Folk Women and Indirection in Morrison, N Dhuibhne, Hurston, and Lavin
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A01=Jacqueline Fulmer
African American Women Writers
African Americans
African diaspora literature
Age Group_Uncategorized
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alan
anthology
Author_Jacqueline Fulmer
automatic-update
Category1=Non-Fiction
Category=DSBH
censorship in literature
civility
Common Language
COP=United States
day
Delivery_Pre-order
eq_bestseller
eq_biography-true-stories
eq_isMigrated=2
eq_nobargain
eq_non-fiction
Fairy Fort
Fairy Tale
field
Folk Women
folklore studies
folkloric narrative techniques in fiction
Folkloric Women
irish
Irish Women
Irish Women Writers
Irish women's writing
Katherine Clay Bassard
Language_English
Lost Husband
Magna Mater
Main Character
Mami Wata
Mary Magna
Mother Ireland
narrative indirection
Otherworld
Otherworld Woman
PA=Temporarily unavailable
Personas
Price_€100 and above
PS=Active
rhetorical
Rhetorical Indirection
rhetorical strategies
sly
Sly Civility
softlaunch
Tar Baby
Wise Women
Wo
womens
writing
Young Man
Product details
- ISBN 9780815389033
- Weight: 560g
- Dimensions: 156 x 234mm
- Publication Date: 29 Nov 2017
- Publisher: Taylor & Francis Inc
- Publication City/Country: US
- Product Form: Hardback
- Language: English
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Focusing on the lineage of pivotal African American and Irish women writers, the author argues that these authors often employ strategies of indirection, via folkloric expression, when exploring unpopular topics. This strategy holds the attention of readers who would otherwise reject the subject matter. The author traces the line of descent from Mary Lavin to Éilís Ní Dhuibhne and from Zora Neale Hurston to Toni Morrison, showing how obstacles to free expression, though varying from those Lavin and Hurston faced, are still encountered by Morrison and Ní Dhuibhne. The basis for comparing these authors lies in the strategies of indirection they use, as influenced by folklore. The folkloric characters these authors depict-wild denizens of the Otherworld and wise women of various traditions-help their creators insert controversy into fiction in ways that charm rather than alienate readers. Forms of rhetorical indirection that appear in the context of folklore, such as signifying practices, masking, sly civility, and the grotesque or bizarre, come out of the mouths and actions of these writers' magical and magisterial characters. Old traditions can offer new ways of discussing issues such as sexual expression, religious beliefs, or issues of reproduction. As differences between times and cultures affect what "can" and "cannot" be said, folkloric indirection may open up a vista to discourses of which we as readers may not even be aware. Finally, the folk women of Morrison, Ní Dhuibhne, Hurston, and Lavin open up new points of entry to the discussion of fiction, rhetoric, censorship, and folklore.
Jacqueline Fulmer
