These case studies explore how competing interests among the keepers of a community's heritage shape how that community both regards itself and reveals itself to others. As editors Celeste Ray and Luke Eric Lassiter note in their introduction, such stakeholders are no longer just of the community itself, but are now often ""outsiders""--tourists, the mass media, and even anthropologists and folklorists. The setting of each study is a different marginalized community in the South. Arranged around three themes that have often surfaced in debates about public folklore and anthropology over the last two decades, the studies consider issues of representation, identity, and practice. One study of representation discusses how Appalachian Pentecostal serpent handlers try to reconcile their exotic popular image with their personal religious beliefs. A case study on identity tells why a segment of the Cajun population has appropriated the term ""coonass,"" once widely considered derogatory. Essays on practice look at an Appalachian Virginia coal town and Snee Farm, a National Heritage Site in lowland South Carolina. Both pieces reveal how dynamic and contradictory views of community life can be silenced in favor of producing a more easily consumable vision of a ""past."" Signifying Serpents and Mardi Gras Runners offers challenging new insights into some of the roles that the media, tourism, and charismatic community members can play when a community compromises its heritage or even denies it.

Interlacing varied approaches within Historical Ecology, this volume offers new routes to researching and understanding human-environmental interactions and the heterarchical power relations that shape both socioecological change and resilience over time. Historical Ecology draws from archaeology, archival research, ethnography, the humanities and the biophysical sciences to merge the history of the Earth's biophysical system with the history of humanity. Considering landscape as the spatial manifestation of the relations between humans and their environments through time, the authors in this volume examine the multi-directional power dynamics that have shaped settlement, agrarian, monumental and ritual landscapes through the long-term field projects they have pursued around the globe. Examining both biocultural stability and change through the longue duree in different regions, these essays highlight intersectionality and counterpoised power flows to demonstrate that alongside and in spite of hierarchical ideologies, the daily life of power is heterarchical. Knowledge of transtemporal human-environmental relationships is necessary for strategizing socioecological resilience. Historical Ecology shows how the past can be useful to the future.

Interlacing varied approaches within Historical Ecology, this volume offers new routes to researching and understanding human-environmental interactions and the heterarchical power relations that shape both socioecological change and resilience over time. Historical Ecology draws from archaeology, archival research, ethnography, the humanities and the biophysical sciences to merge the history of the Earth's biophysical system with the history of humanity. Considering landscape as the spatial manifestation of the relations between humans and their environments through time, the authors in this volume examine the multi-directional power dynamics that have shaped settlement, agrarian, monumental and ritual landscapes through the long-term field projects they have pursued around the globe. Examining both biocultural stability and change through the longue duree in different regions, these essays highlight intersectionality and counterpoised power flows to demonstrate that alongside and in spite of hierarchical ideologies, the daily life of power is heterarchical. Knowledge of transtemporal human-environmental relationships is necessary for strategizing socioecological resilience. Historical Ecology shows how the past can be useful to the future.

A novelist, poet, literary critic and anthropologist, Andrew Lang is best known for his publications on folklore, mythology and religion; many have grown up with the 'colour' Fairy Books which he compiled between 1889 and 1910. This three volume set presents a selection of his work in these areas. As a companion to the first volume, the second is comprised of various case studies made by Lang, ranging from 'The Aryan Races of Peru' and 'The Folk-lore of France' to 'Irish Fairies' and 'The Ballads, Scottish and English'. Collectively, the General Introduction to the set and the Introductions to the individual volumes offer a thorough overview of Lang's work in an astonishing variety of fields, including his translation work on Homer and his contributions to historiography (particularly Scottish). Headnotes to the individual items are of varying length and provide more detail on specific topics, and explanatory notes supply unique intellectual comment rather than merely factual information.

A novelist, poet, literary critic and anthropologist, Andrew Lang is best known for his publications on folklore, mythology and religion; many have grown up with the 'colour' Fairy Books which he compiled between 1889 and 1910. This three volume set presents a selection of his work in these areas. The third volume arranges his literary criticism, first by geo-cultural context and then chronologically. It begins with Lang's views on the nature and purpose of fiction, then presents samples of his work on some of the most important authors in the respective canons of French, American, Scottish and English literature including Victor Hugo, Edgar Allan Poe, Robert Burns and Charles Dickens among many others, mainly of the nineteenth century. Collectively, the General Introduction to the set and the Introductions to the individual volumes offer a thorough overview of Lang's work in an astonishing variety of fields, including his translation work on Homer and his contributions to historiography (particularly Scottish). The Introduction to Volume III sets Lang within the context of the literature of his times, comparing and contrasting him with significant contemporaries. Headnotes to the individual items are of varying length and provide more detail on specific topics, and explanatory notes supply unique intellectual comment rather than merely factual information.

A novelist, poet, literary critic and anthropologist, Andrew Lang is best known for his publications on folklore, mythology and religion; many have grown up with the 'colour' Fairy Books which he compiled between 1889 and 1910. This three volume set presents a selection of his work in these areas. The first volume covers the general and theoretical aspects of Lang's work on folklore, mythology and anthropology along with the tools and concepts which he used in his often combative contributions to these inter-related disciplines. Collectively, the General Introduction to the set and the Introductions to the individual volumes offer a thorough overview of Lang's work in an astonishing variety of fields, including his translation work on Homer and his contributions to historiography (particularly Scottish). Headnotes to the individual items are of varying length and provide more detail on specific topics, and explanatory notes supply unique intellectual comment rather than merely factual information.

A novelist, poet, literary critic and anthropologist, Andrew Lang is best known for his publications on folklore, mythology and religion; many have grown up with the 'colour' Fairy Books which he compiled between 1889 and 1910. This three volume set presents a selection of his work in these areas. The first volume covers the general and theoretical aspects of Lang's work on folklore, mythology and anthropology along with the tools and concepts which he used in his often combative contributions to these inter-related disciplines. As a companion to the first volume, the second is comprised of various case studies made by Lang, ranging from 'The Aryan Races of Peru' and 'The Folk-lore of France' to 'Irish Fairies' and 'The Ballads, Scottish and English'. The third volume arranges his literary criticism, first by geo-cultural context and then chronologically. It begins with Lang's views on the nature and purpose of fiction, then presents samples of his work on some of the most important authors in the respective canons of French, American, Scottish and English literature including Victor Hugo, Edgar Allan Poe, Robert Burns and Charles Dickens among many others, mainly of the nineteenth century. Collectively, the General Introduction to the set and the Introductions to the individual volumes offer a thorough overview of Lang's work in an astonishing variety of fields, including his translation work on Homer and his contributions to historiography (particularly Scottish). The Introduction to Volume III sets Lang within the context of the literature of his times, comparing and contrasting him with significant contemporaries. Headnotes to the individual items are of varying length and provide more detail on specific topics, and explanatory notes supply unique intellectual comment rather than merely factual information.

Describing sacred waters and their associated traditions in over thirty countries and across multiple time periods, this book identifies patterns in panhuman hydrolatry. Supplying life's most basic daily need, freshwater sources were likely the earliest sacred sites, and the first protected and contested resource. Guarded by taboos, rites and supermundane forces, freshwater sources have also been considered thresholds to otherworlds. Often associated also with venerated stones, trees and healing flora, sacred water sources are sites of biocultural diversity. Addressing themes that will shape future water research, this volume examines cultural perceptions of water's sacrality that can be employed to foster resilient human-environmental relationships in the growing water crises of the twenty-first century. The work combines perspectives from anthropology, archaeology, classics, folklore, geography, geology, history, literature and religious studies.

Describing sacred waters and their associated traditions in over thirty countries and across multiple time periods, this book identifies patterns in panhuman hydrolatry. Supplying life's most basic daily need, freshwater sources were likely the earliest sacred sites, and the first protected and contested resource. Guarded by taboos, rites and supermundane forces, freshwater sources have also been considered thresholds to otherworlds. Often associated also with venerated stones, trees and healing flora, sacred water sources are sites of biocultural diversity. Addressing themes that will shape future water research, this volume examines cultural perceptions of water's sacrality that can be employed to foster resilient human-environmental relationships in the growing water crises of the twenty-first century. The work combines perspectives from anthropology, archaeology, classics, folklore, geography, geology, history, literature and religious studies.

This book re-assesses archaeological research into holy well sites in Ireland and the evidence for votive deposition at watery sites throughout northwest European prehistory. Ray examines a much-ignored and diminishing archaeological resource; moving beyond debates about the possible Celticity of these sites in order to gain a deeper understanding of patterns among sacred watery sites. The work considers how and why sacred springs are archaeologically-resistant sites and what has actually been found at the few excavated in Ireland. Drawing on the early Irish literature (the myths, hagiographies, penitentials and annals), the author gives an account of pre-Christian supermundane wells in Ireland and what we know about their early Christian use for baptism, and concludes by considering the origins of "rounding" rituals at holy wells.

These case studies explore how competing interests among the keepers of a community's heritage shape how that community both regards itself and reveals itself to others. As editors Celeste Ray and Luke Eric Lassiter note in their introduction, such stakeholders are no longer just of the community itself but are now often "outsiders" -- tourists, the mass media, and even anthropologists and folklorists.

The setting of each study is a different marginalized community in the South. Arranged around three themes that have often surfaced in debates about public folklore and anthropology over the last two decades, the studies consider issues of representation, identity, and practice. One study of representation discusses how Appalachian Pentecostal serpent handlers try to reconcile their exotic popular image with their personal religious beliefs. Another looks at how Cajun Mardi Gras customs in rural Louisiana have been sanitized for mass consumption.

A case study on identity tells why a segment of the Cajun population has appropriated the term "coonass, " once widely considered derogatory. One essay focusing on Native Americans shows how the establishment of powwows has helped the Haliwa-Saponi of North Carolina affirm both their tribal and wider ethnic identity. Finally, essays on practice look at an Appalachian Virginia coal town and Snee Farm, a National Heritage Site in lowland South Carolina. Both pieces reveal how dynamic and contradictory views of community life can be silenced in favor of producing a more easily consumable vision of a "past."

Signifying Serpents and Mardi Gras Runners offers challenging new insights into some of the roles that the media, tourism, and charismaticcommunity members can play when a community compromises its heritage or even denies it.

Each year, tens of thousands of people flock to Grandfather Mountain, North Carolina, and to more than two hundred other locations across the country to attend Scottish Highland Games and Gatherings. There, kilt-wearing participants compete in athletics, Highland dancing, and bagpiping, while others join clan societies in celebration of a Scottish heritage. As Celeste Ray notes, however, the Scottish affiliation that Americans claim today is a Highland Gaelic identity that did not come to characterize that nation until long after the ancestors of many Scottish Americans had left Scotland.

Ray explores how Highland Scottish themes and lore merge with southern regional myths and identities to produce a unique style of commemoration and a complex sense of identity for Scottish Americans in the South. Blending the objectivity of the anthropologist with respect for the people she studies, she asks how and why we use memories of our ancestral pasts to provide a sense of identity and community in the present. In so doing, she offers an original and insightful examination of what it means to be Scottish in America.