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209 8.1. "His spirit was what hagged me!" Witchcraft belief has been noted to flourish in a milieu of good-evil conceptualizations, and to provide an cullet for all kinds of hostility emanating from groups characterized by close interaction and restricted movement. A psychoanalytical study of "the Old Hag" phenomenon in Newfoundland suggests that fear of witches and ghosts could partly have served to displace this hostility.! A first approach to witchcraft in Newfoundland society. besides, finds the "witch" concept a useful explanation for unaccoulltable misfortune, a function whi
210 which pushed against his chest Aunt Annie remembered the episode for when she came home that night Uncle Ron was in a terrible panic. I Other repons still describe the witch-hag in a way which reveals the inlcrpenetration of the concepts of witch and ghost, not only as "allied beliefs" but "intrinsic pans of a single belief system:"2 I came up late from the stage [storeroom for fishing gear]. We had beach stones up the path then and I went in and lay down like this [reclining in a chair] and before long I heard steps comin' up the path on those rocks. The outside door opened, then the inner door and I wondered who was comin' in, bein' so latc. Then I saw a woman all in while come across the kitchen. She came around the stove and came over to me. Then she put her anns oul and pushed my shoulders down. And that's all I know aoout it. She 'agged me. 3 8.2. "Whether it was a spirit or something ..." While the "ghost·witch-devil" composite was disquieting conceptually, the traditional home wake offered specific remedies to the fear caused by the actual presence of the corpse. A wake provided a context for storytelling, which, in nonnal circumstances, would be reStriCled to the long winter evenings, when there was no fish to catch or clean, and men galhered 10 "talk" in the merchant's shop, someone's fish store or kilchen. The most explicit account of Ihe dynamics and perfonnance context of slorytelling at wakes is reponed from Conche. The "talk" originated from how the deceased looked 10 praise of hislher life 10, as in OIher talk sessions, reach its climax wilh "stories of the supernatural" and "ghosls."4 Unexplained phenomena, among them omens and lights, corresponded 10,1 distinct cognitive category; Ihey received recognition and belief above "devils" and "fairies," which merely provided the subjecls of the women's stories told to children with some moralistic purpose. Ghosts, phantom lighls and ships, besides, were only raised in a restricled context and were mostly told as personal experience,5 which suggests that "problem-solving discussion of belief' was an inherent function of storytelling at wakes."6 I MUNFLA ms 72-025, p. 23-4. 2 Bcnneu. "Ghost" 3. 3Robcri C. ess, "The Old Hag Phenomenon as Sleep Paralysis: A Biocultural Interpretation," Cullure. Medicine and Psychiatry 2 (1978): 18. 4Thc inverted commas are Casey's. 5Sma ll. "Patterns in Personal Expcrience Narratives: Storytelling at Cod Harbour: A Newfoundland Fishing Community." MA thesis. MUN, 1972, 134. 6 RenneH, "Women's" 86; her suggestion relics on the generally aceeptcd relevance of mcmoratcs as primary sources for belief, Lauri Hanko. "Memorates and thc Study of Folk Belief," Journal of lhe Fo/Hore In51ilUle 1.1 (1964): 13.
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DEATH A D WORLDVIEW I A BALLAD CULT
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iv Table of Contents Introouction p
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This study of worldview in a ballad
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self and the olher.! Our judgement
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lIe distinguishes "ethos" from worl
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16 nature, leads the ethnographer f
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20 . folklore ... constitutes a bas
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22 When sufficient evidence has bee
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conceives that folk poetry e"hibits
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order to uncover the meaning of any
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33 To neglect the human dimension o
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consequences.! More, Raymond Firth
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symlx>lism of the funeral period ha
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49 These revenants, which the women
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The process of traditionalizing an
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island's inshore waters one of the
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know any peace from the West Countr
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programme began in 1920 to remedy t
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73 School is not held regularly yea
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ecuperated from the Bank fishery. f
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80 Chapter 4 Community Tradition an
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83 Pre-1949 ewfoundland has been de
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86 heaven."llaughs].... When we cam
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88 In the absence of any external r
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have created new tenns and uses rel
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sense, rooled in accumulated experi
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100 death. 'T was a big shock you k
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102 2. The Symbolic Context The sec
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105 grief for a beloved would be ab
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109 said to her: "Rose and I will s
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113 nothing could save him. This be
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120 and he said to Father "where di
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122 We thought it was just a ship m
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126 humanitarian. Even when the spi
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132 ritual OUI of a solemn yet bana
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137 A Rambling Young Fellow l 1. Wh
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141 Le Roy Ladurie's evocation, mov
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143 humorous anecdote suggests, was
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150 infonnant's repertoire, speak o
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152 5. He drew lIle deadly weapon.
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154 However remote the trials of "f
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157 with the date. So, exposure and
Page 164: 159 After eight long hours of trave
Page 171: 166 In paying tribute to victims, h
Page 174: 169 the Fogo Festival, received ent
Page 177 and 178: 172 One's Own Death The second utli
Page 181: 176 less obviously accountable, per
Page 186 and 187: 18\ 3. The tidal wave, with fearful
Page 190 and 191: 185 The priest, on the other hand,
Page 192: 187 The strong religious orientatio
Page 198 and 199: 193 Oh, where is my beloved? I have
Page 200 and 201: Remember friends as you pass by As
Page 203 and 204: 198 breathing one's last and being
Page 205 and 206: 200 RB: lot like it used to be. In
Page 207 and 208: 202 RB: My mother lived by 8., wher
Page 210 and 211: 205 PP: Oh yes, yes, that kind of s
Page 213: One nalive account is that of Spark
Page 220: 215 Of the many and various libert.
Page 225 and 226: 220 3. By Ihis time old Kelly was f
Page 227 and 228: 222 In contrast with what the first
Page 229 and 230: 224 The last tale of the COTe group
Page 231: 226 his friend drowned when still d
Page 237 and 238: 232 ,hat of the transilionallife of
Page 239 and 240: 234 cenaine heure de la nuit et I'o
Page 241 and 242: 236 The major drawback to being a f
Page 244: 239 These plOIS are all of imported
Page 247 and 248: 242 For she knew 'twas her true lov
Page 249: 244 and the faithful widow "married
Page 254: 249 Songs appearing in "the age of
Page 257 and 258: 252 The same moralizing with regard
Page 259 and 260: 254 Mostly uncelebraled because dep
Page 263 and 264: 258 could be in any situation. In f
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260 The Catholic dogma in panicular
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262 'I got a spade from the toolhou
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264 As many as ten local versions o
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267 everywhere and under whatever f
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269 arc only the worse off! As trad
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271 treat this unexpected homecomin
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273 An old man gazed on a photograp
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275 Farewell my wife and children d
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278 Forbidden Death Aries's fourth
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280 Chapter 11 Social Denial and Fa
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282 "In the last few years. St. Joh
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284 call is made to us and if a per
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287 do that. They just want everyth
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290 11.4. "The only lime we see eac
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11.5. Family Love in Finale 292 For
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294 Local cemetery customs further
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296 societies. Their families are m
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Unseen, unheard but always near, St
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300 3 . The Classical Ballads' Poet
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302 published by Lehr, also the ear
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304 American continent as well as b
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306 versions, as in Karpeles' 1934
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308 diaries. While the collectors'
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310 What is it that you want of me
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312 Though he comes close to the tr
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314 "Willie 0' Winsbury" (Ch 1(0) w
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317 (continued) lliJi 1972 £Q!L ad
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319 Moses Harris. MUNFLA 78-50/C314
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321 Ch 286 Eight reported singings,
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323 data, therefore, appears approp
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325 Studies of repenoire and perfon
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328 while also supporting Morgan's
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331 The perpetration of the offence
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"Lady Isabel and the Elf-Knight" (C
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"Geordie" (Ch 209) 336 An unscrupul
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338 back to the living for that ver
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340 Ch # OFFENDER OFFENDED DENOUNCE
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344 The preservation of social imag
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346 disconsolate girl is left alone
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348 Rather than coincidence, the re
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350 into the funeral and burial of
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353 In conclusion, this talerole an
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355 I. The Classical Ballads' Poeti
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358 attitudes are but landmarks or
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360 denominator of its individual f
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362 Death, in either case, is ratio
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364 return to them; revenants once
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367 feeling," the song spirit of tr
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371 Indeed, whereas neither poveny,
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373 Arsenault, Georges. Camp/ainles
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375 Buckley, Anna-Kaye with Christi
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378 "Folk Ideas as Units of Worldvi
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382 Kodish, Debora. '''Never had a
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387 Puchner, Walter, ed. Tod und Je
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391 ------.. Mourir autrefois: atti
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