Dube , “Telling tales
and trying truths: transgressions, entitlements and legalities in
village disputes, late colonial central India,” Studies in History , 13 ( 1996 ): 171–201 .
Thompson , Customs in Common: Studies in Traditional
PopularCulture ( New York
instance, are by no means notably imaginative or varied (Kjaernes 2001). And yet popularculture tells a different
story: many TV programmes on food compete with the most popular soap
operas in terms of viewing figures; the most popular food journals have large
circulations; newspapers feature popular food columns; every year hundreds
of new cookery books, many of them big editions, are published for Christmas; and sampling the local cuisine is a ‘must’ for holidaymakers wherever
they are. Judging from this one would imagine that culinary culture, both at
home and in
chains. We are all Africans, we are Africans We are all Africans, us Neapolitans. And this heart beats black black black … And this heart sings black black black … At the bottom of the world which, deep down, wants to steal our souls. It has taken everything from us but will never take our souls.
Extract of ‘Cuore nero’ (1997) written by Enzo Rossi and sung by Franco Ricciardi, featuring 99 Posse (translated from Italian and Neapolitan by the author)
RICCIARDI’S ‘CUORE NERO’ (Rossi 1997 ) meditates upon a key theme in Neapolitan popularculture: that
an inquisitor could
A similar grounding in popularculture was possible through the assimilation of motifs drawn from traditional beliefs about night flying women and
the demonolatrous sect of malefici. An early and interesting example appears
around 1436 in the account of a magistrate in the Dauphiné, Claude Tholasan.
Tholosan had been involved in a series of trials, which began around 1425 and
WITCHCRAFT: THE FORMATION OF BELIEF 2
would continue for almost twenty years, in which authorities made extensive
popularculture. As Federico Faloppa has shown, the word came into use in romance languages – as in Anglo-Germanic languages – in the colonial period to designate an individual belonging to an inferior race (Faloppa 2011 : 29). In general I have avoided translating into standard English and tried to produce a translation that ‘foreignises’ the text, bringing the reader to Napoli to some extent (Temple 2004 ).
This is a book about talk and language use, but the chapters are also interspersed with photographs taken by my participants and I with disposable cameras
insights that folklore as a discipline is able to supply (see e.g.
Kitta and Goldberg 2017).
It sometimes happens that the preference of journalism for good
stories trumps impartial and true news reporting. On these occasions,
journalism’s residence within popularculture and the roles of
journalists as storytellers are, so to speak, made visible. Yet again,
we have seen how gossip that takes place face to face is interwoven
with gossip in digital form, and how this text–talk hybrid occasionally
not only seeps into journalism but also constitutes its
Amateur film, civic culture and the rehearsal of monarchy
Lady’. 27 In these charades, parades and competitions, the
community would appear to acknowledge and celebrate its universal
attributes (the changing of the seasons and representation of fantastic
figures) and equally its modernity as the children’s appearance makes
knowing references to the wider contemporary popularculture available
through the mass media.
Dressing-up is familiar practice occurring
Gramsci, in Selections from the Prison Notebooks (1921–35),
stressed the important role of dominant, or ‘hegemonic’,
ideologies in capitalist societies as the means by which the dominant
capitalist classes maintain their rule. Dominant ideologies permeate all
aspects of society, from popularculture to the education system, from
religious institutions to sports. Such ideologies legitimise the political
system and the
many possible hunter-gatherer societies that might have been selected, the Inuit were thought to be a particularly good choice because their way of life was already a well-known point of reference in US popularculture – in large measure, Balikci has argued, as a result of
. Although still a relatively junior member of the anthropological profession in North America, Balikci was asked to supervise the project, not because he knew anything about film-making – which he readily confessed
This alternative vision is extensively adopted and explored in popularculture. The events of September 11, for example, were in a sense not
completely unexpected, although they were uncanny in that something familiar only in the imagination was taking place in reality.43
However, for the new cosmology to be adopted and acknowledged in
the public sphere would involve a shift away from the notion of state
and individual upon which that sphere is currently based. It would
entail the development of a new vision of political community, one
that was not based on the