JANET LANGLOIS BLOODY MARY ESSAY
University of Tennessee Press. F reidman , Diane P. Farrar, Straus and Giroux. The project began as serendipitously as the first when a good friend Alice telephoned me in from Colorado to tell me about a disturbing story she had heard twice once in , then in shortly before she called me about a mother who had lost her children through her own incompetence. Death and Suicide Series. L awless , Elaine, , Reciprocal Ethnography: Its working title is overly long, but nevertheless summarizes its focus:
University of Tennessee Press. Suomalainen Academia Scientiarum Fennica. University of Pennsylvania Press. She manifested through mirrors, and was killed when Dean lured her into a mirror and smashed it. Westport, CT and London: In spite of myself, I had taken gendered contexts into consideration in both describing the narrative and ritualized situations and in interpreting their general meaning as I saw it.
However, many scholars who review the story make note of the many elements that can be traced back to earlier myths and superstitions. Reflections of the Self. I remember feeling shock and horror and thinking how terrible that must have been and what a tragedy it was.
The Social Impact of Rumor and Legend. Personal tools Log in. D undesAlan,Bloody Mary in the Mirror: The combination of dizziness, rapid movement and flickering lighting could easily fool the eye into seeing someone, especially when the idea has already been implanted. Dialectics of a Folklore Genre. I find that folklorists are among those involved in this research already Barnard et al.
Uses, Interpretations, and Images. Since the s, researchers and folklore experts have attempted to analyze the legend in order to determine where and when it started.
I found myself as ethnographer caught in a double bind: Two fuller ethnographic studies frame my career as a legend hunter to date. Seeing the distinctiveness of the Jewish-Arab contexts in Detroit paradoxically demanded considering the connections to the Middle East in another set of global relationships.
Confessions of a Legend Hunter in the U.S.A.
As the project began with my own sorrow, and includes my own narratives essqy the numinous, I hope that more self-reflective moments as ethnographer await me, the power of narratives to inform and reveal the personal in group contexts Langlois, Alice recalled her response the second time: Bloody Mary Worth is typically described as a child-murderer who lived in the locality where the legend has taken root years ago.
An urban legend that says that anyone who chants the words Bloody Mary three times in front of a bloodj will summon a vengeful spirit.
Alice wondered what to make of it and asked for my input. Perspectives on Contemporary Legend. Bloody Mary is an American version of such a game. T uckerElizabeth,Campus Legends: Suomalainen Academia Scientiarum Fennica.
Bloody Mary Legend
Exploring the Cultural Complex of a Pandemic. Ultimately, Dundes reflects such a ritual and story would develop, just as so much other folklore develops, as a method for children to deal with difficult and scary changes throughout life.
In some versions of the legend, the summoner must say, “Bloody Mary, I killed your son! Upon her urging, I drove up with several other students from the Bloomington, Indiana campus to Indianapolis to attend a Psychic Fair there one fall day in October. J ordanRosan A. University of Pennsylvania ,anglois. Issue of Journal of American Folklore In its modern version, this legend advises young children, typically girls at a slumber party, that if they enter a dark bathroom with esxay candle, stand in front of the mirror, and repeat a the chant “Bloody Mary” a certain number of times while turning in circles, the image of a witch or female apparition will appear with a bloody face.
Personal Responses to Death and Mourning. Such rituals allow children to release fear, anxiety, and esay in a justified way. There is often a specific local graveyard or tombstone that becomes attached to the legend. B ennettGillian,Bodies: