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121-445: Urban legends (sometimes modern legend , urban myth , or simply legend ) is a genre of folklore concerning stories about an unusual (usually scary) or humorous event that many people believe to be true but largely are not. These legends can be entertaining but often concern mysterious peril or troubling events, such as disappearances and strange objects or entities. Urban legends may confirm moral standards, reflect prejudices, or be

242-594: A fraternal organization , secret society or religious order , or graduation from school or recruit training . A person taking the initiation ceremony in traditional rites, such as those depicted in these pictures, is called an initiate . William Ian Miller notes the role of ritual humiliation in comic ordering and testing. Mircea Eliade discussed initiation as a principal religious act by classical or traditional societies. He defined initiation as "a basic change in existential condition", which liberates man from profane time and history. "Initiation recapitulates

363-462: A friend of a friend ), which serves to personalize, authenticate and enhance the power of the narrative while distancing the teller from the tall tale . Many urban legends depict horrific crimes, contaminated foods, or other situations that would potentially affect many people. Anyone believing such stories might feel compelled to warn loved ones. On occasion, news organizations, school officials and even police departments have issued warnings concerning

484-459: A street culture outside the purview of adults. This is also ideal where it needs to be collected; as Iona and Peter Opie demonstrated in their pioneering book Children's Games in Street and Playground . Here the social group of children is studied on its own terms, not as a derivative of adult social groups. It is shown that the culture of children is quite distinctive; it is generally unnoticed by

605-404: A Bigfoot sighting) may significantly overestimate the duration of the event. Companies have been accused of hiding "secret messages" behind their logos or packaging, as in the case of the old Procter & Gamble symbol, supposedly an occult figure that gave panache to the brand. (If the thirteen stars in the symbol were connected a certain way, it would show three sixes in a row or looked at

726-432: A binary: one individual or group who actively transmits information in some form to another individual or group. Each of these is a defined role in the folklore process. The tradition-bearer is the individual who actively passes along the knowledge of an artifact; this can be either a mother singing a lullaby to her baby, or an Irish dance troupe performing at a local festival. They are named individuals, usually well known in

847-408: A child's birthday party, including verbal lore ( Happy Birthday song ), material lore (presents and a birthday cake), special games ( Musical chairs ) and individual customs (making a wish as you blow out the candles). Each of these is a folklore artifact in its own right, potentially worthy of investigation and cultural analysis. Together they combine to build the custom of a birthday party celebration,

968-405: A closed 'family' which absorbs in members, who are often formally accepted, generally after a form of trial or hazing . In addition, there can be similar rites of passages associated with parts of naval and military life, which do not constitute true initiations as the participants are already and remain members of the same community. One such rite is associated with crossing the equator on board

1089-483: A community. Many objects of material folklore are challenging to classify, difficult to archive, and unwieldy to store. The assigned task of museums is to preserve and make use of these bulky artifacts of material culture. To this end, the concept of the living museum has developed, beginning in Scandinavia at the end of the 19th century. These open-air museums not only display the artifacts, but also teach visitors how

1210-507: A form of initiation, also known as "sex in", though they may also be "jumped-in" like their male counterparts. One study shows that female members who were "sexed-in" as part of gang initiation were thereafter viewed with lower respect than those that were "jumped-in", even when promised they would become full-fledged members. Another study found that sexed-in members face greater risks of sexual exploitation and abuse by fellow male members. Tribes often have initiations. The initiation done in

1331-424: A friend told me", the friend being identified by first name only or not identified at all. Such legends seem to be believable and even provocative, as some readers are led in turn to pass them on, including on social media platforms that instantly reach millions worldwide. Many are essentially extended jokes , told as if they were true events. Persistent urban legends do often maintain a degree of plausibility, as in

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1452-544: A long-running column in The Sunday Times . These include the story that Orson Welles began work on a Batman movie in the 1940s, which was to feature James Cagney as the Riddler and Marlene Dietrich as Catwoman ; the persistent rumour that the rock singer Courtney Love is the granddaughter of Marlon Brando ; and the idea that a famous 1970s poster of Farrah Fawcett contains a subliminal sexual message concealed in

1573-538: A naval ship, but it can even be taken by passengers on board a cruise liner , who are not and do not become members of anything but the so-called "equator crossing club". Another form, "Kissing the Royal Belly" or "Royal Baby", calls for initiates to kneel before a senior member of the crew, who wears a mock diaper. This "Baby" usually has a huge stomach covered with greasy materials ranging from cooking oil to mustard, shaving cream, eggs, and oysters. Junior sailors must lick

1694-504: A problem to be solved, but as a tremendous opportunity. In the diversity of American folklife, we find a marketplace teeming with the exchange of traditional forms and cultural ideas, a rich resource for Americans". This diversity is celebrated annually at the Smithsonian Folklife Festival and many other folklife fests around the country. There are numerous other definitions. According to William Bascom major article on

1815-594: A scripted combination of multiple artifacts which have meaning within their social group. Folklorists divide customs into several different categories. A custom can be a seasonal celebration , such as Thanksgiving or New Year's . It can be a life cycle celebration for an individual, such as baptism, birthday or wedding. A custom can also mark a community festival or event; examples of this are Carnival in Cologne or Mardi Gras in New Orleans . This category also includes

1936-465: A shepherding process where those who are at a higher level guide the initiate through a process of greater exposure of knowledge. This may include the revelation of secrets, hence the term secret society for such organizations, usually reserved for those at the higher level of understanding. One famous historical example is the Eleusinian Mysteries of ancient Greece, thought to go back to at least

2057-509: A shift in purpose and meaning. There are many reasons for continuing to handmake objects for use, for example these skills may be needed to repair manufactured items, or a unique design might be required which is not (or cannot be) found in the stores. Many crafts are considered as simple home maintenance, such as cooking, sewing and carpentry. For many people, handicrafts have also become an enjoyable and satisfying hobby. Handmade objects are often regarded as prestigious, where extra time and thought

2178-426: A small sampling of objects and skills that are included in studies of material culture. Customary culture is remembered enactment, i.e. re-enactment. It is the patterns of expected behavior within a group, the "traditional and expected way of doing things" A custom can be a single gesture , such as thumbs down or a handshake . It can also be a complex interaction of multiple folk customs and artifacts as seen in

2299-450: A social event during the winter months, or the gifting of a quilt to signify the importance of the event. Each of these—the traditional pattern chosen, the social event, and the gifting—occur within the broader context of the community. Even so, when considering context, the structure and characteristics of performance can be recognized, including an audience, a framing event, and the use of decorative figures and symbols, all of which go beyond

2420-400: A swell in popular interest in folk traditions, these community celebrations are becoming more numerous throughout the western world. While ostensibly parading the diversity of their community, economic groups have discovered that these folk parades and festivals are good for business. All shades of people are out on the streets, eating, drinking and spending. This attracts support not only from

2541-563: A typical urban legend is its elements of mystery, horror , fear, or humor. Often they serve as cautionary tales . Some urban legends are morality tales that depict someone acting in a disagreeable manner, only to wind up in trouble, hurt, or dead. Urban legends will often try to invoke a feeling of disgust in the reader which tends to make these stories more memorable and potent. Elements of shock value can be found in almost every form of urban legend and are partially what makes these tales so impactful. An urban legend may include elements of

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2662-496: A watermelon growing in the stomach , or that going outdoors just after showering will result in catching a cold. Many old wives' tales have grown around the identification of ailments, real and imagined, and the recommended remedies, rituals, and home-grown medical treatments to treat them. Internet urban legends are those spread through the internet, as through Usenet or email or more recently through other social media . They can also be linked to viral online content. Some take

2783-475: A way to make sense of societal anxieties. In the past, urban legends were most often circulated orally, at gatherings and around the campfire for instance. Now, they can be spread by any media, including newspapers, mobile news apps, e-mail , and most often, social media . Some urban legends have passed through the years/decades with only minor changes, in where the time period takes place. Generic urban legends are often altered to suit regional variations, but

2904-553: A whole, even as it continues to be a point of discussion within the field itself. The term folkloristics , along with the alternative name folklore studies , became widely used in the 1950s to distinguish the academic study of traditional culture from the folklore artifacts themselves. When the American Folklife Preservation Act (Public Law 94-201) was passed by the U.S. Congress in January 1976, to coincide with

3025-492: Is "not idle speculation… Decades of fieldwork have demonstrated conclusively that these groups do have their own folklore." In this modern understanding, folklore is a function of shared identity within any social group. This folklore can include jokes, sayings, and expected behavior in multiple variants, always transmitted in an informal manner. For the most part, it will be learned by observation, imitation, repetition, or correction by other group members. This informal knowledge

3146-417: Is a rite of passage marking entrance or acceptance into a group or society. It could also be a formal admission to adulthood in a community or one of its formal components. In an extended sense, it can also signify a transformation in which the initiate is 'reborn' into a new role. Examples of initiation ceremonies might include Christian baptism or confirmation , Jewish bar or bat mitzvah , acceptance into

3267-457: Is a distinct branch of folklore that deals with activities passed on by children to other children, away from the influence or supervision of an adult. Children's folklore contains artifacts from all the standard folklore genres of verbal, material, and customary lore; it is however the child-to-child conduit that distinguishes these artifacts. For childhood is a social group where children teach, learn and share their own traditions, flourishing in

3388-531: Is a flexible concept which can refer to a nation as in American folklore or to a single family. " This expanded social definition of folk supports a broader view of the material, i.e., the lore, considered to be folklore artifacts . These now include all "things people make with words (verbal lore), things they make with their hands (material lore), and things they make with their actions (customary lore)". Folklore are no longer considered to be limited to that which

3509-400: Is also transmitted within a group, remains a practical hygiene and health issue and does not rise to the level of a group-defining tradition. Tradition is initially remembered behavior; once it loses its practical purpose, there is no reason for further transmission unless it has been imbued with meaning beyond the initial practicality of the action. This meaning is at the core of folkloristics,

3630-480: Is as close as folklorists can come to observing the transmission and social function of this folk knowledge before the spread of literacy during the 19th century. As we have seen with the other genres, the original collections of children's lore and games in the 19th century was driven by a fear that the culture of childhood would die out. Early folklorists, among them Alice Gomme in Britain and William Wells Newell in

3751-505: Is called folklore studies or folkloristics, and it can be explored at the undergraduate, graduate, and Ph.D. levels. The word folklore , a compound of folk and lore , was coined in 1846 by the Englishman William Thoms , who contrived the term as a replacement for the contemporary terminology of "popular antiquities" or "popular literature". The second half of the word, lore , comes from Old English lār 'instruction'. It

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3872-435: Is characteristic of groups within which a given narrative circulates to vehemently reject claims or demonstrations of non-factuality; an example would be the expressions of outrage by police officers who are told that adulteration of Halloween treats by strangers (the subject of periodic moral panics ) occurs extremely rarely, if at all. The Internet has made it easier both to spread and to debunk urban legends. For instance,

3993-404: Is enmeshed in a multitude of differing identities and their concomitant social groups. The first group that each of us is born into is the family, and each family has its own unique family folklore . As a child grows into an individual, its identities also increase to include age, language, ethnicity, occupation, etc. Each of these cohorts has its own folklore, and as one folklorist points out, this

4114-536: Is found in an issue of the Journal of American Folklore , published in 1975, which is dedicated exclusively to articles on women's folklore, with approaches that had not come from a man's perspective. Other groups that were highlighted as part of this broadened understanding of the folk group were non-traditional families , occupational groups, and families that pursued the production of folk items over multiple generations. Folklorist Richard Dorson explained in 1976 that

4235-451: Is found in hex signs on Pennsylvania Dutch barns, tin man sculptures made by metalworkers, front yard Christmas displays, decorated school lockers, carved gun stocks, and tattoos. "Words such as naive, self-taught, and individualistic are used to describe these objects, and the exceptional rather than the representative creation is featured." This is in contrast to the understanding of folklore artifacts that are nurtured and passed along within

4356-559: Is intended to organize and categorize the folklore artifacts; they provide common vocabulary and consistent labeling for folklorists to communicate with each other. That said, each artifact is unique; in fact, one of the characteristics of all folklore artifacts is their variation within genres and types. This is in direct contrast to manufactured goods, where the goal in production is to create identical products, and any variations are considered mistakes. It is, however, just this required variation that makes identification and classification of

4477-520: Is not just any conversation, but words and phrases conforming to a traditional configuration recognized by both the speaker and the audience. For narrative types , by definition, they have a consistent structure and follow an existing model in their narrative form. As just one simple example, in English, the phrase "An elephant walks into a bar…" instantaneously flags the following text as a joke . It might be one you have already heard, but it might be one that

4598-446: Is occurring, initiation is not taken so seriously as before, although there are still certain areas which still perform initiations. In some African tribes, boys take about 3–4 months participating in initiation rites and girls take about 1–2 months. Australian Aboriginal tribes usually had long periods of time to help prepare adolescent boys, teaching them traditional lore before they were ready to attend large elaborate ceremonies at

4719-411: Is old or obsolete. These folk artifacts continue to be passed along informally, as a rule anonymously, and always in multiple variants. The folk group is not individualistic; it is community-based and nurtures its lore in community. "As new groups emerge, new folklore is created… surfers, motorcyclists, computer programmers ". In direct contrast to high culture , where any single work of a named artist

4840-434: Is protected by copyright law , folklore is a function of shared identity within a common social group. Having identified folk artifacts, the professional folklorist strives to understand the significance of these beliefs, customs, and objects for the group, since these cultural units would not be passed along unless they had some continued relevance within the group. That meaning can, however, shift and morph; for example,

4961-578: Is spent in their creation and their uniqueness is valued. For the folklorist, these hand-crafted objects embody multifaceted relationships in the lives of the craftspeople and the users, a concept that has been lost with mass-produced items that have no connection to an individual craftsperson. Many traditional crafts, such as ironworking and glass-making, have been elevated to the fine or applied arts and taught in art schools; or they have been repurposed as folk art , characterized as objects whose decorative form supersedes their utilitarian needs. Folk art

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5082-403: Is still transmitted orally and, indeed, continues to be generated in new forms and variants at an alarming rate. Below is listed a small sampling of types and examples of verbal lore. The genre of material culture includes all artifacts that can be touched, held, lived in, or eaten. They are tangible objects with a physical or mental presence, either intended for permanent use or to be used at

5203-660: Is the complex balance of continuity over change in both their design and their decoration. In Europe, prior to the Industrial Revolution , everything was made by hand. While some folklorists of the 19th century wanted to secure the oral traditions of the rural folk before the populace became literate, other folklorists sought to identify hand-crafted objects before their production processes were lost to industrial manufacturing. Just as verbal lore continues to be actively created and transmitted in today's culture, so these handicrafts can still be found all around us, with possibly

5324-430: Is the knowledge and traditions of a particular group frequently passed along by word of mouth. The concept of folk has varied over time. When Thoms first created this term, folk applied only to rural, frequently poor, and illiterate peasants. A more modern definition of folk is a social group that includes two or more people with common traits who express their shared identity through distinctive traditions. "Folk

5445-514: Is then thought to produce feelings of strong group attraction among initiates after the experience, because they want to justify the effort used. Rewards during initiations have important consequences in that initiates who feel more rewarded express stronger group identity. As well as group attraction, initiations can also produce conformity among new members. Psychology experiments have also shown that initiations increase feelings of affiliation . A spiritual initiation rite normally implies

5566-540: Is used in discussions of material lore. Both formulations offer different perspectives on the same folkloric understanding, specifically that folklore artifacts need to remain embedded in their cultural environment if we are to gain insight into their meaning for the community. The concept of cultural (folklore) performance is shared with ethnography and anthropology among other social sciences. The cultural anthropologist Victor Turner identified four universal characteristics of cultural performance: playfulness, framing ,

5687-428: Is used to confirm and reinforce the identity of the group. It can be used both internally within the group to express their common identity, for example in an initiation ceremony for new members. It can also be used externally to differentiate the group from outsiders, like a folk dance demonstration at a community festival. Significant to folklorists here is that there are two opposing but equally valid ways to use this in

5808-455: The Bapedi tribe of South Africa is normally regarded as a stage where a boy is to be taught manhood and a girl to be taught womanhood. In many African tribes, initiation involves circumcision / genital mutilation of males and sometimes circumcision / genital mutilation of females as well. Initiation is considered necessary for the individual to be regarded as a full member of the tribe. Otherwise,

5929-818: The Bicentennial Celebration , folkloristics in the United States came of age. "…[Folklife] means the traditional expressive culture shared within the various groups in the United States: familial, ethnic, occupational, religious, regional; expressive culture includes a wide range of creative and symbolic forms such as custom, belief, technical skill, language, literature, art, architecture, music, play, dance, drama, ritual, pageantry, handicraft; these expressions are mainly learned orally, by imitation, or in performance, and are generally maintained without benefit of formal instruction or institutional direction." Added to

6050-597: The Guru and also implies that the Chela (student or disciple) agrees to the requirements (such as living an ethical lifestyle, meditating, etc.) One of the most recognized religious initiation rites is Baptism within Christianity . Christian Baptism is seen as both part of the individual's faith and conversion as well as their initiation into the Church. In unionised organizations ,

6171-602: The Halloween celebration of the 21st century is not the All Hallows' Eve of the Middle Ages and even gives rise to its own set of urban legends independent of the historical celebration; the cleansing rituals of Orthodox Judaism were originally good public health in a land with little water, but now these customs signify for some people identification as an Orthodox Jew. By comparison, a common action such as tooth brushing , which

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6292-616: The Historic–Geographic Method , a methodology that dominated folkloristics in the first half of the 20th century. When William Thoms first published his appeal to document the verbal lore of the rural populations, it was believed these folk artifacts would die out as the population became literate. Over the past two centuries, this belief has proven to be wrong; folklorists continue to collect verbal lore in both written and spoken form from all social groups. Some variants might have been captured in published collections, but much of it

6413-491: The Mycenaean period or " Bronze Age ". In the context of ritual magic and esotericism , an initiation is considered to cause a fundamental process of change to begin within the person being initiated and its "evolution operates within both the material world and the spiritual world". The person conducting the initiation (the initiator ), being in possession of a certain power or state of being, transfers this power or state to

6534-576: The Slender Man , have gained a following of people that do believe in them . Television shows such as Urban Legends , Beyond Belief: Fact or Fiction , and later Mostly True Stories: Urban Legends Revealed , feature re-enactments of urban legends, detailing the accounts of the tales and (typically later in an episode) revealing any factual basis they may have. The Discovery Channel TV show MythBusters (2003–2016) tried to prove or disprove several urban legends by attempting to reproduce them using

6655-556: The Smithsonian Folklife Festival celebrated each summer on the Mall in Washington, DC. A fourth category includes customs related to folk beliefs . Walking under a ladder is just one of many symbols considered unlucky . Occupational groups tend to have a rich history of customs related to their life and work, so the traditions of sailors or lumberjacks . The area of ecclesiastical folklore , which includes modes of worship not sanctioned by

6776-556: The Urapmin people used to practice a type of male initiation known in Urap as ban . These elaborate rituals were a central part of Urapmin social life. The ban was a multistage process which involved beatings and manipulation of various objects. At each stage, the initiate was offered revelations of secret knowledge (Urap: weng awem ), but at the next stage these would be shown to be false (Urap: famoul ). These initiations were abandoned with

6897-533: The Usenet newsgroup alt.folklore.urban and several other websites, most notably snopes.com , focus on discussing, tracking, and analyzing urban legends. The United States Department of Energy had a now-discontinued service called Hoaxbusters that dealt with computer-distributed hoaxes and legends. The most notable such hoaxes are known as creepypastas , which are typically horror stories written anonymously. Although most are regarded as obviously false, some, such as

7018-441: The scientific method . The 1998 film Urban Legend featured students discussing popular urban legends while at the same time falling victim to killings re-enacting them. The 1999 film The Blair Witch Project purposefully positioned itself as an urban legend to gain viral hype and succeeded in fooling many that it was based on a real disappearance. The lack of widespread social media and search engines helped it proliferate in

7139-471: The supernatural or paranormal . As Jan Brunvand points out, antecedent legends including some of the motifs, themes and symbolism of the urtexts can readily be identified. Cases that may have been at least partially inspired by real events include "The Death Car" (traced by Richard Dorson to Michigan , United States ); "the Solid Cement Cadillac" and the possible origin of " The Hook " in

7260-455: The "initiation" is typically no more than a brief familiarization with basic procedures and the provision of a copy of the appropriate collective bargaining agreement that governs the work performed by members of the union. Some unions also charge a one-time initiation fee, after which the joining person is officially deemed to be a member in good standing. Some communities on board a military vessel and also of military soldiers tend to form

7381-564: The 1946 series of Lovers' Lane murders in Texarkana, Texas , United States. The urban legend that Coca-Cola developed the drink Fanta to sell in Nazi Germany without public backlash originated as the actual tale of German Max Keith , who invented the drink and ran Coca-Cola's operations in Germany during World War II . The narrator of an urban legend may claim it happened to a friend (or to

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7502-493: The 3 curls at the bottom they form the inverted 6s.) Similarly, a video of a Christian woman "exposing" Monster Energy for using the Hebrew letter vav ( ו ), forming the letter "M", to disguise the number 666 went viral on Facebook. California drought manipulation Folklore Each one of these, either singly or in combination, is considered a folklore artifact or traditional cultural expression . Just as essential as

7623-489: The American Folklore Society brought the behavioral approach into open debate among folklorists. In 1972 Richard Dorson called out the "young Turks" for their movement toward a behavioral approach to folklore. This approach "shifted the conceptualization of folklore as an extractable item or 'text' to an emphasis on folklore as a kind of human behavior and communication. Conceptualizing folklore as behavior redefined

7744-612: The Baby's navel area, while the "baby" grabs and shakes their head to better smear the goo onto their faces. Gangs often require new members to commit crimes before accepting them as part of the gang. New members may be physically beaten by fellow gang members to demonstrate their courage, also known as "beat-in" or "jump-in", which occasionally results in a fatality. One study indicates that young people are more likely to be hurt in gang initiation than they are by refusing to join. Female members may be required to have sex with male members as

7865-545: The History and Folklore Section of the American Folklore Society and concerned with the connections of folklore with history, as well as the history of folklore studies. Lacking context, folklore artifacts would be uninspiring objects without any life of their own. It is only through performance that the artifacts come alive as an active and meaningful component of a social group; the intergroup communication arises in

7986-529: The Second World War, folklorists began to articulate a more holistic approach toward their subject matter. In tandem with the growing sophistication in the social sciences , attention was no longer limited to the isolated artifact, but extended to include the artifact embedded in an active cultural environment. One early proponent was Alan Dundes with his essay "Texture, Text and Context", first published 1964. A public presentation in 1967 by Dan Ben-Amos at

8107-599: The United States, felt a need to capture the unstructured and unsupervised street life and activities of children before it was lost. This fear proved to be unfounded. In a comparison of any modern school playground during recess and the painting of "Children's Games" by Pieter Breugel the Elder we can see that the activity level is similar, and many of the games from the 1560 painting are recognizable and comparable to modern variations still played today. These same artifacts of childlore, in innumerable variations, also continue to serve

8228-451: The actress's hair. As with traditional urban legends, many internet rumors are about crimes or crime waves – either fictional or based on real events that have been largely exaggerated. Such stories can be problematic, both because they purport to be relevant modern news and because they do not follow the typical patterns of urban legends. Some legends are medical folklore , such as the claim that eating watermelon seeds will result in

8349-492: The adoption of Christianity, and the Urap have expressed relief at no longer having to administer the beatings which were involved. The Sateré-Mawé people of Brazil use intentional bullet ant stings as part of their initiation rites to become warriors. Among the various Austronesian peoples , head-hunting raids were strongly tied to the practice of tattooing . In head-hunting societies, tattoos were records of how many heads

8470-413: The artifacts and turn them into something else; so Old McDonald's farm is transformed from animal noises to the scatological version of animal poop. This childlore is characterized by "its lack of dependence on literary and fixed form. Children…operate among themselves in a world of informal and oral communication, unimpeded by the necessity of maintaining and transmitting information by written means". This

8591-423: The business community, but also from federal and state organizations for these local street parties. Paradoxically, in parading diversity within the community, these events have come to authenticate true community, where business interests ally with the varied (folk) social groups to promote the interests of the community as a whole. This is just a small sampling of types and examples of customary lore. Childlore

8712-494: The community as knowledgeable in their traditional lore. They are not the anonymous "folk", the nameless mass without of history or individuality. The audience of this performance is the other half in the transmission process; they listen, watch, and remember. Few of them will become active tradition-bearers; many more will be passive tradition-bearers who maintain a memory of this specific traditional artifact, in both its presentation and its content. Initiation Initiation

8833-457: The complexity of the interpretation, the birthday party for a seven-year-old will not be identical to the birthday party for that same child as a six-year-old, even though they follow the same model. For each artifact embodies a single variant of a performance in a given time and space. The task of the folklorist becomes to identify within this surfeit of variables the constants and the expressed meaning that shimmer through all variations: honoring of

8954-472: The continent is a single example of an ethnic group parading their separateness (differential behavior ), and encouraging Americans of all stripes to show alliance to this colorful ethnic group. These festivals and parades, with a target audience of people who do not belong to the social group, intersect with the interests and mission of public folklorists , who are engaged in the documentation, preservation, and presentation of traditional forms of folklife. With

9075-598: The custom, either as performer or audience, signifies acknowledgment of that social group. Some customary behavior is intended to be performed and understood only within the group itself, so the handkerchief code sometimes used in the gay community or the initiation rituals of the Freemasons. Other customs are designed specifically to represent a social group to outsiders, those who do not belong to this group. The St. Patrick's Day Parade in New York and in other communities across

9196-456: The defining features a challenge. While this classification is essential for the subject area of folkloristics, it remains just labeling and adds little to an understanding of the traditional development and meaning of the artifacts themselves. Necessary as they are, genre classifications are misleading in their oversimplification of the subject area. Folklore artifacts are never self-contained, they do not stand in isolation but are particulars in

9317-769: The degree that establishing non-factuality warrants the assumption that there must be some other reason why the tales are told, re-told and believed. As in the case of myth , the narratives are believed because they construct and reinforce the worldview of the group within which they are told, or "because they provide us with coherent and convincing explanations of complex events". Social scientists have started to draw on urban legends in order to help explain complex socio-psychological beliefs, such as attitudes to crime, childcare, fast food, SUVs and other "family" choices. The authors make an explicit connection between urban legends and popular folklore, such as Grimm's Fairy Tales , where similar themes and motifs arise. For that reason, it

9438-517: The developmental function of this childlore, the artifacts themselves have been in play for centuries. Below is listed just a small sampling of types and examples of childlore and games. A case has been made for considering folk history as a distinct sub-category of folklore, an idea that has received attention from such folklorists as Richard Dorson. This field of study is represented in The Folklore Historian , an annual journal sponsored by

9559-410: The established church tends to be so large and complex that it is usually treated as a specialized area of folk customs; it requires considerable expertise in standard church ritual in order to adequately interpret folk customs and beliefs that originated in official church practice. Customary folklore is always a performance, be it a single gesture or a complex of scripted customs, and participating in

9680-434: The extensive array of other legislation designed to protect the natural and cultural heritage of the United States, this law also marks a shift in national awareness. It gives voice to a growing understanding that cultural diversity is a national strength and a resource worthy of protection. Paradoxically, it is a unifying feature, not something that separates the citizens of a country. "We no longer view cultural difference as

9801-496: The first classification system for folktales in 1910. This was later expanded into the Aarne–Thompson classification system by Stith Thompson and remains the standard classification system for European folktales and other types of oral literature. As the number of classified oral artifacts grew, similarities were noted in items that had been collected from very different geographic regions, ethnic groups, and epochs, giving rise to

9922-504: The form of chain letters and spread by e-mail, directing the reader to share them or to meet a terrible fate, and following a recognizable outline of hook, threat, and finally request. Paranormal urban-legend stories usually involve someone encountering something supernatural, such as a cryptid —for instance, Bigfoot or Mothman , legendary creatures for which evidence is lacking but which have legions of believers. Research shows that people experiencing sudden or surprising events (such as

10043-416: The form, folklore also encompasses the transmission of these artifacts from one region to another or from one generation to the next. Folklore is not something one can typically gain from a formal school curriculum or study in the fine arts . Instead, these traditions are passed along informally from one individual to another, either through verbal instruction or demonstration. The academic study of folklore

10164-411: The generations and subject to the same forces of conservative tradition and individual variation" that are found in all folk artifacts. Folklorists are interested in the physical form, the method of manufacture or construction, the pattern of use, as well as the procurement of the raw materials. The meaning to those who both make and use these objects is important. Of primary significance in these studies

10285-399: The individual may not be allowed to participate in ceremonies or even in social rituals such as marriage. A man will not be allowed to marry or have any special relationship with a woman who did not go to an initiation, because she is not considered to be a woman. Initiation may be thought of as an event which may help teens prepare themselves to be good husbands and wives. Where modernization

10406-404: The individual within the circle of family and friends, gifting to express their value and worth to the group, and of course, the festival food and drink as signifiers of the event. The formal definition of verbal lore is words, both written and oral, that are "spoken, sung, voiced forms of traditional utterance that show repetitive patterns." Crucial here are the repetitive patterns. Verbal lore

10527-417: The items were used, with actors reenacting the everyday lives of people from all segments of society, relying heavily on the material artifacts of a pre-industrial society. Many locations even duplicate the processing of the objects, thus creating new objects of an earlier historic time period. Living museums are now found throughout the world as part of a thriving heritage industry . This list represents just

10648-431: The job of folklorists..." Folklore became a verb, an action, something that people do, not just something that they have. It is in the performance and the active context that folklore artifacts get transmitted in informal, direct communication, either verbally or in demonstration. Performance includes all the different modes and manners in which this transmission occurs. Transmission is a communicative process requiring

10769-408: The language of a folklore performance. Material culture requires some moulding to turn it into a performance. Should we consider the performance of the creation of the artifact, as in a quilting party, or the performance of the recipients who use the quilt to cover their marriage bed? Here the language of context works better to describe the quilting of patterns copied from the grandmother, quilting as

10890-545: The latest threat. According to the "Lights Out" rumor , street gang members would drive without headlights until a compassionate motorist responded with the traditional flashing of headlights, whereupon a prospective new gang member would have to murder the citizen as a requirement of initiation . A fax retelling this legend received at the Nassau County, Florida , fire department was forwarded to police, and from there to all city departments. The Minister of Defence for Canada

11011-855: The lesson or moral generally remains the same. The term "urban legend", as used by folklorists, has appeared in print since at least 1968, when it was used by Richard Dorson . Jan Harold Brunvand , professor of English at the University of Utah , introduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional societies, and second, that one could learn much about urban and modern culture by studying such tales. Many urban legends are framed as complete stories with plot and characters. The compelling appeal of

11132-647: The months leading up to its release. Between 1992 and 1998 The Guardian newspaper "Weekend" section published the illustrated "Urban Myths" column by Phil Healey and Rick Glanvill, with content taken from a series of four books: Urban Myths , The Return of Urban Myths , Urban Myths Unplugged , and Now! That's What I Call Urban Myths . The 1994 comics anthology the Big Book of Urban Legends , written by Robert Boyd, Jan Harold Brunvand , and Robert Loren Fleming , featured 200 urban legends, displayed as comics. The British writer Tony Barrell has explored urban legends in

11253-478: The most part self-explanatory, these categories include physical objects ( material folklore ), common sayings, expressions, stories and songs ( verbal folklore ), and beliefs and ways of doing things ( customary folklore ). There is also a fourth major subgenre defined for children's folklore and games ( childlore ), as the collection and interpretation of this fertile topic is particular to school yards and neighborhood streets. Each of these genres and their subtypes

11374-411: The necessary beat to complex physical rhythms and movements, be it hand-clapping, jump roping, or ball bouncing. Furthermore, many physical games are used to develop strength, coordination and endurance of the players. For some team games, negotiations about the rules can run on longer than the game itself as social skills are rehearsed. Even as we are just now uncovering the neuroscience that undergirds

11495-460: The next meal. Most of these folklore artifacts are single objects that have been created by hand for a specific purpose; however, folk artifacts can also be mass-produced, such as dreidels or Christmas decorations. These items continue to be considered folklore because of their long (pre-industrial) history and their customary use. All of these material objects "existed prior to and continue alongside mechanized industry. … [They are] transmitted across

11616-535: The past that continued to exist within the lower strata of society. The " Kinder- und Hausmärchen " of the Brothers Grimm (first published 1812) is the best known but by no means only collection of verbal folklore of the European peasantry of that time. This interest in stories, sayings, and songs continued throughout the 19th century and aligned the fledgling discipline of folkloristics with literature and mythology. By

11737-531: The performance and this is where transmission of these cultural elements takes place. American folklorist Roger D. Abrahams has described it thus: "Folklore is folklore only when performed. As organized entities of performance, items of folklore have a sense of control inherent in them, a power that can be capitalized upon and enhanced through effective performance." Without transmission, these items are not folklore, they are just individual quirky tales and objects. This understanding in folkloristics only occurred in

11858-551: The period of romantic nationalism in Europe. A particular figure in this development was Johann Gottfried von Herder , whose writings in the 1770s presented oral traditions as organic processes grounded in the locale. After the German states were invaded by Napoleonic France , Herder's approach was adopted by many of his fellow Germans, who systematized the recorded folk traditions and used them in their process of nation building . This process

11979-524: The person being initiated. Thus the concept of initiation is similar to that of apostolic succession . The initiation process is often likened to a simultaneous death and rebirth, because as well as being a beginning it also implies an ending as existence on one level drops away in an ascension to the next. Initiation is a key component of Judaism , Sufism and Shiism , Vaishnavism , Sant Mat , Surat Shabd Yoga , Vajrayana Buddhism , Wicca , and similar religious gnostic traditions. It denotes acceptance by

12100-408: The rural poor as folk. The common feature in this expanded definition of folk was their identification as the underclass of society. Moving forward into the 20th century, in tandem with new thinking in the social sciences , folklorists also revised and expanded their concept of the folk group. By the 1960s, it was understood that social groups , i.e., folk groups, were all around us; each individual

12221-579: The sacred history of the world. And through this recapitulation, the whole world is sanctified anew... [the initiand] can perceive the world as a sacred work, a creation of the Gods." Eliade differentiates between types of initiations in two ways: types and functions. These can be broken into two types: In the study of certain social forms of initiation, such as hazing in college fraternities and sororities, laboratory experiments in psychology suggest that severe initiations produce cognitive dissonance . Dissonance

12342-420: The same function of learning and practicing skills needed for growth. So bouncing and swinging rhythms and rhymes encourage development of balance and coordination in infants and children. Verbal rhymes like Peter Piper picked... serve to increase both the oral and aural acuity of children. Songs and chants, accessing a different part of the brain, are used to memorize series ( Alphabet song ). They also provide

12463-410: The second half of the 20th century, when the two terms " folklore performance " and "text and context" dominated discussions among folklorists. These terms are not contradictory or even mutually exclusive. As borrowings from other fields of study, one or the other linguistic formulation is more appropriate to any given discussion. Performance is frequently tied to verbal and customary lore, whereas context

12584-521: The self-representation of a community. Different genres are frequently combined with each other to mark an event. So a birthday celebration might include a song or formulaic way of greeting the birthday child (verbal), presentation of a cake and wrapped presents (material), as well as customs to honor the individual, such as sitting at the head of the table and blowing out the candles with a wish. There might also be special games played at birthday parties, which are not generally played at other times. Adding to

12705-444: The sophisticated world of adults, and quite as little affected by it. Of particular interest to folklorists here is the mode of transmission of these artifacts; this lore circulates exclusively within an informal pre-literate children's network or folk group. It does not include artifacts taught to children by adults. However children can take the taught and teach it further to other children, turning it into childlore. Or they can take

12826-403: The speaker has just thought up within the current context. Another example is the child's song Old MacDonald Had a Farm , where each performance is distinctive in the animals named, their order, and their sounds. Songs such as this are used to express cultural values (farms are important, farmers are old and weather-beaten) and teach children about different domesticated animals. Verbal folklore

12947-520: The story a serial killer deliberately hiding in the back seat of a car. Another such example since the 1970s has been the recurring rumor that the Procter & Gamble Company was associated with Satan-worshippers because of details within its 19th-century "57" trademark. The legend interrupted the company's business to the point that it stopped using the trademark. The earliest term by which these narratives were known, "urban belief tales", highlights what

13068-412: The study of a group: you can start with an identified group in order to explore its folklore, or you can identify folklore items and use them to identify the social group. Beginning in the 1960s, a further expansion of the concept of folk began to unfold through the study of folklore. Individual researchers identified folk groups that had previously been overlooked and ignored. One notable example of this

13189-405: The study of folklore is "concerned with the study of traditional culture, or the unofficial culture" that is the folk culture, "as opposed to the elite culture, not for the sake of proving a thesis but to learn about the mass of [humanity] overlooked by the conventional disciplines." Individual folklore artifacts are commonly classified as one of three types: material, verbal or customary lore. For

13310-470: The study of folklore. With the increasing theoretical sophistication of the social sciences , it has become evident that folklore is a naturally occurring and necessary component of any social group; it is indeed all around us. Folklore does not have to be old or antiquated; it continues to be created and transmitted, and in any group, it is used to differentiate between "us" and "them." Folklore began to distinguish itself as an autonomous discipline during

13431-508: The time of initiation when they were finally recognized as full-fledged men in their society. Most tribes had circumcision and scarification as part of the male initiation rituals, while many Central Australian tribes also practiced subincision . A salient shared cultural feature of the Min peoples of the New Guinea Highlands is initiation into a secret male religious cult. For example,

13552-420: The topic, there are "four functions to folklore": The folk of the 19th century, the social group identified in the original term "folklore" , was characterized by being rural, illiterate, and poor. They were the peasants living in the countryside, in contrast to the urban populace of the cities. Only toward the end of the century did the urban proletariat (on the coattails of Marxist theory) become included with

13673-473: The totality of their customs and beliefs as folklore. This distinction aligned American folkloristics with cultural anthropology and ethnology , using the same techniques of data collection in their field research. This divided alliance of folkloristics between the humanities in Europe and the social sciences in America offers a wealth of theoretical vantage points and research tools to the field of folkloristics as

13794-459: The turn of the 20th century, the number and sophistication of folklore studies and folklorists had grown both in Europe and North America. Whereas European folklorists remained focused on the oral folklore of the homogenous peasant populations in their regions, the American folklorists, led by Franz Boas and Ruth Benedict , chose to consider Native American cultures in their research, and included

13915-432: The use of symbolic language, and employing the subjunctive mood . In viewing the performance, the audience leaves the daily reality to move into a mode of make-believe, or "what if?" It is self-evident that this fits well with all types of verbal lore, where reality has no place among the symbols, fantasies, and nonsense of traditional tales, proverbs, and jokes. Customs and the lore of children and games also fit easily into

14036-680: The utility of the object. Before the Second World War , folk artifacts had been understood and collected as cultural shards of an earlier time. They were considered individual vestigial artifacts, with little or no function in the contemporary culture. Given this understanding, the goal of the folklorist was to capture and document them before they disappeared. They were collected with no supporting data, bound in books, archived and classified more or less successfully. The Historic–Geographic Method worked to isolate and track these collected artifacts, mostly verbal lore, across space and time. Following

14157-524: The warriors had taken in battle, and was part of the initiation rites into adulthood. The Sande society in West Africa initiates girls into adulthood by rituals including female genital mutilation . Chinese boys, under the Rites of Zhou , initiate their adulthood when they are 20 years old (加冠) and girls when they are 15 (及笄). Yili (儀禮), a text in the chapter of the rites(?) (士冠禮) describes various details of

14278-437: Was enthusiastically embraced by smaller nations, like Finland, Estonia, and Hungary, which were seeking political independence from their dominant neighbors. Folklore, as a field of study, further developed among 19th-century European scholars, who were contrasting tradition with the newly developing modernity . Its focus was the oral folklore of the rural peasant populations, which were considered as residues and survivals of

14399-418: Was taken in by it also; he forwarded an urgent security warning to all Ontario Members of Parliament. Urban legends typically include common elements: the tale is retold on behalf of the original witness or participant; dire warnings are often given for those who might not heed the advice or lesson contained therein (a typical element of many e-mail phishing scams); and the tale is often touted as "something

14520-513: Was the original folklore , the artifacts defined by William Thoms as older, oral cultural traditions of the rural populace. In his 1846 published call for help in documenting antiquities, Thoms was echoing scholars from across the European continent to collect artifacts of verbal lore. By the beginning of the 20th century, these collections had grown to include artifacts from around the world and across several centuries. A system to organize and categorize them became necessary. Antti Aarne published

14641-550: Was then thought of as a key property: their tellers regarded the stories as true accounts, and the device of the FOAF (acronym for "Friend of a Friend" invented by English writer and folklorist Rodney Dale in 1976) was a spurious but significant effort at authentication. The coinage leads in turn to the terms "FOAFlore" and "FOAFtale". While at least one classic legend, the "Death Car", has been shown to have some basis in fact, folklorists have an interest in debunking those narratives only to

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