In the last entry in our series on the Green Man, we look at this figure from folklore as people encounter it in the modern world, including its appearances in art, music, performance, and spiritual practice. We especially look at enactments of the Green Man as they occur in the folk revival, renaissance faires, and faerie festivals. Following other scholars, we suggest that the Green Man in modern contexts often suggests creative resistance to environmental destruction, the modern, and the mundane. The post includes many photos of Green Man enactments and artworks.
Happy holidays from the American Folklife Center! Watch a video of the AFC Mummers performing our 2023 mummers play! Then you can read the play, see the pictures, and even read the annotations if you’re interested in the history of holiday customs. This year’s play is called “Artificial Intelligence Meets Natural Stupidity: A Literary Ball Mumming.” When Artificial Intelligence tries to make writers obsolete, can St. George Eliot, Sherlock Holmes and Enola Holmes save the day? Find out in this play set at the North Pole Library Literary Ball, which includes wassailing carols and dancing to traditional tunes as well!
Mummers plays are short plays which were traditionally performed in Britain, Ireland, colonial America and the West Indies at holiday time. Mummers went from house to house and pub to pub, collecting food, drink and small change as a reward for their entertainment. The American Folklife Center’s archive boasts a large collections of British mummers play texts in its James Madison Carpenter Collection.
On September 8th, 1950, two women set out from Washington DC for the Appalachian Mountains on a hunt for folk songs. The veteran English folklorist Maud Karpeles, 65 years old and intent on revisiting some of the singers she had encountered with Cecil Sharp more than thirty years before, was accompanied by the American folk song collector Sidney Robertson Cowell, 18 years her junior, who had worked in many areas including the Appalachians. Their 27-day expedition in Cowell’s car, bearing an Eicor tape recorder loaned by the Library of Congress, took them from Virginia to North Carolina, and yielded 91 recordings, plus a number of photographs. In this series of blog posts we will be exploring their adventures along the trail, meeting some of the wonderful singers they encountered, and comparing the versions of the songs they recorded. This is the second post in the series.
This post is part of an occasional series about the Green Man, a figure from European folklore. In this post we approach the Green Man through the lens of vernacular religion, suggesting that in the Middle Ages he was an element of vernacular Christianity. We suggest the folk saint as a frame of reference for understanding the Green Man. This allows us to understand how a figure rooted in paganism, which once appeared on pagan temples, could become, for medieval Christians, a focal point of religious ideals.
On September 8th, 1950, two women set out from Washington DC for the Appalachian Mountains on a hunt for folk songs. The veteran English folklorist Maud Karpeles, 65 years old and intent on revisiting some of the singers she had encountered with Cecil Sharp more than thirty years before, was accompanied by the American folk song collector Sidney Robertson Cowell, 18 years her junior, who had worked in many areas including the Appalachians. Their 27-day expedition in Cowell’s car, bearing an Eicor tape recorder loaned by the Library of Congress, took them from Virginia to North Carolina, and yielded 91 recordings, plus a number of photographs. In this series of blog posts we will be exploring their adventures along the trail, meeting some of the wonderful singers they encountered, and comparing the versions of the songs they recorded.
In this sixth post about the Green Man, a figure of British and European folklore, we suggest the figure, while it had roots in pagan belief and iconography, had by the Middle Ages become a Christian image. In this post we look at pagan antecedents, including the Roman god Silvanus and foliate heads found on Roman temples. We also carefully examine the 1939 statements of folklorist Lady Raglan concerning the Green Man's status as an old pagan image with a new meaning in its Christian context.
This is an entry in our occasional series on the Green Man, a figure from traditional folk culture. Among the traditional meanings shared by the figures of the Foliate Head and the Wild Man or Green Man seems to have been that humanity, like vegetation, must follow and adapt to the changing seasons. This traditional meaning could well have given rise to a connection between the Green Man and calendar customs, which goes back to some of the earliest appearances of the figure. In this post we’ll look more closely at the Green Man as an element of seasonal celebration.
We're back with another episode of the Folklife Today podcast! In this episode, John Fenn and I talk to our latest cohort of Bartis interns about their work. Each of them created a research guide for the Center, Joe Zavaan Johnson on African American banjo materials and Deena R. Owens on shape-note singing. In this blog we'll give you links to their great work and related resources, and of course the link to the podcast episode itself!
In this post, we're providing a Blast from Holidays Past, featuring graphic art that we used in the Halloween and Dia de Muertos exhibit LOC Halloween: Chambers of Mystery. As part of that exhibit, which occurred here at the Library of Congress back in 2017, we presented some spooky covers from the Brazilian chapbook genre known as literatura de cordel, as well as some posters created by Library of Congress artist Joon Yi. See these beautiful examples of graphic arts here in the blog, then follow the link to our updated resource guide to Halloween and Dia de Muertos!
