Lafcadio Hearn (1850-1904) prowled the streets of New Orleans from 1877 to 1888 before moving on to a new life and global fame as a chronicler of Japan. Hearn's influence on our perceptions of New Orleans, however, has unjustly remained unknown. In ten years of serving as a correspondent and selling his writing in such periodicals as the New Orleans Daily Item, Times-Democrat, Harper's Weekly, and Scribner's Magazine he crystallized the way Americans view New Orleans and its south Louisiana environs. Hearn was prolific, producing colorful and vivid sketches, vignettes, news articles, essays, translations of French and Spanish literature, book reviews, short stories, and woodblock prints. He haunted the French Quarter to cover such events as the death of Marie Laveau. His descriptions of the seamy side of New Orleans, tainted with voodoo, debauchery, and mystery made a lasting impression on the nation. Denizens of the Crescent City and devotees who flock there for escapades and pleasures will recognize these original tales of corruption, of decay and benign frivolity, and of endless partying. With his writing, Hearn virtually invented the national image of New Orleans as a kind of alternative reality to the United States as a whole. S. Frederick Starr, a leading authority on New Orleans and Louisiana culture, edits the volume, adding an introduction that places Hearn in a social, historical, and literary context. Hearn was sensitive to the unique cultural milieu of New Orleans and Louisiana. During the decade that he spent in New Orleans, Hearn collected songs for the well-known New York music critic Henry Edward Krehbiel and extensively studied Creole French, making valuable and lasting contributions to ethnomusicology and linguistics. Hearn's writings on Japan are famous and have long been available. But Inventing New Orleans: Writings of Lafcadio Hearn brings together a selection of Hearn's nonfiction on New Orleans and Louisiana, creating a previously unavailable sampling. In these pieces Hearn, an Anglo-Greek immigrant who came to America by way of Ireland, is alternately playful, lyrical, and morbid. This gathering also features ten newly discovered sketches. Using his broad stylistic palette, Hearn conjures up a lost New Orleans which later writers such as William Faulkner and Tennessee Williams used to evoke the city as both reality and symbol.

A selection of writings from the author who created America's notion of New Orleans as an exotic and mysterious place

Contributions by Lisa Abney, Patricia Anderson, Albert Camp, Katie Carmichael, Christina Schoux Casey, Nathalie Dajko, Jeffery U. Darensbourg, Dorian Dorado, Connie Eble, Daniel W. Hieber, David Kaufman, Geoffrey Kimball, Thomas A. Klingler, Bertney Langley, Linda Langley, Shane Lief, Tamara Lindner, Judith M. Maxwell, Rafael Orozco, Allison Truitt, Shana Walton, and Robin White Louisiana is often presented as a bastion of French culture and language in an otherwise English environment. The continued presence of French in south Louisiana and the struggle against the language's demise have given the state an aura of exoticism and at the same time have strained serious focus on that language. Historically, however, the state has always boasted a multicultural, polyglot population. From the scores of indigenous languages used at the time of European contact to the importation of African and European languages during the colonial period to the modern invasion of English and the arrival of new immigrant populations, Louisiana has had and continues to enjoy a rich linguistic palate. Language in Louisiana: Community and Culture brings together for the first time work by scholars and community activists, all experts on the cutting edge of research. In sixteen chapters, the authors present the state of languages and of linguistic research on topics such as indigenous language documentation and revival; variation in, attitudes toward, and educational opportunities in Louisiana’s French varieties; current research on rural and urban dialects of English, both in south Louisiana and in the long-neglected northern parishes; and the struggles more recent immigrants face to use their heritage languages and deal with language-based regulations in public venues. This volume will be of value to both scholars and general readers interested in a comprehensive view of Louisiana’s linguistic landscape.

This lively, accessible book is the first to explore Victorian literature through scent and perfume, presenting an extensive range of well-known and unfamiliar texts in intriguing and imaginative new ways that make us re-think literature's relation with the senses. Concentrating on aesthetic and decadent authors, Scents and Sensibility introduces a rich selection of poems, essays, and fiction, exploring these texts with reference to both the little-known cultural history of perfume use and the appreciation of natural fragrance in Victorian Britain. It shows how scent and perfume are used to convey not merely moods and atmospheres but the nuances of the aesthete or decadent's carefully cultivated identity, personality, or sensibility. A key theme is the emergence of the olfactif, the cultivated individual with a refined sense of smell, influentially represented by the poet and critic Algernon Charles Swinburne, who is emulated by a host of canonical and less well-known aesthetic and decadent successors such as Walter Pater, Edmund Gosse, John Addington Symonds, Lafcadio Hearn, Michael Field, Oscar Wilde, Arthur Symons, Mark André Raffalovich, Theodore Wratislaw, and A. Mary F. Robinson. This book explores how scent and perfume pervade the work of these authors in many different ways, signifying such diverse things as style, atmosphere, influence, sexuality, sensibility, spirituality, refinement, individuality, the expression of love and poetic creativity, and the aura of personality, dandyism, modernity, and memory. A coda explores the contrasting twentieth-century responses of Virginia Woolf and Compton Mackenzie to the scent of Victorian literature.

Throughout his life, Louis Armstrong tried to explain how singing with a barbershop quartet on the streets of New Orleans was foundational to his musicianship. Until now, there has been no in-depth inquiry into what he meant when he said, “I figure singing and playing is the same,” or, “Singing was more into my blood than the trumpet.” Creating the Jazz Solo: Louis Armstrong and Barbershop Harmony shows that Armstrong understood exactly the relationship between what he sang and what he played, and that he meant these comments to be taken literally: he was singing through his horn. To describe the relationship between what Armstrong sang and played, author Vic Hobson discusses elements of music theory with a style accessible even to readers with little or no musical background. Jazz is a music that is often performed by people with limited formal musical education. Armstrong did not analyze what he played in theoretical terms. Instead, he thought about it in terms of the voices in a barbershop quartet. Understanding how Armstrong, and other pioneer jazz musicians of his generation, learned to play jazz and how he used his background of singing in a quartet to develop the jazz solo has fundamental implications for the teaching of jazz history and performance today. This assertive book provides an approachable foundation for current musicians to unlock the magic and understand jazz the Louis Armstrong way.

Folklore Recycled: Old Traditions in New Contexts starts from the proposition that folklore—usually thought of in its historical social context as “oral tradition”—is easily appropriated and recycled into other contexts. That is, writers may use folklore in their fiction or poetry, taking plots, as an example, from a folktale. Visual artists may concentrate on depicting folk figures or events, like a ritual or a ceremony. Tourism officials may promote a place through advertising its traditional ways. Folklore may play a role in intellectual conceptualizations, as when nationalists use folklore to promote symbolic unity. Folklore Recycled discusses the larger issue of folklore being recycled into nonfolk contexts and proceeds to look at a number of instances of repurposing. Colson Whitehead’s novel John Henry Days is a literary text that recycles folklore but does so in a manner that examines a number of other uses of the American folk figure John Henry. The nineteenth-century members of the Louisiana branch of the American Folklore Society and the author Lyle Saxon in the twentieth century used African American folklore to establish personal connections to the world of the southern plantation and buttress their own social status. The writer Lafcadio Hearn wrote about folklore to strengthen his insider credentials wherever he lived. Photographers in Louisiana leaned on folklife to solidify local identity and to promote government programs and industry. Promoters of “unorthodox” theories about history have used folklore as historical document. Americans in Mexico took an interest in folklore for acculturation, for tourism promotion, for interior decoration, and for political ends. All of the examples throughout the book demonstrate the durability and continued relevance of folklore in every context it appears.

“We're seeing people that we didn't know exist,” the director of FEMA acknowledged in the wake of Hurricane Katrina. Sacral Grooves, Limbo Gateways offers a corrective to some of America's institutionalized invisibilities by delving into the submerged networks of ritual performance, writing, intercultural history, and migration that have linked the coastal U.S. South with the Caribbean and the wider Atlantic world. This interdisciplinary study slips beneath the bar of rigid national and literary periods, embarking upon deeper—more rhythmic and embodied—signatures of time. It swings low through ecologies and symbolic orders of creolized space. And it reappraises pluralistic modes of knowledge, kinship, and authority that have sustained vital forms of agency (such as jazz) amid abysses of racialized trauma. Drawing from Haitian Vodou and New Orleanian Voudou and from Cuban and South Floridian Santería, as well as from Afro-Baptist (Caribbean, Geechee, and Bahamian) models of encounters with otherness, this book reemplaces deep-southern texts within the counterclockwise ring-stepping of a long Afro-Atlantic modernity. Turning to an orphan girl's West African initiation tale to follow a remarkably traveled body of feminine rites and writing (in works by Paule Marshall, Zora Neale Hurston, Lydia Cabrera, William Faulkner, James Weldon Johnson, and LeAnne Howe, among others), Cartwright argues that only in holistic form, emergent from gulfs of cross-cultural witness, can literary and humanistic authority find legitimacy. Without such grounding, he contends, our educational institutions blind and even poison students, bringing them to “swallow lye,” like the grandson of Phoenix Jackson in Eudora Welty's “A Worn Path.” Here, literary study may open pathways to alternative medicines—fetched by tenacious avatars like Phoenix (or an orphan Kumba or a shell-shaking Turtle)—to remedy the lies our partial histories have made us swallow.

The fin de siècle witnessed an extensive and heated debate about cosmopolitanism, which transformed readers' attitudes towards national identity, foreign literatures, translation, and the idea of world literature. Focussing on literature written in English, Literary Cosmopolitanism in the English Fin de Siècle offers a critical examination of cosmopolitanism as a distinctive feature of the literary modernity of this important period of transition. No longer conceived purely as an abstract philosophical ideal, cosmopolitanism—or world citizenship—informed the actual, living practices of authors and readers who sought new ways of relating local and global identities in an increasingly interconnected world. The book presents literary cosmopolitanism as a field of debate and controversy. While some writers and readers embraced the creative, imaginative, emotional, and political potentials of world citizenship, hostile critics denounced it as a politically and morally suspect ideal, and stressed instead the responsibilities of literature towards the nation. In this age of empire and rising nationalism, world citizenship came to enshrine a paradox: it simultaneously connoted positions of privilege and marginality, connectivity and non-belonging. Chapters on Oscar Wilde, Lafcadio Hearn, George Egerton, the periodical press, and artificial languages bring to light the variety of literary responses to the idea of world citizenship that proliferated at the turn of the twentieth century. The book interrogates cosmopolitanism as a liberal ideology that celebrates human diversity and as a social identity linked to worldliness; it investigates its effect on gender, ethics, and the emotions. It presents the literature of the fin de siècle as a dynamic space of exchange and mediation, and argues that our own approach to literary studies should become less national in focus.

This book examines ‘Southern Gothic’ - a term that describes some of the finest works of the American Imagination. But what do ‘Southern’ and ‘Gothic’ mean, and how are they related? Traditionally seen as drawing on the tragedy of slavery and loss, ‘Southern Gothic’ is now a richer, more complex subject. Thirty-five distinguished scholars explore the Southern Gothic, under the categories of Poe and his Legacy; Space and Place; Race; Gender and Sexuality; and Monsters and Voodoo. The essays examine slavery and the laws that supported it, and stories of slaves who rebelled and those who escaped. Also present are the often-neglected issues of the Native American presence in the South, socioeconomic class, the distinctions among the several regions of the South, same-sex relationships, and norms of gendered behaviour. This handbook covers not only iconic figures of Southern literature but also other less well-known writers, and examines gothic imagery in film and in contemporary television programmes such as True Blood and True Detective.

American folklife is steeped in world cultures, or invented as new culture, always evolving, yet often practiced as it was created many years or even centuries ago. This fascinating encyclopedia explores the rich and varied cultural traditions of folklife in America - from barn raisings to the Internet, tattoos, and Zydeco - through expressions that include ritual, custom, crafts, architecture, food, clothing, and art. Featuring more than 350 A-Z entries, "Encyclopedia of American Folklife" is wide-ranging and inclusive. Entries cover major cities and urban centers; new and established immigrant groups as well as native Americans; American territories, such as Guam and Samoa; major issues, such as education and intellectual property; and expressions of material culture, such as homes, dress, food, and crafts. This encyclopedia covers notable folklife areas as well as general regional categories. It addresses religious groups (reflecting diversity within groups such as the Amish and the Jews), age groups (both old age and youth gangs), and contemporary folk groups (skateboarders and psychobillies) - placing all of them in the vivid tapestry of folklife in America. In addition, this resource offers useful insights on folklife concepts through entries such as "community and group" and "tradition and culture." The set also features complete indexes in each volume, as well as a bibliography for further research.