Mt Etna (Chapter seven reflection)

Given the time and resources necessary to travel anywhere in the world to undertake an ethnographic research project would take me back to Sicily. Although I lived in Sicily for three years, after learning about ethnography and folklore, I feel I missed a lot of Sicily’s history that is not necessarily told by a tour guide or written in a book. The area of interest to study would be the folklore behind the mafia, which holds great power on the island and over the Sicilians. Although the folklore surrounding the mafia would be interesting, I do not think it wise to explore. So with that said, I would focus my ethnographic research on the folklore of Mt Etna.

Mt Etna is Europe’s largest, active volcano. When first moving to Sicily, my family and I rented a villa located in Nicolosi, often called the Gateway to Etna, because of its location on the base slopes of the mountain. Upon moving into the villa we did our research on the internet and asked many questions on the possibility of an eruption during our stay, the answers were of no worries. We took many drives up the mountain to enjoy the view and to also see the ruins of the past eruptions. As crazy as it may sound when saying it and I am sure reading it, we thought it exciting to see and to live on the slopes of an active volcano.

After reading chapter seven I realized there were many accounts of folklore right in front of my eyes and ears but I was unaware of what I would want to know in the future. Now, I feel I missed an opportunity to gather information to suffice my curiosity and questions of today. Thinking back on my time in Sicily, at times I feel I was simply a tourist living in another country for three years and did not take advantage of the time I had there. Don’t get me wrong, I traveled, took many great pictures, saw and did many things I otherwise would not have had the chance to do. But by the questions I have now, I feel I did not ask as many questions while I was there, or immerse myself into the culture as I should have.

If given the opportunity to undertake an ethnographic research project, I feel I now have the proper tools to embark upon a journey of gathering much desired information. Chapter seven states the basic steps and process of fieldwork which would serve as a guideline while in the field. Within the basic steps page 206 lists the tools, aside from ones “natural tools”, needed to aide in attainment of information. Aside from the great tool list, the chapter also emphasizes on developing good questions to ask and how to properly listen.

After missing the opportunity of immersing myself, ethnographically speaking, while in Sicily, I have thought of the ways in which I would go about accomplishing my fieldwork. First, I would become fluent in the local language, not learn just enough to get by, my first mistake. I think language is the key barrier in learning local costumes and ways of living. I managed to get along quite well without being fluent in Sicilian or Italian, but know I missed out on a lot. Also, I would interview, with my tools, the locals living in Nicolosi and also the people who live, refusing to leave, further up the mountain. There is also a site located, as far as a car is able to drive, atop the mountain where my family and I would go to have hot chocolate and buy Mt Etna memorabilia in the small cabins situated there for tourists. There, the people of the shops and serving hot chocolate would surely have a few stories to share. Also the larger city of Catania, which has been the brunt of eruptions, would be an ideal area to gather information. I would interview the older community as well as the younger, and compare the folklore that has been passed on throughout the years.

Completing this ethnographic research would be worth doing, because I feel it would be self fulfilling. This project would allow me to answer the many questions of who, what, when, where and how that I have now invoked throughout my learning of ethnography, fieldwork and folklore.

“This blog entry is my response to the chapter seven reflection
question.”

Sims, Martha C., and Martine Stephens. Living Folklore An Introduction to the Study of People and Their Traditions. Logan, Utah: Utah State University Press, 2005.

"Bloody Mary" (Chapter Six Reflection)

After reading chapter six, I found psychoanalytic interpretation to be the most compelling interpretive approach to folklore. I have studied Bruno Bettelheim and find his work to have a significant association between psychoanalysis and it’s relation to “symbolic metaphors for puberty, sexual maturity, seduction and death” no matter how strange the correlations are they seem to exist (189). Knowing this information about Bruno Bettelheim allowed me to better understand Alan Dundes.

Alan Dundes “continues to work to illustrate the value of this approach through his own analysis of texts as well as through outright arguments about the power of this kind of interpretation” (188). Dundes completed essays on the psychoanalytic interpretations of folklore including “the ritual calling of “Bloody Mary” (188). Quite familiar with Bloody Mary, I was surprised to read Dundes interpretation of the ritual. Not once when I was a young girl performing this ritual in the bathroom of my cousin’s house did I ever relate it to my first menses, nor did my sister or cousin who also played the game. We thought of Bloody Mary as simply a scary game to play. We would pile in the bathroom, turn off the lights, decide who said “Bloody Mary” three times, turn in circles three times, turn on the flashlight, look in the mirror and run out screaming. That was our game.

After reading Dundes interpretation and the psychoanalytical parallel, I now see why and how he could come to his conclusion. He provides reasons to back up his interpretations: context, language, and images (188-189). The context serves as an “anticipatory ritual, average American girl’s menarche is twelve and a half, the girls performing the ritual are usually between the ages of seven and twelve” (189). The language in the ritual, reciting the name “Bloody Mary” implies the connection to the “Virgin Mary, and the risk of pregnancy” (189). Also, the word “Bloody” signifies the relation to menstruation. The last of the reasoning is images. The reflection in the mirror that one is supposed to see is an image of a woman with blood on her face, this relates to self-image (189).

The psychoanalytic interpretation of Alan Dundes has allowed me to look closer at the ritual/game I once played as a young girl. I never thought of “Bloody Mary” in the relation to menstruation or as an anticipatory ritual upon attaining puberty. Also not to forget, this ritual is performed in the bathroom. As bizarre as the connection may seem, the interpretation is apparent through Dundes research. Never again will I think of Bloody Mary as just a scary children’s game.


“This blog entry is my response to the chapter six reflection question.”

Sims, Martha C., and Martine Stephens. Living Folklore An Introduction to the Study of People and Their Traditions. Logan, Utah: Utah State University Press, 2005.

Chick Webb and his Orchestra Featuring Ella Fitzgerald (Encounter 5)

I have always been a fan of jazz, blues, big bands and the old crooners who have a way of bringing pure talent to the table and transcending above the bands of today. The voices and the instruments played are an absolute pleasure to listen to. I have so many favorites and I was able to locate and download a collaboration of two of the many great artists of the big band era released by the Smithsonian Folkways Recordings. Chick Webb and his Orchestra Featuring Ella Fitzgerald is the album I chose to review. The album was released in 1981 in the genre of Big Band; Jazz. The album consist of ten songs each quite short in length but long enough to enjoy the young voice of Ella Fitzgerald and the big band instrumental sound from Chick Webb and his orchestra.

In 1935 Ella Fitzgerald was discovered at the young age of sixteen-and-a-half by emcee Bardu Ali, this discovery was said to be “perhaps the greatest distinction given to the band”. Ella recorded tracks on the album heightening the already soaring Webb orchestra. Ella’s voice was an infectious force that contributed to the orchestra. This album allowed me to hear the early sound of Fitzgerald, where later recordings share a more polished voice. Still young, she was able to stand up with one of the best big bands of the 1930's. Ella Fitzgerald died in 1996 from debilitating diabetes.

William Webb bought his first drum set at the age of eleven and joined his first band, from then he traveled to New York and made name for himself, Chick Webb. Webb was the drummer of his thirteen piece orchestra and he was amazing at orchestrating challenges and winning Battles of the Bands against the greatest, including Benny Goodman. Chick Webb battled illness throughout his life. He contracted tuberculosis of the spine as a young child which obviously did not inhibit him from greatness, but did catch up to him in his later years. At the young age of thirty he passed away due to his long term illness.

When I first listened to the album I laughed as it reminded me of episodes of Tom and Jerry. I could literally see Tom chasing Jerry as the orchestra played to their every move. This album makes you want to move, it took me back to a time that I have only seen in movies, read about and listened to.

Liner Notes
Jasen, David. Chick Webb & his Orchestra Featuring Ella Fitzgerald. Folkways Records FJ 2818. 24 Nov. 2007
<http://media.smithsonianglobalsound.org/liner_notes/folkways/FW02818.pdf>.

Photos
Drummerworld. Chick Webb. 24 Nov. 2007
<http://www.drummerworld.com/drummers/Chick_Webb.html>.

Smithsonion Folkways Recordings.
<http://www.folkways.si.edu/search/AlbumDetails.aspx?ID=467#>.

This post is my response to the Album Review Project.

Performance (Chapter Five Reflection)

After reading chapter five, my view of performance as a phenomenon has deepened based on the many examples given. When I think of performance I think of the act someone does in order to entertain; puppet shows, plays, comedy shows, musicals, sports games. These are all performances that encompass signs or markers “that let us know a performance is about to take place, is taking place, and is finished” (141). The examples of performance given in the chapter broadened my view of what an actual performance entails. Not only can a performance be an event as listed above but even as simple as “performances of folklore that happen naturally within daily conversations and situations” (128). On page 128, the author gives example of two friends talking about the school semester and one says, “Be careful-don’t count your chickens before they are hatched.” I have heard this proverb a million times and have even said it myself, but not until after reading this chapter did I realize it is an act of performance.

I thought of all the aspects of performance but failed to think of the people being entertained; the audience. The relationship between the performer and the audience is important to the overall interpretation of the performance. Looking even closer into this relationship, the social context is an element of great importance to the performance. The social context includes “those things that relate to the group, community, and culture within the communicative expression takes place” (139). This brings me back to the two friends talking about the school semester, this is also mentioned in the book, if they did not share the same culture, perhaps an exchange student, and this proverb was said, he or she might not have understood its connotation. In order for the performance to be interpreted correctly, the element of social context must be present in order for the performer/audience relationship to take place.

Social context, markers, and everyday verbal communication are only a few of the elements that craft a performance. Chapter five spoke of the many aspects of performance which allowed me to broaden my view of how a performance is created and the characteristics surrounding it.

“This blog entry is my response to the chapter five reflection question.”

Sims, Martha C., and Martine Stephens. Living Folklore An Introduction to the Study of People and Their Traditions. Logan, Utah: Utah State University Press, 2005.

People of the Jaguar (Encounter 4)

During a lecture in my anthropology class discussing Mayan culture, my professor stated the IU Art Museum houses several Mayan pieces of pottery. What a perfect opportunity to combine information. I headed straight to the IU Art Museum to fulfill my curiosity by seeing pottery from a time period discussed in my anthropology class, and to also complete an encounter project. Many times I have walked past pieces of art not knowing the history, meaning of symbols, or iconography being represented. After discussing the culture in class, I was able to better understand the history and the use of iconography on the vase I chose to explore, although I could not quite figure out what it represented.

The Polychrome Vase is from the Late Classic Period, AD 700-800, from the forest area of Peten Guatemala. The cylinder shaped vase is made of clay and pigment with male figures painted around the exterior. I assume the vase may be telling a story of a ceremony of an important ritualistic event to please the gods. While researching Mayan pottery I came across a website describing the pottery and the artists, “Maya ceramic artists were highly educated members of the elite. They used slip paint, a mixture of finely ground pigment, clay, and water, to decorate their pottery with images of rituals, myths, geometric motifs, and hieroglyphs. Ceramics were used as tableware, currency, symbols of status, and as offerings to the dead. Clay pots were also made for cooking and storing food.”

After searching the internet for similar Mayan pottery with the figures represented, I found only one that was comparable. Also from the Late Classic Period, the pottery found was said to be representing the Three Noblemen who “offered bread to the gods to ensure success in the planting and harvesting of crops.” The male figures painted on the pottery at the museum did not carry bread, but their bodies are similar in the sitting crossed-leg position, clothing, and head dress, also noted is the profile positioning of the head.

The culture of the Mayas is interesting to say the least. Not only are they known for their pyramids and art, but also for their great achievements: their development of writing and the calendar. The pottery that has survived over the years are small reminders of the Mayan history. We are able to look at the pottery, with a skilled eye and knowledge, and see figures that represent something great and important in their life. A story is told by each piece of pottery that allows us to take a step back in time. The anthropology class sparked my interest of the Mayans but the encounter project gave me the push to act and see the pottery and learn about these hand-made objects.



This post is in response to the Material Culture (Object) encounter assignment.

Canadian Museum of Civilization Corporation. “Civilization.ca.” People of the Jaguar. Mar. 2004. 10 Nov. 2007 <http://www.civilization.ca/civil/maya/mmj01eng.html>.

Promotion Ceremony

In 2000 I was promoted to Petty Officer Third Class. For those of you not familiar with the military this advancement is a big step in your military career. This promotion is not simply given to everyone; it is earned through positive evaluations and of course an exam of general military knowledge and knowledge of your specific rating (job). I was a Hospital Corpsman and I was proud to be promoted early in my career. No longer did I have to be apart of the “french fry” group. Those that are not of a Petty Officer wear stripes on their sleeve designating their rank, they look like fries. I was now able to wear a chevron and to be apart of a group that I looked up to and learned from. From the moment I entered the military I set my goal to do well and earn a chevron. The time of the ceremony was a much desired event, ritual.

While reading chapter four there were so many points made that reminded me of the promotion ceremony. On page 97 the author explained that “by a group’s performing a ritual, it is in essence designating a moment in time during which its members are required to pay attention to some of the rules and/or beliefs held by or prompted by the group. And that goal of the ritual isn’t that members simply pay attention to these ideas. Often the more important objective is that they are persuaded to believe that the values portrayed or referred to during the ritual are indeed real, true values the group holds.” During the promotion we as a group recited the Navy Petty Officer’s Creed, Hospital Corpsman’s Pledge, as well as the Sailor’s Creed. While reciting these words I felt honored to be apart of the group. I deserved this position and valued every single word as I recited them, as did my peers and the Petty Officers before us.

The promotion ceremony falls into the “high context” ritual as explained on page 99. The promotion was “stylized and occurred at a set time for specific, announced purposes, there was a dress code, it was conducted by an experienced member of higher ranking of the group, and we had specific actions to perform as well as words to recite.”

I never thought of promotion ceremonies as being considered rituals. After reading chapter four I realize what components make a ritual in fact a ritual, and therefore have thought of other times in my life that I have been apart of a ritual.

“This blog entry is my response to the number four reflection question.”

Sims, Martha C., and Martine Stephens. Living Folklore An Introduction to the Study of People and Their Traditions. Logan, Utah: Utah State University Press, 2005.

Turning a Bowl (Encounter 3)

I chose to focus my encounter project on Mr. Jim Davidson and his craft of making beautiful wooden bowls. Mr. Davidson lives in Dale, IN and is the grandfather of a close friend of mine, which is how I came to see the bowls and was given the opportunity to interview him. He is a man of many years, born in Eau Claire, WI in 1928. His love of bowl making sparked about twenty six years ago when he bought his first lathe, spending little time doing spindle turning, weed pots, candle holders, ornaments and other small items. He then bought a better lathe which was sturdier and allowed him to do face plate work enabling him to make bowls. Along with the lathe he has high speed steel turning tools and for the most part relies on Bowl gouges and round and square nose scrapers but he has a wide assortment of specialty tools that are in the seldom used category as well as some of his own designs.

Mr. Davidson became even more interested in bowl making after a visit with an Amish gentleman in Ohio who had access to scrap oak granting him access to more elaborate bowl making. He bought a couple of books and experimented with the information they offered and went from there, learning through years of trial and error which taught him a great deal.

There are several steps involved in turning a bowl. First, he simply secures a piece of wood to the lathe using a chuck of some kind, turns the lathe on and starts to make shavings allowing the wood to provide a pattern that seems to fit it. Mr. Davidson mentions that he prefers to start with a sketch of the cross section of the piece he wants to make, he chooses the type of wood, and also chooses a pattern for accent strips or other independent designs that may be incorporated. He then determines the number of segments he wishes to use in the main body of the bowl, he generally uses twelve although he can go as high as thirty two and as low as six. He then calculates the segment lengths and width based on the cross section of the design, and then cuts the segments to the proper angle and length. He glues the segments into a ring that become one of the layers in the assembly. The rings are glued together, stacking and centering them one on top of another until the blank is totally assembled. From there it is to the lathe and he starts to make shavings to remove the excess wood and leaves the remainder to match the pattern, taking great care so as to maintain the same wall thickness throughout the piece. After sanding the piece with varying grits of abrasives the bowl is ready for finishing. He normally applies six coats of varnish and then buffs the piece out.

Mr. Davidson states he uses any wood that he finds appealing and is constantly searching for figured grain of a pleasing pattern. Most of what he works with is the native hard woods although he does purchase some imported material for color and grain. Most of the imported lumber is very expensive and our native hardwoods, for the most part, provide him with everything he needs.

Mr. Davidson has spent a considerable amount of time with his son-in-law, Steve, teaching him the craft of bowl making. Periodically a fellow turner will spend some time with him sharing information and once in a while someone will come along who wants to spend several days with him and he will welcome them. Mr. Davidson mentions it is fun for him to have someone he can share his enthusiasm with.

Most of his bowls are give to friends and family, but he does have some for sale at two different art galleries. His charge for the bowls does not generate many sales. The length of time required to make a bowl is dependent on the number of individual pieces that it contains. It could vary from a low of six hours for a 4x6 bowl to over sixty hours for a 6x8 lidded bowl. Hence the high price for the bowls and the low amount of sales.

Mr. Davidson has made a lot of bowls and perhaps has one hundred or more scattered around the home he shares with his wife. How many bowls total, he would not even hazard a guess. He does know that his annual production has been going downhill a great deal over the last few years, driven in part by more complex patterns as well as his age catching up with him.

This post is in response to the Material Culture (Artist/Craftsperson) encounter assignment

My Traditions (Chapter Three Reflection Question)

After reading about tradition in chapter three I was able to draw upon my own life and that of a group to which I feel connected to; my family. While reading, thoughts of three varieties of tradition that I am able to identify and explain came easily to mind. The three varieties of tradition that are significant to me that I intend to expound upon are: a tradition that seems to be longstanding, but that is perhaps disappearing or changing in some fashion, a tradition that seems to be increasingly central in importance to me and others in my life, and a tradition whose origin I witnessed and participated in.

The first variety of tradition that came to mind was a tradition that is longstanding, not disappearing, but has changed in many ways. That is the tradition of camping over Labor Day weekend and celebrating our family reunion on Sunday. My mother’s side of the family camps, but everyone, extended and beyond, attends the reunion but do not camp. I had to miss this celebration for three years due to relocation, and was spotty many years prior also due to relocation, but was able to attend this year and the year prior. My first year back, 2006, was a surprise. A second cousin married and had a baby, an uncle remarried and her kids came, which makes six new people to welcome, including some people whom I had never seen before, this made for an interesting family reunion. Our family did not meet in the usual spot of past family reunions. We camp at Spring Mill state park and our family reunion is held at the pioneer village at the picnic table area prior to crossing the walk bridge, when just entering the village. Those of you who are familiar with this area, we were on the left, incase you were wondering. Not anymore, we are now by the playground. How easily this confused me when trying to find my own family reunion. We were not in the same location as I had remembered and there were many new faces. I felt a little out of place because there were more strange faces than familiar.

Our family reunion is in fact a longstanding tradition that is held every year, regardless of who attends it is a tradition because we are all a group and are connected through kinship connecting us to past generations that link us and are important to all (74). Of course the time together while camping and at the reunion is spent telling stories of the past, and sharing memories, which are always funny to hear even if they have been told a thousand times. The book points out that “a tradition must continually adapt as groups develop and change” in the case of our family reunion, which is the tradition, has done exactly that, continually adapted through development and change (76). One thing that has been done after eating at the reunion is taking a walk through the creek. My sister, brother, cousins and I all did it when we were young every year, and now the youngest of the family were able to do it this past time; my daughter is on the left.

A tradition that seems to be increasingly central in importance to me and others in my life would be that of decorating the Christmas tree. Christmas is my favorite time of year, the decorating that takes place, cold weather, lots of sweets to eat, and classics Christmas movies. All of this begins the day after Thanksgiving. Many may think of this day as “Black Friday” but I think of it as the day to decorate, the tree being the most important. The first two years I was married we had a real tree, after the pine needle cleaning that followed months after, we splurged for a fake, which looks incredibly real, pine cones included. My husband dreads this day because he knows how into it I get, he calls me Clark Griswold. As minute as some may think this is it has become a central importance to me during this time of year, which brings me to a tradition I invented with my daughter.

A tradition whose origin I witnessed and participated in was one that I invented. The new group that we, my family, created invented a tradition during the weeks prior to my daughters first Christmas. The book explains that “a new group may invent traditions that it assumes will be carried out in its future” (83). The invented tradition is that of making reindeer cookies during Christmas time. My daughter was 11 months old and since I love the time of year so much I wanted to create something that we could do together that she would love and we could continue in the future. This year will be our fourth and we will make our reindeer cookies, wrap some for our neighbors, and eat as many as we like.


This is in response to the chapter three reflection question.





Sims, Martha C., and Martine Stephens. Living Folklore An Introduction to the Study of People and Their Traditions. Logan, Utah: Utah State University Press, 2005.

Second Peer Review (Lauren Pais)

After reading Lauren’s chapter two reflection post about folk groups, I immediately thought of my two best friends. When I was in the forth grade I moved to a new school and was lucky enough to sit by Heidi. I remember so vividly her crazy brown hair, and big glasses (this was the mid 80’s). We were friends from the start. She had a sister who was a year older than us, Carly. We instantly became the three amigos, if you saw one the other two were not far behind. In a past post I wrote about a tree house I built with my two friends, these are those same two friends. We did everything together. In the 6th grade they moved to a nearby town, and had to transfer schools. As tragic as we thought it was at the time, it did not detour our friendship, but only allowed it to flourish. They moved into the country which was a playground for us for many years; fields, creeks, farm animals, and a scary basement. Our parents would alternate driving us back and forth.

The land we used to play on as children, hiking through the woods, has been semi-cleared for over seven years now and both sisters are married and built houses right where we used to play. Lauren’s post brought back memories of my two friends, who were also sisters. We stayed very close through my moves with the military by visits and many phone calls. Now, I am back in the U.S. and as close as ever, which is great! Heidi and I both have children and it is so fun to watch our kids play together in the same creek we used to play in and run around the same trees and grassy areas. The tree house is off limits for now, due to bad construction (us) + time = shoddy tree house. I too think of us as a folk group.

This is my second peer review posting.

Little Nashville (Encounter 2)

Over the weekend my family and I set out for Nashville, Little Nashville that is. The drive was nice but we did not get to fill our eyes with the famous view of the changing colors of the fall foliage that would normally be taking place during this time of year. Little did we know that the month of October is the busiest month of the year for this small, quaint town. The streets were filled with people carrying their bags of treasures bought from the charming stores perched on either side of the road and tucked beyond. We followed the signs leading us to the Fall Fare, which happened to be the 35th annual Fall Fare. We expected something would be going on in this small town, but had no idea we came on the perfect day, aside from the abnormally blazing heat for the month of October.

Along our walk we passed many shops, galleries and presumably homes that were highly decorated with fall colors, Halloween decorations, handmade crafts, and scents of brown sugar and pumpkin spice which surely welcomed everyone who passed by. We made our way to the Fall Fare and were welcomed by tables filled with home baked and handmade goods. There were so many table and stands overflowing with treasures big and small. We were able to grab some nice sized pumpkins, homemade doggie treats, and also a loaf of cinnamon bread. As we were leaving the Fall Fare we stumbled into a refreshing ice cream parlor that was packed to the door. We waited patiently in line for the homemade, stated the sign, ice cream. It was well worth the wait. As we were walking back to our car we saw a sign advertising a puppet show, The Slightly Haunted Puppet Theatre was the show of the day. The theatre itself was situated between two buildings and tucked behind a rather small entryway. The Melchior Marionette Theatre seated 60 and served free popcorn. We were able to get seats up front and close to the action. The show featured “A ghoulish cast of traditional Halloween characters. ..a Juggling Scarecrow, Dancing Skeleton & Ghost, Alien, The Flying Purple People Eater, a Kitchen Witch, Concert Pianist & Dracula” (noted from the pamphlet). I truly enjoyed the show and my daughter expressed her delight throughout the performance, and the whole way home.

I did not intend to write an encounter assignment based on my visit to Little Nashville, but after thinking about it I realized this was a perfect celebratory event that was new to me. Yes, I have been to many festivals and celebrations but this was different in a charming kind of way with many out-of-towners visiting this town for the same reason as I and feeling consumed in the atmosphere it presented. The people of Little Nashville were kind and warm; they bring their town to life with ongoing presentations of their crafts. I found it nice to be able to peek in on their day-to-day lives that they know as nothing but simply how they live and earn a living. The town of Nashville, IN gave way for a nice days escape filled with too many stores to see and too much fudge to eat, although I had my fair share.

This post is in response to the Ritual, Festival and Celebration encounter assignment.

I am a Member of......(Ch. 2 Reflection)

Before reading chapter two I asked myself what group I considered myself apart of, I am a member of my family therefore I thought I would write about what makes me a member and how it translates into a folk group. After reading the chapter I realized throughout my life I have been apart of several folk groups and could identify with those mentioned in the chapter; “family, school, and occupational groups” (44). Although the occupational group was one that was constructed formally with many guidelines and rules, it also encompassed aspects of informal lore which enables it to be included into a folk group.

First and foremost I was born into my family, which holds many traditions, sayings, and stories. A tradition that has held strong for many years is the tradition of staying overnight on Christmas Eve at the home of my maternal grandparents. I remember as a little girl watching movies and making memories on Christmas Eve and waking up early, before sunrise, to the family room filled with presents under the tree. All of the grandchildren would sleep in sleeping bags on the floor in the family room with the tree lights lit over night to help Santa find his way. When I was six or seven years old I saw Santa in the middle of the night putting presents under the tree. I told everyone the next morning, and they said it was amazing and they believed me, jokingly. Years later, I saw a picture of my grandmother dressed up in a Santa costume and put the pieces together, she confessed and now it is a story told every Christmas.

School is another group I can associate myself as being a member of through extracurricular activities. Although it was years ago the association with cheerleading, basketball, and cross country is something I was once apart of and will remain connected to through the memories of camps, songs on the bus traveling to away games, nicknames, and jokes told. I was also crowned Homecoming Queen my senior year and was intiated into the tradition of crowing the queen which identifies me into a small group of currently only forty one women.

The occupational group I was a member of was that of the United States Navy. Although it was quite formal and integrated with rules and guidelines, underneath the layers of formality and militant behavior lore existed in many forms, informally. For example, ways in which our uniform was taught to be tended to, compared to the faster, easier ways passed down informally by the more seasoned was something I was taught early in. Also, every hospital I worked in had a myth to be told about the “night crew” (ghosts), which is something I myself recall telling.

Now, I am currently apart of my very own family group; myself, my husband and my daughter. We have our “own system of appropriate and inappropriate behavior, of narratives that illustrate and teach family values, of rituals that celebrate belief that those outside our family would not be able to clearly connect to” (31). I intend to create many more expressions of our family’s values, beliefs and traditions to pass on informally to teach and connect the members of our now family of three and in the future family of more.

“This blog entry is my response to the number two reflection question.”

Sims, Martha C., and Martine Stephens. Living Folklore An Introduction to the Study of People and Their Traditions. Logan, Utah: Utah State University Press, 2005.

Hope Chest (In Response to Lauren Peyton's Post)

After reading Lauren Peyton’s post from the Chapter One Reflection question about her mother’s hope chest, I could not help but think of my own. When I was fifteen my grandparents gave me a hand made cedar hope chest containing things I would need after graduation, typical housewares. The items inside the hope chest were replaceable items to get me started after leaving my parents home, but the chest is something I still use and cherish today.

After I took everything out to use in my first apartment, I began filling it up with treasures. It has been thirteen years since my chest was given to me and within those years I joined the military, moved out of the country twice, got married, and had a baby. My chest is half full of treasures from my wedding gown, my daughters little hospital ID bracelet, and even a stick of gum from Japan. No matter the size or perhaps insignificance to some, the things inside my hope chest hold memories for me and my family and we will continue to place items of our journey into the chest. Hopefully one day my daughter will think of my hope chest as Lauren has thought of her mother’s as an unchanging, fantastic chest filled with memories and laughter.

This is my first peer review posting.

The Tree House (Encounter 1)

Folk architecture tradition is in many ways seen as Igloos, Teepees, Sweat Houses, and perhaps many others that have not been brought to my attention. I asked myself, is a tree house apart of this genre? Tree houses are built without the involvement of professional architects or builders therefore they are granted admission into the genre of traditional folk architecture. Of course there are those tree houses that are built with plumbing, electricity and stand out as possibly another house on the block; those are not the kind of tree houses elected into the folk tradition. While researching the history of tree houses I found some interesting historical information about the use, need and creation behind the tree house.

For many of us, a tree house was something we built in the back yard as a means to hide from our parents, other kids and allow our imagination to run wild. When I was ten I had two best friends who happen to be sisters. The three of us built a tree house with the help of their father in their backyard. We painted the tree house blue like water, with sharks on the sides, to keep away the enemies. Inside we had two windows, one on each side, carpet, a chair and just enough space on the floor that we could all sleep in our sleeping bags, which we did often. Their father would let us run an extension cord out to the tree house so we could have a lamp for light at night. Building the tree house was an experience I will never forget. Their father actually video taped us while we were building. We were so proud of the hard work that we put into the tree house. We still talk about the time when the three of us built a tree house and how funny we look on the video.

For us, the tree house was a place for us to play, but for others long ago it was a safe house, for “mankind has long been dependent on trees for shelter; food, fuel and spiritual links are equally deep-rooted” (Harris). Tree houses were built and used as homes by the “people in the South Pacific and Southeast Asia” (Pearson). As years have passed many different tree houses have evolved and have become quite famous; The Swiss Family Robinson with their shipwreck tree house, the Ewoks had a place to call home as they lived in tree houses. Today tree houses are making a comeback, but not exactly in the same style as what we remember them to be. I myself have spent the weekend in a tree house hotel. We had to climb stairs to reach the entrance and inside was the actual tree itself, bark and all. The tree sprang up through the roof top and had a type of plastic surrounding the opening. It was impressive to say the least and quite beautiful. Aside from the more elaborate of today’s tree houses, the tradition of tree house building and the feelings associated with simply being inside a tree house will live on regardless of the size and shape.

This post is my response to the Architecture Encounter Project.


Harris, John. “TreeHouse Company.” Treehouses Past & Present. Tree House History. 2003-2005. 15 Sept. 2007 <http://www.treehouse-company.com/history.htm>.

Pearson, David. “Mother Earth News.” Home Sweet Treehouse. August/September 2001. 15 Sept. 2007 <http://www.motherearthnews.com/Nature-and-Environment/2001-08-01/Home-Sweet-Treehouse.aspx>.

My Daughter and her Terrible Jokes (Ch. 1 Reflection)

Folklore is apparent in many forms which brought me to speculate what folklore exists in my life, and thought it challenging to come up with specific lore that I thought was considered folklore. After reading the first chapter in our assigned text, I was able to grasp onto the idea and notion of what folklore entails. Given the definitions of folklore, I want to share my current, daily relations of folklore with you.

Expressions of folklore are evident in my life more so through interactions with my four and a half year old daughter, Zoe. The folklore identified that is exhibited almost daily is in the form of jokes. My daughter has a knack for telling terrible jokes. She is at the age of joke telling, but does not completely understand the punch line, or where the punch line should be placed within the joke. Zoe would tell a joke, and then ask if it was funny. My husband and I would pretend her jokes were funny, but after the one millionth time of hearing the same not so funny joke, we were determined to teach her how to properly tell a joke. I found an old children’s book that contains jokes that have been told for years, for example the knock, knock joke about the banana and the orange. She still can not quite get the wording down with this particular knock, knock joke but it makes it even more amusing that she just can not get it right. We read the jokes to her from the book which allowed us to remember jokes that we could share with her.

Through the search for easy kid’s jokes, this has provoked my husband to tell jokes. I am not the greatest joke teller; this is possibly where my daughter gets her not so funny joke telling ability. The spark of telling jokes has allowed me and my husband to look for funnier jokes; it is now a competition which is quite hilarious. Our search has also branched over into tongue twisters, which Zoe loves. Old jokes are the best but there are some pretty good new ones. Here is the newest joke from my daughter: What do you call a pig that karate’s? A pork chop.



This blog entry is my response to the Chapter One Reflection Question.