Christopher L. Schroeder
Schroeder argues that, for students, postmodern instability in literacy and meaning has become a question of the legitimacy of current discourse of education. Schroeder is committed, then, to constructing literacies jointly with students and by so doing to bringing students to engage more deeply with education and society. To accomplish this, of course, he must advocate rebalancing instruction to a more radically student-centered curriculum. This does not mean he abandons traditional discourse or traditional practice in the classroom; rather, tradition becomes only one voice among many in the classroom, instead of being the dominating one. ReInventing the University is an extended discussion of why Schroeder feels this is necessary, how he tries to construct literacies that have legitimacy with students, and what his experiences could mean for classrooms, departments, and disciplines.
Religion, Politics, and Sugar: The Mormon Church, the Federal Government, and the Utah-Idaho Sugar Company, 1907 to 1921
Matthew C. Godfrey
One famous target of Progressive Era attempts to rein in monopolistic big business was the eastern Sugar Trust. Less known is how federal regulators also tried to break monopoly control over beet sugar in the West by going after the Utah-Idaho Sugar Company, a business supported and controlled by the Latter-day Saints church and run by Mormon authorities. As sugar beet agriculture boomed, the Mormon church's involvement led directly to monopolistic practices by Utah-Idaho Sugar and to federal investigations. Church leaders encouraged members, a majority population in much of the intermountain West, to patronize the company exclusively, as suppliers and consumers. As early as 1890, Mormon church president Wilford Woodruff had called missionaries to raise money for the fledgling company and asserted divine inspiration for church support. Utah-Idaho bridged the cooperative, theocratic, self-sufficient economic model of nineteenth-century Mormonism and the integration of the Mormon West into the national market economy. Religion, Politics, and Sugar shows, through the example of an important western business, how national commercial, political, and legal forces in the early twentieth century came west and, more specifically, how they affected the important role the Mormon church played in economic affairs in the region.
LuMing Mao and Morris Young
Despite tremendous growth in attention to and scholarship about Asian Americans and their cultural work, little research has emerged that focuses directly on Asian American rhetoric. Representations: Doing Asian American Rhetoric addresses this need by examining the systematic, effective use of symbolic resources by Asians and Asian Americans in social, cultural, and political contexts. Such rhetoric challenges, disrupts, and transforms the dominant European American rhetoric and it commands a sense of unity or collective identity. However, such rhetoric also embodies internal differences and even contradictions, as each specific communicative situation is informed and inflected by particularizing contexts, by different relations of asymmetry, and, most simply put, by heterogeneous voices. The essays in Representations: Doing Asian American Rhetoric examine broadly the histories, theories, and practices of Asian American rhetoric, situating rhetorical work across the disciplines where critical study of Asian Americans occurs: Asian American studies, rhetoric and composition, communication studies, and English studies. These essays address the development and adaptation of classical rhetorical concepts such as ethos and memory, modern concepts such as identification, and the politics of representation through a variety of media and cultural texts. As these essays collectively argue, Asian American rhetoric not only reflects and responds to existing social and cultural conditions and practices, but also interacts with and impacts such conditions and practices. To the extent it does, it becomes a rhetoric of becomingý-a rhetoric that is always in the process of negotiating with, adjusting to, and yielding an imagined identity and agency that is Asian American.
James M. Aton and Robert S. McPherson
The authors recount twelve millennia of history along the lower San Juan River, much of it the story of mostly unsuccessful human attempts to make a living from the river's arid and fickle environment. From the Anasazi to government dam builders, from Navajo to Mormon herders and farmers, from scientific explorers to busted miners, the San Juan has attracted more attention and fueled more hopes than such a remote, unpromising, and muddy stream would seem to merit.
Scott R. Christensen
The Northwestern Shoshone knew as home the northern Great Salt Lake, Bear River, Cache, and Bear Lake valleys-northern Utah. Sagwitch was born at a time when his people traded with the mountain men. In the late 1850s, wagons brought Mormon farmers to settle in Cache Valley, the Northwestern Shoshone heartland. Emigrants and settlers reduced Shoshone access to traditional village sites and food resources. Relationships with the Mormons were mostly good but often strained, and the Shoshone treatment of migrants, who now traveled north and south as well as west and east through the area, was increasingly opportunistic. It only took a few violent incidents for a zealous army colonel to seek severe punishment of the Northwestern Shoshone on a winter morning in 1863. The Bear River Massacre was among the bloodiest engagements of America's Indian wars. Hundreds of Shoshone, including Sagwitch's wife and two sons, died; he was wounded but escaped. The band was shattered; other chiefs dead.
The following years were very hard for the survivors. The federal government negotiated a treaty with them but failed to get Sagwitch's signature when, enroute to the sessions, he was arrested and then wounded by a white assassin. With the world around him changed, Sagwitch sought accommodation with the most immediate threat to his people's traditional way of survival-the Mormons occupying the Shoshone's valleys.
This, then, is also the story of the conversion of Sagwitch and his band to the Mormon Church. Though not without problems, that conversion was long lasting and thorough. Sagwitch and other Shoshone would demonstrate in important ways their new religious devotion. With the assistance of Mormon leaders, they established the Washakie community in northern Utah. Though efforts to secure a land base had an uneven history, they partly succeeded, and the story of these Shoshone's attempts at rural farming diverged significantly from what happened on government reservations. When Sagwitch died, his death went almost unnoticed outside of Washakie, but his children and grandchildren continued to be important voices among a people who, after experiencing near annihilation, survived in the new world into which Sagwitch led them.
Farmer explores the relationship between the meaningful word and the meaningful pause, between saying and silence, especially as the relationship emerges in our classrooms, our disciplinary conversations, and encounters with publics beyond the academy. Each of his chapters here addresses some aspect of how we and our students, colleagues, and critics have our say and speak our piece, often under conditions where silence is the institutionally sanctioned and preferred alternative. He has enlisted a number of Bakhtinian ideas (the superaddressee, outsideness, voice in dialogue) to help in the project of interpreting the silences we hear, naming the silences we do not hear, and of encouraging all silences to speak in ways that are freely chosen, not enforced.
Utah State University Press
May Swenson Poetry Award Volume 7, with foreward by Alicia Ostriker. Nominated twice for the Pushcart Prize, Ms. Bishop's credits include publications in Antioch Review, 13th Moon, Eratica, Aries, The Little Magazine, and many other literary journals. As a poet and writing teacher, she gives many readings, as well as workshops for gifted children, seniors, and other writers on the US-Mexico border; she has worked with at-risk youth and with the rural Hispanic community.
In the world of cowboy poetry, no poet is better known or more widely appreciated than Bruce Kiskaddon. Though he died in 1950 his poems have been at the forefront of the cowboy poetry revival that began in the 1980s and have been reprinted frequently in published collections and anthologies. What is less known is that Kiskaddon during his lifetime also published stories. These humorous, realistic prose sketches of cowboy life were almost lost, but they are in their own right gems of literary Americana on a par with the poems. Originally published in the Western Livestock Journal between 1932 and 1939, the short stories drew on Kiskaddon's own experience of ranching in the Southwest and Australia to portray real life on the range. Bill Siems has recovered these stories and compiled and introduced them in this new collection, to which he has added a selection of Kiskaddon's poems and the original drawings that accompanied them, by Katherine Field, a fine, underappreciated western artist.
Set in Colorado, New Mexico, and Arizona, the stories are a loosely tied string of old timer's yarns with a continuing cast of engaging characters, whom Kiskaddon avoids reducing to cowboy stereotypes. They include, as Siems describes them, "Kiskaddon himself as the character Shorty. As a common waddy with a small man's feistiness and a young man's mischief, Shorty encounters the wicked world with a succession of companions: Bill, high-headed and a bit of an outlaw; Rildy Briggs, untamable and unstoppable young cowgirl; and Ike, an old-fashioned dandy and 'a very fortunate person.' More or less in the background is the Boss-actually a series of Bosses-generally affectionately respected as long as he remains democratic in his dealings with the waddies. Buffoonery is provided by a succession of pompous characters, from townspeople who look down their noses on wild, unwashed waddies to professors from the East who have read books on how ranches should be run."
Dale L. Morgan
This compilation of Dale Morgan's historical work on Indians in the Intermountain West focuses primarily on the Shoshone who lived near the Oregon and California trails.
Three connected works by Morgan are included: First is his classic article on the history of the Utah Superintendency of Indian Affairs. This is followed by a previously unpublished history of early relations among the Western Shoshoni, emigrants, and the government along the California Trail. The book concludes with an important set of government reports and correspondence from the National Archives concerning the Eastern Shoshone and their leader Washakie. Morgan heavily annotated these for serial publication in the Annals of Wyoming. He also wrote a previously unpublished history of early relations among the Western Shoshone, emigrants, and the government along the California Trail.
Morgan biographer Richard L. Saunders introduces, edits, and further annotates this collection. His introduction includes an intellectual biography of Morgan that focuses on the place of the anthologized pieces in Morgan's corpus. Gregory E. Smoak, a leading historian of the Shoshone, contributes an ethnohistorical essay as additional context for Morgan's work.
Kathleen Blake Yancey and Irwin Weiser
Yancey and Weiser bring together thirty-one writing teachers from diverse levels of instruction, institutional settings, and regions to create a stimulating volume on the current practice in portfolio writing assessment. Contributors reflect on the explosion in portfolio practice over the last decade, why it happened, what comes next; discuss portfolios in hypertext, the web, and other electronic spaces; and consider emerging trends and issues that are involving portfolios in teacher assessment, faculty development, and graduate student experience.
Illustrated with numerous stories collected from Alaska, the Yukon, and South Africa and further enlivened by the author's accessible style and experiences as a longtime oral historian and archivist, So They Understand is a comprehensive study of the special challenges and concerns involved in documenting, representing, preserving, and interpreting oral narratives. The title of the book comes from a quotation by Chief Peter John, the traditional chief of the Tanana Chiefs region in central Alaska: "In between the lines is something special going on in their minds, and that has got to be brought to light, so they understand just exactly what is said."
William Schneider discusses how stories work in relation to their cultures and performance settings, sorts out different types of stories-from broad genres such as personal narratives and life histories to such more specific and less-often considered types as presentations at hearings and other public gatherings-and examines a variety of critical issues, including the roles and relationships of storytellers and interviewers, accurate representation and preservation of stories and their performances, understanding and interpreting their cultural backgrounds and meanings, and intellectual property rights. Throughout, he blends a diverse selection of stories, including his own, into a text rich with pertinent examples.
William Schneider is curator of oral history and associate in anthropology at the Rasmuson Library, University of Alaska Fairbanks, where he introduced oral history "jukeboxes," innovative interactive, multimedia computer files that present and cross-reference audio oral history and related photos and maps. Among other works, his publications include, as editor, Kusiq: An Eskimo Life History from the Arctic Coast of Alaska and, with Phyllis Morrow, When Our Words Return: Writing, Hearing, and Remembering Oral Traditions of Alaska and the Yukon.
Richard F. Negri
Before Canyonlands was a national park, before tourists discovered the wildness and wonder of the Maze and the Land of Standing Rocks, before the San Rafael Desert became a hive of mineral exploration, the lands west of the Colorado and Green Rivers to the San Rafael Swell and from the Book Cliffs and San Rafael River south to the Dirty Devil River and the Henry Mountains were pastures for the stock of hardscrabble cowboys and sheepmen. Often based in the nearby villages of Green River or Hanksville, sometimes residing on remote ranches, such as the famous Robbers Roost Ranch or the Chaffin Ranch at the mouth of the San Rafael, they spent much of their time camped out on the range with their stock. They herded both Under the Ledge, along the river south across Elaterite Basin, Ernie Country, and Waterhole Flat, and above on the flats, mesas, and head canyons running from the west. They named many of the places; opened many of the trails; were there to meet and guide the first petroleum explorers, archeologists, and tourists; and struggled with increasing government regulation of the public lands they had grown accustomed to considering their own.
Bruce McComiskey is a strong advocate of social approaches to teaching writing. However, he opposes composition teaching that relies on cultural theory for content, because it too often prejudges the ethical character of institutions and reverts unnecessarily to product-centered practices in the classroom. He opposes what he calls the "read-this-essay-and-do-what-the-author-did method of writing instruction: read Roland Barthes's essay 'Toys' and write a similar essay; read John Fiske's essay on TV and critique a show." McComiskey argues for teaching writing as situated in discourse itself, in the constant flow of texts produced within social relationships and institutions. He urges writing teachers not to neglect the linguistic and rhetorical levels of composing, but rather to strengthen them with attention to the social contexts and ideological investments that pervade both the processes and products of writing.
One wonders if there is any academic field that doesn't suffer from the way it is portrayed by the media, by politicians, by pundits and other publics. How well scholars in a discipline articulate their own definition can influence not only issues of image but the very success of the discipline in serving students and its other constituencies. The Activist WPA is an effort to address this range of issues for the field of English composition in the aftermath of No Child Left Behind and the Spellings Commission. Drawing on recent developments in framing theory and the resurgent traditions of progressive organizers, Linda Adler-Kassner calls upon composition teachers and administrators to develop strategic programs of collective action that do justice to composition's best principles. Adler-Kassner argues that the "story" of college composition can be changed only when writing scholars bring the wonders down, to articulate a theory framework that is pragmatic and intelligible to those outside the field--and then create messages that reference that framework. In The Activist WPA, she makes a case for developing a more integrated vision of outreach, English education, and writing program administration.
After a career of working and living with Native Americans and studying their traditions, Barre Toelken has written this sweeping study of Native American folklore in the West. Within a framework of performance theory, cultural worldview, and collaborative research, he examines Native American visual arts, dance, oral tradition (story and song), humor, and patterns of thinking and discovery to demonstrate what can be gleaned from Indian traditions by Natives and non-Natives alike. In the process he considers popular distortions of Indian beliefs, demystifies many traditions by showing how they can be comprehended within their cultural contexts, considers why some aspects of Native American life are not meant to be understood by or shared with outsiders, and emphasizes how much can be learned through sensitivity to and awareness of cultural values.
Gretta Bitsilly, gin-steeped mother of two and self-proclaimed expert at standing outside the margins of ethnicity and peering in, has been all but eclipsed by the world that eludes her--as a wife, a writer, a skeptic in "the other land of Zion," Utah. Gretta has set off to Fort Defiance, Arizona, where she hopes to convince her Navajo husband, who has escaped not from his family but from alcoholism, to come home.
Over a sputtering two-steps-forward, one-step-back desert journey, Gretta is diverted by chance, seizures, an inconstant memory, and the disjointed character of her irresolute quest.
She is fueled by a volatile mix of rage and curiosity and is rendered careless by ambivalence toward her marriage--she knows a welcome mat will not be waiting for her, "that white girl" who can't seem to get anything right. On route Gretta finds herself lost in the landscape, in strange company, or in her own convolution of language and inner space. With a dictionary and a laptop she attempts to write herself into a better existence--a hopeful existence--and to connect points of intellectual, physical, even spiritual reference.
This tale, though dark and difficult, is infused with tart, twisted humor. Confused, disheveled, self-deprecating, and self-destructive, Gretta is also sharp and funny. Here, first-time novelist Christine Allen-Yazzie breaks apart her own narrative arc but with gritty reality seals it near-shut again, if in rearrangement, drawing us into Gretta's wrestling match with herself, her husband, her addiction, and the road.
Utah State University Press
May Swenson Poetry Award Volume 9, with foreward by Rachel Hadas. Frances Brent's poems have appeared in The New Yorker, Notre Dame Review, Yale Review, and in many other journals. She was born in Chicago and was educated at Barnard College. She studied poetry at Columbia University and the University of Illinois, Chicago. From 1984-1991 she co-edited the literary journal Formations. In 1987 she co-translated Beyond the Limit: poems by Irina Ratushinska-ya She has taught at Yale, Northwestern, Loyola University, and Barat College. She lives with her family in New Haven.
First published in 1955, May Swenson's "The Centaur" remains one of her most popular and most anthologized poems. This is its first appearance as a picture book for children.
In images bright and brisk and nearly tangible, the poet re-creates the joy of riding a stick horse through a small-town summer. We find ourselves, with her, straddling "a long limber horse with . . . a few leaves for a tail," and pounding through the lovely dust along the path by the old canal. As her shape shifts from child to horse and back, we know exactly what she feels.
Sherry Meidell's water-color illustrations perfectly convey the wit and wisdom of May Swenson's poem. These are playful, satisfying images full of vitality and imagination. Meidell handles the joy of poem's fantasy and the joy of its occasional naughtiness with equal success.
Michael A. Pemberton and Joyce Kinkead
In The Center Will Hold, Pemberton and Kinkead have compiled a major volume of essays on the signal issues of scholarship that have established the writing center field and that the field must successfully address in the coming decade. The new century opens with new institutional, demographic, and financial challenges, and writing centers, in order to hold and extend their contribution to research, teaching, and service, must continuously engage those challenges. Appropriately, the editors offer the work of Muriel Harris as a key pivot point in the emergence of writing centers as sites of pedagogy and research. The volume develops themes that Harris first brought to the field, and contributors here offer explicit recognition of the role that Harris has played in the development of writing center theory and practice. But they also use her work as a springboard from which to provide reflective, descriptive, and predictive looks at the field.
In this ethnography that documents the folk nature of popular culture, Mickey Weems applies interdisciplinary interpretation to a subject that demands such a breakdown of intellectual boundaries. The Circuit, an expression of gay culture, comprises large dance events—gatherings, celebrations, communions, festivals. Music and dance drive complex, shared performances—electronic house music played by professional DJs and mass ecstatic dancing that engenders communitas. Other performances, from drag queens and concerts to contests, theatrics, and the individual display of muscular bodies are part of the festivities.
Body sculpting through muscle building is strongly associated with the Circuit, and masculine aggression is both displayed and parodied. Weems, a participant-observer with a multidisciplinary background in anthropology, folklore, religious studies, cultural studies, and somatic studies, considers the cultural and ethical dimensions of what to outsiders might seem to be just wild, flamboyant parties. He compares the Circuit to other traditions of ecstatic and communal dance, and uses his grounding in African-Brazilian Candomblé and in religious studies to illuminate spiritual experiences reported by Circuit participants. And, as a U.S. Marine, he offers the nonviolent masculine arrogance of Circuiteers as an alternative to the violent forms of masculine aggression embedded in the military and much of western culture.
Thomas A. McKean
The flowering thorn expresses the dual nature of the ballad: at once a distinctive expression of European tradition, but also somewhat tricky to approach from a scholarly perspective, requiring a range of disciplines to illuminate its rich composition. Most of this latter quality has to do with the very features that characterize ballads... or narrative songs. These include an appearance of fragmentation; a wide range of cultural and social referents; complex, evocative symbolic language; and variation. The notable multiformity of meaning, text and tune is mirrored in scholarship, too. The Flowering Thorn is therefore wide ranging, with articles written by world authorities from the fields of folklore, history, literature, and ethnology, employing a variety of methodologies—structuralism to functionalism, repertoire studies to geographical explorations of cultural movement and change. The twenty-five selected contributions represent the latest trends in ballad scholarship, embracing the multi-disciplinary nature of the field today. The essays have their origins in the 1999 International Ballad Conference of the Kommission fur Volksdichtung (KfV), which focused particularly on ballads and social context; performance and repertoire; genre, motif, and classification. The revised, tailored, and expanded essays are divided into five sections—the interpretation of narrative song; structure and motif; context, version, and transmission; regions, reprints, and repertoires; and the mediating collector's offering a range of examples from fifteen different cultures, ten of them drawing on languages other than English, resulting in a series of personal journeys to the heart of one of Europe's richest, most enduring cultural creations. —Thomas McKean, from the Introduction
CONTRIBUTORS: Mary Anne Alburger, David Atkinson, Julia C. Bishop, Valentina Bold, Katherine Campbell, Nicolae Constantinescu, Luisa Del Giudice, Sheila Douglas, David G. Engle, Frances J. Fischer, Simon Furey, Vic Gammon, Marjetka Golez-Kaucic, Pauline Greenhill, Cozette Griffin-Kremer, J. J. Dias Marques, William Bernard McCarthy, Isabelle Peere, Gerald Porter, James Porter, Roger de V. Renwick, Sigrid Rieuwerts, Michèle Simonsen, Larry Syndergaard, Stefaan Top, Larysa Vakhnina, Lynn Wollstadt
Frank de Caro
Folklore—the inherently creative expression, transmission, and performance of cultural traditions—has always provided a deep well of material for writers, musicians, and artists of all sorts. Folklorists usually employ descriptive and analytical prose, but they, like scholars in other social sciences, have increasingly sought new, creative and reflexive modes of discourse. Many folklorists are also creative writers, some well known as such, and the folk traditions they research often provide shape and substance to their work. This collection of creative writing grounded in folklore and its study brings together some of the best examples of such writing.
Contributors to this collection include Teresa Bergen, John Burrison, Norma E. Cantu, Frank de Caro, Holly Everett, Danusha Goska, Neil R. Grobman, Carrie Hertz, Edward Hirsch, Laurel Horton, Rosan Augusta Jordan, Paul Jordan-Smith, Elaine J. Lawless, Cynthia Levee, Jens Lund, Mary Magoulick, Bernard McCarthy, Joanne B. Mulcahy, Kirin Narayan, Ted Olson, Daniel Peretti, Leslie Prosterman, Jo Radner, Susan Stewart, Jeannie Banks Thomas, Jeff Todd Titon, Libby Tucker, Margaret Yocom, and Steve Zeitlin.
In her memoir, and 1870s revision of her journal and diary, Louisa Barnes Pratt tells of childhood in Massachusetts and Canada during the War of 1812, and independent career as a teacher and seamstress in New England, and her marriage to the Boston seaman Addison Pratt.
Converting to the LDS Church, the Pratts moved to Nauvoo, Illinois, from where Brigham Young sent Addison on the first of the long missions to the Society Islands that would leave Louisa on her own. As a sole available parent, she hauled her children west to Winter Quarters, to Utah in 1848, to California, and, in Addison's wake, to Tahiti in 1850.
The Pratts joined the Mormon colony at San Bernardino, California. When in 1858 a federal army's march on Utah led to the colonists' recall, Addision—alienated from the Mormon Church after long absences—chose not to go. Mostly separated thereafter (Addison died in 1872), Louisa settled in Beaver, Utah, where she campaigned for women's rights, contributed to the Woman's Exponent, and depended on her own means, as she had much of her life, until her death in 1880.
Robert S. McPherson
Ak'é Nýdzin, or Navajo Oshley, was born sometime between 1879 and 1893. His oral memoir is set on the northern frontier of Navajo land, principally the San Juan River basin in southeastern Utah, and tells the story of his early life near Dennehetso and his travels, before there were roads or many towns, from Monument Valley north along Comb Ridge to Blue Mountain. During the late 19th and early 20th centuries, Anglos and Navajos expanded their use and settlement of lands north of the San Juan. Grazing lands and the Anglo wage economy drew many Navajos across the river. Oshley, a sheepherder, was among the first to settle there. He cared for the herds of his extended family, while also taking supplemental jobs with the growing livestock industry in the area.
His narrative is woven with vivid and detailed portraits of Navajo culture: clan relationships, marriages and children, domestic life, the importance of livestock, complex relations with the natural world, ceremonies, trading, and hand trembling.
William A. Wilson
Composed over several decades, the essays here are remarkably fresh and relevant. They offer instruction for the student just beginning the study of folklore as well as repeated value for the many established scholars who continue to wrestle with issues that Wilson has addressed. As his work has long offered insight on critical mattersn--nationalism, genre, belief, the relationship of folklore to other disciplines in the humanities and arts, the currency of legend, the significance of humor as a cultural expression, and so forth--so his recent writing, in its reflexive approach to narrative and storytelling, illuminates today's paradigms. Its notable autobiographical dimension, long an element of Wilson's work, employs family and local lore to draw conclusions of more universal significance. Another way to think of it is that newer folklorists are catching up with Wilson and what he has been about for some time.
As a body, Wilson's essays develop related topics and connected themes. This collection organizes them in three coherent parts. The first examines the importance of folklore. What it is and its value in various contexts. Part two, drawing especially on the experience of Finland, considers the role of folklore in national identity, including both how it helps define and sustain identity and the less savory ways it may be used for the sake of nationalistic ideology. Part three, based in large part on Wilson's extensive work in Mormon folklore, which is the most important in that area since that of Austin and Alta Fife, looks at religious cultural expressions and outsider perceptions of them and, again, at how identity is shaped, by religious belief, experience, and participation; by the stories about them; and by the many other expressive parts of life encountered daily in a culture. Each essay is introduced by a well-known folklorist who discusses the influence of Wilson's scholarship. These include Richard Bauman, Margaret Brady, Simon Bronner, Elliott Oring, Henry Glassie, David Hufford, Michael Owen Jones, and Beverly Stoeltje.
In these essays William Wilson illuminates folklore theory and practice, romantic nationalism, religious folklore, personal narrative, and much else. Each essay is introduced by a notable fellow folklorist, among them Richard Bauman, Margaret K. Brady, Simon J. Bronner, Henry Glassie, David J. Hufford, Michael Owen Jones, Elliott Oring, Steve Siporin, David Stanley, Beverly Stoeltje, and Jacqueline S. Thursby.