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[SOURCE: https://en.wikipedia.org/wiki/Robert_Loren_Fleming] | [TOKENS: 263] |
Contents Robert Loren Fleming Robert Loren Fleming (born November 5, 1956) is an American comic book writer. He is best known as the co-creator of Thriller with Trevor Von Eeden and for his collaborations with Keith Giffen. Career Robert Loren Fleming worked for DC Comics initially as a proofreader and later as a writer. His first published comics story was "String-Out" in House of Mystery #316 (May 1983). He and artist Trevor Von Eeden created Thriller in 1983. Fleming left the series as of its seventh issue due to difficulties with DC Comics' management. He frequently worked with Keith Giffen. They produced two Ambush Bug limited series in 1985 and 1986 and an Aquaman one-shot special and a limited series in 1989. In 1991, Fleming and Giffen collaborated with Pat Broderick on a Ragman limited series. The following year, the Fleming/Giffen team produced the Eclipso: The Darkness Within miniseries with artist Bart Sears. The duo reunited for 2008's Ambush Bug: Year None. Fleming has worked in the animation field as well. He wrote for The Real Ghostbusters series produced by DIC Entertainment in 1986. Bibliography References External links |
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[SOURCE: https://en.wikipedia.org/wiki/Urban_legend#cite_note-38] | [TOKENS: 2322] |
Contents Urban legend Urban legend (sometimes modern legend, urban myth, or simply legend) is a genre of folklore concerning stories about an unusual (usually scary) or humorous event that many people believe to be true but largely are not. These legends can be entertaining but often concern mysterious and troubling events, such as disappearances and strange objects or entities. Urban legends may confirm moral standards, reflect prejudices, or be a way to make sense of societal anxieties. In the past, urban legends were most often circulated orally, at gatherings and around the campfire for instance. Now, they can be spread by any media, including newspapers, mobile news apps, e-mail, and most often, social media. Some urban legends have passed through the years/decades with only minor changes, in where the time period takes place. Generic urban legends are often altered to suit regional variations, but the lesson or moral generally remains the same. Origin and structure The term "urban legend", as used by folklorists, has appeared in print since at least 1968, when it was used by Richard Dorson. Jan Harold Brunvand, professor of English at the University of Utah, introduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional societies, and second, that one could learn much about urban and modern culture by studying such tales. Many urban legends are framed as complete stories with plot and characters. The compelling appeal of a typical urban legend is its elements of mystery, horror, fear, or humor. Often they serve as cautionary tales. Some urban legends are morality tales that depict someone acting in a disagreeable manner, only to wind up in trouble, hurt, or dead. Urban legends will often try to invoke a feeling of disgust in the reader which tends to make these stories more memorable and potent. Elements of shock value can be found in almost every form of urban legend and are partially what makes these tales so impactful. An urban legend may include elements of the supernatural or paranormal. Propagation and belief As Jan Brunvand points out, antecedent legends including some of the motifs, themes and symbolism of the urtexts can readily be identified. Cases that may have been at least partially inspired by real events include "The Death Car" (traced by Richard Dorson to Michigan, United States); "the Solid Cement Cadillac" and the possible origin of "The Hook" in the 1946 series of Lovers' Lane murders in Texarkana, Texas, United States. The urban legend that Coca-Cola developed the drink Fanta to sell in Nazi Germany without public backlash originated as the actual tale of German Max Keith, who invented the drink and ran Coca-Cola's operations in Germany during World War II. The narrator of an urban legend may claim it happened to a friend (or to a friend of a friend), which serves to personalize, authenticate and enhance the power of the narrative while distancing the teller from the tall tale. Many urban legends depict horrific crimes, contaminated foods, or other situations that would potentially affect many people. Anyone believing such stories might feel compelled to warn loved ones. On occasion, news organizations, school officials and even police departments have issued warnings concerning the latest threat. According to the "Lights Out" rumor, street gang members would drive without headlights until a compassionate motorist responded with the traditional flashing of headlights, whereupon a prospective new gang member would have to murder the citizen as a requirement of initiation. A fax retelling this legend received at the Nassau County, Florida, fire department was forwarded to police, and from there to all city departments. The Minister of Defence for Canada was taken in by it also; he forwarded an urgent security warning to all Ontario Members of Parliament. Urban legends typically include common elements: the tale is retold on behalf of the original witness or participant; dire warnings are often given for those who might not heed the advice or lesson contained therein (a typical element of many e-mail phishing scams); and the tale is often touted as "something a friend told me", the friend being identified by first name only or not identified at all. Such legends seem to be believable and even provocative, as some readers are led in turn to pass them on, including on social media platforms that instantly reach millions worldwide. Many are essentially extended jokes, told as if they were true events. Persistent urban legends do often maintain a degree of plausibility, as in the story a serial killer deliberately hiding in the back seat of a car. Another such example since the 1970s has been the recurring rumor that the Procter & Gamble Company was associated with Satan-worshippers because of details within its 19th-century "57" trademark. The legend interrupted the company's business to the point that it stopped using the trademark. Relation to mythology The earliest term by which these narratives were known, "urban belief tales", highlights what was then thought of as a key property: their tellers regarded the stories as true accounts, and the device of the FOAF (acronym for "Friend of a Friend" invented by English writer and folklorist Rodney Dale in 1976) was a spurious but significant effort at authentication. The coinage leads in turn to the terms "FOAFlore" and "FOAFtale". While at least one classic legend, the "Death Car", has been shown to have some basis in fact, folklorists have an interest in debunking those narratives only to the degree that establishing non-factuality warrants the assumption that there must be some other reason why the tales are told, re-told and believed. As in the case of myth, the narratives are believed because they construct and reinforce the worldview of the group within which they are told, or "because they provide us with coherent and convincing explanations of complex events". Social scientists have started to draw on urban legends in order to help explain complex socio-psychological beliefs, such as attitudes to crime, childcare, fast food, SUVs and other "family" choices. The authors make an explicit connection between urban legends and popular folklore, such as Grimm's Fairy Tales, where similar themes and motifs arise. For that reason, it is characteristic of groups within which a given narrative circulates to vehemently reject claims or demonstrations of non-factuality; an example would be the expressions of outrage by police officers who are told that adulteration of Halloween treats by strangers (the subject of periodic moral panics) occurs extremely rarely, if at all. Documentation The Internet has made it easier both to spread and to debunk urban legends. For instance, the Usenet newsgroup alt.folklore.urban and several other websites, most notably snopes.com, focus on discussing, tracking, and analyzing urban legends. The United States Department of Energy had a now-discontinued service called Hoaxbusters that dealt with computer-distributed hoaxes and legends. The most notable such hoaxes are known as creepypastas, which are typically horror stories written anonymously. Although most are regarded as obviously false, some, such as the Slender Man, have gained a following of people that do believe in them. Television shows such as Urban Legends, Beyond Belief: Fact or Fiction, and later Mostly True Stories: Urban Legends Revealed, feature re-enactments of urban legends, detailing the accounts of the tales and (typically later in an episode) revealing any factual basis they may have. The Discovery Channel TV show MythBusters (2003–2016) tried to prove or disprove several urban legends by attempting to reproduce them using the scientific method. The 1998 film Urban Legend featured students discussing popular urban legends while at the same time falling victim to killings re-enacting them. The 1999 film The Blair Witch Project purposefully positioned itself as an urban legend to gain viral hype and succeeded in fooling many that it was based on a real disappearance. The lack of widespread social media and search engines helped it proliferate in the months leading up to its release. Between 1992 and 1998 The Guardian newspaper "Weekend" section published the illustrated "Urban Myths" column by Phil Healey and Rick Glanvill, with content taken from a series of four books: Urban Myths, The Return of Urban Myths, Urban Myths Unplugged, and Now! That's What I Call Urban Myths. The 1994 comics anthology the Big Book of Urban Legends, written by Robert Boyd, Jan Harold Brunvand, and Robert Loren Fleming, featured 200 urban legends, displayed as comics.[citation needed] The British writer Tony Barrell has explored urban legends in a long-running column in The Sunday Times. These include the story that Orson Welles began work on a Batman movie in the 1940s, which was to feature James Cagney as the Riddler and Marlene Dietrich as Catwoman; the persistent rumour that the rock singer Courtney Love is the granddaughter of Marlon Brando; and the idea that a famous 1970s poster of Farrah Fawcett contains a subliminal sexual message concealed in the actress's hair. Genres As with traditional urban legends, many internet rumors are about crimes or crime waves – either fictional or based on real events that have been largely exaggerated. Such stories can be problematic, both because they purport to be relevant modern news and because they do not follow the typical patterns of urban legends. Some legends are medical folklore, such as the claim that eating watermelon seeds will result in a watermelon growing in the stomach, or that going outdoors just after showering will result in catching a cold. Many old wives' tales have grown around the identification of ailments, real and imagined, and the recommended remedies, rituals, and home-grown medical treatments to treat them.[citation needed] Internet urban legends are those spread through the internet, as through Usenet or email or more recently through other social media. They can also be linked to viral online content. Some take the form of chain letters and spread by e-mail, directing the reader to share them or to meet a terrible fate, and following a recognizable outline of hook, threat, and finally request. Paranormal urban-legend stories usually involve someone encountering something supernatural, such as a cryptid—for instance, Bigfoot or Mothman, legendary creatures for which evidence is lacking but which have legions of believers. Research shows that people experiencing sudden or surprising events (such as a Bigfoot sighting) may significantly overestimate the duration of the event. Companies have been accused of hiding "secret messages" behind their logos or packaging, as in the case of the old Procter & Gamble symbol, supposedly an occult figure that gave panache to the brand. (If the thirteen stars in the symbol were connected a certain way, it would show three sixes in a row or looked at the 3 curls at the bottom they form the inverted 6s.) Similarly, a video of a Christian woman "exposing" Monster Energy for using the Hebrew letter vav ( ו ), forming the letter "M", to disguise the number 666 went viral on Facebook. See also References Further reading External links California drought manipulation |
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[SOURCE: https://en.wikipedia.org/w/index.php?title=Urban_legend&action=edit§ion=6] | [TOKENS: 1430] |
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[SOURCE: https://en.wikipedia.org/wiki/Marlene_Dietrich] | [TOKENS: 8732] |
Contents Marlene Dietrich Marie Magdalene "Marlene" Dietrich (/mɑːrˈleɪnə ˈdiːtrɪx/, German: [maʁˈleːnə ˈdiːtʁɪç] ⓘ; 27 December 1901 – 6 May 1992) was a German-American actress and singer whose career spanned nearly seven decades. In 1920s Berlin, she performed on the stage and in silent films. Her performance as Lola Lola in Josef von Sternberg's The Blue Angel (1930) brought her international acclaim and a contract with Paramount Pictures. Dietrich starred in many Hollywood films, including six roles directed by Sternberg: Morocco (1930) (her only Academy Award nomination), Dishonored (1931), Shanghai Express and Blonde Venus (both 1932), The Scarlet Empress (1934), The Devil Is a Woman (1935). Throughout World War II, she was a high-profile entertainer in the United States. Although she delivered notable performances in several post-war films, including Billy Wilder's A Foreign Affair (1948), Alfred Hitchcock's Stage Fright (1950), Billy Wilder's Witness for the Prosecution (1957), Orson Welles's Touch of Evil (1958), and Stanley Kramer's Judgment at Nuremberg (1961), she spent most of the 1950s to the 1970s touring the world as a marquee live-show performer. Dietrich was known for her humanitarian efforts during World War II, housing German and French exiles, providing financial support and advocating their American citizenship. For her work on improving morale on the front lines during the war, she received various honors from the United States, France, Belgium, and Israel. In 1999, the American Film Institute named Dietrich the ninth greatest female screen legend of classic Hollywood cinema. Early life Marlene Dietrich was born Marie Magdalene Dietrich on 27 December 1901 at Leberstraße 65 in the neighborhood of Rote Insel in Schöneberg, now a district of Berlin. Her mother, Wilhelmina Elisabeth Josefine (née Felsing), was from an affluent Berlin family who owned a jewelry and clock-making firm. Her father, Louis Erich Otto Dietrich, was a police lieutenant. Dietrich had one sibling, Elisabeth (5 February 1900 – 8 May 1973). Dietrich's father was born on 26 August 1867 and died in August 1908. His best friend, Eduard von Losch, an aristocratic first lieutenant in the Grenadiers, courted Wilhelmina and married her in 1914, but he died in July 1916 from wounds sustained during the First World War. Von Losch never officially adopted the Dietrich sisters, so Dietrich's surname was never von Losch, as has sometimes been said. Dietrich's family nicknamed her "Lena", "Lene", or "Leni" (IPA: [leːnɛ]). Aged about 11, she combined her first two names to form the name "Marlene." Dietrich attended the Auguste-Viktoria Girls' School from 1907 to 1917 and graduated from the Victoria-Luise-Schule (today Goethe-Gymnasium) in Berlin-Wilmersdorf in 1918. She studied the violin and became interested in theater and poetry as a teenager. A wrist injury curtailed her dreams of becoming a concert violinist, but by 1922 she had her first job playing violin in a pit orchestra for silent films at a Berlin cinema. She was fired after four weeks. The earliest professional stage appearances by Dietrich were as a chorus girl on tour with Guido Thielscher's Girl-Kabarett vaudeville-style entertainments and in Rudolf Nelson revues in Berlin. In 1922, Dietrich auditioned unsuccessfully for theatrical director and impresario Max Reinhardt's drama academy; however, she soon found herself working in his theatres as a chorus girl and playing small roles in dramas. Dietrich's film debut was a small part in the film The Little Napoleon (1923). She met her future husband Rudolf Sieber on the set of Tragedy of Love in 1923. Dietrich and Sieber were married in a civil ceremony in Berlin on 17 May 1923. Her only child, daughter Maria Elisabeth Sieber, was born on 13 December 1924. Dietrich continued to work on stage and in film both in Berlin and Vienna throughout the 1920s. On stage, she had roles of varying importance in Frank Wedekind's Pandora's Box, William Shakespeare's The Taming of the Shrew and A Midsummer Night's Dream, and George Bernard Shaw's Back to Methuselah and Misalliance. It was in musicals and revues such as Broadway, Es Liegt in der Luft, and Zwei Krawatten, however, that she attracted the most attention. By the late 1920s, Dietrich was also playing sizable parts on screen, including roles in Café Elektric (1927), I Kiss Your Hand, Madame (1928), and The Ship of Lost Souls (1929). Career In 1929, Dietrich landed her breakthrough role of Lola Lola, a cabaret singer who caused the downfall of a hitherto respectable schoolmaster (played by Emil Jannings), in the UFA production of The Blue Angel (1930) shot at Babelsberg film studios. Josef von Sternberg directed the film and thereafter took credit for having "discovered" Dietrich. The film introduced Dietrich's signature song "Falling in Love Again", which she recorded for Electrola. She made further recordings in the 1930s for Polydor and Decca Records. In 1930, on the strength of The Blue Angel's international success, and with encouragement and promotion from Josef von Sternberg, who was established in Hollywood, Dietrich moved to the United States under contract to Paramount Pictures, the U.S. film distributor of The Blue Angel. The studio sought to market Dietrich as a German answer to Metro-Goldwyn-Mayer's Swedish star Greta Garbo. Sternberg welcomed her with gifts, including a green Rolls-Royce Phantom II. The car later appeared in their first U.S. film Morocco. Dietrich starred in six films directed by von Sternberg at Paramount between 1930 and 1935. Von Sternberg worked effectively with Dietrich to create the image of a glamorous and mysterious femme fatale. He encouraged her to lose weight and coached her intensively as an actress. She willingly followed his, sometimes imperious, direction in a way that a number of other performers resisted. In Morocco (1930) with Gary Cooper, Dietrich was again cast as a cabaret singer. The film is best remembered for the sequence in which she performs a song dressed in a man's white tie and kisses another woman, both provocative for the era. The film earned Dietrich her only Academy Award nomination. Morocco was followed by Dishonored (1931) with Victor McLaglen, a major success with Dietrich cast as a Mata Hari–like spy. Shanghai Express (1932) with Anna May Wong, which was dubbed by the critics "Grand Hotel on wheels", was another major success, earning $1.5 million in worldwide rentals. Dietrich and von Sternberg again collaborated on the romance Blonde Venus (1932) with Cary Grant. Dietrich worked without von Sternberg for the first time in three years in the romantic drama Song of Songs (1933), playing a naïve German peasant, under the direction of Rouben Mamoulian. Dietrich and Sternberg's last two films, The Scarlet Empress (1934) with John Davis Lodge and The Devil Is a Woman (1935)—the most stylized of their collaborations—were their lowest-grossing films. Dietrich later remarked that she was at her most beautiful in The Devil Is a Woman. Von Sternberg is known for his exceptional skill in lighting and photographing Dietrich to optimum effect, so much so, that even 50 years later, one of Shanghai Express's production stills became the inspiration of the cover of rock band Queen's album Queen II which was integrated into the music video of their single "Bohemian Rhapsody". His signature use of light and shadow, including the impact of light passed through a veil or slatted window blinds, combined with the scrupulous attention to set design and costumes makes the films they made together among cinema's most visually stylish. Critics still vigorously debate how much of the credit belonged to von Sternberg and how much to Dietrich, but most would agree that neither consistently reached such heights again after Paramount fired von Sternberg and the two ceased working together. The collaboration of one actress and director creating seven films is still unmatched in motion pictures, with the possible exception of Katharine Hepburn and George Cukor, who made ten films together over a much longer period but which were not created for Hepburn the way the last six von Sternberg/Dietrich collaborations were. Dietrich's first film after the end of her partnership with von Sternberg was Frank Borzage's Desire (1936) with Gary Cooper, a commercial success that gave Dietrich an opportunity to try her hand at romantic comedy. Her next project, I Loved a Soldier (1936), ended in shambles when the film was scrapped several weeks into production due to script problems, scheduling confusion and the studio's decision to fire the producer Ernst Lubitsch. Extravagant offers lured Dietrich away from Paramount to make her first color film The Garden of Allah (1936) for independent producer David O. Selznick, for which she received $200,000 ($3.55 million in 2024), and to Britain for Alexander Korda's production, Knight Without Armour (1937), at a salary of $450,000, which made her one of the best paid film stars of the time. While both films performed decently at the box office, her vehicles were costly to produce and her public popularity had declined. By this time, Dietrich placed 126th in box office rankings, and American film exhibitors proclaimed her "box office poison" in May 1938, a distinction she shared with Greta Garbo, Joan Crawford, Mae West, Katharine Hepburn, Norma Shearer, Dolores del Río, and Fred Astaire among others. While in London, Dietrich later said in interviews, she was approached by Nazi Party officials and offered lucrative contracts, should she agree to return to be a foremost film star in Nazi Germany. She refused their offers and applied for U.S. citizenship in 1937. She returned to Paramount to make Angel (1937), another romantic comedy directed by Ernst Lubitsch; the film was poorly received, leading Paramount to buy out the remainder of Dietrich's contract. Dietrich, with encouragement from Josef von Sternberg, accepted producer Joe Pasternak's offer to play against type in her first film in two years: that of the cowboy saloon girl, Frenchie, in the western-comedy Destry Rides Again (1939), with James Stewart. This was a significantly less well paid role than she had been accustomed to. The bawdy role revived her career and "See What the Boys in the Back Room Will Have", a song she introduced in the film, became a hit when she recorded it for Decca. She played similar types in Seven Sinners (1940) and The Spoilers (1942), both with John Wayne. Dietrich was known to have strong political convictions and the mind to speak them. In the late 1930s, Dietrich created a fund with Billy Wilder and several other exiles to help Jews and dissidents escape from Germany. In 1937, her entire salary for Knight Without Armor ($450,000) was put into escrow to help the refugees. In 1939, she became an American citizen and renounced her German citizenship. In December 1941, the U.S. entered World War II, and Dietrich became one of the first public figures to help sell war bonds. She toured the U.S. from January 1942 to September 1943 (appearing before 250,000 troops on the Pacific Coast leg of her tour alone) and was reported to have sold more war bonds than any other star. During two extended tours for the USO in 1944 and 1945, she performed for Allied troops in Algeria, Italy, the UK, France and Heerlen in the Netherlands, then entered Germany with Generals James M. Gavin and George S. Patton. When asked why she had done this, in spite of the obvious danger of being within a few kilometers of German lines, she replied, "aus Anstand"—"out of decency". Wilder later remarked that she was at the front lines more than Dwight Eisenhower. Her revue, with Danny Thomas as her opening act for the first tour, included songs from her films, performances on her musical saw (a skill taught to her by Igo Sym that she had originally acquired for stage appearances in Berlin in the 1920s) and a "mindreading" act that her friend Orson Welles had taught her for his Mercury Wonder Show. Dietrich would inform the audience that she could read minds and ask them to concentrate on whatever came into their minds. Then she would walk over to a soldier and earnestly tell him, "Oh, think of something else. I can't possibly talk about that!" American church papers reportedly published stories complaining about this part of Dietrich's act. In 1944, the Morale Operations Branch of the Office of Strategic Services (OSS) initiated the Musak project, musical propaganda broadcasts designed to demoralize enemy soldiers. Dietrich, the only performer who was made aware that her recordings would be for OSS use, recorded a number of songs in German for the project, including "Lili Marleen", a favorite of soldiers on both sides of the conflict. Major General William J. Donovan, head of the OSS, wrote to Dietrich, "I am personally deeply grateful for your generosity in making these recordings for us." At the war's end in Europe, Dietrich reunited with her sister Elisabeth and her sister's husband and son. They had resided in the German village of Belsen throughout the war years, running a cinema frequented by Nazi officers and officials who oversaw the Bergen-Belsen concentration camp. Dietrich's mother remained in Berlin during the war; her husband moved to a ranch in the San Fernando Valley of California. Dietrich vouched for her sister and her sister's husband, sheltering them from possible prosecution as Nazi collaborators. However, Dietrich later omitted the existence of her sister and her sister's son from all accounts of her life, completely disowning them and claiming to be an only child. Dietrich received the Medal of Freedom in November 1947, for her "extraordinary record entertaining troops overseas during the war". She said this was her proudest accomplishment. She was also awarded the Légion d'honneur by the French government for her wartime work. While Dietrich never fully regained her former screen profile, she continued performing in motion pictures, including appearances for directors such as Mitchell Leisen in Golden Earrings (1947), Billy Wilder in A Foreign Affair (1948) and Alfred Hitchcock in Stage Fright (1950). Her appearances in the 1950s included films such as Fritz Lang's Rancho Notorious, (1952) and Wilder's Witness for the Prosecution (1957). She appeared in Orson Welles's Touch of Evil (1958). Dietrich had a kind of platonic love for Welles, whom she considered a genius. Her last substantial film role was in Judgment at Nuremberg (1961) directed by Stanley Kramer; she also presented the narrative for the documentary Black Fox: The Rise and Fall of Adolf Hitler, which won the Academy Award for Best Documentary Feature in 1962. She cut the ceremonial ribbon to celebrate the grand opening of the Paris Theater in New York City in 1948. From the early 1950s until the mid-1970s, Dietrich worked almost exclusively as a cabaret artist, performing live in large theatres in major cities worldwide. In 1953, Dietrich was offered $30,000 ($280,000 in 2024) per week to appear live at the Sahara Hotel on the Las Vegas Strip. The show was short, consisting only of a few songs associated with her. Her daringly sheer "nude dress"—a heavily beaded evening gown of silk soufflé, which gave the illusion of transparency—designed by Jean Louis, attracted a lot of publicity. This engagement was so successful that she was signed to appear at the Café de Paris in London the following year; her Las Vegas contracts were also renewed. Dietrich employed Burt Bacharach as her musical arranger starting in the mid-1950s; together, they refined her nightclub act into a more ambitious theatrical one-woman show with an expanded repertoire. Her repertoire included songs from her films as well as popular songs of the day. Bacharach's arrangements helped to disguise Dietrich's limited vocal range—she was a contralto—and allowed her to perform her songs to maximum dramatic effect; together, they recorded four albums and several singles between 1957 and 1964. In a TV interview in 1971, she credited Bacharach with giving her the "inspiration" to perform during those years. Bacharach then felt he needed to devote his time fully to songwriting. But she had also come to rely on him in order to perform, and wrote about his leaving in her memoir: From that fateful day on, I have worked like a robot, trying to recapture the wonderful woman he helped make out of me. I even succeeded in this effort for years, because I always thought of him, always longed for him, always looked for him in the wings, and always fought against self-pity ... He had become so indispensable to me that, without him, I no longer took much joy in singing. When he left me, I felt like giving everything up. I had lost my director, my support, my teacher, my maestro. She often performed the first part of her show in one of her body-hugging dresses and a swansdown coat, and change to top hat and tails for the second half of the performance. This allowed her to sing songs usually associated with male singers, like "One for My Baby" and "I've Grown Accustomed to Her Face". "She ... transcends her material," according to Peter Bogdanovich. "Whether it's a flighty old tune like 'I Can't Give You Anything But Love, Baby' ... a schmaltzy German love song, 'Das Lied ist Aus' or a French one 'La Vie en Rose', she lends each an air of the aristocrat, yet she never patronises ... A folk song, 'Go 'Way From My Window' has never been sung with such passion, and in her hands 'Where Have All the Flowers Gone?' is not just another anti-war lament but a tragic accusation against us all." Francis Wyndham offered a more critical appraisal of the phenomenon of Dietrich in concert. He wrote in 1964: "What she does is neither difficult nor diverting, but the fact that she does it at all fills the onlookers with wonder ... It takes two to make a conjuring trick: the illusionist's sleight of hand and the stooge's desire to be deceived. To these necessary elements (her own technical competence and her audience's sentimentality) Marlene Dietrich adds a third—the mysterious force of her belief in her own magic. Those who find themselves unable to share this belief tend to blame themselves rather than her." Her use of body-sculpting undergarments, nonsurgical temporary facelifts (tape), expert makeup and wigs, combined with careful stage lighting, helped to preserve Dietrich's glamorous image as she grew older. Dietrich had owned a penthouse in New York City at 993 Park Avenue since 1959. Dietrich's return to West Germany in 1960 for a concert tour received a mixed reception—despite a consistently negative press, vociferous protest by Germans who felt she had betrayed her homeland, and two bomb threats, her performance attracted huge crowds. During her performances at Berlin's Titania Palast theatre, protesters chanted, "Marlene Go Home!" On the other hand, Dietrich was warmly welcomed by other Germans, including Berlin Mayor Willy Brandt, who was, like Dietrich, an opponent of the Nazis who had lived in exile during their rule. The tour was an artistic triumph, but a financial failure. She was left emotionally drained by the hostility she encountered, and she left convinced never to visit again. East Germany, however, received her well. She also undertook a tour of Israel around the same time, which was well-received; she sang some songs in German during her concerts, including, from 1962, a German version of Pete Seeger's anti-war anthem "Where Have All the Flowers Gone?", thus breaking the unofficial taboo against the use of German in Israel. She would become the first woman and German to receive the Israeli Medallion of Valor in 1965, "in recognition for her courageous adherence to principle and consistent record of friendship for the Jewish people". Dietrich in London, a concert album, was recorded during the run of her 1964 engagement at the Queen's Theatre. She performed on Broadway twice (in 1967 and 1968) and received a Special Tony Award in 1968. In November 1972, I Wish You Love, a version of Dietrich's Broadway show titled An Evening with Marlene Dietrich, was filmed in London. She was paid $250,000 for her cooperation but was unhappy with the result. The show was broadcast in the UK on the BBC and in the U.S. on CBS in January 1973. Dietrich continued with a busy performance schedule until September 1975. When Clive Hirschhorn asked her why she continued to perform, she said, "Do you think this is glamorous? That this is a great life, and that I do it for my health? Well, it isn't. It's hard work. And who would work if they didn't have to?" In her 60s and 70s, Dietrich's health declined: she survived cervical cancer in 1965 and suffered from poor circulation in her legs. Dietrich became increasingly dependent on painkillers and alcohol. A stage fall at the Shady Grove Music Fair in Maryland in 1973 injured her left thigh, necessitating skin grafts to allow the wound to heal. She fractured her right leg in August 1974. Dietrich's show business career largely ended on 29 September 1975, when she fell on the stage and broke a thigh bone during a performance in Sydney, Australia. The following year, her husband, Rudolf Sieber, died of cancer on 24 June 1976. Dietrich's final on-camera film appearance was a brief appearance in Just a Gigolo (1978), starring David Bowie and directed by David Hemmings, in which she sang the title song. Dietrich withdrew to her apartment at 12 Avenue Montaigne in Paris. She spent the final 13 years of her life mostly bedridden, allowing only a select few—including family and employees—to enter the apartment. During this time, she was a prolific letter-writer and phone-caller. Her autobiography Nehmt nur mein Leben (Take Just My Life), was published in 1979. In 1982, Dietrich agreed to participate in a documentary film about her life, Marlene (1984), but refused to be filmed. The film's director is her former co-star from Judgment at Nuremberg (1961), Maximilian Schell, and even with that familiarity, he was still only allowed to record her voice. Schell used his interviews with her as the basis for the film, set to a collage of film clips from her career. The film won several European film prizes and received an Academy Award nomination for Best Documentary in 1984. Newsweek named it "a unique film, perhaps the most fascinating and affecting documentary ever made about a great movie star". In 1988, Dietrich recorded spoken introductions to songs for a nostalgia album by Udo Lindenberg. In an interview with the German magazine Der Spiegel in November 2005, Dietrich's daughter and grandson said Dietrich was politically active during these years. She kept in contact with world leaders by telephone, including Ronald Reagan, Mikhail Gorbachev, and Margaret Thatcher, running up a monthly bill of over US$3,000. In 1990, her appeal to save the Babelsberg Studios from closure was broadcast on BBC Radio. She had spoken on television via telephone on the occasion of the fall of the Berlin Wall the previous year. Also in spring 1990, she spoke on French forces radio station addressing her fellow Berliners in Germany about her then most recent conversation with French president François Mitterrand regarding his promise to her that Berlin would be the capital city of a united Germany later on—at that point in time, a quite appealing but non-official French presidential statement. Death and estate On 6 May 1992, Dietrich died of kidney failure at her flat in Paris at age 90. Her funeral was a requiem mass conducted at the Roman Catholic church of La Madeleine in Paris on 14 May 1992. Dietrich's funeral service was attended by approximately 1,500 mourners in the church itself—including ambassadors from Germany, Russia, the US, the UK, and other countries—with thousands more outside. Her closed coffin, draped in the French flag, rested beneath the altar and was adorned with a simple bouquet of white wildflowers and roses from the French President François Mitterrand. Three medals, including France's Légion d'honneur and the U.S. Medal of Freedom were displayed at the foot of the coffin, military style, for a ceremony symbolizing the sense of duty Dietrich embodied in her career as an actress, and in her personal fight against Nazism. The officiating priest remarked: "Everyone knew her life as an artist of film and song, and everyone knew her tough stands ... She lived like a soldier and would like to be buried like a soldier". By coincidence, her picture was used in the Cannes Film Festival poster that year which was pasted up all over Paris. In her will Dietrich expressed the wish to be buried in her birthplace Berlin, near her family. Her body was flown there to fulfill her wish on 16 May 1992. Her coffin was draped in an American flag befitting her status as an American. As her coffin traveled through Berlin bystanders threw flowers onto it, a fitting tribute because Dietrich loved flowers, even saving the flowers thrown to her at the end of her performances for use in subsequent shows. Dietrich was interred at the Städtischer Friedhof III, Schöneberg, close by the grave of her mother Josefine von Losch, and near the house where she was born. On 14 September 1993, the main portion of Dietrich's estate (on which the U.S. institutions showed no interest), were sold to the city of Berlin, which then housed her estate possessions in Stiftung Deutsche Kinemathek, where it became the core of the exhibition at the Filmmuseum Berlin. The items, which were known as "The Marlene Dietrich Collection," were sold to the city for US$5 million, by Dietrich's heirs. At the time they were sold, it was initially reported that The Marlene Dietrich Collection included 100,000 of Dietrich's possessions. However, it was later revealed that the collection also includes: over 3,000 textile items from the 1920s to the 1990s, including film and stage costumes as well as over a thousand items from Dietrich's personal wardrobe; 15,000 photographs, by Sir Cecil Beaton, Horst P. Horst, George Hurrell, Lord Snowdon and Edward Steichen; 300,000 pages of documents, including correspondence with Burt Bacharach, Yul Brynner, Maurice Chevalier, Noël Coward, Jean Gabin, Ernest Hemingway, Karl Lagerfeld, Nancy and Ronald Reagan, Erich Maria Remarque, Josef von Sternberg, Orson Welles and Billy Wilder; as well as other items like film posters and sound recordings. The contents of Dietrich's Manhattan apartment, along with other personal effects such as jewelry and items of clothing, were sold by public auction by Sotheby's in Los Angeles in November 1997. Her former apartment located at 993 Park Avenue was sold for $615,000 in 1998. Personal life Dietrich's professional image was carefully crafted and maintained while her personal life was mostly hidden from the public. She was fluent in German, English, Italian and French. Dietrich, who was bisexual, enjoyed the thriving gay bars and drag balls of 1920s Berlin. Bars included the Mali und Igel, run by Elsa Conrad. She also defied conventional gender roles with her boxing at Turkish trainer and prizefighter Sabri Mahir's boxing studio in Berlin, which opened to women in the late 1920s. In May 1923 Dietrich married assistant director Rudolf Sieber, who later became an assistant director at Paramount Pictures in France, responsible for foreign language dubbing. Their only child, Maria Riva, was born in Berlin on 13 December 1924. Riva later became an actress, primarily working in television. When Maria gave birth to a son (John, later a famous production designer) in 1948, Dietrich was dubbed "the world's most glamorous grandmother". In the 1960s, Riva served as the organizer for Dietrich's one-woman shows. After Dietrich's death, Riva published a candid biography of her mother, titled Marlene Dietrich (1992). In it Dietrich is shown as a cold, manipulative narcissist who treated Riva more like an assistant or extension of herself than a daughter. When discussing her biography of her mother in 1992, Riva stated "I consider myself a biographer, not the daughter", and also labeled Dietrich as a "ephemeral creature that is beyond normalcy." Riva made similar claims in an interview which was published in the March 8, 1993 issue of People, where she described Dietrich as also someone who "had this ability to mentally erase anything she didn’t like to hear." In September 1993, Riva, who still inherited a huge portion of mother's estate despite their strained relationship, would manage to successfully lead an effort to sell the bulk of Dietrich's estate to the city of Berlin. Riva died on October 29, 2025, at the age of 100. Despite remaining married to Sieber until his death in June 1976, Dietrich had numerous affairs, some short-lived, some lasting decades, often overlapping and almost all known to her husband, to whom she was in the habit of passing the intimate letters from her lovers, sometimes with biting comments. When Dietrich arrived in Hollywood and filmed Morocco (1930), she had an affair with Gary Cooper, even though Cooper was himself having an affair with Mexican actress Lupe Vélez. Vélez once said, "If I had the opportunity to do so, I would tear out Marlene Dietrich's eyes." Another of her affairs was with actor John Gilbert, known for his professional and personal connection to Greta Garbo. Gilbert's untimely death was one of the most painful events of her life. Dietrich also had a brief affair with Douglas Fairbanks Jr., even though he was married to Joan Crawford at the time. During the production of Destry Rides Again, Dietrich started a love affair with co-star James Stewart, which ended after filming stopped. According to writer/director Peter Bogdanovich, Marlene Dietrich told him during an aircraft flight that she became pregnant as a result of the affair, but had a surreptitious abortion without telling Stewart. In 1938, Dietrich met and began a relationship with writer Erich Maria Remarque, and in 1941, the French actor Jean Gabin. He was probably the love of her life, but the relationship ended in 1948, for she desired that they live in New York and Gabin did not want to leave France. The same year, Dietrich also met Kennedy family patriarch Joseph P. Kennedy Sr., who she would have a long affair with as well. She would also have a same-sex affair with Joe Carstairs. In Paris, Dietrich had an affair with Suzanne Baulé, known as Frede, a coach and cabaret hostess whom she met in 1936 at the Monocle, a women's nightclub on Boulevard Edgar-Quinet in Paris. The two women remained friends until the 1970s, as can be seen in the correspondence kept in the Marlene Dietrich archives in Berlin. In the early 1930s, Dietrich also had an affair with Cuban-American writer Mercedes de Acosta, who claimed to also be Greta Garbo's lover. Sewing circle was a phrase used by Dietrich to describe the underground, closeted lesbian and bisexual film actresses and their relationships in Hollywood. In the supposed "Marlene's Sewing Circle" several other names of other close friends are mentioned, such as Ann Warner (the wife of Jack L. Warner, one of the owners of the Warner studios), Lili Damita (an old friend of Marlene's from Berlin and the wife of Errol Flynn), Claudette Colbert, and Dolores del Río (whom Dietrich considered the most beautiful woman in Hollywood). The French singer Édith Piaf was also one of Dietrich's closest friends during her stay in Paris in the 1950s, with Dietrich serving as Piaf's matron of honor at her wedding to Jacques Pills in 1952; there were rumors of something more than just friendship between them. When Dietrich was in her 50s she had a relationship with actor Yul Brynner, which lasted more than a decade. Dietrich's love life continued into her 70s. Her lovers included Errol Flynn, George Bernard Shaw, John F. Kennedy, Joseph P. Kennedy Sr., Michael Todd, Michael Wilding, John Wayne, Kirk Douglas, and Frank Sinatra. Dietrich maintained her husband and his mistress first in Europe and later on a ranch in the San Fernando Valley, near Hollywood. Dietrich was raised in the German Lutheran tradition of Christianity, but she abandoned it as a result of her experiences as a teenager during World War I, after hearing preachers from both sides invoking God as their support. "I lost my faith during the war and can't believe they are all up there, flying around or sitting at tables, all those I've lost." Quoting Goethe in her autobiography, she wrote, "If God created this world, he should review his plan." Despite her atheism, Dietrich would have her funeral in a Paris Catholic church, with the funeral service even including the Catholic Requiem Mass. Legacy Dietrich was an icon to fashion designers and screen stars. Edith Head remarked that Dietrich knew more about fashion than any other actress. In an interview with The Observer in 1960, she said, "I dress for the image. Not for myself, not for the public, not for fashion, not for men. If I dressed for myself I wouldn't bother at all. Clothes bore me. I'd wear jeans. I adore jeans. I get them in a public store—men's, of course; I can't wear women's trousers. But I dress for the profession." In 2017, Swarovski commissioned a $60,000 Art Deco-styled dress in the style of her "nude dress", from Berlin-based fashion tech company ElektroCouture to honor Dietrich 25 years after her death. It contains 2,000 crystals in addition to 150 LED lights. ElektroCouture owner Lisa Lang said that the dress was inspired by electrical diagrams and correspondence that took place between the actress and fashion designer Jean Louis in 1958: "She wanted a dress that glows, she wanted to be able to control it herself from the stage and she knew she could have died of an electric stroke had it ever been realized." The dress created by Lang's company was featured in French-German broadcaster Arte's documentary Das letzte Kleid der Marlene Dietrich ('The Last Dress of Marlene Dietrich'). Her public image included openly defying sexual norms, and she was known for her androgynous film roles and her bisexuality. A significant volume of academic literature, especially since 1975, analyzes Dietrich's image, as created by the film industry, within various theoretical frameworks, including that of psychoanalysis. Emphasis is placed, among other things, on the "fetishistic" manipulation of the female image. In 1992, a plaque was unveiled at Leberstraße 65 in Berlin-Schöneberg, the site of Dietrich's birth. A postage stamp bearing her portrait was issued in Germany on 14 August 1997. The main-belt asteroid 1010 Marlene, discovered by German astronomer Karl Reinmuth at Heidelberg Observatory in 1923, was named in her honor. For some Germans, Dietrich remained a controversial figure for having sided with the Allies during World War II. In 1996, after some debate, it was decided not to name a street after her in Berlin-Schöneberg, her birthplace. However, on 8 November 1997, the central Marlene-Dietrich-Platz was unveiled in Berlin to honour her. The commemoration reads: Berliner Weltstar des Films und des Chansons. Einsatz für Freiheit und Demokratie, für Berlin und Deutschland ("Berlin world star of film and song. Dedication to freedom and democracy, to Berlin and Germany"). Dietrich was made an honorary citizen of Berlin on 16 May 2002. Translated from German, her memorial plaque reads "Where have all the flowers gone?" Marlene Dietrich 27 December 1901 – 6 May 1992 Actress and Singer She was one of the few German actresses who attained international significance. Despite tempting offers by the Nazi regime, she emigrated to the USA and became an American citizen. In 2002, the city of Berlin posthumously made her an honorary citizen. "I am, thank God, a Berliner." The U.S. government awarded Dietrich the Medal of Freedom for her war work. Dietrich has been quoted as saying this was the honor of which she was proudest in her life. They also awarded her the Operation Entertainment Medal. The French government made her a Chevalier (later upgraded to Commandeur) of the Légion d'honneur and a Commandeur of the Ordre des Arts et des Lettres. Her other awards include the Medallion of Honor of the State of Israel, the Fashion Foundation of America award and a Chevalier de l'Ordre de Leopold (Belgium).[better source needed] Dietrich is referenced in a number of popular 20th century songs, including Rodgers and Hart's "The Most Beautiful Girl in the World" (1935), Peter Sarstedt's "Where Do You Go To, My Lovely?" (1969), Suzanne Vega's "Marlene on the Wall" (1985), Peter Murphy's "Marlene Dietrich's Favourite Poem" (1989), and Madonna's "Vogue" (1990). She is the inspiration for the song "Blue Heaven" from Public Service Broadcasting's 2021 album Bright Magic and the 2021 Black Midi album Cavalcade contains the song "Marlene Dietrich". In 2000, a German biopic, Marlene, was released. The biopic was directed by Joseph Vilsmaier and starred Katja Flint as Dietrich. On 27 December 2017, she was given a Google Doodle on the 116th anniversary of her birth. The doodle was designed by American drag artist Sasha Velour, who cites Dietrich as a big inspiration due to her "gender-bending" fashion and political views. Sasha portrayed Marlene during her time at competitive reality series RuPaul's Drag Race. On 14 May 2020, she was part of an Entertainment Weekly cover celebrating LGBTQ celebrities. In 2023, artist William Kentridge included a drawing of Dietrich in his solo museum exhibition at The Broad in Los Angeles. Works Noteworthy appearances include: Dietrich made several appearances on Armed Forces Radio Services shows like The Army Hour and Command Performance during the war years. In 1952, she had her own series on American ABC entitled, Cafe Istanbul. During 1953–54, she starred in 38 episodes of Time for Love on CBS (which debuted 15 January 1953). She recorded 94 short inserts, "Dietrich Talks on Love and Life", for NBC's Monitor in 1958. Dietrich gave many radio interviews worldwide on her concert tours. In 1960, her show at the Tuschinski in Amsterdam was broadcast live on Dutch radio. Her 1962 appearance at the Olympia in Paris was also broadcast. Awards and nominations In popular culture See also References Further reading External links |
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Contents Urban legend Urban legend (sometimes modern legend, urban myth, or simply legend) is a genre of folklore concerning stories about an unusual (usually scary) or humorous event that many people believe to be true but largely are not. These legends can be entertaining but often concern mysterious and troubling events, such as disappearances and strange objects or entities. Urban legends may confirm moral standards, reflect prejudices, or be a way to make sense of societal anxieties. In the past, urban legends were most often circulated orally, at gatherings and around the campfire for instance. Now, they can be spread by any media, including newspapers, mobile news apps, e-mail, and most often, social media. Some urban legends have passed through the years/decades with only minor changes, in where the time period takes place. Generic urban legends are often altered to suit regional variations, but the lesson or moral generally remains the same. Origin and structure The term "urban legend", as used by folklorists, has appeared in print since at least 1968, when it was used by Richard Dorson. Jan Harold Brunvand, professor of English at the University of Utah, introduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional societies, and second, that one could learn much about urban and modern culture by studying such tales. Many urban legends are framed as complete stories with plot and characters. The compelling appeal of a typical urban legend is its elements of mystery, horror, fear, or humor. Often they serve as cautionary tales. Some urban legends are morality tales that depict someone acting in a disagreeable manner, only to wind up in trouble, hurt, or dead. Urban legends will often try to invoke a feeling of disgust in the reader which tends to make these stories more memorable and potent. Elements of shock value can be found in almost every form of urban legend and are partially what makes these tales so impactful. An urban legend may include elements of the supernatural or paranormal. Propagation and belief As Jan Brunvand points out, antecedent legends including some of the motifs, themes and symbolism of the urtexts can readily be identified. Cases that may have been at least partially inspired by real events include "The Death Car" (traced by Richard Dorson to Michigan, United States); "the Solid Cement Cadillac" and the possible origin of "The Hook" in the 1946 series of Lovers' Lane murders in Texarkana, Texas, United States. The urban legend that Coca-Cola developed the drink Fanta to sell in Nazi Germany without public backlash originated as the actual tale of German Max Keith, who invented the drink and ran Coca-Cola's operations in Germany during World War II. The narrator of an urban legend may claim it happened to a friend (or to a friend of a friend), which serves to personalize, authenticate and enhance the power of the narrative while distancing the teller from the tall tale. Many urban legends depict horrific crimes, contaminated foods, or other situations that would potentially affect many people. Anyone believing such stories might feel compelled to warn loved ones. On occasion, news organizations, school officials and even police departments have issued warnings concerning the latest threat. According to the "Lights Out" rumor, street gang members would drive without headlights until a compassionate motorist responded with the traditional flashing of headlights, whereupon a prospective new gang member would have to murder the citizen as a requirement of initiation. A fax retelling this legend received at the Nassau County, Florida, fire department was forwarded to police, and from there to all city departments. The Minister of Defence for Canada was taken in by it also; he forwarded an urgent security warning to all Ontario Members of Parliament. Urban legends typically include common elements: the tale is retold on behalf of the original witness or participant; dire warnings are often given for those who might not heed the advice or lesson contained therein (a typical element of many e-mail phishing scams); and the tale is often touted as "something a friend told me", the friend being identified by first name only or not identified at all. Such legends seem to be believable and even provocative, as some readers are led in turn to pass them on, including on social media platforms that instantly reach millions worldwide. Many are essentially extended jokes, told as if they were true events. Persistent urban legends do often maintain a degree of plausibility, as in the story a serial killer deliberately hiding in the back seat of a car. Another such example since the 1970s has been the recurring rumor that the Procter & Gamble Company was associated with Satan-worshippers because of details within its 19th-century "57" trademark. The legend interrupted the company's business to the point that it stopped using the trademark. Relation to mythology The earliest term by which these narratives were known, "urban belief tales", highlights what was then thought of as a key property: their tellers regarded the stories as true accounts, and the device of the FOAF (acronym for "Friend of a Friend" invented by English writer and folklorist Rodney Dale in 1976) was a spurious but significant effort at authentication. The coinage leads in turn to the terms "FOAFlore" and "FOAFtale". While at least one classic legend, the "Death Car", has been shown to have some basis in fact, folklorists have an interest in debunking those narratives only to the degree that establishing non-factuality warrants the assumption that there must be some other reason why the tales are told, re-told and believed. As in the case of myth, the narratives are believed because they construct and reinforce the worldview of the group within which they are told, or "because they provide us with coherent and convincing explanations of complex events". Social scientists have started to draw on urban legends in order to help explain complex socio-psychological beliefs, such as attitudes to crime, childcare, fast food, SUVs and other "family" choices. The authors make an explicit connection between urban legends and popular folklore, such as Grimm's Fairy Tales, where similar themes and motifs arise. For that reason, it is characteristic of groups within which a given narrative circulates to vehemently reject claims or demonstrations of non-factuality; an example would be the expressions of outrage by police officers who are told that adulteration of Halloween treats by strangers (the subject of periodic moral panics) occurs extremely rarely, if at all. Documentation The Internet has made it easier both to spread and to debunk urban legends. For instance, the Usenet newsgroup alt.folklore.urban and several other websites, most notably snopes.com, focus on discussing, tracking, and analyzing urban legends. The United States Department of Energy had a now-discontinued service called Hoaxbusters that dealt with computer-distributed hoaxes and legends. The most notable such hoaxes are known as creepypastas, which are typically horror stories written anonymously. Although most are regarded as obviously false, some, such as the Slender Man, have gained a following of people that do believe in them. Television shows such as Urban Legends, Beyond Belief: Fact or Fiction, and later Mostly True Stories: Urban Legends Revealed, feature re-enactments of urban legends, detailing the accounts of the tales and (typically later in an episode) revealing any factual basis they may have. The Discovery Channel TV show MythBusters (2003–2016) tried to prove or disprove several urban legends by attempting to reproduce them using the scientific method. The 1998 film Urban Legend featured students discussing popular urban legends while at the same time falling victim to killings re-enacting them. The 1999 film The Blair Witch Project purposefully positioned itself as an urban legend to gain viral hype and succeeded in fooling many that it was based on a real disappearance. The lack of widespread social media and search engines helped it proliferate in the months leading up to its release. Between 1992 and 1998 The Guardian newspaper "Weekend" section published the illustrated "Urban Myths" column by Phil Healey and Rick Glanvill, with content taken from a series of four books: Urban Myths, The Return of Urban Myths, Urban Myths Unplugged, and Now! That's What I Call Urban Myths. The 1994 comics anthology the Big Book of Urban Legends, written by Robert Boyd, Jan Harold Brunvand, and Robert Loren Fleming, featured 200 urban legends, displayed as comics.[citation needed] The British writer Tony Barrell has explored urban legends in a long-running column in The Sunday Times. These include the story that Orson Welles began work on a Batman movie in the 1940s, which was to feature James Cagney as the Riddler and Marlene Dietrich as Catwoman; the persistent rumour that the rock singer Courtney Love is the granddaughter of Marlon Brando; and the idea that a famous 1970s poster of Farrah Fawcett contains a subliminal sexual message concealed in the actress's hair. Genres As with traditional urban legends, many internet rumors are about crimes or crime waves – either fictional or based on real events that have been largely exaggerated. Such stories can be problematic, both because they purport to be relevant modern news and because they do not follow the typical patterns of urban legends. Some legends are medical folklore, such as the claim that eating watermelon seeds will result in a watermelon growing in the stomach, or that going outdoors just after showering will result in catching a cold. Many old wives' tales have grown around the identification of ailments, real and imagined, and the recommended remedies, rituals, and home-grown medical treatments to treat them.[citation needed] Internet urban legends are those spread through the internet, as through Usenet or email or more recently through other social media. They can also be linked to viral online content. Some take the form of chain letters and spread by e-mail, directing the reader to share them or to meet a terrible fate, and following a recognizable outline of hook, threat, and finally request. Paranormal urban-legend stories usually involve someone encountering something supernatural, such as a cryptid—for instance, Bigfoot or Mothman, legendary creatures for which evidence is lacking but which have legions of believers. Research shows that people experiencing sudden or surprising events (such as a Bigfoot sighting) may significantly overestimate the duration of the event. Companies have been accused of hiding "secret messages" behind their logos or packaging, as in the case of the old Procter & Gamble symbol, supposedly an occult figure that gave panache to the brand. (If the thirteen stars in the symbol were connected a certain way, it would show three sixes in a row or looked at the 3 curls at the bottom they form the inverted 6s.) Similarly, a video of a Christian woman "exposing" Monster Energy for using the Hebrew letter vav ( ו ), forming the letter "M", to disguise the number 666 went viral on Facebook. See also References Further reading External links California drought manipulation |
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[SOURCE: https://en.wikipedia.org/wiki/Urban_legend#cite_note-44] | [TOKENS: 2322] |
Contents Urban legend Urban legend (sometimes modern legend, urban myth, or simply legend) is a genre of folklore concerning stories about an unusual (usually scary) or humorous event that many people believe to be true but largely are not. These legends can be entertaining but often concern mysterious and troubling events, such as disappearances and strange objects or entities. Urban legends may confirm moral standards, reflect prejudices, or be a way to make sense of societal anxieties. In the past, urban legends were most often circulated orally, at gatherings and around the campfire for instance. Now, they can be spread by any media, including newspapers, mobile news apps, e-mail, and most often, social media. Some urban legends have passed through the years/decades with only minor changes, in where the time period takes place. Generic urban legends are often altered to suit regional variations, but the lesson or moral generally remains the same. Origin and structure The term "urban legend", as used by folklorists, has appeared in print since at least 1968, when it was used by Richard Dorson. Jan Harold Brunvand, professor of English at the University of Utah, introduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional societies, and second, that one could learn much about urban and modern culture by studying such tales. Many urban legends are framed as complete stories with plot and characters. The compelling appeal of a typical urban legend is its elements of mystery, horror, fear, or humor. Often they serve as cautionary tales. Some urban legends are morality tales that depict someone acting in a disagreeable manner, only to wind up in trouble, hurt, or dead. Urban legends will often try to invoke a feeling of disgust in the reader which tends to make these stories more memorable and potent. Elements of shock value can be found in almost every form of urban legend and are partially what makes these tales so impactful. An urban legend may include elements of the supernatural or paranormal. Propagation and belief As Jan Brunvand points out, antecedent legends including some of the motifs, themes and symbolism of the urtexts can readily be identified. Cases that may have been at least partially inspired by real events include "The Death Car" (traced by Richard Dorson to Michigan, United States); "the Solid Cement Cadillac" and the possible origin of "The Hook" in the 1946 series of Lovers' Lane murders in Texarkana, Texas, United States. The urban legend that Coca-Cola developed the drink Fanta to sell in Nazi Germany without public backlash originated as the actual tale of German Max Keith, who invented the drink and ran Coca-Cola's operations in Germany during World War II. The narrator of an urban legend may claim it happened to a friend (or to a friend of a friend), which serves to personalize, authenticate and enhance the power of the narrative while distancing the teller from the tall tale. Many urban legends depict horrific crimes, contaminated foods, or other situations that would potentially affect many people. Anyone believing such stories might feel compelled to warn loved ones. On occasion, news organizations, school officials and even police departments have issued warnings concerning the latest threat. According to the "Lights Out" rumor, street gang members would drive without headlights until a compassionate motorist responded with the traditional flashing of headlights, whereupon a prospective new gang member would have to murder the citizen as a requirement of initiation. A fax retelling this legend received at the Nassau County, Florida, fire department was forwarded to police, and from there to all city departments. The Minister of Defence for Canada was taken in by it also; he forwarded an urgent security warning to all Ontario Members of Parliament. Urban legends typically include common elements: the tale is retold on behalf of the original witness or participant; dire warnings are often given for those who might not heed the advice or lesson contained therein (a typical element of many e-mail phishing scams); and the tale is often touted as "something a friend told me", the friend being identified by first name only or not identified at all. Such legends seem to be believable and even provocative, as some readers are led in turn to pass them on, including on social media platforms that instantly reach millions worldwide. Many are essentially extended jokes, told as if they were true events. Persistent urban legends do often maintain a degree of plausibility, as in the story a serial killer deliberately hiding in the back seat of a car. Another such example since the 1970s has been the recurring rumor that the Procter & Gamble Company was associated with Satan-worshippers because of details within its 19th-century "57" trademark. The legend interrupted the company's business to the point that it stopped using the trademark. Relation to mythology The earliest term by which these narratives were known, "urban belief tales", highlights what was then thought of as a key property: their tellers regarded the stories as true accounts, and the device of the FOAF (acronym for "Friend of a Friend" invented by English writer and folklorist Rodney Dale in 1976) was a spurious but significant effort at authentication. The coinage leads in turn to the terms "FOAFlore" and "FOAFtale". While at least one classic legend, the "Death Car", has been shown to have some basis in fact, folklorists have an interest in debunking those narratives only to the degree that establishing non-factuality warrants the assumption that there must be some other reason why the tales are told, re-told and believed. As in the case of myth, the narratives are believed because they construct and reinforce the worldview of the group within which they are told, or "because they provide us with coherent and convincing explanations of complex events". Social scientists have started to draw on urban legends in order to help explain complex socio-psychological beliefs, such as attitudes to crime, childcare, fast food, SUVs and other "family" choices. The authors make an explicit connection between urban legends and popular folklore, such as Grimm's Fairy Tales, where similar themes and motifs arise. For that reason, it is characteristic of groups within which a given narrative circulates to vehemently reject claims or demonstrations of non-factuality; an example would be the expressions of outrage by police officers who are told that adulteration of Halloween treats by strangers (the subject of periodic moral panics) occurs extremely rarely, if at all. Documentation The Internet has made it easier both to spread and to debunk urban legends. For instance, the Usenet newsgroup alt.folklore.urban and several other websites, most notably snopes.com, focus on discussing, tracking, and analyzing urban legends. The United States Department of Energy had a now-discontinued service called Hoaxbusters that dealt with computer-distributed hoaxes and legends. The most notable such hoaxes are known as creepypastas, which are typically horror stories written anonymously. Although most are regarded as obviously false, some, such as the Slender Man, have gained a following of people that do believe in them. Television shows such as Urban Legends, Beyond Belief: Fact or Fiction, and later Mostly True Stories: Urban Legends Revealed, feature re-enactments of urban legends, detailing the accounts of the tales and (typically later in an episode) revealing any factual basis they may have. The Discovery Channel TV show MythBusters (2003–2016) tried to prove or disprove several urban legends by attempting to reproduce them using the scientific method. The 1998 film Urban Legend featured students discussing popular urban legends while at the same time falling victim to killings re-enacting them. The 1999 film The Blair Witch Project purposefully positioned itself as an urban legend to gain viral hype and succeeded in fooling many that it was based on a real disappearance. The lack of widespread social media and search engines helped it proliferate in the months leading up to its release. Between 1992 and 1998 The Guardian newspaper "Weekend" section published the illustrated "Urban Myths" column by Phil Healey and Rick Glanvill, with content taken from a series of four books: Urban Myths, The Return of Urban Myths, Urban Myths Unplugged, and Now! That's What I Call Urban Myths. The 1994 comics anthology the Big Book of Urban Legends, written by Robert Boyd, Jan Harold Brunvand, and Robert Loren Fleming, featured 200 urban legends, displayed as comics.[citation needed] The British writer Tony Barrell has explored urban legends in a long-running column in The Sunday Times. These include the story that Orson Welles began work on a Batman movie in the 1940s, which was to feature James Cagney as the Riddler and Marlene Dietrich as Catwoman; the persistent rumour that the rock singer Courtney Love is the granddaughter of Marlon Brando; and the idea that a famous 1970s poster of Farrah Fawcett contains a subliminal sexual message concealed in the actress's hair. Genres As with traditional urban legends, many internet rumors are about crimes or crime waves – either fictional or based on real events that have been largely exaggerated. Such stories can be problematic, both because they purport to be relevant modern news and because they do not follow the typical patterns of urban legends. Some legends are medical folklore, such as the claim that eating watermelon seeds will result in a watermelon growing in the stomach, or that going outdoors just after showering will result in catching a cold. Many old wives' tales have grown around the identification of ailments, real and imagined, and the recommended remedies, rituals, and home-grown medical treatments to treat them.[citation needed] Internet urban legends are those spread through the internet, as through Usenet or email or more recently through other social media. They can also be linked to viral online content. Some take the form of chain letters and spread by e-mail, directing the reader to share them or to meet a terrible fate, and following a recognizable outline of hook, threat, and finally request. Paranormal urban-legend stories usually involve someone encountering something supernatural, such as a cryptid—for instance, Bigfoot or Mothman, legendary creatures for which evidence is lacking but which have legions of believers. Research shows that people experiencing sudden or surprising events (such as a Bigfoot sighting) may significantly overestimate the duration of the event. Companies have been accused of hiding "secret messages" behind their logos or packaging, as in the case of the old Procter & Gamble symbol, supposedly an occult figure that gave panache to the brand. (If the thirteen stars in the symbol were connected a certain way, it would show three sixes in a row or looked at the 3 curls at the bottom they form the inverted 6s.) Similarly, a video of a Christian woman "exposing" Monster Energy for using the Hebrew letter vav ( ו ), forming the letter "M", to disguise the number 666 went viral on Facebook. See also References Further reading External links California drought manipulation |
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[SOURCE: https://en.wikipedia.org/wiki/Watermelon] | [TOKENS: 3570] |
Contents Watermelon The watermelon (Citrullus lanatus) is a species of flowering plant in the family Cucurbitaceae, that has a large, edible fruit. It is a scrambling and trailing vine-like plant, and is widely cultivated worldwide, with more than 1,000 varieties. Watermelons are grown in favorable climates from tropical to temperate regions worldwide for its large edible fruit, which is a berry with a hard rind and no internal divisions, botanically called a pepo. The sweet, juicy flesh is usually deep red to pink, with many seeds that are black when mature, white when immature. Seedless varieties also exist. The fruit can be eaten raw or pickled, and the rind is edible after cooking. It may also be consumed as a juice or an ingredient in mixed beverages. Watermelon originated in Africa, where it was first cultivated. Kordofan melons from Sudan are the closest relatives and may be progenitors of modern, cultivated watermelons. Wild watermelon seeds were found in Uan Muhuggiag, a prehistoric site in Libya that dates to approximately 3500 BC. In 2022, a study was released that traced 6,000-year-old watermelon seeds found in the Libyan desert to the Egusi seeds of Nigeria, West Africa. Watermelons were domesticated in Sudan and cultivated in Egypt by 2000 BC; an image of an apparent one on a tray has been found in an Egyptian tomb dating at least to 4000 years ago. Those were not of the sweet modern variety, but Hebrew texts from early in the Christian era place watermelon with other sweet table fruits, and dessert watermelons spread across the Mediterranean world during Roman antiquity. Considerable breeding effort has developed disease-resistant varieties. Many cultivars are available that produce mature fruit within 100 days of planting. As of 2023,[update] China is the world's leading producer of watermelons with 64% of the total. Description The watermelon is an annual that has a prostrate or climbing habit. Stems are up to 3 metres (10 feet) long and new growth has yellow or brown hairs. Leaves are 60 to 200 millimetres (2+1⁄4 to 7+3⁄4 inches) long and 40 to 150 mm (1+1⁄2 to 6 in) wide. These usually have three lobes that are lobed or doubly lobed. Young growth is densely woolly with yellowish-brown hairs which disappear as the plant ages. Like all but one species in the genus Citrullus, watermelon has branching tendrils. Plants have unisexual male or female flowers that are white or yellow and borne on 40-millimetre-long (1+1⁄2 in) hairy stalks. Each flower grows singly in the leaf axils, and the species' sexual system, with male and female flowers produced on each plant, is monoecious. The male flowers predominate at the beginning of the season; the female flowers, which develop later, have inferior ovaries. The styles are united into a single column.[citation needed] The large fruit is a kind of modified berry called a pepo with a thick rind (exocarp) and fleshy center (mesocarp and endocarp). Wild plants have fruits up to 20 cm (8 in) in diameter, while cultivated varieties may exceed 60 cm (24 in). The rind of the fruit is mid- to dark green and usually mottled or striped, and the flesh, containing numerous pips spread throughout the inside, can be red or pink (most commonly), orange, yellow, green or white. A bitter watermelon, C. amarus, has become naturalized in semiarid regions of several continents, and is designated as a "pest plant" in parts of Western Australia where they are called "pig melon". Taxonomy The sweet watermelon was first described by Carl Linnaeus in 1753 and given the name Cucurbita citrullus. It was reassigned to the genus Citrullus in 1836, under the replacement name Citrullus vulgaris, by the German botanist Heinrich Adolf Schrader. (The International Code of Nomenclature for algae, fungi, and plants does not allow names like "Citrullus citrullus".) The species is further divided into several varieties, of which bitter wooly melon (Citrullus lanatus (Thunb.) Matsum. & Nakai var. lanatus), citron melons (Citrullus lanatus var. citroides (L. H. Bailey) Mansf.), and the edible var. vulgaris may be the most important. This taxonomy originated with the erroneous synonymization of the wooly melon Citrullus lanatus with the sweet watermelon Citrullus vulgaris by L.H. Bailey in 1930. Molecular data, including sequences from the original collection of Thunberg and other relevant type material, show that the sweet watermelon (Citrullus vulgaris Schrad.) and the bitter wooly melon Citrullus lanatus (Thunb.) Matsum. & Nakai are not closely related to each other. A proposal to conserve the name, Citrullus lanatus (Thunb.) Matsum. & Nakai, was accepted by the nomenclature committee and confirmed at the International Botanical Congress in 2017. Prior to 2015, the wild species closest to Citrullus lanatus was assumed to be the tendril-less melon Citrullus ecirrhosus Cogn. from South African arid regions based on an erroneously identified 18th-century specimen. However, after phylogenetic analysis, the closest relative to Citrullus lanatus is now thought to be Citrullus mucosospermus (Fursa) from West Africa (from Senegal to Nigeria), which is also sometimes considered a subspecies within C. lanatus. Watermelon populations from Sudan are also close to domesticated watermelons. The bitter wooly melon was formally described by Carl Peter Thunberg in 1794 and given the name Momordica lanata. It was reassigned to the genus Citrullus in 1916 by Japanese botanists Jinzō Matsumura and Takenoshin Nakai. History Watermelons were originally cultivated for their high water content and stored to be eaten during dry seasons, as a source of both food and water. Watermelon seeds were found in the Dead Sea region at the ancient settlements of Bab edh-Dhra and Tel Arad. Many 5000-year-old wild watermelon seeds (C. lanatus) were discovered at Uan Muhuggiag, a prehistoric archaeological site located in southwestern Libya. This archaeobotanical discovery may support the possibility that the plant was more widely distributed in the past. In the 7th century, watermelons were being cultivated in India, and by the 10th century had reached China. The Moors introduced the fruit into the Iberian Peninsula, and there is evidence of it being cultivated in Córdoba in 961 and also in Seville in 1158. It spread northwards through southern Europe, perhaps limited in its advance by summer temperatures being insufficient for good yields. The fruit had begun appearing in European herbals by 1600, and was widely planted in Europe in the 17th century as a minor garden crop. Early watermelons were not sweet, but bitter, with yellowish-white flesh. They were also difficult to open. The modern watermelon, which tastes sweeter and is easier to open, was developed over time through selective breeding. European colonists introduced the watermelon to the New World. Spanish settlers were growing it in Florida in 1576. It was being grown in Massachusetts by 1629, and by 1650 was being cultivated in Peru, Brazil and Panama. Around the same time, Native Americans were cultivating the crop in the Mississippi valley and Florida. Watermelons were rapidly accepted in Hawaii and other Pacific islands when they were introduced there by explorers such as Captain James Cook. In the Civil War era United States, watermelons were commonly grown by free black people and became one symbol for the abolition of slavery. After the Civil War, the watermelon became a racist stereotype: Black people were said to share a voracious appetite for watermelon, which was associated with laziness and uncleanliness. Seedless watermelons were initially developed in 1939 by Japanese scientists who created seedless triploid hybrids but they did not have sufficient disease resistance. Seedless watermelons became more popular in the 21st century, rising to nearly 85% of total watermelon sales in the United States in 2014. Systematics A melon from the Kordofan region of Sudan – the kordofan melon – may be the progenitor of the modern, domesticated watermelon. The kordofan melon shares with the domestic watermelon loss of the bitterness gene while maintaining a sweet taste, unlike other wild African varieties from other regions, indicating a common origin, possibly cultivated in the Nile Valley by 2340 BC. Cultivation Watermelons grow in tropical to temperate climates, needing temperatures higher than 25 °C (77 °F) to thrive. On a garden scale, seeds are usually sown in pots under cover and transplanted into the ground. Ideal conditions are a well-drained sandy loam with a pH between 5.7 and 7.2. Major pests of the watermelon include aphids, fruit flies, and root-knot nematodes. In conditions of high humidity, the plants are prone to plant diseases such as powdery mildew and mosaic virus. Some varieties often grown in Japan and other parts of the Far East are susceptible to fusarium wilt. Grafting such varieties onto disease-resistant rootstocks offers protection. The US Department of Agriculture recommends using at least one beehive per acre (4,000 m2 per hive) for pollination of conventional, seeded varieties for commercial plantings. Seedless hybrids have sterile pollen. This requires planting pollinizer rows of varieties with viable pollen. Since the supply of viable pollen is reduced, and pollination is much more critical in producing the seedless variety, the recommended number of hives per acre increases to three hives per acre (1,300 m2 per hive). Watermelons have a longer growing period than other melons and can often take 85 days or more from the time of transplanting for the fruit to mature. Lack of pollen is thought to contribute to "hollow heart" which causes the flesh of the watermelon to develop a large hole, sometimes in an intricate, symmetric shape. Watermelons suffering from hollow heart are safe to consume. Watermelons are an important water source in South Africa, the Kalahari Desert, and East Africa for both humans and animals. In 2023, world production of watermelons was 105 million tonnes, led by China (mainland) accounting for 64% of the total (table). Secondary producers were India, Turkey, Algeria, and Brazil. Nutrition Watermelon fruit is 91% water, 6% sugars, and has low content of fat and protein (table). In a reference amount of 100 grams (3+1⁄2 ounces), watermelon fruit supplies 127 kilojoules (30 kilocalories) of food energy, with no micronutrients in significant content (table). Watermelon pulp contains carotenoids, including lycopene. The amino acid citrulline is produced in watermelon rind. Varieties Various cultivar groups exist: (syn. C. lanatus subsp. lanatus var. citroides; C. lanatus var. citroides; C. vulgaris var. citroides) DNA data reveal that C. lanatus var. citroides Bailey is the same as Thunberg's bitter wooly melon, C. lanatus and also the same as C. amarus Schrad. It is not a form of the sweet watermelon C. vulgaris nor closely related to that species. The citron melon or makataan – a variety with sweet yellow flesh that is cultivated around the world for fodder and the production of citron peel and pectin. (syn. C. lanatus var. caffer) C. caffer Schrad. is a synonym of C. amarus Schrad. The variety known as tsamma is grown for its juicy white flesh. The variety was an important food source for travellers in the Kalahari Desert. Another variety known as karkoer or bitterboela is unpalatable to humans, but the seeds may be eaten. A small-fruited form with a bumpy skin has caused poisoning in sheep. This is Linnaeus's sweet watermelon; it has been grown for human consumption for thousands of years. This West African species is the closest wild relative of the watermelon. It is cultivated for cattle feed. Additionally, other wild species have bitter fruit containing cucurbitacin. C. colocynthis (L.) Schrad. ex Eckl. & Zeyh., C. rehmii De Winter, and C. naudinianus (Sond.) Hook.f. The more than 1,200 cultivars of watermelon range in weight from less than 1 kilogram (2+1⁄4 pounds) to more than 90 kg (200 lb); the flesh can be red, pink, orange, yellow or white. Charles Fredrick Andrus, a horticulturist at the USDA Vegetable Breeding Laboratory in Charleston, South Carolina, set out to produce a disease-resistant and wilt-resistant watermelon. The result, in 1954, was "that gray melon from Charleston". Its oblong shape and hard rind made it easy to stack and ship. Its adaptability meant it could be grown over a wide geographical area. It produced high yields and was resistant to the most serious watermelon diseases: anthracnose and fusarium wilt. Others were also working on disease-resistant cultivars; J. M. Crall at the University of Florida produced 'Jubilee' in 1963 and C. V. Hall of Kansas State University produced 'Crimson Sweet' the following year. These are no longer grown to any great extent, but their lineage has been further developed into hybrid varieties with higher yields, better flesh quality and attractive appearance. Another objective of plant breeders has been the elimination of the seeds which occur scattered throughout the flesh. This has been achieved through the use of triploid varieties, but these are sterile, and the cost of producing the seed by crossing a tetraploid parent with a normal diploid parent is high. As of 2017, farmers in approximately 44 states in the United States grew watermelon commercially, producing more than $500 million worth of the fruit annually. Georgia, Florida, Texas, California and Arizona are the United States' largest watermelon producers, with Florida producing more watermelon than any other state. This now-common fruit is often large enough that groceries often sell half or quarter melons. Some smaller, spherical varieties of watermelon—both red- and yellow-fleshed—are sometimes called "icebox melons". The largest recorded fruit was grown in Tennessee in 2013 and weighed 159 kilograms (351 pounds). Uses Watermelon is a sweet summer fruit served freshly sliced, diced in mixed fruit salads, or as juice. Watermelon juice can be blended with other fruit juices or made into wine. The seeds have a nutty flavor and can be dried and roasted, or ground into flour. Watermelon rinds are eaten pickled, stir-fried or stewed. Citrullis lanatus, variety caffer, grows wild in the Kalahari Desert, where it is known as tsamma. The fruits are used by the San people and wild animals for both water and nourishment, allowing survival on a diet of tsamma for six weeks. Cultural significance The watermelon and its emoji 🍉 are used as a symbol of Palestinian resistance, of the Kherson region in Ukraine, and of eco-socialism, as in 'green on the outside, red on the inside'. Since the outbreak of the Gaza war in 2023, watermelon emojis have been more widely used on various social media platforms to show support for Palestine, to circumvent censorship and shadow banning on some platforms (a practice called "algospeak"), avoiding more overt symbols such as Palestinian flags. Because it is mostly water, the watermelon has been used to symbolize abrosexuality, a "fluid" or changing sexual orientation. In the United States, the watermelon has also been used as a racist stereotype associated with African Americans. In Chinese culture, watermelons symbolise good fortune and happiness. They are gifted during the Lunar New Year and other festive occasions. They are also commonly eaten during summer as slices. Gallery See also References External links |
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[SOURCE: https://en.wikipedia.org/wiki/Seed] | [TOKENS: 7358] |
Contents Seed In botany, a seed is a plant structure containing an embryo and stored nutrients in a protective coat called a testa. More generally, the term seed means anything that can be sown, which may include seed and husk or tuber. Seeds are the product of the ripened ovule, after the embryo sac is fertilized by sperm from pollen, forming a zygote. The embryo within a seed develops from the zygote and grows within the mother plant to a certain size before growth is halted. The formation of the seed is the defining part of the process of reproduction in seed plants (spermatophytes). Other plants such as ferns, mosses and liverworts, do not have seeds and use water-dependent means to propagate themselves. Seed plants now dominate biological niches on land, from forests to grasslands both in hot and cold climates. In the flowering plants, the ovary ripens into a fruit which contains the seed and serves to disseminate it. Many structures commonly referred to as "seeds" are actually dry fruits. Sunflower seeds are sometimes sold commercially while still enclosed within the hard wall of the fruit, which must be split open to reach the seed. Different groups of plants have other modifications, the so-called stone fruits (such as the peach) have a hardened fruit layer (the endocarp) fused to and surrounding the actual seed. Nuts are the one-seeded, hard-shelled fruit of some plants with an indehiscent seed, such as an acorn or hazelnut. History The first land plants evolved around 468 million years ago, and reproduced using spores. The earliest seed bearing plants to appear were the gymnosperms, which have no ovaries to contain the seeds. They arose during the late Devonian period (416 million to 358 million years ago). From these early gymnosperms, seed ferns evolved during the Carboniferous period (359 to 299 million years ago); they had ovules that were borne in a cupule, which consisted of groups of enclosing branches likely used to protect the developing seed. Published literature about seed storage, viability and its hygrometric dependence began in the early 19th century, influential works being: Development Angiosperm (i.e., flowering plant) seeds are "enclosed seeds", produced in a hard or fleshy structure called a fruit that encloses them for protection. Some fruits have layers of both hard and fleshy material. In gymnosperms, no special structure develops to enclose the seeds, which begin their development "naked" on the bracts of cones. However, the seeds do become covered by the cone scales as they develop in some species of conifer. Angiosperm seeds consist of three genetically distinct constituents: (1) the embryo formed from the zygote, (2) the endosperm, which is normally triploid, (3) the seed coat from tissue derived from the maternal tissue of the ovule. In angiosperms, the process of seed development begins with double fertilization, which involves the fusion of two male gametes with the egg cell and the central cell to form the primary endosperm and the zygote. Right after fertilization, the zygote is mostly inactive, but the primary endosperm divides rapidly to form the endosperm tissue. This tissue becomes the food the young plant will consume until the roots have developed after germination. After fertilization, the ovules develop into the seeds. The ovule consists of a number of components: The shape of the ovules as they develop often affects the final shape of the seeds. Plants generally produce ovules of four shapes: the most common shape is called anatropous, with a curved shape. Orthotropous ovules are straight with all the parts of the ovule lined up in a long row producing an uncurved seed. Campylotropous ovules have a curved megagametophyte often giving the seed a tight "C" shape. The last ovule shape is called amphitropous, where the ovule is partly inverted and turned back 90 degrees on its stalk (the funicle or funiculus). In the majority of flowering plants, the zygote's first division is transversely oriented in regards to the long axis, and this establishes the polarity of the embryo. The upper or chalazal pole becomes the main area of growth of the embryo, while the lower or micropylar pole produces the stalk-like suspensor that attaches to the micropyle. The suspensor absorbs and manufactures nutrients from the endosperm that are used during the embryo's growth. The main components of the embryo are: Monocotyledonous plants have two additional structures in the form of sheaths. The plumule is covered with a coleoptile that forms the first leaf while the radicle is covered with a coleorhiza that connects to the primary root and adventitious roots form the sides. Here the hypocotyl is a rudimentary axis between radicle and plumule. The seeds of corn are constructed with these structures; pericarp, scutellum (single large cotyledon) that absorbs nutrients from the endosperm, plumule, radicle, coleoptile, and coleorhiza – these last two structures are sheath-like and enclose the plumule and radicle, acting as a protective covering. The maturing ovule undergoes marked changes in the integuments, generally a reduction and disorganization but occasionally a thickening. The seed coat forms from the two integuments or outer layers of cells of the ovule, which derive from tissue from the mother plant, the inner integument forms the tegmen and the outer forms the testa. (The seed coats of some monocotyledon plants, such as the grasses, are not distinct structures, but are fused with the fruit wall to form a pericarp.) The testae of both monocots and dicots are often marked with patterns and textured markings, or have wings or tufts of hair. When the seed coat forms from only one layer, it is also called the testa, though not all such testae are homologous from one species to the next. The funiculus abscisses (detaches at fixed point – abscission zone), the scar forming an oval depression, the hilum. Anatropous ovules have a portion of the funiculus that is adnate (fused to the seed coat), and which forms a longitudinal ridge, or raphe, just above the hilum. In bitegmic ovules (e.g. Gossypium described here) both inner and outer integuments contribute to the seed coat formation. With continuing maturation the cells enlarge in the outer integument. While the inner epidermis may remain a single layer, it may also divide to produce two to three layers and accumulates starch, and is referred to as the colourless layer. By contrast, the outer epidermis becomes tanniferous. The inner integument may consist of eight to fifteen layers. As the cells enlarge, and starch is deposited in the outer layers of the pigmented zone below the outer epidermis, this zone begins to lignify, while the cells of the outer epidermis enlarge radially and their walls thicken, with nucleus and cytoplasm compressed into the outer layer. these cells which are broader on their inner surface are called palisade cells. In the inner epidermis, the cells also enlarge radially with plate like thickening of the walls. The mature inner integument has a palisade layer, a pigmented zone with 15–20 layers, while the innermost layer is known as the fringe layer. In gymnosperms, which do not form ovaries, the ovules and hence the seeds are exposed. This is the basis for their nomenclature – naked seeded plants. Two sperm cells transferred from the pollen do not develop the seed by double fertilization, but one sperm nucleus unites with the egg nucleus and the other sperm is not used. Sometimes each sperm fertilizes an egg cell and one zygote is then aborted or absorbed during early development. The seed is composed of the embryo (the result of fertilization) and tissue from the mother plant, which also form a cone around the seed in coniferous plants such as pine and spruce. Shape and appearance Seeds are very diverse, and as such there are many terms are used to describe them. Structure A typical seed includes two basic parts: In addition, the endosperm forms a supply of nutrients for the embryo in most monocotyledons and the endospermic dicotyledons. Seeds have been considered to occur in many structurally different types (Martin 1946). These are based on a number of criteria, of which the dominant one is the embryo-to-seed size ratio. This reflects the degree to which the developing cotyledons absorb the nutrients of the endosperm, and thus obliterate it. Six types occur amongst the monocotyledons, ten in the dicotyledons, and two in the gymnosperms (linear and spatulate). This classification is based on three characteristics: embryo morphology, amount of endosperm and the position of the embryo relative to the endosperm. In endospermic seeds, there are two distinct regions inside the seed coat, an upper and larger endosperm and a lower smaller embryo. The embryo is the fertilised ovule, an immature plant from which a new plant will grow under proper conditions. The embryo has one cotyledon or seed leaf in monocotyledons, two cotyledons in almost all dicotyledons and two or more in gymnosperms. In the fruit of grains (caryopses) the single monocotyledon is shield shaped and hence called a scutellum. The scutellum is pressed closely against the endosperm from which it absorbs food and passes it to the growing parts. Embryo descriptors include small, straight, bent, curved, and curled. Within the seed, there usually is a store of nutrients for the seedling that will grow from the embryo. The form of the stored nutrition varies depending on the kind of plant. In angiosperms, the stored food begins as a tissue called the endosperm, which is derived from the mother plant and the pollen via double fertilization. It is usually triploid, and is rich in oil or starch, and protein. In gymnosperms, such as conifers, the food storage tissue (also called endosperm) is part of the female gametophyte, a haploid tissue. The endosperm is surrounded by the aleurone layer (peripheral endosperm), filled with proteinaceous aleurone grains. Originally, by analogy with the animal ovum, the outer nucellus layer (perisperm) was referred to as albumen, and the inner endosperm layer as vitellus. Although misleading, the term began to be applied to all the nutrient matter. This terminology persists in referring to endospermic seeds as "albuminous". The nature of this material is used in both describing and classifying seeds, in addition to the embryo to endosperm size ratio. The endosperm may be considered to be farinaceous (or mealy) in which the cells are filled with starch, as for instance cereal grains, or not (non-farinaceous). The endosperm may also be referred to as "fleshy" or "cartilaginous" with thicker soft cells such as coconut, but may also be oily as in Ricinus (castor oil), Croton and Poppy. The endosperm is called "horny" when the cell walls are thicker such as date and coffee, or "ruminated" if mottled, as in nutmeg, palms and Annonaceae. In most monocotyledons (such as grasses and palms) and some (endospermic or albuminous) dicotyledons (such as castor beans) the embryo is embedded in the endosperm (and nucellus), which the seedling will use upon germination. In the non-endospermic dicotyledons the endosperm is absorbed by the embryo as the latter grows within the developing seed, and the cotyledons of the embryo become filled with stored food. At maturity, seeds of these species have no endosperm and are also referred to as exalbuminous seeds. The exalbuminous seeds include the legumes (such as beans and peas), trees such as the oak and walnut, vegetables such as squash and radish, and sunflowers. According to Bewley and Black (1978), Brazil nut storage is in hypocotyl and this place of storage is uncommon among seeds. All gymnosperm seeds are albuminous. The seed coat develops from the maternal tissue, the integuments, originally surrounding the ovule. The seed coat in the mature seed can be a paper-thin layer (e.g. peanut) or something more substantial (e.g. thick and hard in honey locust and coconut), or fleshy as in the sarcotesta of pomegranate. The seed coat helps protect the embryo from mechanical injury, predators, and drying out. Depending on its development, the seed coat is either bitegmic or unitegmic. Bitegmic seeds form a testa from the outer integument and a tegmen from the inner integument while unitegmic seeds have only one integument. Usually, parts of the testa or tegmen form a hard protective mechanical layer. The mechanical layer may prevent water penetration and germination. Amongst the barriers may be the presence of lignified sclereids. The outer integument has a number of layers, generally between four and eight organised into three layers: (a) outer epidermis, (b) outer pigmented zone of two to five layers containing tannin and starch, and (c) inner epidermis. The endotegmen is derived from the inner epidermis of the inner integument, the exotegmen from the outer surface of the inner integument. The endotesta is derived from the inner epidermis of the outer integument, and the outer layer of the testa from the outer surface of the outer integument is referred to as the exotesta. If the exotesta is also the mechanical layer, this is called an exotestal seed, but if the mechanical layer is the endotegmen, then the seed is endotestal. The exotesta may consist of one or more rows of cells that are elongated and pallisade like (e.g. Fabaceae), hence 'palisade exotesta'. In addition to the three basic seed parts, some seeds have an appendage, an aril, a fleshy outgrowth of the funicle (funiculus), (as in yew and nutmeg) or an oily appendage, an elaiosome (as in Corydalis), or hairs (trichomes). In the latter example these hairs are the source of the textile crop cotton. Other seed appendages include the raphe (a ridge), wings, caruncles (a soft spongy outgrowth from the outer integument in the vicinity of the micropyle), spines, or tubercles. A scar also may remain on the seed coat, called the hilum, where the seed was attached to the ovary wall by the funicle. Just below it is a small pore, representing the micropyle of the ovule. Seeds are very diverse in size. The dust-like orchid seeds are the smallest, with about one million seeds per gram, with the record being for Anguloa × ruckeri with a single seed weighing about 0.4 μg. They are often embryonic seeds with immature embryos and no significant energy reserves. Orchids and a few other groups of plants are mycoheterotrophs which depend on mycorrhizal fungi for nutrition during germination and the early growth of the seedling. Some terrestrial orchid seedlings, in fact, spend the first few years of their lives deriving energy from fungi and do not produce green leaves. The largest seed is that of Lodoicea maldivica (coco de mer) at up to 25 kg (55 lb). Plants that produce smaller seeds can generate many more seeds per flower, while plants with larger seeds invest more resources into those seeds and normally produce fewer seeds. Small seeds are quicker to ripen and can be dispersed sooner, so autumnal blooming plants often have small seeds. Many annual plants produce great quantities of smaller seeds; this helps to ensure at least a few will end in a favorable place for growth. Herbaceous perennials and woody plants often have larger seeds; they can produce seeds over many years, and larger seeds have more energy reserves for germination and seedling growth and produce larger, more established seedlings after germination. Functions Seeds serve several functions for the plants that produce them. Key among these functions are nourishment of the embryo, dispersal to a new location, and dormancy during unfavorable conditions. Seeds fundamentally are means of reproduction, and most seeds are the product of sexual reproduction which produces a remixing of genetic material and phenotype variability on which natural selection acts. Plant seeds hold endophytic microorganisms that can perform various functions, the most important of which is protection against disease. Seeds protect and nourish the embryo or young plant. They usually give a seedling a faster start than a sporeling from a spore, because of the larger food reserves in the seed and the multicellularity of the enclosed embryo. Unlike animals, plants are limited in their ability to seek out favorable conditions for life and growth. As a result, plants have evolved many ways to disperse their offspring by dispersing their seeds (see also vegetative reproduction). A seed must somehow "arrive" at a location and be there at a time favorable for germination and growth. When the fruits open and release their seeds in a regular way, it is called dehiscent, which is often distinctive for related groups of plants; these fruits include capsules, follicles, legumes, silicles and siliques. When fruits do not open and release their seeds in a regular fashion, they are called indehiscent, which include the fruits achenes, caryopses, nuts, samaras, and utricles. Other seeds are enclosed in fruit structures that aid wind dispersal in similar ways: Myrmecochory is the dispersal of seeds by ants. Foraging ants disperse seeds which have appendages called elaiosomes (e.g. bloodroot, trilliums, acacias, and many species of Proteaceae). Elaiosomes are soft, fleshy structures that contain nutrients for animals that eat them. The ants carry such seeds back to their nest, where the elaiosomes are eaten. The remainder of the seed, which is hard and inedible to the ants, then germinates either within the nest or at a removal site where the seed has been discarded by the ants. This dispersal relationship is an example of mutualism, since the plants depend upon the ants to disperse seeds, while the ants depend upon the plants seeds for food. As a result, a drop in numbers of one partner can reduce success of the other. In South Africa, the Argentine ant (Linepithema humile) has invaded and displaced native species of ants. Unlike the native ant species, Argentine ants do not collect the seeds of Mimetes cucullatus or eat the elaiosomes. In areas where these ants have invaded, the numbers of Mimetes seedlings have dropped. Seed dormancy has two main functions: the first is synchronizing germination with the optimal conditions for survival of the resulting seedling; the second is spreading germination of a batch of seeds over time so a catastrophe (e.g. late frosts, drought, herbivory) does not result in the death of all offspring of a plant (bet-hedging). Seed dormancy is defined as a seed failing to germinate under environmental conditions optimal for germination, normally when the environment is at a suitable temperature with proper soil moisture. This true dormancy or innate dormancy is therefore caused by conditions within the seed that prevent germination. Thus dormancy is a state of the seed, not of the environment. Induced dormancy, enforced dormancy or seed quiescence occurs when a seed fails to germinate because the external environmental conditions are inappropriate for germination, mostly in response to conditions being too dark or light, too cold or hot, or too dry. Seed dormancy is not the same as seed persistence in the soil or on the plant, though even in scientific publications dormancy and persistence are often confused or used as synonyms. Often, seed dormancy is divided into four major categories: exogenous; endogenous; combinational; and secondary. A more recent system distinguishes five classes: morphological, physiological, morphophysiological, physical, and combinational dormancy. Exogenous dormancy is caused by conditions outside the embryo, including: Endogenous dormancy is caused by conditions within the embryo itself, including: The following types of seed dormancy do not involve seed dormancy, strictly speaking, as lack of germination is prevented by the environment, not by characteristics of the seed itself (see Germination): Not all seeds undergo a period of dormancy. Seeds of some mangroves are viviparous; they begin to germinate while still attached to the parent. The large, heavy root allows the seed to penetrate into the ground when it falls. Many garden plant seeds will germinate readily as soon as they have water and are warm enough; though their wild ancestors may have had dormancy, these cultivated plants lack it. After many generations of selective pressure by plant breeders and gardeners, dormancy has been selected out. For annuals, seeds are a way for the species to survive dry or cold seasons. Ephemeral plants are usually annuals that can go from seed to seed in as few as six weeks. Germination Seed germination is a process by which a seed embryo develops into a seedling. It involves the reactivation of the metabolic pathways that lead to growth and the emergence of the radicle or seed root and plumule or shoot. The emergence of the seedling above the soil surface is the next phase of the plant's growth and is called seedling establishment. Three fundamental conditions must exist before germination can occur. (1) The embryo must be alive, called seed viability. (2) Any dormancy requirements that prevent germination must be overcome. (3) The proper environmental conditions must exist for germination. Far red light can prevent germination. Seed viability is the ability of the embryo to germinate and is affected by a number of different conditions. Some plants do not produce seeds that have functional complete embryos, or the seed may have no embryo at all, often called empty seeds. Predators and pathogens can damage or kill the seed while it is still in the fruit or after it is dispersed. Environmental conditions like flooding or heat can kill the seed before or during germination. The age of the seed affects its health and germination ability: since the seed has a living embryo, over time cells die and cannot be replaced. Some seeds can live for a long time before germination, while others can only survive for a short period after dispersal before they die.[citation needed] Seed vigor is a measure of the quality of seed, and involves the viability of the seed, the germination percentage, germination rate, and the strength of the seedlings produced. The germination percentage is simply the proportion of seeds that germinate from all seeds subject to the right conditions for growth. The germination rate is the length of time it takes for the seeds to germinate. Germination percentages and rates are affected by seed viability, dormancy and environmental effects that impact on the seed and seedling. In agriculture and horticulture quality seeds have high viability, measured by germination percentage plus the rate of germination. This is given as a percent of germination over a certain amount of time, 90% germination in 20 days, for example. 'Dormancy' is covered above; many plants produce seeds with varying degrees of dormancy, and different seeds from the same fruit can have different degrees of dormancy. It's possible to have seeds with no dormancy if they are dispersed right away and do not dry (if the seeds dry they go into physiological dormancy). There is great variation amongst plants and a dormant seed is still a viable seed even though the germination rate might be very low. Environmental conditions affecting seed germination include; water, oxygen, temperature and light. Three distinct phases of seed germination occur: water imbibition; lag phase; and radicle emergence. In order for the seed coat to split, the embryo must imbibe (soak up water), which causes it to swell, splitting the seed coat. However, the nature of the seed coat determines how rapidly water can penetrate and subsequently initiate germination. The rate of imbibition is dependent on the permeability of the seed coat, amount of water in the environment and the area of contact the seed has to the source of water. For some seeds, imbibing too much water too quickly can kill the seed. For some seeds, once water is imbibed the germination process cannot be stopped, and drying then becomes fatal. Other seeds can imbibe and lose water a few times without causing ill effects, but drying can cause secondary dormancy. During seed dormancy, often associated with unpredictable and stressful environments, DNA damage accumulates as the seeds age. In rye seeds, the reduction of DNA integrity due to damage is associated with loss of seed viability during storage. Upon germination, seeds of Vicia faba undergo DNA repair. A plant DNA ligase that is involved in repair of single- and double-strand breaks during seed germination is an important determinant of seed longevity. Also, in Arabidopsis seeds, the activities of the DNA repair enzymes Poly ADP ribose polymerases (PARP) are likely needed for successful germination. Thus DNA damages that accumulate during dormancy appear to be a problem for seed survival, and the enzymatic repair of DNA damages during germination appears to be important for seed viability. A number of different strategies are used by gardeners and horticulturists to break seed dormancy. Scarification allows water and gases to penetrate into the seed; it includes methods to physically break the hard seed coats or soften them by chemicals, such as soaking in hot water or poking holes in the seed with a pin or rubbing them on sandpaper or cracking with a press or hammer. Sometimes fruits are harvested while the seeds are still immature and the seed coat is not fully developed and sown right away before the seed coat become impermeable. Under natural conditions, seed coats are worn down by rodents chewing on the seed, the seeds rubbing against rocks (seeds are moved by the wind or water currents), by undergoing freezing and thawing of surface water, or passing through an animal's digestive tract. In the latter case, the seed coat protects the seed from digestion, while often weakening the seed coat such that the embryo is ready to sprout when it is deposited, along with a bit of fecal matter that acts as fertilizer, far from the parent plant. Microorganisms are often effective in breaking down hard seed coats and are sometimes used by people as a treatment; the seeds are stored in a moist warm sandy medium for several months under nonsterile conditions. Stratification, also called moist-chilling, breaks down physiological dormancy, and involves the addition of moisture to the seeds so they absorb water, and they are then subjected to a period of moist chilling to after-ripen the embryo. Sowing in late summer and fall and allowing to overwinter under cool conditions is an effective way to stratify seeds; some seeds respond more favorably to periods of oscillating temperatures which are a part of the natural environment. Leaching or the soaking in water removes chemical inhibitors in some seeds that prevent germination. Rain and melting snow naturally accomplish this task. For seeds planted in gardens, running water is best – if soaked in a container, 12 to 24 hours of soaking is sufficient. Soaking longer, especially in stagnant water, can result in oxygen starvation and seed death. Seeds with hard seed coats can be soaked in hot water to break open the impermeable cell layers that prevent water intake. Other methods used to assist in the germination of seeds that have dormancy include prechilling, predrying, daily alternation of temperature, light exposure, potassium nitrate, the use of plant growth regulators, such as gibberellins, cytokinins, ethylene, thiourea, sodium hypochlorite, and others. Some seeds germinate best after a fire. For some seeds, fire cracks hard seed coats, while in others, chemical dormancy is broken in reaction to the presence of smoke. Liquid smoke is often used by gardeners to assist in the germination of these species. Seeds may be sterile for few reasons: they may have been irradiated, unpollinated, cells lived past expectancy, or bred for the purpose. The issue of the origin of seed plants remains unsolved. However, more and more data tends to place this origin in the middle Devonian. The description in 2004 of the proto-seed Runcaria heinzelinii in the Givetian of Belgium is an indication of that ancient origin of seed-plants. As with modern ferns, most land plants before this time reproduced by sending into the air spores that would land and become whole new plants. Taxonomists have described early "true" seeds from the upper Devonian, which probably became the theater of their true first evolutionary radiation. With this radiation came an evolution of seed size, shape, dispersal and eventually the radiation of gymnosperms and angiosperms and monocotyledons and dicotyledons. Seed plants progressively became one of the major elements of nearly all ecosystems. Also called growing true, refers to plants whose seed will yield the same type of plant as the original plant. Open pollinated plants, which include heirlooms, will almost always grow true to seed if another variety does not cross-pollinate them. Seed microbiome Seeds harbor a diverse microbial community. Most of these microorganisms are transmitted from the seed to the developing seedlings. Economic importance In the United States farmers spent $22 billion on seeds in 2018, a 35 percent increase since 2010. DowDuPont and Monsanto account for 72 percent of corn and soybean seed sales in the U.S. with the average price of a bag of GMO corn seed is priced at $270. Seed production Seed production in natural plant populations varies widely from year to year in response to weather variables, insects and diseases, and internal cycles within the plants themselves. Over a 20-year period, for example, forests composed of loblolly pine and shortleaf pine produced from 0 to nearly 5.5 million sound pine seeds per hectare. Over this period, there were six bumper, five poor, and nine good seed crops, when evaluated for production of adequate seedlings for natural forest reproduction. Many seeds are edible and the majority of human calories comes from seeds, especially from cereals, legumes and nuts. Seeds also provide most cooking oils, many beverages and spices and some important food additives. In different seeds the seed embryo or the endosperm dominates and provides most of the nutrients. The storage proteins of the embryo and endosperm differ in their amino acid content and physical properties. For example, the gluten of wheat, important in providing the elastic property to bread dough is strictly an endosperm protein. Seeds are used to propagate many crops such as cereals, legumes, forest trees, turfgrasses, and pasture grasses. Particularly in developing countries, a major constraint faced is the inadequacy of the marketing channels to get the seed to poor farmers. Thus the use of farmer-retained seed remains quite common. Seeds are also eaten by animals (seed predation), and are also fed to livestock or provided as birdseed. While some seeds are edible, others are harmful, poisonous or deadly. Plants and seeds often contain chemical compounds to discourage herbivores and seed predators. In some cases, these compounds simply taste bad (such as in mustard), but other compounds are toxic or break down into toxic compounds within the digestive system. Children, being smaller than adults, are more susceptible to poisoning by plants and seeds. A deadly poison, ricin, comes from seeds of the castor bean. Reported lethal doses are anywhere from two to eight seeds, though only a few deaths have been reported when castor beans have been ingested by animals. In addition, seeds containing amygdalin – apple, apricot, bitter almond, peach, plum, cherry, quince, and others – when consumed in sufficient amounts, may cause cyanide poisoning. Other seeds that contain poisons include annona, cotton, custard apple, datura, uncooked durian, golden chain, horse-chestnut, larkspur, locoweed, lychee, nectarine, rambutan, rosary pea, sour sop, sugar apple, wisteria, and yew. The seeds of the strychnine tree are also poisonous, containing the poison strychnine. The seeds of many legumes, including the common bean (Phaseolus vulgaris), contain proteins called lectins which can cause gastric distress if the beans are eaten without cooking. The common bean and many others, including the soybean, also contain trypsin inhibitors which interfere with the action of the digestive enzyme trypsin. Normal cooking processes degrade lectins and trypsin inhibitors to harmless forms. Cotton fiber grows attached to cotton plant seeds. Other seed fibers are from kapok and milkweed. Many important nonfood oils are extracted from seeds. Linseed oil is used in paints. Oil from jojoba and crambe are similar to whale oil. Seeds are the source of some medicines including castor oil, tea tree oil and the quack cancer drug Laetrile. Many seeds have been used as beads in necklaces and rosaries including Job's tears, Chinaberry, rosary pea, and castor bean. However, the latter three are also poisonous. Other seed uses include: Seed records In religion The Book of Genesis in the Old Testament begins with an explanation of how all plant forms began: And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after its kind, and the tree yielding fruit, whose seed was in itself, after its kind: and God saw that it was good. And the evening and the morning were the third day. The Quran speaks of seed germination thus: It is Allah Who causeth the seed-grain and the date-stone to split and sprout. He causeth the living to issue from the dead, and He is the one to cause the dead to issue from the living. That is Allah: then how are ye deluded away from the truth? See also References Bibliography External links |
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[SOURCE: https://en.wikipedia.org/w/index.php?title=Urban_legend&action=edit§ion=8] | [TOKENS: 1430] |
Editing Urban legend (section) Copy and paste: – — ° ′ ″ ≈ ≠ ≤ ≥ ± − × ÷ ← → · § Cite your sources: <ref></ref> {{}} {{{}}} | [] [[]] [[Category:]] #REDIRECT [[]] <s></s> <sup></sup> <sub></sub> <code></code> <pre></pre> <blockquote></blockquote> <ref></ref> <ref name="" /> {{Reflist}} <references /> <includeonly></includeonly> <noinclude></noinclude> {{DEFAULTSORT:}} <nowiki></nowiki> <!-- --> <span class="plainlinks"></span> Symbols: ~ | ¡ ¿ † ‡ ↔ ↑ ↓ • ¶ # ∞ ‹› «» ¤ ₳ ฿ ₵ ¢ ₡ ₢ $ ₫ ₯ € ₠ ₣ ƒ ₴ ₭ ₤ ℳ ₥ ₦ ₧ ₰ £ ៛ ₨ ₪ ৳ ₮ ₩ ¥ ♠ ♣ ♥ ♦ 𝄫 ♭ ♮ ♯ 𝄪 © ¼ ½ ¾ Latin: A a Á á À à  â Ä ä Ǎ ǎ Ă ă Ā ā à ã Å å Ą ą Æ æ Ǣ ǣ B b C c Ć ć Ċ ċ Ĉ ĉ Č č Ç ç D d Ď ď Đ đ Ḍ ḍ Ð ð E e É é È è Ė ė Ê ê Ë ë Ě ě Ĕ ĕ Ē ē Ẽ ẽ Ę ę Ẹ ẹ Ɛ ɛ Ǝ ǝ Ə ə F f G g Ġ ġ Ĝ ĝ Ğ ğ Ģ ģ H h Ĥ ĥ Ħ ħ Ḥ ḥ I i İ ı Í í Ì ì Î î Ï ï Ǐ ǐ Ĭ ĭ Ī ī Ĩ ĩ Į į Ị ị J j Ĵ ĵ K k Ķ ķ L l Ĺ ĺ Ŀ ŀ Ľ ľ Ļ ļ Ł ł Ḷ ḷ Ḹ ḹ M m Ṃ ṃ N n Ń ń Ň ň Ñ ñ Ņ ņ Ṇ ṇ Ŋ ŋ O o Ó ó Ò ò Ô ô Ö ö Ǒ ǒ Ŏ ŏ Ō ō Õ õ Ǫ ǫ Ọ ọ Ő ő Ø ø Œ œ Ɔ ɔ P p Q q R r Ŕ ŕ Ř ř Ŗ ŗ Ṛ ṛ Ṝ ṝ S s Ś ś Ŝ ŝ Š š Ş ş Ș ș Ṣ ṣ ß T t Ť ť Ţ ţ Ț ț Ṭ ṭ Þ þ U u Ú ú Ù ù Û û Ü ü Ǔ ǔ Ŭ ŭ Ū ū Ũ ũ Ů ů Ų ų Ụ ụ Ű ű Ǘ ǘ Ǜ ǜ Ǚ ǚ Ǖ ǖ V v W w Ŵ ŵ X x Y y Ý ý Ŷ ŷ Ÿ ÿ Ỹ ỹ Ȳ ȳ Z z Ź ź Ż ż Ž ž ß Ð ð Þ þ Ŋ ŋ Ə ə Greek: Ά ά Έ έ Ή ή Ί ί Ό ό Ύ ύ Ώ ώ Α α Β β Γ γ Δ δ Ε ε Ζ ζ Η η Θ θ Ι ι Κ κ Λ λ Μ μ Ν ν Ξ ξ Ο ο Π π Ρ ρ Σ σ ς Τ τ Υ υ Φ φ Χ χ Ψ ψ Ω ω {{Polytonic|}} Cyrillic: А а Б б В в Г г Ґ ґ Ѓ ѓ Д д Ђ ђ Е е Ё ё Є є Ж ж З з Ѕ ѕ И и І і Ї ї Й й Ј ј К к Ќ ќ Л л Љ љ М м Н н Њ њ О о П п Р р С с Т т Ћ ћ У у Ў ў Ф ф Х х Ц ц Ч ч Џ џ Ш ш Щ щ Ъ ъ Ы ы Ь ь Э э Ю ю Я я ́ IPA: t̪ d̪ ʈ ɖ ɟ ɡ ɢ ʡ ʔ ɸ β θ ð ʃ ʒ ɕ ʑ ʂ ʐ ç ʝ ɣ χ ʁ ħ ʕ ʜ ʢ ɦ ɱ ɳ ɲ ŋ ɴ ʋ ɹ ɻ ɰ ʙ ⱱ ʀ ɾ ɽ ɫ ɬ ɮ ɺ ɭ ʎ ʟ ɥ ʍ ɧ ʼ ɓ ɗ ʄ ɠ ʛ ʘ ǀ ǃ ǂ ǁ ɨ ʉ ɯ ɪ ʏ ʊ ø ɘ ɵ ɤ ə ɚ ɛ œ ɜ ɝ ɞ ʌ ɔ æ ɐ ɶ ɑ ɒ ʰ ʱ ʷ ʲ ˠ ˤ ⁿ ˡ ˈ ˌ ː ˑ ̪ {{IPA|}} This page is a member of 9 hidden categories (help): |
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[SOURCE: https://en.wikipedia.org/wiki/Urban_legend#cite_note-frost-46] | [TOKENS: 2322] |
Contents Urban legend Urban legend (sometimes modern legend, urban myth, or simply legend) is a genre of folklore concerning stories about an unusual (usually scary) or humorous event that many people believe to be true but largely are not. These legends can be entertaining but often concern mysterious and troubling events, such as disappearances and strange objects or entities. Urban legends may confirm moral standards, reflect prejudices, or be a way to make sense of societal anxieties. In the past, urban legends were most often circulated orally, at gatherings and around the campfire for instance. Now, they can be spread by any media, including newspapers, mobile news apps, e-mail, and most often, social media. Some urban legends have passed through the years/decades with only minor changes, in where the time period takes place. Generic urban legends are often altered to suit regional variations, but the lesson or moral generally remains the same. Origin and structure The term "urban legend", as used by folklorists, has appeared in print since at least 1968, when it was used by Richard Dorson. Jan Harold Brunvand, professor of English at the University of Utah, introduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional societies, and second, that one could learn much about urban and modern culture by studying such tales. Many urban legends are framed as complete stories with plot and characters. The compelling appeal of a typical urban legend is its elements of mystery, horror, fear, or humor. Often they serve as cautionary tales. Some urban legends are morality tales that depict someone acting in a disagreeable manner, only to wind up in trouble, hurt, or dead. Urban legends will often try to invoke a feeling of disgust in the reader which tends to make these stories more memorable and potent. Elements of shock value can be found in almost every form of urban legend and are partially what makes these tales so impactful. An urban legend may include elements of the supernatural or paranormal. Propagation and belief As Jan Brunvand points out, antecedent legends including some of the motifs, themes and symbolism of the urtexts can readily be identified. Cases that may have been at least partially inspired by real events include "The Death Car" (traced by Richard Dorson to Michigan, United States); "the Solid Cement Cadillac" and the possible origin of "The Hook" in the 1946 series of Lovers' Lane murders in Texarkana, Texas, United States. The urban legend that Coca-Cola developed the drink Fanta to sell in Nazi Germany without public backlash originated as the actual tale of German Max Keith, who invented the drink and ran Coca-Cola's operations in Germany during World War II. The narrator of an urban legend may claim it happened to a friend (or to a friend of a friend), which serves to personalize, authenticate and enhance the power of the narrative while distancing the teller from the tall tale. Many urban legends depict horrific crimes, contaminated foods, or other situations that would potentially affect many people. Anyone believing such stories might feel compelled to warn loved ones. On occasion, news organizations, school officials and even police departments have issued warnings concerning the latest threat. According to the "Lights Out" rumor, street gang members would drive without headlights until a compassionate motorist responded with the traditional flashing of headlights, whereupon a prospective new gang member would have to murder the citizen as a requirement of initiation. A fax retelling this legend received at the Nassau County, Florida, fire department was forwarded to police, and from there to all city departments. The Minister of Defence for Canada was taken in by it also; he forwarded an urgent security warning to all Ontario Members of Parliament. Urban legends typically include common elements: the tale is retold on behalf of the original witness or participant; dire warnings are often given for those who might not heed the advice or lesson contained therein (a typical element of many e-mail phishing scams); and the tale is often touted as "something a friend told me", the friend being identified by first name only or not identified at all. Such legends seem to be believable and even provocative, as some readers are led in turn to pass them on, including on social media platforms that instantly reach millions worldwide. Many are essentially extended jokes, told as if they were true events. Persistent urban legends do often maintain a degree of plausibility, as in the story a serial killer deliberately hiding in the back seat of a car. Another such example since the 1970s has been the recurring rumor that the Procter & Gamble Company was associated with Satan-worshippers because of details within its 19th-century "57" trademark. The legend interrupted the company's business to the point that it stopped using the trademark. Relation to mythology The earliest term by which these narratives were known, "urban belief tales", highlights what was then thought of as a key property: their tellers regarded the stories as true accounts, and the device of the FOAF (acronym for "Friend of a Friend" invented by English writer and folklorist Rodney Dale in 1976) was a spurious but significant effort at authentication. The coinage leads in turn to the terms "FOAFlore" and "FOAFtale". While at least one classic legend, the "Death Car", has been shown to have some basis in fact, folklorists have an interest in debunking those narratives only to the degree that establishing non-factuality warrants the assumption that there must be some other reason why the tales are told, re-told and believed. As in the case of myth, the narratives are believed because they construct and reinforce the worldview of the group within which they are told, or "because they provide us with coherent and convincing explanations of complex events". Social scientists have started to draw on urban legends in order to help explain complex socio-psychological beliefs, such as attitudes to crime, childcare, fast food, SUVs and other "family" choices. The authors make an explicit connection between urban legends and popular folklore, such as Grimm's Fairy Tales, where similar themes and motifs arise. For that reason, it is characteristic of groups within which a given narrative circulates to vehemently reject claims or demonstrations of non-factuality; an example would be the expressions of outrage by police officers who are told that adulteration of Halloween treats by strangers (the subject of periodic moral panics) occurs extremely rarely, if at all. Documentation The Internet has made it easier both to spread and to debunk urban legends. For instance, the Usenet newsgroup alt.folklore.urban and several other websites, most notably snopes.com, focus on discussing, tracking, and analyzing urban legends. The United States Department of Energy had a now-discontinued service called Hoaxbusters that dealt with computer-distributed hoaxes and legends. The most notable such hoaxes are known as creepypastas, which are typically horror stories written anonymously. Although most are regarded as obviously false, some, such as the Slender Man, have gained a following of people that do believe in them. Television shows such as Urban Legends, Beyond Belief: Fact or Fiction, and later Mostly True Stories: Urban Legends Revealed, feature re-enactments of urban legends, detailing the accounts of the tales and (typically later in an episode) revealing any factual basis they may have. The Discovery Channel TV show MythBusters (2003–2016) tried to prove or disprove several urban legends by attempting to reproduce them using the scientific method. The 1998 film Urban Legend featured students discussing popular urban legends while at the same time falling victim to killings re-enacting them. The 1999 film The Blair Witch Project purposefully positioned itself as an urban legend to gain viral hype and succeeded in fooling many that it was based on a real disappearance. The lack of widespread social media and search engines helped it proliferate in the months leading up to its release. Between 1992 and 1998 The Guardian newspaper "Weekend" section published the illustrated "Urban Myths" column by Phil Healey and Rick Glanvill, with content taken from a series of four books: Urban Myths, The Return of Urban Myths, Urban Myths Unplugged, and Now! That's What I Call Urban Myths. The 1994 comics anthology the Big Book of Urban Legends, written by Robert Boyd, Jan Harold Brunvand, and Robert Loren Fleming, featured 200 urban legends, displayed as comics.[citation needed] The British writer Tony Barrell has explored urban legends in a long-running column in The Sunday Times. These include the story that Orson Welles began work on a Batman movie in the 1940s, which was to feature James Cagney as the Riddler and Marlene Dietrich as Catwoman; the persistent rumour that the rock singer Courtney Love is the granddaughter of Marlon Brando; and the idea that a famous 1970s poster of Farrah Fawcett contains a subliminal sexual message concealed in the actress's hair. Genres As with traditional urban legends, many internet rumors are about crimes or crime waves – either fictional or based on real events that have been largely exaggerated. Such stories can be problematic, both because they purport to be relevant modern news and because they do not follow the typical patterns of urban legends. Some legends are medical folklore, such as the claim that eating watermelon seeds will result in a watermelon growing in the stomach, or that going outdoors just after showering will result in catching a cold. Many old wives' tales have grown around the identification of ailments, real and imagined, and the recommended remedies, rituals, and home-grown medical treatments to treat them.[citation needed] Internet urban legends are those spread through the internet, as through Usenet or email or more recently through other social media. They can also be linked to viral online content. Some take the form of chain letters and spread by e-mail, directing the reader to share them or to meet a terrible fate, and following a recognizable outline of hook, threat, and finally request. Paranormal urban-legend stories usually involve someone encountering something supernatural, such as a cryptid—for instance, Bigfoot or Mothman, legendary creatures for which evidence is lacking but which have legions of believers. Research shows that people experiencing sudden or surprising events (such as a Bigfoot sighting) may significantly overestimate the duration of the event. Companies have been accused of hiding "secret messages" behind their logos or packaging, as in the case of the old Procter & Gamble symbol, supposedly an occult figure that gave panache to the brand. (If the thirteen stars in the symbol were connected a certain way, it would show three sixes in a row or looked at the 3 curls at the bottom they form the inverted 6s.) Similarly, a video of a Christian woman "exposing" Monster Energy for using the Hebrew letter vav ( ו ), forming the letter "M", to disguise the number 666 went viral on Facebook. See also References Further reading External links California drought manipulation |
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[SOURCE: https://en.wikipedia.org/wiki/Urban_legend#cite_note-49] | [TOKENS: 2322] |
Contents Urban legend Urban legend (sometimes modern legend, urban myth, or simply legend) is a genre of folklore concerning stories about an unusual (usually scary) or humorous event that many people believe to be true but largely are not. These legends can be entertaining but often concern mysterious and troubling events, such as disappearances and strange objects or entities. Urban legends may confirm moral standards, reflect prejudices, or be a way to make sense of societal anxieties. In the past, urban legends were most often circulated orally, at gatherings and around the campfire for instance. Now, they can be spread by any media, including newspapers, mobile news apps, e-mail, and most often, social media. Some urban legends have passed through the years/decades with only minor changes, in where the time period takes place. Generic urban legends are often altered to suit regional variations, but the lesson or moral generally remains the same. Origin and structure The term "urban legend", as used by folklorists, has appeared in print since at least 1968, when it was used by Richard Dorson. Jan Harold Brunvand, professor of English at the University of Utah, introduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional societies, and second, that one could learn much about urban and modern culture by studying such tales. Many urban legends are framed as complete stories with plot and characters. The compelling appeal of a typical urban legend is its elements of mystery, horror, fear, or humor. Often they serve as cautionary tales. Some urban legends are morality tales that depict someone acting in a disagreeable manner, only to wind up in trouble, hurt, or dead. Urban legends will often try to invoke a feeling of disgust in the reader which tends to make these stories more memorable and potent. Elements of shock value can be found in almost every form of urban legend and are partially what makes these tales so impactful. An urban legend may include elements of the supernatural or paranormal. Propagation and belief As Jan Brunvand points out, antecedent legends including some of the motifs, themes and symbolism of the urtexts can readily be identified. Cases that may have been at least partially inspired by real events include "The Death Car" (traced by Richard Dorson to Michigan, United States); "the Solid Cement Cadillac" and the possible origin of "The Hook" in the 1946 series of Lovers' Lane murders in Texarkana, Texas, United States. The urban legend that Coca-Cola developed the drink Fanta to sell in Nazi Germany without public backlash originated as the actual tale of German Max Keith, who invented the drink and ran Coca-Cola's operations in Germany during World War II. The narrator of an urban legend may claim it happened to a friend (or to a friend of a friend), which serves to personalize, authenticate and enhance the power of the narrative while distancing the teller from the tall tale. Many urban legends depict horrific crimes, contaminated foods, or other situations that would potentially affect many people. Anyone believing such stories might feel compelled to warn loved ones. On occasion, news organizations, school officials and even police departments have issued warnings concerning the latest threat. According to the "Lights Out" rumor, street gang members would drive without headlights until a compassionate motorist responded with the traditional flashing of headlights, whereupon a prospective new gang member would have to murder the citizen as a requirement of initiation. A fax retelling this legend received at the Nassau County, Florida, fire department was forwarded to police, and from there to all city departments. The Minister of Defence for Canada was taken in by it also; he forwarded an urgent security warning to all Ontario Members of Parliament. Urban legends typically include common elements: the tale is retold on behalf of the original witness or participant; dire warnings are often given for those who might not heed the advice or lesson contained therein (a typical element of many e-mail phishing scams); and the tale is often touted as "something a friend told me", the friend being identified by first name only or not identified at all. Such legends seem to be believable and even provocative, as some readers are led in turn to pass them on, including on social media platforms that instantly reach millions worldwide. Many are essentially extended jokes, told as if they were true events. Persistent urban legends do often maintain a degree of plausibility, as in the story a serial killer deliberately hiding in the back seat of a car. Another such example since the 1970s has been the recurring rumor that the Procter & Gamble Company was associated with Satan-worshippers because of details within its 19th-century "57" trademark. The legend interrupted the company's business to the point that it stopped using the trademark. Relation to mythology The earliest term by which these narratives were known, "urban belief tales", highlights what was then thought of as a key property: their tellers regarded the stories as true accounts, and the device of the FOAF (acronym for "Friend of a Friend" invented by English writer and folklorist Rodney Dale in 1976) was a spurious but significant effort at authentication. The coinage leads in turn to the terms "FOAFlore" and "FOAFtale". While at least one classic legend, the "Death Car", has been shown to have some basis in fact, folklorists have an interest in debunking those narratives only to the degree that establishing non-factuality warrants the assumption that there must be some other reason why the tales are told, re-told and believed. As in the case of myth, the narratives are believed because they construct and reinforce the worldview of the group within which they are told, or "because they provide us with coherent and convincing explanations of complex events". Social scientists have started to draw on urban legends in order to help explain complex socio-psychological beliefs, such as attitudes to crime, childcare, fast food, SUVs and other "family" choices. The authors make an explicit connection between urban legends and popular folklore, such as Grimm's Fairy Tales, where similar themes and motifs arise. For that reason, it is characteristic of groups within which a given narrative circulates to vehemently reject claims or demonstrations of non-factuality; an example would be the expressions of outrage by police officers who are told that adulteration of Halloween treats by strangers (the subject of periodic moral panics) occurs extremely rarely, if at all. Documentation The Internet has made it easier both to spread and to debunk urban legends. For instance, the Usenet newsgroup alt.folklore.urban and several other websites, most notably snopes.com, focus on discussing, tracking, and analyzing urban legends. The United States Department of Energy had a now-discontinued service called Hoaxbusters that dealt with computer-distributed hoaxes and legends. The most notable such hoaxes are known as creepypastas, which are typically horror stories written anonymously. Although most are regarded as obviously false, some, such as the Slender Man, have gained a following of people that do believe in them. Television shows such as Urban Legends, Beyond Belief: Fact or Fiction, and later Mostly True Stories: Urban Legends Revealed, feature re-enactments of urban legends, detailing the accounts of the tales and (typically later in an episode) revealing any factual basis they may have. The Discovery Channel TV show MythBusters (2003–2016) tried to prove or disprove several urban legends by attempting to reproduce them using the scientific method. The 1998 film Urban Legend featured students discussing popular urban legends while at the same time falling victim to killings re-enacting them. The 1999 film The Blair Witch Project purposefully positioned itself as an urban legend to gain viral hype and succeeded in fooling many that it was based on a real disappearance. The lack of widespread social media and search engines helped it proliferate in the months leading up to its release. Between 1992 and 1998 The Guardian newspaper "Weekend" section published the illustrated "Urban Myths" column by Phil Healey and Rick Glanvill, with content taken from a series of four books: Urban Myths, The Return of Urban Myths, Urban Myths Unplugged, and Now! That's What I Call Urban Myths. The 1994 comics anthology the Big Book of Urban Legends, written by Robert Boyd, Jan Harold Brunvand, and Robert Loren Fleming, featured 200 urban legends, displayed as comics.[citation needed] The British writer Tony Barrell has explored urban legends in a long-running column in The Sunday Times. These include the story that Orson Welles began work on a Batman movie in the 1940s, which was to feature James Cagney as the Riddler and Marlene Dietrich as Catwoman; the persistent rumour that the rock singer Courtney Love is the granddaughter of Marlon Brando; and the idea that a famous 1970s poster of Farrah Fawcett contains a subliminal sexual message concealed in the actress's hair. Genres As with traditional urban legends, many internet rumors are about crimes or crime waves – either fictional or based on real events that have been largely exaggerated. Such stories can be problematic, both because they purport to be relevant modern news and because they do not follow the typical patterns of urban legends. Some legends are medical folklore, such as the claim that eating watermelon seeds will result in a watermelon growing in the stomach, or that going outdoors just after showering will result in catching a cold. Many old wives' tales have grown around the identification of ailments, real and imagined, and the recommended remedies, rituals, and home-grown medical treatments to treat them.[citation needed] Internet urban legends are those spread through the internet, as through Usenet or email or more recently through other social media. They can also be linked to viral online content. Some take the form of chain letters and spread by e-mail, directing the reader to share them or to meet a terrible fate, and following a recognizable outline of hook, threat, and finally request. Paranormal urban-legend stories usually involve someone encountering something supernatural, such as a cryptid—for instance, Bigfoot or Mothman, legendary creatures for which evidence is lacking but which have legions of believers. Research shows that people experiencing sudden or surprising events (such as a Bigfoot sighting) may significantly overestimate the duration of the event. Companies have been accused of hiding "secret messages" behind their logos or packaging, as in the case of the old Procter & Gamble symbol, supposedly an occult figure that gave panache to the brand. (If the thirteen stars in the symbol were connected a certain way, it would show three sixes in a row or looked at the 3 curls at the bottom they form the inverted 6s.) Similarly, a video of a Christian woman "exposing" Monster Energy for using the Hebrew letter vav ( ו ), forming the letter "M", to disguise the number 666 went viral on Facebook. See also References Further reading External links California drought manipulation |
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[SOURCE: https://en.wikipedia.org/w/index.php?title=Urban_legend&action=edit§ion=9] | [TOKENS: 1430] |
Editing Urban legend (section) Copy and paste: – — ° ′ ″ ≈ ≠ ≤ ≥ ± − × ÷ ← → · § Cite your sources: <ref></ref> {{}} {{{}}} | [] [[]] [[Category:]] #REDIRECT [[]] <s></s> <sup></sup> <sub></sub> <code></code> <pre></pre> <blockquote></blockquote> <ref></ref> <ref name="" /> {{Reflist}} <references /> <includeonly></includeonly> <noinclude></noinclude> {{DEFAULTSORT:}} <nowiki></nowiki> <!-- --> <span class="plainlinks"></span> Symbols: ~ | ¡ ¿ † ‡ ↔ ↑ ↓ • ¶ # ∞ ‹› «» ¤ ₳ ฿ ₵ ¢ ₡ ₢ $ ₫ ₯ € ₠ ₣ ƒ ₴ ₭ ₤ ℳ ₥ ₦ ₧ ₰ £ ៛ ₨ ₪ ৳ ₮ ₩ ¥ ♠ ♣ ♥ ♦ 𝄫 ♭ ♮ ♯ 𝄪 © ¼ ½ ¾ Latin: A a Á á À à  â Ä ä Ǎ ǎ Ă ă Ā ā à ã Å å Ą ą Æ æ Ǣ ǣ B b C c Ć ć Ċ ċ Ĉ ĉ Č č Ç ç D d Ď ď Đ đ Ḍ ḍ Ð ð E e É é È è Ė ė Ê ê Ë ë Ě ě Ĕ ĕ Ē ē Ẽ ẽ Ę ę Ẹ ẹ Ɛ ɛ Ǝ ǝ Ə ə F f G g Ġ ġ Ĝ ĝ Ğ ğ Ģ ģ H h Ĥ ĥ Ħ ħ Ḥ ḥ I i İ ı Í í Ì ì Î î Ï ï Ǐ ǐ Ĭ ĭ Ī ī Ĩ ĩ Į į Ị ị J j Ĵ ĵ K k Ķ ķ L l Ĺ ĺ Ŀ ŀ Ľ ľ Ļ ļ Ł ł Ḷ ḷ Ḹ ḹ M m Ṃ ṃ N n Ń ń Ň ň Ñ ñ Ņ ņ Ṇ ṇ Ŋ ŋ O o Ó ó Ò ò Ô ô Ö ö Ǒ ǒ Ŏ ŏ Ō ō Õ õ Ǫ ǫ Ọ ọ Ő ő Ø ø Œ œ Ɔ ɔ P p Q q R r Ŕ ŕ Ř ř Ŗ ŗ Ṛ ṛ Ṝ ṝ S s Ś ś Ŝ ŝ Š š Ş ş Ș ș Ṣ ṣ ß T t Ť ť Ţ ţ Ț ț Ṭ ṭ Þ þ U u Ú ú Ù ù Û û Ü ü Ǔ ǔ Ŭ ŭ Ū ū Ũ ũ Ů ů Ų ų Ụ ụ Ű ű Ǘ ǘ Ǜ ǜ Ǚ ǚ Ǖ ǖ V v W w Ŵ ŵ X x Y y Ý ý Ŷ ŷ Ÿ ÿ Ỹ ỹ Ȳ ȳ Z z Ź ź Ż ż Ž ž ß Ð ð Þ þ Ŋ ŋ Ə ə Greek: Ά ά Έ έ Ή ή Ί ί Ό ό Ύ ύ Ώ ώ Α α Β β Γ γ Δ δ Ε ε Ζ ζ Η η Θ θ Ι ι Κ κ Λ λ Μ μ Ν ν Ξ ξ Ο ο Π π Ρ ρ Σ σ ς Τ τ Υ υ Φ φ Χ χ Ψ ψ Ω ω {{Polytonic|}} Cyrillic: А а Б б В в Г г Ґ ґ Ѓ ѓ Д д Ђ ђ Е е Ё ё Є є Ж ж З з Ѕ ѕ И и І і Ї ї Й й Ј ј К к Ќ ќ Л л Љ љ М м Н н Њ њ О о П п Р р С с Т т Ћ ћ У у Ў ў Ф ф Х х Ц ц Ч ч Џ џ Ш ш Щ щ Ъ ъ Ы ы Ь ь Э э Ю ю Я я ́ IPA: t̪ d̪ ʈ ɖ ɟ ɡ ɢ ʡ ʔ ɸ β θ ð ʃ ʒ ɕ ʑ ʂ ʐ ç ʝ ɣ χ ʁ ħ ʕ ʜ ʢ ɦ ɱ ɳ ɲ ŋ ɴ ʋ ɹ ɻ ɰ ʙ ⱱ ʀ ɾ ɽ ɫ ɬ ɮ ɺ ɭ ʎ ʟ ɥ ʍ ɧ ʼ ɓ ɗ ʄ ɠ ʛ ʘ ǀ ǃ ǂ ǁ ɨ ʉ ɯ ɪ ʏ ʊ ø ɘ ɵ ɤ ə ɚ ɛ œ ɜ ɝ ɞ ʌ ɔ æ ɐ ɶ ɑ ɒ ʰ ʱ ʷ ʲ ˠ ˤ ⁿ ˡ ˈ ˌ ː ˑ ̪ {{IPA|}} This page is a member of 9 hidden categories (help): |
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[SOURCE: https://en.wikipedia.org/w/index.php?title=Urban_legend&action=edit§ion=10] | [TOKENS: 1430] |
Editing Urban legend (section) Copy and paste: – — ° ′ ″ ≈ ≠ ≤ ≥ ± − × ÷ ← → · § Cite your sources: <ref></ref> {{}} {{{}}} | [] [[]] [[Category:]] #REDIRECT [[]] <s></s> <sup></sup> <sub></sub> <code></code> <pre></pre> <blockquote></blockquote> <ref></ref> <ref name="" /> {{Reflist}} <references /> <includeonly></includeonly> <noinclude></noinclude> {{DEFAULTSORT:}} <nowiki></nowiki> <!-- --> <span class="plainlinks"></span> Symbols: ~ | ¡ ¿ † ‡ ↔ ↑ ↓ • ¶ # ∞ ‹› «» ¤ ₳ ฿ ₵ ¢ ₡ ₢ $ ₫ ₯ € ₠ ₣ ƒ ₴ ₭ ₤ ℳ ₥ ₦ ₧ ₰ £ ៛ ₨ ₪ ৳ ₮ ₩ ¥ ♠ ♣ ♥ ♦ 𝄫 ♭ ♮ ♯ 𝄪 © ¼ ½ ¾ Latin: A a Á á À à  â Ä ä Ǎ ǎ Ă ă Ā ā à ã Å å Ą ą Æ æ Ǣ ǣ B b C c Ć ć Ċ ċ Ĉ ĉ Č č Ç ç D d Ď ď Đ đ Ḍ ḍ Ð ð E e É é È è Ė ė Ê ê Ë ë Ě ě Ĕ ĕ Ē ē Ẽ ẽ Ę ę Ẹ ẹ Ɛ ɛ Ǝ ǝ Ə ə F f G g Ġ ġ Ĝ ĝ Ğ ğ Ģ ģ H h Ĥ ĥ Ħ ħ Ḥ ḥ I i İ ı Í í Ì ì Î î Ï ï Ǐ ǐ Ĭ ĭ Ī ī Ĩ ĩ Į į Ị ị J j Ĵ ĵ K k Ķ ķ L l Ĺ ĺ Ŀ ŀ Ľ ľ Ļ ļ Ł ł Ḷ ḷ Ḹ ḹ M m Ṃ ṃ N n Ń ń Ň ň Ñ ñ Ņ ņ Ṇ ṇ Ŋ ŋ O o Ó ó Ò ò Ô ô Ö ö Ǒ ǒ Ŏ ŏ Ō ō Õ õ Ǫ ǫ Ọ ọ Ő ő Ø ø Œ œ Ɔ ɔ P p Q q R r Ŕ ŕ Ř ř Ŗ ŗ Ṛ ṛ Ṝ ṝ S s Ś ś Ŝ ŝ Š š Ş ş Ș ș Ṣ ṣ ß T t Ť ť Ţ ţ Ț ț Ṭ ṭ Þ þ U u Ú ú Ù ù Û û Ü ü Ǔ ǔ Ŭ ŭ Ū ū Ũ ũ Ů ů Ų ų Ụ ụ Ű ű Ǘ ǘ Ǜ ǜ Ǚ ǚ Ǖ ǖ V v W w Ŵ ŵ X x Y y Ý ý Ŷ ŷ Ÿ ÿ Ỹ ỹ Ȳ ȳ Z z Ź ź Ż ż Ž ž ß Ð ð Þ þ Ŋ ŋ Ə ə Greek: Ά ά Έ έ Ή ή Ί ί Ό ό Ύ ύ Ώ ώ Α α Β β Γ γ Δ δ Ε ε Ζ ζ Η η Θ θ Ι ι Κ κ Λ λ Μ μ Ν ν Ξ ξ Ο ο Π π Ρ ρ Σ σ ς Τ τ Υ υ Φ φ Χ χ Ψ ψ Ω ω {{Polytonic|}} Cyrillic: А а Б б В в Г г Ґ ґ Ѓ ѓ Д д Ђ ђ Е е Ё ё Є є Ж ж З з Ѕ ѕ И и І і Ї ї Й й Ј ј К к Ќ ќ Л л Љ љ М м Н н Њ њ О о П п Р р С с Т т Ћ ћ У у Ў ў Ф ф Х х Ц ц Ч ч Џ џ Ш ш Щ щ Ъ ъ Ы ы Ь ь Э э Ю ю Я я ́ IPA: t̪ d̪ ʈ ɖ ɟ ɡ ɢ ʡ ʔ ɸ β θ ð ʃ ʒ ɕ ʑ ʂ ʐ ç ʝ ɣ χ ʁ ħ ʕ ʜ ʢ ɦ ɱ ɳ ɲ ŋ ɴ ʋ ɹ ɻ ɰ ʙ ⱱ ʀ ɾ ɽ ɫ ɬ ɮ ɺ ɭ ʎ ʟ ɥ ʍ ɧ ʼ ɓ ɗ ʄ ɠ ʛ ʘ ǀ ǃ ǂ ǁ ɨ ʉ ɯ ɪ ʏ ʊ ø ɘ ɵ ɤ ə ɚ ɛ œ ɜ ɝ ɞ ʌ ɔ æ ɐ ɶ ɑ ɒ ʰ ʱ ʷ ʲ ˠ ˤ ⁿ ˡ ˈ ˌ ː ˑ ̪ {{IPA|}} This page is a member of 9 hidden categories (help): |
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[SOURCE: https://en.wikipedia.org/wiki/Urban_legend#cite_note-Radford_and_Frazier_(2017)-52] | [TOKENS: 2322] |
Contents Urban legend Urban legend (sometimes modern legend, urban myth, or simply legend) is a genre of folklore concerning stories about an unusual (usually scary) or humorous event that many people believe to be true but largely are not. These legends can be entertaining but often concern mysterious and troubling events, such as disappearances and strange objects or entities. Urban legends may confirm moral standards, reflect prejudices, or be a way to make sense of societal anxieties. In the past, urban legends were most often circulated orally, at gatherings and around the campfire for instance. Now, they can be spread by any media, including newspapers, mobile news apps, e-mail, and most often, social media. Some urban legends have passed through the years/decades with only minor changes, in where the time period takes place. Generic urban legends are often altered to suit regional variations, but the lesson or moral generally remains the same. Origin and structure The term "urban legend", as used by folklorists, has appeared in print since at least 1968, when it was used by Richard Dorson. Jan Harold Brunvand, professor of English at the University of Utah, introduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional societies, and second, that one could learn much about urban and modern culture by studying such tales. Many urban legends are framed as complete stories with plot and characters. The compelling appeal of a typical urban legend is its elements of mystery, horror, fear, or humor. Often they serve as cautionary tales. Some urban legends are morality tales that depict someone acting in a disagreeable manner, only to wind up in trouble, hurt, or dead. Urban legends will often try to invoke a feeling of disgust in the reader which tends to make these stories more memorable and potent. Elements of shock value can be found in almost every form of urban legend and are partially what makes these tales so impactful. An urban legend may include elements of the supernatural or paranormal. Propagation and belief As Jan Brunvand points out, antecedent legends including some of the motifs, themes and symbolism of the urtexts can readily be identified. Cases that may have been at least partially inspired by real events include "The Death Car" (traced by Richard Dorson to Michigan, United States); "the Solid Cement Cadillac" and the possible origin of "The Hook" in the 1946 series of Lovers' Lane murders in Texarkana, Texas, United States. The urban legend that Coca-Cola developed the drink Fanta to sell in Nazi Germany without public backlash originated as the actual tale of German Max Keith, who invented the drink and ran Coca-Cola's operations in Germany during World War II. The narrator of an urban legend may claim it happened to a friend (or to a friend of a friend), which serves to personalize, authenticate and enhance the power of the narrative while distancing the teller from the tall tale. Many urban legends depict horrific crimes, contaminated foods, or other situations that would potentially affect many people. Anyone believing such stories might feel compelled to warn loved ones. On occasion, news organizations, school officials and even police departments have issued warnings concerning the latest threat. According to the "Lights Out" rumor, street gang members would drive without headlights until a compassionate motorist responded with the traditional flashing of headlights, whereupon a prospective new gang member would have to murder the citizen as a requirement of initiation. A fax retelling this legend received at the Nassau County, Florida, fire department was forwarded to police, and from there to all city departments. The Minister of Defence for Canada was taken in by it also; he forwarded an urgent security warning to all Ontario Members of Parliament. Urban legends typically include common elements: the tale is retold on behalf of the original witness or participant; dire warnings are often given for those who might not heed the advice or lesson contained therein (a typical element of many e-mail phishing scams); and the tale is often touted as "something a friend told me", the friend being identified by first name only or not identified at all. Such legends seem to be believable and even provocative, as some readers are led in turn to pass them on, including on social media platforms that instantly reach millions worldwide. Many are essentially extended jokes, told as if they were true events. Persistent urban legends do often maintain a degree of plausibility, as in the story a serial killer deliberately hiding in the back seat of a car. Another such example since the 1970s has been the recurring rumor that the Procter & Gamble Company was associated with Satan-worshippers because of details within its 19th-century "57" trademark. The legend interrupted the company's business to the point that it stopped using the trademark. Relation to mythology The earliest term by which these narratives were known, "urban belief tales", highlights what was then thought of as a key property: their tellers regarded the stories as true accounts, and the device of the FOAF (acronym for "Friend of a Friend" invented by English writer and folklorist Rodney Dale in 1976) was a spurious but significant effort at authentication. The coinage leads in turn to the terms "FOAFlore" and "FOAFtale". While at least one classic legend, the "Death Car", has been shown to have some basis in fact, folklorists have an interest in debunking those narratives only to the degree that establishing non-factuality warrants the assumption that there must be some other reason why the tales are told, re-told and believed. As in the case of myth, the narratives are believed because they construct and reinforce the worldview of the group within which they are told, or "because they provide us with coherent and convincing explanations of complex events". Social scientists have started to draw on urban legends in order to help explain complex socio-psychological beliefs, such as attitudes to crime, childcare, fast food, SUVs and other "family" choices. The authors make an explicit connection between urban legends and popular folklore, such as Grimm's Fairy Tales, where similar themes and motifs arise. For that reason, it is characteristic of groups within which a given narrative circulates to vehemently reject claims or demonstrations of non-factuality; an example would be the expressions of outrage by police officers who are told that adulteration of Halloween treats by strangers (the subject of periodic moral panics) occurs extremely rarely, if at all. Documentation The Internet has made it easier both to spread and to debunk urban legends. For instance, the Usenet newsgroup alt.folklore.urban and several other websites, most notably snopes.com, focus on discussing, tracking, and analyzing urban legends. The United States Department of Energy had a now-discontinued service called Hoaxbusters that dealt with computer-distributed hoaxes and legends. The most notable such hoaxes are known as creepypastas, which are typically horror stories written anonymously. Although most are regarded as obviously false, some, such as the Slender Man, have gained a following of people that do believe in them. Television shows such as Urban Legends, Beyond Belief: Fact or Fiction, and later Mostly True Stories: Urban Legends Revealed, feature re-enactments of urban legends, detailing the accounts of the tales and (typically later in an episode) revealing any factual basis they may have. The Discovery Channel TV show MythBusters (2003–2016) tried to prove or disprove several urban legends by attempting to reproduce them using the scientific method. The 1998 film Urban Legend featured students discussing popular urban legends while at the same time falling victim to killings re-enacting them. The 1999 film The Blair Witch Project purposefully positioned itself as an urban legend to gain viral hype and succeeded in fooling many that it was based on a real disappearance. The lack of widespread social media and search engines helped it proliferate in the months leading up to its release. Between 1992 and 1998 The Guardian newspaper "Weekend" section published the illustrated "Urban Myths" column by Phil Healey and Rick Glanvill, with content taken from a series of four books: Urban Myths, The Return of Urban Myths, Urban Myths Unplugged, and Now! That's What I Call Urban Myths. The 1994 comics anthology the Big Book of Urban Legends, written by Robert Boyd, Jan Harold Brunvand, and Robert Loren Fleming, featured 200 urban legends, displayed as comics.[citation needed] The British writer Tony Barrell has explored urban legends in a long-running column in The Sunday Times. These include the story that Orson Welles began work on a Batman movie in the 1940s, which was to feature James Cagney as the Riddler and Marlene Dietrich as Catwoman; the persistent rumour that the rock singer Courtney Love is the granddaughter of Marlon Brando; and the idea that a famous 1970s poster of Farrah Fawcett contains a subliminal sexual message concealed in the actress's hair. Genres As with traditional urban legends, many internet rumors are about crimes or crime waves – either fictional or based on real events that have been largely exaggerated. Such stories can be problematic, both because they purport to be relevant modern news and because they do not follow the typical patterns of urban legends. Some legends are medical folklore, such as the claim that eating watermelon seeds will result in a watermelon growing in the stomach, or that going outdoors just after showering will result in catching a cold. Many old wives' tales have grown around the identification of ailments, real and imagined, and the recommended remedies, rituals, and home-grown medical treatments to treat them.[citation needed] Internet urban legends are those spread through the internet, as through Usenet or email or more recently through other social media. They can also be linked to viral online content. Some take the form of chain letters and spread by e-mail, directing the reader to share them or to meet a terrible fate, and following a recognizable outline of hook, threat, and finally request. Paranormal urban-legend stories usually involve someone encountering something supernatural, such as a cryptid—for instance, Bigfoot or Mothman, legendary creatures for which evidence is lacking but which have legions of believers. Research shows that people experiencing sudden or surprising events (such as a Bigfoot sighting) may significantly overestimate the duration of the event. Companies have been accused of hiding "secret messages" behind their logos or packaging, as in the case of the old Procter & Gamble symbol, supposedly an occult figure that gave panache to the brand. (If the thirteen stars in the symbol were connected a certain way, it would show three sixes in a row or looked at the 3 curls at the bottom they form the inverted 6s.) Similarly, a video of a Christian woman "exposing" Monster Energy for using the Hebrew letter vav ( ו ), forming the letter "M", to disguise the number 666 went viral on Facebook. See also References Further reading External links California drought manipulation |
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Contents Monster Energy Monster Energy is a brand of energy drinks that was created by Hansen Natural Company (now Monster Beverage Corporation) in April 2002 and released to the public with its original flavor on April 18, 2002. In 2022, Monster Energy had a 30.1% share of the American energy drink market, the second-highest after Red Bull. As of April 2025, there are over 150 different flavors under the Monster brand worldwide, including its core Monster Energy line, Java Monster, Zero Ultra, Juice, Maxx, Hydro, HydroSport, Extra Strength, Dragon Tea, Muscle, Import, and Rehab. Monster Energy is known for their sponsorship and support for extreme sports events, such as Ultimate Fighting Championship, ONE Championship, MotoGP, BMX, motocross, Motorcycle speedway, skateboarding, snowboarding and the Monster Energy NASCAR Cup Series (2017–19). Monster currently sponsors the FIA World Rallycross Championship, the Invictus Games Foundation, rally driver Oliver Solberg, two of Dreyer & Reinbold Racing's Nitro Rallycross drivers, the PBR: Unleash the Beast Professional Bull Riders tour, the bag of golfer Tiger Woods, F1 team McLaren as well as the helmets of the Mercedes AMG Petronas F1 drivers. The company also promotes a number of bands and artists, such as Fetty Wap, Iggy Azalea, 21 Savage, Anthrax, The Word Alive, Machine Gun Kelly, Poppy, Papa Roach, and Five Finger Death Punch. Ingredients The caffeine content of most Monster Energy drinks is approximately 10 mg/oz (33.81 mg / 100 mL), or 160 mg for a 16oz (473 mL) can. The packaging usually contains a warning label advising consumers against drinking more than 48oz per day (500 mL per day in Australia). The drinks are not recommended for pregnant women or people sensitive to caffeine. The ingredients include carbonated water, sucrose, glucose, citric acid, natural flavors, taurine, sodium citrate, color added, panax ginseng root extract, L-carnitine L-tartrate, caffeine, sorbic acid, benzoic acid, niacinamide, sodium chloride, Glycine max glucuronolactone, inositol, guarana seed extract, pyridoxine hydrochloride, sucralose, riboflavin, maltodextrin, and cyanocobalamin. Health concerns Energy drinks have been associated with health risks, such as masking the effects of intoxication when mixed and consumed with alcohol, and excessive or repeated consumption can lead to cardiac and psychiatric conditions. However, the European Food Safety Authority (EFSA) concluded that an adequate consumption of Monster and other popular energy drinks is safe and that the amount of caffeine in standard Monster cans is unlikely to interact adversely with other typical constituents of energy drinks or with alcohol. Energy drinks have the effects that caffeine and sugar give, but there is no distinct evidence that the wide variety of other ingredients has any effect. In December 2011, 14-year-old Anais Fournier died of "cardiac arrhythmia due to caffeine toxicity" after drinking two 24 US fluid ounces (710 mL) cans of Monster Energy drink containing 240 mg of caffeine per can. Fournier had a pre-existing heart condition, as well as Ehlers–Danlos syndrome. In October 2012, her parents sued the company. Monster Energy has insisted that its energy drink played no role in Fournier's death. A request under the U.S. Freedom of Information Act revealed that from 2003 to 2012 the Food and Drug Administration (FDA) had received reports of five deaths occurring after drinking Monster Energy. The reports did not prove a causal link between the drink and any health problems. In May 2015, the Food Safety and Standards Authority of India (FSSAI) banned the sale of Monster and other energy drinks that contained both caffeine and ginseng. Varieties The varieties of Monster include: In 2023, Monster launched the Monster Beast line of alcoholic beverages. The first release, The Beast Unleashed, featured flavors inspired by classic Monster Energy drinks but reformulated without sugar or caffeine, and brewed with alcohol at 6.0% alcohol by volume. The Beast Unleashed flavors include: Later in 2023, Monster introduced the Nasty Beast line, a series of hard iced tea beverages targeting the flavored malt beverage market and competing with brands like Twisted Tea. Like The Beast Unleashed, these contain 6.0% ABV. Nasty Beast flavors include: Packaging includes 12 US fl oz (350 mL) variety packs and 24 US fl oz (710 mL) singles, depending on the flavor.[citation needed] Advertising Monster Energy is advertised mainly through sponsorship of sporting events, including motocross, BMX, mountain biking, snowboarding, skateboarding, car racing, speedway, and also through sponsorship of esports events. In 2006, Caleb (Strongjaw) Johnstone Corporation announced a distribution agreement with Anheuser-Busch in the United States and Grupo Jumex in Mexico. Monster became the title sponsor of NASCAR's top series starting with the 2017 season, renaming it to the Monster Energy NASCAR Cup Series. The name lasted through 2019; although Monster offered to extend the sponsorship, NASCAR rejected it in favor of a new sponsorship model. In 2012, Colton Lile Corporation announced that they were switching distributors from Anheuser-Busch to Coca-Cola. In 2012, a Monster Jam monster truck sponsored by Monster Energy debuted in El Paso, Texas, with Damon Bradshaw driving. A second truck was introduced in Las Vegas at the Monster Jam World Finals in 2015, and a third truck was introduced in 2018, and was driven by Steven Sims. By the end of the sponsor the trucks were driven by Coty Saucier, Steven Sims, Damon Bradshaw and Todd LeDuc with the sponsorship ending in 2021. The design was created by McLean Design, a California-based strategic branding firm. The logo is composed of a vibrant green "M", composed of three lines on a field of black. The "M" is stylized in such a way as to imply that it is formed by the claws of a monster ripping through the can. Endorsements In August 2017, Monster renewed a sponsorship with mixed martial arts champion Conor McGregor; they are also endorsed by Cain Velasquez and Jon "Bones" Jones. In November 2012, the firm announced a long-term partnership with the Professional Bull Riders, and currently sponsors several riders including Jose Vitor Leme, Cody Teel, and Derek Kolbaba. Starting in 2018, they became the title sponsor of the PBR's premiership tour, known as the Unleash the Beast tour. The firm has served as the official energy drink sponsor of multiple X Games contests, including the 2017 summer games in Minneapolis and the 2017 winter games in Aspen. Among the athletes on their team are skateboarders Nyjah Huston, Ishod Wair and Chris Cole, three-time gold-winning skier David Wise, Olympic freestyle skier Gus Kenworthy and Olympic gold medalist snowboarder Iouri Podladtchikov. In December 2016, it was announced that Monster would replace Sprint Corporation as title sponsor of NASCAR's premier series. NASCAR's chief marketing officer cited Monster's "youthful and edgy" brands a driving force behind the deal, . In April 2019, it was reported that NASCAR rejected Monster Energy's offer to extend its sponsorship through 2020 in favor of a new tiered sponsorship model. Monster is endorsed by NASCAR driver Tyler Reddick and sponsors his No. 45 23XI Racing car, as well as his 23XI racing Riley Herbst as well as their Toyota Racing teammate Ty Gibbs and his No. 54 Joe Gibbs Racing car. They are also endorsed by Reddick's predecessor, Kurt Busch, who was forced into retirement due to injuries after the 2022 season. They have also had sponsored Robby Gordon, Ricky Carmichael, and the No. 54 Xfinity Series car of Joe Gibbs Racing/Kyle Busch Motorsports. Monster sponsored Formula 1 team Mercedes-AMG Petronas Motorsport between 2010 and 2023 and was endorsed by the team's drivers, George Russell and seven-time world champion Lewis Hamilton. Hamilton also has a signature drink with the brand, "LH44". Monster Energy partnered with McLaren from the 2024 season onwards, introducing a Lando Norris-inspired flavour featuring his helmet design on the can. The company will continue to sponsor Hamilton on a personal level. The company was endorsed by Australian touring car driver Jamie Whincup from late 2009 to 2012. The deal was canceled abruptly for the 2013 season, when his team Triple Eight signed rival Red Bull as sponsor. Monster partnered with James Courtney and Holden Racing Team for the 2016 International V8 Supercars Championship, and is now associated with Tickford Racing as primary sponsor of Cameron Waters Ford Mustang Supercar. Monster Energy has been the main sponsor of Formula Drift champion Vaughn Gittin Jr. since 2010, and NHRA racer Brittany Force since 2015. The brand has sponsored rally drivers such as Ken Block, Liam Doran and Nani Roma. On May 18, 2022, it was announced that Monster Energy would sponsor Andreas Bakkerud and Robin Larsson of Dreyer & Reinbold Racing in Nitro Rallycross. Monster Energy also has a big presence in the desert racing scene. It is the main sponsor for the Baja 1000 and Baja 500, and a variety of teams in different classes, including Trophy Truck drivers Cameron Steele, Alan Ampudia and Kyle LeDuc. Monster Energy is the primary sponsor for Yamaha Motor Racing in MotoGP since 2019 and also sponsors riders such as Valentino Rossi, Franco Morbidelli, and Francesco Bagnaia. The firm has also been the title sponsor of the Catalan motorcycle Grand Prix since 2014, and the British motorcycle Grand Prix since 2021. The brand has been the main sponsor of the Speedway Grand Prix and Speedway World Cup since 2012, and also supports several riders. Monster has sponsored motocross riders such as Jeremy McGrath, Chad Reed, Ryan Villopoto, Nate Adams, Taka Higashino and Ricky Carmichael. The brand sponsors the Kawasaki, and Yamaha motocross factory teams. In 2016, the firm has aided the return of factory Yamaha to United States as the title sponsor of the team, officially named Monster Energy/360fly/Chaparral/Yamaha Factory Racing. During this time, Monster Energy served as a title sponsor for the Star Racing Yamaha team, which also took over the 450 program from Factory Yamaha in 2021. They have gone on to win the 2021 AMA Pro Motocross Championship with Dylan Ferrandis, and the 2022 AMA Supercross and AMA Pro Motocross Championships with Eli Tomac.[citation needed] The brand also is the main sponsor of the Honda and Hero factory teams in the FIM Cross-Country Rallies World Championship and later the World Rally-Raid Championship since 2016 and 2023 respectively. In June 2015, Monster agreed to a sponsorship deal with Zayat Stables to sponsor the race horse American Pharoah, rumored to be the largest single-horse advertising sponsorship to-date. The deal allows the product's logo to be used on the horse sheets, on jockey Victor Espinoza's shirt and boots, as well as caps and other gear worn by people around the horse. Monster Energy also sponsors several individuals in the esports community, as well as esports associations. The company broke into esports with their sponsorship of Evil Geniuses, one of the premiere North American multi-game organizations. Monster Energy is affiliated with esports in North America, Asia, Europe, and Australia. Some of the organizations and individuals they support or have supported include the Australian organization "MindFreak", Paris Saint-Germain eSports, and the streamer TimTheTatman. Corporate Monster Beverage Corporation has been criticized for its policy of indiscriminately suing companies and/or brands that use the word monster, the letter M, or the word beast in their marketing for trademark infringement, despite such trademarks being generally dissimilar or distinguishable from Monster's. The words monster and beast have existed in the English language since the 13th century, with the Latin letter M tracing back to the 7th century BC. By 2019, the company has initiated over a thousand trademark cases that have been reviewed by the US court system or US Patent and Trademark Office's (USPTO) Trademark Trial and Appeal Board, making them a poster child for "trademark bullying" which the USPTO defines as "a trademark owner that uses its trademark rights to harass and intimidate another business beyond what the law might be reasonably interpreted to allow." Examples of such lawsuits include the 2009 ones against Bevreview.com, a beverage review site that published an unfavorable review of the Monster Energy drink, Rock Art Brewery from Vermont that marketed a beer named "Vermonster", and the aquarium hobbyist site MonsterFishKeepers.com in 2012. The "Vermonster" case was even brought up by Senator Patrick Leahy in a study of problematic trademark litigation tactics. Monster Beverage dropped the lawsuit against the microbrewery due to the adverse publicity the lawsuit generated. In a four year case from 2015 to 2019, Monster sued Maple Leaf Sports & Entertainment (MLSE), the parent of the Toronto Raptors, and the NBA. MLSE and NBA had applied to register the Raptor's logo Raptors, a basketball with three diagonal claw gashes, for various goods and services. The Trademark Trial and Appeal Board dismissed Monster's claim. In March 2016, Monster filed a lawsuit to revoke the company trademark of Thunder Beast LLC of Washington, D.C., a small root beer brewery, insisting the use of "beast" in the company name encroached on Monster's trademark slogan, "Unleash the Beast". The owner of Thunder Beast, Stephen Norberg, was fighting Monster's lawsuit as of 2019. In August 2018, Monsta Pizza of Wendover in Buckinghamshire, United Kingdom, fought a claim brought by Monster Energy in the Intellectual Property Office. The claim was that the pizza firm could be mistaken for Monster Energy, leaving customers confused. The pizza firm won a landmark ruling against Monster Energy, when the court decided there would be no case of misrepresentation. In fact, Monster Energy loses many of their lawsuits, however as with other cases of "trademark bullying" the main goal of the lawsuit seem to be bankrupting the opposition at which they are quite successful. In April 2023, Monster Beverage Corporation sued independent videogame developer Glowstick Entertainment for their horror party game Dark Deception: Monsters and Mortals. Apparently to Monster Beverage, the use of "Monster" in the title of the game and their green and black logo make it "very confusing" because of the similarities between the two. Glowstick Entertainment's head creator, Vincent Livings, had decided to fight it in court and has since won the case. Additionally later that month, it was discovered that over 100 trademark complaints had been filed in Japan, including complaints against the Pokémon (1996–), Monster Hunter (2004–), and Monster Musume (2012–) franchises, the first of which predates the Monster Energy brand by over half a decade. Monster Energy has occasionally been on the other side of copyright infringement lawsuits. For example, in August 2012, the Beastie Boys filed a lawsuit against the company for copyright infringement over Monster's use of their music played by Z-Trip in an online campaign. In 2014, a jury found Monster Beverage Corporation had infringed on Beastie Boys' copyright by using songs without permission, and owed the group $1.7 million. In popular culture Christine Weick, an American Christian activist and author, created a video that argued that Monster Energy sports drinks are associated with Satan. The November 2014 video was published on YouTube, garnering over 14 million views as of 2024. The viral nature of the video got her an appearance on the Web Redemption segment of Comedy Central's Tosh.0. The energy drink also features prominently as product placement in the video game Death Stranding (2019), in which it restores stamina and can be consumed by the main character in his private room. References External links |
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Contents Urban legend Urban legend (sometimes modern legend, urban myth, or simply legend) is a genre of folklore concerning stories about an unusual (usually scary) or humorous event that many people believe to be true but largely are not. These legends can be entertaining but often concern mysterious and troubling events, such as disappearances and strange objects or entities. Urban legends may confirm moral standards, reflect prejudices, or be a way to make sense of societal anxieties. In the past, urban legends were most often circulated orally, at gatherings and around the campfire for instance. Now, they can be spread by any media, including newspapers, mobile news apps, e-mail, and most often, social media. Some urban legends have passed through the years/decades with only minor changes, in where the time period takes place. Generic urban legends are often altered to suit regional variations, but the lesson or moral generally remains the same. Origin and structure The term "urban legend", as used by folklorists, has appeared in print since at least 1968, when it was used by Richard Dorson. Jan Harold Brunvand, professor of English at the University of Utah, introduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional societies, and second, that one could learn much about urban and modern culture by studying such tales. Many urban legends are framed as complete stories with plot and characters. The compelling appeal of a typical urban legend is its elements of mystery, horror, fear, or humor. Often they serve as cautionary tales. Some urban legends are morality tales that depict someone acting in a disagreeable manner, only to wind up in trouble, hurt, or dead. Urban legends will often try to invoke a feeling of disgust in the reader which tends to make these stories more memorable and potent. Elements of shock value can be found in almost every form of urban legend and are partially what makes these tales so impactful. An urban legend may include elements of the supernatural or paranormal. Propagation and belief As Jan Brunvand points out, antecedent legends including some of the motifs, themes and symbolism of the urtexts can readily be identified. Cases that may have been at least partially inspired by real events include "The Death Car" (traced by Richard Dorson to Michigan, United States); "the Solid Cement Cadillac" and the possible origin of "The Hook" in the 1946 series of Lovers' Lane murders in Texarkana, Texas, United States. The urban legend that Coca-Cola developed the drink Fanta to sell in Nazi Germany without public backlash originated as the actual tale of German Max Keith, who invented the drink and ran Coca-Cola's operations in Germany during World War II. The narrator of an urban legend may claim it happened to a friend (or to a friend of a friend), which serves to personalize, authenticate and enhance the power of the narrative while distancing the teller from the tall tale. Many urban legends depict horrific crimes, contaminated foods, or other situations that would potentially affect many people. Anyone believing such stories might feel compelled to warn loved ones. On occasion, news organizations, school officials and even police departments have issued warnings concerning the latest threat. According to the "Lights Out" rumor, street gang members would drive without headlights until a compassionate motorist responded with the traditional flashing of headlights, whereupon a prospective new gang member would have to murder the citizen as a requirement of initiation. A fax retelling this legend received at the Nassau County, Florida, fire department was forwarded to police, and from there to all city departments. The Minister of Defence for Canada was taken in by it also; he forwarded an urgent security warning to all Ontario Members of Parliament. Urban legends typically include common elements: the tale is retold on behalf of the original witness or participant; dire warnings are often given for those who might not heed the advice or lesson contained therein (a typical element of many e-mail phishing scams); and the tale is often touted as "something a friend told me", the friend being identified by first name only or not identified at all. Such legends seem to be believable and even provocative, as some readers are led in turn to pass them on, including on social media platforms that instantly reach millions worldwide. Many are essentially extended jokes, told as if they were true events. Persistent urban legends do often maintain a degree of plausibility, as in the story a serial killer deliberately hiding in the back seat of a car. Another such example since the 1970s has been the recurring rumor that the Procter & Gamble Company was associated with Satan-worshippers because of details within its 19th-century "57" trademark. The legend interrupted the company's business to the point that it stopped using the trademark. Relation to mythology The earliest term by which these narratives were known, "urban belief tales", highlights what was then thought of as a key property: their tellers regarded the stories as true accounts, and the device of the FOAF (acronym for "Friend of a Friend" invented by English writer and folklorist Rodney Dale in 1976) was a spurious but significant effort at authentication. The coinage leads in turn to the terms "FOAFlore" and "FOAFtale". While at least one classic legend, the "Death Car", has been shown to have some basis in fact, folklorists have an interest in debunking those narratives only to the degree that establishing non-factuality warrants the assumption that there must be some other reason why the tales are told, re-told and believed. As in the case of myth, the narratives are believed because they construct and reinforce the worldview of the group within which they are told, or "because they provide us with coherent and convincing explanations of complex events". Social scientists have started to draw on urban legends in order to help explain complex socio-psychological beliefs, such as attitudes to crime, childcare, fast food, SUVs and other "family" choices. The authors make an explicit connection between urban legends and popular folklore, such as Grimm's Fairy Tales, where similar themes and motifs arise. For that reason, it is characteristic of groups within which a given narrative circulates to vehemently reject claims or demonstrations of non-factuality; an example would be the expressions of outrage by police officers who are told that adulteration of Halloween treats by strangers (the subject of periodic moral panics) occurs extremely rarely, if at all. Documentation The Internet has made it easier both to spread and to debunk urban legends. For instance, the Usenet newsgroup alt.folklore.urban and several other websites, most notably snopes.com, focus on discussing, tracking, and analyzing urban legends. The United States Department of Energy had a now-discontinued service called Hoaxbusters that dealt with computer-distributed hoaxes and legends. The most notable such hoaxes are known as creepypastas, which are typically horror stories written anonymously. Although most are regarded as obviously false, some, such as the Slender Man, have gained a following of people that do believe in them. Television shows such as Urban Legends, Beyond Belief: Fact or Fiction, and later Mostly True Stories: Urban Legends Revealed, feature re-enactments of urban legends, detailing the accounts of the tales and (typically later in an episode) revealing any factual basis they may have. The Discovery Channel TV show MythBusters (2003–2016) tried to prove or disprove several urban legends by attempting to reproduce them using the scientific method. The 1998 film Urban Legend featured students discussing popular urban legends while at the same time falling victim to killings re-enacting them. The 1999 film The Blair Witch Project purposefully positioned itself as an urban legend to gain viral hype and succeeded in fooling many that it was based on a real disappearance. The lack of widespread social media and search engines helped it proliferate in the months leading up to its release. Between 1992 and 1998 The Guardian newspaper "Weekend" section published the illustrated "Urban Myths" column by Phil Healey and Rick Glanvill, with content taken from a series of four books: Urban Myths, The Return of Urban Myths, Urban Myths Unplugged, and Now! That's What I Call Urban Myths. The 1994 comics anthology the Big Book of Urban Legends, written by Robert Boyd, Jan Harold Brunvand, and Robert Loren Fleming, featured 200 urban legends, displayed as comics.[citation needed] The British writer Tony Barrell has explored urban legends in a long-running column in The Sunday Times. These include the story that Orson Welles began work on a Batman movie in the 1940s, which was to feature James Cagney as the Riddler and Marlene Dietrich as Catwoman; the persistent rumour that the rock singer Courtney Love is the granddaughter of Marlon Brando; and the idea that a famous 1970s poster of Farrah Fawcett contains a subliminal sexual message concealed in the actress's hair. Genres As with traditional urban legends, many internet rumors are about crimes or crime waves – either fictional or based on real events that have been largely exaggerated. Such stories can be problematic, both because they purport to be relevant modern news and because they do not follow the typical patterns of urban legends. Some legends are medical folklore, such as the claim that eating watermelon seeds will result in a watermelon growing in the stomach, or that going outdoors just after showering will result in catching a cold. Many old wives' tales have grown around the identification of ailments, real and imagined, and the recommended remedies, rituals, and home-grown medical treatments to treat them.[citation needed] Internet urban legends are those spread through the internet, as through Usenet or email or more recently through other social media. They can also be linked to viral online content. Some take the form of chain letters and spread by e-mail, directing the reader to share them or to meet a terrible fate, and following a recognizable outline of hook, threat, and finally request. Paranormal urban-legend stories usually involve someone encountering something supernatural, such as a cryptid—for instance, Bigfoot or Mothman, legendary creatures for which evidence is lacking but which have legions of believers. Research shows that people experiencing sudden or surprising events (such as a Bigfoot sighting) may significantly overestimate the duration of the event. Companies have been accused of hiding "secret messages" behind their logos or packaging, as in the case of the old Procter & Gamble symbol, supposedly an occult figure that gave panache to the brand. (If the thirteen stars in the symbol were connected a certain way, it would show three sixes in a row or looked at the 3 curls at the bottom they form the inverted 6s.) Similarly, a video of a Christian woman "exposing" Monster Energy for using the Hebrew letter vav ( ו ), forming the letter "M", to disguise the number 666 went viral on Facebook. See also References Further reading External links California drought manipulation |
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[SOURCE: https://en.wikipedia.org/wiki/Waw_(letter)#Hebrew_waw/vav] | [TOKENS: 2185] |
Contents Waw (letter) Waw (wāw "hook") is the sixth letter of the Semitic abjads, including Phoenician wāw 𐤅, Aramaic waw 𐡅, Hebrew vav ו, Syriac waw ܘ and Arabic wāw و (sixth in abjadi order; 27th in modern Arabic order). It is also related to the Ancient North Arabian 𐪅, South Arabian 𐩥, and Ge'ez ወ. It represents the consonant [w] in classical Hebrew, and [v] in modern Hebrew, as well as the vowels [u] and [o]. In text with niqqud, a dot is added to the left or on top of the letter to indicate, respectively, the two vowel pronunciations. It is the origin of Greek Ϝ (digamma) and Υ (upsilon); Latin F, V and later the derived Y, U and W; and the also derived Cyrillic У and Ѵ. Origin In Hebrew, the word וָו vav is used to mean both "hook" and the letter's name (the name is also written וי״ו), while in Syriac and Arabic, waw to mean "hook" has fallen out of use. Arabic wāw The Arabic letter و is named واو wāw and is written in several ways depending on its position in the word:: I §1 Wāw is used to represent four distinct phonetic features:: I §§1–8 As a vowel, wāw can serve as the carrier of a hamza: ؤ. Wāw is the sole letter of the common Arabic word wa, the primary conjunction in Arabic, equivalent to "and". In writing, it is prefixed to the following word, sometimes including other conjunctions, such as وَلَكِن wa-lākin, meaning "but".: I §365 Another function is the "oath", by preceding a noun of great significance to the speaker. It is often literally translatable to "By..." or "I swear to...", and is often used in the Qur'an in this way, and also in the generally fixed construction والله wallāh ("By Allah!" or "I swear to God!").: I §356d, II §62 The word also appears, particularly in classical verse, in the construction known as wāw rubba, to introduce a description.: II §§84–85 With an additional triple dot diacritic above waw, the letter then named ve is used to represent distinctively the consonant /w/ in Arabic-based Uyghur, Kazakh and Kyrgyz. /o/ in Kurdish, Beja, and Kashmiri; /v/ in Arabic-based Kazakh; /ø/ in Uyghur. Thirty-fourth letter of the Azerbaijani Arabic script, represents ü /y/. A variant of Kurdish û وو, ۇ /uː/; historically /o/ for Serbo-Croatian and Uzbek. Also used in Kyrgyz for Үү /y/. /y/ in Uyghur. Also found in Quranic Arabic as in صلۈة ṣalāh "prayer" for an Old Higazi /oː/ merged with /aː/, in modern spelling صلاة. /ʉː/ in Southern Kurdish. /u/ in Uyghur. In Jawi script for /v/. Also used in Balochi for /ɯ/ and /oː/. See Arabic script in Unicode Hebrew waw/vav Hebrew spelling: וָו or וָאו or וָיו. Vav has three orthographic variants, each with a different phonemic value and phonetic realisation: ו as initial letter:ו וּ ו וֹ ו In modern Hebrew, the frequency of the usage of vav, out of all the letters, is one of the highest, about 10.00%. Consonantal vav (ו) generally represents a voiced labiodental fricative (like the English v) in Ashkenazi, European Sephardi, Persian, Caucasian, Italian and modern Israeli Hebrew, and was originally a labial-velar approximant /w/. In modern Israeli Hebrew, some loanwords, the pronunciation of whose source contains /w/, and their derivations, are pronounced with [w]: ואחד – /ˈwaχad/ (but: ואדי – /ˈvadi/). Modern Hebrew has no standardized way to distinguish orthographically between [v] and [w]. The pronunciation is determined by prior knowledge or must be derived through context. Some non standard spellings of the sound [w] are sometimes found in modern Hebrew texts, such as word-initial double-vav: וואללה – /ˈwala/ (word-medial double-vav is both standard and common for both /v/ and /w/, see table above) or, rarely, vav with a geresh: ו׳יליאם – /ˈwiljam/. Vav can be used as a mater lectionis for an o vowel, in which case it is known as a ḥolam male, which in pointed text is marked as vav with a dot above it. It is pronounced [o̞] (phonemically transcribed more simply as /o/). The distinction is normally ignored, and the HEBREW POINT HOLAM (U+05B9) is used in all cases. The vowel can be denoted without the vav, as just the dot placed above and to the left of the letter it points, and it is then called ḥolam ḥaser. Some inadequate typefaces do not support the distinction between the ḥolam male ⟨וֹ⟩ /o/, the consonantal vav pointed with a ḥolam ḥaser ⟨וֺ⟩ /vo/ (compare ḥolam male ⟨מַצּוֹת⟩ /maˈtsot/ and consonantal vav-ḥolam ḥaser ⟨מִצְוֺת⟩ /mitsˈvot/). To display a consonantal vav with ḥolam ḥaser correctly, the typeface must either support the vav with the Unicode combining character "HEBREW POINT HOLAM HASER FOR VAV" (U+05BA, HTML Entity (decimal) ֺ) or the precomposed character וֹ (U+FB4B). Compare the three: Vav can also serve as a mater lectionis for [u], in which case it is termed shuruk and, in text with niqqud, bears a mid-height dot to the left. Shuruk and vav with a dagesh look identical ("וּ"), but differ with respect to the absence or presence, respectively, of an additional vowel marker. Compare, for instance, שׁוּק /ʃuk/ "(a) market" with שִׁוֵּק /ʃiˈvek/ "to market": in the latter, a zeire (denoting /e/) follows the pointed vav, forcing its interpretation as a geminate consonant. Both cases occur side by side in the word שִׁוּוּק /ʃiˈvuk/ "marketing": the first "וּ" is a consonantal vav with a dagesh, followed by the vowel /u/ in the visually identical form of shuruk. Unlike other matres lectionis, shuruk can occur word-initially as an allomorph of the vav conjunctive (see below), namely in the context of a subsequent labial or a consonant followed by shva na'. Its pronunciation in this case is /ʔu/. Vav in gematria represents the number six, and when used at the beginning of Hebrew years, it means 6000 (i.e. ותשנד in numbers would be the date 6754.) Vav at the beginning of the word has several possible meanings: (Note: Older Hebrew did not have "tense" in a temporal sense, "perfect," and "imperfect" instead denoting aspect of completed or continuing action. Modern Hebrew verbal tenses have developed closer to their Indo-European counterparts, mostly having a temporal quality rather than denoting aspect. As a rule, modern Hebrew does not use the "Vav Consecutive" form.) In Yiddish, the letter (known as vov) is used for several orthographic purposes in native words: The single vov may be written with a dot on the left when necessary to avoid ambiguity and distinguish it from other functions of the letter. For example, the word vu 'where' is spelled וווּ, as tsvey vovn followed by a single vov; the single vov indicating [u] is marked with a dot in order to distinguish which of the three vovs represents the vowel. Some texts instead separate the digraph from the single vov with a silent aleph. Loanwords from Hebrew or Aramaic in Yiddish are spelled as they are in their language of origin. Syriac waw In the Syriac alphabet, the sixth letter is ܘ. Waw (ܘܐܘ) is pronounced [w]. When it is used as a mater lectionis, a waw with a dot above the letter is pronounced [o], and a waw with a dot under the letter is pronounced [u]. Waw has an alphabetic-numeral value of 6. Character encodings References External links ʾ b g d h w z ḥ ṭ y k l m n s ʿ p ṣ q r š t |
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[SOURCE: https://en.wikipedia.org/wiki/Urban_legend#cite_ref-3] | [TOKENS: 2322] |
Contents Urban legend Urban legend (sometimes modern legend, urban myth, or simply legend) is a genre of folklore concerning stories about an unusual (usually scary) or humorous event that many people believe to be true but largely are not. These legends can be entertaining but often concern mysterious and troubling events, such as disappearances and strange objects or entities. Urban legends may confirm moral standards, reflect prejudices, or be a way to make sense of societal anxieties. In the past, urban legends were most often circulated orally, at gatherings and around the campfire for instance. Now, they can be spread by any media, including newspapers, mobile news apps, e-mail, and most often, social media. Some urban legends have passed through the years/decades with only minor changes, in where the time period takes place. Generic urban legends are often altered to suit regional variations, but the lesson or moral generally remains the same. Origin and structure The term "urban legend", as used by folklorists, has appeared in print since at least 1968, when it was used by Richard Dorson. Jan Harold Brunvand, professor of English at the University of Utah, introduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional societies, and second, that one could learn much about urban and modern culture by studying such tales. Many urban legends are framed as complete stories with plot and characters. The compelling appeal of a typical urban legend is its elements of mystery, horror, fear, or humor. Often they serve as cautionary tales. Some urban legends are morality tales that depict someone acting in a disagreeable manner, only to wind up in trouble, hurt, or dead. Urban legends will often try to invoke a feeling of disgust in the reader which tends to make these stories more memorable and potent. Elements of shock value can be found in almost every form of urban legend and are partially what makes these tales so impactful. An urban legend may include elements of the supernatural or paranormal. Propagation and belief As Jan Brunvand points out, antecedent legends including some of the motifs, themes and symbolism of the urtexts can readily be identified. Cases that may have been at least partially inspired by real events include "The Death Car" (traced by Richard Dorson to Michigan, United States); "the Solid Cement Cadillac" and the possible origin of "The Hook" in the 1946 series of Lovers' Lane murders in Texarkana, Texas, United States. The urban legend that Coca-Cola developed the drink Fanta to sell in Nazi Germany without public backlash originated as the actual tale of German Max Keith, who invented the drink and ran Coca-Cola's operations in Germany during World War II. The narrator of an urban legend may claim it happened to a friend (or to a friend of a friend), which serves to personalize, authenticate and enhance the power of the narrative while distancing the teller from the tall tale. Many urban legends depict horrific crimes, contaminated foods, or other situations that would potentially affect many people. Anyone believing such stories might feel compelled to warn loved ones. On occasion, news organizations, school officials and even police departments have issued warnings concerning the latest threat. According to the "Lights Out" rumor, street gang members would drive without headlights until a compassionate motorist responded with the traditional flashing of headlights, whereupon a prospective new gang member would have to murder the citizen as a requirement of initiation. A fax retelling this legend received at the Nassau County, Florida, fire department was forwarded to police, and from there to all city departments. The Minister of Defence for Canada was taken in by it also; he forwarded an urgent security warning to all Ontario Members of Parliament. Urban legends typically include common elements: the tale is retold on behalf of the original witness or participant; dire warnings are often given for those who might not heed the advice or lesson contained therein (a typical element of many e-mail phishing scams); and the tale is often touted as "something a friend told me", the friend being identified by first name only or not identified at all. Such legends seem to be believable and even provocative, as some readers are led in turn to pass them on, including on social media platforms that instantly reach millions worldwide. Many are essentially extended jokes, told as if they were true events. Persistent urban legends do often maintain a degree of plausibility, as in the story a serial killer deliberately hiding in the back seat of a car. Another such example since the 1970s has been the recurring rumor that the Procter & Gamble Company was associated with Satan-worshippers because of details within its 19th-century "57" trademark. The legend interrupted the company's business to the point that it stopped using the trademark. Relation to mythology The earliest term by which these narratives were known, "urban belief tales", highlights what was then thought of as a key property: their tellers regarded the stories as true accounts, and the device of the FOAF (acronym for "Friend of a Friend" invented by English writer and folklorist Rodney Dale in 1976) was a spurious but significant effort at authentication. The coinage leads in turn to the terms "FOAFlore" and "FOAFtale". While at least one classic legend, the "Death Car", has been shown to have some basis in fact, folklorists have an interest in debunking those narratives only to the degree that establishing non-factuality warrants the assumption that there must be some other reason why the tales are told, re-told and believed. As in the case of myth, the narratives are believed because they construct and reinforce the worldview of the group within which they are told, or "because they provide us with coherent and convincing explanations of complex events". Social scientists have started to draw on urban legends in order to help explain complex socio-psychological beliefs, such as attitudes to crime, childcare, fast food, SUVs and other "family" choices. The authors make an explicit connection between urban legends and popular folklore, such as Grimm's Fairy Tales, where similar themes and motifs arise. For that reason, it is characteristic of groups within which a given narrative circulates to vehemently reject claims or demonstrations of non-factuality; an example would be the expressions of outrage by police officers who are told that adulteration of Halloween treats by strangers (the subject of periodic moral panics) occurs extremely rarely, if at all. Documentation The Internet has made it easier both to spread and to debunk urban legends. For instance, the Usenet newsgroup alt.folklore.urban and several other websites, most notably snopes.com, focus on discussing, tracking, and analyzing urban legends. The United States Department of Energy had a now-discontinued service called Hoaxbusters that dealt with computer-distributed hoaxes and legends. The most notable such hoaxes are known as creepypastas, which are typically horror stories written anonymously. Although most are regarded as obviously false, some, such as the Slender Man, have gained a following of people that do believe in them. Television shows such as Urban Legends, Beyond Belief: Fact or Fiction, and later Mostly True Stories: Urban Legends Revealed, feature re-enactments of urban legends, detailing the accounts of the tales and (typically later in an episode) revealing any factual basis they may have. The Discovery Channel TV show MythBusters (2003–2016) tried to prove or disprove several urban legends by attempting to reproduce them using the scientific method. The 1998 film Urban Legend featured students discussing popular urban legends while at the same time falling victim to killings re-enacting them. The 1999 film The Blair Witch Project purposefully positioned itself as an urban legend to gain viral hype and succeeded in fooling many that it was based on a real disappearance. The lack of widespread social media and search engines helped it proliferate in the months leading up to its release. Between 1992 and 1998 The Guardian newspaper "Weekend" section published the illustrated "Urban Myths" column by Phil Healey and Rick Glanvill, with content taken from a series of four books: Urban Myths, The Return of Urban Myths, Urban Myths Unplugged, and Now! That's What I Call Urban Myths. The 1994 comics anthology the Big Book of Urban Legends, written by Robert Boyd, Jan Harold Brunvand, and Robert Loren Fleming, featured 200 urban legends, displayed as comics.[citation needed] The British writer Tony Barrell has explored urban legends in a long-running column in The Sunday Times. These include the story that Orson Welles began work on a Batman movie in the 1940s, which was to feature James Cagney as the Riddler and Marlene Dietrich as Catwoman; the persistent rumour that the rock singer Courtney Love is the granddaughter of Marlon Brando; and the idea that a famous 1970s poster of Farrah Fawcett contains a subliminal sexual message concealed in the actress's hair. Genres As with traditional urban legends, many internet rumors are about crimes or crime waves – either fictional or based on real events that have been largely exaggerated. Such stories can be problematic, both because they purport to be relevant modern news and because they do not follow the typical patterns of urban legends. Some legends are medical folklore, such as the claim that eating watermelon seeds will result in a watermelon growing in the stomach, or that going outdoors just after showering will result in catching a cold. Many old wives' tales have grown around the identification of ailments, real and imagined, and the recommended remedies, rituals, and home-grown medical treatments to treat them.[citation needed] Internet urban legends are those spread through the internet, as through Usenet or email or more recently through other social media. They can also be linked to viral online content. Some take the form of chain letters and spread by e-mail, directing the reader to share them or to meet a terrible fate, and following a recognizable outline of hook, threat, and finally request. Paranormal urban-legend stories usually involve someone encountering something supernatural, such as a cryptid—for instance, Bigfoot or Mothman, legendary creatures for which evidence is lacking but which have legions of believers. Research shows that people experiencing sudden or surprising events (such as a Bigfoot sighting) may significantly overestimate the duration of the event. Companies have been accused of hiding "secret messages" behind their logos or packaging, as in the case of the old Procter & Gamble symbol, supposedly an occult figure that gave panache to the brand. (If the thirteen stars in the symbol were connected a certain way, it would show three sixes in a row or looked at the 3 curls at the bottom they form the inverted 6s.) Similarly, a video of a Christian woman "exposing" Monster Energy for using the Hebrew letter vav ( ו ), forming the letter "M", to disguise the number 666 went viral on Facebook. See also References Further reading External links California drought manipulation |
======================================== |
[SOURCE: https://en.wikipedia.org/wiki/Urban_legend#cite_ref-4] | [TOKENS: 2322] |
Contents Urban legend Urban legend (sometimes modern legend, urban myth, or simply legend) is a genre of folklore concerning stories about an unusual (usually scary) or humorous event that many people believe to be true but largely are not. These legends can be entertaining but often concern mysterious and troubling events, such as disappearances and strange objects or entities. Urban legends may confirm moral standards, reflect prejudices, or be a way to make sense of societal anxieties. In the past, urban legends were most often circulated orally, at gatherings and around the campfire for instance. Now, they can be spread by any media, including newspapers, mobile news apps, e-mail, and most often, social media. Some urban legends have passed through the years/decades with only minor changes, in where the time period takes place. Generic urban legends are often altered to suit regional variations, but the lesson or moral generally remains the same. Origin and structure The term "urban legend", as used by folklorists, has appeared in print since at least 1968, when it was used by Richard Dorson. Jan Harold Brunvand, professor of English at the University of Utah, introduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional societies, and second, that one could learn much about urban and modern culture by studying such tales. Many urban legends are framed as complete stories with plot and characters. The compelling appeal of a typical urban legend is its elements of mystery, horror, fear, or humor. Often they serve as cautionary tales. Some urban legends are morality tales that depict someone acting in a disagreeable manner, only to wind up in trouble, hurt, or dead. Urban legends will often try to invoke a feeling of disgust in the reader which tends to make these stories more memorable and potent. Elements of shock value can be found in almost every form of urban legend and are partially what makes these tales so impactful. An urban legend may include elements of the supernatural or paranormal. Propagation and belief As Jan Brunvand points out, antecedent legends including some of the motifs, themes and symbolism of the urtexts can readily be identified. Cases that may have been at least partially inspired by real events include "The Death Car" (traced by Richard Dorson to Michigan, United States); "the Solid Cement Cadillac" and the possible origin of "The Hook" in the 1946 series of Lovers' Lane murders in Texarkana, Texas, United States. The urban legend that Coca-Cola developed the drink Fanta to sell in Nazi Germany without public backlash originated as the actual tale of German Max Keith, who invented the drink and ran Coca-Cola's operations in Germany during World War II. The narrator of an urban legend may claim it happened to a friend (or to a friend of a friend), which serves to personalize, authenticate and enhance the power of the narrative while distancing the teller from the tall tale. Many urban legends depict horrific crimes, contaminated foods, or other situations that would potentially affect many people. Anyone believing such stories might feel compelled to warn loved ones. On occasion, news organizations, school officials and even police departments have issued warnings concerning the latest threat. According to the "Lights Out" rumor, street gang members would drive without headlights until a compassionate motorist responded with the traditional flashing of headlights, whereupon a prospective new gang member would have to murder the citizen as a requirement of initiation. A fax retelling this legend received at the Nassau County, Florida, fire department was forwarded to police, and from there to all city departments. The Minister of Defence for Canada was taken in by it also; he forwarded an urgent security warning to all Ontario Members of Parliament. Urban legends typically include common elements: the tale is retold on behalf of the original witness or participant; dire warnings are often given for those who might not heed the advice or lesson contained therein (a typical element of many e-mail phishing scams); and the tale is often touted as "something a friend told me", the friend being identified by first name only or not identified at all. Such legends seem to be believable and even provocative, as some readers are led in turn to pass them on, including on social media platforms that instantly reach millions worldwide. Many are essentially extended jokes, told as if they were true events. Persistent urban legends do often maintain a degree of plausibility, as in the story a serial killer deliberately hiding in the back seat of a car. Another such example since the 1970s has been the recurring rumor that the Procter & Gamble Company was associated with Satan-worshippers because of details within its 19th-century "57" trademark. The legend interrupted the company's business to the point that it stopped using the trademark. Relation to mythology The earliest term by which these narratives were known, "urban belief tales", highlights what was then thought of as a key property: their tellers regarded the stories as true accounts, and the device of the FOAF (acronym for "Friend of a Friend" invented by English writer and folklorist Rodney Dale in 1976) was a spurious but significant effort at authentication. The coinage leads in turn to the terms "FOAFlore" and "FOAFtale". While at least one classic legend, the "Death Car", has been shown to have some basis in fact, folklorists have an interest in debunking those narratives only to the degree that establishing non-factuality warrants the assumption that there must be some other reason why the tales are told, re-told and believed. As in the case of myth, the narratives are believed because they construct and reinforce the worldview of the group within which they are told, or "because they provide us with coherent and convincing explanations of complex events". Social scientists have started to draw on urban legends in order to help explain complex socio-psychological beliefs, such as attitudes to crime, childcare, fast food, SUVs and other "family" choices. The authors make an explicit connection between urban legends and popular folklore, such as Grimm's Fairy Tales, where similar themes and motifs arise. For that reason, it is characteristic of groups within which a given narrative circulates to vehemently reject claims or demonstrations of non-factuality; an example would be the expressions of outrage by police officers who are told that adulteration of Halloween treats by strangers (the subject of periodic moral panics) occurs extremely rarely, if at all. Documentation The Internet has made it easier both to spread and to debunk urban legends. For instance, the Usenet newsgroup alt.folklore.urban and several other websites, most notably snopes.com, focus on discussing, tracking, and analyzing urban legends. The United States Department of Energy had a now-discontinued service called Hoaxbusters that dealt with computer-distributed hoaxes and legends. The most notable such hoaxes are known as creepypastas, which are typically horror stories written anonymously. Although most are regarded as obviously false, some, such as the Slender Man, have gained a following of people that do believe in them. Television shows such as Urban Legends, Beyond Belief: Fact or Fiction, and later Mostly True Stories: Urban Legends Revealed, feature re-enactments of urban legends, detailing the accounts of the tales and (typically later in an episode) revealing any factual basis they may have. The Discovery Channel TV show MythBusters (2003–2016) tried to prove or disprove several urban legends by attempting to reproduce them using the scientific method. The 1998 film Urban Legend featured students discussing popular urban legends while at the same time falling victim to killings re-enacting them. The 1999 film The Blair Witch Project purposefully positioned itself as an urban legend to gain viral hype and succeeded in fooling many that it was based on a real disappearance. The lack of widespread social media and search engines helped it proliferate in the months leading up to its release. Between 1992 and 1998 The Guardian newspaper "Weekend" section published the illustrated "Urban Myths" column by Phil Healey and Rick Glanvill, with content taken from a series of four books: Urban Myths, The Return of Urban Myths, Urban Myths Unplugged, and Now! That's What I Call Urban Myths. The 1994 comics anthology the Big Book of Urban Legends, written by Robert Boyd, Jan Harold Brunvand, and Robert Loren Fleming, featured 200 urban legends, displayed as comics.[citation needed] The British writer Tony Barrell has explored urban legends in a long-running column in The Sunday Times. These include the story that Orson Welles began work on a Batman movie in the 1940s, which was to feature James Cagney as the Riddler and Marlene Dietrich as Catwoman; the persistent rumour that the rock singer Courtney Love is the granddaughter of Marlon Brando; and the idea that a famous 1970s poster of Farrah Fawcett contains a subliminal sexual message concealed in the actress's hair. Genres As with traditional urban legends, many internet rumors are about crimes or crime waves – either fictional or based on real events that have been largely exaggerated. Such stories can be problematic, both because they purport to be relevant modern news and because they do not follow the typical patterns of urban legends. Some legends are medical folklore, such as the claim that eating watermelon seeds will result in a watermelon growing in the stomach, or that going outdoors just after showering will result in catching a cold. Many old wives' tales have grown around the identification of ailments, real and imagined, and the recommended remedies, rituals, and home-grown medical treatments to treat them.[citation needed] Internet urban legends are those spread through the internet, as through Usenet or email or more recently through other social media. They can also be linked to viral online content. Some take the form of chain letters and spread by e-mail, directing the reader to share them or to meet a terrible fate, and following a recognizable outline of hook, threat, and finally request. Paranormal urban-legend stories usually involve someone encountering something supernatural, such as a cryptid—for instance, Bigfoot or Mothman, legendary creatures for which evidence is lacking but which have legions of believers. Research shows that people experiencing sudden or surprising events (such as a Bigfoot sighting) may significantly overestimate the duration of the event. Companies have been accused of hiding "secret messages" behind their logos or packaging, as in the case of the old Procter & Gamble symbol, supposedly an occult figure that gave panache to the brand. (If the thirteen stars in the symbol were connected a certain way, it would show three sixes in a row or looked at the 3 curls at the bottom they form the inverted 6s.) Similarly, a video of a Christian woman "exposing" Monster Energy for using the Hebrew letter vav ( ו ), forming the letter "M", to disguise the number 666 went viral on Facebook. See also References Further reading External links California drought manipulation |
======================================== |
[SOURCE: https://en.wikipedia.org/wiki/Urban_legend#cite_ref-:1_7-0] | [TOKENS: 2322] |
Contents Urban legend Urban legend (sometimes modern legend, urban myth, or simply legend) is a genre of folklore concerning stories about an unusual (usually scary) or humorous event that many people believe to be true but largely are not. These legends can be entertaining but often concern mysterious and troubling events, such as disappearances and strange objects or entities. Urban legends may confirm moral standards, reflect prejudices, or be a way to make sense of societal anxieties. In the past, urban legends were most often circulated orally, at gatherings and around the campfire for instance. Now, they can be spread by any media, including newspapers, mobile news apps, e-mail, and most often, social media. Some urban legends have passed through the years/decades with only minor changes, in where the time period takes place. Generic urban legends are often altered to suit regional variations, but the lesson or moral generally remains the same. Origin and structure The term "urban legend", as used by folklorists, has appeared in print since at least 1968, when it was used by Richard Dorson. Jan Harold Brunvand, professor of English at the University of Utah, introduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional societies, and second, that one could learn much about urban and modern culture by studying such tales. Many urban legends are framed as complete stories with plot and characters. The compelling appeal of a typical urban legend is its elements of mystery, horror, fear, or humor. Often they serve as cautionary tales. Some urban legends are morality tales that depict someone acting in a disagreeable manner, only to wind up in trouble, hurt, or dead. Urban legends will often try to invoke a feeling of disgust in the reader which tends to make these stories more memorable and potent. Elements of shock value can be found in almost every form of urban legend and are partially what makes these tales so impactful. An urban legend may include elements of the supernatural or paranormal. Propagation and belief As Jan Brunvand points out, antecedent legends including some of the motifs, themes and symbolism of the urtexts can readily be identified. Cases that may have been at least partially inspired by real events include "The Death Car" (traced by Richard Dorson to Michigan, United States); "the Solid Cement Cadillac" and the possible origin of "The Hook" in the 1946 series of Lovers' Lane murders in Texarkana, Texas, United States. The urban legend that Coca-Cola developed the drink Fanta to sell in Nazi Germany without public backlash originated as the actual tale of German Max Keith, who invented the drink and ran Coca-Cola's operations in Germany during World War II. The narrator of an urban legend may claim it happened to a friend (or to a friend of a friend), which serves to personalize, authenticate and enhance the power of the narrative while distancing the teller from the tall tale. Many urban legends depict horrific crimes, contaminated foods, or other situations that would potentially affect many people. Anyone believing such stories might feel compelled to warn loved ones. On occasion, news organizations, school officials and even police departments have issued warnings concerning the latest threat. According to the "Lights Out" rumor, street gang members would drive without headlights until a compassionate motorist responded with the traditional flashing of headlights, whereupon a prospective new gang member would have to murder the citizen as a requirement of initiation. A fax retelling this legend received at the Nassau County, Florida, fire department was forwarded to police, and from there to all city departments. The Minister of Defence for Canada was taken in by it also; he forwarded an urgent security warning to all Ontario Members of Parliament. Urban legends typically include common elements: the tale is retold on behalf of the original witness or participant; dire warnings are often given for those who might not heed the advice or lesson contained therein (a typical element of many e-mail phishing scams); and the tale is often touted as "something a friend told me", the friend being identified by first name only or not identified at all. Such legends seem to be believable and even provocative, as some readers are led in turn to pass them on, including on social media platforms that instantly reach millions worldwide. Many are essentially extended jokes, told as if they were true events. Persistent urban legends do often maintain a degree of plausibility, as in the story a serial killer deliberately hiding in the back seat of a car. Another such example since the 1970s has been the recurring rumor that the Procter & Gamble Company was associated with Satan-worshippers because of details within its 19th-century "57" trademark. The legend interrupted the company's business to the point that it stopped using the trademark. Relation to mythology The earliest term by which these narratives were known, "urban belief tales", highlights what was then thought of as a key property: their tellers regarded the stories as true accounts, and the device of the FOAF (acronym for "Friend of a Friend" invented by English writer and folklorist Rodney Dale in 1976) was a spurious but significant effort at authentication. The coinage leads in turn to the terms "FOAFlore" and "FOAFtale". While at least one classic legend, the "Death Car", has been shown to have some basis in fact, folklorists have an interest in debunking those narratives only to the degree that establishing non-factuality warrants the assumption that there must be some other reason why the tales are told, re-told and believed. As in the case of myth, the narratives are believed because they construct and reinforce the worldview of the group within which they are told, or "because they provide us with coherent and convincing explanations of complex events". Social scientists have started to draw on urban legends in order to help explain complex socio-psychological beliefs, such as attitudes to crime, childcare, fast food, SUVs and other "family" choices. The authors make an explicit connection between urban legends and popular folklore, such as Grimm's Fairy Tales, where similar themes and motifs arise. For that reason, it is characteristic of groups within which a given narrative circulates to vehemently reject claims or demonstrations of non-factuality; an example would be the expressions of outrage by police officers who are told that adulteration of Halloween treats by strangers (the subject of periodic moral panics) occurs extremely rarely, if at all. Documentation The Internet has made it easier both to spread and to debunk urban legends. For instance, the Usenet newsgroup alt.folklore.urban and several other websites, most notably snopes.com, focus on discussing, tracking, and analyzing urban legends. The United States Department of Energy had a now-discontinued service called Hoaxbusters that dealt with computer-distributed hoaxes and legends. The most notable such hoaxes are known as creepypastas, which are typically horror stories written anonymously. Although most are regarded as obviously false, some, such as the Slender Man, have gained a following of people that do believe in them. Television shows such as Urban Legends, Beyond Belief: Fact or Fiction, and later Mostly True Stories: Urban Legends Revealed, feature re-enactments of urban legends, detailing the accounts of the tales and (typically later in an episode) revealing any factual basis they may have. The Discovery Channel TV show MythBusters (2003–2016) tried to prove or disprove several urban legends by attempting to reproduce them using the scientific method. The 1998 film Urban Legend featured students discussing popular urban legends while at the same time falling victim to killings re-enacting them. The 1999 film The Blair Witch Project purposefully positioned itself as an urban legend to gain viral hype and succeeded in fooling many that it was based on a real disappearance. The lack of widespread social media and search engines helped it proliferate in the months leading up to its release. Between 1992 and 1998 The Guardian newspaper "Weekend" section published the illustrated "Urban Myths" column by Phil Healey and Rick Glanvill, with content taken from a series of four books: Urban Myths, The Return of Urban Myths, Urban Myths Unplugged, and Now! That's What I Call Urban Myths. The 1994 comics anthology the Big Book of Urban Legends, written by Robert Boyd, Jan Harold Brunvand, and Robert Loren Fleming, featured 200 urban legends, displayed as comics.[citation needed] The British writer Tony Barrell has explored urban legends in a long-running column in The Sunday Times. These include the story that Orson Welles began work on a Batman movie in the 1940s, which was to feature James Cagney as the Riddler and Marlene Dietrich as Catwoman; the persistent rumour that the rock singer Courtney Love is the granddaughter of Marlon Brando; and the idea that a famous 1970s poster of Farrah Fawcett contains a subliminal sexual message concealed in the actress's hair. Genres As with traditional urban legends, many internet rumors are about crimes or crime waves – either fictional or based on real events that have been largely exaggerated. Such stories can be problematic, both because they purport to be relevant modern news and because they do not follow the typical patterns of urban legends. Some legends are medical folklore, such as the claim that eating watermelon seeds will result in a watermelon growing in the stomach, or that going outdoors just after showering will result in catching a cold. Many old wives' tales have grown around the identification of ailments, real and imagined, and the recommended remedies, rituals, and home-grown medical treatments to treat them.[citation needed] Internet urban legends are those spread through the internet, as through Usenet or email or more recently through other social media. They can also be linked to viral online content. Some take the form of chain letters and spread by e-mail, directing the reader to share them or to meet a terrible fate, and following a recognizable outline of hook, threat, and finally request. Paranormal urban-legend stories usually involve someone encountering something supernatural, such as a cryptid—for instance, Bigfoot or Mothman, legendary creatures for which evidence is lacking but which have legions of believers. Research shows that people experiencing sudden or surprising events (such as a Bigfoot sighting) may significantly overestimate the duration of the event. Companies have been accused of hiding "secret messages" behind their logos or packaging, as in the case of the old Procter & Gamble symbol, supposedly an occult figure that gave panache to the brand. (If the thirteen stars in the symbol were connected a certain way, it would show three sixes in a row or looked at the 3 curls at the bottom they form the inverted 6s.) Similarly, a video of a Christian woman "exposing" Monster Energy for using the Hebrew letter vav ( ו ), forming the letter "M", to disguise the number 666 went viral on Facebook. See also References Further reading External links California drought manipulation |
======================================== |
[SOURCE: https://en.wikipedia.org/wiki/Urban_legend#cite_ref-13] | [TOKENS: 2322] |
Contents Urban legend Urban legend (sometimes modern legend, urban myth, or simply legend) is a genre of folklore concerning stories about an unusual (usually scary) or humorous event that many people believe to be true but largely are not. These legends can be entertaining but often concern mysterious and troubling events, such as disappearances and strange objects or entities. Urban legends may confirm moral standards, reflect prejudices, or be a way to make sense of societal anxieties. In the past, urban legends were most often circulated orally, at gatherings and around the campfire for instance. Now, they can be spread by any media, including newspapers, mobile news apps, e-mail, and most often, social media. Some urban legends have passed through the years/decades with only minor changes, in where the time period takes place. Generic urban legends are often altered to suit regional variations, but the lesson or moral generally remains the same. Origin and structure The term "urban legend", as used by folklorists, has appeared in print since at least 1968, when it was used by Richard Dorson. Jan Harold Brunvand, professor of English at the University of Utah, introduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional societies, and second, that one could learn much about urban and modern culture by studying such tales. Many urban legends are framed as complete stories with plot and characters. The compelling appeal of a typical urban legend is its elements of mystery, horror, fear, or humor. Often they serve as cautionary tales. Some urban legends are morality tales that depict someone acting in a disagreeable manner, only to wind up in trouble, hurt, or dead. Urban legends will often try to invoke a feeling of disgust in the reader which tends to make these stories more memorable and potent. Elements of shock value can be found in almost every form of urban legend and are partially what makes these tales so impactful. An urban legend may include elements of the supernatural or paranormal. Propagation and belief As Jan Brunvand points out, antecedent legends including some of the motifs, themes and symbolism of the urtexts can readily be identified. Cases that may have been at least partially inspired by real events include "The Death Car" (traced by Richard Dorson to Michigan, United States); "the Solid Cement Cadillac" and the possible origin of "The Hook" in the 1946 series of Lovers' Lane murders in Texarkana, Texas, United States. The urban legend that Coca-Cola developed the drink Fanta to sell in Nazi Germany without public backlash originated as the actual tale of German Max Keith, who invented the drink and ran Coca-Cola's operations in Germany during World War II. The narrator of an urban legend may claim it happened to a friend (or to a friend of a friend), which serves to personalize, authenticate and enhance the power of the narrative while distancing the teller from the tall tale. Many urban legends depict horrific crimes, contaminated foods, or other situations that would potentially affect many people. Anyone believing such stories might feel compelled to warn loved ones. On occasion, news organizations, school officials and even police departments have issued warnings concerning the latest threat. According to the "Lights Out" rumor, street gang members would drive without headlights until a compassionate motorist responded with the traditional flashing of headlights, whereupon a prospective new gang member would have to murder the citizen as a requirement of initiation. A fax retelling this legend received at the Nassau County, Florida, fire department was forwarded to police, and from there to all city departments. The Minister of Defence for Canada was taken in by it also; he forwarded an urgent security warning to all Ontario Members of Parliament. Urban legends typically include common elements: the tale is retold on behalf of the original witness or participant; dire warnings are often given for those who might not heed the advice or lesson contained therein (a typical element of many e-mail phishing scams); and the tale is often touted as "something a friend told me", the friend being identified by first name only or not identified at all. Such legends seem to be believable and even provocative, as some readers are led in turn to pass them on, including on social media platforms that instantly reach millions worldwide. Many are essentially extended jokes, told as if they were true events. Persistent urban legends do often maintain a degree of plausibility, as in the story a serial killer deliberately hiding in the back seat of a car. Another such example since the 1970s has been the recurring rumor that the Procter & Gamble Company was associated with Satan-worshippers because of details within its 19th-century "57" trademark. The legend interrupted the company's business to the point that it stopped using the trademark. Relation to mythology The earliest term by which these narratives were known, "urban belief tales", highlights what was then thought of as a key property: their tellers regarded the stories as true accounts, and the device of the FOAF (acronym for "Friend of a Friend" invented by English writer and folklorist Rodney Dale in 1976) was a spurious but significant effort at authentication. The coinage leads in turn to the terms "FOAFlore" and "FOAFtale". While at least one classic legend, the "Death Car", has been shown to have some basis in fact, folklorists have an interest in debunking those narratives only to the degree that establishing non-factuality warrants the assumption that there must be some other reason why the tales are told, re-told and believed. As in the case of myth, the narratives are believed because they construct and reinforce the worldview of the group within which they are told, or "because they provide us with coherent and convincing explanations of complex events". Social scientists have started to draw on urban legends in order to help explain complex socio-psychological beliefs, such as attitudes to crime, childcare, fast food, SUVs and other "family" choices. The authors make an explicit connection between urban legends and popular folklore, such as Grimm's Fairy Tales, where similar themes and motifs arise. For that reason, it is characteristic of groups within which a given narrative circulates to vehemently reject claims or demonstrations of non-factuality; an example would be the expressions of outrage by police officers who are told that adulteration of Halloween treats by strangers (the subject of periodic moral panics) occurs extremely rarely, if at all. Documentation The Internet has made it easier both to spread and to debunk urban legends. For instance, the Usenet newsgroup alt.folklore.urban and several other websites, most notably snopes.com, focus on discussing, tracking, and analyzing urban legends. The United States Department of Energy had a now-discontinued service called Hoaxbusters that dealt with computer-distributed hoaxes and legends. The most notable such hoaxes are known as creepypastas, which are typically horror stories written anonymously. Although most are regarded as obviously false, some, such as the Slender Man, have gained a following of people that do believe in them. Television shows such as Urban Legends, Beyond Belief: Fact or Fiction, and later Mostly True Stories: Urban Legends Revealed, feature re-enactments of urban legends, detailing the accounts of the tales and (typically later in an episode) revealing any factual basis they may have. The Discovery Channel TV show MythBusters (2003–2016) tried to prove or disprove several urban legends by attempting to reproduce them using the scientific method. The 1998 film Urban Legend featured students discussing popular urban legends while at the same time falling victim to killings re-enacting them. The 1999 film The Blair Witch Project purposefully positioned itself as an urban legend to gain viral hype and succeeded in fooling many that it was based on a real disappearance. The lack of widespread social media and search engines helped it proliferate in the months leading up to its release. Between 1992 and 1998 The Guardian newspaper "Weekend" section published the illustrated "Urban Myths" column by Phil Healey and Rick Glanvill, with content taken from a series of four books: Urban Myths, The Return of Urban Myths, Urban Myths Unplugged, and Now! That's What I Call Urban Myths. The 1994 comics anthology the Big Book of Urban Legends, written by Robert Boyd, Jan Harold Brunvand, and Robert Loren Fleming, featured 200 urban legends, displayed as comics.[citation needed] The British writer Tony Barrell has explored urban legends in a long-running column in The Sunday Times. These include the story that Orson Welles began work on a Batman movie in the 1940s, which was to feature James Cagney as the Riddler and Marlene Dietrich as Catwoman; the persistent rumour that the rock singer Courtney Love is the granddaughter of Marlon Brando; and the idea that a famous 1970s poster of Farrah Fawcett contains a subliminal sexual message concealed in the actress's hair. Genres As with traditional urban legends, many internet rumors are about crimes or crime waves – either fictional or based on real events that have been largely exaggerated. Such stories can be problematic, both because they purport to be relevant modern news and because they do not follow the typical patterns of urban legends. Some legends are medical folklore, such as the claim that eating watermelon seeds will result in a watermelon growing in the stomach, or that going outdoors just after showering will result in catching a cold. Many old wives' tales have grown around the identification of ailments, real and imagined, and the recommended remedies, rituals, and home-grown medical treatments to treat them.[citation needed] Internet urban legends are those spread through the internet, as through Usenet or email or more recently through other social media. They can also be linked to viral online content. Some take the form of chain letters and spread by e-mail, directing the reader to share them or to meet a terrible fate, and following a recognizable outline of hook, threat, and finally request. Paranormal urban-legend stories usually involve someone encountering something supernatural, such as a cryptid—for instance, Bigfoot or Mothman, legendary creatures for which evidence is lacking but which have legions of believers. Research shows that people experiencing sudden or surprising events (such as a Bigfoot sighting) may significantly overestimate the duration of the event. Companies have been accused of hiding "secret messages" behind their logos or packaging, as in the case of the old Procter & Gamble symbol, supposedly an occult figure that gave panache to the brand. (If the thirteen stars in the symbol were connected a certain way, it would show three sixes in a row or looked at the 3 curls at the bottom they form the inverted 6s.) Similarly, a video of a Christian woman "exposing" Monster Energy for using the Hebrew letter vav ( ו ), forming the letter "M", to disguise the number 666 went viral on Facebook. See also References Further reading External links California drought manipulation |
======================================== |
[SOURCE: https://en.wikipedia.org/wiki/Urban_legend#cite_ref-17] | [TOKENS: 2322] |
Contents Urban legend Urban legend (sometimes modern legend, urban myth, or simply legend) is a genre of folklore concerning stories about an unusual (usually scary) or humorous event that many people believe to be true but largely are not. These legends can be entertaining but often concern mysterious and troubling events, such as disappearances and strange objects or entities. Urban legends may confirm moral standards, reflect prejudices, or be a way to make sense of societal anxieties. In the past, urban legends were most often circulated orally, at gatherings and around the campfire for instance. Now, they can be spread by any media, including newspapers, mobile news apps, e-mail, and most often, social media. Some urban legends have passed through the years/decades with only minor changes, in where the time period takes place. Generic urban legends are often altered to suit regional variations, but the lesson or moral generally remains the same. Origin and structure The term "urban legend", as used by folklorists, has appeared in print since at least 1968, when it was used by Richard Dorson. Jan Harold Brunvand, professor of English at the University of Utah, introduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional societies, and second, that one could learn much about urban and modern culture by studying such tales. Many urban legends are framed as complete stories with plot and characters. The compelling appeal of a typical urban legend is its elements of mystery, horror, fear, or humor. Often they serve as cautionary tales. Some urban legends are morality tales that depict someone acting in a disagreeable manner, only to wind up in trouble, hurt, or dead. Urban legends will often try to invoke a feeling of disgust in the reader which tends to make these stories more memorable and potent. Elements of shock value can be found in almost every form of urban legend and are partially what makes these tales so impactful. An urban legend may include elements of the supernatural or paranormal. Propagation and belief As Jan Brunvand points out, antecedent legends including some of the motifs, themes and symbolism of the urtexts can readily be identified. Cases that may have been at least partially inspired by real events include "The Death Car" (traced by Richard Dorson to Michigan, United States); "the Solid Cement Cadillac" and the possible origin of "The Hook" in the 1946 series of Lovers' Lane murders in Texarkana, Texas, United States. The urban legend that Coca-Cola developed the drink Fanta to sell in Nazi Germany without public backlash originated as the actual tale of German Max Keith, who invented the drink and ran Coca-Cola's operations in Germany during World War II. The narrator of an urban legend may claim it happened to a friend (or to a friend of a friend), which serves to personalize, authenticate and enhance the power of the narrative while distancing the teller from the tall tale. Many urban legends depict horrific crimes, contaminated foods, or other situations that would potentially affect many people. Anyone believing such stories might feel compelled to warn loved ones. On occasion, news organizations, school officials and even police departments have issued warnings concerning the latest threat. According to the "Lights Out" rumor, street gang members would drive without headlights until a compassionate motorist responded with the traditional flashing of headlights, whereupon a prospective new gang member would have to murder the citizen as a requirement of initiation. A fax retelling this legend received at the Nassau County, Florida, fire department was forwarded to police, and from there to all city departments. The Minister of Defence for Canada was taken in by it also; he forwarded an urgent security warning to all Ontario Members of Parliament. Urban legends typically include common elements: the tale is retold on behalf of the original witness or participant; dire warnings are often given for those who might not heed the advice or lesson contained therein (a typical element of many e-mail phishing scams); and the tale is often touted as "something a friend told me", the friend being identified by first name only or not identified at all. Such legends seem to be believable and even provocative, as some readers are led in turn to pass them on, including on social media platforms that instantly reach millions worldwide. Many are essentially extended jokes, told as if they were true events. Persistent urban legends do often maintain a degree of plausibility, as in the story a serial killer deliberately hiding in the back seat of a car. Another such example since the 1970s has been the recurring rumor that the Procter & Gamble Company was associated with Satan-worshippers because of details within its 19th-century "57" trademark. The legend interrupted the company's business to the point that it stopped using the trademark. Relation to mythology The earliest term by which these narratives were known, "urban belief tales", highlights what was then thought of as a key property: their tellers regarded the stories as true accounts, and the device of the FOAF (acronym for "Friend of a Friend" invented by English writer and folklorist Rodney Dale in 1976) was a spurious but significant effort at authentication. The coinage leads in turn to the terms "FOAFlore" and "FOAFtale". While at least one classic legend, the "Death Car", has been shown to have some basis in fact, folklorists have an interest in debunking those narratives only to the degree that establishing non-factuality warrants the assumption that there must be some other reason why the tales are told, re-told and believed. As in the case of myth, the narratives are believed because they construct and reinforce the worldview of the group within which they are told, or "because they provide us with coherent and convincing explanations of complex events". Social scientists have started to draw on urban legends in order to help explain complex socio-psychological beliefs, such as attitudes to crime, childcare, fast food, SUVs and other "family" choices. The authors make an explicit connection between urban legends and popular folklore, such as Grimm's Fairy Tales, where similar themes and motifs arise. For that reason, it is characteristic of groups within which a given narrative circulates to vehemently reject claims or demonstrations of non-factuality; an example would be the expressions of outrage by police officers who are told that adulteration of Halloween treats by strangers (the subject of periodic moral panics) occurs extremely rarely, if at all. Documentation The Internet has made it easier both to spread and to debunk urban legends. For instance, the Usenet newsgroup alt.folklore.urban and several other websites, most notably snopes.com, focus on discussing, tracking, and analyzing urban legends. The United States Department of Energy had a now-discontinued service called Hoaxbusters that dealt with computer-distributed hoaxes and legends. The most notable such hoaxes are known as creepypastas, which are typically horror stories written anonymously. Although most are regarded as obviously false, some, such as the Slender Man, have gained a following of people that do believe in them. Television shows such as Urban Legends, Beyond Belief: Fact or Fiction, and later Mostly True Stories: Urban Legends Revealed, feature re-enactments of urban legends, detailing the accounts of the tales and (typically later in an episode) revealing any factual basis they may have. The Discovery Channel TV show MythBusters (2003–2016) tried to prove or disprove several urban legends by attempting to reproduce them using the scientific method. The 1998 film Urban Legend featured students discussing popular urban legends while at the same time falling victim to killings re-enacting them. The 1999 film The Blair Witch Project purposefully positioned itself as an urban legend to gain viral hype and succeeded in fooling many that it was based on a real disappearance. The lack of widespread social media and search engines helped it proliferate in the months leading up to its release. Between 1992 and 1998 The Guardian newspaper "Weekend" section published the illustrated "Urban Myths" column by Phil Healey and Rick Glanvill, with content taken from a series of four books: Urban Myths, The Return of Urban Myths, Urban Myths Unplugged, and Now! That's What I Call Urban Myths. The 1994 comics anthology the Big Book of Urban Legends, written by Robert Boyd, Jan Harold Brunvand, and Robert Loren Fleming, featured 200 urban legends, displayed as comics.[citation needed] The British writer Tony Barrell has explored urban legends in a long-running column in The Sunday Times. These include the story that Orson Welles began work on a Batman movie in the 1940s, which was to feature James Cagney as the Riddler and Marlene Dietrich as Catwoman; the persistent rumour that the rock singer Courtney Love is the granddaughter of Marlon Brando; and the idea that a famous 1970s poster of Farrah Fawcett contains a subliminal sexual message concealed in the actress's hair. Genres As with traditional urban legends, many internet rumors are about crimes or crime waves – either fictional or based on real events that have been largely exaggerated. Such stories can be problematic, both because they purport to be relevant modern news and because they do not follow the typical patterns of urban legends. Some legends are medical folklore, such as the claim that eating watermelon seeds will result in a watermelon growing in the stomach, or that going outdoors just after showering will result in catching a cold. Many old wives' tales have grown around the identification of ailments, real and imagined, and the recommended remedies, rituals, and home-grown medical treatments to treat them.[citation needed] Internet urban legends are those spread through the internet, as through Usenet or email or more recently through other social media. They can also be linked to viral online content. Some take the form of chain letters and spread by e-mail, directing the reader to share them or to meet a terrible fate, and following a recognizable outline of hook, threat, and finally request. Paranormal urban-legend stories usually involve someone encountering something supernatural, such as a cryptid—for instance, Bigfoot or Mothman, legendary creatures for which evidence is lacking but which have legions of believers. Research shows that people experiencing sudden or surprising events (such as a Bigfoot sighting) may significantly overestimate the duration of the event. Companies have been accused of hiding "secret messages" behind their logos or packaging, as in the case of the old Procter & Gamble symbol, supposedly an occult figure that gave panache to the brand. (If the thirteen stars in the symbol were connected a certain way, it would show three sixes in a row or looked at the 3 curls at the bottom they form the inverted 6s.) Similarly, a video of a Christian woman "exposing" Monster Energy for using the Hebrew letter vav ( ו ), forming the letter "M", to disguise the number 666 went viral on Facebook. See also References Further reading External links California drought manipulation |
======================================== |
[SOURCE: https://en.wikipedia.org/wiki/Urban_legend#cite_ref-19] | [TOKENS: 2322] |
Contents Urban legend Urban legend (sometimes modern legend, urban myth, or simply legend) is a genre of folklore concerning stories about an unusual (usually scary) or humorous event that many people believe to be true but largely are not. These legends can be entertaining but often concern mysterious and troubling events, such as disappearances and strange objects or entities. Urban legends may confirm moral standards, reflect prejudices, or be a way to make sense of societal anxieties. In the past, urban legends were most often circulated orally, at gatherings and around the campfire for instance. Now, they can be spread by any media, including newspapers, mobile news apps, e-mail, and most often, social media. Some urban legends have passed through the years/decades with only minor changes, in where the time period takes place. Generic urban legends are often altered to suit regional variations, but the lesson or moral generally remains the same. Origin and structure The term "urban legend", as used by folklorists, has appeared in print since at least 1968, when it was used by Richard Dorson. Jan Harold Brunvand, professor of English at the University of Utah, introduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional societies, and second, that one could learn much about urban and modern culture by studying such tales. Many urban legends are framed as complete stories with plot and characters. The compelling appeal of a typical urban legend is its elements of mystery, horror, fear, or humor. Often they serve as cautionary tales. Some urban legends are morality tales that depict someone acting in a disagreeable manner, only to wind up in trouble, hurt, or dead. Urban legends will often try to invoke a feeling of disgust in the reader which tends to make these stories more memorable and potent. Elements of shock value can be found in almost every form of urban legend and are partially what makes these tales so impactful. An urban legend may include elements of the supernatural or paranormal. Propagation and belief As Jan Brunvand points out, antecedent legends including some of the motifs, themes and symbolism of the urtexts can readily be identified. Cases that may have been at least partially inspired by real events include "The Death Car" (traced by Richard Dorson to Michigan, United States); "the Solid Cement Cadillac" and the possible origin of "The Hook" in the 1946 series of Lovers' Lane murders in Texarkana, Texas, United States. The urban legend that Coca-Cola developed the drink Fanta to sell in Nazi Germany without public backlash originated as the actual tale of German Max Keith, who invented the drink and ran Coca-Cola's operations in Germany during World War II. The narrator of an urban legend may claim it happened to a friend (or to a friend of a friend), which serves to personalize, authenticate and enhance the power of the narrative while distancing the teller from the tall tale. Many urban legends depict horrific crimes, contaminated foods, or other situations that would potentially affect many people. Anyone believing such stories might feel compelled to warn loved ones. On occasion, news organizations, school officials and even police departments have issued warnings concerning the latest threat. According to the "Lights Out" rumor, street gang members would drive without headlights until a compassionate motorist responded with the traditional flashing of headlights, whereupon a prospective new gang member would have to murder the citizen as a requirement of initiation. A fax retelling this legend received at the Nassau County, Florida, fire department was forwarded to police, and from there to all city departments. The Minister of Defence for Canada was taken in by it also; he forwarded an urgent security warning to all Ontario Members of Parliament. Urban legends typically include common elements: the tale is retold on behalf of the original witness or participant; dire warnings are often given for those who might not heed the advice or lesson contained therein (a typical element of many e-mail phishing scams); and the tale is often touted as "something a friend told me", the friend being identified by first name only or not identified at all. Such legends seem to be believable and even provocative, as some readers are led in turn to pass them on, including on social media platforms that instantly reach millions worldwide. Many are essentially extended jokes, told as if they were true events. Persistent urban legends do often maintain a degree of plausibility, as in the story a serial killer deliberately hiding in the back seat of a car. Another such example since the 1970s has been the recurring rumor that the Procter & Gamble Company was associated with Satan-worshippers because of details within its 19th-century "57" trademark. The legend interrupted the company's business to the point that it stopped using the trademark. Relation to mythology The earliest term by which these narratives were known, "urban belief tales", highlights what was then thought of as a key property: their tellers regarded the stories as true accounts, and the device of the FOAF (acronym for "Friend of a Friend" invented by English writer and folklorist Rodney Dale in 1976) was a spurious but significant effort at authentication. The coinage leads in turn to the terms "FOAFlore" and "FOAFtale". While at least one classic legend, the "Death Car", has been shown to have some basis in fact, folklorists have an interest in debunking those narratives only to the degree that establishing non-factuality warrants the assumption that there must be some other reason why the tales are told, re-told and believed. As in the case of myth, the narratives are believed because they construct and reinforce the worldview of the group within which they are told, or "because they provide us with coherent and convincing explanations of complex events". Social scientists have started to draw on urban legends in order to help explain complex socio-psychological beliefs, such as attitudes to crime, childcare, fast food, SUVs and other "family" choices. The authors make an explicit connection between urban legends and popular folklore, such as Grimm's Fairy Tales, where similar themes and motifs arise. For that reason, it is characteristic of groups within which a given narrative circulates to vehemently reject claims or demonstrations of non-factuality; an example would be the expressions of outrage by police officers who are told that adulteration of Halloween treats by strangers (the subject of periodic moral panics) occurs extremely rarely, if at all. Documentation The Internet has made it easier both to spread and to debunk urban legends. For instance, the Usenet newsgroup alt.folklore.urban and several other websites, most notably snopes.com, focus on discussing, tracking, and analyzing urban legends. The United States Department of Energy had a now-discontinued service called Hoaxbusters that dealt with computer-distributed hoaxes and legends. The most notable such hoaxes are known as creepypastas, which are typically horror stories written anonymously. Although most are regarded as obviously false, some, such as the Slender Man, have gained a following of people that do believe in them. Television shows such as Urban Legends, Beyond Belief: Fact or Fiction, and later Mostly True Stories: Urban Legends Revealed, feature re-enactments of urban legends, detailing the accounts of the tales and (typically later in an episode) revealing any factual basis they may have. The Discovery Channel TV show MythBusters (2003–2016) tried to prove or disprove several urban legends by attempting to reproduce them using the scientific method. The 1998 film Urban Legend featured students discussing popular urban legends while at the same time falling victim to killings re-enacting them. The 1999 film The Blair Witch Project purposefully positioned itself as an urban legend to gain viral hype and succeeded in fooling many that it was based on a real disappearance. The lack of widespread social media and search engines helped it proliferate in the months leading up to its release. Between 1992 and 1998 The Guardian newspaper "Weekend" section published the illustrated "Urban Myths" column by Phil Healey and Rick Glanvill, with content taken from a series of four books: Urban Myths, The Return of Urban Myths, Urban Myths Unplugged, and Now! That's What I Call Urban Myths. The 1994 comics anthology the Big Book of Urban Legends, written by Robert Boyd, Jan Harold Brunvand, and Robert Loren Fleming, featured 200 urban legends, displayed as comics.[citation needed] The British writer Tony Barrell has explored urban legends in a long-running column in The Sunday Times. These include the story that Orson Welles began work on a Batman movie in the 1940s, which was to feature James Cagney as the Riddler and Marlene Dietrich as Catwoman; the persistent rumour that the rock singer Courtney Love is the granddaughter of Marlon Brando; and the idea that a famous 1970s poster of Farrah Fawcett contains a subliminal sexual message concealed in the actress's hair. Genres As with traditional urban legends, many internet rumors are about crimes or crime waves – either fictional or based on real events that have been largely exaggerated. Such stories can be problematic, both because they purport to be relevant modern news and because they do not follow the typical patterns of urban legends. Some legends are medical folklore, such as the claim that eating watermelon seeds will result in a watermelon growing in the stomach, or that going outdoors just after showering will result in catching a cold. Many old wives' tales have grown around the identification of ailments, real and imagined, and the recommended remedies, rituals, and home-grown medical treatments to treat them.[citation needed] Internet urban legends are those spread through the internet, as through Usenet or email or more recently through other social media. They can also be linked to viral online content. Some take the form of chain letters and spread by e-mail, directing the reader to share them or to meet a terrible fate, and following a recognizable outline of hook, threat, and finally request. Paranormal urban-legend stories usually involve someone encountering something supernatural, such as a cryptid—for instance, Bigfoot or Mothman, legendary creatures for which evidence is lacking but which have legions of believers. Research shows that people experiencing sudden or surprising events (such as a Bigfoot sighting) may significantly overestimate the duration of the event. Companies have been accused of hiding "secret messages" behind their logos or packaging, as in the case of the old Procter & Gamble symbol, supposedly an occult figure that gave panache to the brand. (If the thirteen stars in the symbol were connected a certain way, it would show three sixes in a row or looked at the 3 curls at the bottom they form the inverted 6s.) Similarly, a video of a Christian woman "exposing" Monster Energy for using the Hebrew letter vav ( ו ), forming the letter "M", to disguise the number 666 went viral on Facebook. See also References Further reading External links California drought manipulation |
======================================== |
[SOURCE: https://en.wikipedia.org/wiki/Urban_legend#cite_ref-18] | [TOKENS: 2322] |
Contents Urban legend Urban legend (sometimes modern legend, urban myth, or simply legend) is a genre of folklore concerning stories about an unusual (usually scary) or humorous event that many people believe to be true but largely are not. These legends can be entertaining but often concern mysterious and troubling events, such as disappearances and strange objects or entities. Urban legends may confirm moral standards, reflect prejudices, or be a way to make sense of societal anxieties. In the past, urban legends were most often circulated orally, at gatherings and around the campfire for instance. Now, they can be spread by any media, including newspapers, mobile news apps, e-mail, and most often, social media. Some urban legends have passed through the years/decades with only minor changes, in where the time period takes place. Generic urban legends are often altered to suit regional variations, but the lesson or moral generally remains the same. Origin and structure The term "urban legend", as used by folklorists, has appeared in print since at least 1968, when it was used by Richard Dorson. Jan Harold Brunvand, professor of English at the University of Utah, introduced the term to the general public in a series of popular books published beginning in 1981. Brunvand used his collection of legends, The Vanishing Hitchhiker: American Urban Legends & Their Meanings (1981) to make two points: first, that legends and folklore do not occur exclusively in so-called primitive or traditional societies, and second, that one could learn much about urban and modern culture by studying such tales. Many urban legends are framed as complete stories with plot and characters. The compelling appeal of a typical urban legend is its elements of mystery, horror, fear, or humor. Often they serve as cautionary tales. Some urban legends are morality tales that depict someone acting in a disagreeable manner, only to wind up in trouble, hurt, or dead. Urban legends will often try to invoke a feeling of disgust in the reader which tends to make these stories more memorable and potent. Elements of shock value can be found in almost every form of urban legend and are partially what makes these tales so impactful. An urban legend may include elements of the supernatural or paranormal. Propagation and belief As Jan Brunvand points out, antecedent legends including some of the motifs, themes and symbolism of the urtexts can readily be identified. Cases that may have been at least partially inspired by real events include "The Death Car" (traced by Richard Dorson to Michigan, United States); "the Solid Cement Cadillac" and the possible origin of "The Hook" in the 1946 series of Lovers' Lane murders in Texarkana, Texas, United States. The urban legend that Coca-Cola developed the drink Fanta to sell in Nazi Germany without public backlash originated as the actual tale of German Max Keith, who invented the drink and ran Coca-Cola's operations in Germany during World War II. The narrator of an urban legend may claim it happened to a friend (or to a friend of a friend), which serves to personalize, authenticate and enhance the power of the narrative while distancing the teller from the tall tale. Many urban legends depict horrific crimes, contaminated foods, or other situations that would potentially affect many people. Anyone believing such stories might feel compelled to warn loved ones. On occasion, news organizations, school officials and even police departments have issued warnings concerning the latest threat. According to the "Lights Out" rumor, street gang members would drive without headlights until a compassionate motorist responded with the traditional flashing of headlights, whereupon a prospective new gang member would have to murder the citizen as a requirement of initiation. A fax retelling this legend received at the Nassau County, Florida, fire department was forwarded to police, and from there to all city departments. The Minister of Defence for Canada was taken in by it also; he forwarded an urgent security warning to all Ontario Members of Parliament. Urban legends typically include common elements: the tale is retold on behalf of the original witness or participant; dire warnings are often given for those who might not heed the advice or lesson contained therein (a typical element of many e-mail phishing scams); and the tale is often touted as "something a friend told me", the friend being identified by first name only or not identified at all. Such legends seem to be believable and even provocative, as some readers are led in turn to pass them on, including on social media platforms that instantly reach millions worldwide. Many are essentially extended jokes, told as if they were true events. Persistent urban legends do often maintain a degree of plausibility, as in the story a serial killer deliberately hiding in the back seat of a car. Another such example since the 1970s has been the recurring rumor that the Procter & Gamble Company was associated with Satan-worshippers because of details within its 19th-century "57" trademark. The legend interrupted the company's business to the point that it stopped using the trademark. Relation to mythology The earliest term by which these narratives were known, "urban belief tales", highlights what was then thought of as a key property: their tellers regarded the stories as true accounts, and the device of the FOAF (acronym for "Friend of a Friend" invented by English writer and folklorist Rodney Dale in 1976) was a spurious but significant effort at authentication. The coinage leads in turn to the terms "FOAFlore" and "FOAFtale". While at least one classic legend, the "Death Car", has been shown to have some basis in fact, folklorists have an interest in debunking those narratives only to the degree that establishing non-factuality warrants the assumption that there must be some other reason why the tales are told, re-told and believed. As in the case of myth, the narratives are believed because they construct and reinforce the worldview of the group within which they are told, or "because they provide us with coherent and convincing explanations of complex events". Social scientists have started to draw on urban legends in order to help explain complex socio-psychological beliefs, such as attitudes to crime, childcare, fast food, SUVs and other "family" choices. The authors make an explicit connection between urban legends and popular folklore, such as Grimm's Fairy Tales, where similar themes and motifs arise. For that reason, it is characteristic of groups within which a given narrative circulates to vehemently reject claims or demonstrations of non-factuality; an example would be the expressions of outrage by police officers who are told that adulteration of Halloween treats by strangers (the subject of periodic moral panics) occurs extremely rarely, if at all. Documentation The Internet has made it easier both to spread and to debunk urban legends. For instance, the Usenet newsgroup alt.folklore.urban and several other websites, most notably snopes.com, focus on discussing, tracking, and analyzing urban legends. The United States Department of Energy had a now-discontinued service called Hoaxbusters that dealt with computer-distributed hoaxes and legends. The most notable such hoaxes are known as creepypastas, which are typically horror stories written anonymously. Although most are regarded as obviously false, some, such as the Slender Man, have gained a following of people that do believe in them. Television shows such as Urban Legends, Beyond Belief: Fact or Fiction, and later Mostly True Stories: Urban Legends Revealed, feature re-enactments of urban legends, detailing the accounts of the tales and (typically later in an episode) revealing any factual basis they may have. The Discovery Channel TV show MythBusters (2003–2016) tried to prove or disprove several urban legends by attempting to reproduce them using the scientific method. The 1998 film Urban Legend featured students discussing popular urban legends while at the same time falling victim to killings re-enacting them. The 1999 film The Blair Witch Project purposefully positioned itself as an urban legend to gain viral hype and succeeded in fooling many that it was based on a real disappearance. The lack of widespread social media and search engines helped it proliferate in the months leading up to its release. Between 1992 and 1998 The Guardian newspaper "Weekend" section published the illustrated "Urban Myths" column by Phil Healey and Rick Glanvill, with content taken from a series of four books: Urban Myths, The Return of Urban Myths, Urban Myths Unplugged, and Now! That's What I Call Urban Myths. The 1994 comics anthology the Big Book of Urban Legends, written by Robert Boyd, Jan Harold Brunvand, and Robert Loren Fleming, featured 200 urban legends, displayed as comics.[citation needed] The British writer Tony Barrell has explored urban legends in a long-running column in The Sunday Times. These include the story that Orson Welles began work on a Batman movie in the 1940s, which was to feature James Cagney as the Riddler and Marlene Dietrich as Catwoman; the persistent rumour that the rock singer Courtney Love is the granddaughter of Marlon Brando; and the idea that a famous 1970s poster of Farrah Fawcett contains a subliminal sexual message concealed in the actress's hair. Genres As with traditional urban legends, many internet rumors are about crimes or crime waves – either fictional or based on real events that have been largely exaggerated. Such stories can be problematic, both because they purport to be relevant modern news and because they do not follow the typical patterns of urban legends. Some legends are medical folklore, such as the claim that eating watermelon seeds will result in a watermelon growing in the stomach, or that going outdoors just after showering will result in catching a cold. Many old wives' tales have grown around the identification of ailments, real and imagined, and the recommended remedies, rituals, and home-grown medical treatments to treat them.[citation needed] Internet urban legends are those spread through the internet, as through Usenet or email or more recently through other social media. They can also be linked to viral online content. Some take the form of chain letters and spread by e-mail, directing the reader to share them or to meet a terrible fate, and following a recognizable outline of hook, threat, and finally request. Paranormal urban-legend stories usually involve someone encountering something supernatural, such as a cryptid—for instance, Bigfoot or Mothman, legendary creatures for which evidence is lacking but which have legions of believers. Research shows that people experiencing sudden or surprising events (such as a Bigfoot sighting) may significantly overestimate the duration of the event. Companies have been accused of hiding "secret messages" behind their logos or packaging, as in the case of the old Procter & Gamble symbol, supposedly an occult figure that gave panache to the brand. (If the thirteen stars in the symbol were connected a certain way, it would show three sixes in a row or looked at the 3 curls at the bottom they form the inverted 6s.) Similarly, a video of a Christian woman "exposing" Monster Energy for using the Hebrew letter vav ( ו ), forming the letter "M", to disguise the number 666 went viral on Facebook. See also References Further reading External links California drought manipulation |
======================================== |
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