Perspectives on East and Southeast Asian Folktales is a multidisciplinary examination of folktales that are unfamiliar to Western audiences. Examining folktales from countries like Vietnam, Laos, Cambodia, Burma, China, Japan, and Korea, the contributors consider various aspects: including identity issues, morals, collectivism, violence, scatological references, language socialization, representation of Buddhist values, emotional competence, as well as folktales' relationship to idioms and narrative structure. Highlighting differences and similarities between East and Southeast Asian and Western folktales, this volume promotes memorable understanding of East and Southeast Asian cultures and their oral traditions.

This volume examines East and Southeast Asian folktales unfamiliar to most Western audiences and highlights similarities to and differences from Western folktales. The discussion includes folktales from Vietnam, Laos, Cambodia, Burma, China, Japan, and Korea.

James Buchanan Elmore (1857–1942): Literary Ethnographer and Folk Poet details the life and work of Elmore as a “folk poet,” emphasizing the importance in the cultural understanding of the ethnographic insights he gave as a farmer in the midwestern region of the United States that experienced dramatic social change after the Civil War. In song and verse, folk poets write of community events and personalities associated with them and of manifestations of natural forces with effects upon society. Often about locations overlooked by national historians and anthropologists, these writings are valued for their interpretations as participants within the cultural expressions describing group feeling and thought. By many estimates, Elmore left the largest legacy of folk poetic material in the United States, but not until now has a folklorist analyzed this rich trove of documentation for understanding the shifting folklife of the Midwest amid cultural shifts in the late nineteenth and early twentieth centuries. Baker illustrates that Elmore shows more similarities to folk poets such as South Carolina's Bard of the Congaree, journeyman printer J. Gordon Coogler (1865–1901), than with academic poets Wallace Stevens or even James Whitcomb Riley. Aptly nicknamed the Bard of Alamo, Elmore was his community's laureate—the voice of the-people—living in Indiana in the late nineteenth and early twentieth centuries and a recorder of folklife from the 1830s on the frontier until after the Civil War when industrialization swept through the nation.

After the Civil War, Emancipation purportedly brought physical freedom to African Americans. As the nineteenth century drew to a close, blacks continued to experience inequality in all phases of American life—social, cultural, political, and economic. In pursuit of equality, African American movements interpreted folklore to reveal in their rhetoric the soul of a race and a path toward civilization. This book provides a comprehensive chronicle of these competing initiatives and their reception starting with the folklore society organized by Hampton Institute in 1893 and continuing through the early 1940s with the American Negro Academy, Fisk University graduates, William Hannibal Thomas, the National Association for the Advancement of Colored People, the Urban League, the Friends of Negro Freedom, the Universal Negro Improvement Association, and blacks associated with the Communist Party USA. Disavowing a culture of fear, money, guns, and death, black folklorists in these movements exposed a racial inner life ranging from loving, loyal, and happy to imitative, tragic, spiritual, emotional, and creative. Each characterization of the race justified a distinct path and possible contributions to civilization. If unable to know their past, members of the movements and other folklorists were fearful that African Americans would be an anomaly among humanity.

Spring Man: A Belief Legend between Folklore and Popular Culture deconstructs the nationalistic myth of Spring Man that was created after the Second World War in visual culture and literature and presents his original form as an ambiguous, ghostly denizen of oral culture. Petr Janeček analyzes the archetypal character, social context, and cultural significance of this fascinating phenomenon with the help of dozens of accounts provided by period eyewitnesses, oral narratives, and other sources. At the same time, the author illustrates the international origin of the tales in the originally British migratory legend of Spring-heeled Jack that reaches back to the second-third of the nineteenth century, and Janeček also draws parallels between the Czech myth of Spring Man and similar urban phantom narratives popular in the 1910s Russia, 1940s United States and Slovakia, and 1950s Germany, as well as other parts of the world.