In this, the first collection of essays to address the development of fairy tale film as a genre, Pauline Greenhill and Sidney Eve Matrix stress, "the mirror of fairy-tale film reflects not so much what its audience members actually are but how they see themselves and their potential to develop (or, likewise, to regress)." As Jack Zipes says further in the foreword, “Folk and fairy tales pervade our lives constantly through television soap operas and commercials, in comic books and cartoons, in school plays and storytelling performances, in our superstitions and prayers for miracles, and in our dreams and daydreams. The artistic re-creations of fairy-tale plots and characters in film—the parodies, the aesthetic experimentation, and the mixing of genres to engender new insights into art and life—mirror possibilities of estranging ourselves from designated roles, along with the conventional patterns of the classical tales.”

Here, scholars from film, folklore, and cultural studies move discussion beyond the well-known Disney movies to the many other filmic adaptations of fairy tales and to the widespread use of fairy tale tropes, themes, and motifs in cinema.

Volume 19, The Leonard J. Arrington Lecture Series

The Special Collections and Archives of Utah State University's Merrill-Cazier Library houses the personal and historical collection of Leonard J. Arrington, renowned scholar of the American West.

The Leonard J. Arrington Mormon History Lecture annually hosts the presentation of current research by a leading scholar. Among the lecturers have been such notable historians as Thomas G. Alexander, Richard L. Bushman, Sarah Barringer Gordon, Howard Lamar, Jan Shipps, Donald Worster, and Pulitzer Prize-winner Laurel Thatcher Ulrich.

The central issue Bush finds in these works is how their authors have dealt with the authority of Mormon Church leaders. As she puts it in her preface, "I use the phrase 'faithful transgression' to describe moments in the texts when each writer, explicitly or implicitly, commits herself in writing to trust her own ideas and authority over official religious authority while also conceiving of and depicting herself to be a 'faithful' member of the Church." Bush recognizes her book as her own act of faithful transgression. Writing it involved wrestling, she states, "with my own deeply ingrained religious beliefs and my equally compelling education in feminist theories that mean to liberate and empower women."

Faithful Transgressions examines a remarkable group of authors and their highly readable and entertaining books. In producing the first significant book-length study of Mormon women's autobiographical writing, Bush rides a wave of memoir publishing and academic interest in autobiography and other life narratives. As she elucidates these works in relation to the religious tradition that played a major role in shaping them, she not only positions them in relation to feminist theory and current work on women's life writings but ties them to the long literary tradition of spiritual autobiography.

Although it is well known in other fields, the concept of “resilience” has not been addressed explicitly by feminist rhetoricians. This collection develops it in readings of rhetorical situations across a range of social contexts and national cultures. Contributors demonstrate that resilience offers an important new conceptual frame for feminist rhetoric, with emphasis on agency, change, and hope in the daily lives of individuals or groups of individuals disempowered by social or material forces. Collectively, these chapters create a robust conception of resilience as a complex rhetorical process, redeeming it from its popular association with individual heroism through an important focus on relationality, community, and an ethics of connection. Resilience, in this volume, is a specifically rhetorical response to complicated forces in individual lives. Through it, Feminist Rhetorical Resilience widens the interpretive space within which rhetoricians can work.

One of the first collections to focus on independent writing programs, A Field of Dreams offers a complex picture of the experience of the stand-alone. Included here are narratives of individual programs from a wide range of institutions, exploring such issues as what institutional issues led to their independence, how independence solved or created administrative problems, how it changed the culture of the writing program and faculty sense of purpose, success, or failure.

Further chapters build larger ideas about the advantages and disadvantages of stand-alone status, covering labor issues, promotion/tenure issues, institutional politics, and others. A retrospective on the famous controversy at Minnesota is included, along with a look at the long-established independent programs at Harvard and Syracuse.

Finally, the book considers disciplinary questions raised by the growth of stand-alone programs. Authors here respond with critique and reflection to ideas raised by other chapters—do current independent models inadvertently diminish the influence of rhetoric and composition scholarship? Do they tend to ignore the outward movement of literacy toward technology? Can they be structured to enhance interdisciplinary or writing-across-the-curriculum efforts? Can independent programs play a more influential role in the university than they do from the English department?

In (First Person)2, Day and Eodice offer one of the few book-length studies of co-authoring in academic fields since Lunsford and Ede published theirs over a decade ago. The central research here involves in-depth interviews with ten successful academic collaborators from a range of disciplines and settings. The interviews explore the narratives of these informants' experience—what brought them to collaborate, what cognitive and logistical processes were involved as they worked together, what is the status of collaborated work in their field, and so on—and situate these informants within the broader discussion of collaboration theory and research as it has been articulated over the last ten years.

As the study develops, Day and Eodice become most interested in the affective domain of co-authorship, and they find the most promising explorations of that domain in the work of feminist theorists in composition. Against a background of feminist theory, the reflections of these informants and authors not only provide a window into the processes of current scholarship in writing, but also come to stand as a critique of traditional practice in English departments. Throughout the book, the two co-authors interrupt themselves with reflections of their own, on the rejection long ago of their proposal to co-author a dissertation, on their presuppositions about their research, on their developing commitment to the framework of feminist theory to account for their findings, and on their own processes and challenges in writing this book. The result is a well-centered volume that is disciplined and restrained in its presentation of research, but which is layered and multivocal in presentation, and which ends with some provocative conclusions.

The flowering thorn expresses the dual nature of the ballad: at once a distinctive expression of European tradition, but also somewhat tricky to approach from a scholarly perspective, requiring a range of disciplines to illuminate its rich composition. Most of this latter quality has to do with the very features that characterize ballads... or narrative songs. These include an appearance of fragmentation; a wide range of cultural and social referents; complex, evocative symbolic language; and variation. The notable multiformity of meaning, text and tune is mirrored in scholarship, too. The Flowering Thorn is therefore wide ranging, with articles written by world authorities from the fields of folklore, history, literature, and ethnology, employing a variety of methodologies—structuralism to functionalism, repertoire studies to geographical explorations of cultural movement and change. The twenty-five selected contributions represent the latest trends in ballad scholarship, embracing the multi-disciplinary nature of the field today. The essays have their origins in the 1999 International Ballad Conference of the Kommission fur Volksdichtung (KfV), which focused particularly on ballads and social context; performance and repertoire; genre, motif, and classification. The revised, tailored, and expanded essays are divided into five sections—the interpretation of narrative song; structure and motif; context, version, and transmission; regions, reprints, and repertoires; and the mediating collector's offering a range of examples from fifteen different cultures, ten of them drawing on languages other than English, resulting in a series of personal journeys to the heart of one of Europe's richest, most enduring cultural creations. —Thomas McKean, from the Introduction

CONTRIBUTORS: Mary Anne Alburger, David Atkinson, Julia C. Bishop, Valentina Bold, Katherine Campbell, Nicolae Constantinescu, Luisa Del Giudice, Sheila Douglas, David G. Engle, Frances J. Fischer, Simon Furey, Vic Gammon, Marjetka Golez-Kaucic, Pauline Greenhill, Cozette Griffin-Kremer, J. J. Dias Marques, William Bernard McCarthy, Isabelle Peere, Gerald Porter, James Porter, Roger de V. Renwick, Sigrid Rieuwerts, Michèle Simonsen, Larry Syndergaard, Stefaan Top, Larysa Vakhnina, Lynn Wollstadt

Smart phones, tablets, Facebook, Twitter, and wireless Internet connections are the latest technologies to have become entrenched in our culture.  Although traditionalists have argued that computer-mediated communication and cyberspace are incongruent with the study of folklore, Trevor J. Blank sees the digital world as fully capable of generating, transmitting, performing, and archiving vernacular culture. Folklore in the Digital Age documents the emergent cultural scenes and expressive folkloric communications made possible by digital “new media” technologies.

New media is changing the ways in which people learn, share, participate, and engage with others as they adopt technologies to complement and supplement traditional means of vernacular expression. But behavioral and structural overlap in many folkloric forms exists between on- and offline, and emerging patterns in digital rhetoric mimic the dynamics of previously documented folkloric forms, invoking familiar social or behavior customs, linguistic inflections, and symbolic gestures.

Folklore in the Digital Age provides insights and perspectives on the myriad ways in which folk culture manifests in the digital age and contributes to our greater understanding of vernacular expression in our ever-changing technological world.
 

Oring's introductory folklore text consists of a series of essays by leading scholars that give the student a solid sense of major folklore topics and interpretive techniques. Since 1986, when it was first published, this book has met the need for good instructional material at a time of tremendous growth in folklore programs and introductory courses in colleges and universities around the world.

A pioneering examination of the folkloric qualities of the World Wide Web, e-mail, and related digital media. These stuidies show that folk culture, sustained by a new and evolving vernacular, has been a key, since the Internet's beginnings, to language, practice, and interaction online. Users of many sorts continue to develop the Internet as a significant medium for generating, transmitting, documenting, and preserving folklore.

In a set of new, insightful essays, contributors Trevor J. Blank, Simon J. Bronner, Robert Dobler, Russell Frank, Gregory Hansen, Robert Glenn Howard, Lynne S. McNeill, Elizabeth Tucker, and William Westerman showcase ways the Internet both shapes and is shaped by folklore

Over thirty scholars examine the development of folklore studies through the lens of over one hundred years of significant activity in a state that has provided grist for the mills of many prominent folklorists. In the past the Folklore Society of Utah has examined the work of such scholars in biographical and other essays published in its newsletters. This book incorporates those essays and goes well beyond them to include many other topices, offering a thorough history of folklore studies and a guide to resources for those pursuing research in Utah now and in the future.

The essays survey the development and contributions of folklore studies in Utah from 1892 to 2004 but also represent developments in both academic and public-sector folklore throughout the United States. Following a thorough historical introduction, part I profiles the first folklorists working in the state, including Hector Lee, Thomas Cheney, Austin and Alta Fife, Wayland Hand, and Lester Hubbard. Part II looks at the careers of prominent Utah folklorists Jan Harold Brunvand, Barre Toelken, and William B. Wilson, as well as the works of the next, current generation of folklorists. Part III covers studies in major folklore genres, with essays on the study of material culture, vernacular architecture, and Mormon, ethnic, Native American, and Latino folklore. Part IV examines public folklore programs including organizations, conferences, and tourism. Back matter describes academic programs at Utah institutions of higher education, summarizes the holdings of the various folklore archives in the state, and provides a complete cross-indexed bibliography of articles, books, and recordings of Utah folklore.

Folklore—the inherently creative expression, transmission, and performance of cultural traditions—has always provided a deep well of material for writers, musicians, and artists of all sorts. Folklorists usually employ descriptive and analytical prose, but they, like scholars in other social sciences, have increasingly sought new, creative and reflexive modes of discourse. Many folklorists are also creative writers, some well known as such, and the folk traditions they research often provide shape and substance to their work. This collection of creative writing grounded in folklore and its study brings together some of the best examples of such writing.

Contributors to this collection include Teresa Bergen, John Burrison, Norma E. Cantu, Frank de Caro, Holly Everett, Danusha Goska, Neil R. Grobman, Carrie Hertz, Edward Hirsch, Laurel Horton, Rosan Augusta Jordan, Paul Jordan-Smith, Elaine J. Lawless, Cynthia Levee, Jens Lund, Mary Magoulick, Bernard McCarthy, Joanne B. Mulcahy, Kirin Narayan, Ted Olson, Daniel Peretti, Leslie Prosterman, Jo Radner, Susan Stewart, Jeannie Banks Thomas, Jeff Todd Titon, Libby Tucker, Margaret Yocom, and Steve Zeitlin.

Through these chapters students are guided toward a working understanding of the field, learn basic terms and techniques, and learn to perceive the knowledge base and discourse frame for materials used in folklore courses. Folklore Rules will appeal to instructors and students for a variety of courses, including introductory folklore and comparative studies as well as literature, anthropology, and composition classes that include a folklore component.

Interest in the conjunctions of film and folklore is stronger and more diverse than ever. Ethnographic documentaries on folk life and expression remain a vital genre, but scholars such as Mikel Koven and Sharon Sherman also are exploring how folklore elements appear in, and merge with, popular cinema. They look at how movies, a popular culture medium, can as well be both a medium and type of folklore, playing cultural roles and conveying meanings customarily found in other folkloric forms. They thus use the methodology of folklore studies to “read” films made for commercial distribution.

The contributors to this book look at film and folklore convergences, showing how cinema conveys vernacular—traditional and popular—culture. Folklore/ Cinema will be of interest to scholars from many fields—folklore, film studies, popular culture, American studies, history, anthropology, and literature among them—and will help introduce students in various courses to intersections of film and culture.

This volume introduces a new concept to explore the dynamic relationship between folklore and popular culture: the “folkloresque.” With “folkloresque,” Foster and Tolbert name the product created when popular culture appropriates or reinvents folkloric themes, characters, and images. Such manufactured tropes are traditionally considered outside the purview of academic folklore study, but the folkloresque offers a frame for understanding them that is grounded in the discourse and theory of the discipline.

Fantasy fiction, comic books, anime, video games, literature, professional storytelling and comedy, and even popular science writing all commonly incorporate elements from tradition or draw on basic folklore genres to inform their structure. Through three primary modes—integration, portrayal, and parody—the collection offers a set of heuristic tools for analysis of how folklore is increasingly used in these commercial and mass-market contexts.

The Folkloresque challenges disciplinary and genre boundaries; suggests productive new approaches for interpreting folklore, popular culture, literature, film, and contemporary media; and encourages a rethinking of traditional works and older interpretive paradigms.
 

Contributors: Trevor J. Blank, Chad Buterbaugh, Bill Ellis, Timothy H. Evans, Michael Dylan Foster, Carlea Holl-Jensen, Greg Kelley, Paul Manning, Daniel Peretti, Gregory Schrempp, Jeffrey A. Tolbert

Following Tradition is an expansive examination of the history of tradition—"one of the most common as well as most contested terms in English language usage"—in Americans' thinking and discourse about culture. Tradition in use becomes problematic because of "its multiple meanings and its conceptual softness." As a term and a concept, it has been important in the development of all scholarly fields that study American culture. Folklore, history, American studies, anthropology, cultural studies, and others assign different value and meaning to tradition. It is a frequent point of reference in popular discourse concerning everything from politics to lifestyles to sports and entertainment. Politicians and social advocates appeal to it as prima facie evidence of the worth of their causes. Entertainment and other media mass produce it, or at least a facsimile of it. In a society that frequently seeks to reinvent itself, tradition as a cultural anchor to be reverenced or rejected is an essential, if elusive, concept. Simon Bronner's wide net captures the historical, rhetorical, philosophical, and psychological dimensions of tradition. As he notes, he has written a book "about an American tradition—arguing about it." His elucidation of those arguments makes fascinating and thoughtful reading. An essential text for folklorists, Following Tradition will be a valuable reference as well for historians and anthropologists; students of American studies, popular culture, and cultural studies; and anyone interested in the continuing place of tradition in American culture.

In May 1855 twenty-seven men set out from the young Mormon settlements in Utah to establish the northernmost colony of the Kingdom of God, "the Northern Mission to the Remnants of the House of Jacob"-American Indians. More colonists, including families, would join them later. Building a fort in the Limhi Valley, four hundred miles to the north and at the foot of the pass by which Lewis and Clark had crossed the Continental Divide, they began to proselyte among Sacagawea's Shoshone relatives as well as members of the Bannock, Nez Percé, and other tribes. Three years later, some of their expected and actual Indian converts violently drove the colonists out and destroyed Fort Limhi.

In Fort Limhi: The Mormon Adventure in Oregon Territory, 1855-1858, David Bigler shows that the colony, known as the Salmon River Mission, played a pivotal role in the Utah War of 1857-1858 and that the catastrophic end of the mission was critical in keeping that conflict from becoming an all out war between Mormon Utah and the United States. In the process, he uses a multitude of primary sources, many newly uncovered or previously overlooked, to reconstruct a dramatic and compelling story involving stalwart Mormon frontiersmen, Brigham Young, a variety of Native American individuals and groups, the U. S. Army, and "mountaineers," as the surviving fur trade veterans now commonly known as "mountain men" called themselves.