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Journal articles on the topic 'Urban legend'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Akbar, Muhammad Naufal, and Pitri Haryanti. "URBAN LEGEND KUCHISAKE ONNA." MAHADAYA: Jurnal Bahasa, Sastra, dan Budaya 2, no. 2 (2022): 213–22. http://dx.doi.org/10.34010/mhd.v2i2.8268.

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Penelitian ini bertujuan untuk mengetahui variasi dan faktor pendorong dari kemunculan urban legend kuchisake onna. Metode penelitian kualitatif dengan pendekatan deskriptif. Menghasilkan data yang menunjukan bahwa, meski urban legend kuchisake onna memiliki berbagai macam variasi seperti, korban gagal operasi, seorang wanita gila, hingga istri yang dianiaya oleh suaminya. Alasan munculnya kembali legenda ini adalah agar anak-anak langsung pulang dan tidak bermain pada malam hari. Urban legend kuchisake onna juga selalu berubah mengikuti kapan dan dimana diceritakannya, namun tetap mengikuti c

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2

Kvartič, Ambrož. "Urban Legends as an Emic Category." Fabula 66, no. 1-2 (2025): 109–32. https://doi.org/10.1515/fabula-2025-0008.

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Abstract The second half of the twentieth century saw important paradigmatic changes occur in anthropology, ethnology, and other humanities disciplines, shifting the focus of attention from rural worlds to urban environments. Marking this shift in folkloristics, the urban legend was proposed. Despite its early popularity among folklore scholars, evidence kept piling up that the narratives signified by this term are not necessarily bound to urban areas, because of which the term’s analytical value, and consequently its use in scholarly debate, gradually declined. Nevertheless, following the lar

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3

Duhamel, Denise. "Urban Legend." Prairie Schooner 79, no. 2 (2005): 83–85. http://dx.doi.org/10.1353/psg.2005.0059.

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4

Chatterjee, Tathagata. "Morgellons Disease: An Urban Legend?" Journal of Medical Science And clinical Research 04, no. 12 (2016): 14316–19. http://dx.doi.org/10.18535/jmscr/v4i12.07.

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Kovačević, Ivan. "Tolerance or Assimilation: The Legends of the Chinese Restaurant and "The Gypsy's Tavern"." Issues in Ethnology and Anthropology 4, no. 3 (2009): 67–80. http://dx.doi.org/10.21301/eap.v4i3.4.

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Studying urban legends, the French folklorist Véronique Campion-Vincent posed the question of whether some of the more recent legends preach tolerance. The "elevator incident" or "swallowed ticket" legends display a different attitude to Others from that found in classic xenophobic urban legends. This different attitude is also to be found in two legends recorded in Serbia, namely, the legend of the Chinese restaurant and the legend of "The Gypsy's Tavern". An analysis of the two legends shows that the ambiguity of "tolerance legends" does not arise from the fact that they speak about a xenoph

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Baroody, Fuad M., Jayant M. Pinto, and Robert M. Naclerio. "Otolaryngology (Urban) Legend." Archives of Otolaryngology–Head & Neck Surgery 134, no. 10 (2008): 1038. http://dx.doi.org/10.1001/archotol.134.10.1038.

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7

Stephenson, J. "Medicine's Urban Legend?" JAMA: The Journal of the American Medical Association 285, no. 22 (2001): 2847—c—2847. http://dx.doi.org/10.1001/jama.285.22.2847-c.

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8

Stephenson, Joan. "Medicine's Urban Legend?" JAMA 285, no. 22 (2001): 2847. http://dx.doi.org/10.1001/jama.285.22.2847-jwm10005-4-1.

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9

Kovačević, Ivan. "Hook or hatchet – Lover 's Lane, love scene epilogue." Issues in Ethnology and Anthropology 4, no. 1 (2009): 37–61. http://dx.doi.org/10.21301/eap.v4i1.2.

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Myth of a couple who escape death in a chance encounter with the psychopath with a hook instead of a hand, is one of the ten classic urban legends that have been brought to public attention by folklorists during the sixth and seventh decade of the twentieth century. Eminent Anglo-American folklorists dedicated entire papers, or significant portion in their works to this tale, as a contribution to the study of urban legends as a folk genre. In this essay, the legend of the hook is closely linked with the boyfriend's' death legend, its hermetic interpretation, and contextualization in the social

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Keith, Shelley, and Elizabeth Griffiths. "Urban Code or Urban Legend." Race and Justice 4, no. 3 (2013): 270–98. http://dx.doi.org/10.1177/2153368713500318.

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11

Permana, Candra, Zahara Fona, and Rizki Fadillah Zanuardi. "Wisata Urban Legend Cirebon." Journal of Sharia Tourism and Hospitality 1, no. 2 (2023): 160–69. http://dx.doi.org/10.24235/jetour.v1i2.28.

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Kekeratonan Cirebon merujuk pada kesultanan atau kerajaan yang terletak di wilayah Cirebon, Jawa Barat, Indoesia. Kesultanan Cirebon memiliki sejarah yang kaya dan panjang, dengan pengaruh dari budaya Jawa, Sunda, Islam, Arab, dan Tionghoa. Kekeratonan Cirebon merupakan salah satu warisan budaya bersejarah di Indonesia. Tujuan di buatnya artikel ilmiah ini untuk mengetahui sejarah dari beberapa daerah di kota Cirebon yang belum terkuak. Jenis penelitian ini adalah penelitian kajian pustaka dan studi kasus. Adapun instrumennya ialah sumber-sumber terdata, membaca jurnal penelitian dan pengamata

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Napiórkowski, Mateusz. "Legendy miejskie netloru jako wyraz niepokojów współczesnego świata na przykładzie legend internetowych." Literatura i Kultura Popularna 24 (April 18, 2019): 357–68. http://dx.doi.org/10.19195/0867-7441.24.22.

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Netlore urban legends as an expression of unrestin the modern worldThe article discusses the topic of urban legends on the Internet. The author presents the contemporary context in which urban legends function, paying attention to the importance of social unrest in shaping and disseminating these stories. Furthermore, the author presents other forms related to urban legends circulating on the internet, such as chain letters and creepypasta. Using the example of netlore legends, the author presents areas in which the anxiety arising from the development of modern technology can freely spread —

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Trung, Nguyen Thanh, and Nguyen Diem Quynh. "The Motif of Vengeful Spirits in Japanese Urban Legends." Journal of Exceptional Multidisciplinary Research 2, no. 1 (2025): 47–54. https://doi.org/10.69739/jemr.v2i1.324.

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While urban legends have become increasingly widespread with the development of the Internet, systematic research on urban legends, especially in regions with a prominent urban legend culture like Japan, remains scarce. Aiming to clarify the crucial element of ‘motif’ within narratives, this paper focuses on studying the motif of vengeful spirits in Japanese urban legends. It does so by identifying the characteristics of the vengeful spirit motif in relation to the cultural characteristics of Japanese urban legends and by examining how this motif is artistically expressed through characters, p

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14

Kovačević, Ivan. "Symbolic Interactionism, Mass Panics and Urban Legends." Issues in Ethnology and Anthropology 5, no. 2 (2010): 99–117. http://dx.doi.org/10.21301/eap.v5i2.5.

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The constructionist approach to social problems has developed a thesis about mass panics and urban legends as "unconstructed social problems". This thesis, advanced by the American sociologist Joel Best, and his analysis of the urban legend of Halloween sadism, have provided the model for studying three mass panics and two urban legends. The three panics in question are the mass exodus from Kraljevo because of a prophesy that the town would be destroyed in an earthquake, the mass fear of body parts thieves in three villages in Srem, and the panic over the appearance of a cannibal sect in the t

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Rockoff, Alan S. "Detergent allergies: An urban legend." Journal of the American Academy of Dermatology 49, no. 1 (2003): 161. http://dx.doi.org/10.1067/mjd.2003.189.

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Wei, Jiachen. "Identity and Identification in Campus Lore." SHS Web of Conferences 159 (2023): 01006. http://dx.doi.org/10.1051/shsconf/202315901006.

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As a form of modern urban legend, school legends have become a symbol of campus culture and are spread through the internet and orally. These school legends, which are based on some real historical elements and are mixed with a bit of spirituality and spooky atmosphere, are not only entertaining anecdotes for the students and teachers living on campus, but also become an important part of the school culture, contributing to their perception of individual identity and group identity.

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Khrapunov, Nikita. "On the Legend of Eshil-Dzhami Mosque in Bakhchisarai." ISTORIYA 12, no. 12-1 (110) (2021): 0. http://dx.doi.org/10.18254/s207987840018451-5.

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First time in scholarship, this paper has analysed the legend developing around the mosque called Eshil-Dzhami in Bakhchisarai, which is documented by the late eighteenth and nineteenth century travelogues. According to the legend, soon after the unification of the Crimea with Russia soldiers or Cossacks killed mullah of this mosque, thus making it desecrated, and the shrine was desolated. Since no testimony for the authenticity of this story survived, it probably expressed Crimean Tatars’ collective trauma because of the liquidation of the Crimean khanate rather than some historical episode.

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18

Choi, Won Oh. "Cultural Status of Dong-A Ilbo Serials during the Japanese Colonial Era: “Jeonseol-ui Joseon (legend of Joseon)”and “Jeonseol (legend)”." Society Of Korean Oral Literature 71 (December 31, 2023): 213–67. http://dx.doi.org/10.22274/koralit.2023.71.007.

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This study explores the cultural status of “Jeonseol-ui Joseon (legend of Joseon)” (1927.8.20-12.28) and “Jeonseol (legend)” (1932.6.2. -10.15) serialized in Dong-A Ilbo during the Japanese colonial period. Thus far, researchers have not mentioned the Japanese colonial period in the process of discussing the “history of Korean legends.” However, many recent studies have been conducted on legend collections from this period, making it possible to supplement the history of Korean legends with prior studies. The most noteworthy aspect of these studies is the claim that Lee Hong-ki's Joseon Legend

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Di Zenzo, G., M. Carrozzo, and LS Chan. "Urban legend series: mucous membrane pemphigoid." Oral Diseases 20, no. 1 (2013): 35–54. http://dx.doi.org/10.1111/odi.12193.

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Vickrey, Chris. "An Urban Legend About Emergency Departments." Health Affairs 33, no. 2 (2014): 346. http://dx.doi.org/10.1377/hlthaff.2013.1460.

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21

Nohynek, Gerhard J., Christopher J. Borgert, Daniel Dietrich, and Karl K. Rozman. "Endocrine disruption: Fact or urban legend?" Toxicology Letters 223, no. 3 (2013): 295–305. http://dx.doi.org/10.1016/j.toxlet.2013.10.022.

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22

Shine, Dan. "Discharge Before Noon: An Urban Legend." American Journal of Medicine 128, no. 5 (2015): 445–46. http://dx.doi.org/10.1016/j.amjmed.2014.12.011.

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23

Janeček, Petr. "The Spring Man of Prague." Fabula 61, no. 3-4 (2020): 223–39. http://dx.doi.org/10.1515/fabula-2020-0012.

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AbstractThe paper discusses the phenomenon of a well-known Czech folkloric character, the Spring Man, in its broader historical, social and pop-cultural context. This fictional hero appears in contemporary legends and anecdotes popular mostly during the Second World War; the narratives about the Spring Man represent a regional version (ecotype) of an international migratory legend about the originally English jumping urban phantom Spring-heeled Jack. Similarly to his English predecessor, the Czech Spring Man became a hero of popular culture, which, after 2002, rebranded this originally ambival

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24

Schuurmans, Jitse, and Lee F. Monaghan. "The Casanova-Myth: Legend and Anxiety in the Seduction Community." Sociological Research Online 20, no. 1 (2015): 94–107. http://dx.doi.org/10.5153/sro.3535.

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The word Casanova is often treated as a synonym for womaniser, variously interpreted in a positive or negative light depending upon the audience. The Seduction Community (SC) largely comprises young heterosexual men who follow and adapt the teachings of commercial pick-up artists, typically in an effort to embody the Casanova-myth. This paper reports and analyses findings from a qualitative study of the SC. Drawing from life history interviews ( n =29) and understandings generated during fieldwork in California in 2009 and 2013, the paper explores the meanings of the Casanova-myth qua urban le

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Karvonen, M., J. Tuomilehto, J. Pitkäniemi, and P. Saikku. "Erratum." Epidemiology and Infection 111, no. 3 (1993): 567. http://dx.doi.org/10.1017/s0950268800057307.

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The epidemic cycle of Chlamydia pneumoniae infection in eastern Finland, 1972–1987 Fig 2. For the top right-hand graph of the four shown, the legend should show: urban. … rural, –––; all, ——. The legend for the remaining three graphs is correct.

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Kovačević, Ivan. "The Legend of the Old Man and the Packet of Jaffa Biscuits." Issues in Ethnology and Anthropology 5, no. 3 (2010): 43–55. http://dx.doi.org/10.21301/eap.v5i3.2.

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The urban legend that tells of how a young person ate by mistake some biscuits belonging to an old man sitting on the same bench in a Belgrade park is a transformation of an urban legend whose British version features an elderly British lady and a young immigrant, and which can be found throughout Europe, involving protagonists of various nationalities. Before undergoing transformation in Serbia, the legend was depoliticized, reducing the protagonists to two persons for the purposes of moral instruction and moral-religious propaganda. In Serbia, the age of the two protagonists has been reverse

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Bradley, Julie A., Jonathan B. Strauss, and Jennifer R. Bellon. "Postmastectomy Bolus: Urban Legend or Sound Practice?" International Journal of Radiation Oncology*Biology*Physics 110, no. 5 (2021): 1370–72. http://dx.doi.org/10.1016/j.ijrobp.2021.04.024.

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Pennisi, E. "Fossil fishes challenge 'urban legend of evolution." Science 353, no. 6307 (2016): 1483. http://dx.doi.org/10.1126/science.353.6307.1483.

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29

Wiedeman, James E. "Presidential Operations: Medical Fact or Urban Legend?" Journal of the American College of Surgeons 208, no. 6 (2009): 1132–37. http://dx.doi.org/10.1016/j.jamcollsurg.2009.01.024.

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Rashid, Arsalaan F., Akash D. Aggarwal, Om P. Aggarwal, and Balbir Kaur. "Accidental decapitation – An urban legend turned true." Egyptian Journal of Forensic Sciences 2, no. 3 (2012): 112–14. http://dx.doi.org/10.1016/j.ejfs.2011.11.004.

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Stubbersfield, Joseph M., Jamshid J. Tehrani, and Emma G. Flynn. "Chicken Tumours and a Fishy Revenge: Evidence for Emotional Content Bias in the Cumulative Recall of Urban Legends." Journal of Cognition and Culture 17, no. 1-2 (2017): 12–26. http://dx.doi.org/10.1163/15685373-12342189.

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This study used urban legends to examine the effects of a cognitive bias for content which evokes higher levels of emotion on cumulative recall. As with previous research into content biases, a linear transmission chain design was used. One-hundred and twenty participants, aged 16–52, were asked to read and then recall urban legends that provoked both high levels and low levels of emotion and were both positively and negatively valenced. The product of this recall was presented to the next participant in a chain of three generations. A significant effect of emotion level on transmission fideli

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PARTYKA, JOANNA. "Astronomical clock as a protagonist of an urban legend." Autobiografia 16 (2021): 81–91. http://dx.doi.org/10.18276/au.2021.1.16-05.

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Cotter, Ellen M. "Influence of Emotional Content and Perceived Relevance on Spread of Urban Legends: A Pilot Study." Psychological Reports 102, no. 2 (2008): 623–29. http://dx.doi.org/10.2466/pr0.102.2.623-629.

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This study examined factors thought to be associated with the spread of urban legends. 62 participants (84% female, 65% white, M age = 22 yr.) read 15 urban legends, 3 of which had a stated local component, and rated various characteristics of each legend, including how scary it was, how believable it was, and how likely the participants would be to tell it to someone else. As predicted, both a high fear rating and a high believability rating were positively correlated with the reported intent to tell (p60 = .41, p<.0001 and p60 = .67, p<.02, respectively). There was also a significant p

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Latocha, Sebastian. "„Wycinają nerki na dyskotece” – legenda miejska. Refleksje na marginesie folklorystyki i antropologii medycznej." Zeszyty Wiejskie 21 (January 1, 2015): 151–61. http://dx.doi.org/10.18778/1506-6541.21.11.

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The goal of the study is to describe and interpret an urban legend of macabre happening that reportedly has taken place in the “Protector Prestige Disco” in Wola Krzysztoporska, Łódź Voivodeship, Poland. It was a mysterious nephrectomy that today is being reported not only in a local discourse but also in the Internet – a space of the development of contemporary folklore. The author quote many strange stories narrated by dwellers of Wola Krzysztoporska. The author contextualise the urban legend in folkloristic and medical antrhropology

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Veà-Vila, Sílvia. "La llegenda contemporània de la violació venjada i el seu tractament a <i>Estudi en lila</i> i en altres obres de la literatura catalana." Zeitschrift für Katalanistik 35 (July 1, 2022): 181–201. http://dx.doi.org/10.46586/zfk.2022.181-201.

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Summary: In this article we compare the contemporary legend known as «revenge rape» with the literary versions present in several works of Catalan literature, such as the famous novel Estudi en lila by Maria-Antònia Oliver, and the short narrative that is at its origin, «Fils trencats»; the play Anna, o la venjança by Manuel Crespo Serrat, the short novel by Inés Vidal Farré El metge i un gos d’atura, and the story «Bèsties carnivores» by Carlota Gurt. We also mention some other cultural reflections of this urban legend, such as the Greek mythology, the rape and revenge films, and some specifi

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Niewieczerzał, Marta. "„Biorę życie i zamieniam w idealny kamień” — rzecz o warszawskim Bazyliszku." Literatura i Kultura Popularna 27 (December 29, 2021): 63–73. http://dx.doi.org/10.19195/0867-7441.27.5.

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The paper aims to examine images of the Basilisk in Polish children’s and young adult literature. It also compares the monster’s image known from traditional urban legends with its depictions in their postmodern versions. In the original variants of the legends, this creature takes various forms — supposed to be a monster that hatches from the egg laid by a rooster, it is often described as an animal the size of a hen, with a turkey neck and head and a frog’s eyes; partially a cock, partially a reptile, etc. The hybrid image of the Basilisk allows the elements of its characteristics to be used

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Todenhagen, Christian. "An Urban Legend as a Modern-Day Fable." Bestia 6 (December 31, 1994): 88–94. http://dx.doi.org/10.1075/bestia.6.10tod.

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Mills, Roger M. "The Heart Failure Frequent Flyer: An Urban Legend." Clinical Cardiology 32, no. 2 (2009): 67–68. http://dx.doi.org/10.1002/clc.20404.

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Garadian, Endi Aulia. "Urban Legend Kolor Ijo: Konstruksi Ketakutan di Jakarta, 2003-2005." Socio Historica: Journal of Islamic Social History 1, no. 1 (2022): 73–86. http://dx.doi.org/10.15408/sh.v1i1.26450.

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This study explores the fear of the Jakartan citizen in 2003-2005 caused by the “Kolor Ijo” issue. It deploys local history as an approach by focussing on Cengkareng, one of the areas in Jakarta. However, this study places locality in a broader framework, placing a petite narrative on a grand narrative. Kolor ijo figure is an urban legend who is believed to have a habit of covering and abusing virgin women or girl. The social memory becomes a primary source to reconstruct the fear apart from using sources from the mass media, news on television, and the Kolor Ijo soap opera. As the study condu

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Mikos, Éva. "Alligators in the Sewers." Ethnographica et Folkloristica Carpathica, no. 24 (September 5, 2022): 7–29. http://dx.doi.org/10.47516/ethnographica/24/2022/10928.

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The aim of the present study is to provide an overall picture of the nature of urban folklore using the “Alligators in the Sewers” urban legend type circulated in both the Hungarian and international press and by word of mouth. While contemporary legends have attracted only sporadic attention in Hungarian research to date, by illustrating the historical development of this legend type the aim of the present case study is to demonstrate how the phenomenon has existed in the Hungarian press for almost 200 years. The present study attempts to identify the kind of opportunities for interpret

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Komala, Olga Nauli, Evawani Ellisa, and Yandi Andri Yatmo. "Reading Urban Ingredients: What characterizes eating out space in urban spatial context." Environment-Behaviour Proceedings Journal 2, no. 6 (2017): 319. http://dx.doi.org/10.21834/e-bpj.v2i6.984.

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This paper explores eating out space by reading urban ingredients. The aim is to understand what characterizes eating out space in urban context. We conducted fieldwork and observing the physical and non-physical elements related to eating out space at Pancoran, Petak Sembilan, Gloria and Kalimati Alleys, Jakarta. Urban food legend, religion, community, supporting activities and traditional market are urban ingredients which characterize eating out space at Pancoran and give basic ideas of placemaking related to food. In this case, the community has a significant role in keeping or changing th

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Nabila Nufaiza Yusuf, Sumiyadi Sumiyadi, and Rudi Adi Nugroho. "Integrasi Legenda urban dalam Model Pembelajaran Menulis Cerita Fantasi di SMP." Jurnal Onoma: Pendidikan, Bahasa, dan Sastra 10, no. 3 (2024): 2985–97. http://dx.doi.org/10.30605/onoma.v10i3.4036.

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Penelitian ini bertujuan untuk mengembangkan model pembelajaran menulis cerita fantasi bermuatan urban legend di Sekolah Menengah Pertama (SMP). Model ini dirancang untuk meningkatkan keterampilan menulis siswa melalui integrasi cerita rakyat modern (urban legend) yang kaya akan elemen misteri dan horor. Pendekatan ini diharapkan dapat membuat pembelajaran lebih menarik dan relevan dengan budaya lokal siswa. Metode penelitian yang digunakan meliputi identifikasi kebutuhan siswa dan guru, perancangan model pembelajaran, implementasi di kelas, serta evaluasi hasil belajar siswa. Hasil penelitian

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Lerner, E. Brooke, and Ronald M. Moscati. "The Golden Hour: Scientific Fact or Medical "Urban Legend"?" Academic Emergency Medicine 8, no. 7 (2001): 758–60. http://dx.doi.org/10.1111/j.1553-2712.2001.tb00201.x.

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Conway, A. "Known Fact or Urban Legend? Nell Gwynn's Oxford Pronouncement." Notes and Queries 53, no. 2 (2006): 209–10. http://dx.doi.org/10.1093/notesj/gjl030.

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Blanc, Jerome, and Tanja Fusi-Schmidhauser. "Pancreatic Pseudocysts in the Mediastinal Space: An Urban Legend?" European Journal of Case Reports in Internal Medicine 6, no. 9 (2019): 1. http://dx.doi.org/10.12890/2019_001228.

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Velosa, José, and Guilherme Macedo. "Elimination of Hepatitis C in Portugal: An Urban Legend?" GE - Portuguese Journal of Gastroenterology 27, no. 3 (2020): 166–71. http://dx.doi.org/10.1159/000505582.

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Iavazzo, Christos, Kalliopi Kokkali, Alexandros Fotiou, Helen Trihia, and George Vorgias. "Does Obesity Forbid Robotic Gynecological Surgeries? An Urban Legend." Chirurgia 118, no. 1 (2023): 48. http://dx.doi.org/10.21614/chirurgia.2823.

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48

Konończuk, Elżbieta. "Urbanalia jako propozycja genologiczna w ramach humanistycznych studiów miejskich." Białostockie Studia Literaturoznawcze, no. 18 (2021): 181–91. http://dx.doi.org/10.15290/bsl.2021.18.11.

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The article discusses the idea of urban genres as forms of textualization of urban spaces, as proposed by Katarzyna Szalewska in her book Urbanalia – miasto i jego teksty: Humanistyczne studia miejskie (Gdańsk 2017). The proposed category of ‘urbanalia’ describes the urban genological land scape that comprises verbal and non-verbal utterances. Szalewska redefines such urban genres as passage, anecdote, spacerownik, urban legend, faits divers, picture, physiology, and tableaux, thus completing the urban studies with the literary methodology. In addition, the forms described by the author are ch

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Boitsova, Olga. "Killer Portraits: An Urban Legend and Moral Panic of the 1990s." Antropologicheskij forum 17, no. 51 (2021): 11–38. http://dx.doi.org/10.31250/1815-8870-2021-17-51-11-38.

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In the 1990s in Russia—as well as in other countries—there were rumors about the existence of Satanists; these sometimes lead to the so-called “Satanic Panics” described by researchers. The paper is devoted to the urban legend about Satanists that circulated in 1996–1997 in the Sverdlovsk and Moscow Regions of Russia. According to the rumors, some portraits of children taken by professional photographers included photographs of other people’s body parts, funerals, paraphernalia, and other foreign objects between the picture and its frame, which caused harm to the child depicted in the portrait

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Androsoff, Ashleigh. "Moose Jaw’s Tunnel Vision: Mystery, History, and the Construction of “Canada’s Most Notorious City”." Urban History Review 49, no. 1 (2021): 54–83. http://dx.doi.org/10.3138/uhr-2020-0010.

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The Tunnels of Moose Jaw is a tourist attraction that presents an award-winning but highly problematic interpretation of Moose Jaw’s early 20th-century history. This article explains how the Tunnels of Moose Jaw constructed a successful and compelling presentation of local legends centered around the claim that “notorious” Chicago-based gangster Al Capone hid out beneath Moose Jaw during Prohibition. With scant evidence to prove this and other claims, the attraction has blurred the lines between “history” and “legend.” Unfortunately, the attraction’s focus on incorrect information has made it

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