Office copier folklore?those tattered sheets of cartoons, mottoes, zany poems, defiant sayings, parodies, and crude jokes that regularly circulate in office buildings everywhere?is the subject of this innovative study. this type of folklore represents a major form of tradition in modern America, and the authors have compiled this raw data for scholarship?and entertainment. These creations of the Paperwork Empire comment on topics and problems that concern all urban Americans. No one and nothing escapes their raunchy wit and sarcasm. Bosses, ethnic groups, minorities, the sexes, alternative lifestyles, politics, welfare, government workers, the law, bureaucracy, and even "The Night Before Christmas" all come under fire to form a biting, and hilarious, commentary on modern American society.

Concentrating on lore gathered since World War II, Bronner has assembled an anthology of what children really say, not what adults wish they would say. It is through such shared lore—songs, expressions, games and beliefs—that children adapt to new situations. Bronner includes secret languages, jump rope rhymes, song parodies, games, taunts, tongue twisters, jokes, and more. These treasures make for nostalgic reading for adults who want to relive their own childhoods or gain a window to their own children's world.

In this illuminating discussion of the role of animals in Western thought, the author shows, through his analysis of folklore, popular ideas, and natural history, that man's traditional fascination with animals is more than it appears. Professor Sax asserts that "animals put us in touch with modes of perception that are prior to culture. Encounters with animals compel us to question what it means to be human." After summarizing recent research on the bonds between animals and people, the author discusses the two major traditions of animal tales in Western culture, fables and fairy tales. Also discussed is what role specific animals, such as the beaver, stag, and elephant, have played in Western thought.

Orality has been central to the transmission of Sephardic customs, wisdom, and values for centuries. Throughout the Middle Ages, Spanish Jews were known for their linguistic skills, and as translators and storytellers they were the main transmitters of Eastern/Islamic culture to the Christian world. Derived from a distinguished heritage, Judeo-Spanish storytelling has evolved over a five-hundred-year historical journey. Constant contact with the surrounding societies of the past and with modern Israeli influences, making it more universal than other Sephardic oral genres. Told in order to entertain but also to teach, Judeo-Spanish folktales convey timeless wisdom and a colorful depiction of Sephardic communities up to the first half of the twentieth century. King Solomon and the Golden Fish is a selection of fifty-four folktales taken from Matilda Koén-Sarano's collection of stories recorded in Ladino (Judeo-Spanish) and translated by Reginetta Haboucha into fluent and idiomatic English that preserves the flavor and oral nuances of each text. Haboucha provides commentary and annotations to the folktales that enlighten both the academic and the lay reader, making this book at once appealing to scholars and enjoyable for the general public. King Solomon and the Golden Fish is divided into six main thematic sections: Supernatural Tales, Tales of Fate, Tales of the Prophet Elijah, Romantic Tales, Tales of Cleverness and Wisdom, and Jokes and Anecdotes. These folktales remain a powerful link between modern-day Spanish Jews and the Hispano-Jewish legacy?this collection passes along that legacy and provides a source of the customs and values of Sephardic Jews.

Once upon a time, a young girl ventured into a dark forest, looking for a cure for her much-loved elder sister ... A touching, tender and lyrical fable about what we do for the ones we love, and the beauty and mystery of being alive in a world in which we are part of everything, and everything is part of us. As a terrible pandemic rages through the country, a young girl, Teo, leaves her small village and sets off into the forest, in search of a cure for her sister who is infected with the pox. Her father Merdocai has surrendered himself to the evil Marquis to be experimented upon for the Greater Good; and with her mother long-dead, all Teo has to keep her going is the love of her sister, her father and her friend Rodrigo, a stuttering poet. As Teo ventures deeper into the forest, she encounters creatures and teachers who hold the answers to all the questions she has about who she is, and where she has come from. Meanwhile, out in the depths of the ocean, a whale is returning to the place he was born, to exhale his last breath. While Teo does not know this, he too holds secrets that belong to Teo's story. The Whale's Last Song is a tender, sweet and wise fable, on what we are prepared to do for those we love; a celebration of the beauty and mystery of being alive in a world in which we are part of everything, and everything is part of us; and a love song to the natural world. It is The Alchemist meets The Princess Bride meets The Little Prince. It is a little gem. 'A bright ode to all that is good and beautiful in the world. The Whale's Last Song is a timeless tale, an allegory of the heart.' Maggie Hamilton 'Fresh, exquisite, a creative tour de force ... Both challenging and reassuring, the story weaves a sense of belonging through the fallibility of being human and the mysteries of being alive.' Suzie Miller, Prima Facie

"It is said that Coyote was sitting atop Sonoma Mountain when he decided to create the world and people, and many of the songs that Coast Miwok and Southern Pomo people have sung since the beginning of time are gifts from the mountain. The stories go on and on because the mountain itself has so many things--rocks and animals; birds and grasses, fish, frogs, springs and creek, trees--and many of the stories connect with other stories, just as the animals and plants and all other things on Sonoma Mountain connect with one another. In this book of stories from the award-winning author of Grand Avenue, Greg Sarris retells sixteen creation stories from his ancestral homeland."--Provided by publisher.

Thanks to these generous donors for making the publication of the books in this series possible: Lloyd E. Cotsen; The Maurice Amado Foundation; National Endowment for the Humanities; and the National Foundation for Jewish Culture Tales from Arab Lands presents tales from North Africa, Yemen, Lebanon, Syria, and Iraq in the latest volume of the most important collection of Jewish folktales ever published. This is the third book in the multi-volume series in the tradition of Louis Ginzberg?s timeless classic, Legends of the Jews . The tales here and the others in this series have been selected from the Israel Folktale Archives (IFA), named in Honor of Dov Noy, at The University of Haifa, a treasure house of Jewish lore that has remained largely unavailable to the entire world until now. Since the creation of the State of Israel, the IFA has collected more than 20,000 tales from newly arrived immigrants, long-lost stories shared by their families from around the world. The tales come from the major ethno-linguistic communities of the Jewish world and are representative of a wide variety of subjects and motifs, especially rich in Jewish content and context. Each of the tales is accompanied by in-depth commentary that explains the tale's cultural, historical, and literary background and its similarity to other tales in the IFA collection, and extensive scholarly notes. There is also an introduction that describes the culture and its folk narrative tradition, a world map of the areas covered, illustrations, biographies of the collectors and narrators, tale type and motif indexes, a subject index, and a comprehensive bibliography. Until the establishment of the IFA, we had had only limited access to the wide range of Jewish folk narratives. Even in Israel, the gathering place of the most wide-ranging cross-section of world Jewry, these folktales have remained largely unknown. Many of the communities no longer exist as cohesive societies in their representative lands; the Holocaust, migration, and changes in living styles have made the continuation of these tales impossible. This series is a monument to a rich but vanishing oral tradition. This series is a monument to a rich but vanishing oral tradition.

A language carries a people's memories, whether they are recounted as individual reminiscences, as communal history, or as humorous tales. This collection of stories from Anishinaabe elders offers a history of a people at the same time that it seeks to preserve the language of that people.> As fluent speakers of Ojibwe grow older, the community questions whether younger speakers know the language well enough to pass it on to the next generation. Young and old alike are making widespread efforts to preserve the Ojibwe language, and, as part of this campaign, Anton Treuer has collected stories from Anishinaabe elders living at Leech Lake, White Earth, Mille Lacs, Red Lake, and St. Croix reservations. Based on interviews Treuer conducted with ten elders—Archie Mosay, Jim Clark, Melvin Eagle, Joe Auginaush, Collins Oakgrove, Emma Fisher, Scott Headbird, Susan Jackson, Hartley White, and Porky White—this anthology presents the elders' stories transcribed in Ojibwe with English translation on facing pages. These stories contain a wealth of information, including oral histories of the Anishinaabe people and personal reminiscences, educational tales, and humorous anecdotes. Treuer's translations of these stories preserve the speakers' personalities, allowing their voices to emerge from the page. This dual-language text will prove instructive for those interested in Ojibwe language and culture, while the stories themselves offer the gift of a living language and the history of a people.

In this important study Ernst Cassirer analyzes the non-rational thought processes that go to make up culture. He demonstrates that beneath both language and myth there lies an unconscious "grammar" of experience, whose categories and canons are not those of logical thought. He shows that this prelogical "logic" is not merely an undeveloped state of rationality, but something basically different, and that this archaic mode of thought still has enormous power over even our most rigorous thought, in language, poetry and myth. The author analyzes brilliantly such seemingly diverse (yet related) phenomena as the metaphysics of the Bhagavat Gita, the Melanesian concept of Mana, the Naturphilosophie of Schelling, modern poetry, Ancient Egyptian religion, and symbolic logic. He covers a vast range of material that is all too often neglected in studies of human thought. These six essays are of great interest to the student of philosophy or the philosophy of science, the historian, or the anthropologist. They are also remarkably timely for students of literature, what with the enormous emphasis placed upon "myth" in modern literary speculation. This book is not superficial speculation by a dabbler, but a penetrating study by one of the most profound and sensitive philosophic minds of our time.

"Hasidism is a textbook that introduces sources to the study of the Hasidic movement. Hasidism, an Orthodox Jewish sect that originated in Poland in the 18th century, today counts over 400,000 adherents, primarily in the US, Israel, and the UK. Scholarly interest in this history of Hasidic Judaism and Hasidic Jews is growing, but there is no textbook dedicated to research methods in the field. Hasidism, edited by an internationally recognized historian of Hasidism, aims to remedy this gap in the literature. The work's twelve chapters each of draws upon a set of different source material (such as folklore, music, or material culture) to answer questions in the history of Hasidism. This intervention is necessary because traditionally, historians have limited their research to printed word sources, typically written by rebbes, the leaders in the community. But by doing so, historians have inadvertently erased the ordinary members of the Hasidic community while centralizing its leaders. The contributors to this volume are keenly aware of this limitation, and instead use previously untapped sources to shed new light on the subject. Ultimately, this textbook will present research methods that can decentralize the role community leaders play in the current literature and reclaim the everyday lives of Eastern Europe's Hasidic Jews. As collected whole, Hasidism "will assemble...knowledge of existing sources for studying the history and culture of Hasidism" into a comprehensive and unique reference work."--

Remarkable prose collection from a notable Australian poet. If life is a cosmic stage where illusions are the only reality, says Jacob G. Rosenberg, it is through these illusions that we can sometimes better recognize our world, our fellows, and ourselves. Such is the author's hope in this book. The stories in the first part, Lives, explore dimensions of the human landscape. The shorter pieces that make up Embers, inspired by the midrashic tradition of biblical interpretation, investigate the eternal human drama through the prisms of scripture, history, and folklore.

Take this test. You think today's sensitive, caring man is: (a) a myth, (b) an oxymoron, or (c) a moron. No matter whether you laugh at this bit of folk humor, its wide circulation bespeaks a modern predicament for American men. Men's manly traditions have been shaken in an age of sensitivity. Some observers have even referred to a crisis of masculinity for a new generation of boys. In Manly Traditions, established scholars in the fields of folklore, men's studies, and gender studies identify the folkloric roots of what it means to be a man in America. In a lively volume they examine the traditions men inherit and adapt for their own purposes in contemporary life. Simon J. Bronner is Distinguished University Professor of American Studies and Folklore at the Pennsylvania State University at Harrisburg.

"Jewish Cultural Studies charts the contours and boundaries of Jewish cultural studies and the issues of Jewish culture that make it so intriguing-and necessary-not only for Jews but also for students of identity, ethnicity, and diversity generally. In addition to framing the distinguishing features of Jewish culture and the ways it has been studied, and often misrepresented and maligned, Simon J. Bronner presents several case studies using ethnography, folkloristic interpretation, and rhetorical analysis. Bronner, building on many years of global cultural exploration, locates patterns, processes, frames, and themes of events and actions identified as Jewish to discern what makes them appear Jewish and why. Jewish Cultural Studies is divided into three parts. Part 1 deals with the conceptualization of how Jews in complex, heterogenous societies identify themselves as a cultural group to non-Jews and vice versa-such as how the Jewish home is socially and materially constructed. Part 2 delves into ritualization as a strategic Jewish practice for perpetuating peoplehood and the values that it suggests-for example, the rising popularity of naming ceremonies for newborn girls, simhat bat or zeved habat, in the twenty-first century. Part 3 explores narration, including the global transformation of Jewish joking in online settings and the role of Jews in American political culture. Bronner reflects that a reason to separate Jewish cultural studies from the fields of Jewish studies and cultural studies is the distinctiveness of Jewish culture among other ethnic experiences. As a diasporic group with religious ties and varying local customs, Jews present difficulties of categorization. He encourages a multiperspectival approach that considers the Jewish double consciousness as being aware of both insider and outsider perspectives, participation in ancient tradition and recent modernization, and the great variety and stigmatization of Jewish experience and cultural expression. Students and scholars in Jewish studies, cultural studies, ethnic-religious studies, folklore, sociology, psychology, and ethnology are the intended audience for this book"--

How have modern Jews appropriated traditional aspects of their culture and religion to sustain them in the modern world? Twenty-one distinguished scholars address this question by drawing on a range of disciplines: social and cultural history, ethnography, folklore, sociology, educational theory, and rabbinics. They examine Jewish communities from Russia to North Africa, from Israel to the United States. Among the subjects they explore are Jewish art, holiday practices, feminist ceremonies, adult education, and religious movements in Israel. The Uses of Tradition demonstrates the persistence of tradition and the limits to continuity. It asks: How extensively can tradition be reinterpreted before it is subverted? At what point is creative reinvention an act of betrayal? How effectively can selective borrowing from tradition sustain a religious community?

By defining folklore as artistic communication in small groups, Dan Ben-Amos led the discipline of Folklore in new directions. In Folklore Concepts, Henry Glassie and Elliott Oring have curated a selection of Ben-Amos's groundbreaking essays that explore folklore as a category in cultural communication and as a subject of scholarly research. Ben-Amos's work is well-known for sparking lively debate that often centers on why his definition intrinsically acknowledges tradition rather than expresses its connection forthright. Without tradition among people, there would be no art or communication, and tradition cannot accomplish anything on its own--only people can. Ben-Amos's focus on creative communication in communities is woven into the themes of the theoretical essays in this volume, through which he advocates for a better future for folklore scholarship. Folklore Concepts traces Ben-Amos's consistent efforts over the span of his career to review and critique the definitions, concepts, and practices of Folklore in order to build the field's intellectual history. In examining this history, Folklore Concepts answers foundational questions about what folklorists are doing, how they are doing it, and why.

This text presents a collection of nearly 200 examples of the fake memos, pseudo mottoes and folk cartoons that are transmitted by fax, email and the Internet. It treats these examples of photocopylore as cultural artefacts recording folklore and culture in the post-print era.