POPULARITY
4 episodes with folklorists
3 episodes with folklorists
2 episodes with folklorists
4 episodes with folklorists
2 episodes with folklorists
2 episodes with folklorists
2 episodes with folklorists
2 episodes with folklorists
2 episodes with folklorists
My special guest tonight is Dr. Kewanuee & Kelly Lapseritis who are here to discuss their research and contact with the Sasquatch People and the message they have for humanity. Buy the book. Bigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of sightings as well as alleged video and audio recordings, photographs, and casts of large footprints.[2] Some of which are known or admitted hoaxes.[3] Tales of wild, hairy humanoids exist throughout the world,[4] and such creatures appear in the folklore of North America,[5] including the mythologies of indigenous people.[6][7] Bigfoot is an icon within the fringe subculture of cryptozoology,[8] and an enduring element of popular culture.[9] The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal.[10][11]Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales.[12] Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.[13] Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which are also engrained in the cultures of their regions.[14Follow Our Other ShowsFollow UFO WitnessesFollow Crime Watch WeeklyFollow Paranormal FearsFollow Seven: Disturbing Chronicle StoriesJoin our Patreon for ad-free listening and more bonus content.Follow us on Instagram @mysteriousradioFollow us on TikTok mysteriousradioTikTok Follow us on Twitter @mysteriousradio Follow us on Pinterest pinterest.com/mysteriousradio Like us on Facebook Facebook.com/mysteriousradio]
We cannot let this week go by without talking about the xenophobic rumors that splashed across the national political stage this week about Haitians in Ohio allegedly eating cats and dogs. Folklorists definitely paid attention to this, and Ben also has vaccine rumor concerns from the Middle East. Then, on a lighter note, Kenny joins us and shares some of his recent adventures at a Bigfoot convention, his trip with Ben to the Spiritualist hamlet of Lily Dale, and recent CFI testing of a Canadian dowser. We also get geared up for CSI Con in Las Vegas, Oct. 24-27.
The Lucky Mojo Hoodoo Rootwork Hour is a real, live call-in show where the general public gets a chance to ask about actual problems with love, career, and spiritual protection, and we recommend and fully describe hoodoo rootwork spells to address, ameliorate, and remediate their issues. We begin this show with a Tutorial on Hoodoo Folklorists (Puckett, Hurston, and Hyatt). You will learn a lot just by listening -- but if you sign up at the Lucky Mojo Forum and call in and your call is selected, you will get a free consultation from three of the finest workers in the field, cat yronwode, ConjureMan, and a special guest from AIRR, JayDee! Sign up before the show to appear as a client! Post at the Lucky Mojo Forum at: https://forum.luckymojo.com/lucky-mojo-radio-show-5-19-24-hoodoo-folklorists-puckett-hurston-hyatt-miss-cat-conjureman-jaydee-t99170.html Then call in at 818-394-8535 and dial '1' to flag our Studio Board Operator that you want to be on the air! We select new client sign-ups first and then call-back sign-ups. Call in just before the show begins and listen via your phone. Message the Announcer or the Studio Board Operator ("Lucky Mojo Curio Company") in chat to let them know you're available.
Unwrapping Our Presence (Folklorist Favorites) Trapped by local small business owner, Todd, the gang attempts a daring escape. However, the fabric of this reality seems to be unraveling around them. Will they escape? Is this how they ended up driving off a cliff? Is Digby going to set off on his own, or stick with the crew? Tune in for all the answers - or perhaps, just more questions. In This Episode: Several familiar voices from season two, all together! Folklorists' favorite (and least favorite) emoji. Uncomfortable browsing history. Extreme supernatural happenings. (Super-nappenings?) Retellings of a few contemporary legends. Guests: Josh Chapdelaine: Co-Founder and Head of Production at Digital Void, an internet literacies collective focused on how new and digital media affects humans. Josh is also Associate Director of the Media Studies MA program at CUNY Queens College, where he also teaches podcasting, social media, and propaganda. Joel Best, professor of sociology and criminal justice at the University of Delaware; author of Halloween Sadism: The Evidence Elizabeth (Libby) Tucker, distinguished service professor of English at Binghamton University. Daisy Ahlstone, creator of Folkwise. Dr. Kristina Downs, Executive Director at the Texas Folklore Society and Assistant Professor at Tarleton State University, host of Crime Lore. Dr Cassandra Pfeifer, author, educator, and folklorist. Featuring voice acting from: Brooke Jennett of THIRTEEN as Digby Rich Daigle of Mouth Almighty as Todd
Mark My Wizard (Research, Inclusivity, & Collaboration) The Folkswagen sails off a cliff. Perry can explain, but it's going to take a while. Perhaps... a whole season. It all starts when the crew decides to visit other creators who specialize in making media about folklore studies. First, they visit Mark Norman - who lives behind a grocery store, inside a bizarre apartment complex shaped like a wizard's tower. After chatting about how Mark has managed to run his podcast for over eight years, the crew heads a few floors down in the tower. They encounter Daisy Ahlstone, one of the creators of Folkwise - a folklore-centric livestream show on Twitch. Daisy teaches Perry and Mason about inclusive research practices, and loads more In this episode: Participatory action research. The folklore of Scooby-Doo. Perry says "butts". Folklorists as 'Enthusiasm Enthusiasts'. How to continue learning about folklore, and how to reach more people. Guests: Mark Norman, host of The Folklore Podcast. Daisy Ahlstone, creator of Folkwise. Voice Actors: DIGBY performed by Brooke Jennett of THIRTEEN; an immersive, slow-burn, spooky podcast with great original stories released every month on the 13th.
The early Newport Folk Festivals ( 1963-66) were the stage for the re-discovery of some of Americans' deepest "roots" music...Folklorists and 78rpm Record Collectors such as Ralph Rinzler, Alan Lomax, Dick Spottswood and Dick Waterman resurrected the careers and music of MISSISSIPPI JOHN HURT, SON HOUSE, SKIP JAMEs, MAYBELLE CARTER, ROBERT WILKINS, ECK ROBERTSON, DORSEY DIXON and others - Most of these artists had been living in obscurity , many assumed deceased only having gained a bit of recognition in 1952 with the release of Harry Smith's ANTHOLOGY OF AMERICAN FOLK MUSIC record album set. At Newport they were seen by 1000s and careers were rebuilt- This episode of American Grooves plays the ORIGINAL 1920s-30s recordings of some of those artists RESURRECTED AT NEWPORT --- Support this podcast: https://podcasters.spotify.com/pod/show/american-grooves-hour/support
In this episode, Todd Lawrence, Maria Lewis, and Lamont Pearley will host a live stream event offered by the AFS African American Folklore Section, the African American Folklorist and Jack Dappa Blues featuring Notable Folklorists of Color creators and curators, Phyllis May-Machunda, Sojin Kim, and Olivia Cadaval. The conversation will detail the inspiration, vision, purpose, and work of creating such a monumental installment. We will also discuss the follow-up project called, "Notable Folklorists of Color: Expanding the Frames ." Notable Folklorists of Color is a website that features profiles of BIPOC ancestor scholars of color and their contributions to folklore studies. The 2019 exhibition, Notable Folklorists of Color: Remembering Our Ancestral Legacies, marked the 25th anniversary of AFS's Cultural Diversity Committee by honoring 25 BIPOC ancestors, and the 2022 Notable Folklorists of Color: Expanding the Frames exhibition highlights the scholarship of approximately another 135 African American, Indigenous, Latino and Hispano, Asian American and Native Hawaiian ancestor scholars. Combined, the two exhibitions feature more than 160 BIPOC folklore ancestors. The Notable Folklorists of Color: Expanding the Frames exhibition extends the examination of the contributions of BIPOC (Black, Indigenous, and people of color) ancestor scholars to folklore studies that was begun in the AFS Notable Folklorists of Color: Remembering Our Ancestral Legacies exhibition in 2019. Remembering Our Ancestral Legacies marked the 25th anniversary of AFS's Cultural Diversity Committee by honoring 25 BIPOC ancestor scholars of color and their contributions to folklore studies. Our 2022 exhibition, Expanding the Frames, highlights the scholarship of approximately another 135 African American, Indigenous, Latino and Hispano, Asian American and Native Hawaiian ancestors scholars whose work, in what is now the United States and its territories, spans the 19th century through 2021, bringing the combined total number of BIPOC ancestors featured in these two exhibitions to more than160. Expanding the Frames recognizes the scholarly contributions of approximately 135 African American, Indigenous, Latino and Hispano, Asian American and Native Hawaiian ancestors scholars whose work in what is now the United States and its territories spans the 19th century through 2021. In contrast to Remembering our Ancestral Legacies (2019), this exhibition, Expanding the Frames, centers BIPOC ancestors—who often have worked within their own communities—as significant producers of scholarly knowledge about the communities and traditions they studied. Although some of these ancestor scholars applied mainstream academic approaches and perspectives in their folklore research, regarding the “folk” as remnants of the past, others alternatively anchored their research in the cultural knowledge frameworks and traditions of their own communities and worked intentionally for the benefit and futures of their living communities. Some of these ancestors' theories and approaches are resonant with contemporary praxis, while several others are representative of the historical periods and circumstances within which they were conceived. Be sure to become a member of the American Folklorist Society https://americanfolkloresociety.org/ --- Send in a voice message: https://podcasters.spotify.com/pod/show/africanamericanfolklorist/message Support this podcast: https://podcasters.spotify.com/pod/show/africanamericanfolklorist/support
True Crime Podcast 2023 - Police Interrogations, 911 Calls and True Police Stories Podcast
REAL BIGFOOT ENCOUNTER HORROR STORIES COMPILATION - 3 HOURSBigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of visual observations as well as alleged video and audio recordings, photographs, and casts of large footprints.[2] Some are known or admitted hoaxes.[3] Tales of wild, hairy humanoids exist throughout the world,[4] and such creatures appear in the folklore of North America,[5] including the mythologies of indigenous people.[6][7] Bigfoot is an icon within the fringe subculture of cryptozoology,[8] and an enduring element of popular culture.[9]The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal.[10][11] Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales.[12] Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.[13]Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which, like Bigfoot, are engrained in the cultures of their regions.[14]REAL BIGFOOT ENCOUNTER HORROR STORIES COMPILATION Sasquatch Yeti creatures Skunk ape Yowie
Darkest Mysteries Online - The Strange and Unusual Podcast 2023
REAL BIGFOOT ENCOUNTER HORROR STORIES COMPILATION - 3 HOURSBigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of visual observations as well as alleged video and audio recordings, photographs, and casts of large footprints.[2] Some are known or admitted hoaxes.[3] Tales of wild, hairy humanoids exist throughout the world,[4] and such creatures appear in the folklore of North America,[5] including the mythologies of indigenous people.[6][7] Bigfoot is an icon within the fringe subculture of cryptozoology,[8] and an enduring element of popular culture.[9]The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal.[10][11] Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales.[12] Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.[13]Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which, like Bigfoot, are engrained in the cultures of their regions.[14]REAL BIGFOOT ENCOUNTER HORROR STORIES COMPILATION Sasquatch Yeti creatures Skunk ape Yowie
Bigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of sightings as well as alleged video and audio recordings, photographs, and casts of large footprints.[2] Some of which are known or admitted hoaxes.[3]Tales of wild, hairy humanoids exist throughout the world,[4] and such creatures appear in the folklore of North America,[5] including the mythologies of indigenous people.[6][7] Bigfoot is an icon within the fringe subculture of cryptozoology,[8] and an enduring element of popular culture.[9]The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal.[10][11] Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales.[12] Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.[13]Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which are also engrained in the cultures of their regions.[14]Be sure to use code: HERDSODA at drinkolipop.com and save 15% on all orders!
Liberty Dispatch ~ February 9, 2023 Today on the Liberty Dispatch, Josh Alexander has been arrested for going to school and charged with trespassing; the Grammy's, and the entire entertainment industry, has completed its transformation into a Satanic death cult; and Andrew and Matty are joined by Christian artist and producer Tristan Inglis to talk about his new songs and the marriage of the gospel and freedom. [Segment 1] - Josh Alexander Arrested for Attending School (08:58-27:51):Support Josh's Stand and Help Us Defend His Liberties! Sign Our Petition Here: https://libertycoalitioncanada.com/i-stand-with-josh-alexander/Josh Alexander Arrested: https://twitter.com/LibertyCCanada/status/1622671002495852561;Epoch Times story: https://www.theepochtimes.com/gender-beliefs-get-ontario-catholic-student-shut-out-of-school-for-the-year_5026980.html;Pope Francis Doubles-down on Pro LGBTQ Stance: https://www.youtube.com/embed/8PtJC-5sTNk;Contact the School here: https://sites.google.com/rccdsb.ca/jagpride/home?authuser=0;Contact the Diocese here: https://pembrokediocese.com/bishops-office; [Segment 2] - Sam Smith and Kim Petras' Satanic Performance at the 2023 Grammy's (29:08-50:22): Sam Smith and Kim Petras' Grammy Tribute to Satan | Dailymail: https://www.dailymail.co.uk/tvshowbiz/article-11717183/Grammy-awards-2023-Viewers-slam-Sam-Smith-Kim-Petras-demonic-Unholy-performance.html; [Segment 3] - Interview with Tristan Inglis (52:00-01:16:34):The Line | Folklorist: https://www.youtube.com/embed/Jv3XRgn-tVc; Check out Folklorists' Brand New Song "Grim": https://linktr.ee/Folkloristmusic; SHOW SPONSORS:Join Red Balloon Today!: https://www.redballoon.work/lcc;Invest with Rocklinc: info@rocklinc.com or call them at 905-631-546;Get Your Coffee Fix, Order from Resistance Coffee Today!: https://resistancecoffee.com/lcc;Diversify Your Money with Bull Bitcoin: https://mission.bullbitcoin.com/lcc Sick of Mainstream Media Lies? Help Support Independent Media! DONATE TO LCC TODAY!: https://libertycoalitioncanada.com/donate/ Please Support us in bringing you real, truthful reporting and analysis from a Christian perspective. SUBSCRIBE TO OUR SHOWS/CHANNELS:LIBERTY DISPATCH PODCAST: https://libertydispatch.podbean.com; https://rumble.com/c/c-1687093; OPEN MIKE WITH MICHAEL THIESSEN: https://openmikewithmichaelthiessen.podbean.com; https://rumble.com/c/c-1412501; THE LIBERTY LOUNGE WITH TIM TYSOE: https://rumble.com/c/c-1639185.CONTACT US:Questions/comments about podcasts/news/analysis: mailbag@libertycoalitioncanada.com;Questions/comments about donations: give@libertycoalitioncanada.com; Questions/comments that are church-related: churches@libertycoalitioncanada.com;General Inquiries: info@libertycoalitioncanada.com. STAY UP-TO-DATE ON ALL THINGS LCC:Gab: https://gab.com/libertycoalitioncanada Telegram: https://t.me/libertycoalitioncanadanews Instagram: https://instagram.com/libertycoalitioncanada Facebook: https://facebook.com/LibertyCoalitionCanada Twitter: @LibertyCCanada - https://twitter.com/LibertyCCanada Rumble: https://rumble.com/user/LibertyCoalitionCanada YouTube: https://www.youtube.com/@liberty4canada Please LIKE, SUBSCRIBE, RATE & REVIEW and SHARE it with others!
Liberty Dispatch ~ February 9, 2023 Today on the Liberty Dispatch, Josh Alexander has been arrested for going to school and charged with trespassing; the Grammy's, and the entire entertainment industry, has completed its transformation into a Satanic death cult; and Andrew and Matty are joined by Christian artist and producer Tristan Inglis to talk about his new songs and the marriage of the gospel and freedom. [Segment 1] - Josh Alexander Arrested for Attending School (08:58-27:51): Support Josh's Stand and Help Us Defend His Liberties! Sign Our Petition Here: https://libertycoalitioncanada.com/i-stand-with-josh-alexander/ Josh Alexander Arrested: https://twitter.com/LibertyCCanada/status/1622671002495852561; Epoch Times story: https://www.theepochtimes.com/gender-beliefs-get-ontario-catholic-student-shut-out-of-school-for-the-year_5026980.html; Pope Francis Doubles-down on Pro LGBTQ Stance: https://www.youtube.com/embed/8PtJC-5sTNk; Contact the School here: https://sites.google.com/rccdsb.ca/jagpride/home?authuser=0; Contact the Diocese here: https://pembrokediocese.com/bishops-office; [Segment 2] - Sam Smith and Kim Petras' Satanic Performance at the 2023 Grammy's (29:08-50:22): Sam Smith and Kim Petras' Grammy Tribute to Satan | Dailymail: https://www.dailymail.co.uk/tvshowbiz/article-11717183/Grammy-awards-2023-Viewers-slam-Sam-Smith-Kim-Petras-demonic-Unholy-performance.html; [Segment 3] - Interview with Tristan Inglis (52:00-01:16:34): The Line | Folklorist: https://www.youtube.com/embed/Jv3XRgn-tVc; Check out Folklorists' Brand New Song "Grim": https://linktr.ee/Folkloristmusic; SHOW SPONSORS: Join Red Balloon Today!: https://www.redballoon.work/lcc; Invest with Rocklinc: info@rocklinc.com or call them at 905-631-546; Get Your Coffee Fix, Order from Resistance Coffee Today!: https://resistancecoffee.com/lcc; Diversify Your Money with Bull Bitcoin: https://mission.bullbitcoin.com/lcc Sick of Mainstream Media Lies? Help Support Independent Media! DONATE TO LCC TODAY!: https://libertycoalitioncanada.com/donate/ Please Support us in bringing you real, truthful reporting and analysis from a Christian perspective. SUBSCRIBE TO OUR SHOWS/CHANNELS: LIBERTY DISPATCH PODCAST: https://libertydispatch.podbean.com; https://rumble.com/c/c-1687093; OPEN MIKE WITH MICHAEL THIESSEN: https://openmikewithmichaelthiessen.podbean.com; https://rumble.com/c/c-1412501; THE LIBERTY LOUNGE WITH TIM TYSOE: https://rumble.com/c/c-1639185. CONTACT US: Questions/comments about podcasts/news/analysis: mailbag@libertycoalitioncanada.com; Questions/comments about donations: give@libertycoalitioncanada.com; Questions/comments that are church-related: churches@libertycoalitioncanada.com; General Inquiries: info@libertycoalitioncanada.com. STAY UP-TO-DATE ON ALL THINGS LCC: Gab: https://gab.com/libertycoalitioncanada Telegram: https://t.me/libertycoalitioncanadanews Instagram: https://instagram.com/libertycoalitioncanada Facebook: https://facebook.com/LibertyCoalitionCanada Twitter: @LibertyCCanada - https://twitter.com/LibertyCCanada Rumble: https://rumble.com/user/LibertyCoalitionCanada YouTube: https://www.youtube.com/@liberty4canada Please LIKE, SUBSCRIBE, RATE & REVIEW and SHARE it with others!
BIGFOOT Witness Interview with Man who Claims to have had Sasquatch and other Creature Encounters Throughout his lifeBigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of sightings as well as alleged video and audio recordings, photographs, and casts of large footprints. Some are known or admitted hoaxes. Tales of wild, hairy humanoids exist throughout the world, and such creatures appear in the folklore of North America, including the mythologies of indigenous people. Bigfoot is an icon within the fringe subculture of cryptozoology, and an enduring element of popular culture.The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal. Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales. Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which, like Bigfoot, are engrained in the cultures of their regions.bigfoot,sasquatch,sasquatch sightings,bigfoot sightings,bigfoot reports,sasquatch reports,yowi,the momo,the yeti,primate,hominid,hominoid,the hairy man,monster,bigfoot research,sasquatch research,cryptid,cryptozoology,bigfoot gifting,sasquatch gifting,bigfoot tree breaks,bigfoot whoops,bigfoot screams,sasquatch screams,bigfoot documentaries
True Crime Podcast 2023 - Police Interrogations, 911 Calls and True Police Stories Podcast
BIGFOOT Witness Interview with Man who Claims to have had Sasquatch and other Creature Encounters Throughout his lifeBigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of sightings as well as alleged video and audio recordings, photographs, and casts of large footprints. Some are known or admitted hoaxes. Tales of wild, hairy humanoids exist throughout the world, and such creatures appear in the folklore of North America, including the mythologies of indigenous people. Bigfoot is an icon within the fringe subculture of cryptozoology, and an enduring element of popular culture.The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal. Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales. Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which, like Bigfoot, are engrained in the cultures of their regions.bigfoot,sasquatch,sasquatch sightings,bigfoot sightings,bigfoot reports,sasquatch reports,yowi,the momo,the yeti,primate,hominid,hominoid,the hairy man,monster,bigfoot research,sasquatch research,cryptid,cryptozoology,bigfoot gifting,sasquatch gifting,bigfoot tree breaks,bigfoot whoops,bigfoot screams,sasquatch screams,bigfoot documentaries
Darkest Mysteries Online - The Strange and Unusual Podcast 2023
BIGFOOT Witness Interview with Man who Claims to have had Sasquatch and other Creature Encounters Throughout his lifeBigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of sightings as well as alleged video and audio recordings, photographs, and casts of large footprints. Some are known or admitted hoaxes. Tales of wild, hairy humanoids exist throughout the world, and such creatures appear in the folklore of North America, including the mythologies of indigenous people. Bigfoot is an icon within the fringe subculture of cryptozoology, and an enduring element of popular culture.The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal. Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales. Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which, like Bigfoot, are engrained in the cultures of their regions.bigfoot,sasquatch,sasquatch sightings,bigfoot sightings,bigfoot reports,sasquatch reports,yowi,the momo,the yeti,primate,hominid,hominoid,the hairy man,monster,bigfoot research,sasquatch research,cryptid,cryptozoology,bigfoot gifting,sasquatch gifting,bigfoot tree breaks,bigfoot whoops,bigfoot screams,sasquatch screams,bigfoot documentaries
REAL BIGFOOT ENCOUNTER STORIES In The RAIN! Goodnight! 3 HOUR COMPILATIONREAL BIGFOOT ENCOUNTER HORROR STORIES COMPILATION - 3 HOURSBigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of visual observations as well as alleged video and audio recordings, photographs, and casts of large footprints.[2] Some are known or admitted hoaxes.[3] Tales of wild, hairy humanoids exist throughout the world,[4] and such creatures appear in the folklore of North America,[5] including the mythologies of indigenous people.[6][7] Bigfoot is an icon within the fringe subculture of cryptozoology,[8] and an enduring element of popular culture.[9]The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal.[10][11] Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales.[12] Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.[13]Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which, like Bigfoot, are engrained in the cultures of their regions.[14]true scary stories,scary stories,true horror stories,4 hours of reddits scariest true stories in the rain,3 hours of reddit horror stories,reddit scary stories 3 hours,Scary True Stories Told In The Rain,scary stories told in the rain,creepy stories told in the rain,rain sounds for sleeping,rain sounds for sleeping black screen,rain sounds for sleeping youtube,rain sounds for sleeping 10 hours,rain sounds,sleep sounds,rain,no ads sleep music,no ads music
True Crime Podcast 2023 - Police Interrogations, 911 Calls and True Police Stories Podcast
REAL BIGFOOT ENCOUNTER STORIES In The RAIN! Goodnight! 3 HOUR COMPILATIONREAL BIGFOOT ENCOUNTER HORROR STORIES COMPILATION - 3 HOURSBigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of visual observations as well as alleged video and audio recordings, photographs, and casts of large footprints.[2] Some are known or admitted hoaxes.[3] Tales of wild, hairy humanoids exist throughout the world,[4] and such creatures appear in the folklore of North America,[5] including the mythologies of indigenous people.[6][7] Bigfoot is an icon within the fringe subculture of cryptozoology,[8] and an enduring element of popular culture.[9]The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal.[10][11] Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales.[12] Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.[13]Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which, like Bigfoot, are engrained in the cultures of their regions.[14]true scary stories,scary stories,true horror stories,4 hours of reddits scariest true stories in the rain,3 hours of reddit horror stories,reddit scary stories 3 hours,Scary True Stories Told In The Rain,scary stories told in the rain,creepy stories told in the rain,rain sounds for sleeping,rain sounds for sleeping black screen,rain sounds for sleeping youtube,rain sounds for sleeping 10 hours,rain sounds,sleep sounds,rain,no ads sleep music,no ads music
Darkest Mysteries Online - The Strange and Unusual Podcast 2023
REAL BIGFOOT ENCOUNTER STORIES In The RAIN! Goodnight! 3 HOUR COMPILATIONBigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of visual observations as well as alleged video and audio recordings, photographs, and casts of large footprints.[2] Some are known or admitted hoaxes.[3] Tales of wild, hairy humanoids exist throughout the world,[4] and such creatures appear in the folklore of North America,[5] including the mythologies of indigenous people.[6][7] Bigfoot is an icon within the fringe subculture of cryptozoology,[8] and an enduring element of popular culture.[9]The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal.[10][11] Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales.[12] Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.[13]Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which, like Bigfoot, are engrained in the cultures of their regions.[14]REAL BIGFOOT ENCOUNTER STORIES In The RAIN! Goodnight! 3 HOUR COMPILATION Bigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of visual observations as well as alleged video and audio recordings, photographs, and casts of large footprints.[2] Some are known or admitted hoaxes.[3] Tales of wild, hairy humanoids exist throughout the world,[4] and such creatures appear in the folklore of North America,[5] including the mythologies of indigenous people.[6][7] Bigfoot is an icon within the fringe subculture of cryptozoology,[8] and an enduring element of popular culture.[9]The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal.[10][11] Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales.[12] Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.[13]Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which, like Bigfoot, are engrained in the cultures of their regions.[14]true scary stories,scary stories,true horror stories,4 hours of reddits scariest true stories in the rain,3 hours of reddit horror stories,reddit scary stories 3 hours,Scary True Stories Told In The Rain,scary stories told in the rain,creepy stories told in the rain,rain sounds for sleeping,rain sounds for sleeping black screen,rain sounds for sleeping youtube,rain sounds for sleeping 10 hours,rain sounds,sleep sounds,rain,no ads sleep music,no ads music
REAL BIGFOOT ENCOUNTER STORIES In The RAIN! Goodnight! 3 HOUR COMPILATION Bigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of visual observations as well as alleged video and audio recordings, photographs, and casts of large footprints.[2] Some are known or admitted hoaxes.[3] Tales of wild, hairy humanoids exist throughout the world,[4] and such creatures appear in the folklore of North America,[5] including the mythologies of indigenous people.[6][7] Bigfoot is an icon within the fringe subculture of cryptozoology,[8] and an enduring element of popular culture.[9]The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal.[10][11] Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales.[12] Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.[13]Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which, like Bigfoot, are engrained in the cultures of their regions.[14]true scary stories,scary stories,true horror stories,4 hours of reddits scariest true stories in the rain,3 hours of reddit horror stories,reddit scary stories 3 hours,Scary True Stories Told In The Rain,scary stories told in the rain,creepy stories told in the rain,rain sounds for sleeping,rain sounds for sleeping black screen,rain sounds for sleeping youtube,rain sounds for sleeping 10 hours,rain sounds,sleep sounds,rain,no ads sleep music,no ads music
Darkest Mysteries Online - The Strange and Unusual Podcast 2023
REAL Bigfoot Encounter Horror Stories 3 HOURS COMPILATION - True Sasquatch Stories Bigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of visual observations as well as alleged video and audio recordings, photographs, and casts of large footprints.[2] Some are known or admitted hoaxes.[3] Tales of wild, hairy humanoids exist throughout the world,[4] and such creatures appear in the folklore of North America,[5] including the mythologies of indigenous people.[6][7] Bigfoot is an icon within the fringe subculture of cryptozoology,[8] and an enduring element of popular culture.[9]The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal.[10][11] Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales.[12] Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.[13]Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which, like Bigfoot, are engrained in the cultures of their regions.Real BIGFOOT Footage
REAL Bigfoot Encounter Horror Stories 3 HOURS COMPILATION - True Sasquatch Stories Bigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of visual observations as well as alleged video and audio recordings, photographs, and casts of large footprints.[2] Some are known or admitted hoaxes.[3] Tales of wild, hairy humanoids exist throughout the world,[4] and such creatures appear in the folklore of North America,[5] including the mythologies of indigenous people.[6][7] Bigfoot is an icon within the fringe subculture of cryptozoology,[8] and an enduring element of popular culture.[9] The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal.[10][11] Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales.[12] Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.[13] Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which, like Bigfoot, are engrained in the cultures of their regions. Real BIGFOOT Footage
REAL Bigfoot Encounter Horror Stories 3 HOURS COMPILATION - True Sasquatch Stories Bigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of visual observations as well as alleged video and audio recordings, photographs, and casts of large footprints.[2] Some are known or admitted hoaxes.[3] Tales of wild, hairy humanoids exist throughout the world,[4] and such creatures appear in the folklore of North America,[5] including the mythologies of indigenous people.[6][7] Bigfoot is an icon within the fringe subculture of cryptozoology,[8] and an enduring element of popular culture.[9]The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal.[10][11] Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales.[12] Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.[13]Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which, like Bigfoot, are engrained in the cultures of their regions.Real BIGFOOT Footage
This week on WTFolklore we read the Grimm tale, The Iron Stove, wherein we finally decide to test our mettle as Folklorists, and employ the new GTC Classification System to better inform YOU about what kinda story you're in for. Mileage may vary.Suggested talking points: Return to the Cotton Eye Joe Void, The Tyler Hate Zone, Nut Dress, Magic Paycheck Splurge, Winky Drinky Coinkydinky, Yoink-a-LadyIf you'd like to support Carman's artistic endeavors, visit: https://www.patreon.com/carmandaartsthingsIf you like our show, find us online to help spread the word! Follow us on Twitter, Facebook, and Youtube. Support us on Patreon to help the show grow at www.patreon.com/wtfolklore. You can find merchandise and information about the show at www.wtfolklorepodcast.com.
Aliens, Ghosts and Bigfoot Oh My! Stranger Things Happen Everyday.
REAL BIGFOOT ENCOUNTER HORROR STORIES COMPILATION - 3 HOURSBigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of visual observations as well as alleged video and audio recordings, photographs, and casts of large footprints.[2] Some are known or admitted hoaxes.[3] Tales of wild, hairy humanoids exist throughout the world,[4] and such creatures appear in the folklore of North America,[5] including the mythologies of indigenous people.[6][7] Bigfoot is an icon within the fringe subculture of cryptozoology,[8] and an enduring element of popular culture.[9]The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal.[10][11] Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales.[12] Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.[13]Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which, like Bigfoot, are engrained in the cultures of their regions.[14]
REAL BIGFOOT ENCOUNTER HORROR STORIES COMPILATION - 3 HOURSBigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of visual observations as well as alleged video and audio recordings, photographs, and casts of large footprints.[2] Some are known or admitted hoaxes.[3] Tales of wild, hairy humanoids exist throughout the world,[4] and such creatures appear in the folklore of North America,[5] including the mythologies of indigenous people.[6][7] Bigfoot is an icon within the fringe subculture of cryptozoology,[8] and an enduring element of popular culture.[9]The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal.[10][11] Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales.[12] Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.[13]Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which, like Bigfoot, are engrained in the cultures of their regions.[14]
Ghosts That Hunt Back TV - True Ghost Bigfoot and UFO Stories
REAL BIGFOOT ENCOUNTER HORROR STORIES COMPILATION - 3 HOURSBigfoot, also commonly referred to as Sasquatch, is a purported ape-like creature said to inhabit the forests of North America. Many dubious articles have been offered in attempts to prove the existence of Bigfoot, including anecdotal claims of visual observations as well as alleged video and audio recordings, photographs, and casts of large footprints.[2] Some are known or admitted hoaxes.[3] Tales of wild, hairy humanoids exist throughout the world,[4] and such creatures appear in the folklore of North America,[5] including the mythologies of indigenous people.[6][7] Bigfoot is an icon within the fringe subculture of cryptozoology,[8] and an enduring element of popular culture.[9]The majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be the result of a combination of folklore, misidentification, and hoax, rather than a living animal.[10][11] Folklorists trace the phenomenon of Bigfoot to a combination of factors and sources including indigenous cultures, the European wild man figure, and folk tales.[12] Wishful thinking, a cultural increase in environmental concerns, and overall societal awareness of the subject have been cited as additional factors.[13]Other creatures of relatively similar descriptions are alleged to inhabit various regions throughout the world, such as the Skunk ape of the southeastern United States; the Almas, Yeren, and Yeti in Asia; and the Australian Yowie; all of which, like Bigfoot, are engrained in the cultures of their regions.[14]
Dr. Tim Lloyd introduces his recent publication “What Folklorists Do: Professional Possibilities in Folklore Studies,” an edited volume with contributions from over six dozen folklorists discussing what it is that they do in their lives and careers. Dr. Lloyd discusses hot the core ideas within the field of folkloristics and how the book shows the range of work that are informed by these core concepts. He shares where the inspiration to create “What Folklorists Do” came from and how it enhances this inspiration with a current look on the state and prospects of the field. Although “What Folklorists Do” is organized into four categories: “Researching and Teaching,” “Leading and Managing,” “Communicating and Curating,” and “Advocating and Partnering,” Dr. Lloyd encourages readers and folklorists to consider the natural overlap and partnership of these within Folklore Studies. Music: CORONAWAVE by Pagliacci and Some Other Klowns (Suyash Kumar Neupane, Ben Danner, Kurt Baer)
Down the Road on the Blue Ridge Music Trails of North Carolina
Everybody and everything has a story. What is her story, what is his story? Did you ever wonder about the cautionary messages in the fairy tales? Folklorists will tell you that story plays a very important role in human culture. Stories were used to preserve history, to teach the young important cultural lessons, and to provide entertainment.
Down the Road on the Blue Ridge Music Trails of North Carolina
Everybody and everything has a story. What is her story, what is his story? Did you ever wonder about the cautionary messages in the fairy tales? Folklorists will tell you that story plays a very important role in human culture. Stories were used to preserve history, to teach the young important cultural lessons, and to provide entertainment.
Join Kyle and Ardon as they delve into the folklore of The Jersey Devil! The Jersey Devil is one of the United State's most long-standing legends. Originating in the 1700s from the state of New Jersey, the Jersey Devil has gained sensational regional popularity! So much so that it is officially recognized as the “State Demon” of New Jersey. Folklorists have been telling the story through generations and the story has survived well into the 21st century. There is no shortage of YouTube videos claiming to have seen the creature flying past trees in the wilderness and neighborhoods. Hold on to your asses, because things are about get backwards! https://linktr.ee/backasswardspod
This episode looks at a “Hidden Folklorist” renowned as a poet and playwright: Langston Hughes. It includes interviews with folklorist Langston Collin Wilkins and Hughes scholar Sophie Abramowitz. Wilkins and Abramowitz show us how Langston Hughes's folklore work was grounded in song collecting and vernacular expression, and committed to the visionary futurity of Black folkloric creativity. We also explore Hughes's connections to the American Folklife Center archive, especially correspondence between Hughes and Alan Lomax that preserves perhaps the only known copies of some of Hughes's collected songs, right here in the Library of Congress.
This episode looks at three “Hidden Folklorists” from Louisiana with special guest Joshua Clegg Caffery from the Center for Louisiana Studies at the University of Louisiana Lafayette. The Hidden Folklorists are Becky Elzy and Alberta Bradford, two spiritual singers who had been born in slavery, but who years later sang over a hundred spirituals for collectors; and E.A. McIlhenny, the head of the Tabasco Sauce company, who first collected their spirituals into a book. We recount details of how a microfilm of unique, unpublished manuscript spirituals by Bradford and Elzy came to be part of the American Folklife Center archive, and how Bradford and Elzy came to be recorded on audio discs for the Library of Congress by Alan Lomax in 1934, with the resulting recordings also coming to the AFC Archive. It’s an amusing story in which the 19-year-old Alan Lomax is forced to leave his father, the seasoned collector John A. Lomax “by the side of the road” and drive 40 miles with the 73 year old Bradford to try to find the 82 year old Elzy so they can sing together for the Library’s recording machine. The episode also presents several of their spirituals, and ends with the very moving recording of two women who had been born in slavery singing “Free at last, free at last, thank God almighty, got free at last!”
The Power of Fairy Tales - Drs. Sara Cleto & Brittany Warman The Not Old Better Show, Smithsonian Associates Interview Series Welcome to the Not Old Better Show. I'm Paul Vogelzang and this is episode #523. As part of our Smithsonian Associates, Art of Living Series, today's show is about fairy tales. Yes, that's right fairy tales… Fairy tales are a profound force of storytelling, extending far beyond the nursery into film, advertising, novels, politics, propaganda, music, and more. Folklorists and Smithsonian Associates Sara Cleto and Brittany Warman will be presenting at Smithsonian Associates April 22, 2021, and we have them today to explore the fascinating, intertwining branches of these tales: traditional folkloric fairy tales and literary fairy tales. Together, Dr. Sara Cleto and Dr. Brittany Warman will share with us how traditional tales collected orally, moving from the well-known text of the Brothers Grimm to less-familiar stories from collectors around the world, and literary tales, to examining creators from 17th-century Madame Marie-Catherine d'Aulnoy to 19th-century Oscar Wilde to 20th-century Angela Carter and beyond. These stories are powerful: Both overlooked and omnipresent, they shape many aspects of our culture while flying under the radar. Taking them seriously can be rewarding—and fun too! Our guests today, Dr. Sara Cleto and Dr. Brittany Warman, former instructors of folklore and literature at Ohio State University and co-founders of the Carterhaugh School of Folklore and the Fantastic, lead us through a journey of the strange and marvelous world of the wonder tales, concentrating on their complex history and incredible staying power. We're talking fairy tales today, so please join me in welcoming to The Not Old Better Show via internet phone, Sara Cleto and Brittany Warman. Some links for you from Dr. Sara Cleto and Dr. Brittany Warman: Jack Zipes' Translation of The Complete Fairy Tales of the Brothers Grimm - https://bookshop.org/books/the-complete-fairy-tales-of-the-brothers-grimm-all-new-third-edition/9780553382167 Angela Carter's Collection, The Bloody Chamber - https://bookshop.org/books/the-bloody-chamber-and-other-stories-75th-anniversary-edition-penguin-classics-deluxe-edition/9780143107613 Japanese Tales of Lafcadio Hearn - https://bookshop.org/books/japanese-tales-of-lafcadio-hearn/9780691167756 My special thanks to Sara Cleto and Brittany Warman for their generous time today. Sara Cleto and Brittany Warman will be presenting at Smithsonian Associates on April 22, and the title of their presentation is ‘The Power of Fairy Tales.' Details and links can be found in our show notes today. My thanks to Smithsonian Associate for all they do to support the show, and my thanks to you my dear Not Old Better Show audience for your company today, and I hope you'll join me next time. Be safe, be healthy, and please practice smart social distancing, and remember, Let's talk about better. The Not Old Better Show. Thanks, everybody.
Vierbineicys prīškvokorā iz sarunu asam aicynuojuši cylvāku, kurš mums varātum vaira pastuosteit par Leldīnis laika tradicejom, kas montuotys nu seņču, kai ari tūs sovstarpeigū īdarbeibu ar myusu dīnu i kristeiguo pasauļa tradicejom – Latvejis folklorys bīdreibys vaļdis prīšksādātuoju, folkloristu i muziki Andri Kapustu. „Leluos dīnys svieteisonys ideja, jāgs, nūzeime i simboli, tys vyss ir aizasuocs jau cīši senejūs laikūs. Pyrma daudzu tyukstūšu godu. Drūsai viņ ite var runuot ar tū, kū mes saucam par Neolita revoluceju, kod cylvāki suoce apstruoduot zemi i audzēt sāklys. Zemē apzynuotai īstateit i tod sajimt ražu, tū uzglobuot. Jī suoce īvāruot dobys cyklu. Varātum saceit, ka ni tikai dobys, bet ari vysuma cyklu, izpausmis, kas saisteitys ar saulis gaitu i mienesi. Ar vysu vysumu, jo zvaigznis ari apriņčoj vīnu riņči apliek par godu. Ite mums byutu juosalepnej par sevi, jo mes itū vysu asam saglobuojuši. Myusu tautysdzīsmēs, ticiejumūs i parunuos, i vysā tymā mutvuordu folklorā, kuru tān sauc par namaterialū kulturys montuojumu, tys vyss tī atsarūn, leidz itai pošai dīnai. Juosoka, ka mes asam boguoti i tys ir cīši labi.” Andris izsver, ka pa ītū lelū laika spriedi mums uzakruojuse pīredze, taipat kluotu folkloriskajom tradicejom guojuse ari kristeiguos religejis pīredze, kas vysleidz kluojās kūpā. „Mums ir tei laime, ka mes Leldīni varim svieteit dīzgon gara laikā pūsmā, jau kaidu laiceni pyrma vīnaideibu, kod dīna ar nakti ir vīnaida garuma, i leidz pat tam, kod kristīši svietej Jezus Kristus augšanceļšonūs… Golvonais, ruodīs, ir tei atmūda. Kristīšīm taitod te ir Jezus Kristus augšanceļšonuos dīna. Tys pats ir ari dobā, ar Lelū dīnu cylvāki saprūt tū, ka faktiski zeme suoc mūstīs. Jei atsamūst jaunam dobys atsajaunuošonys, izaugsmis, augleibys i tai tuoļuok cyklam.” Andris stuosta par tū, kai Leldīnis laiku svietej cylvāki, kuri rauga tū dareit saskaņā ar dobys i vysuma dzeivisziņu. „Jī ari izmontoj vysu, kū doba jim itymā laikā dūd. Jau puora nedeļu pyrma vīnaideibu. Es lītuošu itū apzeimiejumu vīnaideibys, jo vysaidai apzeimej itūs godskuortu svātkus, bet tuos vīnaideibys dīzgon skaidri paruoda, ka dīna ar nakti ir vīnaida garuma. Taitod teišā saskarsmē ar dobu, jau puora nedeļu pyrma tam teik salaseiti bārzu zori i īlykti, kaba saplauktu, ka gadīnī pošā dobā tys jau nanūteik. Klimatiskī apstuokli tū vysu ītekmej i gods nu goda atsaškier. Tuoļuok ticeiba dobys spākam itymā laikā. Taitod īšona nu reita iz iudini, taidu, kas tak pret sauli, bet varbyut pats svareiguokais ite ir pat tys, ka tei saule atspied itymā iudinī. Tys iudiņs tymā breidī teik izskateits par svātu i ar jū mozgoj muti. Jaunys meitys i na tikai, i tic, ka tys vairoj skaistumu, veseleibu, augleibu i tai tuoļuok. Var saceit, ka vodūšuo lūma itymā vysā ir saulei, saprūtams, teik sagaideits saulis lākts.” Taipat Andris stuosta ari par senejū kalendaru, kurs tyka laseits nu dobys, piec saulis i mieneša gaitys. „Itymā laikā, kod ir pavasaras i ir labi radzams saulis rīts i lākts, ir saleidzynūši kalendari. Tys nūzeimoj, ka kaidā augšuokā vītā īsprauž kolna golā mītu i saulis lākta laikā vāroj kaids ir ānys vierzīņs. Tūlaik sagaida saulis rītu i ari verās, kaids ir vierzīņs mīta ānai. Itys ir vīneigais laiks, kod jī ir iz vīnys linejis. Piec tuo var cīši skaidri i precizi pasceit, kod ir Leluo dīna. Es ari pats asu raudzejs, teišom, leidz pat vīnys dīnys precizitatei, ka ir loba vīta, var nūsaceit tū dīnu, kod dīna i nakts ir vīnaida garuma.” Andris turpynoj stuosteit par Ledīnis laika tradicejom, izsverūt, ka, izīmūt cauri tradiceju cyklam, cylvāks atsajaunoj i var vīgluokai sasagataveit i suokt jaunu cyklu. „Teik izskateits, ka rudinī vuorti iz pasauļa tymsū daļu atsataisa, sovpus pavasarī jī ir juoaiztaisa cīši i deļtuo ir taidys ritualuos darbeibys kai putynu dzeišona. Tei ir alegoreja, tī ir simboli. Taitod jaunī putyni teik aicynuoti šur, bet vacī teik dzeiti paceli. Vacī putyni simbolizej vacū godu ar vysu tū, kas ir pīdzeivuots, bet kas mums vaira nav vajadzeigs, nu kuo mes gribim atsasaceit. Jī teik dzeiti paceli. Taitod ir putynu dzīsmis. Vēļ ir vīna taida darbeiba, kas saucās par rogonu reikļu aizsīšonu. Jam dīgus i īt pi kryumu, aizsīn jūs cīši kūpā. Tys faktiski nūzeimoj vuortu iz tymsū daļu aiztaiseišonu. Tys ir svareigs moments, taitod, Leldīne aiztaisa vuortus iz pasauļa tymsū daļu… Tuoļuok svareigs moments ir pasauļa kūka voi pasauļa kolna atzeimuošona i gūdynuošona. Kas itū pasaula kolnu Leldīnē simbolizej? Tei ir ūla. Zynu i sovā ziņā tī ari ir sova taiseniba, ka ūla simbolizej ari sauli. Bet varbyut par svareiguoks moments ir tys pasauļa kūks ci kolns. Tī ir svareiga treisdaleiba, taipat kai pasauļa kūkam ir saknis, vierszeme – stumbrys i viersyune ar lopūtni, taitod tei otkon tei dabasu vaļsteiba. Ūlai ir leidzeigi, jai ir čaumola, boltonums i dzaltonums. Ituos treis dalis simbolizej pasauļa kolnu. Cīši daudzi kas nūteik saisteibā ar itū simbolu, saprūtams, jis teik duovynuots. Tys faktiski nūzeimoj duovynuot tū pošu spāku, energeju, gudreibu i tai tuoļuok. Nūteik vysaidys ūlu kaujis. Zīdoj ūlys, ari ka šyupelis izkar, ūlu īrūk zemē, pi olūta, kurā muti reitā mozgoj.” Andris stuosta, ka ūlys Leldīnē teikūt kruosuotys, kaba tom daškiertu sakralū nūzeimi i tuos atškiertu nu kasdīniškuo. Taipat ir ari ar šyupelem aba leigačom, tuos teik puškuotys i padareitys par daļu nu ritualuo elementa. „Šyupuošonuos ir taids rituals, kod cylvāks kaidu breidi atsarūn vīna stuovūklī, tod īt iz ūtru pusi i atsarūn cytā stuovūklī. Jis ir i augšā i lejā. Ar šyupuošonūs jis sovā ziņā atsateirej nu vacuo, pamat vacū, daboj jaunu spāku i energeju dzeivuošonai jaunajā, kai izceļuodams itymā pasauļa kolnā.” Andris pīzeist, ka Latgolai Leldīnis svieteišonys tradicejis nu puornūvodūs asūšū eipaši naatsaškier. Daudzi simbolisku tekstu var vaicuot folklorā. Taipat jis izsver, ka dobā nikas nav kai ar nazi nūgrīzts, Leldīni ar vysaidom izdareibom var svieteit vysmoz divejis nedelis, a to i garuok.
Vierbineicys prīškvokorā iz sarunu asam aicynuojuši cylvāku, kurš mums varātum vaira pastuosteit par Leldīnis laika tradicejom, kas montuotys nu seņču, kai ari tūs sovstarpeigū īdarbeibu ar myusu dīnu i kristeiguo pasauļa tradicejom – Latvejis folklorys bīdreibys vaļdis prīšksādātuoju, folkloristu i muziki Andri Kapustu. „Leluos dīnys svieteisonys ideja, jāgs, nūzeime i simboli, tys vyss ir aizasuocs jau cīši senejūs laikūs. Pyrma daudzu tyukstūšu godu. Drūsai viņ ite var runuot ar tū, kū mes saucam par Neolita revoluceju, kod cylvāki suoce apstruoduot zemi i audzēt sāklys. Zemē apzynuotai īstateit i tod sajimt ražu, tū uzglobuot. Jī suoce īvāruot dobys cyklu. Varātum saceit, ka ni tikai dobys, bet ari vysuma cyklu, izpausmis, kas saisteitys ar saulis gaitu i mienesi. Ar vysu vysumu, jo zvaigznis ari apriņčoj vīnu riņči apliek par godu. Ite mums byutu juosalepnej par sevi, jo mes itū vysu asam saglobuojuši. Myusu tautysdzīsmēs, ticiejumūs i parunuos, i vysā tymā mutvuordu folklorā, kuru tān sauc par namaterialū kulturys montuojumu, tys vyss tī atsarūn, leidz itai pošai dīnai. Juosoka, ka mes asam boguoti i tys ir cīši labi.” Andris izsver, ka pa ītū lelū laika spriedi mums uzakruojuse pīredze, taipat kluotu folkloriskajom tradicejom guojuse ari kristeiguos religejis pīredze, kas vysleidz kluojās kūpā. „Mums ir tei laime, ka mes Leldīni varim svieteit dīzgon gara laikā pūsmā, jau kaidu laiceni pyrma vīnaideibu, kod dīna ar nakti ir vīnaida garuma, i leidz pat tam, kod kristīši svietej Jezus Kristus augšanceļšonūs… Golvonais, ruodīs, ir tei atmūda. Kristīšīm taitod te ir Jezus Kristus augšanceļšonuos dīna. Tys pats ir ari dobā, ar Lelū dīnu cylvāki saprūt tū, ka faktiski zeme suoc mūstīs. Jei atsamūst jaunam dobys atsajaunuošonys, izaugsmis, augleibys i tai tuoļuok cyklam.” Andris stuosta par tū, kai Leldīnis laiku svietej cylvāki, kuri rauga tū dareit saskaņā ar dobys i vysuma dzeivisziņu. „Jī ari izmontoj vysu, kū doba jim itymā laikā dūd. Jau puora nedeļu pyrma vīnaideibu. Es lītuošu itū apzeimiejumu vīnaideibys, jo vysaidai apzeimej itūs godskuortu svātkus, bet tuos vīnaideibys dīzgon skaidri paruoda, ka dīna ar nakti ir vīnaida garuma. Taitod teišā saskarsmē ar dobu, jau puora nedeļu pyrma tam teik salaseiti bārzu zori i īlykti, kaba saplauktu, ka gadīnī pošā dobā tys jau nanūteik. Klimatiskī apstuokli tū vysu ītekmej i gods nu goda atsaškier. Tuoļuok ticeiba dobys spākam itymā laikā. Taitod īšona nu reita iz iudini, taidu, kas tak pret sauli, bet varbyut pats svareiguokais ite ir pat tys, ka tei saule atspied itymā iudinī. Tys iudiņs tymā breidī teik izskateits par svātu i ar jū mozgoj muti. Jaunys meitys i na tikai, i tic, ka tys vairoj skaistumu, veseleibu, augleibu i tai tuoļuok. Var saceit, ka vodūšuo lūma itymā vysā ir saulei, saprūtams, teik sagaideits saulis lākts.” Taipat Andris stuosta ari par senejū kalendaru, kurs tyka laseits nu dobys, piec saulis i mieneša gaitys. „Itymā laikā, kod ir pavasaras i ir labi radzams saulis rīts i lākts, ir saleidzynūši kalendari. Tys nūzeimoj, ka kaidā augšuokā vītā īsprauž kolna golā mītu i saulis lākta laikā vāroj kaids ir ānys vierzīņs. Tūlaik sagaida saulis rītu i ari verās, kaids ir vierzīņs mīta ānai. Itys ir vīneigais laiks, kod jī ir iz vīnys linejis. Piec tuo var cīši skaidri i precizi pasceit, kod ir Leluo dīna. Es ari pats asu raudzejs, teišom, leidz pat vīnys dīnys precizitatei, ka ir loba vīta, var nūsaceit tū dīnu, kod dīna i nakts ir vīnaida garuma.” Andris turpynoj stuosteit par Ledīnis laika tradicejom, izsverūt, ka, izīmūt cauri tradiceju cyklam, cylvāks atsajaunoj i var vīgluokai sasagataveit i suokt jaunu cyklu. „Teik izskateits, ka rudinī vuorti iz pasauļa tymsū daļu atsataisa, sovpus pavasarī jī ir juoaiztaisa cīši i deļtuo ir taidys ritualuos darbeibys kai putynu dzeišona. Tei ir alegoreja, tī ir simboli. Taitod jaunī putyni teik aicynuoti šur, bet vacī teik dzeiti paceli. Vacī putyni simbolizej vacū godu ar vysu tū, kas ir pīdzeivuots, bet kas mums vaira nav vajadzeigs, nu kuo mes gribim atsasaceit. Jī teik dzeiti paceli. Taitod ir putynu dzīsmis. Vēļ ir vīna taida darbeiba, kas saucās par rogonu reikļu aizsīšonu. Jam dīgus i īt pi kryumu, aizsīn jūs cīši kūpā. Tys faktiski nūzeimoj vuortu iz tymsū daļu aiztaiseišonu. Tys ir svareigs moments, taitod, Leldīne aiztaisa vuortus iz pasauļa tymsū daļu… Tuoļuok svareigs moments ir pasauļa kūka voi pasauļa kolna atzeimuošona i gūdynuošona. Kas itū pasaula kolnu Leldīnē simbolizej? Tei ir ūla. Zynu i sovā ziņā tī ari ir sova taiseniba, ka ūla simbolizej ari sauli. Bet varbyut par svareiguoks moments ir tys pasauļa kūks ci kolns. Tī ir svareiga treisdaleiba, taipat kai pasauļa kūkam ir saknis, vierszeme – stumbrys i viersyune ar lopūtni, taitod tei otkon tei dabasu vaļsteiba. Ūlai ir leidzeigi, jai ir čaumola, boltonums i dzaltonums. Ituos treis dalis simbolizej pasauļa kolnu. Cīši daudzi kas nūteik saisteibā ar itū simbolu, saprūtams, jis teik duovynuots. Tys faktiski nūzeimoj duovynuot tū pošu spāku, energeju, gudreibu i tai tuoļuok. Nūteik vysaidys ūlu kaujis. Zīdoj ūlys, ari ka šyupelis izkar, ūlu īrūk zemē, pi olūta, kurā muti reitā mozgoj.” Andris stuosta, ka ūlys Leldīnē teikūt kruosuotys, kaba tom daškiertu sakralū nūzeimi i tuos atškiertu nu kasdīniškuo. Taipat ir ari ar šyupelem aba leigačom, tuos teik puškuotys i padareitys par daļu nu ritualuo elementa. „Šyupuošonuos ir taids rituals, kod cylvāks kaidu breidi atsarūn vīna stuovūklī, tod īt iz ūtru pusi i atsarūn cytā stuovūklī. Jis ir i augšā i lejā. Ar šyupuošonūs jis sovā ziņā atsateirej nu vacuo, pamat vacū, daboj jaunu spāku i energeju dzeivuošonai jaunajā, kai izceļuodams itymā pasauļa kolnā.” Andris pīzeist, ka Latgolai Leldīnis svieteišonys tradicejis nu puornūvodūs asūšū eipaši naatsaškier. Daudzi simbolisku tekstu var vaicuot folklorā. Taipat jis izsver, ka dobā nikas nav kai ar nazi nūgrīzts, Leldīni ar vysaidom izdareibom var svieteit vysmoz divejis nedelis, a to i garuok.
Bigfoot, also known as Sasquatch, in Canadian folklore and American folklore, is an ape-like creature that is said to inhabit the forests of North America. Supposed evidence of Bigfoot's existence is based on a number of disputed short videos, photographs, visual sightings, casts of large footprints, etc. Several of these are known to be hoaxes. Folklorists trace the figure of Bigfoot to a combination of factors and sources, including folklore surrounding the European wild man figure, folk belief among Native Americans and loggers, and a cultural increase in environmental concerns.[2] Within the fringe subculture of cryptozoology Bigfoot is considered a cryptid, however the majority of mainstream scientists have historically discounted the existence of Bigfoot, considering it to be a combination of folklore, misidentification, and hoax, rather than a living animal. Subscribe Today: Gypsy Road (Eric Wood) https://www.youtube.com/c/GypsyRoad101 Ways to Support! * Streamelements donations - https://www.streamelements.com/gypsyroad/tip * Merchandise - https://teespring.com/stores/gypsy-road-effect * Patreon - https://Patreon.com/GypsyRoad * Subscribestar - https://www.subscribestar.com/gypsy-road * Eric's GoFundMe - https://www.gofundme.com/f/gypsy-road-journey-into-the-paranormal-effect?utm_source=customer&utm_medium=email&utm_campaign=p_cf+share-flow-1 Ways to Follow! * Twitter -https://www.twitter.com/GypsyRoadHGHWY * Twitch - https://www.twitch.tv/u/gypsyroad101/home * Instagram - https://www.instagram.com/gypsyroadhghwy/ * Facebook - https://www.facebook.com/GypsyRoadHGHWY * Anchor - https://anchor.fm/eric-wood87 * DLive - https://www.https://dlive.tv/GypsyRoad * Website - https://www.https://GypsyRoad.Live Ways to Contact! * Email - TrueThoughtsNews@gmail.com * Actual Mail - PO BOX 98191 Seattle, WA 98198-0191 Gypsy Road Productions --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/eric-wood87/support
Today we re-cast one of our favorite episodes, an interview with folklorist and Houston native Langston Collin Wilkins, who studies "slab" culture and the "screwed and chopped" hip hop that rattles the slabs and serves as the culture's soundtrack. Since the 1990s, many of Houston’s African American residents have customized cars and customized the sound of hip hop. Cars called “slabs” swerve a slow path through the city streets, banging out a distinctive local music that paid tribute to those very same streets and neighborhoods. Wilkins shows us how sonic creativity turns a space—a collection of buildings and streets—into a place that is known, respected, and loved. In this show we hear the slow, muddy, psychedelic sounds of DJ Screw and The Screwed Up Click, including rappers such as Lil Keke, Fat Pat, Big Hawk, and UGK--as well as songs by Geto Boys, Willie Dee, Swishahouse, Point Blank, Biggie Smalls, and MC T Tucker & DJ Irv. Photos by Langston Collin Wilkins. Transcript [low humming and static playing] [CRIS CHEEK] This…is…Phantom Power. [Tamborine beat blends in] Episode 7: Screwed and Chopped. [Hip hop music with vocals cuts in] Parental discretion is advised. Welcome to Phantom Power. I’m cris cheek. Today on the seventh and final episode of our first season, my co-host Mack Hagood converses with Langston Collin Wilkins. Langston is a folklorist an ethnomusicologist active in both academia and the public sector. Working as a traditional art specialist at the Tennessee Arts Commission. Mack spoke with Langston recently about his research into Houston’s unique slab, car culture. The city’s relationship to hip hop and hip hop’s to community. Enjoy. [Different hip hop music plays] [MACK HAGOOD] So before we get into the research of Langston Collin Wilkins, maybe we should get one question out of the way. Why would a folklorist be studying hip hop? Don’t they study things like folk tales or traditional music or quilting? Well, in fact the folklorist I know study things like bodybuilding and fashion and internet memes. Folklorists study everyday creativity. One contemporary definition of folklore is “artistic communication in small groups.” As Langston shows, it’s the way a town like Houston gets a look and a sound all its own, but folklore didn’t lead Langston to hip hop. In fact, it was quite the other way around. [Hip hop music cuts out] [LANGSTON COLLINS WILKINS] Back when I was a kid, around 12 years old, I received my first hip hop record, which was the “Ghetto Boys Resurrection Album” in 1996. [A song from the album plays] Born and raised in Houston, Texas, the south side, where Scarface is from that same area. The Ghetto Boys in my hometown heroes as they are for everyone growing up in Houston in those communities. I just became obsessed with hip hop, and not just the music, but just the larger culture and community surrounding it. I was reading everything I could get my hands on about hip hop, I was watching everything, just studying the culture and that kind of continued through college. When I got the grad school, I went hoping to study hip hop in some form or fashion. It was through hip hop that I learned about folklore and became interested in it. I spent a year doing ethnographic research in Houston amongst the hip hop community there. I focus mostly on I guess the more street oriented or gangsta rappers, and we’re studying the artists and producers connection to place. I was looking at how and why these artists was so deeply connected to the city itself, apartment buildings, streets, neighborhoods, and how these attachments and connection to place have been reproduced in their musical output. [Different hip hop song plays] Why do Houston Raptors always shout out, call out, give dedications to places that they are familiar and intimately connected with? [Several places are listed through hip hop songs] Washington, Armstrong, Mainwelles and St. Williams. Robinson, Thomas Hopes,
Katrina and Geoff discuss terminology! What exactly is the difference between a fairy tale and a folktale? What are fables? Myths? Legends? Tune in and find out. *Note: In this episode we briefly cover the history of Aesop's Fables and I want listeners to know that it is a very brief run down and doesn't entirely cover the mystery of the author "Aesop". Folklorists might be concerned by the simplified history presented.
Hosts John Fenn and Stephen Winick, and their guest Jennifer Cutting, introduce two more hidden folklorists, writer Charles J. Finger and filmmaker Nicholas Ray. Finger collected folklore for award-winning books such as "Tales from Silver Lands," "Sailor Chanties and Cowboy Songs," "Frontier Ballads," and "Robin Hood and his Merry Men." Ray was employed by the Works Progress Administration to collect folklore in 1938 and 1939, before embarking on a career as a filmmaker and directing "Rebel Without a Cause," "They Live by Night," "On Dangerous Ground," and "Johnny Guitar." Ray also directed the radio series "Back Where I Come From" with Alan Lomax. The episode includes four songs sung by Finger, identified by him as three chanties and a forecastle song, and three selections recorded by Ray, on one of which Ray himself sings.
This week we're taking a look a few little-known but important men in the world of Russian Literature. Alexander Afanasyev and Vladimir Kropp made major contribution to the study of literature as a whole, but they've also added tremendously to what we know about the stories of Eastern Europe. This week's podcast partner is Her Moment in History! Find them here: Twitter iTunes
Hosts John Fenn and Stephen Winick, along with Library of Congress staff members Stephanie Hall, Michelle Stefano, and Muhannad Salhi, explore the work of "hidden folklorists," that is, people whose folklore work is sometimes overlooked because they came from marginalized communities and/or were more famous for other activities. This episode looks at four folklorists or folklore families. The famous 19th century detective Allan Pinkerton and his wife Joan compiled an early book of Scottish ballads, and were featured in a blog post by Stephen Winick. King David Kalakaua and his sister Queen Liliuokalani, last monarchs of Hawai'i, published and translated the sacred chants of their people, and were featured in blogs by Stephanie Hall. Sarah P. Jamali, an English professor and wife of an Iraqi prime minister, collected audio recordings of Iraqi folktales and published them in English translation, and was written about by Michelle Stefano; and Ralph Ellison, prominent novelist, whose Invisible Man was partly inspired by a story he collected in New York, as revealed by Stephen Winick.
Wes Locher recently published the book Braving Britannia, about the seminal MMO Ultima Online, which he played obsessively for five years. Unlike most videogame books, which focus on game design or gameplay strategies, Braving Britannia is an oral history, collecting fond reminiscences from dozens of players.
From USU's College of Humanities and Social Sciences:
Since the 1990s, many of Houston’s African American residents have customized cars and customized the sound of hip hop. Cars called “slabs” swerve a slow path through the city streets, banging out a distinctive local music that paid tribute to those very same streets and neighborhoods. Folklorist and Houston native Langston Collin Wilkins studies slab culture and the "screwed and chopped" hip hop that rattles the slabs and serves as the culture's soundtrack. Wilkins shows us how sonic creativity turns a space—a collection of buildings and streets—into a place that is known, respected, and loved. In this show we hear the slow, muddy, psychedelic sounds of DJ Screw and The Screwed Up Click, including rappers such as Lil Keke, Fat Pat, Big Hawk, and UGK--as well as songs by Geto Boys, Willie Dee, Swishahouse, Point Blank, Biggie Smalls, and MC T Tucker & DJ Irv. Photos by Langston Collin Wilkins. Transcript [low humming and static playing] [CRIS CHEEK] This…is…Phantom Power. [Tamborine beat blends in] Episode 7: Screwed and Chopped. [Hip hop music with vocals cuts in] Parental discretion is advised. Welcome to Phantom Power. I’m cris cheek. Today on the seventh and final episode of our first season, my co-host Mack Hagood converses with Langston Collin Wilkins. Langston is a folklorist an ethnomusicologist active in both academia and the public sector. Working as a traditional art specialist at the Tennessee Arts Commission. Mack spoke with Langston recently about his research into Houston’s unique slab, car culture. The city’s relationship to hip hop and hip hop’s to community. Enjoy. [Different hip hop music plays] [MACK HAGOOD] So before we get into the research of Langston Collin Wilkins, maybe we should get one question out of the way. Why would a folklorist be studying hip hop? Don’t they study things like folk tales or traditional music or quilting? Well, in fact the folklorist I know study things like bodybuilding and fashion and internet memes. Folklorists study everyday creativity. One contemporary definition of folklore is “artistic communication in small groups.” As Langston shows, it’s the way a town like Houston gets a look and a sound all its own, but folklore didn’t lead Langston to hip hop. In fact, it was quite the other way around. [Hip hop music cuts out] [LANGSTON COLLINS WILKINS] Back when I was a kid, around 12 years old, I received my first hip hop record, which was the “Ghetto Boys Resurrection Album” in 1996. [A song from the album plays] Born and raised in Houston, Texas, the south side, where Scarface is from that same area. The Ghetto Boys in my hometown heroes as they are for everyone growing up in Houston in those communities. I just became obsessed with hip hop, and not just the music, but just the larger culture and community surrounding it. I was reading everything I could get my hands on about hip hop, I was watching everything, just studying the culture and that kind of continued through college. When I got the grad school, I went hoping to study hip hop in some form or fashion. It was through hip hop that I learned about folklore and became interested in it. I spent a year doing ethnographic research in Houston amongst the hip hop community there. I focus mostly on I guess the more street oriented or gangsta rappers, and we’re studying the artists and producers connection to place. I was looking at how and why these artists was so deeply connected to the city itself, apartment buildings, streets, neighborhoods, and how these attachments and connection to place have been reproduced in their musical output. [Different hip hop song plays] Why do Houston Raptors always shout out, call out, give dedications to places that they are familiar and intimately connected with? [Several places are listed through hip hop songs] Washington, Armstrong, Mainwelles and St. Williams. Robinson, Thomas Hopes, we all be chillin but when a sucka starts illin’, the chillin gets rough,
Shout-out to folklorists who help preserve the treasures of cultural diversity and help us remember how very interesting the world is! Plus: rewriting our lives by lucid dreaming, hacking a home yoga practice, and boggarts. Get in touch: www.spiritoftheendeavor.net and spiritoftheendeavor@gmail.com!
It's a pledge drive special edition of Access Utah today. My special guest for the hour is folklorist and USU Assistant Professor of English Lynne McNeill. We'll reach into the archives for parts of some great episodes of the program. We'll hear from Eric Nuzum, former Vice President of Programming at NPR and author of “Giving Up the Ghost: A Story About Friendship, 80s Rock, A Lost Scrap of Paper, and What It Means to Be Haunted.” We'll also hear part of my conversation with National Geographic photographer Paul Nicklen about global warming and rapid changes in the Arctic. And Lee Austin will introduce us to the soundscape of Zion National Park. We'll invite you to pledge your support to UPR to ensure that Access Utah continues strong.
Folklorists speculate that zombies are popular because they let us indulge in guilt-free fantasies about inflicting violence on the people around us. Code Lyoko decided that that's as good an excuse as any to finally show us cartoon children beating the snot out of each other. The Super Nuclear group concludes that that is actually kind of hilarious. But that's not all! In addition to the violence, there's ridiculously inappropriate nudity as well. Unless you're in France, I guess. Silly Europeans! When will you learn to be ashamed of your bodies? As usual, Mary, Ben, and David are here to gently spread a soothing ointment on your burning questions. How hard does the show try to make you forget it's set in France? (Very.) How many plot contrivances are there to explain why the children can't count on the adults to defend them from the zombie horde? (One, and it's fainting. Lots and lots of fainting.) Did the gaggle of bozos that pass for podcast hosts around here finally make up Pokémon teams for the Lyoko Warriors, as requested in that email a couple weeks ago? (No, but ask us again next week.) ===== Questions? Comments? Email us at rttppodcast@gmail.com or follow us on Twitter at @rttppodcast. Or find our bonus content on Patreon at: https://www.patreon.com/supernucleargroup Cover art by the very skilled Ingram! Find their work at @ingramcomix or www.ingramcomix.com. Opener: "Un Monde Sans Danger" by Franck Keller and Ygal Amar Outro: "S'Envoler" by Herman Martin, Serge Tavitan, and The Subdigitals
Through the early to mid part of the 20th century there were a number of characters, often women, who would travel their parts of the world collecting folk songs, stories and superstitions and recording them for the future. These people are often forgotten in modern times, but without them we would not have the archives and knowledge of our folkloric past that we do now. In this episode of the Folklore Podcast, host Mark Norman talks to Cindy Campbell-Stone, Vice-president of the Helen Creighton Folklore Society about Canada's 'First Lady of Folklore' and offers a chance to hear some of Helen's original field recording audio as well as modern renditions of songs and stories that she collected. You can learn more about Helen and the Society at www.helencreighton.org
Jackalope Rabbit Breed - Wolpertinger - Skvader - Al-Miraj - Mayan Folktale - Knowledge - Lobelia Learn more about Rabbit Breeds, history, superstations, news, folk tales, and pop culture. Discover cool facts, Rabbit Care, resources and Rabbit Breed Info at the website http://www.hareoftherabbit.com/ If you would like to support the project, you can support through Patreon for one dollar a month. Patreon is an established online platform that allows fans to provide regular financial support to creators. you can also support the podcast, and help keep the lights on, whenever you use Amazon through the link at Hare of the Rabbit on the support the podcast page. It will not cost you anything extra, and I can not see who purchased what. The jackalope legends of the American Southwest are stories of a more recent vintage, consisting of purported sightings of rabbits or hares with horns like antelopes. The legend may have been brought to North American by German immigrants, derived from the Raurackl (or horned rabbit) of the German folklore tradition. http://www.terriwindling.com/blog/2014/12/the-folklore-of-rabbits-hares.html Jackalope The jackalope is a mythical animal of North American folklore (a fearsome critter) described as a jackrabbit with antelope horns. The word "jackalope" is a portmanteau of "jackrabbit" and "antelope", although the jackrabbit is not a rabbit, and the pronghorn is not an antelope. Also, many jackalope taxidermy mounts, including the original, are actually made with deer antlers. Jackrabbits are actually hares rather than rabbits though both are mammals in the order Lagomorpha. Wyoming is home to three species of hares, all in the genus Lepus. These are the black-tailed jackrabbit, the white-tailed jackrabbit, and the snowshoe hare. The antelope is actually a pronghorn (Antilocapra americana) rather than an antelope, although one of its colloquial names in North America is "antelope". Some of the largest herds of wild pronghorns, which are found only in western North America, are in Wyoming. The adults grow to about 3 feet (1 m) tall, weigh up to 150 pounds (68 kg), and can run at sustained speeds approaching 60 miles per hour (97 km/h). Tall tales The jackalope is subject to many outlandish and largely tongue-in-cheek claims embedded in tall tales about its habits. Jackalopes are said to be so dangerous that hunters are advised to wear stovepipes on their legs to keep from being gored. Jackalope milk is particularly sought after because it is believed to be a powerful aphrodisiac—for which reason the jackalope is also sometimes referred to as the ‘horny rabbit.’ However, it can be incredibly dangerous to milk a jackalope, and any attempt to do so is not advised. A peculiar feature of the milk is that it comes from the animal already homogenized on account of the creature’s powerful leaps. Stores in Douglas sell jackalope milk, but The New York Times questioned its authenticity on grounds that milking a jackalope is known to be fraught with risk. One of the ways to catch a jackalope is to entice it with whiskey, the jackalope's beverage of choice. Once intoxicated, the animal becomes slower and easier to hunt. The jackalope can imitate the human voice, according to legend. During the days of the Old West, when cowboys gathered by the campfires singing at night, jackalopes could be heard mimicking their voices or singing along, usually as a tenor. When chased, the jackalope will use its vocal abilities to elude capture. For instance, when chased by people, it will call out phrases such as, “There he goes, over there,” in order to throw pursuers off its track. Reportedly, jackalopes are extremely shy unless approached. If you encounter a jackalope, quickly fall to the ground, and remain calm and still while humming the Roy Rogers song, “Happy Trails to You.” It is said that jackalopes, the rare Lepus antilocapra, only breed during lightning flashes and that their antlers make the act difficult despite the hare's reputation for fertility. Whether the jackalope actually exists or is simply a hoax popularized by a Douglas, Wyoming resident in 1939, is still hotly debated today. For those who believe, the jackalope is said to be an antlered species of rabbit, sometimes rumored to be extinct. One of the rarest animals in the world, it is a cross between a now extinct pygmy-deer and a species of killer-rabbit. However, occasional sightings of this rare creature continue to occur, with small pockets of jackalope populations persisting in the American West. The antlered species of rabbit are brownish in color, weight between three and five pounds, and move with lighting speeds of up to 90 miles per hour. They are said to be vicious when attacked and use their antlers to fight, thus they are sometimes called the "warrior rabbit.” History: Origins Plate XLVII of Animalia Qvadrvpedia et Reptilia (Terra) by Joris Hoefnagel, circa 1575, showing a "horned hare" Stories or descriptions of animal hybrids have appeared in many cultures worldwide. A 13th-century Persian work depicts a rabbit with a single horn, like a unicorn. In Europe, the horned rabbit appeared in Medieval and Renaissance folklore in Bavaria (the wolpertinger) and elsewhere. Natural history texts such as Historiae Naturalis de Quadrupetibus Libri (The History Book of Natural Quadrangles) by Joannes Jonstonus (John Jonston) in the 17th century and illustrations such as Animalia Qvadrvpedia et Reptilia (Terra): Plate XLVII by Joris Hoefnagel (1522–1600) in the 16th century included the horned hare. These early scientific texts described and illustrated the hybrids as though they were real creatures, but by the end of the 18th century scientists generally rejected the idea of horned hares as a biological species. The Jackalope was first encountered by John Colter, one of the first white men to enter what would one day be the State of Wyoming. Thought to be a myth by many, the jackalope is alleged to actually exists in remote areas of Wyoming. The New York Times attributes the American jackalope's origin to a 1932 hunting outing involving Douglas Herrick (1920–2003) of Douglas, Wyoming. Herrick and his brother had studied taxidermy by mail order as teenagers, and when the brothers returned from a hunting trip for jackrabbits, Herrick tossed a carcass into the taxidermy store, where it came to rest beside a pair of deer antlers. The accidental combination of animal forms sparked Herrick's idea for a jackalope. The first jackalope the brothers put together was sold for $10 to Roy Ball, who displayed it in Douglas' La Bonte Hotel. The mounted head was stolen in 1977. Mr. Herrick made only about 1,000 or so horned rabbit trophies before going on to other things. His brother kept churning out jackalopes. Mr. Herrick grew up on a ranch near Douglas and served as a tail gunner on a B-17 during World War II. He worked as a taxidermist until 1954, when he became a welder and pipe fitter for Amoco Refinery until his retirement in 1980. Once he (and soon his son) began to produce jackalope mounts, it seemed to take only moments for the world to embrace this weird icon of the West. By the time Herrick senior passed away at the age of 82, the two men had fashioned thousands. The jackalope became a popular local attraction in Douglas, where the Chamber of Commerce issues Jackalope Hunting Licenses to tourists. The tags are good for hunting during official jackalope season, which occurs for only one day: June 31 (a nonexistent date as June has 30 days), from midnight to 2 a.m. The hunter must have an IQ greater than 50 but not over 72. Thousands of "licenses" have been issued. In Herrick's home town of Douglas, there is an 8-foot (2.4 m) statue of a jackalope, and the town hosts an annual Jackalope Days Celebration in early June. Before discovery of uranium, coal, oil and natural gas doubled the town's population to about 7,500 in the mid-1970s, Douglas specialized in selling jackalope souvenirs. The Herricks fed the increasing demand for the stuffed and mounted trophies. Tens of thousands have been sold. Proud city fathers later added a 13-foot-tall jackalope cutout on a hillside and placed jackalope images on park benches and firetrucks, among other things. Building on the Herrick's success, Frank English of Rapid City, South Dakota has made and sold many thousands of jackalopes since retiring from the Air Force in 1981. He is the only supplier of the altered animal heads to Cabela's, a major outdoor-theme retail company. His standard jackalopes and "world-record" jackalopes sell for about $150. Stuffed and mounted, jackalopes are found in many bars and other places in the United States; stores catering to tourists sell jackalope postcards and other paraphernalia, and commercial entities in America and elsewhere have used the word "jackalope" or a jackalope logo as part of their marketing strategies. Folklorists see the jackalope as one of a group of fabled creatures common to American culture since Colonial days. These appear in tall tales about hodags, giant turtles, Bigfoot, and many other mysterious beasts and in novels like Moby-Dick. The tales lend themselves to comic hoaxing by entrepreneurs who seek attention for their products, their persons, or their towns. But here’s the kicker: rabbits with horns are real as rain! Dr. Richard E. Shope, discoverer of the vaccine for HPVIn a strange twist of fate, around about the time that Herrick was becoming the Frankenstein of the bunny world, Dr. Richard E. Shope was hard at work in his lab. He had seen prints and drawings of horned rabbits going back to the 1500s and wondered if there was anything to them. References to horned rabbits may originate in sightings of rabbits affected by the Shope papilloma virus, named for Richard E. Shope, M.D., who described it in a scientific journal in 1933. Shope initially examined wild cottontail rabbits that had been shot by hunters in Iowa and later examined wild rabbits from Kansas. They had "numerous horn-like protuberances on the skin over various parts of their bodies. The animals were referred to popularly as 'horned' or 'warty' rabbits." He had a hunch that a virus caused rabbits (and other animals) to sprout crusty protrusions that looked like horns. He even had samples of the “horns,” and his tests showed they were made of keratin, the same stuff that our hair and fingernails – and animal horns -- are made of. Turns out Dr. Shope was right. His experiments proved that the horns appearing on rabbits were created by cells infected by the Shope papilloma virus (you discover it, you get to name it, I guess). And they could appear anywhere on the animal, not just the head. In addition, a version of the virus can produce the same effect in humans, called “cutaneous horn.” So yes, there are horned human beings trotting around! Shope’s discovery lead to research into the development of the human papilloma virus vaccine, which is based on the rabbit virus. Legends about horned rabbits also occur in Asia and Africa as well as Europe, and researchers suspect the changes induced by the virus might underlie at least some of those tales. In Europe actually various species of rabbit who have become unfortunate victims of Shope papilloma virus, which causes cancerous horny growths upon the animal. Cases in humans are almost unknown, although we have one example within the collection. This rabbit specimen shows one single large horn from the top of the cranium, and several smaller horns protruding from its spine. Analysis of this specimen did show however that the growths did not afflict the animals ability to live a normal life, were not cancerous and there is evidence that the virus would easily be transmitted to its young. According to Merrylin, a colony of rabbits infected with a unique strain of the virus were found in Lucerne, Switzerland, and all animals lived healthy lives despite their horns, which were apparently “strangely uniform.” Merrylin hypothesised that it would be possible to consider this as a benign inherited mutation caused by the virus, because the growths themselves were not malignant or life threatening, and appeared in all generations. In Central America, mythological references to a horned rabbit creature can be found in Huichol legends. The Huichol oral tradition has passed down tales of a horned rabbit and of the deer getting horns from the rabbit. The rabbit and deer were paired, though not combined as a hybrid, as day signs in the calendar of the Mesoamerican period of the Aztecs, as twins, brothers, even the sun and moon. Official recognition In 2005, the legislature of Wyoming considered a bill to make the jackalope the state's official mythological creature. It passed the House by a 45–12 margin, but the session ended before the Senate could take up the bill, which died. In 2013, following the death of the bill's sponsor, Dave Edwards, the state legislature reintroduced the bill. It again passed the House but died in the rules committee of the Senate. In 2015, three state representatives put forth the jackalope proposal again, this time as House Bill 66, and again it passed the House but died in a Senate committee. One of the co-sponsors, Dan Zwonitzer, said, "I’ll keep bringing it back until it passes." In 2014, the Wyoming Lottery adopted a jackalope logo for its lottery tickets and marketing materials. Lottery officials chose the fictitious animal, which they named YoLo, over the bucking horse and other state symbols. In popular culture The town of Douglas, Wyoming, has declared itself to be the Jackalope capital of America because, according to legend, the first jackalope was spotted there around 1829. In 1965, an eight foot concrete statue was erected in downtown Douglas and today billboards, and jackalope images can be seen all over Douglas -- on park benches, fire trucks, motel signs, and a 13-foot-tall jackalope cutout on a hillside. The city is also very good about warning visitors of the "vicious” animal’s propensity to attack, so tourists will see a number of posted warning signs throughout the town: "Watch out for the Jackalope." Jackalope Country, now plans to build yet another giant jackalope. Towering over I-25, the giant fiberglass jackalope will stand 80 feet above the plains. The student magazine of the Santa Fe University of Art and Design in New Mexico is called The Jackalope. On the other side of the world, The Hop Factory craft beer cafe in Newcastle, Australia, uses a leaping jackalope as its logo. In 1986, James Abdnor, a senator from South Dakota, gave U.S. President Ronald Reagan a stuffed jackalope (rabbit head with antlers) during a presidential campaign stop in Rapid City. Many books, including a large number written for children, feature the jackalope. A search for "jackalope" in the WorldCat listings of early 2015 produced 225 hits, including 57 for books. Among them is Juan and the Jackalope: A Children's Book in Verse by Rudolfo Anaya. The WorldCat summary of Anaya's book says: "Competing for the hand of the lovely Rosita and her rhubarb pie, Juan rides a Jackalope in a race against Pecos Bill." A short story, "Jackalope Wives" by Ursula Vernon, has been nominated for a 2014 Nebula Award. Musicians have used the jackalope in various ways. R. Carlos Nakai, a Native American flute player, formerly belonged to a group called Jackalope. In the late 1980s, it performed what Nakai called "synthacousticpunkarachiNavajazz", which combined "improvisation, visual art, storytelling, dance and dramatic theatrical effects." Nakai said he wanted people to dream as they listened to the music. Jakalope is a Canadian alternative pop/rock group formed in 2003 by Dave "Rave" Ogilvie. The band Miike Snow uses the jackalope as its logo. Band member Andrew Wyatt said during an interview in 2012 that the logo was meant to signify experiment and adventure. Of the 225 Worldcat hits resulting from a search for "jackalope", 95 were related to music. Jackalopes have appeared in movies and on television. A jackalope named "Jack Ching Bada Bing" was a recurring character in a series of sketches on the television show America's Funniest People. The show's host, Dave Coulier, voiced the rascally hybrid. In 2003, Pixar featured a jackalope in the short animation Boundin'. The jackalope gave helpful advice to a lamb who was feeling sad after being shorn. Jackalopes have appeared in video games. In Red Dead Redemption, the player is able to hunt and skin jackalopes. Redneck Rampage, jackalopes, including one the size of a bus, are enemies. Jackalopes are part of the action in Guild Wars 2. A low-budget jackalope mockumentary, Stagbunny, aired in Casper and Douglas in 2006. the movie included interviews with the owner of a Douglas sporting goods store who claimed to harbor a live jackalope on his premises and with a paleontologist who explained the natural history of the jackalope and its place in the fossil record. Beginning in 1997, the Central Hockey League included a team called the Odessa Jackalopes. The team joined the South Division of the North American Hockey League before the 2011–12 season. An Odessa sports writer expressed concern about the team's name, which he found insufficiently intimidating and which sounded like "something you might eat for breakfast." Jackalope Brewing Company, the first commercial brewery in Tennessee run by women, opened in Nashville in 2011. Its four craft beers are Thunder Ann, Rompo, Bearwalker, and Leghorn. Scholarly interpretations Folklorist John A. Gutowski sees in the Douglas jackalope an example of an American tall tale publicized by a local community that seeks wider recognition. Through a combination of hoax and media activity, the town or other community draws attention to itself for social or economic reasons. A common adjunct to this activity involves the creation of an annual festival to perpetuate the town's association with the local legend. Gutowski finds evidence of what he calls the "protofestival" pattern throughout the United States. Common to these tales, Gutowski says, is the recurring motif of the quest for the mythical animal, often a monster. The same motif, he notes, appears in American novels such as Moby Dick and Old Man and the Sea and in monster movies such as King Kong and Jaws and in world literature such as Beowulf. The monster motif also appears in tales of contemporary places outside the United States, such as Scotland, with its Loch Ness Monster. What is not global, Gutowski says, is the embrace of local monster tales by American communities that put them to use through "public relations hoaxes, boisterous boosterism, and a carnival atmosphere... ". He traces the impulse and the methods to the promotional literature of colonial times that depicted North America as an earthly paradise. Much later, in the 19th century, settlers transferred that optimistic vision to the American West, where it culminated in "boosterism". Although other capitalist countries advertise their products, Dorson says, "...the intensity of the American ethos in advertising, huckstering, attention-getting, media-manipulating to sell a product, a personality, a town is beyond compare." The Jackalope also appears to have a European cousin, in Germany, known as the wolperdinger, and in Sweden, a related species called the skvader. Illustrations of horned hares go back as far as the 16th century in scholarly European works. Wolpertinger In the Bavarian Alps, a strange-looking creature with antlers, fangs, wings and a tail roams quietly through the forests - according to folklore, that is. This mythological creature is what Germans call a Wolpertinger - a hybrid species that you've probably never seen before. Some kids in Bavaria grow up believing in the Wolpertinger and may even search for the rare animals when walking through the woods. Bavarians have done a pretty good job at making the myth believable: tourist shops sometimes sell stuffed animals that look like Wolpertinger and the Deutsches Jagdt- und Fischereimuseum in Munich even has a permanent exhibit on it. It is not known exactly when or where the myth of the Wolpertinger originated, but the museum in Munich suggests that it may have come from a town called Wolterdingen, where glass makers created shot glasses in the form of animals and called them Wolterdinger. This could in fact be true, since different regions have different names for the creature, ranging from Woipertinger to Woiperdinger to Wulpertinger. Bavarian folklore tells of the wolpertinger (also called wolperdinger or woiperdinger), a mythological hybrid animal allegedly inhabiting the alpine forests of Bavaria in Germany. These mythological creatures are known by every Bavarian as being mischievous. Description Germans don't have a clear definition. A Wolpertinger is basically a creature made up of many different animal parts. For example, it could have a squirrel's body, a rabbit's head, deer antlers and wings. Some might have the head of a fox; others may have the feet of a duck or a pheasant. Stuffed "wolpertingers", composed of parts of actual stuffed animals, are often displayed in inns or sold to tourists as souvenirs in the animals' "native regions". The Deutsches Jagd- und Fischereimuseum in Munich, Germany features a permanent exhibit on the creature. Images of creatures resembling wolpertingers have been found in woodcuts and engravings dating back to the 17th century. According to folklore, the hybrid animals are shy and difficult to catch. They primarily eat other small animals, herbs and roots. But no matter how hard you try, the chance of finding a Wolpertinger in Germany are about as slim as finding a jackalope in the United States. The best way to catch a Wolpertinger, according to legend, is to be a beautiful young woman (or be in the company of one), since Wolpertingers have a weakness for female beauty. The woman should go out into a forest at night while the moon is full and find a secluded nook where a Wolpertinger is likely to be. Hopefully, the creature will soon reveal itself. When it does the woman should expose her breasts. This will cause the Wolpertinger to instantly fall into a stupor, allowing it to easily be bagged. In popular culture Wolpertingers feature in the MMORPG RuneScape as creatures that can be summoned. It is depicted as a combination of a rabbit and a wolf. Wolpertingers are the main characters in the novel Rumo by Walter Moers. The novel depicts them as anthropomorphic dogs with small horns. Wolpertingers and Skvaders appear in "Adventure Path #61: Shards of Sin" for the Pathfinder Roleplaying Game as encounters and also as new familiar options for spellcasters. A wolpertinger features on one of the special animal tiles in the Winter Edition of Carcassonne. The wolpertinger features as a monster in Here Be Monsters. The game can also be found on Facebook. Wolpertingers are an obtainable pet in the MMORPG World of Warcraft during the Brewfest event. Wolpertingers are an obtainable mount in the MMORPG Tibia. Wolpertinger is the German translation for jackalope in the game Guild Wars 2. The Wolpertinger is a monster encountered in the jungle in the text-based MMORPG Improbable Island. Wolpertingers are common background creatures in the Land of a Thousand Fables adventure in The Witcher 3: Wild Hunt – Blood and Wine. The San Francisco storytelling group Odd Salon uses a Wolpertinger (named Harvey) as their mascot. Wolpertingers are usually found in the forests of Bavaria. (It is common for Bavarian pubs to display stuffed wolpertingers.) Variant regional spellings of the name include Wolperdinger, Woipertinger, and Volpertinger. They are part of a larger family of horned mammals that exist throughout the Germanic regions of Europe, such as the Austrian Raurackl (which is basically identical to the wolpertinger), the Thuringian Rasselbock (which looks more like the American jackalope), and the north Hessian Dilldapp (kind of hamster-like). They're also related to the Swedish Skvader, as well as being a European cousin of the Jackalope. Also in other cultures, you can find such animals just like the “Jackalope (or Jackrabbit)” in the USA, the “Skvader” in Sweden and the “Dahu” in France. You can find a stuffed specimen in the Deutsches Jagd- und Fischereimuseum (German Hunting and Fishing Museum), located in Neuhauser Str. 2 near Marienplatz (city center) and Frauenkirche (Church of Our Lady). So if you’re in Munich make sure to have a look at one of the Wolpertingers. Either in the Hunting and Fishing Museum or in traditional Bars and Pubs. Skvader skvader The skvader is a species of winged hare indigenous to Sweden. According to legend, this unusual animal was first discovered by a hunter named Håkan Dahlmark in 1874. Eventually a stuffed specimen of the creature was put on display in the Historical Preservation Society in Sundsvall where it remains to this day. Visitors report that the animal looks rather like a cross between a hare and a wood grouse cock. A statue of a skvader was also erected in a small park in Sundsvall in 1994. Although the skvader is much beloved in Sweden, the term itself is often used colloquially to mean "a bad compromise." The skvader [ˈskvɑːdər] is a Swedish fictional creature that was constructed in 1918 by the taxidermist Rudolf Granberg and is permanently displayed at the museum at Norra Berget in Sundsvall. It has the forequarters and hindlegs of a European hare (Lepus europaeus), and the back, wings and tail of a female wood grouse (Tetrao urogallus). It was later jokingly given the Latin name Tetrao lepus pseudo-hybridus rarissimus L. The name is a combination of two words, and this is the explanation provided by the Svenska Akademiens ordbok (Dictionary of the Swedish Academy): "The prefix skva- from 'skvattra' (quack or chirp), and the suffix -der from 'tjäder' (wood grouse)". Origins The skvader originates from a tall tale hunting story told by a man named Håkan Dahlmark during a dinner at a restaurant in Sundsvall in the beginning of the 20th century. To the amusement of the other guests, Dahlmark claimed that he in 1874 had shot such an animal during a hunt north of Sundsvall. On his birthday in 1907, his housekeeper jokingly presented him with a painting of the animal, made by her nephew and shortly before his death in 1912, Dahlmark donated the painting to a local museum. During an exhibition in Örnsköldsvik in 1916 the manager of the museum became acquainted with the taxidermist Rudolf Granberg. He then mentioned the hunting story and the painting and asked Granberg if he could re-construct the animal. In 1918 Granberg had completed the skvader and it has since then been a very popular exhibition item at the museum, which also has the painting on display. A strikingly similar creature called the "rabbit-bird" was described by Pliny the Elder in Natural History. This creature had the body of a bird with a rabbit's head and was said to have inhabited the Alps. A road sign on the approach to the museum warns drivers for skvaders on the road. The skvader has since then often been seen as an unofficial symbol for Sundsvall and when the province Medelpad was to be given a provincial animal (in addition to the provincial flower) in 1987, many locals voted for the skvader. The final choice was a kind of compromise, the mountain hare, which is the front-end of the skvader. Other uses The term "skvader" is nowadays used colloquially in Swedish to mean "a bad compromise" or "a combination of contradicting elements". "Skvader" also became the nickname in the 1950s and 1960s for a combination bus and lorry (truck) which was commonly used on small bus routes in Norrland; the front-end was a bus taking passengers and the back-end was an open loading bay, often used for delivering milk from small farmers to the nearest dairy. "Skvaderns" is also an herbal liqueur made with herbs from the forest Lunde Skog, the place Skvaderns first were shot at. https://en.wikipedia.org/wiki/Jackalope http://www.legendsofamerica.com/wy-jackalope.html http://www.jackalopearts.org/jajackalope.html https://yeoldecuriosityshop.com/blogs/news/17793604-are-jackalopes-real https://jackalope.com/the-legend-of-jackalope/ http://www.merrylinmuseum.com/jackalope/ https://en.wikipedia.org/wiki/Wolpertinger http://hoaxes.org/animals/comments/wolpertinger http://www.germany.info/Vertretung/usa/en/__pr/GIC/TWIG__WoW/2014/40-Wolpertinger.html http://munich-greeter.de/en/2014/10/was-ist-ein-wolpertinger/ https://en.wikipedia.org/wiki/Skvader http://hoaxes.org/animals/comments/skvader Folktale: Al-mi'raj From Wikipedia, the free encyclopedia Al-mi'raj (Arabic: المعراج al-mi'raj) is a mythical beast from Arabic poetry said to live on a mysterious island called Jezîrat al-Tennyn within the confines of the Indian Ocean. Its name can be broken up several different ways, though is generally seen truncated as Mi'raj, Mir'aj or just Miraj. Its name is also synonymous with Muhammad's ascent into heaven. Al-mi'raj is a large, harmless-looking yellow rabbit with a single, 2-foot-long (0.61 m), black, spiraling horn protruding from its forehead, much like that of a unicorn. Despite its docile appearance, Al-Mir'aj is actually a ferociously territorial predator known to be able to kill animals and people many times their own size with a few stabs of its horn. It also has an immense appetite and can devour other living things several times its size without effort. Al-Mir'aj frightens other animals and they will always flee from its presence due to this. The people of the island were so terrified of Al-Mi'raj eating them and their livestock that they would turn to witches to ward them away as soon as the rumor of a Miraj met their ears. It was reported that only a true witch would charm the Miraj, rendering it harmless so the people could remove the Miraj from the area. It is possible this myth originates from observations of the effects of any one of several diseases in rabbits that can create horn-like growths upon the bodies of animals, most commonly Fibromatosis and Papillomatosis. Papillomatosis is the result of a virus infecting the skin, causing a large, red, swelling growth on the skin of the subject. These red marks may have appeared to be where horns had broken off or were shed. Fibromatosis is a similar virus which infects the skin and causes the flesh of the rabbit to mat with hair, hardening into long, hard horn-like protrusions. Both diseases could account for the appearance of wild, fierce (with pain) rabbits with "horns" as infected specimens have been found, catalogued and are well documented. Now this is a MAYAN tale about the rabbit http://www.kstrom.net/isk/maya/rabbit.html Translated and edited by Fernando Peñalosa and Janet Sawyer RABBIT AND HIS CAP OF ANTLERS Once when the rabbit, that is, the mayor, still had his antlers, he met a deer. The rabbit said to the deer: "Brother, look at the cap [antlers] Our Father gave me." "Come here, brother," said the deer, "Lend it to me," said the deer to the rabbit. "You're too small, it doesn't fit you, but I'm big.Maybe your cap will fit me, I'm going to try it on my head." The rabbit handed his cap to the deer and the deer put it on his head:. "Look brother, how nice it looks on me. I'm going to dance so you can see. Then I'm going for a walk and afterwards I'll come back here to you and I'll give you your cap back," said the deer to the rabbit. The deer went off and didn't come back with the rabbit's cap. The rabbit was waiting for him, just waiting and crying because he didn't have his cap any more. It occurred to him to get up from where he was crying and go notify his king. He came before the king: "Father!" said the rabbit to the king. "What have you come to tell me, my son?" the king asked the rabbit. "My brother went off with the cap you gave me, father. My brother, the deer told me he was just going to try it on, and I gave him the cap you had given me, father." "'Why did our father give it to you?' the deer asked me. 'Our father should have given it to me, because I'm big. Your cap fits me well,' my brother said. I thought he was my brother. So I gave it to him, but he just went off with it any way. He left, and I just sat waiting for him to come back with my cap. He didn't come back and I got tired of waiting for him so long. That's why I have come to ask you, father, to give me another cap in place of the one my brother took, and also make me taller because my uncle deer said I was too little." "'That cap doesn't fit you,' he told me, father. That's why I want to grow as big as my uncle deer." "All right, I'll make your taller, my son. I'll make your body grow. If you do what I say, I'll give you what you ask for," said the king to the rabbit. "What shall I do for you, father?" asked the rabbit. "Now I'm telling you that if you want to be as big as your brother the deer, I'm going to grant your wish," said the king to the rabbit. "Now, go and bring me fifteen loads of skins. If you bring them to me I'll make your body grow and I'll give you your cap back." "All right," said the rabbit, and went off to the fields, to the mountains and to the sea. The rabbit bought himself a guitar. When he came to a plain he sat down to rest. He had been playing music with his guitar for a while when an old snake came up to him. "What are you doing, brother?" the snake asked brother rabbit. "I've come to play music for you, uncle," said the rabbit to the snake. "Oh, your song** is sad, uncle," said the snake to Uncle Rabbit. "Yes," said the rabbit to the snake. "May I dance a little?" the snake asked Uncle Rabbit. The rabbit answered: "Of course you may dance. That's why I came to play a song for you. But I would just like to ask you, uncle, where is your weak spot? Because my marimba stick*** might reach your weak spot. Show it to me, so I can see where it is," said the rabbit to the snake. "All right, brother," said the snake. "Here's my weak spot, right at the end of my tail." "All right, brother, now that I've noticed where your weak spot is, you can dance without worrying," Uncle Rabbit told the snake. The rabbit needed to collect skins, but the snake didn't suspect what the rabbit was planning to do to him. "Dance! Go ahead and dance. Enjoy your dance," said the rabbit to the snake, " because that's why I came to play near your house. Dance, enjoy, and don't be afraid. Here, come close to me." When he saw him nearby, the rabbit thought: "He's mine now. I know where his weak spot is." The snake danced and came near the rabbit. "Bring your tail near," said the rabbit to the snake. The snake raised his tail near the rabbit. The rabbit saw that the snake was near him and he killed him. Then he skinned him and went off with his skin. The rabbit came to a mountain and began to play his guitar once more. Shortly after he had come to the mountain a big old lion approached Uncle Rabbit. He was playing his music when the lion arrived. "Hey, uncle, why have you come here to play?" the lion asked the rabbit. "I've just have come to play, brother," the rabbit said. "Do you like music?" "Yes, I like music." said the lion. "Do you like to dance?" the rabbit asked the lion. "Yes, I like to," the lion answered. "If you'll play a song for me, I'll be wanting to dance," said the lion. "I'm going to play some music for you, because the reason I came to your house was to play music. Dance, enjoy your dance. Don't be afraid, Good, dance, only tell me where your weak spot is. I'd just like to ask you where your weak spot is. Dance, enjoy your dance," said the rabbit to the lion. "All right, brother, here's my weak spot, right here, on the back of my neck." "All right brother," said the rabbit. "Dance uncle, dance, dance, dance. Don't be afraid, come closer, come here beside me. I know where your weak spot is, so I won't hit you there. I know where it is. Try to dance a little bent over." The lion became careless while he was dancing, and the rabbit hit him on the head. The lion died, the rabbit skinned him and took away two more skins, two large skins. The rabbit walked, and walked and walked. He took his skins to a place on the beach, and played there once more. An alligator heard the rabbit playing a song and came up to him: "Is that you playing, Uncle Rabbit?" the alligator asked. "Yes, I'm the one who is playing for you," said the rabbit, "for I want you to dance. I thought maybe uncle would like a song. So I came to play a song for you." "Oh, is it true what you say? I like songs and I would like you to play one for me," said the alligator. "All right, I'll play you a song, but you have to dance." "Yes, I'll dance, for I really like to," the alligator told Uncle Rabbit. "I'd like to ask you where your weak spot is. Just tell me where your weak spot is. Don't worry, just show me where it is. If my marimba stick hits you, you could die," said Uncle Rabbit to the alligator. "All right, brother, my weak spot is here, right at the end of my tail," said the alligator. "All right, so dance. Dance with all your might and stretch out your tail." While he was dancing the alligator became careless and the rabbit hit his weak spot. The alligator died and the rabbit skinned him. The rabbit left the beach and came near a plantation where there was sugar cane, where there were bananas, where there were oranges, where there were sapotes. Near the plantation there was a house with monkeys and coatis, as well as two other households. He came to one of the houses bringing bananas. "Ah," the monkeys said to him "do you have bananas, uncle?" "Here, have some." said the rabbit to one of the monkeys. "All right," said the monkey. The monkey ate the bananas. Then the rabbit said: "Here you're just starving, but I have a plantation nearby where there are a lot of good things to eat. There are bananas, there is sugar cane, there are oranges, there are sapotes," said the rabbit to the monkeys. "All right, uncle, give us some," said the monkeys to the rabbit. "There's a lot of food, and it's just going to waste, because there's no one to eat it," said the rabbit to the monkeys. "Tomorrow we'll go to my plantation, all of you and your families, and if there are some others they can come with us too. Aren't there some other friends of ours here?" the rabbit asked the monkeys. "Oh, if you please, there's another family of our friends that are hungry; they have no food," the monkeys told the rabbit. "Tomorrow you're all going to go with me," the rabbit said to the monkeys. The next day all the monkeys and all the coatis set off for the plantation and arrived there. "Eat, brothers, enjoy the food," said the rabbit to all of them. "All right," they said and they were happy. That day passed. "Are you all satisfied?" the rabbit asked them. "Yes, we're fine, brother." "So let's go. Each one of you can take something along," the rabbit said to them. "All right, uncle," they said and set off. They came to a plain. "We're going to rest," the rabbit said to them. They rested on the plain. The monkeys were playing with the coatis and didn't know that the rabbit was plotting against their lives. The rabbit said to them: "Bring two nets, brothers." "What are you saying uncle, are we going to play?" "I want you to make me two nets," the rabbit said to them. "Why?" they asked. "I'm going to weigh you, so we can see who weighs the most," said the rabbit. "All right," they said, and got into the nets. "All you monkeys, get in there, and all you coatis get in over there. Push your snouts out through the net so you'll be able to breathe and won't suffocate." "All right," the fools said. The rabbit closed up the nets and went to look for a club, saying: "When I come back you'll get out of the nets." But when the rabbit came back with the club he was ferocious, and struck them on the snout: "Now uncles, you're going to pay for the bananas you ate." He killed the uncles in the two nets. All those that were in the two nets died, and he skinned them all. He used an armadillo as a pack animal, the armadillo carrying the skins for him. He had collected them as the king had ordered, so that he would increase his height and give him back his cap. He returned and came before the king with fifteen loads of skins. The king didn't believe the rabbit was going to succeed, and so he didn't realize he was bringing all those skins. When he came before the king with the skins, the rabbit said: "See, father, I have brought the skins." The king was astonished. "Did you really go and get them?" he asked. "I don't believe you." "No father, they're here." "Let's see them," the king said. "Here they are, father." He took them out of his net one at a time and the king saw him take out the alligator's skin, the lion's skin, the big snake's skin, the monkeys' skins and the coatis' skins. "Oh," said the king," getting angry, "What do you want in exchange for these skins?" "I want you to make me taller and give me my cap back." "Oh," said the king, "what a shameless rabbit you are. In spite of everything you want to be big. You actually killed your own brothers. You actually killed them. You're so small. If you were larger, if I made you bigger, you'd kill all your brothers. Look here, you killed the lion, the alligator, and the snake, even though you're real little. "Well, now, you're going to have to forgive me, my son, but this is the punishment I've decreed: Bring me your ears so I can stretch them. You shameless thing, you already killed your brothers who are bigger than you. Now never come back here again. You're going once and for all, I'm just going to make your ears grow." Word of the Week: Knowledge Plant of the week: Lobelia © Copyrighted
Jēkabs Lautenbahs (1847—1928) – viens no pirmajiem latviešiem, kas īstenojis pilnvērtīgu akadēmisko karjeru. Par Tērbatas Universitātes, vēlāk Latvijas Universitātes mācībspēku, folkloristu un literatūras vēsturnieku raidījumā Septiņi gadsimti ceļā uz valsti stāsta literatūras zinātnieks Ojārs Lāms. Jēkabs Lautenbahs kā dzejnieks pazīstams arī kā Jūsmiņš, viņš pētījis latviešu mitoloģiju, daudz rakstījis par citttautu mitoloģiju. 1896. gadā J. Lautenbahs aizstāvēja maģistra disertāciju par lietuviešu un latviešu folkloras vēsturi. Bijis pasniedzējs gan Tērbatas Universitāte, gan Tērbatas augstākajos sieviešu kursos, mūža nogalē. Laikā no 1919. gada līdz 1928. gadam J. Lautenbahs bija Latvijas Universitātes Filoloģijas un filozofijas latviešu literatūras un vispārīgās literatūras profesors. 1924. gadā viņu ievēlēja par Latvijas Universitātes baltu filoloģijas goda doktoru.
They say if you meet someone from New Jersey, Pennsylvania or New York, you don't ask them if they've heard of the "Jersey Devil," you ask them if they've had some kind of encounter with it. The legend of the curious cryptid is so prolific, they've no doubt heard of it, and if they've spent any time near the Pine Barrens of "The Garden State," more often than not you'll find they've experienced some evidence of the beast, or know someone who has. Folklorists say that there are more than 30 variations of the legend, but the main origin story of New Jersey's own "Official Demon" goes all the way back to 1735, and a Mrs. Leeds of Galloway, NJ, who upon a difficult delivery of her 13th child, exclaimed it might as well be a devil – which, if the tale is to be believed, you should never do. Since then, the story has been so popular that the idea of The Jersey Devil has made its way into movies, television, and video games, and is even the inspiration for the name of New Jersey's National Hockey League team. But why has this tale endured for at least 282 years? Is it because somehow the legend is just so fantastic that people can't forget it? Or is it because, as so many residents throughout the years have claimed, from New Jersey's eastern shores, through the mysterious Pine Barrens all the way to western Pennsylvania, something really is out there? Visit our website for a lot more information on this episode: http://www.astonishinglegends.com/al-podcasts/2017/6/13/ep-74-the-jersey-devil
The three men made their way down the lonely trail that skirted the fields outside of Machiasport, Maine. These hills were wide open and bare, but the trees in the distance belied a deep forest toward the west and if they listened intently, they might have heard the waves in Machias Bay. It was dusk and the last light of the setting sun burned a bright red gash across last grey light of day. One of the three was a skeptic, certain that the events which had been occurring for the past six years were nothing more than an elaborate hoax played out to fool the locals into believing that it was possible to speak with the dead. His mission was to stop this foolish dependence on chicanery and parlor tricks and get the people back to believing properly about the living and the dead. The other two had seen the spirit before, had even had conversations with it, but that had been in the confines of the cellar of Captain Blaisdel and his family. They knew it was real. They were there as witnesses. Besides, this meeting was something else entirely and none of the three knew how this rendezvous with the dead would turn out. The year was 1806. For the past six years, a ghost had been speaking from beyond the grave to hundreds of locals in the Machiasport area. This was a good fifty years before the Fox girls of Hydesville, New York began hearing rappings in their house and started the American Spiritualist Movement which still lingers in our modern world as the NSAC (National Spiritualist Association of Churches). Situated on the edge of the new country, this out-of-the-way Maine hamlet would serve as the locale for the largest mass witnessing of a ghost in American history. Reverend Cummings, the skeptic on his was to the rendezvous with the ghost, claimed that he had his doubts. What would happen on the edge of that barren field that night would change his world forever and help him prepare a view of life after death that took the world by storm when the Fox girls popularized the idea of communicating with the dead more than half a century later. The Machiasport Ghost been called 'America's First Ghost,' but that would be stretching the truth. Certainly the new world had its share of hauntings long before 1799. Native Americans have passed down their stories of spirits by the oral tradition for centuries. Folklorists can call upon hundreds of stories of hauntings and specters from each of the original thirteen colonies. But the difference between these hauntings and the Machiasport haunting is that they were old and based upon memory alone, with few witnesses. The appearance the ghost of the woman in the cellar of the Maschiasport home could be dated and witnessed by dozens of living people. Also, the ghost appeared at a time when science and the value of impartial observation was beginning to become valued over time-honored belief and superstition. The other difference between this haunting and the others that came before it was that this ghost wanted to talk and well over two hundred people claimed to have heard her spoken words. Over a hundred also claimed to have seen her while she spoke. Stranger still, many in the crowd knew her while she was alive. It was like she had never died. If you've ever spent time alone in a house, you may recall that there are moments when you can swear you've heard a voice. You can't really make out the words and if you live in the city, it's easy to write it off as a conversation between two people walking outside as they pass your house. If you live in the country, however, it's harder to find an explanation for the sound. The experience can leave you with goosebumps and a sudden urge to get in the car and go for a long, long ride. Many people who claim to live in a haunted house describe the experience of hearing the mumbled sound of someone talking, but it's faint and indistinct and comes and goes quickly. Most people go about their business and try not to ponder the cause. Such was the case for Captain Abner Blaisdel and his family at their house at Machiasport in the year 1799. Blaisdel was a respected member of the community and a regular churchgoer. He wasn't one to fall for gimmicks and foolhardy ideas. But that didn't stop him and his family from being the one place in the community where the spirit decided to take up residence and begin talking. At first the voice was quiet and almost not there. They weren't enough to spook the Captain and his family, merely enough to inconvenience them.The sounds and noises went on for months and then, on the cold day of January 2, 1800, the voice suddenly gained a more sophisticated manner of speaking. They could distinctly hear words now. Stranger still, the sound seemed to be coming from their cellar. The voice sounded like a woman. With stout heart, Captain Blaisdel entered the cellar and listened. When he had heard enough, he asked the disembodied voice who she was. "I'm the dead wife of Captain George Butler, born Nelly Hooper," replied the voice, which has been described as "shrill, but mild and pleasant." Nelly Butler had indeed died a few years earlier at the tender age of twenty-one. Captain Blaisdel was not a medium, yet he was able to clearly speak to someone who obviously wasn't physically there with him in the cellar. He knew both of the men whose names were mentioned by the spirit and he also knew that neither of them would appreciate the idea that their dead beloved Nelly was back among them and able to talk. Her father, Dennis Hooper, only lived six miles down the road. Her widow, George, lived nearby, as well. The voice requested an audience with the two men and asked Captain Blaisdel to send for them forthwith. When asked why she was in the cellar and not in the house above, the voice explained that "I don't want to frighten the children." There are not many instances of the sudden appearances of spirits who can simply speak to the living without some kind of intercession. Today when such ideas are contemplated, one thinks of this kind of communication as impossible, or at least impossible without mediums, ouiji boards, trances and seances. Yet here was an instance of a simple man having a conversation with a dead woman he might have passed on the street merely a few years before. He reluctantly did as the spirit asked and sent for the two men. When they arrived, he sheepishly explained why he had summoned them in the dead of winter. Abner Blaisdel communicated to the pair that they had been hearing things for about six months and only recently had the sounds turned into a full-bodied human voice. Father and son-in-law listened with what one can only imagine was trepidation and suspicion. But there was only one way to prove the otherwise stalwart Captain Blaisdel wrong and set this matter to rest: they would go into the cellar and have a chat with their Nelly...or not. If they heard nothing, that would be the end of that. When they emerged from the cellar, they were pale and wide-eyed. After asking the disembodied voice a series of questions that only Nelly Butler could have answered, they were convinced that this was indeed her spirit come back to commune with the living. She knew the answer to every question. Later, her father would write,"I believe it was her voice." A few days later Abner's son came into the house visibly shaken, claiming that on the way home he had seen a woman in white floating above the fields. Things escalated when, the following day, the voice in the cellar loudly accosted the son asking him why he hadn't said hello to her when he saw her. In such a small community it didn't take long for word to get around that Captain Blaisdel had a ghost in his cellar who could talk to you. As the weather turned warmer and over the course of the next few years, scores of people visited the Blaisdel house and walked down the steps into the cellar to listen to Nelly Butler. What did she talk about? She spoke of redemption, of righteousness, and she also gave predictions. She prophesied that her widower would marry a Blaisdel and that they would have a child soon after. She spoke of family matters to people who she had known in life and gave advice. She predicted correctly the death of at least three local people. She took questions from the people and claimed to be neither a demon nor a witch. She is quoted to have said to a group of visitors, "Although my body is consumed and turned to dust, my soul is as much alive as before I left my body." She wasn't there to scare them but to guide them. For a ghost, she seemed quite pleasant. People would crowd into the cellar and sing hymns pray, and call to the spirit to appear and the eventually she would take form, indistinct at first, but eventually they saw her and she would move about and among them. It was a religious experience for those involved, a deeply spiritual moment that impressed upon everyone in attendance that there was life after death: they did not need to doubt. Then, in May of 1800, in front of at least twenty witnesses, she took a step forward from wherever she resided and appeared, materializing in front of the crowd. She was wearing a 'shining white garment'. One of those present wrote, "At first the apparition was a mere mass of light, then it grew into a personal form, about as tall as myself...the glow of the apparition had a constant tremulous motion. At last the personal form became shapeless, expanded every way and then vanished in a moment." She made a request that her child be reburied with new rites, which was done. Those in attendance at the re-interment of the body claimed that she appeared to them at the graveside to share in the moment. But this apparently wasn't her unfinished business. Word of the ghost spread quickly and her reputation grew. But such association with the dead would not stand forever. The local townsfolk were becoming used to Nelly's presence, many even visiting her on a regular basis like they might call upon an old friend. There was one person in the town, however, who was determined that this was an elaborate hoax and he was bound and determined to prove it. The Reverend Abraham Cummings did not believe in ghosts. As far as we was concerned, the spirits of the dead didn't linger. They went to perdition or paradise and could not choose to stay. As far as he was concerned, the only living person who had ever died and returned to tell about it was quite familiar to him . The locals didn't need Nelly to prove the existence of a life after death when they had the Son of God. Cummings was an educated man, a graduate of Brown University in Providence, and a man who believed in progress instead of superstition. It was time to end this nonsense once and for all. As an educated man, he would use the light of reason to shine in that dark cellar and end this series of events. He began by interviewing his parishioners, at least twenty-seven of them, each one certain of the veracity of her existence. They all told the same story - a spirit had returned from the edge of life to tell them truths and guide them. That didn't deter him. The time had come to take on this spirit head on. Though he had avoided meeting with Nelly because agreeing to do so would simply prove her existence to his parishioners, he set up a meeting of sorts, away from the cellar and the prying eyes of the public. He asked her father and a friend to accompany him on a walk. Captain Blaisdel asked Nelly's spirit to meet the Reverend in the open, in a field near the house but away from the road. She agreed to the personal interview. In his book Unbidden Guests, author William Oliver Stevens writes of the meeting. He gathered his information from Reverend Cummings own writings. He writes, "About twelve rods ahead of [Rev. Cummings] there was a slight knoll...[where] he could see a group of white rocks...showing dimly against the dark turf...Two or three minutes later...one of those...white rocks had risen off the ground, and had now taken the shape of a globe of light with a rosy tinge. As he went toward it, he kept an eye on it for fear it might disappear, but he had not gone more than five paces when the glowing mass flashed right to where he was [and] resolved itself into the shape of a woman, but small, the size of a child of seven. He thought, "You are not tall enough for the woman who has been appearing among us." Immediately, the figure expanded to normal size...and now she appeared glorious, with rays of light shining from her head all about, and reaching to the ground." This was the last time anyone saw or heard from the spirit of Nelly Butler. Apparently her connection with a man of God was enough to finish her business. But it was only the beginning for Reverend Abraham Cummings. From that moment on, he was transformed. The greatest skeptic had become the greatest believer. Here was definite proof that life continued after death. This ghostly appearance only served to fuel the fire of the good reverend's devotion to the precepts of the Christian religion. He left the Machiasport area and traveled widely, preaching about the life of the world to come as evidenced by the visitation that he had witnessed. He recorded the incident in the book he published in 1826, entitled, Immortality Proved by the Testimony of Sense: In which is contemplated the doctrine of spectres and the existence of a particular spectre addressed to the candor of this enlightened age. When we consider that by the date of the publication of his book, America would soon be immersed in Spiritualism and the idea of speaking with the dead would enter the mainstream. The Reverend Cummings was recalling a set of events that gave credence to this rather radical set of paranormal ideas that was taking America by storm. IS it possible that the Fox girls might have read his pamphlets? Spiritualist Churches rose up seemingly overnight and with the loss of so much life in the coming years as a result of the American Civil War, the stage was set for an entire nation of grieving people to seek communication with their dearly departed loved ones. Later, in 1888, the founders of the Spiritualist Movement itself would reject the idea of spiritualism, claiming that it had all started as a hoax with an apple tied to a string making raps on the floor. The Fox sisters eschewed their previous claims, calling the modern movement "an absolute falsehood from beginning to end, as the flimsiest of superstitions, the most wicked blasphemy known to the world." Though the sisters died soon after in abject poverty, the idea of mediumship and speaking to the dead gave them a comfortable income over the years. Motivated and managed by their older sister, they turned their ruse into a regular enterprise. Even though they claimed that the entire idea of spiritualism was a hoax, that didn't stop the Spiritualist movement from continuing to grow. Vestiges of it still live on today. But what about the Machiasport haunting? No one made any money as a result of it, though it gave the Reverend Cummings a reason to continue his life's work with more vigor for years to come. What makes the Machiasport Haunting important in the history of American paranormal studies is its early date and the number of witnesses who wrote about and claimed to have seen and spoken with the dead woman known to the world as Nelly Butler. No other haunting has had so many witnesses. Also, the mood of this haunting was enlightening rather than frightening, which is singularly rare and seems to compare only to such events as the appearance of the Virgin Mary in Catholic circles. We can even make the claim that this was the first documented haunting in the history of the United States. Because these events took place in an earlier time, modern people might tend to think of them as slightly foolish, perhaps even as a kind of parlor fiction designed to entertain listeners on long, dark nights by the fireside. Whatever people heard and saw in that cellar in Machiasport in the year 1800 and beyond, they believed it was a ghost. These weren't people prone to flights of fancy. These people were the epitome of the Yankee hands-on, problem-solving spirit, practical in every way. If the appearance of Nelly Butler's spirit was a fabrication created by the Blaisdel family, they must have been among the greatest charlatans ever to walk the earth, or beyond. The questions remain: was this a ghost or a demonic intruder? Was this hope from Heaven or was this a lie perpetrated to lure believers into a false hope? How could such things be? We will never know. SOURCES Citro, Joseph A. Passing Strange: True Tales of New England Hauntings and Horrors. Shelburne, VT: Chapters Pub., 1996. Print. America's First Ghost http://www.yankeemagazine.com/article/classics/americas-first-ghost#_ Bangor Daily News: "Is Maine Home to America's First Documented Haunting?", Oct 31, 2015 http://bangordailynews.com/2015/10/30/living/is-maine-home-to-the-first-documented-ghost-story-in-the-us/
Folklorists would make good podcasters. They are used to finding interesting people and getting them to tell good stories. Take Nancy Solomon for example. As the executive director of Long Island Traditions, she has spent years collecting and studying the stories of baymen, offshore fishermen, boat builders and the like. Today we'll talk to her about a number of those stories revolving around the subject of weather lore. We discuss how generations of fishermen have scanned the skies and shores for signs of encroaching weather. You'll hear of hurricanes opening (and closing) inlets along Fire Island, shark sightings, narrow escapes and the lasting impact of Superstorm Sandy. Built up over years and passed down through generations, the weather lore of Long Island fishermen can tell us much about how things have changed and how to best work with nature. And thanks to Debra Anwar Riad for adding her voice to our intro! Further Research Long Island Traditions Long Island Traditions on YouTube Nancy Solomon interview (2007) “The ‘New Cut' at Old Inlet” Hurricane Sandy (via the National Weather Service) Long Island Commercial Fishing Association The Folklore Society
In ancient times when the night was so much darker than it is today, stories were told that endure to this day. It's easy for scholars to assume that, because written records are a permanent way to record history of any kind, many folktales from literary cultures are assumed to be recent ones. Familiar fairytales such as the ones The Brothers Grimm recorded in their early research in the Black Forest of Europe feel familiar enough as to be from a more recent time in history and not from a remote age like Native American stories. However, The Brothers Grimm were convinced that the stories they researched were, in fact, as ancient as their Native American counterparts. Folklorists since have had difficulty believing this, however, because they are scientists, solid evidence is the only type of evidence they will consider. Recent research by anthropologists has confirmed that, perhaps, The Brothers Grimm were correct after all and the fairy tales that are so familiar to us have an older, more alien origin in languages and cultures that left so little behind as to be forgotten. According to this new research, the famous story "Beauty and The Beast", which was once thought to originate in the 16th century, is instead 4,000 years old. One story is mentioned in this article, however, as being older than writing itself and being invented at a time when mammoths walked the earth. It is a lesser known story, but is possibly an inspiration for Goethe's novel "Faust" and also the inspiration behind Jack-O-Lanterns on Halloween. In Acadian French, the name for this spirit is "Feu Follet" or "Foolish Fires". Despite having Christian overtones in many versions, stories of the Will-O-The-Wisp or "The Smith and The Devil" are estimated to be 6,000 years old. At the root of these many versions and names across many countries and centuries, there is one commonality: a mysterious and bright ball of light that appears in the dead of night. Travelers who walk on country roads by night usually spot these strange lights, but not always. There are many explanations for these haunting lights worldwide, with most being supernatural. For example, the Malecite tribe and the people of Southern Wales see the lights as omens of death. In Wales, these lights are called 'corpse candles', and their color and size further specify the gender and age of the doomed person. In Mexico and Africa, these lights are witches and sorcerers on the move towards a remote place to practice secret and dangerous magic. In Argentina, the lights are 'Luz Mala' or 'evil lights'. This light kills anyone who looks at it, yet it will pursue hapless people at night and try to get them to look at it. In Japan, these lights are called "Hitodama" and are believed to be either a human soul or a ball of supernatural energy. Such balls of fiery light are either found in graveyards or around fox-like spirits called 'Kitsune'. Kitsune are famous shapeshifters in Japanese mythology who either trick humans into violent misdeeds or help rice farmers as servants of the rice god, Inari. This version is adapted from the book ""Will O The Wisp" and is adapted from Ireland and New Brunswick, Canada. It describes one of the most common supernatural explanations: A condemned soul tries to lure travelers at night to their death: There was once a man named Willy O'Bannon who immigrated to America from Ireland to seek his fortune with his family. He took up the blacksmith trade and performed small metalworking jobs such as making and attaching horseshoes and nails. He settled near a small village in Canada, where he had regular work. None of this work helped him to feed his family, however. It was so difficult to earn enough to keep body and soul together that one day, Willy grew frustrated and said that he would sell his soul to The Devil just for the money. Not long after this happened, a man dressed in black wearing a tall hat came to his door. Willy said "I have never seen the likes of you in these parts before. Who are you?" With a sly smile that made Willy feel uneasy, the stranger replied "You don't know me, but know you, Willy O'Bannon. In fact, I heard you just the other day make me an offer. Was it your soul for the money?" Willy gulped in fear. This was The Devil come to take him up on his offer. The Devil continued. "I will make sure that you get all the money that you will ever need or want for seven years. But after seven years, I will arrive to take you to Hell." Feeling that seven years was a good long time, and feeling hunger in his belly, he accepted. The next morning, Willy's life changed. He got enough money to feed his family, buy a new house and workshop and even shared his wealth with the community. During this time, another strange figure appeared. It was a cold and rainy day, and an old, tired and cold man came to Willy's door. Willy fed him, warmed him up by the fireplace and gave him a place to sleep while the storm outside raged. The old man smiled at Willy as he ate his porridge. "I am an angel." The stranger said. "For your generosity, you have three wishes." Having already met an angel before (for The Devil is an angel too), Willy believed him. He thought for a moment. Then, he smiled. "I want three magical items. The first one is a chair that allows no one to stand up unless I say so. The second is an anvil that no one can let go of unless I say so. The third is a steel purse that does not let anything out of it unless I open it." The stranger frowned, but said. "It is done." When the seven years had passed, Willy was shaving and he heard the knock at the door. He knew who it was. "It's time to go, Willy." The Devil said. "I'm still shaving, sir." Willy replied. "Come in and have a seat. I'll be finished in a moment. I want to look my best when facing damnation." The Devil sat in the only chair in the room when he entered. As soon as he tried to rise from the chair, he felt he could not move. Willy wasted no time. He took an iron bar from his workshop and started to smack The Devil with it. "Stop! Please be merciful." "To you, Father of Evil? I think not." Willy replied before smacking him again. "Wait!" The Devil shouted before Willy posed to swing the bar. He listened to a Devil now beaten black and blue. "I will give you another seven years of wealth if you let me go form this chair." "No tricks?" "Of course not." The Devil said. With that, Willy commanded The Devil to stand up and in a flash, The Devil ran out of the house and back to Hell again to nurse his wounds. The next seven years passed faster than the first. Again, the familiar knock on the door was heard. "Come out, Willy! It's time to go, as per our agreement." "Of course, sir." Willie said. "Please come in. I need your help." The Devil came in and saw Willy organizing his workshop. "I need to leave this place in order for my family, so they don't have a horrible mess to clean up. Can you hand me that anvil over there, so I may put it away?" The Devil, confident in his strength, tried to lift to anvil. However, he found that he could not move his hand from it. He was rooted to the spot. Again, Willy took another iron rod and beat The Devil black and blue one more time. "No! Not again!" "Give me seven more years, Devil, and I'll release you." "Fine, just stop! Please!" Again, Willy commanded The Devil to take his hand off the anvil and again, The Devil wasted no time to leave. This span of seven years went along even faster than the last two. This time, The Devil did not come inside, but Willy left with the steel purse on his person. They walked through the town square and past a pub. "Say, Old Devil, since you'll be taking me somewhere hot and dry, could you do me the kindness of letting me have a drink for the road to Hell?" Not seeing any tricks this time, The Devil nodded. "I'll change myself into a coin for you, so don't worry about the cost." As soon as The Devil turned himself into a coin, Willy grabbed it, put it inside of the steel purse and bolted back home. He stuck the purse into the forge fire and kicked up the flames as hot as he could manage with the bellows. With each puff, The Devil wailed in pain. "I'll get you for this Willie!" "Then I'll just keep going if that's your attitude." He continued to kick up the flames until the purse was almost ready to melt. "If you let me out, I will never bother you again! I forfeit my claim on you!" With that, Willie used his blacksmith tools to open the purse. Howling in pain, with a smoking backside, The Devil bolted out of the house in a blackened whirlwind. Willie lived well until his death of old age. But when he reached the Gates of Heaven, St. Peter did not open the pearly gates. "I was always generous with my wealth and even took in one of your own. What is the meaning of this?" St. Peter shook his head. "That angel wanted to save you. The wishes were all attempts to pull you out of your pact with Hell. But instead, you kept yourself in it and played all those tricks on our enemy and hold onto wealth rather than abandon it. It was fun to watch you torture Satan, but because you wasted your chances to be saved and you got greedy, we can't let you in. So Willie accepted defeat and came to Hell's less than shiny gates. As soon as The Devil opened the gates to peek outside, his eyes widened and he shut the gate. "Oh God! Not you again!!!" The Devil shouted. Willie shook his head. "I'm not allowed up in Heaven sir. It looks like you get me in the end. You win." "Not a chance! After all you put me through, I don't ever want to see your face again, let alone for the rest of eternity! This place will freeze over before I let you in." "Then tell me where to go or I'll wait outside here and sneak in. You'll have to open those gates sooner or later, considering how many sinners are alive now." The Devil knew Willy was right and he knew that Willy was very clever. But The Devil came up with an idea. He took a piece of straw and lit it with a spark of hellfire. He opened the gate wide enough to reach out and hand it to him. "Here! You go get me souls I can use for firewood! Use this! I'm sure with your wily ways, you'll find a way to get them to kill themselves. Don't get any ideas about sneaking in here, though! Now be off with you and don't ever come back!" And whenever that tiny little spark of light appears in the dead of night, it's Old Willy's ghost trying to complete his task: a task intended to keep him away from Hell. He likes the souls to drown, so don't follow him or he'll mislead you into a deadly trick, just as he misled The Devil three times. Even in modern times, when there is so much more light to be seen even at the darkest times of the night, there are still sightings of mysterious phantom lights. Rather than resort to sometimes frightening answers with a supernatural bent, the two most popular scientific theories relate to biochemistry. The first theory was written by Allesandro Volta, a chemist who inspired the name for the standard measurement of electricity: the volt. He also created the world's first recorded battery since the ancient batteries first crafted in Babylon and Egypt. According to Volta, the balls of mysterious lights were not lost souls, witches or faeries, but swamp gas. According to this theory, plant and animal matter in a wetland decomposes and methane gas builds up. Eventually, it must bubble up and fly out of the wet bottom and into the air. If there is lightning or some static discharge in the same area, the gas will be ignited like a match over an open torch head. At the time that Volta published this theory, which was after he discovered the existence of methane gas in 1776, it caused controversy. By this time, the supernatural legends behind will-o-the-wisps was so commonplace that it was an unquestioned fact. Just as Benjamin Franklin faced controversy for claiming that lighting was not caused by the wrath of God, so did Volta face a crowd angry with the possibility that, maybe, the phantom lights they sometimes saw was nothing to fear. Even today, swamp gas is an explanation that is often not taken seriously or accepted. Nevertheless, it is undeniable that methane gas is a byproduct of natural decay. Wherever there is a large amount of biomass left to decompose, there will be a buildup of this gas.This theory has further evidence to support it with the observed fact that as wetlands in England have been drained and developed, instances of will-o-the-wisp sightings have declined. The second explanation is bio-luminescent fungi. Some species of fungi will glow in the dark, either to attract insects that help spread the spores or to deter animals from eating it. Often, these fungi will appear either on top of trees or on decomposing logs on the forest floor. It is commonly a dim light, but can be bright enough to read by on rare occasions. The layman's term for this natural phenomena is 'foxfire'. On Wikipedia's listing of bio-luminescent fungi, there are over 23 species in North America and 22 species in Europe. The first species on this list, Armillaria calvescens, is a species that exists in Canada and New England. Specifically, it lives on maple trees abundant in New England and Canada. As if in commemoration of these stories, the scientists who discovered the chemical that lights up living things call it Luciferum, a name derived from one of many names for The Devil. Today, the genes for this chemical's production and expression are vital for use in the study of genetics. A recent study has involved making cats glow in the dark to see if it is possible to implant HIV resistant genes into humans to combat AIDS. Someday, we may have feline Will-O-The-Wisps roaming the country and spooking travelers because of this. For now, however, we have only ghosts and gases for explaining why there are errant lights that seem to come from the night with no explanation. It is clear from all of this evidence that this is a story with roots so old, that it is remembered long after it's original language has been completely forgotten. It has come to be retold in many languages across continents and helps to explain a phenomena that continues to intrigue people today. Anthropologists who discovered this story's true age suggest this is a tale that tells of how Man attempts to change his fate, but only ends up doing so in an unpleasant way. This same theme appears in the latest incarnation of the legend in Disney and Pixar's 2012 movie Brave. In it, Princess Merida is lured by tiny blue flame spirtes called "Will-O-The-Wisps". Just like Willie from the Irish and Maritimes version, she tries to defy her fate with magic and faces unforeseen misfortune as a result. There is another moral to these stories that is new to us, however. While languages come and go and cultures appear and disappear, stories remain today as monuments of the imagination. Even after temples and cities crumble down and their histories fade into the dark twilight of time, stories, like Will-O-The-Wisps, briefly appear to illuminate our past, even casting light onto that which has become alien to our memories and that which is still familiar to us today. Bibliography Will O' The Wisp: Folk Tales and Legends of New Brunswick by Carole, Spray Wikipedia: Will-O-The-Wisp Wikipedia: Biolumiescent Fungi Today I Found Out: What causes Will-O-The-Wisps The Guardian: Fairytales much older than previously thought, says researchers Celtic Monsters- Omen's of Death
On November 4, 2010, Scott Reynolds Nelson delivered the banner lecture "Steel Drivin' Man: John Henry, the Untold Story of an American Legend" According to the ballad that made him famous, John Henry did battle with a steam-powered drill, beat the machine, and died. Folklorists have long thought John Henry to be mythical, but historian Scott Nelson has discovered that he was a real person—a nineteen-year-old from New Jersey who was convicted of theft in a Virginia court in 1866, sentenced to ten years in the penitentiary, and put to work building the C&O Railroad. There, at the Lewis Tunnel, Henry and other prisoners worked alongside steam-powered drills. In his book, Nelson pieces together the biography of the real John Henry. It is also the story of work songs, songs that not only turned Henry into a folk hero but also, in reminding workers to slow down or die, were a tool of resistance and protest. This lecture complements the VHS exhibition Organized Labor in Virginia. Scott Reynolds Nelson teaches history at William and Mary. The content and opinions expressed in these presentations are solely those of the speaker and not necessarily of the Virginia Museum of History & Culture.
On Thursday, November 4, 2010, Scott Reynolds Nelson discussed his book Steel Drivin' Man: John Henry, the Untold Story of an American Legend. According to the ballad that made him famous, John Henry did battle with a steam-powered drill, beat the machine, and died. Folklorists have long thought John Henry to be mythical, but historian Scott Nelson has discovered that he was a real person—a nineteen-year-old from New Jersey who was convicted of theft in a Virginia court in 1866, sentenced to ten years in the penitentiary, and put to work building the C and O Railroad. There, at the Lewis Tunnel, Henry and other prisoners worked alongside steam-powered drills. In his book, Nelson pieces together the biography of the real John Henry. It is also the story of work songs, songs that not only turned Henry into a folk hero but also, in reminding workers to slow down or die, were a tool of resistance and protest. This lecture complements the VHS exhibition Organized Labor in Virginia. Scott Reynolds Nelson teaches history at William and Mary.(Introduction by E. Lee Shepard)
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