Podcasts about first year writing

Keywords: Editing, Publishing, Composition Studies, Collaboration, Writing. Jacob Babb is Associate Professor and Assistant Chair of Rhetoric and Technical Writing at Appalachian State University. Zachary C. Beare is an associate professor of English, the Director of First-Year Writing, and a Core Faculty Member of the Communication, Rhetoric, and Digital Media Program at North Carolina State University. He and Jacob Babb are the incoming editors of Composition Studies, the oldest independent journal in the field of rhetoric and composition. For more information visit thebigrhetoricalpodcast.weebly.com and @thebigrhet across social media platforms.

Bart Edelman reads his poem, "Crazy Eights," and K.D. Battle reads his poem, "Self-Help Sonnet I," from the Spring 2024 issue. Bart Edelman's poetry collections include Crossing the Hackensack (Prometheus Press), Under Damaris' Dress (Lightning Publications), The Alphabet of Love (Ren Hen Press), The Gentle Man (Ren Hen Press), The Last Mojito (Ren Hen Press), The Geographer's Wife (Ren Hen Press), Whistling to Trick the Wind (Meadowlark Press), and This Body Is Never at Rest: New and Selected Poems 1993 – 2023 (Meadowlark Press). He has taught at Glendale College, where he edited Eclipse, a literary journal, and, most recently, in the MFA program at Antioch University, Los Angeles. His work has been widely anthologized in textbooks published by City Lights Books, Etruscan Press, Fountainhead Press, Harcourt Brace, Longman, McGraw-Hill, Prentice Hall, Simon & Schuster, Thomson/Heinle, the University of Iowa Press, Wadsworth, and others. K.D. Battle is an ex-nuclear submarine mechanic, ex-lead singer, and an instructor of writing for all. He has taught for acclaimed institutions such as the Telling Room and is currently pursuing an MFA at Western Michigan University, where he is the Assistant Director of First Year Writing. He hopes you live a life of wonder and compassion. --- Send in a voice message: https://podcasters.spotify.com/pod/show/vita-poetica/message Support this podcast: https://podcasters.spotify.com/pod/show/vita-poetica/support

In this bonus episode, Kara Taczak talks about the importance of transfer in first-year writing.

Sebastian Garcia is a senior undergraduate at UCF completing a double major in History and Biomedical Sciences. His academic interests are history, writing, and research. Sebastian was selected as a panelist for UCF's Knights Write Showcase in Spring of 2021 with his article “Is the Advanced Placement (AP) Program Really ‘Advanced”? A Critical Textual Analysis of an AP United States History Textbook” and was also published in the Spring 2022 issue of Stylus: A Journal of First Year Writing. His future goals include attending grad school and becoming a university professor in history, so he may continue working in his area of interest. 

Andrew Hollinger (@ashollinger) reads his chapter "You're Going to Need This for College." (Don't miss the joke: the author of the chapter is disagreeing with the bad idea stated in the chapter's title.) It's a chapter from Bad Ideas about Writing, which was edited by Cheryl E. Ball (@s2ceball) and Drew M. Loewe (@drewloewe). Kyle Stedman (@kstedman) produces the show and will be back as narrator next week. Chapter keywords: FYC/first-year composition, high school to college transition, threshold concepts, writing pedagogy Andrew Hollinger is coordinator of First Year Writing at the University of Texas Rio Grande Valley. He is a recipient of the University of Texas System's Regents Outstanding Teaching Award. His work focuses on first year writing and curriculum, WPA work and definitions, as well as materiality, publics and circulation, and genre. In addition to his teaching, scholarship, and published work, he is interested in maker rhetorics and is a practicing bookbinder and linocut artist. (2020 bio) As always, the theme music is "Parade" by nctrnm, and both the book and podcast are licensed by a Creative Commons Attribution 4.0 International license. The full book was published by the West Virginia University Libraries and Digital Publishing Institute; find it online for free at https://textbooks.lib.wvu.edu/badideas. All ad revenue will be split between the NAACP Legal Defense & Educational Fund and the Computers and Writing Graduate Research Network.

Backward design, also called backward planning or backward mapping, is a process that educators use to design learning experiences and instructional techniques to achieve specific learning goals. Backward design begins with the objectives of a unit or course—what students are expected to learn and be able to do—and then proceeds “backward” to create lessons that achieve those desired goals. In most public schools, the educational goals of a course or unit will be a given state's learning standards—i.e., concise, written descriptions of what students are expected to know and be able to do at a specific stage of their education. Selected References Mills, J., Wiley, C., & Williams, J. (2019). " This Is What Learning Looks Like!": Backward Design and the Framework in First Year Writing. portal: Libraries and the Academy, 19(1), 155-175. Condrat, V. (2018). Backward design: when a good ending makes a good beginning. Inspiring Professional Excellence in Teaching Languages, 64-75.

In this episode of Room 42 we discuss the vast challenges of designing, conducting, analyzing, and delivering outcomes of projects that cross national borders. Nancy and Bernadette have witnessed first hand the legal, practical, and ethical challenges that emerge even during activities that seem relatively simple and straightforward. They will share a sampling of the stories of difficulties technical and professional communication (TPC) researchers and practitioners have faced, their strategies for navigating those challenges, and their reflections over how their projects changed or even failed. In this episode of Room 42, we’ll hear about their book, "Transnational Research in Technical Communication: Realities and Reflections,” a collection of stories from the trenches. Dr. Nancy Small is an Assistant Professor of English and the Director of First Year Writing at the University of Wyoming. She joined UW as a tenure-track faculty in 2016, after 25 years on the teaching faculty at Texas A&M. The last six of those were spent at the branch campus in Qatar. Her work has been published in journals such as Peitho: Journal of the Coalition of Feminist Scholars in the History of Rhetoric & Composition, the Journal of Technical Writing and Communication, and the Journal of Usability Studies as well as in scholarly books about transnational and intercultural issues such as The Routledge Handbook to Communication and Gender and Western Higher Education in Asia and the Middle East: Politics, Economics, and Pedagogy. Her monograph, Feminist Sensemaking through Storytelling: USAmerican Women in Qatar, is based on ethnographic research of the white expatriate community during her six years living and working in the Middle East. Her current projects include an article on reading handmade material artifacts as textual memoirs of their erased makers, and a book-length project on rhetoric, place making, and public memory in the USAmerican West. In support of this last project, she received a spring 2021 fellowship with the Wyoming Institute for Humanities Research. Dr. Bernadette Longo is an associate professor in the Department of Humanities at New Jersey Institute of Technology. She is the author of Spurious Coin: A History of Science, Management, and Technical Writing (SUNY Press, 2000), Edmund Berkeley and the Social Responsibility of Computer Professionals (ACM Press, 2015), and Words and Power: Computers, Language, and U.S. Cold War Values (Springer Press, forthcoming 2021). She is the co-editor of Critical Power Tools: Technical Communication and Cultural Studies (SUNY Press, 2006) and The IEEE Guide to Writing in the Engineering and Technical Fields (IEEE Press, 2017). Dr. Longo has also written and presented numerous journal articles and conference papers. She currently enjoys life by a small lake in New Jersey. For links and show notes: https://tccamp.org/episodes/strategies-for-navigating-transnational-projects/

It is a familiar story: A recipient of public assistance funds is caught buying expensive steaks, seafood, or other luxury foods with food stamps at the grocery store. Or they wear designer clothes and drive extravagant cars, belying the need for government assistance. Or they game the system in order to buy drugs or alcohol. Or they continue to bear multiple children in the belief that it will increase the amount of government aid they receive so that they can avoid working. Tinged with racial dog whistles and demonizations of poverty, these stories are often circulated as factual accounts of welfare fraud when they seem to operate more closely as contemporary legends – circulated stories with recurring motifs that seem as if they might have actually happened, but its veracity or falseness can be difficult to verify. Contemporary legends often include the caveat of the story happening to a “friend of a friend” though in the case of welfare legends, they often include first-person accounts. While the specific details of contemporary welfare legends are often not verified, the stories themselves are taken as accurate accounts and can impact public policy. In Overthrowing The Queen: Telling Stories of Welfare In America (Indiana University Press, 2020), Dr. Tom Mould explores these stories about welfare in the context of contemporary legends and their influence on our perceptions of public assistance. In our conversation, he explains the origins of the “welfare queen” stereotype and its connection to a singular woman who defrauded public assistance programs in the 1970s and whose story was thereafter frequently recounted in racially coded terms by Ronald Reagan during his 1976 presidential campaign. We discuss the deep connection that welfare legends have to the idea of the American Dream, often serving as counternarrative or an embodiment of the fears about its attainability. Stereotypes about welfare recipients are so deeply embedded in the American consciousness that recipients feel as they must recount their stories as exceptions to the stereotype. Such stories about people who defraud government assistance programs are compelling and memorable because they confirm preconceived biases about recipients. We talk about why such stories spread so easily and how they are spread. While contemporary legends are often told in third person, welfare legends are also told in the first person, but as Dr. Mould explains, the stereotypes are so strong that the tellers may have internalized specific details into eyewitness accounts in a move that makes for a more compelling narrative. However, even genuine eyewitness accounts do not provide the entire story – the circumstances that surround the purchase of what may be perceived come across as luxury items (perhaps a special occasion?) or why someone is driving an expensive car (a remnant from a life before falling upon difficult times?). He suggests that we take a “doubt-centered approach” when we hear such stories where we ask ourselves about the parts that may raise doubt - is it factually true? Is our interpretation true? Can this one story be generalizable to all stories about welfare recipients? Such an approach is an important addition to our understanding of how legend works. As our conversation continues, Dr. Mould suggests ways that we can and should counter the welfare legends, and why it is important to reclaim the terms “welfare” as a positive term rather than one that connotes fraud and laziness.   Dr. Tom Mould is Professor of History and Anthropology at Butler University in Indianapolis, Indiana. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

It is a familiar story: A recipient of public assistance funds is caught buying expensive steaks, seafood, or other luxury foods with food stamps at the grocery store. Or they wear designer clothes and drive extravagant cars, belying the need for government assistance. Or they game the system in order to buy drugs or alcohol. Or they continue to bear multiple children in the belief that it will increase the amount of government aid they receive so that they can avoid working. Tinged with racial dog whistles and demonizations of poverty, these stories are often circulated as factual accounts of welfare fraud when they seem to operate more closely as contemporary legends – circulated stories with recurring motifs that seem as if they might have actually happened, but its veracity or falseness can be difficult to verify. Contemporary legends often include the caveat of the story happening to a “friend of a friend” though in the case of welfare legends, they often include first-person accounts. While the specific details of contemporary welfare legends are often not verified, the stories themselves are taken as accurate accounts and can impact public policy. In Overthrowing The Queen: Telling Stories of Welfare In America (Indiana University Press, 2020), Dr. Tom Mould explores these stories about welfare in the context of contemporary legends and their influence on our perceptions of public assistance. In our conversation, he explains the origins of the “welfare queen” stereotype and its connection to a singular woman who defrauded public assistance programs in the 1970s and whose story was thereafter frequently recounted in racially coded terms by Ronald Reagan during his 1976 presidential campaign. We discuss the deep connection that welfare legends have to the idea of the American Dream, often serving as counternarrative or an embodiment of the fears about its attainability. Stereotypes about welfare recipients are so deeply embedded in the American consciousness that recipients feel as they must recount their stories as exceptions to the stereotype. Such stories about people who defraud government assistance programs are compelling and memorable because they confirm preconceived biases about recipients. We talk about why such stories spread so easily and how they are spread. While contemporary legends are often told in third person, welfare legends are also told in the first person, but as Dr. Mould explains, the stereotypes are so strong that the tellers may have internalized specific details into eyewitness accounts in a move that makes for a more compelling narrative. However, even genuine eyewitness accounts do not provide the entire story – the circumstances that surround the purchase of what may be perceived come across as luxury items (perhaps a special occasion?) or why someone is driving an expensive car (a remnant from a life before falling upon difficult times?). He suggests that we take a “doubt-centered approach” when we hear such stories where we ask ourselves about the parts that may raise doubt - is it factually true? Is our interpretation true? Can this one story be generalizable to all stories about welfare recipients? Such an approach is an important addition to our understanding of how legend works. As our conversation continues, Dr. Mould suggests ways that we can and should counter the welfare legends, and why it is important to reclaim the terms “welfare” as a positive term rather than one that connotes fraud and laziness.   Dr. Tom Mould is Professor of History and Anthropology at Butler University in Indianapolis, Indiana. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

It is a familiar story: A recipient of public assistance funds is caught buying expensive steaks, seafood, or other luxury foods with food stamps at the grocery store. Or they wear designer clothes and drive extravagant cars, belying the need for government assistance. Or they game the system in order to buy drugs or alcohol. Or they continue to bear multiple children in the belief that it will increase the amount of government aid they receive so that they can avoid working. Tinged with racial dog whistles and demonizations of poverty, these stories are often circulated as factual accounts of welfare fraud when they seem to operate more closely as contemporary legends – circulated stories with recurring motifs that seem as if they might have actually happened, but its veracity or falseness can be difficult to verify. Contemporary legends often include the caveat of the story happening to a “friend of a friend” though in the case of welfare legends, they often include first-person accounts. While the specific details of contemporary welfare legends are often not verified, the stories themselves are taken as accurate accounts and can impact public policy. In Overthrowing The Queen: Telling Stories of Welfare In America (Indiana University Press, 2020), Dr. Tom Mould explores these stories about welfare in the context of contemporary legends and their influence on our perceptions of public assistance. In our conversation, he explains the origins of the “welfare queen” stereotype and its connection to a singular woman who defrauded public assistance programs in the 1970s and whose story was thereafter frequently recounted in racially coded terms by Ronald Reagan during his 1976 presidential campaign. We discuss the deep connection that welfare legends have to the idea of the American Dream, often serving as counternarrative or an embodiment of the fears about its attainability. Stereotypes about welfare recipients are so deeply embedded in the American consciousness that recipients feel as they must recount their stories as exceptions to the stereotype. Such stories about people who defraud government assistance programs are compelling and memorable because they confirm preconceived biases about recipients. We talk about why such stories spread so easily and how they are spread. While contemporary legends are often told in third person, welfare legends are also told in the first person, but as Dr. Mould explains, the stereotypes are so strong that the tellers may have internalized specific details into eyewitness accounts in a move that makes for a more compelling narrative. However, even genuine eyewitness accounts do not provide the entire story – the circumstances that surround the purchase of what may be perceived come across as luxury items (perhaps a special occasion?) or why someone is driving an expensive car (a remnant from a life before falling upon difficult times?). He suggests that we take a “doubt-centered approach” when we hear such stories where we ask ourselves about the parts that may raise doubt - is it factually true? Is our interpretation true? Can this one story be generalizable to all stories about welfare recipients? Such an approach is an important addition to our understanding of how legend works. As our conversation continues, Dr. Mould suggests ways that we can and should counter the welfare legends, and why it is important to reclaim the terms “welfare” as a positive term rather than one that connotes fraud and laziness.   Dr. Tom Mould is Professor of History and Anthropology at Butler University in Indianapolis, Indiana. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

It is a familiar story: A recipient of public assistance funds is caught buying expensive steaks, seafood, or other luxury foods with food stamps at the grocery store. Or they wear designer clothes and drive extravagant cars, belying the need for government assistance. Or they game the system in order to buy drugs or alcohol. Or they continue to bear multiple children in the belief that it will increase the amount of government aid they receive so that they can avoid working. Tinged with racial dog whistles and demonizations of poverty, these stories are often circulated as factual accounts of welfare fraud when they seem to operate more closely as contemporary legends – circulated stories with recurring motifs that seem as if they might have actually happened, but its veracity or falseness can be difficult to verify. Contemporary legends often include the caveat of the story happening to a “friend of a friend” though in the case of welfare legends, they often include first-person accounts. While the specific details of contemporary welfare legends are often not verified, the stories themselves are taken as accurate accounts and can impact public policy. In Overthrowing The Queen: Telling Stories of Welfare In America (Indiana University Press, 2020), Dr. Tom Mould explores these stories about welfare in the context of contemporary legends and their influence on our perceptions of public assistance. In our conversation, he explains the origins of the “welfare queen” stereotype and its connection to a singular woman who defrauded public assistance programs in the 1970s and whose story was thereafter frequently recounted in racially coded terms by Ronald Reagan during his 1976 presidential campaign. We discuss the deep connection that welfare legends have to the idea of the American Dream, often serving as counternarrative or an embodiment of the fears about its attainability. Stereotypes about welfare recipients are so deeply embedded in the American consciousness that recipients feel as they must recount their stories as exceptions to the stereotype. Such stories about people who defraud government assistance programs are compelling and memorable because they confirm preconceived biases about recipients. We talk about why such stories spread so easily and how they are spread. While contemporary legends are often told in third person, welfare legends are also told in the first person, but as Dr. Mould explains, the stereotypes are so strong that the tellers may have internalized specific details into eyewitness accounts in a move that makes for a more compelling narrative. However, even genuine eyewitness accounts do not provide the entire story – the circumstances that surround the purchase of what may be perceived come across as luxury items (perhaps a special occasion?) or why someone is driving an expensive car (a remnant from a life before falling upon difficult times?). He suggests that we take a “doubt-centered approach” when we hear such stories where we ask ourselves about the parts that may raise doubt - is it factually true? Is our interpretation true? Can this one story be generalizable to all stories about welfare recipients? Such an approach is an important addition to our understanding of how legend works. As our conversation continues, Dr. Mould suggests ways that we can and should counter the welfare legends, and why it is important to reclaim the terms “welfare” as a positive term rather than one that connotes fraud and laziness.   Dr. Tom Mould is Professor of History and Anthropology at Butler University in Indianapolis, Indiana. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

It is a familiar story: A recipient of public assistance funds is caught buying expensive steaks, seafood, or other luxury foods with food stamps at the grocery store. Or they wear designer clothes and drive extravagant cars, belying the need for government assistance. Or they game the system in order to buy drugs or alcohol. Or they continue to bear multiple children in the belief that it will increase the amount of government aid they receive so that they can avoid working. Tinged with racial dog whistles and demonizations of poverty, these stories are often circulated as factual accounts of welfare fraud when they seem to operate more closely as contemporary legends – circulated stories with recurring motifs that seem as if they might have actually happened, but its veracity or falseness can be difficult to verify. Contemporary legends often include the caveat of the story happening to a “friend of a friend” though in the case of welfare legends, they often include first-person accounts. While the specific details of contemporary welfare legends are often not verified, the stories themselves are taken as accurate accounts and can impact public policy. In Overthrowing The Queen: Telling Stories of Welfare In America (Indiana University Press, 2020), Dr. Tom Mould explores these stories about welfare in the context of contemporary legends and their influence on our perceptions of public assistance. In our conversation, he explains the origins of the “welfare queen” stereotype and its connection to a singular woman who defrauded public assistance programs in the 1970s and whose story was thereafter frequently recounted in racially coded terms by Ronald Reagan during his 1976 presidential campaign. We discuss the deep connection that welfare legends have to the idea of the American Dream, often serving as counternarrative or an embodiment of the fears about its attainability. Stereotypes about welfare recipients are so deeply embedded in the American consciousness that recipients feel as they must recount their stories as exceptions to the stereotype. Such stories about people who defraud government assistance programs are compelling and memorable because they confirm preconceived biases about recipients. We talk about why such stories spread so easily and how they are spread. While contemporary legends are often told in third person, welfare legends are also told in the first person, but as Dr. Mould explains, the stereotypes are so strong that the tellers may have internalized specific details into eyewitness accounts in a move that makes for a more compelling narrative. However, even genuine eyewitness accounts do not provide the entire story – the circumstances that surround the purchase of what may be perceived come across as luxury items (perhaps a special occasion?) or why someone is driving an expensive car (a remnant from a life before falling upon difficult times?). He suggests that we take a “doubt-centered approach” when we hear such stories where we ask ourselves about the parts that may raise doubt - is it factually true? Is our interpretation true? Can this one story be generalizable to all stories about welfare recipients? Such an approach is an important addition to our understanding of how legend works. As our conversation continues, Dr. Mould suggests ways that we can and should counter the welfare legends, and why it is important to reclaim the terms “welfare” as a positive term rather than one that connotes fraud and laziness.   Dr. Tom Mould is Professor of History and Anthropology at Butler University in Indianapolis, Indiana. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/folkore

It is a familiar story: A recipient of public assistance funds is caught buying expensive steaks, seafood, or other luxury foods with food stamps at the grocery store. Or they wear designer clothes and drive extravagant cars, belying the need for government assistance. Or they game the system in order to buy drugs or alcohol. Or they continue to bear multiple children in the belief that it will increase the amount of government aid they receive so that they can avoid working. Tinged with racial dog whistles and demonizations of poverty, these stories are often circulated as factual accounts of welfare fraud when they seem to operate more closely as contemporary legends – circulated stories with recurring motifs that seem as if they might have actually happened, but its veracity or falseness can be difficult to verify. Contemporary legends often include the caveat of the story happening to a “friend of a friend” though in the case of welfare legends, they often include first-person accounts. While the specific details of contemporary welfare legends are often not verified, the stories themselves are taken as accurate accounts and can impact public policy. In Overthrowing The Queen: Telling Stories of Welfare In America (Indiana University Press, 2020), Dr. Tom Mould explores these stories about welfare in the context of contemporary legends and their influence on our perceptions of public assistance. In our conversation, he explains the origins of the “welfare queen” stereotype and its connection to a singular woman who defrauded public assistance programs in the 1970s and whose story was thereafter frequently recounted in racially coded terms by Ronald Reagan during his 1976 presidential campaign. We discuss the deep connection that welfare legends have to the idea of the American Dream, often serving as counternarrative or an embodiment of the fears about its attainability. Stereotypes about welfare recipients are so deeply embedded in the American consciousness that recipients feel as they must recount their stories as exceptions to the stereotype. Such stories about people who defraud government assistance programs are compelling and memorable because they confirm preconceived biases about recipients. We talk about why such stories spread so easily and how they are spread. While contemporary legends are often told in third person, welfare legends are also told in the first person, but as Dr. Mould explains, the stereotypes are so strong that the tellers may have internalized specific details into eyewitness accounts in a move that makes for a more compelling narrative. However, even genuine eyewitness accounts do not provide the entire story – the circumstances that surround the purchase of what may be perceived come across as luxury items (perhaps a special occasion?) or why someone is driving an expensive car (a remnant from a life before falling upon difficult times?). He suggests that we take a “doubt-centered approach” when we hear such stories where we ask ourselves about the parts that may raise doubt - is it factually true? Is our interpretation true? Can this one story be generalizable to all stories about welfare recipients? Such an approach is an important addition to our understanding of how legend works. As our conversation continues, Dr. Mould suggests ways that we can and should counter the welfare legends, and why it is important to reclaim the terms “welfare” as a positive term rather than one that connotes fraud and laziness.   Dr. Tom Mould is Professor of History and Anthropology at Butler University in Indianapolis, Indiana. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

It is a familiar story: A recipient of public assistance funds is caught buying expensive steaks, seafood, or other luxury foods with food stamps at the grocery store. Or they wear designer clothes and drive extravagant cars, belying the need for government assistance. Or they game the system in order to buy drugs or alcohol. Or they continue to bear multiple children in the belief that it will increase the amount of government aid they receive so that they can avoid working. Tinged with racial dog whistles and demonizations of poverty, these stories are often circulated as factual accounts of welfare fraud when they seem to operate more closely as contemporary legends – circulated stories with recurring motifs that seem as if they might have actually happened, but its veracity or falseness can be difficult to verify. Contemporary legends often include the caveat of the story happening to a “friend of a friend” though in the case of welfare legends, they often include first-person accounts. While the specific details of contemporary welfare legends are often not verified, the stories themselves are taken as accurate accounts and can impact public policy. In Overthrowing The Queen: Telling Stories of Welfare In America (Indiana University Press, 2020), Dr. Tom Mould explores these stories about welfare in the context of contemporary legends and their influence on our perceptions of public assistance. In our conversation, he explains the origins of the “welfare queen” stereotype and its connection to a singular woman who defrauded public assistance programs in the 1970s and whose story was thereafter frequently recounted in racially coded terms by Ronald Reagan during his 1976 presidential campaign. We discuss the deep connection that welfare legends have to the idea of the American Dream, often serving as counternarrative or an embodiment of the fears about its attainability. Stereotypes about welfare recipients are so deeply embedded in the American consciousness that recipients feel as they must recount their stories as exceptions to the stereotype. Such stories about people who defraud government assistance programs are compelling and memorable because they confirm preconceived biases about recipients. We talk about why such stories spread so easily and how they are spread. While contemporary legends are often told in third person, welfare legends are also told in the first person, but as Dr. Mould explains, the stereotypes are so strong that the tellers may have internalized specific details into eyewitness accounts in a move that makes for a more compelling narrative. However, even genuine eyewitness accounts do not provide the entire story – the circumstances that surround the purchase of what may be perceived come across as luxury items (perhaps a special occasion?) or why someone is driving an expensive car (a remnant from a life before falling upon difficult times?). He suggests that we take a “doubt-centered approach” when we hear such stories where we ask ourselves about the parts that may raise doubt - is it factually true? Is our interpretation true? Can this one story be generalizable to all stories about welfare recipients? Such an approach is an important addition to our understanding of how legend works. As our conversation continues, Dr. Mould suggests ways that we can and should counter the welfare legends, and why it is important to reclaim the terms “welfare” as a positive term rather than one that connotes fraud and laziness.   Dr. Tom Mould is Professor of History and Anthropology at Butler University in Indianapolis, Indiana. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/public-policy

Children's folklore is simultaneously a conservator of tradition and a site for creativity and innovation. For over five decades, Dr. Jeanne Pitre Soileau documented and collected the jokes, chants, rhymes, and games that that she observed on school playgrounds throughout her career as a public school teacher in southern Louisiana. From the early days of integration to the first decade of the 21st century, Dr. Soileau has taken note of the evolving forms in which children's play take and its reflections of contemporary times. Her book, Yo' Mama, Mary Mack, and Boudreaux and Thibodeaux: Lousiana Children's Folklore and Play (University Press of Mississippi, 2016), examines forty-four years of children's folklore and play collected in southern Louisiana schools. The book has won the 2018 Chicago Folklore Prize for excellence in folklore scholarship and the 2018 Opie Prize for the best published scholarly book on children's folklore. In this podcast, we hear about Dr. Soileau's early fascination with the sounds of children chanting and handclapping at Louisiana school playground and her subsequent efforts to collect and document them and mores. She shares the playground jokes she heard, the “dozens,” an African American insult ritual with specific patterns with “clean” and “dirty” versions. We also discuss chants and ring games that were played among girls, some of which had origins from the late 19th century, but still expressed expectations of womanhood. The rhymes and playing that children engaged with were often reflective of current trends and popular culture. While the 21st century saw the rise of electronic media in the play of children, traditional rings games and chants still persisted on the playground. Such inventions did not replace these familiar games, but simply added to them, allowing for a different type of creativity and play for children. Dr. Jeanne Soileau was born in New Orleans and taught public school and university classes in Louisiana for forty-seven years. Though retired, she continues to collect and study children's folklore. Her upcoming publication What The Children Said: Child Lore of Southern Louisiana (University Press of Mississippi, 2021) will explore children's play and its influence on learning about race, history, and sexuality. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Children's folklore is simultaneously a conservator of tradition and a site for creativity and innovation. For over five decades, Dr. Jeanne Pitre Soileau documented and collected the jokes, chants, rhymes, and games that that she observed on school playgrounds throughout her career as a public school teacher in southern Louisiana. From the early days of integration to the first decade of the 21st century, Dr. Soileau has taken note of the evolving forms in which children's play take and its reflections of contemporary times. Her book, Yo' Mama, Mary Mack, and Boudreaux and Thibodeaux: Lousiana Children's Folklore and Play (University Press of Mississippi, 2016), examines forty-four years of children's folklore and play collected in southern Louisiana schools. The book has won the 2018 Chicago Folklore Prize for excellence in folklore scholarship and the 2018 Opie Prize for the best published scholarly book on children's folklore. In this podcast, we hear about Dr. Soileau's early fascination with the sounds of children chanting and handclapping at Louisiana school playground and her subsequent efforts to collect and document them and mores. She shares the playground jokes she heard, the “dozens,” an African American insult ritual with specific patterns with “clean” and “dirty” versions. We also discuss chants and ring games that were played among girls, some of which had origins from the late 19th century, but still expressed expectations of womanhood. The rhymes and playing that children engaged with were often reflective of current trends and popular culture. While the 21st century saw the rise of electronic media in the play of children, traditional rings games and chants still persisted on the playground. Such inventions did not replace these familiar games, but simply added to them, allowing for a different type of creativity and play for children. Dr. Jeanne Soileau was born in New Orleans and taught public school and university classes in Louisiana for forty-seven years. Though retired, she continues to collect and study children's folklore. Her upcoming publication What The Children Said: Child Lore of Southern Louisiana (University Press of Mississippi, 2021) will explore children's play and its influence on learning about race, history, and sexuality. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Children's folklore is simultaneously a conservator of tradition and a site for creativity and innovation. For over five decades, Dr. Jeanne Pitre Soileau documented and collected the jokes, chants, rhymes, and games that that she observed on school playgrounds throughout her career as a public school teacher in southern Louisiana. From the early days of integration to the first decade of the 21st century, Dr. Soileau has taken note of the evolving forms in which children's play take and its reflections of contemporary times. Her book, Yo' Mama, Mary Mack, and Boudreaux and Thibodeaux: Lousiana Children's Folklore and Play (University Press of Mississippi, 2016), examines forty-four years of children's folklore and play collected in southern Louisiana schools. The book has won the 2018 Chicago Folklore Prize for excellence in folklore scholarship and the 2018 Opie Prize for the best published scholarly book on children's folklore. In this podcast, we hear about Dr. Soileau's early fascination with the sounds of children chanting and handclapping at Louisiana school playground and her subsequent efforts to collect and document them and mores. She shares the playground jokes she heard, the “dozens,” an African American insult ritual with specific patterns with “clean” and “dirty” versions. We also discuss chants and ring games that were played among girls, some of which had origins from the late 19th century, but still expressed expectations of womanhood. The rhymes and playing that children engaged with were often reflective of current trends and popular culture. While the 21st century saw the rise of electronic media in the play of children, traditional rings games and chants still persisted on the playground. Such inventions did not replace these familiar games, but simply added to them, allowing for a different type of creativity and play for children. Dr. Jeanne Soileau was born in New Orleans and taught public school and university classes in Louisiana for forty-seven years. Though retired, she continues to collect and study children's folklore. Her upcoming publication What The Children Said: Child Lore of Southern Louisiana (University Press of Mississippi, 2021) will explore children's play and its influence on learning about race, history, and sexuality. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-south

Children's folklore is simultaneously a conservator of tradition and a site for creativity and innovation. For over five decades, Dr. Jeanne Pitre Soileau documented and collected the jokes, chants, rhymes, and games that that she observed on school playgrounds throughout her career as a public school teacher in southern Louisiana. From the early days of integration to the first decade of the 21st century, Dr. Soileau has taken note of the evolving forms in which children's play take and its reflections of contemporary times. Her book, Yo' Mama, Mary Mack, and Boudreaux and Thibodeaux: Lousiana Children's Folklore and Play (University Press of Mississippi, 2016), examines forty-four years of children's folklore and play collected in southern Louisiana schools. The book has won the 2018 Chicago Folklore Prize for excellence in folklore scholarship and the 2018 Opie Prize for the best published scholarly book on children's folklore. In this podcast, we hear about Dr. Soileau's early fascination with the sounds of children chanting and handclapping at Louisiana school playground and her subsequent efforts to collect and document them and mores. She shares the playground jokes she heard, the “dozens,” an African American insult ritual with specific patterns with “clean” and “dirty” versions. We also discuss chants and ring games that were played among girls, some of which had origins from the late 19th century, but still expressed expectations of womanhood. The rhymes and playing that children engaged with were often reflective of current trends and popular culture. While the 21st century saw the rise of electronic media in the play of children, traditional rings games and chants still persisted on the playground. Such inventions did not replace these familiar games, but simply added to them, allowing for a different type of creativity and play for children. Dr. Jeanne Soileau was born in New Orleans and taught public school and university classes in Louisiana for forty-seven years. Though retired, she continues to collect and study children's folklore. Her upcoming publication What The Children Said: Child Lore of Southern Louisiana (University Press of Mississippi, 2021) will explore children's play and its influence on learning about race, history, and sexuality. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/popular-culture

Children's folklore is simultaneously a conservator of tradition and a site for creativity and innovation. For over five decades, Dr. Jeanne Pitre Soileau documented and collected the jokes, chants, rhymes, and games that that she observed on school playgrounds throughout her career as a public school teacher in southern Louisiana. From the early days of integration to the first decade of the 21st century, Dr. Soileau has taken note of the evolving forms in which children's play take and its reflections of contemporary times. Her book, Yo' Mama, Mary Mack, and Boudreaux and Thibodeaux: Lousiana Children's Folklore and Play (University Press of Mississippi, 2016), examines forty-four years of children's folklore and play collected in southern Louisiana schools. The book has won the 2018 Chicago Folklore Prize for excellence in folklore scholarship and the 2018 Opie Prize for the best published scholarly book on children's folklore. In this podcast, we hear about Dr. Soileau's early fascination with the sounds of children chanting and handclapping at Louisiana school playground and her subsequent efforts to collect and document them and mores. She shares the playground jokes she heard, the “dozens,” an African American insult ritual with specific patterns with “clean” and “dirty” versions. We also discuss chants and ring games that were played among girls, some of which had origins from the late 19th century, but still expressed expectations of womanhood. The rhymes and playing that children engaged with were often reflective of current trends and popular culture. While the 21st century saw the rise of electronic media in the play of children, traditional rings games and chants still persisted on the playground. Such inventions did not replace these familiar games, but simply added to them, allowing for a different type of creativity and play for children. Dr. Jeanne Soileau was born in New Orleans and taught public school and university classes in Louisiana for forty-seven years. Though retired, she continues to collect and study children's folklore. Her upcoming publication What The Children Said: Child Lore of Southern Louisiana (University Press of Mississippi, 2021) will explore children's play and its influence on learning about race, history, and sexuality. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music

Children's folklore is simultaneously a conservator of tradition and a site for creativity and innovation. For over five decades, Dr. Jeanne Pitre Soileau documented and collected the jokes, chants, rhymes, and games that that she observed on school playgrounds throughout her career as a public school teacher in southern Louisiana. From the early days of integration to the first decade of the 21st century, Dr. Soileau has taken note of the evolving forms in which children's play take and its reflections of contemporary times. Her book, Yo' Mama, Mary Mack, and Boudreaux and Thibodeaux: Lousiana Children's Folklore and Play (University Press of Mississippi, 2016), examines forty-four years of children's folklore and play collected in southern Louisiana schools. The book has won the 2018 Chicago Folklore Prize for excellence in folklore scholarship and the 2018 Opie Prize for the best published scholarly book on children's folklore. In this podcast, we hear about Dr. Soileau's early fascination with the sounds of children chanting and handclapping at Louisiana school playground and her subsequent efforts to collect and document them and mores. She shares the playground jokes she heard, the “dozens,” an African American insult ritual with specific patterns with “clean” and “dirty” versions. We also discuss chants and ring games that were played among girls, some of which had origins from the late 19th century, but still expressed expectations of womanhood. The rhymes and playing that children engaged with were often reflective of current trends and popular culture. While the 21st century saw the rise of electronic media in the play of children, traditional rings games and chants still persisted on the playground. Such inventions did not replace these familiar games, but simply added to them, allowing for a different type of creativity and play for children. Dr. Jeanne Soileau was born in New Orleans and taught public school and university classes in Louisiana for forty-seven years. Though retired, she continues to collect and study children's folklore. Her upcoming publication What The Children Said: Child Lore of Southern Louisiana (University Press of Mississippi, 2021) will explore children's play and its influence on learning about race, history, and sexuality. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/folkore

Children's folklore is simultaneously a conservator of tradition and a site for creativity and innovation. For over five decades, Dr. Jeanne Pitre Soileau documented and collected the jokes, chants, rhymes, and games that that she observed on school playgrounds throughout her career as a public school teacher in southern Louisiana. From the early days of integration to the first decade of the 21st century, Dr. Soileau has taken note of the evolving forms in which children's play take and its reflections of contemporary times. Her book, Yo' Mama, Mary Mack, and Boudreaux and Thibodeaux: Lousiana Children's Folklore and Play (University Press of Mississippi, 2016), examines forty-four years of children's folklore and play collected in southern Louisiana schools. The book has won the 2018 Chicago Folklore Prize for excellence in folklore scholarship and the 2018 Opie Prize for the best published scholarly book on children's folklore. In this podcast, we hear about Dr. Soileau's early fascination with the sounds of children chanting and handclapping at Louisiana school playground and her subsequent efforts to collect and document them and mores. She shares the playground jokes she heard, the “dozens,” an African American insult ritual with specific patterns with “clean” and “dirty” versions. We also discuss chants and ring games that were played among girls, some of which had origins from the late 19th century, but still expressed expectations of womanhood. The rhymes and playing that children engaged with were often reflective of current trends and popular culture. While the 21st century saw the rise of electronic media in the play of children, traditional rings games and chants still persisted on the playground. Such inventions did not replace these familiar games, but simply added to them, allowing for a different type of creativity and play for children. Dr. Jeanne Soileau was born in New Orleans and taught public school and university classes in Louisiana for forty-seven years. Though retired, she continues to collect and study children's folklore. Her upcoming publication What The Children Said: Child Lore of Southern Louisiana (University Press of Mississippi, 2021) will explore children's play and its influence on learning about race, history, and sexuality. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/performing-arts

Children's folklore is simultaneously a conservator of tradition and a site for creativity and innovation. For over five decades, Dr. Jeanne Pitre Soileau documented and collected the jokes, chants, rhymes, and games that that she observed on school playgrounds throughout her career as a public school teacher in southern Louisiana. From the early days of integration to the first decade of the 21st century, Dr. Soileau has taken note of the evolving forms in which children's play take and its reflections of contemporary times. Her book, Yo' Mama, Mary Mack, and Boudreaux and Thibodeaux: Lousiana Children's Folklore and Play (University Press of Mississippi, 2016), examines forty-four years of children's folklore and play collected in southern Louisiana schools. The book has won the 2018 Chicago Folklore Prize for excellence in folklore scholarship and the 2018 Opie Prize for the best published scholarly book on children's folklore. In this podcast, we hear about Dr. Soileau's early fascination with the sounds of children chanting and handclapping at Louisiana school playground and her subsequent efforts to collect and document them and mores. She shares the playground jokes she heard, the “dozens,” an African American insult ritual with specific patterns with “clean” and “dirty” versions. We also discuss chants and ring games that were played among girls, some of which had origins from the late 19th century, but still expressed expectations of womanhood. The rhymes and playing that children engaged with were often reflective of current trends and popular culture. While the 21st century saw the rise of electronic media in the play of children, traditional rings games and chants still persisted on the playground. Such inventions did not replace these familiar games, but simply added to them, allowing for a different type of creativity and play for children. Dr. Jeanne Soileau was born in New Orleans and taught public school and university classes in Louisiana for forty-seven years. Though retired, she continues to collect and study children's folklore. Her upcoming publication What The Children Said: Child Lore of Southern Louisiana (University Press of Mississippi, 2021) will explore children's play and its influence on learning about race, history, and sexuality. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Balut is a fertilized chicken or duck egg that is boiled at the seventeenth day and sold as a common street snack in the Philippines. While it is widely eaten in the Filipino community, balut is frequently used in eating “challenges” on American reality TV shows. At seventeen days, the balut egg already contains a partially developed embryo, and this aspect is sensationalized with exaggerated “performances of disgust” during these challenges. In her book Balut: Fertilized Eggs and the Making of Culinary Capital in the Filipino Diaspora (Bloomsbury Academic, 2019), Dr. Margaret Magat explores balut as a site of culinary nationalism and identity-making, and its rise in the American consciousness. First, Dr. Magat describes how to eat balut and sip the warm broth inside the egg. In the Philippines, balut vendors sell them in the evening or early morning as snacks at malls, transportation hubs, markets, and just about everywhere. However, Americans were primarily introduced to balut via reality tv shows where contestants were “challenged” to eat it. Dr. Magat explains that like many foods of Asian immigrants, balut was decontextualized and framed through a lens of disgust in these eating “challenges.” But in response, Filipino communities sponsored balut-eating contests that promoted balut with more cultural context and pride in Filipino heritage and identity. More recently, balut has become culinary capital for foodies and celebrity chefs to gain recognition and status as someone with broad tastes. Lastly, we raise the issue of authenticity and its dangers in calling balut an authentic food of the Philippines but as also having an “authenticating” ability to signify membership of a group. Dr. Margaret Magat an Asian American folklorist based in Sacramento, CA. Her research focuses on the folk practices of the Filipino diaspora. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/food

Balut is a fertilized chicken or duck egg that is boiled at the seventeenth day and sold as a common street snack in the Philippines. While it is widely eaten in the Filipino community, balut is frequently used in eating “challenges” on American reality TV shows. At seventeen days, the balut egg already contains a partially developed embryo, and this aspect is sensationalized with exaggerated “performances of disgust” during these challenges. In her book Balut: Fertilized Eggs and the Making of Culinary Capital in the Filipino Diaspora (Bloomsbury Academic, 2019), Dr. Margaret Magat explores balut as a site of culinary nationalism and identity-making, and its rise in the American consciousness. First, Dr. Magat describes how to eat balut and sip the warm broth inside the egg. In the Philippines, balut vendors sell them in the evening or early morning as snacks at malls, transportation hubs, markets, and just about everywhere. However, Americans were primarily introduced to balut via reality tv shows where contestants were “challenged” to eat it. Dr. Magat explains that like many foods of Asian immigrants, balut was decontextualized and framed through a lens of disgust in these eating “challenges.” But in response, Filipino communities sponsored balut-eating contests that promoted balut with more cultural context and pride in Filipino heritage and identity. More recently, balut has become culinary capital for foodies and celebrity chefs to gain recognition and status as someone with broad tastes. Lastly, we raise the issue of authenticity and its dangers in calling balut an authentic food of the Philippines but as also having an “authenticating” ability to signify membership of a group. Dr. Margaret Magat an Asian American folklorist based in Sacramento, CA. Her research focuses on the folk practices of the Filipino diaspora. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Balut is a fertilized chicken or duck egg that is boiled at the seventeenth day and sold as a common street snack in the Philippines. While it is widely eaten in the Filipino community, balut is frequently used in eating “challenges” on American reality TV shows. At seventeen days, the balut egg already contains a partially developed embryo, and this aspect is sensationalized with exaggerated “performances of disgust” during these challenges. In her book Balut: Fertilized Eggs and the Making of Culinary Capital in the Filipino Diaspora (Bloomsbury Academic, 2019), Dr. Margaret Magat explores balut as a site of culinary nationalism and identity-making, and its rise in the American consciousness. First, Dr. Magat describes how to eat balut and sip the warm broth inside the egg. In the Philippines, balut vendors sell them in the evening or early morning as snacks at malls, transportation hubs, markets, and just about everywhere. However, Americans were primarily introduced to balut via reality tv shows where contestants were “challenged” to eat it. Dr. Magat explains that like many foods of Asian immigrants, balut was decontextualized and framed through a lens of disgust in these eating “challenges.” But in response, Filipino communities sponsored balut-eating contests that promoted balut with more cultural context and pride in Filipino heritage and identity. More recently, balut has become culinary capital for foodies and celebrity chefs to gain recognition and status as someone with broad tastes. Lastly, we raise the issue of authenticity and its dangers in calling balut an authentic food of the Philippines but as also having an “authenticating” ability to signify membership of a group. Dr. Margaret Magat an Asian American folklorist based in Sacramento, CA. Her research focuses on the folk practices of the Filipino diaspora. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/folkore

Balut is a fertilized chicken or duck egg that is boiled at the seventeenth day and sold as a common street snack in the Philippines. While it is widely eaten in the Filipino community, balut is frequently used in eating “challenges” on American reality TV shows. At seventeen days, the balut egg already contains a partially developed embryo, and this aspect is sensationalized with exaggerated “performances of disgust” during these challenges. In her book Balut: Fertilized Eggs and the Making of Culinary Capital in the Filipino Diaspora (Bloomsbury Academic, 2019), Dr. Margaret Magat explores balut as a site of culinary nationalism and identity-making, and its rise in the American consciousness. First, Dr. Magat describes how to eat balut and sip the warm broth inside the egg. In the Philippines, balut vendors sell them in the evening or early morning as snacks at malls, transportation hubs, markets, and just about everywhere. However, Americans were primarily introduced to balut via reality tv shows where contestants were “challenged” to eat it. Dr. Magat explains that like many foods of Asian immigrants, balut was decontextualized and framed through a lens of disgust in these eating “challenges.” But in response, Filipino communities sponsored balut-eating contests that promoted balut with more cultural context and pride in Filipino heritage and identity. More recently, balut has become culinary capital for foodies and celebrity chefs to gain recognition and status as someone with broad tastes. Lastly, we raise the issue of authenticity and its dangers in calling balut an authentic food of the Philippines but as also having an “authenticating” ability to signify membership of a group. Dr. Margaret Magat an Asian American folklorist based in Sacramento, CA. Her research focuses on the folk practices of the Filipino diaspora. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

Balut is a fertilized chicken or duck egg that is boiled at the seventeenth day and sold as a common street snack in the Philippines. While it is widely eaten in the Filipino community, balut is frequently used in eating “challenges” on American reality TV shows. At seventeen days, the balut egg already contains a partially developed embryo, and this aspect is sensationalized with exaggerated “performances of disgust” during these challenges. In her book Balut: Fertilized Eggs and the Making of Culinary Capital in the Filipino Diaspora (Bloomsbury Academic, 2019), Dr. Margaret Magat explores balut as a site of culinary nationalism and identity-making, and its rise in the American consciousness. First, Dr. Magat describes how to eat balut and sip the warm broth inside the egg. In the Philippines, balut vendors sell them in the evening or early morning as snacks at malls, transportation hubs, markets, and just about everywhere. However, Americans were primarily introduced to balut via reality tv shows where contestants were “challenged” to eat it. Dr. Magat explains that like many foods of Asian immigrants, balut was decontextualized and framed through a lens of disgust in these eating “challenges.” But in response, Filipino communities sponsored balut-eating contests that promoted balut with more cultural context and pride in Filipino heritage and identity. More recently, balut has become culinary capital for foodies and celebrity chefs to gain recognition and status as someone with broad tastes. Lastly, we raise the issue of authenticity and its dangers in calling balut an authentic food of the Philippines but as also having an “authenticating” ability to signify membership of a group. Dr. Margaret Magat an Asian American folklorist based in Sacramento, CA. Her research focuses on the folk practices of the Filipino diaspora. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/asian-american-studies

Balut is a fertilized chicken or duck egg that is boiled at the seventeenth day and sold as a common street snack in the Philippines. While it is widely eaten in the Filipino community, balut is frequently used in eating “challenges” on American reality TV shows. At seventeen days, the balut egg already contains a partially developed embryo, and this aspect is sensationalized with exaggerated “performances of disgust” during these challenges. In her book Balut: Fertilized Eggs and the Making of Culinary Capital in the Filipino Diaspora (Bloomsbury Academic, 2019), Dr. Margaret Magat explores balut as a site of culinary nationalism and identity-making, and its rise in the American consciousness. First, Dr. Magat describes how to eat balut and sip the warm broth inside the egg. In the Philippines, balut vendors sell them in the evening or early morning as snacks at malls, transportation hubs, markets, and just about everywhere. However, Americans were primarily introduced to balut via reality tv shows where contestants were “challenged” to eat it. Dr. Magat explains that like many foods of Asian immigrants, balut was decontextualized and framed through a lens of disgust in these eating “challenges.” But in response, Filipino communities sponsored balut-eating contests that promoted balut with more cultural context and pride in Filipino heritage and identity. More recently, balut has become culinary capital for foodies and celebrity chefs to gain recognition and status as someone with broad tastes. Lastly, we raise the issue of authenticity and its dangers in calling balut an authentic food of the Philippines but as also having an “authenticating” ability to signify membership of a group. Dr. Margaret Magat an Asian American folklorist based in Sacramento, CA. Her research focuses on the folk practices of the Filipino diaspora. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

A showcase of NSU student podcasters Merly, Holland, and Jieun, who discuss the connection between writing and food, and interview Dr. Carrie Helms Tippen, an author, podcast host, and the director of First-Year Writing and an assistant professor at Chatham University who shares her experiences with food and writing, and teaching students to compose through the lens of food.

On January 21, 2017, the day after Donald Trump's presidential inauguration, hundreds of cities in the U.S. and across the globe organized Women's Marches in response to Trump's misogynistic comments and as a general rebuke of his election. In this collection edited by Dr. Rachelle (Riki) Saltzman, established and emerging scholars contribute essays that examine the folkloric aspects of the Women's Marches. Hear our conversation as we discuss the symbolic elements of these protests. First, Dr. Saltzman tells me about her start in folklore with her fascinating adventures in documenting the oral histories of Chesapeake watermen on the Eastern Shore in Maryland as a college student and then later curating thousands of World War II letters written by American soldiers who corresponded with a secretary at a Jewish YMCA. We begin our discussion of Pussyhats, Politics, and Public Protest (University Press of Mississippi, 2020) by talking about the deliberate timing of its release. While the publication focuses on the Women's Marches that took place at the beginning of Trump's presidency, the release of the book takes place as his administration wraps up and a new one begins. Dr. Saltzman characterizes the 2017 Women's Marches as “carnivalesque” where public events have a number of features of the carnival – the turning of the world upside down, poking fun, and critiquing those in power under the license of festivity with the possibility of transformative change. The protests signs were also a significant part of the marches, engaging in humor and puns to critique the status quo but also as a means to understand the community. Similarly, the pussy hats also carry symbolic meaning of community making and we share our stories of receiving our own pussy hats from friends. From there we discuss a queer art studio that created conversation about the protests through its jewelry and the multiple generations that attended the protests. Dr. Saltzman is a folklorist at the High Desert Museum and the Oregon Folklife Network where she was also the former Executive Director. She also teaches at the University of Oregon as a lecturer in the Folklore and Public Culture program. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices

On January 21, 2017, the day after Donald Trump’s presidential inauguration, hundreds of cities in the U.S. and across the globe organized Women’s Marches in response to Trump’s misogynistic comments and as a general rebuke of his election. In this collection edited by Dr. Rachelle (Riki) Salzman, established and emerging scholars contribute essays that examine the folkloric aspects of the Women’s Marches. Hear our conversation as we discuss the symbolic elements of these protests. First, Dr. Saltzman tells me about her start in folklore with her fascinating adventures in documenting the oral histories of Chesapeake watermen on the Eastern Shore in Maryland as a college student and then later curating thousands of World War II letters written by American soldiers who corresponded with a secretary at a Jewish YMCA. We begin our discussion of Pussyhats, Politics, and Public Protest (University Press of Mississippi, 2020) by talking about the deliberate timing of its release. While the publication focuses on the Women’s Marches that took place at the beginning of Trump’s presidency, the release of the book takes place as his administration wraps up and a new one begins. Dr. Saltzman characterizes the 2017 Women’s Marches as “carnivalesque” where public events have a number of features of the carnival – the turning of the world upside down, poking fun, and critiquing those in power under the license of festivity with the possibility of transformative change. The protests signs were also a significant part of the marches, engaging in humor and puns to critique the status quo but also as a means to understand the community. Similarly, the pussy hats also carry symbolic meaning of community making and we share our stories of receiving our own pussy hats from friends. From there we discuss a queer art studio that created conversation about the protests through its jewelry and the multiple generations that attended the protests. Dr. Salzman is a folklorist at the High Desert Museum and the Oregon Folklife Network where she was also the former Executive Director. She also teaches at the Oregon State University as a lecturer in the Folklore and Public Culture program. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm

On January 21, 2017, the day after Donald Trump’s presidential inauguration, hundreds of cities in the U.S. and across the globe organized Women’s Marches in response to Trump’s misogynistic comments and as a general rebuke of his election. In this collection edited by Dr. Rachelle (Riki) Salzman, established and emerging scholars contribute essays that examine the folkloric aspects of the Women’s Marches. Hear our conversation as we discuss the symbolic elements of these protests. First, Dr. Saltzman tells me about her start in folklore with her fascinating adventures in documenting the oral histories of Chesapeake watermen on the Eastern Shore in Maryland as a college student and then later curating thousands of World War II letters written by American soldiers who corresponded with a secretary at a Jewish YMCA. We begin our discussion of Pussyhats, Politics, and Public Protest (University Press of Mississippi, 2020) by talking about the deliberate timing of its release. While the publication focuses on the Women’s Marches that took place at the beginning of Trump’s presidency, the release of the book takes place as his administration wraps up and a new one begins. Dr. Saltzman characterizes the 2017 Women’s Marches as “carnivalesque” where public events have a number of features of the carnival – the turning of the world upside down, poking fun, and critiquing those in power under the license of festivity with the possibility of transformative change. The protests signs were also a significant part of the marches, engaging in humor and puns to critique the status quo but also as a means to understand the community. Similarly, the pussy hats also carry symbolic meaning of community making and we share our stories of receiving our own pussy hats from friends. From there we discuss a queer art studio that created conversation about the protests through its jewelry and the multiple generations that attended the protests. Dr. Salzman is a folklorist at the High Desert Museum and the Oregon Folklife Network where she was also the former Executive Director. She also teaches at the Oregon State University as a lecturer in the Folklore and Public Culture program. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices

On January 21, 2017, the day after Donald Trump’s presidential inauguration, hundreds of cities in the U.S. and across the globe organized Women’s Marches in response to Trump’s misogynistic comments and as a general rebuke of his election. In this collection edited by Dr. Rachelle (Riki) Salzman, established and emerging scholars contribute essays that examine the folkloric aspects of the Women’s Marches. Hear our conversation as we discuss the symbolic elements of these protests. First, Dr. Saltzman tells me about her start in folklore with her fascinating adventures in documenting the oral histories of Chesapeake watermen on the Eastern Shore in Maryland as a college student and then later curating thousands of World War II letters written by American soldiers who corresponded with a secretary at a Jewish YMCA. We begin our discussion of Pussyhats, Politics, and Public Protest (University Press of Mississippi, 2020) by talking about the deliberate timing of its release. While the publication focuses on the Women’s Marches that took place at the beginning of Trump’s presidency, the release of the book takes place as his administration wraps up and a new one begins. Dr. Saltzman characterizes the 2017 Women’s Marches as “carnivalesque” where public events have a number of features of the carnival – the turning of the world upside down, poking fun, and critiquing those in power under the license of festivity with the possibility of transformative change. The protests signs were also a significant part of the marches, engaging in humor and puns to critique the status quo but also as a means to understand the community. Similarly, the pussy hats also carry symbolic meaning of community making and we share our stories of receiving our own pussy hats from friends. From there we discuss a queer art studio that created conversation about the protests through its jewelry and the multiple generations that attended the protests. Dr. Salzman is a folklorist at the High Desert Museum and the Oregon Folklife Network where she was also the former Executive Director. She also teaches at the Oregon State University as a lecturer in the Folklore and Public Culture program. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices

On January 21, 2017, the day after Donald Trump’s presidential inauguration, hundreds of cities in the U.S. and across the globe organized Women’s Marches in response to Trump’s misogynistic comments and as a general rebuke of his election. In this collection edited by Dr. Rachelle (Riki) Salzman, established and emerging scholars contribute essays that examine the folkloric aspects of the Women’s Marches. Hear our conversation as we discuss the symbolic elements of these protests. First, Dr. Saltzman tells me about her start in folklore with her fascinating adventures in documenting the oral histories of Chesapeake watermen on the Eastern Shore in Maryland as a college student and then later curating thousands of World War II letters written by American soldiers who corresponded with a secretary at a Jewish YMCA. We begin our discussion of Pussyhats, Politics, and Public Protest (University Press of Mississippi, 2020) by talking about the deliberate timing of its release. While the publication focuses on the Women’s Marches that took place at the beginning of Trump’s presidency, the release of the book takes place as his administration wraps up and a new one begins. Dr. Saltzman characterizes the 2017 Women’s Marches as “carnivalesque” where public events have a number of features of the carnival – the turning of the world upside down, poking fun, and critiquing those in power under the license of festivity with the possibility of transformative change. The protests signs were also a significant part of the marches, engaging in humor and puns to critique the status quo but also as a means to understand the community. Similarly, the pussy hats also carry symbolic meaning of community making and we share our stories of receiving our own pussy hats from friends. From there we discuss a queer art studio that created conversation about the protests through its jewelry and the multiple generations that attended the protests. Dr. Salzman is a folklorist at the High Desert Museum and the Oregon Folklife Network where she was also the former Executive Director. She also teaches at the Oregon State University as a lecturer in the Folklore and Public Culture program. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices

On January 21, 2017, the day after Donald Trump’s presidential inauguration, hundreds of cities in the U.S. and across the globe organized Women’s Marches in response to Trump’s misogynistic comments and as a general rebuke of his election. In this collection edited by Dr. Rachelle (Riki) Salzman, established and emerging scholars contribute essays that examine the folkloric aspects of the Women’s Marches. Hear our conversation as we discuss the symbolic elements of these protests. First, Dr. Saltzman tells me about her start in folklore with her fascinating adventures in documenting the oral histories of Chesapeake watermen on the Eastern Shore in Maryland as a college student and then later curating thousands of World War II letters written by American soldiers who corresponded with a secretary at a Jewish YMCA. We begin our discussion of Pussyhats, Politics, and Public Protest (University Press of Mississippi, 2020) by talking about the deliberate timing of its release. While the publication focuses on the Women’s Marches that took place at the beginning of Trump’s presidency, the release of the book takes place as his administration wraps up and a new one begins. Dr. Saltzman characterizes the 2017 Women’s Marches as “carnivalesque” where public events have a number of features of the carnival – the turning of the world upside down, poking fun, and critiquing those in power under the license of festivity with the possibility of transformative change. The protests signs were also a significant part of the marches, engaging in humor and puns to critique the status quo but also as a means to understand the community. Similarly, the pussy hats also carry symbolic meaning of community making and we share our stories of receiving our own pussy hats from friends. From there we discuss a queer art studio that created conversation about the protests through its jewelry and the multiple generations that attended the protests. Dr. Salzman is a folklorist at the High Desert Museum and the Oregon Folklife Network where she was also the former Executive Director. She also teaches at the Oregon State University as a lecturer in the Folklore and Public Culture program. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm

On January 21, 2017, the day after Donald Trump’s presidential inauguration, hundreds of cities in the U.S. and across the globe organized Women’s Marches in response to Trump’s misogynistic comments and as a general rebuke of his election. In this collection edited by Dr. Rachelle (Riki) Salzman, established and emerging scholars contribute essays that examine the folkloric aspects of the Women’s Marches. Hear our conversation as we discuss the symbolic elements of these protests. First, Dr. Saltzman tells me about her start in folklore with her fascinating adventures in documenting the oral histories of Chesapeake watermen on the Eastern Shore in Maryland as a college student and then later curating thousands of World War II letters written by American soldiers who corresponded with a secretary at a Jewish YMCA. We begin our discussion of Pussyhats, Politics, and Public Protest (University Press of Mississippi, 2020) by talking about the deliberate timing of its release. While the publication focuses on the Women’s Marches that took place at the beginning of Trump’s presidency, the release of the book takes place as his administration wraps up and a new one begins. Dr. Saltzman characterizes the 2017 Women’s Marches as “carnivalesque” where public events have a number of features of the carnival – the turning of the world upside down, poking fun, and critiquing those in power under the license of festivity with the possibility of transformative change. The protests signs were also a significant part of the marches, engaging in humor and puns to critique the status quo but also as a means to understand the community. Similarly, the pussy hats also carry symbolic meaning of community making and we share our stories of receiving our own pussy hats from friends. From there we discuss a queer art studio that created conversation about the protests through its jewelry and the multiple generations that attended the protests. Dr. Salzman is a folklorist at the High Desert Museum and the Oregon Folklife Network where she was also the former Executive Director. She also teaches at the Oregon State University as a lecturer in the Folklore and Public Culture program. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm

The town of Pinhook in Missouri was founded in the 1940s by southern Black farmers who were looking for land that they could purchase and own in the face of limited options. It was low land that was often flooded, but the farmers were able to clear it and successfully farm it for decades to come while building up a small town. However, in 2011, after heavy rains and historic flooding, the U.S. Army Corps of Engineers decided to breach the Birds Point levee. Pinhook, directly in the flood zone, was completely destroyed. David Todd Lawrence and Elaine Lawless, in their book When They Blew the Levee: Race, Politics, and Community in Pinhook, Missouri (University Press of Mississippi, 2018), document the narratives of the town’s former residents which counter the official story from the U.S. Army Corp of Engineers - that the levee breach was a success story of saved lives and property. Winner of the 2019 Chicago Folklore Prize, the book offers a vivid portrait of the town’s efforts to rebuild and maintain their community ties, and theorizes the destruction and government neglect of this town. In our conversation, Dr. Lawrence and Dr. Lawless discuss the events that led to the flooding of Pinhook and the question of historical racism in overlooking the town when the decision was made to breach the levee. The authors describe life and community in the town of Pinhook and what happened after the flood. We also talk about the role and responsibilities of the researcher when collaborating with communities. Lastly, we hear about Debra Robinson-Tarver who organized the evacuation of the residents and continued to keep the Pinhook community together as they pursued recompense. You can learn more about the efforts to rebuild Pinhook here and the documentary film Taking Pinhook can be viewed here. Dr. David Todd Lawrence is an Associate Professor who teaches folklore and African American literature and culture at the University of St. Thomas in St. Paul, Minnesota. He is currently working with the Urban Art Mapping Project on street art in the Twin Cities. Since the murder of George Floyd in May 2020, they have been collecting images of street art related to the movement for the George Floyd and Anti-Racist Street Art database. If you would like to contribute images, please submit them here or email Dr. Lawrence directly at DTLAWRENCE@stthomas.edu. Dr. Elaine Lawless is Professor Emerita at the University of Missouri where she taught folklore and Women’s and Gender Studies. She is the author of six books, including Troubling Violence: A Performance Project (University Press of Mississippi, 2010). Dr. Lawless is currently based in North Carolina. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices

The town of Pinhook in Missouri was founded in the 1940s by southern Black farmers who were looking for land that they could purchase and own in the face of limited options. It was low land that was often flooded, but the farmers were able to clear it and successfully farm it for decades to come while building up a small town. However, in 2011, after heavy rains and historic flooding, the U.S. Army Corps of Engineers decided to breach the Birds Point levee. Pinhook, directly in the flood zone, was completely destroyed. David Todd Lawrence and Elaine Lawless, in their book When They Blew the Levee: Race, Politics, and Community in Pinhook, Missouri (University Press of Mississippi, 2018), document the narratives of the town’s former residents which counter the official story from the U.S. Army Corp of Engineers - that the levee breach was a success story of saved lives and property. Winner of the 2019 Chicago Folklore Prize, the book offers a vivid portrait of the town’s efforts to rebuild and maintain their community ties, and theorizes the destruction and government neglect of this town. In our conversation, Dr. Lawrence and Dr. Lawless discuss the events that led to the flooding of Pinhook and the question of historical racism in overlooking the town when the decision was made to breach the levee. The authors describe life and community in the town of Pinhook and what happened after the flood. We also talk about the role and responsibilities of the researcher when collaborating with communities. Lastly, we hear about Debra Robinson-Tarver who organized the evacuation of the residents and continued to keep the Pinhook community together as they pursued recompense. You can learn more about the efforts to rebuild Pinhook here and the documentary film Taking Pinhook can be viewed here. Dr. David Todd Lawrence is an Associate Professor who teaches folklore and African American literature and culture at the University of St. Thomas in St. Paul, Minnesota. He is currently working with the Urban Art Mapping Project on street art in the Twin Cities. Since the murder of George Floyd in May 2020, they have been collecting images of street art related to the movement for the George Floyd and Anti-Racist Street Art database. If you would like to contribute images, please submit them here or email Dr. Lawrence directly at DTLAWRENCE@stthomas.edu. Dr. Elaine Lawless is Professor Emerita at the University of Missouri where she taught folklore and Women’s and Gender Studies. She is the author of six books, including Troubling Violence: A Performance Project (University Press of Mississippi, 2010). Dr. Lawless is currently based in North Carolina. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices

The town of Pinhook in Missouri was founded in the 1940s by southern Black farmers who were looking for land that they could purchase and own in the face of limited options. It was low land that was often flooded, but the farmers were able to clear it and successfully farm it for decades to come while building up a small town. However, in 2011, after heavy rains and historic flooding, the U.S. Army Corps of Engineers decided to breach the Birds Point levee. Pinhook, directly in the flood zone, was completely destroyed. David Todd Lawrence and Elaine Lawless, in their book When They Blew the Levee: Race, Politics, and Community in Pinhook, Missouri (University Press of Mississippi, 2018), document the narratives of the town's former residents which counter the official story from the U.S. Army Corp of Engineers - that the levee breach was a success story of saved lives and property. Winner of the 2019 Chicago Folklore Prize, the book offers a vivid portrait of the town's efforts to rebuild and maintain their community ties, and theorizes the destruction and government neglect of this town. In our conversation, Dr. Lawrence and Dr. Lawless discuss the events that led to the flooding of Pinhook and the question of historical racism in overlooking the town when the decision was made to breach the levee. The authors describe life and community in the town of Pinhook and what happened after the flood. We also talk about the role and responsibilities of the researcher when collaborating with communities. Lastly, we hear about Debra Robinson-Tarver who organized the evacuation of the residents and continued to keep the Pinhook community together as they pursued recompense. You can learn more about the efforts to rebuild Pinhook here and the documentary film Taking Pinhook can be viewed here. Dr. David Todd Lawrence is an Associate Professor who teaches folklore and African American literature and culture at the University of St. Thomas in St. Paul, Minnesota. He is currently working with the Urban Art Mapping Project on street art in the Twin Cities. Since the murder of George Floyd in May 2020, they have been collecting images of street art related to the movement for the George Floyd and Anti-Racist Street Art database. If you would like to contribute images, please submit them here or email Dr. Lawrence directly at DTLAWRENCE@stthomas.edu. Dr. Elaine Lawless is Professor Emerita at the University of Missouri where she taught folklore and Women's and Gender Studies. She is the author of six books, including Troubling Violence: A Performance Project (University Press of Mississippi, 2010). Dr. Lawless is currently based in North Carolina. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

The town of Pinhook in Missouri was founded in the 1940s by southern Black farmers who were looking for land that they could purchase and own in the face of limited options. It was low land that was often flooded, but the farmers were able to clear it and successfully farm it for decades to come while building up a small town. However, in 2011, after heavy rains and historic flooding, the U.S. Army Corps of Engineers decided to breach the Birds Point levee. Pinhook, directly in the flood zone, was completely destroyed. David Todd Lawrence and Elaine Lawless, in their book When They Blew the Levee: Race, Politics, and Community in Pinhook, Missouri (University Press of Mississippi, 2018), document the narratives of the town’s former residents which counter the official story from the U.S. Army Corp of Engineers - that the levee breach was a success story of saved lives and property. Winner of the 2019 Chicago Folklore Prize, the book offers a vivid portrait of the town’s efforts to rebuild and maintain their community ties, and theorizes the destruction and government neglect of this town. In our conversation, Dr. Lawrence and Dr. Lawless discuss the events that led to the flooding of Pinhook and the question of historical racism in overlooking the town when the decision was made to breach the levee. The authors describe life and community in the town of Pinhook and what happened after the flood. We also talk about the role and responsibilities of the researcher when collaborating with communities. Lastly, we hear about Debra Robinson-Tarver who organized the evacuation of the residents and continued to keep the Pinhook community together as they pursued recompense. You can learn more about the efforts to rebuild Pinhook here and the documentary film Taking Pinhook can be viewed here. Dr. David Todd Lawrence is an Associate Professor who teaches folklore and African American literature and culture at the University of St. Thomas in St. Paul, Minnesota. He is currently working with the Urban Art Mapping Project on street art in the Twin Cities. Since the murder of George Floyd in May 2020, they have been collecting images of street art related to the movement for the George Floyd and Anti-Racist Street Art database. If you would like to contribute images, please submit them here or email Dr. Lawrence directly at DTLAWRENCE@stthomas.edu. Dr. Elaine Lawless is Professor Emerita at the University of Missouri where she taught folklore and Women’s and Gender Studies. She is the author of six books, including Troubling Violence: A Performance Project (University Press of Mississippi, 2010). Dr. Lawless is currently based in North Carolina. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices

The town of Pinhook in Missouri was founded in the 1940s by southern Black farmers who were looking for land that they could purchase and own in the face of limited options. It was low land that was often flooded, but the farmers were able to clear it and successfully farm it for decades to come while building up a small town. However, in 2011, after heavy rains and historic flooding, the U.S. Army Corps of Engineers decided to breach the Birds Point levee. Pinhook, directly in the flood zone, was completely destroyed. David Todd Lawrence and Elaine Lawless, in their book When They Blew the Levee: Race, Politics, and Community in Pinhook, Missouri (University Press of Mississippi, 2018), document the narratives of the town’s former residents which counter the official story from the U.S. Army Corp of Engineers - that the levee breach was a success story of saved lives and property. Winner of the 2019 Chicago Folklore Prize, the book offers a vivid portrait of the town’s efforts to rebuild and maintain their community ties, and theorizes the destruction and government neglect of this town. In our conversation, Dr. Lawrence and Dr. Lawless discuss the events that led to the flooding of Pinhook and the question of historical racism in overlooking the town when the decision was made to breach the levee. The authors describe life and community in the town of Pinhook and what happened after the flood. We also talk about the role and responsibilities of the researcher when collaborating with communities. Lastly, we hear about Debra Robinson-Tarver who organized the evacuation of the residents and continued to keep the Pinhook community together as they pursued recompense. You can learn more about the efforts to rebuild Pinhook here and the documentary film Taking Pinhook can be viewed here. Dr. David Todd Lawrence is an Associate Professor who teaches folklore and African American literature and culture at the University of St. Thomas in St. Paul, Minnesota. He is currently working with the Urban Art Mapping Project on street art in the Twin Cities. Since the murder of George Floyd in May 2020, they have been collecting images of street art related to the movement for the George Floyd and Anti-Racist Street Art database. If you would like to contribute images, please submit them here or email Dr. Lawrence directly at DTLAWRENCE@stthomas.edu. Dr. Elaine Lawless is Professor Emerita at the University of Missouri where she taught folklore and Women’s and Gender Studies. She is the author of six books, including Troubling Violence: A Performance Project (University Press of Mississippi, 2010). Dr. Lawless is currently based in North Carolina. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work. Learn more about your ad choices. Visit megaphone.fm/adchoices

This episode of The Big Rhetorical Podcast is another entry in our Emerging Scholar Series. Dr. Amanda Sladek is an Assistant Professor of English and Composition Coordinator (her University's term for WPA) at the University of Nebraska-Kearney. Her research focuses on language diversity and multiliteracies in introductory composition and Basic Writing. She teaches Basic Writing, First-Year Writing, and graduate and undergraduate courses in World Englishes, literacy studies, and composition pedagogy. She is Chair of the CCCC Untenured and Alternative-Academic WPA Standing Group, which advocates for the needs of WPAs who operate without the protection of tenure, including pre-tenure faculty, academic support staff, and graduate students. When not teaching, writing, or administrating, she enjoys yoga, online advice columns, and watching Netflix with her 10-year-old cocker spaniel, Scout.

Join me (Justin Cary) as I host musician and podcaster Tyler Lyle (The Midnight, The Secret Lair) with my UWRT 1104 students as we discuss Tyler's "The Secret Lair" Podcast Project. #firstyearwriting #creatives #tylerlyle The Secret Lair on Bandcamp: https://tylerlyle.bandcamp.com/music The Midnight : https://www.themidnightofficial.com/ "Ditch Digger" by Tyler Lyle: https://tylerlyle.bandcamp.com/album/the-native-genius-of-desert-plants "The Rain just Started Falling" by Tyler Lyle: https://tylerlyle.bandcamp.com/album/mr-greens-b-sides-home-recorded-demos-for-the-floating-years "The Shepard and the Wolf (Acid Dream in Bushwick)" by Tyler Lyle: https://tylerlyle.bandcamp.com/album/mr-greens-b-sides-home-recorded-demos-for-the-floating-years --- Send in a voice message: https://anchor.fm/justin-r-cary/message

A quinceañera is a traditional fifteenth birthday celebration for young women (though in contemporary times, it can also be for young men) in many Latinx communities. While the celebration has roots in religiosity, it has also become a space for imagining and performing class, identity, and Americanity. With fieldwork conducted in California, Texas, Indiana, and Mexico City, Dr. Rachel Gonzàlez provides a richly nuanced study in her recent book Quinceañera Style: Social Belonging and Latinx Consumer Identities (University of Texas Press, 2019) that examines the quinceañera as a site of possibility where young woman and their families can take ownership of their identity through consumerist actions and challenge narratives of Latinx class status that emphasize poverty and unstable migratory status by presenting an image of middle-class Latinx families In this podcast, we talk about how Dr. Gonzàlez's move from studying neurology to studying folklore and why it was so important to study quinceañera with the lens of representation rather than ritual. We also discuss the ways in which aspirations of class mobility and Americanity are articulated through style and consumerist choices. The digital sphere also serves as an important creative space where information about quinceaneras – from clothing, advice, themes, and videos – are shared and allow young women and/or her family to imagine the possibilities for constructing a celebration that reflect their own ideals. Lastly, we discuss the ways in which Lia Garcia, a trans activist based in Mexico, uses the quinceañera in performance art to challenge perceptions of the body. Dr. Rachel Gonzàlez is an Associate Professor of Mexican American and Latino/a Studies at the University of Texas at Austin. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work.  Learn more about your ad choices. Visit megaphone.fm/adchoices

A quinceañera is a traditional fifteenth birthday celebration for young women (though in contemporary times, it can also be for young men) in many Latinx communities. While the celebration has roots in religiosity, it has also become a space for imagining and performing class, identity, and Americanity. With fieldwork conducted in California, Texas, Indiana, and Mexico City, Dr. Rachel Gonzàlez provides a richly nuanced study in her recent book Quinceañera Style: Social Belonging and Latinx Consumer Identities (University of Texas Press, 2019) that examines the quinceañera as a site of possibility where young woman and their families can take ownership of their identity through consumerist actions and challenge narratives of Latinx class status that emphasize poverty and unstable migratory status by presenting an image of middle-class Latinx families In this podcast, we talk about how Dr. Gonzàlez’s move from studying neurology to studying folklore and why it was so important to study quinceañera with the lens of representation rather than ritual. We also discuss the ways in which aspirations of class mobility and Americanity are articulated through style and consumerist choices. The digital sphere also serves as an important creative space where information about quinceaneras – from clothing, advice, themes, and videos – are shared and allow young women and/or her family to imagine the possibilities for constructing a celebration that reflect their own ideals. Lastly, we discuss the ways in which Lia Garcia, a trans activist based in Mexico, uses the quinceañera in performance art to challenge perceptions of the body. Dr. Rachel Gonzàlez is an Associate Professor of Mexican American and Latino/a Studies at the University of Texas at Austin. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work.  Learn more about your ad choices. Visit megaphone.fm/adchoices

A quinceañera is a traditional fifteenth birthday celebration for young women (though in contemporary times, it can also be for young men) in many Latinx communities. While the celebration has roots in religiosity, it has also become a space for imagining and performing class, identity, and Americanity. With fieldwork conducted in California, Texas, Indiana, and Mexico City, Dr. Rachel Gonzàlez provides a richly nuanced study in her recent book Quinceañera Style: Social Belonging and Latinx Consumer Identities (University of Texas Press, 2019) that examines the quinceañera as a site of possibility where young woman and their families can take ownership of their identity through consumerist actions and challenge narratives of Latinx class status that emphasize poverty and unstable migratory status by presenting an image of middle-class Latinx families In this podcast, we talk about how Dr. Gonzàlez’s move from studying neurology to studying folklore and why it was so important to study quinceañera with the lens of representation rather than ritual. We also discuss the ways in which aspirations of class mobility and Americanity are articulated through style and consumerist choices. The digital sphere also serves as an important creative space where information about quinceaneras – from clothing, advice, themes, and videos – are shared and allow young women and/or her family to imagine the possibilities for constructing a celebration that reflect their own ideals. Lastly, we discuss the ways in which Lia Garcia, a trans activist based in Mexico, uses the quinceañera in performance art to challenge perceptions of the body. Dr. Rachel Gonzàlez is an Associate Professor of Mexican American and Latino/a Studies at the University of Texas at Austin. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work.  Learn more about your ad choices. Visit megaphone.fm/adchoices

A quinceañera is a traditional fifteenth birthday celebration for young women (though in contemporary times, it can also be for young men) in many Latinx communities. While the celebration has roots in religiosity, it has also become a space for imagining and performing class, identity, and Americanity. With fieldwork conducted in California, Texas, Indiana, and Mexico City, Dr. Rachel Gonzàlez provides a richly nuanced study in her recent book Quinceañera Style: Social Belonging and Latinx Consumer Identities (University of Texas Press, 2019) that examines the quinceañera as a site of possibility where young woman and their families can take ownership of their identity through consumerist actions and challenge narratives of Latinx class status that emphasize poverty and unstable migratory status by presenting an image of middle-class Latinx families In this podcast, we talk about how Dr. Gonzàlez’s move from studying neurology to studying folklore and why it was so important to study quinceañera with the lens of representation rather than ritual. We also discuss the ways in which aspirations of class mobility and Americanity are articulated through style and consumerist choices. The digital sphere also serves as an important creative space where information about quinceaneras – from clothing, advice, themes, and videos – are shared and allow young women and/or her family to imagine the possibilities for constructing a celebration that reflect their own ideals. Lastly, we discuss the ways in which Lia Garcia, a trans activist based in Mexico, uses the quinceañera in performance art to challenge perceptions of the body. Dr. Rachel Gonzàlez is an Associate Professor of Mexican American and Latino/a Studies at the University of Texas at Austin. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work.  Learn more about your ad choices. Visit megaphone.fm/adchoices

A quinceañera is a traditional fifteenth birthday celebration for young women (though in contemporary times, it can also be for young men) in many Latinx communities. While the celebration has roots in religiosity, it has also become a space for imagining and performing class, identity, and Americanity. With fieldwork conducted in California, Texas, Indiana, and Mexico City, Dr. Rachel Gonzàlez provides a richly nuanced study in her recent book Quinceañera Style: Social Belonging and Latinx Consumer Identities (University of Texas Press, 2019) that examines the quinceañera as a site of possibility where young woman and their families can take ownership of their identity through consumerist actions and challenge narratives of Latinx class status that emphasize poverty and unstable migratory status by presenting an image of middle-class Latinx families In this podcast, we talk about how Dr. Gonzàlez’s move from studying neurology to studying folklore and why it was so important to study quinceañera with the lens of representation rather than ritual. We also discuss the ways in which aspirations of class mobility and Americanity are articulated through style and consumerist choices. The digital sphere also serves as an important creative space where information about quinceaneras – from clothing, advice, themes, and videos – are shared and allow young women and/or her family to imagine the possibilities for constructing a celebration that reflect their own ideals. Lastly, we discuss the ways in which Lia Garcia, a trans activist based in Mexico, uses the quinceañera in performance art to challenge perceptions of the body. Dr. Rachel Gonzàlez is an Associate Professor of Mexican American and Latino/a Studies at the University of Texas at Austin. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work.  Learn more about your ad choices. Visit megaphone.fm/adchoices

A quinceañera is a traditional fifteenth birthday celebration for young women (though in contemporary times, it can also be for young men) in many Latinx communities. While the celebration has roots in religiosity, it has also become a space for imagining and performing class, identity, and Americanity. With fieldwork conducted in California, Texas, Indiana, and Mexico City, Dr. Rachel Gonzàlez provides a richly nuanced study in her recent book Quinceañera Style: Social Belonging and Latinx Consumer Identities (University of Texas Press, 2019) that examines the quinceañera as a site of possibility where young woman and their families can take ownership of their identity through consumerist actions and challenge narratives of Latinx class status that emphasize poverty and unstable migratory status by presenting an image of middle-class Latinx families In this podcast, we talk about how Dr. Gonzàlez’s move from studying neurology to studying folklore and why it was so important to study quinceañera with the lens of representation rather than ritual. We also discuss the ways in which aspirations of class mobility and Americanity are articulated through style and consumerist choices. The digital sphere also serves as an important creative space where information about quinceaneras – from clothing, advice, themes, and videos – are shared and allow young women and/or her family to imagine the possibilities for constructing a celebration that reflect their own ideals. Lastly, we discuss the ways in which Lia Garcia, a trans activist based in Mexico, uses the quinceañera in performance art to challenge perceptions of the body. Dr. Rachel Gonzàlez is an Associate Professor of Mexican American and Latino/a Studies at the University of Texas at Austin. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work.  Learn more about your ad choices. Visit megaphone.fm/adchoices

A quinceañera is a traditional fifteenth birthday celebration for young women (though in contemporary times, it can also be for young men) in many Latinx communities. While the celebration has roots in religiosity, it has also become a space for imagining and performing class, identity, and Americanity. With fieldwork conducted in California, Texas, Indiana, and Mexico City, Dr. Rachel Gonzàlez provides a richly nuanced study in her recent book Quinceañera Style: Social Belonging and Latinx Consumer Identities (University of Texas Press, 2019) that examines the quinceañera as a site of possibility where young woman and their families can take ownership of their identity through consumerist actions and challenge narratives of Latinx class status that emphasize poverty and unstable migratory status by presenting an image of middle-class Latinx families In this podcast, we talk about how Dr. Gonzàlez’s move from studying neurology to studying folklore and why it was so important to study quinceañera with the lens of representation rather than ritual. We also discuss the ways in which aspirations of class mobility and Americanity are articulated through style and consumerist choices. The digital sphere also serves as an important creative space where information about quinceaneras – from clothing, advice, themes, and videos – are shared and allow young women and/or her family to imagine the possibilities for constructing a celebration that reflect their own ideals. Lastly, we discuss the ways in which Lia Garcia, a trans activist based in Mexico, uses the quinceañera in performance art to challenge perceptions of the body. Dr. Rachel Gonzàlez is an Associate Professor of Mexican American and Latino/a Studies at the University of Texas at Austin. Nancy Yan received her PhD in folklore from The Ohio State University and taught First Year Writing, Comparative Studies, and Asian American studies for several years before returning to organizing work.  Learn more about your ad choices. Visit megaphone.fm/adchoices

In the newest episode of The Big Rhetorical Podcast, Charles chats with Megan. J. Busch. Megan is a PhD Candidate in the University of South Carolina's English Composition and Rhetoric program. Her research interests include rhetorical stylistics, rhetoric of the American South, and digital composition pedagogies. She currently serves as the Assistant Director of the University of South Carolina's First-Year Writing program and as the Editorial Assistant of Composition Studies.

William Faulkner and Ernest Hemingway, both winners of the Nobel Prize in Literature, carried on a nuanced and complex literary rivalry. At times, each voiced a shared professional respect; at other times, each thought himself the superior craftsman and spoke disparagingly of the other. Their relationship is discussed by author Joseph Fruscione. Speaker Biography: Joseph Fruscione is adjunct professor of English at the University of Maryland, Baltimore County, and adjunct assistant professor of First-Year Writing at George Washington University. He has been teaching literature and writing at the university level since August 1999. He did his undergraduate work at the University of Delaware and graduate work at George Washington University. For transcript, captions, and more information visit http://www.loc.gov/today/cyberlc/feature_wdesc.php?rec=5513.