cubist Zapatista landscape with a prominent serape, in response to an exhibit of Russian folk art that had been inspired by the success of Diaghilev’s dance company. Montenegro also cited this exhibition as one of the major influences in his decision to pursue Mexican folk art as a source of inspiration.