Donna M. Lanclos's At Play in Belfast: Children’s Folklore and Identities in PDF

By Donna M. Lanclos

Donna M. Lanclos writes approximately youngsters at the institution playgrounds of working-class Belfast, Northern eire, utilizing their very own phrases to teach how they form their social identities. The thought that kid's voices and views needs to be integrated in a piece approximately youth is imperative to the booklet. Lanclos explores kid's folklore, together with skipping rhymes, clapping video games, and "dirty" jokes, from 5 Belfast basic colleges (two Protestant, Catholic, and one mixed). She listens for what she will be able to find out about gender, family members, adult-child interactions, and Protestant/Catholic tensions. Lanclos often notes violent issues within the folklore and conversations that point out childrens are conscious of the truth during which they dwell. yet even as, youngsters face up to being marginalized by means of adults who attempt to defend them from this reality.

For Lanclos, kid's stories stimulate discussions approximately tradition and society. In her phrases, "Children's daily lives are extra than simply practise for his or her futures, yet are lifestyles itself."

At Play in Belfast is a quantity within the Rutgers sequence in early life reviews, edited via Myra Bluebond-Langner.

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Additional info for At Play in Belfast: Children’s Folklore and Identities in Northern Ireland

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They inspect how everyone has landed. Those whose legs are crossed have to take something off: a coat, a watch, a shoe, or a hair bauble. Those who land with their legs spread get to stay as they are. They do this for several rounds. ) to jump without falling over. At the edge of the playground, along the grass, are two P4 boys kicking 30 At Play in Belfast a football around. 14 It is hard to tell if the game is a boys versus girls thing—there appear to be elements of that, mostly from boys not passing it to girls at first, but it isn’t very consistent.

This was a firmly entrenched “native category,” and one that I came to use in my own fieldnotes. In the “Day in the Life” narrative, I include a brief description of the dinner hall, because that is where many of my actual conversations with the kids took place. The dinner hall was also a site for play similar to that which they engaged in on the playground, but constricted by the fact that they were supposed to be either standing in line or sitting properly at the table. The dinner hall is also where I present the sectarian references in the narrative, because it was primarily in the course of conversations that a verbal space would be opened enough for kids to even mention such things to me.

And he said that’s my car. ” She finally continues. So at night, in bed, the wee boy says, “Mummy, Daddy’s trying to get his car in your garage! [mad giggling] . . 28 She and the other two girls giggle furiously, and all appear embarrassed, but then Suzanne immediately starts with another “rude joke”: There was a family on the plane, and the plane starts to go down, so they have to get out, with parachutes, so they jump out, and when they get down, the baby is there, too. 29 The punch line of that joke is later chanted by the girls among themselves as they line up to go out to the playground—although they’re sure to keep out of earshot of both the boys and the dinner ladies as they do so.

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