Traditional Stories Research Articles

AMERICAN PHILOSOPHY: FROM WOUNDED KNEE TO THE PRESENT, ERIN MCKENNA AND SCOTT L. PRATT

Reviewed by: American Philosophy: From Wounded Knee to the Present by Erin McKenna and Scott L. Pratt Gregory Fernando Pappas Erin McKenna and Scott L. Pratt American Philosophy: From Wounded Knee to the Present London: Bloomsbury Academic, 2015, xiv + 421 pages American Philosophy is the first introduction to the tradition of American philosophy that frames the history of the philosophical ideas in the history of America. This is an extraordinary accomplishment that [End Page 130] is long overdue. The book tells the story of a philosophical tradition that is shaped by, and critically reacts to, major events in the history of the USA. In their introduction, McKenna and Pratt explain what the American philosophical tradition stood for. For many of the philosophers mentioned in this volume any worthwhile philosophy “should be understood as an activity that arises from experience” (3) and must be committed to ongoing reconstruction of present circumstances as they are lived. Consistent with these commitments, the authors wrote a text that illustrates the ways in which philosophy was and continues to be relevant to lived experience. From its beginnings, the challenge of American philosophers was to critically examine their European inherited ideas in light of the new problems faced in the Americas. From the Wounded Knee massacre to the problems that we still face today, such as exploitation, racism, sexism, immigration, American philosophers have proposed views of reality and knowledge that directly or indirectly are relevant to these problems. These are the social problems that American Philosophy presents as the background of philosophizing in the Americas. The task of writing a review of such a lengthy manuscript is challenging. I will limit myself to providing, first, a brief summary of its structure and content, and after that some evaluation and critical remarks in regard to its pedagogical value and some of its philosophical assumptions about how to understand the history of American philosophy. There are a total of thirty-one chapters that follow a chronological order. Part I is from 1894 to 1918. The Wounded Knee massacre and the problematic World Columbia Exposition in Chicago sets the stage for the long history of American philosophers’ reaction and struggles against genocide, exclusion, imperialism, war, assimilation, and segregation. The authors outline the history of challenges the USA faced after the Civil War and the end of Reconstruction. Each of the classical figures get their individual chapters: James, Peirce, Royce, Dewey; as they should, and we expect from a textbook on American philosophy. However, Part I also includes Ida Wells-Barnett, Charles Eastman, Frederick Douglass, Anna Julia Cooper, Jane Addams, Emerson, Thoreau, and Emma Goldman, among many others. Their historical and philosophical importance of these neglected figures in the canon is explained and recognized. Part II covers 1918 to 1939. It covers the legacy and events after the World War One, such as the race riots and tensions, the problems of segregation, poverty (the great depression), exploitation, immigrant discrimination, and the issue of what to do about the unavoidable cultural pluralism the USA was facing. Hartley Alexander, Thomas Davidson, Morris Cohen. Mary Parker Follett are some of the main thinkers; but featuring predominantly W. E. B. Du Bois, Horace Kallen, and Alain Locke. Part III covers 1939 to 1979. The events around and after the [End Page 131] World War Two and the great depression, and McCarthyism provide the historical backdrop to the rise of what we know today as “analytic philosophy” and some American philosophers like Neurath, Jacob Loewenberg, Henry Sheffer, C.I. Lewis, and Charles Morris. There are chapters on the Linguistic Turn and resistance to it that discuss the role of Gustav Bergmann, W. V. O. Quine, Richard Rorty, Donald Davidson, and Wilfrid Sellars. The remaining parts of the book continue a historical progression, or at least the readers get a sense that the authors are taking us on a journey through some of the events and problems in the second half of the 20th century until today (from the Civil Rights to 9/11), but there are mostly centered on themes. Part IV is titled “Applying Philosophy” and covers important American philosophers that addressed environmental problems (John Muir, Aldo Leopold...

“The Man Who Became a Woman”: Sherwood Anderson’s Stylistic Masterpiece

ABSTRACT “The Man Who Became a Woman” is a tale that most clearly illustrates Sherwood Anderson’s devotion to his craft. The task he set for himself was much more demanding than the writing of similar race-track narratives like “I Want to Know Why” from The Triumph of the Egg and “I’m a Fool” from Horses and Men. In both of these tales Anderson relied on first-person narration, adolescent characters his readers could quickly understand, and his knowledge and love of race-tracks and horses. This expertise with point of view, when combined with his fortuitous character choice and his abundant supply of images rich in sensory detail, gave Anderson the ideal occasion to capture pictures of race track life. However, in the crafting of “The Man Who Became a Woman,” he also depended heavily on image patterns to reveal character and theme. Here, he added this technique to his normal tales to produce one of his most delicately crafted works. “The Man Who Became a Woman” is more than a traditional story of initiation; it is a beautiful impressionistic portrait of passion, confusion, despair, trauma, and bitter-sweet acceptance of maturity.

الحکایة الشعبیة فی نماذج من السیر الذاتیة السعودیة

الملخص : تمتلک الحکاية الشعبية حضورا مهما في مجال الکتابة السردية عامة، والسيرة الذاتية خاصة، من خلال توظيف العديد من کتاب السيرة الذاتية السعودية لها، إذ تمثل رافد إغناء وتنويع جمالي ودلالي للنص السيرذاتي. ويهدف البحث إلى استقراء صور حضور الحکاية الشعبية في جنس السيرة الذاتية السعودية، وإبراز خصائص تمثل کتاب هذا الجنس الأدبي لها في إنشاء نصوصهم، ماجعل الحکاية الشعبية عنصرا مهما يسهم في إنتاج النص السير ذاتي، من خلال التفاعل الأجناسي، الذي يقيمه کاتب السيرة الذاتية السعودية بين فن الحکاية الشعبية الضارب في العراقة في السردية العربية القديمة وجنس السيرة الذاتية. وهو التعالق الأجناسي الذي يولد تعالقا /أو تفاعلا نصيا من خلال استحضار کاتب السيرة الذاتية لنصوص متعددة ومتنوعة من الحکاية الشعبية المتوارثة عبر الزمان والمکان والمتناقلة شفويا عبر الرواية في صورها الفردية والجماعية. وسأتوخى في مقاربة هذه الإشکالية منهجا إنشائيا يقوم على البحث في کيفية توظيف کتاب السيرة الذاتية السعودية لنماذج الحکاية الشعبية في إنشاء نصوصهم، بالترکيز على وظيفة الحکاية الشعبية في إنشاء نظام الحکاية للنص السيرذاتي وخطابها. وسأعتمد في مقاربة هذه الإشکالية إجرائيا على نماذج سير ذاتية ثلاثة حرصا على التنوع الحکائي فيها، وهي: ( أيامي ) لأحمد السباعي، و(عشت سعيدا من الدراجة إلى الطائرة) لعبدالله السعدون، و(التحول) لمسعد عيد العطوي. Abstract The traditional story has a great presence in the narrative writing filed generally، and the autobiography specifically. That’s by employing a several Saudi history writer in this filed. Which it gives a beautiful mixture and semantic، and a tributary stream to the historical text. The research aims to display the role of the autobiography in the Saudi history، and display features that resembles these literature writers to write these stories. This what makes the traditional story an important component that contributes in production of the history text. Which it is evaluated by the Saudi biographer between the art of folk tale striking in the ancient Arab narrative and the genus of the biography. It is the mix relationship that generates a relationship or textual interaction through the biographer's invocation of multiple and varied texts of the folk tale inherited across time and place and transmitted orally through the novel in its individual and group forms. In order to approach this problem، I will envisage a constructive approach based on research upon how Saudi autobiographical writers employ models of folktales in the creation of their texts، by focusing on the function of folklore in establishing the story system for the biographical text and its discourse. In order to approach this problem procedurally، I will rely on three autobiographical models in order to ensure the diversity of narratives in them، namely: (My Days) Ahmed Al-Sebaei- (I lived happily from bike to plane) Abdullah Al-Saadoun - (Transformation) Massad Eid Al-Atwi.

The Arus Kualan Traditional School: Preservation Of Dayak Simpank Environmental And Cultural Heritage

The Arus Kualan traditional school was founded based on concern for cultural change, environmental damage, as a result of changes in land use to oil palm plantations. Therefore, this study aimed to examine the existence of the Arus Kualan traditional school in maintaining the environmental and cultural heritage by education. This research used a qualitative descriptive method. Researchers were as a key instrument for interviewing founders, managers, students, the Tahak villager, and direct observation to the location. The results of the interview and observation were triangulated to obtain data validity. The data were analyzed by using qualitative descriptive study which is called inductive. The result showed that Arus Kualan traditional school presents as means building the equality of general and indigenous knowledge by educating the children with literacy, technology, and the development of general knowledge but still along with reintroducing indigenous knowledge, customary values, and local wisdom. This Arus Kualan traditional school also emphasized nature protection because the approach and effort to preserve and protect the environment is implemented well. The lessons are manifested in traditional story class, weaving class, traditional medicine class, traditional value class, literacy class, and traditional dance and music class.

Amazonian worlds of other-than-human beings and the Apurinã through the materiality of oral stories

AbstractThis article looks at what origin stories teach about the world and what kind of material presence they have in Southwestern Amazonia. We examine the ways the Apurinã relate to certain nonhuman entities through their origin story, and our theoretical approach is language materiality, as we are interested in material means of mediating traditional stories. Analogous to the ways that speakers of many other languages who distinguish the entities that they talk to or about, the Apurinã make use of linguistic resources to establish the ways they interact with different entities. Besides these resources, the material means of mediating stories is a crucial tool to narrate the worlds of humans and nonhumans. Storytelling requires material mediation, and a specific context of plant substances. It also involves community meeting as a space of trust in order to become a communicative practice and effectively introduce the history of the people. Our sources are ethnography, language documentation, and autoethnography.

The Comparative Study between the Metamorphosis and Cu Zhi in the Strange Tales of Liao Zhai

Deformation is an ancient and typical literary topic, which has been a common plot unit and structural model of the story. At present, many scholars at home and abroad have realized uniqueness of deformation stories, tries to interpret and compare them from different perspectives, to discover the deep implication of the stories. Based on the previous researches, this thesis will focus on the connotation of the traditional deformation stories, in line of the plots, writers, themes and effects, to discuss the representative of the Chinese and Western deformation stories, which are Cu Zhi in the Strange Tales of Liao Zhai by Pu Sonling and the Metamorphosis by Franz Kafka, to explore the differences and similarities between these two stories.

Is All Protest Work Morally Equal?

ABSTRACT Often used as a tool for raising public awareness about issues that are deemed morally dubious, protests have a long and storied tradition in the history of social change in the United States. The recent ubiquity of protesting and counter-protesting in American public life has raised to the problem of false equivalency, leaving bystanders sometimes confused about how to evaluate the respective “protest” movements. In this piece, I briefly root the history and moral meaning of protest work in the Protestant Reformation and outline a set of questions that can serve as criteria for evaluating whether the moral work of contemporary protest movements is morally efficacious or morally destructive.

Allusions, Illusions and Learning: Integrating story into the broader curriculum

The workshop will be a visual presentation covering the rationale for a unit of research that involves integrated learning/curriculum and concentrates on critical literacy. The presentation will also involve a complete example unit and accompanying course booklet. Participants will be involved in a handson evaluation of the unit presented and assess its suitability to adapt to other “core literature genres”. The unit of work involves the “multiple faces of literacy: Reading. Knowing. Doing.” at the practical teaching level.
 The aim is to show how to use texts from “classic fiction” in research units, as vehicles for learning, not only about the texts themselves, but also about their wider cultural significance and associated literary forms, as well as these stories represented in other media. The unit attempts to place everything examined in a meaningful context and to provide opportunities for students with diverse learning styles to enjoy the unit and to succeed. The objective is to make classic stories the integrating vehicles for learning, and so change them from literary “illusions” to “allusions” once more, therefore showing that the “critical literacy” approach can use traditional literature or story in teaching.

Folklore.

Folklore is the collection of traditional beliefs, customs, and stories of a community passed through the generations by word of mouth. We introduce to economics a unique catalog of oral traditions spanning approximately 1,000 societies. After validating the catalog's content by showing that the groups' motifs reflect known geographic and social attributes, we present two sets of applications. First, we illustrate how to fill in the gaps and expand upon a group's ethnographic record, focusing on political complexity, high gods, and trade. Second, we discuss how machine learning and human classification methods can help shed light on cultural traits, using gender roles, attitudes toward risk, and trust as examples. Societies with tales portraying men as dominant and women as submissive tend to relegate their women to subordinate positions in their communities, both historically and today. More risk-averse and less entrepreneurial people grew up listening to stories wherein competitions and challenges are more likely to be harmful than beneficial. Communities with low tolerance toward antisocial behavior, captured by the prevalence of tricksters being punished, are more trusting and prosperous today. These patterns hold across groups, countries, and second-generation immigrants. Overall, the results highlight the significance of folklore in cultural economics, calling for additional applications.

Look Upstream: Measurement for Innovation on the Upper Rio Negro of the Amazon Basin.

The growth of the randomized controlled trial (RCT) as the “gold standard” for evaluation has justly been praised as an advance in the professionalization of social programs and projects, an “adoption of science” - in the words of the Lancet. None the less, the emphasis on the RCT biases funding for projects that distribute private goods and which focus on “low hanging fruit” in health, nutrition, and sanitation, simply because those areas lend themselves to the sort of measurement that works with RCTs. As a result, many project developers in the government and NGO sectors lament that a hegemonic focus on RCTs impedes creativity or new models that challenge traditional paradigms. This case study of CanalCanoa, a community video coaching project for indigenous parents of young children in the Rio Negro region of the Amazon Basin, offers techniques to measure for innovation. Instead of developing a new RCT for an extremely diverse population (27 ethnic groups) where traditional childcare methods are in historical flux because of urbanization, CanalCanoa measured variables shown by previous RCTs to be causally connected with positive development results. By researching the impact of the intervention on nutrition, language (multilingualism, use of traditional songs and stories), and social network expansion, CanalCanoa measured upstream indicators, thus mixing scientific rigor with an opportunity for innovation and providing important insight and reform of a theory of change.

Transitioning to Solutions Journalism: One Newsroom's Shift to Solutions-focused Reporting

ABSTRACT In 2018, Alabama’s largest daily newspaper, the Gannett-owned Montgomery Advertiser, set out to transform its newsroom to focus on enterprise and solutions journalism—rigorous news reporting on how people are responding to social problems, a practice that has gained attention as newsrooms have looked for innovative ways to increase audience engagement. To examine its impact, we conducted a multiple-wave survey of the newspaper’s audience before and after the transition, collected community conversations via social media data from Twitter and Facebook, and reviewed the newspaper’s website analytics. The results were mixed. Audience perceptions from the survey data revealed less engagement over time. However, newspaper analytics revealed an increased number of page views and longer engagement times on their solution-oriented news stories compared to their traditional stories. Sentiment analysis of the social media data showed a significant increase in positive sentiment and significant decrease in negative sentiment. The newspaper’s editor discusses factors that might have contributed to the results and highlights that, although the paper met obstacles, the transition to solutions journalism increased the newspaper’s connection to the community. These findings reinforce that measuring the impact of solutions journalism in a real-world environment is complex and more studies are needed.

Making ‘Modern Fairies’: Making Fairies Modern

The Arts and Humanities Research Council-funded project ‘Modern Fairies and Loathly Ladies’ investigated what happened when a number of artists (musicians, writers, filmmakers) were asked to respond to and re-mediate a curated selection of traditional stories about fairies and loathly ladies. The artists came to the project with a spectrum of different views about fairies, ranging from belief in their existence to absolute scepticism about the supernatural. The works-in-progress they created were performed in a series of experimental shows at The Sage Gateshead theatre in 2019. The artists took up certain themes such as the otherworld, time slippage, fairies, and children, but were not attracted by others. Fairy material was reconfigured to reflect contemporary concerns about the natural world and to explore ways in which magical human–animal transformation spoke to women’s experience.

DEVELOPING THE INTERACTIVE MAGIC AR BOOKS WITH GAMIFICATION FOR PROMOTE STORY BOOK

Children today tend to be more interested in playing with mobile phones than reading storybooks. The Interesting fairy tales from legends and traditional children's stories tend to be in the form of storybooks. And parents in the past often read fairy tales to their children. However, in modern times, each of them is busy with their mobile phone. Therefore, there is a need for a solution so children can be interested in reading fairy tale books without reducing the pleasure of playing games. The purpose of this research is to develop more interactive storybooks with Augmented Reality technology. The research method used is experimental research which starts from collecting data on needs through questionnaires and interviews with related parties, then analyzes and designs and manufactures prototypes which will be evaluated by usability testing and heuristic evaluation. From previous research, Augmented Reality technology has been widely applied in learning material. in schools and universities and also applied to the introduction of museums. From the storybooks themselves, there are already some who have implemented Augmented Reality or Gamification in applications. However, there is still no interaction between the user and the storybook. Therefore, this study develops an AR BOOK application where users can read storybooks while playing with Augmented Reality technology. The evaluation results show that the AR Book application can attract users to read stories from the application and users are entertained by this AR Book application. So it can be concluded that the addition of Augmented Reality and Gamification technology can attract the attention of users to read storybooks in a different way. For further development, traditional stories can be developed so that they can be better known by the younger generation.

The Role of Humanoid Robotics in Health Care System

In Japan, new developments in the field of robotics are being received with interest and enthusiasm by the population and used in everyday life. This can be explained on the one hand by a long tradition of stories that report positively on artificial servants for humans. These stories continue into modern manga comics. Robots take on positive roles, expanding the capabilities of humans and being of service to them. On the other hand, Japanese religions and philosophies such as Buddhism and Shintoism influence attitudes towards robots.

ЧТО ТАКОЕ МИФ ОБ ЭДИПЕ: К ВОПРОСУ О СТРУКТУРЕ СЮЖЕТА

Object of the article:the myth of Oedipus. Subject of the article:the structure of the Oedipus story. Purpose of research: the analysis of the specific characteristics of the story of Oedipus which distinguish it from a traditional folklore story. Research methods:methods of the structural and semantic analysis applied. Results: The author argues that the specific nature of the story of Oedipus is characterised by the “prophetic” function of the combination of two interrelated motifs: the number motif and motif of feet. Those motifs, which are conveyed in the riddle of the Sphinx by the words “four-footed”, “two-footed” and “three-footed”, semantically connect with each other the riddle, Oedipus' fate and his name (Οἰδίπους). The riddle about a creature which changes the number of its feet corresponds to 1) Oedipus' biography (he changes the number of his feet when he becomes “three-footed” - a blind man with a staff); 2) Oedipus's name (which foreshadows the answer to the riddle - “man” (alias “two-footed”) as part of the name Οἰδίπους - δίπους means “two-footed”; 3) number symbolism related to Oedipus (“three days” after Oedipus' birth his father pierced his feet and cast him upon a hillside; Oedipus killed his father where “three roads meet”). Field of application: literary studies. Conclusion:The author argues that story of Oedipus is a result of the semantic adaptation (accommodation) of a traditional folklore story to the ancient numerological riddle about a creature with a changing number of feet by adding of the imagery connected to the number motif and motif of feet. The systematic manifestation of the number motif and of motif of feet on various levels of the structure suggests that the “telling name” of Οἰδίπους (“swollen foot” and “two-footed”) has been integrated into a traditional folklore tale in order to semantically adapt it to the ancient riddle about “feet”. The author is indebted to Svetlana Gracheva, Dan Whitman and Oleg B. Zaslavsky for stimulating discussions and helpful advice.

On Becoming Apache by Harry Mithlo and Conger Beasley Jr.

Reviewed by: On Becoming Apache by Harry Mithlo and Conger Beasley Jr. Marcus Macktima On Becoming Apache. By Harry Mithlo and Conger Beasley Jr. (Lubbock: Texas Tech University Press, 2020. Pp. 160.) As a scholar and member of the San Carlos Apache tribe in Arizona, I can see the obvious differences between our traditional stories and those written from non-Indigenous and non-Apachean perspectives. In many cases, these interpretations miss significant nuances; being Apache is deeper than just tribal enrollment or citizenry. Harry Mithlo, a Comanche and Chiricahua Apache, and Conger Beasley Jr., a non-Indigenous writer of dozens of books related to the American West, bring their experiences to the fore through Harry's father, Watson Mithlo, a Chiricahua Apache and prisoner of war with the Apache warrior Geronimo at Castillo de San Marcos, Florida, and Fort Sill, Oklahoma. Watson, who died in 1993 at the age of 107, recalls here his personal stories and unique perspectives on the events that unfolded following the Apache Wars—the long-lasting armed conflicts between Apache groups and U.S. military troops during the second half of the nineteenth century. This book is by no means a retelling of the battles or confrontations that have been glorified and fetishized by popular culture and non-Indigenous scholars fixated on Geronimo and his band of "renegades." Instead, these stories exemplify the importance of Apache spirituality and the Apache lifeway. Moreover, through the hardships they experienced as prisoners of war and as what the federal government would call "free" individuals, Watson Mithlo and his family demonstrate the resilience of Apache people. Starting with a train ride in Arizona, Watson discusses Apache travels from Arizona to Florida and ends at Fort Sill, where many Chiricahuas remain and are now recognized as the Fort Sill Apache tribe. Along with Watson's and Harry's descriptions of Apache life, Conger offers commentary, providing the reader context and explanation for comprehending the importance of specific aspects of the history. While much of Conger's commentary is helpful, a reader unfamiliar with Apache lineages might become confused as the stories turn to Oklahoma Territory without enough explanation about the presence there of Plains Apaches, a separate people with a similar language but who are different altogether. Stories related to the interactions between the Chiricahua and Plains [End Page 345] Apache peoples would have been an interesting and welcome addition. Despite this and some ill-placed comments, I found many of Conger's perceptions of Apache people as "outsiders" interesting. While Harry and Watson were happy to share many things with Conger, they were not willing to share all of their Apache secrets: Conger recounts Harry saying to him, "Apaches don't tell outsiders everything" (104), emphasizing the importance of knowledge and its sacred status to the people. Watson Mithlo's account of his time as a prisoner of war is a great addition to works published by other Chiricahua Apaches, namely Geronimo's autobiography, Geronimo's Story of His Life (Duffield, 1906), and Jason Betzinez's I Fought with Geronimo (Stackpole, 1959). Watson relays his accounts with these Apache men, especially Betzinez, whom he describes as a "ferocious warrior" when young, but a "kind of fuddy-duddy" when older (75). The emphasis on Apache spirituality, while incomplete, still enhances the story of the Apache experience after 1886. Harry Mithlo and Conger Beasley Jr. have done well by Watson Mithlo in expressing the Chiricahua Apache way of life. Marcus Macktima University of Oklahoma Copyright © 2021 The Texas State Historical Association

What Happened on Blackstone Avenue? Exorcising Coase Theorem Mythology

The present paper revisits the path by which Coase came to set down the result now generally known as the Coase theorem in his 1960 article. I draw on both the published record and archival resources in an effort to clear away some of the mist and, as it will emerge, dispel some of the mythology. As good as the traditional story is—thanks in no small part to Stigler’s hyperbole—the reality is far more interesting, both for what it tells us about Coase’s result and for our understanding of the messy process behind how it came to be. For as we shall see, Coase set out at least three versions of his result, two of them assuredly incorrect, in 1959–60 and had at best a faint sense for the implications of transaction costs for his conclusion—something which he was only put on to by others to whom he showed the original draft of his 1959 article. And as for that fateful evening during which he converted the Chicagoans to his point of view, we shall see both that the extent of the conversion necessary was far less than the traditional story suggests and that it is not at all clear what it was that the Chicagoans believed at the end of the evening, Coase’s 1960 argument notwithstanding.

Exodus

What makes a "religious" holiday? Does the combination of ritual, culture, and family custom all merge together to create "religion?" Does it even matter if the historical basis for religious stories are false? In this work of philosophical short story fiction, the spaceship computer AI wakes up a family in deep space hibernation to give them time to prepare for, and celebrate, Passover. There are many situations unique to being in space that must be overcome; determining the right time period when taking into consideration time dilation, not to mention missing ingredients for traditional foods. Also, they are short two people of the requisite ten and ask the computer AI to "convert" and serve the role of two additional Jewish people. Awkwardly, the computer reminds them that some of their traditional stories are not supported by archeological evidence. This all begs important questions about the complicated weaving of history, faith, culture, and family custom in religious ceremony.

Preaching The Blues: Black Feminist Performance in Lynching Plays by Maisha S. Akbar

Reviewed by: Preaching The Blues: Black Feminist Performance in Lynching Plays by Maisha S. Akbar Judith Stephens-Lorenz PREACHING THE BLUES: BLACK FEMINIST PERFORMANCE IN LYNCHING PLAYS. By Maisha S. Akbar. Routledge Focus series. Abingdon, UK: Routledge, 2020; pp. 138. In Preaching the Blues: Black Feminist Performance in Lynching Plays, Maisha Akbar examines the intersections of lynching dramas, performance theory, and a Black feminist blueswoman tradition. Drawing on the work of journalist and anti-lynching activist Ida B. Wells (1862–1931) and Bessie Smith's (1894–1937) performance of "Preachin' the Blues," Akbar provides, in three chapters, a perspective through which readers can recognize the disruptive force of Black feminist/non-normative subjects and strategies in lynching plays. In our 1998 volume, Strange Fruit: Plays on Lynching by American Women, Kathy Perkins and I called for the recognition of lynching drama as a distinctly American genre, offered a definition, documented more than a hundred plays in existence (at that time), and reviewed lynching's influence on other art forms. More recently, Koritha Mitchell's award-winning volume Living with Lynching: African American Lynching Plays, Performance, and Citizenship, 1890–1930 provides a critical analysis of these plays as mechanisms through which African Americans survived mob violence while continuing to assert their right to full citizenship. Treva Lindsey's Colored No More: Reinventing Black Womanhood in Washington D.C. examines lynching plays as nontraditional sources of Black women's cultural production in Washington D.C. and highlights the important role of local playwright/poet Georgia Douglas Johnson's literary salon. In her introduction and chapter 1, Akbar's volume presents the genre as a Black feminist performance tradition and thus provides an additional framework through which to view these plays. She also posits "critical lynching studies" as an interdisciplinary critical cultural scholarship project for examining lynching plays as well as other forms of antilynching cultural production. Beginning with the work of anti-lynching pioneer Wells, Akbar guides her readers through an understanding of the plays as a Black feminist performance and/or discourse tradition comprised of specific (counter-hegemonic) communicative strategies and practices opposing lynching as white supremacist performance. As Akbar recognizes the foundational work of Wells in opposing what scholar Kirk Fuoss has termed "lynching performances" (that is, actual historical lynchings), she examines lynching plays for their disruptive (non-normative) constructions of race, gender, and sexuality as well as their antilynching themes. Akbar honors a Black feminist tradition of disrupting and challenging commonly held or established views and practices of white su premacy. In doing so, she foregrounds anti-lynching plays and activism as disruptive forces in opposition to the whiteness narrative of the traditional lynching story in which a fragile innocent white female victim needs to be protected/rescued by a gallant white male hero from rape by a villainous Black man. In this archetypal lynching story, which became familiar through novels such as Thomas Dixon's The Clansman (1905) and films like D. W. Griffith's The Birth of a Nation (1915), Black women are absent. Employing Angela Davis's Blues Legacies and Black Feminisms (1998), Hazel Carby's Cultures in Babylon: Black Briton and African America (1999), and Smith's composition "Preachin' the Blues" (1927), Akbar links the anti-lynching activism performance tradition to a blueswoman music tradition, specifically through the use of a blues-spiritual aesthetic in which an unexpected or disruptive combination (such as sacred/secular) occurs. Drawing on the lyrics from Smith's version of "Preachin' the Blues"—"Now one sister by the name of Sister Green jumped up and done a shimmy you ain't never seen"—Akbar perceives a vision of the Black church as a potentially disruptive space in which women can challenge traditional gender roles and express themselves more fully. Reflecting this same spirit, Angelina Grimke's Rachel (1916) is set in a Black home and presents a female protagonist as a "non-normative subject who is unwilling to replicate a white supremacist societal/family construct" (32). As the character of Rachel (after learning of her father's lynching and of the continual racial bullying of neighborhood children) rejects marriage and biological motherhood, she is refusing to take part in the...

«Как я почту в войну носил...» (всегда ли условны сказочные пространство и время?)

Folklore studies generally consider time and space in everyday tales, unlike fairy tales, as non-fantastic but close to reality. At the same time, they are unreal, just as the main character. A comparative analysis of two texts was undertaken: handwritten notes of Stepan Nikiforovich Zhirnovsky (1951) and a tape recording of Pavel Platonovich Plotnikov (2000), both having plots of the same type and registered in the Irtysh region. The story of 1951 is of a stand- ard type, with a typical everyday tale main character: an agile person, a rogue, taking advantage of any situation. His action takes place in a unreal time and space, despite the narrative being in the first person as a “true story.” When telling the story of 2000, the storyteller calls it a “tale”, but the listener is immersed in real space and time (real Sibe- rian villages during the Great Patriotic War). The credibility is confirmed by introducing the names of the people who lived at that time. The hero of the first-person narrative is not a pattern but a real man involved in complicated, absurd, and cruel life situations (although these are typical tale plot episodes). The listener realizes the hero’s terrible deeds as committed not out of malice but by accident, feels sympathy, and believes in his experiences as if it was a story of a real person from the not-so-distant wartime years. All the credit goes to the narrator, who masterfully adapts the traditional tale story to real-life circumstances.