Folk Women and Indirection in Morrison, Ní Dhuibhne, Hurston, and LavinFocusing on the lineage of pivotal African American and Irish women writers, Jaqueline Fulmer argues that these authors often employ strategies of indirection, by way of expressions of folklore, when exploring unpopular topics, to attract readers who would otherwise reject the subject matter. |
Contents
Roots and Routes | 19 |
Indirection in folklore as an answer to censorship | 26 |
Historical parallels | 39 |
Rediscovered gardens | 47 |
Sly civility from an Irish village | 60 |
Morrisons ancestors and a giggling witch | 74 |
How to dump a goat | 80 |
The wife the witch and the changeling | 88 |
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Common terms and phrases
abortion African American women ambiguity American and Irish appears audience authors Black Bray House Briggs Celestial Celestial's censorship century changeling Christian Clewe Street Consolata contemporary context Cosey Cosey's critics culture depiction describes Dhuibhne's Éilís Ní Dhuibhne Erzulie example fairy female feminist fiction Field Day Anthology folklore folkloristic folktales Gabriel Hiberno-English human humor husband images interpretation Ireland Irish women writers Irish Writing Jenny legend lore Maggie magical male Mami Wata Mary Lavin Mary Magna Mary O'Grady Mary's mask Meisenhelder Mermaid midwife Morrison and Ní Mother Ireland narrative narrator Ní Dhuibhne novel Onny Onny's oral tradition Otherworld Paradise parallel postmodern pub Mermaid readers references religious reproduction rhetorical indirection Robin role seems signifying silence sly civility Song of Solomon speech stereotypes story strategies of indirection subaltern Toni Morrison topics University Press versus Virgin Mary vodun wise women wise-women characters witch woman Zora Neale Hurston