Bloody Mary is an American version of such a game. Personal Responses to Death and Mourning. University of Illinois Press. University of Chicago Press. I had just starting teaching folklore courses in the English Department at Wayne State University in Detroit, Michigan the year before so she must have seen me as an expert in twice-told tales.
The game is often a test of courage, as it is said that if Bloody Mary is summoned, she would proceed to kill the summoner in an extremely violent way, such as ripping his or her face off, scratching his or her eyes out, driving the person insane or bringing the person into the mirror with her. This article examines the mutable relationships between fieldwork and oral literature through the personal journey of one American folklorist as she conducts field research on legendry over a year period. Alan Dundes, a folklorist from the University of California at Berkeley, wrote a fascinating article entitled Bloody Mary in the Mirror: Many cultures have children’s games for summoning spirits. She noted how their lives ended because their mother was linguistically and behaviorally inept, and she could not accept the maternal negligence of which the stories warned.
It is said that many years ago Mary was sick and died. Her f by giselle lancheros on Prezi
Narrative Use of a Deviant Woman. The tale Snow White written by the Brothers Grimm in made use of a magic mirror as well. This article examines the mutable relationships between fieldwork and oral literature through the personal journey of one American folklorist as she conducts field research on legendry over a year period.
Myth and Ritual Subdued published in by folklorist Janet Langlois. Jqnet women called Mary Whales in mirrors in various settings, and young men sometimes watched them running out of the bathroom screaming, and later teased them about it. Mirrors, or a looking glass, have always represented a form of divination. In the process, I re-read Michael P. Throughout the British Isles in the s, young girls would take part in a ritual that involved using a candle in front of a mirror.
In folklore and children’s street culture, “Bloody Mary” is a game in which a ghost of the same name or sometimes other names, such as “Mary Worth” is said to appear in a mirror when summoned. Intimate alnglois research began with considering a single in-depth qualitative interview with a woman I knew well as a valid data base for analysis.
Bloody Mary in Supernatural In 1. Then each student was required to select one entry to use as a base for an argumentative paper. The earlier study examined rumor and legend dialectics about the start of the Detroit race riots, drawn in part from interviews conducted in by folklorist Richard A.
Native American cultures that do not keep a written history rely heavily on folklore to carry on the oral traditions of maary people. Shared Ethnography 19 The Detroit rumor and legend studies, in both their local and global contexts, bring me to a discussion of oral narrative and community and a sense of shared ethnography with which I will conclude.
F ineGary Alan,Manufacturing Tales: T uckerElizabeth and L angloisJanet L. Indiana University Folklore Institute.
Westport, CT and London: Mirrors were also covered whenever a person died in a particular room to avoid the spirit from being trapped in the house. Sex and Money in Contemporary Legends Knoxville: Journal of Women in Culture and Society 8. The Bloody Mary legend is a very popular form of modern folklore with an unknown origin. Many cultures have children’s games for summoning spirits.
I wanted to know what some of these experiences were, how people talked about the numinous in these sorrowful moments and beyond, how hospice and hospital staff responded, and how the literature in a number of disciplines related to a folkloristic approach to revenants.
University Press of Mississippi. This is an old legend, but in a folklorist named Janet Langlois published an essay on Bloody Mary, which led to the tale becoming a popular slumber party ritual done by girls as well as boys. On the other hand, various people have surmised that the lore about taunting Bloody Mary about her baby may relate her tenuously to folklore about Queen Mary I, known in history by the sobriquet “Bloody Mary”.
The Poetics and Politics of Ethnography. Narratives of Palliative Care.
Bloody Mary (urban legend)
My premise in this review is, then, that some of lnaglois ethnographic forays into legend worlds and related worlds of rumor, personal experience narrative and ritual mirror in some ways the general legend-collecting strategies, interpretive frames and debates in American folkloristics over three decades, and so may be useful in the broader discussions of fieldwork oanglois oral literature.
Paradoxically again, just as interest in narratives of cultural difference and social issues emerged in related disciplines, critiques of ethnographic methodology as a whole arose in post-colonial and cultural studies.
Utah State University Press. Another Ghostfacer calls her out on this by giving an alternate legend of Blood Mary. Feminism, Fieldwork and Psychoanalysis.
Personally, I was a new mother myself, and, professionally, I was motivated by the exciting combination of feminism and folklore re-energizing folklore studies Farrer, ; Hollis, et al. Clifford and Marcus,