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Latter-day Lore gathers nearly thirty seminal works in Mormon folklore scholarship from its beginnings in the late nineteenth century to the present in order to highlight the depth, breadth, and richness of that scholarship. This examination of LDS folklore studies reveals theoretical, methodological, and topical shifts that also reflect shifts in the field at large. Areas for future research are also suggested.

The thorough introduction by the volume editors elucidates the major influences, tensions, and questions shaping the study of Mormon folklore. The book is divided into six parts according to major thematic and topical patterns. The extensive introductory essays preceding each of the six parts provide invaluable historical, cultural, and theoretical contexts to frame the studies that follow: society, symbols, and landscape of regional culture; formative customs and traditions; the sacred and the supernatural; pioneers, heroes, and the historical imagination; humor; and the international contexts of Mormon folklore.

While exploring the ground that scholars have covered over the past century, Eliason and Mould also illuminate those areas of LDS folklore that have been understudied, exposing fertile areas for future research. Providing the most up-to-date and comprehensive survey of Mormon folklore studies available, Latter-day Lore is an indispensible resource for students, scholars, and readers interested in folklore, Mormon studies, anthropology, sociology, literature, and religious studies.

For over twenty years, John Hanson Mitchell has visited Beaver Brook almost daily. This small, slow-flowing Massachusetts stream was of vital importance for early settlers and an indispensable resource for the Native peoples who lived and fished along its shores, but it has been largely forgotten in our own time. Revisiting the river's oxbows, bends, and marshes over the course of a year, Legends of the Common Stream combines a natural history of Beaver Brook with a study of the people who lived on this land and a meandering, but stunning, examination of the myths and legends that can help us to better understand humanity's relationship to the natural world.

While Mitchell never leaves the brook's shores, he draws from a range of traditions and takes readers on excursions to regions and cultures across the globe and across time, making the case that our contemporary separation from nature goes hand in hand with our alienation from the world of myth. This book seeks to restore these broken relationships and offers the reminder that while cultures may come and go, the stream goes on forever.

Legends of the Northern Paiute shares and preserves twenty-one original and previously unpublished Northern Paiute legends, as told by Wilson Wewa, a spiritual leader and oral historian of the Warm Springs Paiute. These legends were originally told around the fires of Paiute camps and villages during the “story-telling season” of winter in the Great Basin of the American West. They were shared with Paiute communities as a way to pass on tribal visions of the “animal people” and the “human people,” their origins and values, their spiritual and natural environment, and their culture and daily lives. 
 
The legends in this volume were recorded, transcribed, reviewed, and edited by Wilson Wewa and James Gardner. Each legend was recorded, then read and edited out loud, to respect the creativity, warmth, and flow of Paiute storytelling. The stories selected for inclusion include familiar characters from native legends, such as Coyote, as well as intriguing characters unique to the Northern Paiute, such as the creature embodied in the Smith Rock pinnacle, now known as Monkey Face, but known to the Paiutes in Central Oregon as Nuwuzoho the Cannibal.
 
Wewa’s apprenticeship to Northern Paiute culture began when he was about six years old. These legends were passed on to him by his grandmother and other tribal elders. They are now made available to future generations of tribal members, and to students, scholars, and readers interested in Wewa’s fresh and authentic voice. These legends are best read and appreciated as they were told—out loud, shared with others, and delivered with all of the verve, cadence, creativity, and humor of original Paiute storytellers on those clear, cold winter nights in the high desert.

Lies To Live By brings together two selections of stories by Ojibwe storyteller Lois Beardslee. “Lies to Live By,” a series of interdependent tales, reflects the storyteller’s role in interpreting traditional stories for contemporary audiences, while preserving traditions based not in mysticism but in pragmatism. In “Calm Days,” three generations—the narrator, her grandfather, and her son—spend a week together on a remote island during the course of which they demonstrate the continuity of Ojibwe life. Together these stories weave the contemporary and the traditional to show how cultural diversity can be preserved even as cultural boundaries are transcended.

“Our people are very lucky to be here,” says Albert White Hat Sr. He has lived through a time when Indians were sent to boarding schools and were not permitted to practice their own rituals. Although the Lakota people can practice their beliefs openly once again, things have changed and old ways have been forgotten. As a teacher at Sinte Gleska University in South Dakota, White Hat seeks to preserve the link the Lakota people have with their past. In Life’s Journey—Zuya, White Hat has collected and translated the stories of medicine men, retaining the simplicity of their language so as not to interpret their words through a Western lens. This is Zuya, oral history that is lived and handed down over the generations.

White Hat also shares stories from his own experience. Using anecdotes he shows not only how the Lakota lifestyle has been altered but also how Lakota words have begun to take on new meanings that lack their original connotations and generate a different picture of Lakota philosophy. Language, interwoven with history, tells the people where they came from and who they are. By gathering the traditions and ceremonies in a single volume, with the history of how they evolved, he has secured the meaning of these practices for futre generations. Filled with warmth and humor, Life’s Journey—Zuya is an enjoyable and enlightening read.

In one sense a folklorist's portrayal of a notable folk artist's life and art, Listening for a Life is equally a rethinking of the processes involved in such work, not only in how the folklorist conveys her subject but in how her subject constitutes and performs herself into being through dialogue with others: those present, those once present, those imagined and anticipated.

Drawing on Bahktinian and feminist theory, Sawin pushes forward our understanding of the interactive roles of ethnographer and subject and in the process gives us a deeper understanding of folk singer and storyteller Bessie Eldreth and her greatest art, herself.

Living Folklore is a comprehensive, straightforward introduction to folklore as it is lived, shared and practiced in contemporary settings. Drawing on examples from diverse American groups and experiences, this text gives the student a strong foundation—from the field's history and major terms to theories and interpretive approaches.

Living Folklore moves beyond genres and classifications, and encourages students who are new to the field to see the study of folklore as a unique approach to understanding people, communities, and day-to-day artistic communication.

In essays about communities as varied as Alaskan Native, East Indian, Palestinian, Mexican, and African American, oral historians, folklorists, and anthropologists look at how traditional and historical oral narratives live through re-tellings, gaining meaning and significance in repeated performances, from varying contexts, through cultural and historical knowing, and due to tellers' consciousness of their audiences.

All students of the past bump into what seem to be impenetrable walls and are left looking longingly beyond the barrier for the lore that seems hopelessly lost. This book is an argument that all that information is not necessarily lost. It may just need a different approach–perhaps multidisciplinary, perhaps a new method, or maybe just with a new hypothesis for testing. Vanished societies have left behind masses of raw data, but it is up to us to discover new ways to look through these windows into the past.

 

Especially in light of the growing relationship—and tensions—between cultural traditions and scientific inquiry, Lankford’s breadth of knowledge, long-term engagement with the issues, and excellent writing style bring clarity to this issue. It is not an easy process, but it is engaging. Any puzzle-solver will find this sort of historical detective work worth the effort.