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New York Folklore Vol. 17. Nos. 1-2, Winter-Spring 1991
View the Table of Contents here. Back issues of New York Folklore (1975–1999) and single articles are available for purchase.
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NEW YORK FOLKLORE
Vol. XVII, Nos. 1-2, 1991
CONTENTS


Articles
The Tohono O'odham Shrine Complex: Memorializing the Locations of Violent Death
David Kozak and Camillus Lopez 1

Night Train: The Power that Man Made
Ivor Miller 21

Traditionalizing Experience: The Case of the Vietnam Veterans
Philip Nusbaum 45

Laughs on the Links: A Study of Golf Jokes

Nancy A. Novotny
63

Voices of Tradition
Behind the Scenes: Three Egyptian Women Immigrants Reveal Their Stories

Enas I. Abdallah
83

The Knitted World Order

Alyssa Foos
photographs by John Forrest
91

The Lay of the Land: A Memory of a Southern Appalachian Farmstead
E. E. Mayo 97

Folklore Notes
Comparing Pre- and Post-Emigration Housing in Jefferson County, New York: Legends and Anecdotes
Claire Bonney 99

The Supernatural in Sullivan County, New York: Legends and Anecdotes

LeeAnne Green

121

Review Essay
A Scuffle in the Folk Arts Turf Wars (review of Rose, Unexpected Eloquence: The Art in American Folk Art)
Charles Bergengren 127

Reviews

Van Maanen, Tales of the Field: On Writing Ethnography (Dorst), 135; Glenn, Daughters of the Shtetl: Life and Labor in the Immigrant Generation (Foner), 137; Brehm, Sweetwater, Storms and Spirits: Stories of the Great Lakes (Ghezzi), 139; McGlathery, Fairy Tale Romance: The Grimms, Basile, and Perrault (Haring), 141; Porter, The Traditional Music of Britain and Ireland: A Research and Information Guide (Russell), 142; Bin Gorion et al., Mimekor Yisrael: Selected Classical Jewish Folktales (Schlesinger), 145.



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“In the latter half of the twentieth century, the commemorization of unusual deaths has flourished. The year 1958 marked the first time that the O’odham [Papago] used the Christian cross and other Christian objects to sanctify the location of a violent death. Since this date the O'odham have built one hundred thirty death-memorials (for the deceased) and ten shrine chapels (for the living) in the hopes of counteracting the supernatural imbalance that such deaths manifest.” From “The Tohono O’odham Shrine Complex: Memorializing the Locations of Violent Death” David Kozak and Camillus Lopez



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