Mikel J. Koven
International Society of Contemporary Legend Research
I try to avoid editorializing: anyone who knows me knows how difficult it is to get me to shut-up once I start. And, as editor of FTN, I do believe that my job is facilitate the on-going discussion about contemporary legends in this newsletter, rather than lead it.
So let me begin by an apology for the lateness of this issue. It was supposed to be out to all of you around the beginning of the year and now we’re approaching the scheduled deadline of the next issue.
But the reason this issue is late is due to the lack of articles I have received for inclusion. I know I could fill four pages every couple of months with my own ramblings and discussions – but that would turn this into something very different, and I’m not sure even I would want to read that.
And so I ask … no, plead all of you, on virtual bended knee, to contribute to FTN. In particular, as the Bodner piece in this issue is evidence of, pieces that will facilitate further discussion in these pages. ISCLR’s journal, Contemporary Legend, does not feature any kind of “Notes and Queries” section, and nor should it. This is the place for those kinds of pieces and I want to be the one to publish them to our group.
While I am still in begging mode, I have received a number of references to journal articles and books which might be of interest to you. I’ve not received enough to really post the kind of enormous ‘recently published’ lists that FTN used to, and was wondering whether or not someone out there (Paul?) would be willing to take up that banner and produce for me, every few months or so, this kind of bibliographical list.
As always, these correspondences should be posted to the FTN email account:
GREEN PARTY USA will hold press conference in
Armed government agents grabbed Nancy Oden,
Green Party USA coordinating committee member, Thursday at
"An official told me that my name had been flagged in the
computer," a shaken Oden said. "I was
targeted because the Green Party USA opposes the bombing of innocent civilians
Oden, a long-time organic farmer and
peace activist in northern
Oden is scheduled to speak in
The Greens National Committee -- the governing body of the Green Party USA -- is meeting in Chicago Nov. 2-4 to hammer out the details of national campaigns against bio-chemical warfare, the spraying of toxic pesticides, genetic engineering, and the Party's involvement in the burgeoning peace movement.
"I am shocked that
For further information, please call 1-866-GREENS-2 (toll-free)
Ghosts and Cults: Legends We Live. By Bill
In his book Aliens, Ghost and Cults: Legends We Live, Bill Ellis elaborates on his work moving away from the traditional treatment of legends as just “texts” to a consideration of legends as a social and cultural process by examining the extraordinary relationship between ‘real life’ and ‘legend’. In his introduction, he explains his intentions for the book: “[T]he essays in this collection try out ways of analyzing legends that credit their emergent nature and force” (xv). It is this approach, in “trying out” different modes of analysis that makes this book so exceptional.
The volume is divided into three main parts: “The Life of Legends” (3-92), “Life as Legend” (93-159) and “Legend as Life” (161-235). The first section focuses on the very foundations of the subject, the legend. Ellis states: “As folklorists’ scholarship grows, the need also grows for defining our goals and methods to suit the peculiarly elusive nature of the living beast we are chasing, or at least trying to observe from the underbrush” (4). Rather than assuming what is understood to be a legend, Ellis explores the debates that surround definitions and challenges the assumptions made about a subject tackled numerous times before. He emphasizes the importance of the actual communication of a legend, explaining how it can expose the reasons for the circulation of a given text and what it can mean to narrator and audience alike. Ellis not only reconsiders the discourses that concern studies in folklore, such as the accuracy of identifying a legend as ‘contemporary’ but also views the analysis of legends in light of other disciplines.
In a part of the first section entitled “Why is a Legend”, in an examination of how legends can function on the individual, Ellis presents possibly one of the most intriguing approaches. He draws on the work, zoologist, Richard Dawkins’ has conducted on “mind viruses” (76). Mind viruses, are explained as “packets of information that with the apparently autonomous ability to pass from brain to brain” (76). Dawkins exemplifies ‘chain letters’ as a form of mind virus, an aspect of his work that, for Ellis, exhibits relevance to folklorists. Ellis identifies a parallel between the ‘mind virus’ and the approach to studying folklore that, quoting Linda Dégh, pays attention “to the dynamics of telling and transmitting stories from person to person and from people to people, through means of direct contact, interaction, and resulting processes responsible for the formation and continual recreation of narrative” (90).
The second section, Ellis textually analyses specific examples of unexplained occurrences, such as vanishing hitchhikers, ghosts and alien abductions at first demonstrating the complexities of legend interpretation by presenting the perspectives of those other than folklorists. Throughout the chapter, Ellis draws attention not only to the attempts scientists make to provide rational explanations but more interestingly, also to the work of those outside of the academy, namely the Forteans. The Forteans involvement in this area is the publishing of unexplained occurrences collected from media sources “as a challenge to conventional science” (96). By considering possible Fortean explanations in the analysis of “The Frackville Angel” (99-116), Ellis is demonstrating how important it is to take into account all forms of communication and interpretation to “provide academics with a more complete picture of how the legend process actually works” (115).
In addition to varying interpretations and explanations by analysts from varying disciplines, Ellis considers and explains the difficulties that are often encountered by those who attempt to tell of unexplainable occurrences that they were involved in or had been told about. Ellis explains this in terms of “belief-language” (94), and how the lack of belief-language available can make them more concerned about the social consequences of communicating such stories that are difficult to comprehend in terms of reality. He examines thoroughly, through a detailed textual analysis of the “Pizza Hut Ghost”, how those who when retelling their supernatural encounters attempt to rationalize the experiences through available belief-language. The following section that focuses on alien abduction discusses the problem for those who do not have a belief-language and the explanations that arise from outsiders who analyze such encounters, from this Ellis intelligently negotiates positions in which the folklorist can take when analyzing these empirical experiences.
In the third part, drawing on the subjects of some of his most
familiar work, such as legend-tripping and ‘satanic’ cults, Ellis examines how
legends can influence reality through the notion of ostension. Throughout this
part he explains and illustrates the varying degrees in which ostension could
explain actions that “suggests the legend but does not fully enact it” (162)
although, he suggests that rarely, certain legends may have been acted out.
Ellis discusses the social implications of what the dramatization of a legend
(in a seemingly controlled environment) and legend-tripping can mean to its participants.
In analyzing an incident in
With seemingly unfamiliar legends always in emergence, those who wish to study them must have the appropriate “tools” in which to deal with them. As Ellis states, folklorists are in a prime position to shed light on the reasons behind their often puzzling, appearance within society. He states that “We [folklorists] have the theoretical tools to distinguish between the experience observed, the interpretations provided by culture and the language choices used by an individual to mediate the two” (157). What Ellis does in Aliens, Ghosts and Cults… is attempt to provide such tools or suggests a range of possibilities and ideas to develop further when seemingly new legends emerge or present themselves.
Due to Ellis’ constant consideration and reconsideration of folklorists’ aims within the discipline, he reveals a number of avenues in which to follow rather than presenting a narrow, restricted path by developing methods already used and also by the unearthing of more appropriate ways of thinking. Therefore he is presenting those interested with numerous possibilities in which to study of legends in the future.
FTN needs your contributions!
Please send me news, queries, research notes, clippings, calls for papers, book and movie reviews, or notes about local rumor and legend cycles for inclusion in FTN.
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