Roger D. Abrahams

Gathers stories about ghosts, kings, clever animals, mischief makers, devils, foolish humans and the origin of things

Traditional Stories of the Black World

African Folktales

Encompasses more than 100 folktales, including just-so stories, moral fables, and comedic anecdotes, from the slave culture of the antebellum South, the streets of urban America, and villages of the Caribbean islands

Stories from Black Traditions in the New World

Afro-American Folktales

Emma Bell Miles

David E. Whisnant

A classic account of mountain life, accurately portraying the people and lore of the Cumberland Mountains. Miles' familiarity with the mountain people--and her perception of the importance of women, especially older women--allows her to illustrate their way of life in a personal and realistic manner ". . . gives us an extraordinary insight into the personal relationships of the mountain lore, signs, rhymes, omens, tales, even the development of the mountain music. She presents the strength of religious beliefs along with the emotionalism and simplistic tradition of 'the old-time religion.'" --The Southern Quarterly . Emma Bell Miles (1879-1919) also wrote numerous poems and short stories that appeared in such publications of the period as Harpers Monthly, Century, and Lippincott's.

The Spirit of the Mountains

Black American Folklore from the Streets of Philadelphia

Deep Down in the Jungle

Jump-rope Rhymes, a Dictionary

Nearly 100 stories from over 40 tribe-related myths of creation, tales of epic deeds, ghost stories and tales set in both the animal and human realms.

John F. Szwed

Afro-American Folk Culture: North America

This volume surveys the importance of sea shanties in the Leeward and Windward Islands of the West Indies. In the first chapter the author surveys the documentary record of these work songs in the islands and throughout the maritime world. The balance of the book describes the use of shanties for fishing, whaling, and other work. The text includes lyrics and music for 45 songs.

Three Essays on Shantying in the West Indies

Deep the Water, Shallow the Shore

In the aftermath of Hurricane Katrina, as the citizens of New Orleans regroup and put down roots elsewhere, many wonder what will become of one of the nation's most complex creole cultures. New Orleans emerged like Atlantis from under the sea, as the city in which some of the most important American vernacular arts took shape. Creativity fostered jazz music, made of old parts and put together in utterly new ways; architecture that commingled Norman rooflines, West African floor plans, and native materials of mud and moss; food that simmered African ingredients in French sauces with Native American delicacies. There is no more powerful celebration of this happy gumbo of life in New Orleans than Mardi Gras. In Carnival, music is celebrated along the city's spiderweb grid of streets, as all classes and cultures gather for a festival that is organized and chaotic, individual and collective, accepted and licentious, sacred and profane. The authors, distinguished writers who have long engaged with pluralized forms of American culture, begin and end in New Orleans—the city that was, the city that is, and the city that will be—but traverse geographically to Mardi Gras in the Louisiana Parishes, the Carnival in the West Indies and beyond, to Rio, Buenos Aires, even Philadelphia and Albany. Mardi Gras, they argue, must be understood in terms of the Black Atlantic complex, demonstrating how the music, dance, and festive displays of Carnival in the Greater Caribbean follow the same patterns of performance through conflict, resistance, as well as open celebration. After the deluge and the finger pointing, how will Carnival be changed? Will the groups decamp to other Gulf Coast or Deep South locations? Or will they use the occasion to return to and express a revival of community life in New Orleans? Two things are certain: Katrina is sure to be satirized as villainess, bimbo, or symbol of mythological flood, and political leaders at all levels will undoubtedly be taken to task. The authors argue that the return of Mardi Gras will be a powerful symbol of the region's return to vitality and its ability to express and celebrate itself.

Mardi Gras and America's Creole Soul

Blues for New Orleans

Kenneth S. Goldstein

Wayland Debs Hand

Studies in the Folklore of Work and Leisure Honoring Horace P. Beck on His Sixty-fifth Birthday

By Land and by Sea

Roger D.. Abrahams

Positively Black

A controversial and radical interpretation of the most celebrated event on the Southern plantation: the corn-shucking ceremony. Relying on written accounts and oral histories of former slaves, Abrahams reconstructs this event and shows how the interaction of whites and blacks was adapted and imitated by whites in minstrel and vaudeville shows.

The Emergence of African American Culture in the Plantation South

Singing the Master

Lois Rankin

Eeny, meeny, figgledy, fig. Delia, dolia, dominig, Ozy, pozy doma-nozy, Tee, tau, tut, Uggeldy, buggedy, boo! Out goes you. (no. 129) You can stand, And you can sit, But, if you play, You must be it. (no. 577) Counting-out rhymes are used by children between the ages of six and eleven as a special way of choosing it and beginning play. They may be short and simple ("O-U-T spells out/And out goes you") or relatively long and complicated; they may be composed of ordinary words, arrant nonsense, or a mixture of the two. Roger D. Abrahams and Lois Rankin have gathered together a definitive compendium of counting-out rhymes in English reported to 1980. These they discovered in over two hundred sources from the nineteenth and twentieth centuries, including rhymes from England, Scotland, Ireland, Australia, New Zealand, and the United States. Representative texts are given for 582 separate rhymes, with a comprehensive listing of sources and variants for each one, as well as information on each rhyme's provenience, date, and use. Cross-references are provided for variants whose first lines differ from those of the representative texts. Abrahams's introduction discusses the significance of counting-out rhymes in children's play. Children's folklore and speech play have attracted increasing attention in recent years. Counting-Out Rhymes will be a valuable resource for researchers in this field.

A Dictionary

Counting-Out Rhymes

I had a little brother. His name was Tiny Tim. I put him in the bathtub To teach him how to swim. He drank all the water. He ate all the soap. He died last night With a bubble in his throat. Jump-rope rhymes, chanted to maintain the rhythm of the game, have other, equally entertaining uses: You can dispatch bothersome younger siblings instantly—and temporarily. You can learn the name of your boyfriend through the magic words "Ice cream soda, Delaware Punch, Tell me the initials of my honey-bunch." You can perform the series of tasks set forth in "Teddy Bear, Teddy Bear, turn around" and find out who, really, is the most nimble. You can even, with impunity, "conk your teacher on the bean with a rotten tangerine. " This collection of over six hundred jump-rope rhymes, originally published in 1969, is an introduction into the world of children—their attitudes, their concerns, their humor. Like other children's folklore, the rhymes are both richly inventive and innocently derivative, ranging from on-the-spot improvisations to old standards like "Bluebells, cockleshells," with a generous sprinkling of borrowings from other play activities—nursery rhymes, counting-out rhymes, and taunts. Even adult attitudes of the time are appropriated, but expressed with the artless candor of the child: Eeny, meeny, miny, moe. Catch Castro by the toe. If he hollers make him say "I surrender, U.S.A." Though aware that children's play serves social and psychological functions, folklorists had long neglected analytical study of children's lore because primary data was not available in organized form. Roger Abraham's Dictionary has provided such a bibliographical tool for one category of children's lore and a model for future compendia in other areas. The alphabetically arranged rhymes are accompanied by notes on sources, provenience, variants, and connection with other play activities.

Jump-rope Rhymes

With the growth of interest in folklore, it becomes increasingly evident that the presentation of a collection needs some rationale more than the fact that traditional materials have been collected and properly annotated. Much has been gathered and is now accessible through journals, archives, and lists. If a corpus of lore is not presented in some way, which bears new light on the process of word-of-mouth transmission, on traditional forms or expressions, or on the group among whom the lore was encountered, there is little reason to present it to the public. This work represents an attempt to present a body of folklore collected among one small group of Black Americans in a neighborhood in South Philadelphia. The author's approach toward collection and presentation has been intensive. He has tried to collect "in depth," and to recreate in his presentation the social background in which the lore was found, and to relate the lore with the life and the values of the group. Abraham's work is a departure from any past methods of analyzing folklore, and therefore a description of the author's point of view and his method will be given first. The majority of this work was written before his methodology was actually formulated. However throughout the project û the object was to illuminate as fully as possible the lore of one small group of African Americans from urban Philadelphia. The methodology, which developed, did so because of this objective more than anything else. Though the formulation of this theory may seem ex post facto, it is included because it clarified much during the rewritings of this book, and more importantly, because it will clarify many matters for the lay reader and for the professional folklorist.

Deep Down in the Jungle...

Richard Bauman

"And Other Neighborly Names"—the title is from a study by Americo Paredes of the names, complimentary and otherwise, exchanged across cultural boundaries by Anglos and Mexicans—is a collection of essays devoted to various aspects of folk tradition in Texas. The approach builds on the work of the folklorists who have helped give the study of folklore in Texas such high standing in the field-Mody Boatright, J. Frank Dobie, John Mason Brewer, the Lomaxes, and of course Paredes himself, to whom this book is dedicated. Focusing on the ways in which traditions arise and are maintained where diverse peoples come together, the editors and other essayists—John Holmes McDowell, Joe Graham, Alicia María González, Beverly J. Stoeltje, Archie Green, José E. Limón, Thomas A. Green, Rosan A. Jordan, Patrick B. Mullen, and Manuel H. Peña—examine conjunto music, the corrido, Gulf fishermen's stories, rodeo traditions, dog trading and dog-trading tales, Mexican bakers' lore, Austin's "cosmic cowboy" scene, and other fascinating aspects of folklore in Texas. Their emphasis is on the creative reaction to socially and culturally pluralistic situations, and in this they represent a distinctively Texan way of studying folklore, especially as illustrated in the performance-centered approach of Paredes, Boatright, and others who taught at the University of Texas at Austin. As an overview of this approach—its past, present, and future—"And Other Neighborly Names" makes a valuable contribution both to Texas folklore and to the discipline as a whole.

Roger D. Abrahams

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