In Implied Nowhere: Absence in Folklore Studies, authors Shelley Ingram, Willow G. Mullins, and Todd Richardson talk about things folklorists don't usually talk about. They ponder the tacit aspects of folklore and folklore studies, looking into the unarticulated expectations placed upon people whenever they talk about folklore and how those expectations necessarily affect the folklore they are talking about. The book's chapters are wide-ranging in subject and style, yet they all orbit the idea that much of folklore, both as a phenomenon and as a field, hinges upon unspoken or absent assumptions about who people are and what people do. The authors articulate theories and methodologies for making sense of these unexpressed absences, and, in the process, they offer critical new insights into discussions of race, authenticity, community, literature, popular culture, and scholarly authority. Taken as a whole, the book represents a new and challenging way of looking again at the ways groups come together to make meaning. In addition to the main chapters, the book also includes eight "interstitials," shorter studies that consider underappreciated aspects of folklore. These discussions, which range from a consideration of knitting in public to the ways that invisibility shapes an internet meme, are presented as questions rather than answers, encouraging readers to think about what more folklore and folklore studies might discover if only practitioners chose to look at their subjects from angles more cognizant of these unspoken gaps.

Bob Marley, Jimmy Cliff, Peter Tosh, the Itals, the Ethiopians-they all dropped dazzling proverbs into their best known reggae tunes.

"What come bad in the morning, can't come good in the evening."

"They love to give you a basket to carry water."

"The harder the battle be, ago sweeter the victory."

In "Reggae Wisdom: Proverbs in Jamaican Music" Swami Anand Prahlad looks at the contexts and origins of these proverbs, using them as a cultural sheet music toward understanding the history of Jamaican culture, Rastafari religion, and the music that is that culture's worldwide voice.

Prahlad's fieldwork in Jamaica is extensive. For him, the study of Jamaican sayings and music is not only an academic endeavor. It is also a personal and poetic exploration. Prahlad says, "I am writing not only as a folklorist but also as a member of the international reggae community, a group of people around the globe who look to this music for its joy, wisdom, and strength."

His unique, groundbreaking study argues that contemporary reggae artists are self-styled Rastafari priests for an international community of listeners and devotees. These "warrior/priests" serve as educators, healers, prophets, advisers, and social critics. Their proverbs become sources of strength and inspiration for members of the reggae community.

Several chapters in "Reggae Wisdom" offer important insights into Rastafari ideology, the history of reggae, the life and folk culture of Jamaican communities, and the recording scene that gave rise to roots reggae. One chapter, based on the author's fieldwork in Jamaica, considers the use of proverbs by ordinary individuals in Jamaican society. Other chapters focus on proverbs used by musical artists such as Bob Marley. Chapters also explore the contexts of album cover art, promotional materials, concert venues, and performance styles and conventions.

As Prahlad says, "What better way to enter this rich and powerful, eclectic world of sound and sense than through the magical world of proverbs?"

Swami Anand Prahlad is an associate professor of English and anthropology at the University of Missouri-Columbia. He is the author of "African American Proverbs in Context" (University Press of Mississippi).

From slave times to the present the proverb has been a mainstay in African-American communication. Such sayings as "Hard times make a monkey eat red pepper when he don't care for black," "The blacker the berry, the sweeter the juice," and "Nothing ruins a duck but its bill" convey not only axiomatic impact but also profound contextual meanings.This study of African-American proverbs is the first to probe deeply into these meanings and contexts. Sw. Anand Prahlad's interest in proverbs dates back to his own childhood in rural Virginia when he listened to his great grandmother's stories. Very early he began collecting "sayings," and, in researching this book, he spent five years listening to proverbs spoken in bars, clubs, churches, and retirement homes; on street corners, basketball courts, and public buses; at PTA meetings and bingo games.To discover the full context of a proverb, Prahlad considers four levels of meanings--grammatical, cultural, situational, and symbolic. The grammatical level refers to its literal meanings, the cultural level to its associations shared by most members of the cultural group, the situational level to the specific situation in which the proverb is spoken, and the symbolic to the speaker's own personal associations with the proverb.All these operate simultaneously when a proverb is spoken. Since the speaker may be fully aware of all levels, part of the artistry in using proverbs comes from the complex interplay of the dimensions of their meanings."African-American Proverbs in Context" documents and analyzes both historic and contemporary proverbs. A survey of WPA interviews with former slaves and of the lyrics of blues songs and the contexts in which these were performed shows how proverbs have been used as a means of protest and cultural affirmation. Extensive field research conducted by the author with both master proverb users and young persons reveals the myriad functions proverbs perform in modern America. These range from direct communication of traditional knowledge to aggressive verbal competition among youths wishing to establish identity and status.
This book has been chosen as a volume in the Publications of the American Folklore Society New Series.

In Implied Nowhere: Absence in Folklore Studies, authors Shelley Ingram, Willow G. Mullins, and Todd Richardson talk about things folklorists don't usually talk about. They ponder the tacit aspects of folklore and folklore studies, looking into the unarticulated expectations placed upon people whenever they talk about folklore and how those expectations necessarily affect the folklore they are talking about. The book's chapters are wide-ranging in subject and style, yet they all orbit the idea that much of folklore, both as a phenomenon and as a field, hinges upon unspoken or absent assumptions about who people are and what people do. The authors articulate theories and methodologies for making sense of these unexpressed absences, and, in the process, they offer critical new insights into discussions of race, authenticity, community, literature, popular culture, and scholarly authority. Taken as a whole, the book represents a new and challenging way of looking again at the ways groups come together to make meaning. In addition to the main chapters, the book also includes eight "interstitials," shorter studies that consider underappreciated aspects of folklore. These discussions, which range from a consideration of knitting in public to the ways that invisibility shapes an internet meme, are presented as questions rather than answers, encouraging readers to think about what more folklore and folklore studies might discover if only practitioners chose to look at their subjects from angles more cognizant of these unspoken gaps.