Stories of Our Lives

de, Frank

doi:10.2307/j.ctt4cgrq8

Cited by 3 publications

(1 citation statement)

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“…They engage in telling what folklorists call "personal narratives" that relate individual experiences within American structural and stylistic expectations of the "good story." Often events that spark the personal narrative as a folkloric frame are family sagas, workplace dramas, scary situations, social faux pas, supernatural or miraculous experiences ("memorates" in folkloristic terminology), and sexual encounters (Boatright 1958;Braid 1996;De Caro 2013;Dégh and Vázsonyi 1974;Fine 1987;Honko 1964;Pentikainen 1973;Robinson 1981;Sebba-Elran 2003;Stahl 1977;Sweterlitsch 1996;Tucker 1992;Wilson 1991;Zeitlin et al 1982).…”

Section: Folklore As Processes In Everyday Lifementioning

confidence: 99%

The Challenge of American Folklore to the Humanities

Bronner¹

2018

Humanities

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American Folklore consists of traditional knowledge and cultural practices engaged by inhabitants of the United States below Canada and above Mexico. American folklorists were influenced by nineteenth-century European humanistic scholarship that identified in traditional stories, songs, and speech among lower class peasants an artistic quality and claim to cultural nationalism. The United States, however, appeared to lack a peasant class and shared racial and ethnic stock associated in European perceptions with the production of folklore. The United States was a relatively young nation, compared to the ancient legacies of European kingdoms, and geographically the country's boundaries had moved since its inception to include an assortment of landscapes and peoples. Popularly, folklore in the United States is rhetorically used to refer to the veracity, and significance, of cultural knowledge in an uncertain, rapidly changing, individualistic society. It frequently refers to the expressions of this knowledge in story, song, speech, custom, and craft as meaningful for what it conveys and enacts about tradition in a future-oriented country. The essay provides the argument that folklore studies in the United States challenge Euro-centered humanistic legacies by emphasizing patterns associated with the American experience that are (1) democratic, (2) vernacular, and (3) incipient.

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Section: Folklore As Processes In Everyday Lifementioning

confidence: 99%

The Challenge of American Folklore to the Humanities

Bronner¹

2018

Humanities

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Frank de Caro (1943–2020)

Gaudet

2021

Journal of American Folklore

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M. Craig Dangerfield, Duck Guide: The Intersection of Personal Narrative and Great Salt Lake Wetlands History

Williams¹

2019

Utah Historical Quarterly

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I got my first exposure to waterfowl when I was very young living in Garfield, Utah. Kennecott Copper Company owned the town. Some of the marshes of the Great Salt Lake were very near. The Company provided recreation for all their employees. Included was a huge clubhouse with a bowling alley, boxing ring, theatre, and further east was the Copper Club golf course, and east of that was the Kennecott Duck Club. The Duck Club took in all the land between 2100 South to 3100 South and from about 4000 West to 5600 West. It was a series of ponds and canals that provided hunting, fishing, and water skiing for the employees and a whole world of discovery for their children. I caught my first limit of rainbow trout there.1

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Stories of Our Lives

Cited by 3 publications

References 0 publications

The Challenge of American Folklore to the Humanities

The Challenge of American Folklore to the Humanities

Frank de Caro (1943–2020)

M. Craig Dangerfield, Duck Guide: The Intersection of Personal Narrative and Great Salt Lake Wetlands History

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