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Journal articles on the topic 'Urban legends'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

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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2

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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3

Marilyn Reizbaum. "Urban Legends." Éire-Ireland 45, no. 1 (2010): 242–65. http://dx.doi.org/10.1353/eir.2010.0008.

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4

Eppler, Jeffrey. "Urban legends." CJEM 5, no. 01 (2003): 4. http://dx.doi.org/10.1017/s1481803500008022.

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5

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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6

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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7

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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8

Tree, Jean E. Fox, and Mary Susan Weldon. "Retelling Urban Legends." American Journal of Psychology 120, no. 3 (2007): 459. http://dx.doi.org/10.2307/20445414.

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9

Butler, Brandon. "Urban Copyright Legends." Research Library Issues, no. 270 (June 1, 2010): 16–20. http://dx.doi.org/10.29242/rli.270.3.

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10

Rekdal, Ole Bjørn. "Academic urban legends." Social Studies of Science 44, no. 4 (2014): 638–54. http://dx.doi.org/10.1177/0306312714535679.

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11

Buhr, Peter A., and Ashif S. Harji. "Concurrent urban legends." Concurrency and Computation: Practice and Experience 17, no. 9 (2005): 1133–72. http://dx.doi.org/10.1002/cpe.885.

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12

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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13

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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14

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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15

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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16

Campion-Vincent, Véronique. "Rumors and Urban Legends." Diogenes 54, no. 1 (2007): 162–99. http://dx.doi.org/10.1177/0392192107073437.

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17

Cirillo, N., E. Cozzani, M. Carrozzo, and SA Grando. "Urban legends: pemphigus vulgaris." Oral Diseases 18, no. 5 (2012): 442–58. http://dx.doi.org/10.1111/j.1601-0825.2011.01899.x.

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18

Francl, Michelle. "Urban legends of chemistry." Nature Chemistry 2, no. 8 (2010): 600–601. http://dx.doi.org/10.1038/nchem.750.

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19

Hanson, Todd A. "Encyclopedia of Urban Legends." Journal of American Folklore 116, no. 462 (2003): 490–91. http://dx.doi.org/10.2307/4137766.

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20

Inst., Yahya Jubarah. "Urban Legends in English Literature: The Development from the Victorian Era to Modern Times." International Journal of Social Science and Humanities Research 13, no. 2 (2025): 137–39. https://doi.org/10.5281/zenodo.15267178.

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<strong>Abstract:</strong> This paper explores the evolution of urban legends in English literature from the Victorian era to the modern digital age. It defines the concept of urban legends and traces their presence and transformation in literary works. From folklore-inspired Victorian ghost stories to contemporary internet-born myths, urban legends have continually mirrored society's fears, beliefs, and technological advancements. The analysis includes early instances in Shakespearean drama, the Gothic horror boom of the 19th century, and the viral legends of today. References to literary sch

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21

Eflin, Jackson. "Incursion Into Wendigo Territory." Digital Literature Review 1 (January 6, 2014): 9–19. http://dx.doi.org/10.33043/dlr.1.0.9-19.

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This article explores modern urban legends that appropriate the idea of the Wendigo, a spiritfrom various Native American tribal legends. These urban legends are informed by a culturalguilt of the dispossession of Native American territories, but the victory of monster over protagonist demonstrates the futility of these attempts to comprehend histories of atrocities.

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22

DiFonzo, Nicholas, and Prashant Bordia. "Rumor, Gossip and Urban Legends." Diogenes 54, no. 1 (2007): 19–35. http://dx.doi.org/10.1177/0392192107073433.

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23

Allard, Paul, Sébastien Leteneur, Éric Watelain, and Mickaël Begon. "Urban legends in gait analysis." Movement & Sport Sciences 98, no. 4 (2017): 5. http://dx.doi.org/10.3917/sm.098.0005.

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24

Kresky, Jeffrey. ""Urban Legends" for Music Theorists." Music Theory Spectrum 25, no. 1 (2003): 121–25. http://dx.doi.org/10.1525/mts.2003.25.1.121.

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25

Manfredi, M., L. Polonelli, JM Aguirre-Urizar, M. Carrozzo, and MJ McCullough. "Urban legends series: oral candidosis." Oral Diseases 19, no. 3 (2012): 245–61. http://dx.doi.org/10.1111/odi.12013.

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26

Arduino, PG, J. Bagan, AK El-Naggar, and M. Carrozzo. "Urban legends series: oral leukoplakia." Oral Diseases 19, no. 7 (2013): 642–59. http://dx.doi.org/10.1111/odi.12065.

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27

Hanson, Todd A. "Encyclopedia of Urban Legends (review)." Journal of American Folklore 116, no. 462 (2003): 490–91. http://dx.doi.org/10.1353/jaf.2003.0063.

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28

Koretz, Ronald L. "Parenteral nutrition and urban legends." Current Opinion in Gastroenterology 24, no. 2 (2008): 210–14. http://dx.doi.org/10.1097/mog.0b013e3282f43a9b.

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29

Baccaglini, L., RV Lalla, AJ Bruce, et al. "Urban legends: recurrent aphthous stomatitis." Oral Diseases 17, no. 8 (2011): 755–70. http://dx.doi.org/10.1111/j.1601-0825.2011.01840.x.

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30

Aframian, DJ, YT Konttinen, M. Carrozzo, and AG Tzioufas. "Urban legends series: Sjögren’s syndrome." Oral Diseases 19, no. 1 (2012): 46–58. http://dx.doi.org/10.1111/j.1601-0825.2012.01930.x.

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31

Baccaglini, L., K. Thongprasom, M. Carrozzo, and M. Bigby. "Urban legends series: lichen planus." Oral Diseases 19, no. 2 (2012): 128–43. http://dx.doi.org/10.1111/j.1601-0825.2012.01953.x.

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32

Bennett, Gillian. "Encyclopedia of Urban Legends (review)." Marvels & Tales 18, no. 1 (2004): 118–21. http://dx.doi.org/10.1353/mat.2004.0002.

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33

Allard, Paul, Sébastien Leteneur, Éric Watelain, and Mickaël Begon. "Urban legends in gait analysis." Movement & Sport Sciences - Science & Motricité, no. 98 (2017): 5–11. http://dx.doi.org/10.1051/sm/2017003.

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34

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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35

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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36

Liese, Lea. "Vom ‚Begrüßungs-Smartphone‘ zum Großen Austausch?" Fabula 65, no. 1-2 (2024): 55–72. http://dx.doi.org/10.1515/fabula-2024-0003.

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Zusammenfassung Der Beitrag geht davon aus, dass urban legends, die mehrheitlich als Unterhaltungsphänomen und nicht als politisches Instrument rezipiert werden, durch ihre spezifischen narratologischen und medialen Funktionsmechanismen zu der Normalisierung und Popularisierung rassistischer, antisemitischer und sexistischer Stereotypisierungen beitragen können. Vor diesem Hintergrund untersucht er ausgewählte urban legends auf unterschwellige bis offenkundige populistische und konspirationistische Tendenzen und fragt nach den formalen, medialen und politischen Verbindungslinien zu Verschwörun

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37

González Grueso, Fernando Darío. "Taiwanese urban legends: formation, characteristics and dissemination." Fabula 66, no. 1-2 (2025): 93–108. https://doi.org/10.1515/fabula-2025-0007.

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Abstract This article is based on the first collection of urban legends (ULs) in Taiwan (2019), with summaries of contemporary legends in Spanish, English, and Chinese. The discussion here revolves around how cultural differences reach such an extreme that they tend to make complex, not only the collection of ULs and their variants, but also their very essence and classification. To this end, social, cultural, and psychosocial factors that intervene in the formation, structure, and belief in ULs in Taiwan will be exposed and analyzed. In addition, the research will expose the idiosyncratic cha

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38

Baker, John M. "Debunking the Urban (Planning) Legends AboutKelo." Planning & Environmental Law 57, no. 9 (2005): 11–12. http://dx.doi.org/10.1080/15480755.2005.10394302.

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39

Goodwin, Stephen C. "Bringing Urban Legends into the Classroom." Journal of School Health 68, no. 3 (1998): 114–15. http://dx.doi.org/10.1111/j.1746-1561.1998.tb03495.x.

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40

Bayat, Fuzuli. "Modern urban legends: Structure and features." Dede Gorgud, no. 01 (2024): 44. http://dx.doi.org/10.59849/2309-7949.2024.1.44.

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41

Muhrer, G. "Urban legends of thermal moderator design." Nuclear Instruments and Methods in Physics Research Section A: Accelerators, Spectrometers, Detectors and Associated Equipment 664, no. 1 (2012): 38–47. http://dx.doi.org/10.1016/j.nima.2011.10.018.

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42

Trissler, Rebecca Johns. "Urban Food Legends: Fighting the Hype." Journal of the American Dietetic Association 99, no. 12 (1999): 1504. http://dx.doi.org/10.1016/s0002-8223(99)00366-1.

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43

Guerini, Marco, and Carlo Strapparava. "Why do urban legends go viral?" Information Processing & Management 52, no. 1 (2016): 163–72. http://dx.doi.org/10.1016/j.ipm.2015.05.003.

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44

A Ritter, Merrill. "Urban Legends of Total Knee Arthroplasty." Orthopedics 28, no. 9 (2005): 995–96. http://dx.doi.org/10.3928/0147-7447-20050901-41.

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45

Colby, Ira. "Challenging Social Work Education’s Urban Legends." Journal of Social Work Education 50, no. 2 (2014): 206–18. http://dx.doi.org/10.1080/10437797.2014.885239.

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46

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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47

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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48

Yin, Ming. "Fact, Fiction, and Legend: Writing Urban History and Identity in Medieval and Renaissance Siena." Religions 16, no. 3 (2025): 337. https://doi.org/10.3390/rel16030337.

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Beginning in the 13th century, rivalry among Italian city-states intensified, transforming cultural competition into a strategic tool for asserting identity. Roman heritage was often contested, with cities emphasising their claims as the true heirs of Rome. Siena has faced criticism for its lack of major historical sites. In response, its municipal authorities and citizens developed the legends of the “she-wolf” and Saint Ansanus. These legends reinforced Siena’s urban identity through historical narratives and public art. During the Renaissance, Siena redefined its history to assert its legit

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49

Mayer, Anastasiya. "The Novodevichy Convent in the Mirror of Urban Legends." ISTORIYA 14, no. 12-2 (134) (2023): 0. http://dx.doi.org/10.18254/s207987840029239-1.

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The article explores the Novodevichy Convent, a significant center in the religious, cultural, and political life of the Russian state. It aims to reveal the legendary character of the monastery and connect it with historical reality by examining urban legends and myths. The author has collected the legends presented in this article from various sources, including local history and popular science literature, mass media, the Internet, and personal interactions with Muscovites from 2008 to 2018. The legendary image and historical narrative of Moscow’s Novodevichy Convent are closely linked with

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50

Leal Hernández, Mariela, and Luis Fernando Gómez Rodríguez. "Encouraging Critical Thinking Development in an EFL Classroom through Urban Legends." Folios 1, no. 43 (2016): 137–52. http://dx.doi.org/10.17227/0123487043folios137.152.

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