VANCE RANDOLPH – författare

Vance Randolph has long been an undeniable presence on the American folklore scholarship scene. His Ozark corpus is "the best known single body of regional folklore in the United States," according to Richard Dorson, director of the Folklore Institute at Indiana University. And Gershon Legman, the world's leading scholar of sexual and scatological humor, has called Randolph "the greatest and most successful field collector and regional folklorist that America ever had." In Legman's estimation, "We have no one else like him. He is a national treasure, like Mark Twain.Randolph's reputation rests on the massive accumulation of folksong, folktale, and ballad materials he collected during forty years of living and working in the Ozarks. Unfortunately, in the 1950s when Randolph published several collection of Ozark tales, the material in this volume was considered unprintable.Pissing in the Snow departs from the academic prudery that until recently has restricted the amount of bawdy folklore available for study. It presents a body of material that for twenty years has circulated only in manuscript or microfilm under its present title.When placed in their rightful context alongside Randolph's other collections of folk material, the bawdy tales help provide evidence of what Ozark hill people think about their own lives and language. As Rayna Green writes in her introduction, "The entire body of material . . . offers a picture of expressive behavior unparalleled by any other American region's or group's study." Hoffmann's annotations draw parallels between the erotic narrative tradition of the Ozarks and that in other parts of the country and the world, especially Europe.

The people who live in the Ozark country of Missouri and Arkansas were, until very recently, the most deliberately unprogressive people in the United States. Descended from pioneers who came West from the Southern Appalachians at the beginning of the nineteenth century, they made little contact with the outer world for more than a hundred years. They seem like foreigners to the average urban American, but nearly all of them come of British stock, and many families have lived in America since colonial days. Their material heirlooms are few, but like all isolated illiterates they have clung to the old songs and obsolete sayings and outworn customs of their ancestors.Sophisticated visitors sometimes regard the “hillbilly” as a simple child of nature, whose inmost thoughts and motivations may be read at a glance. Nothing could be farther from the truth. The hillman is secretive and sensitive beyond anything that the average city dweller can imagine, but he isn’t simple. His mind moves in a tremendously involved system of signs and omens and esoteric auguries. He has little interest in the mental procedure that the moderns call science, and his ways of arranging data and evaluating evidence are very different from those currently favored in the world beyond the hilltops. The Ozark hillfolk have often been described as the most superstitious people in America. It is true that some of them have retained certain ancient notions which have been discarded and forgotten in more progressive sections of the United States.It has been said that the Ozarker got his folklore from the Negro, but the fact is that Negroes were never numerous in the hill country, and there are many adults in the Ozarks today who have never even seen a Negro. Another view is that the hillman’s superstitions are largely of Indian origin, and there may be a measure of truth in this; the pioneers did mingle freely with the Indians, and some of our best Ozark families still boast of their Cherokee blood. My own feeling is that most of the hillman’s folk beliefs came with his ancestors from England or Scotland. I believe that a comparison of my material with that recorded by British antiquarians will substantiate this opinion.