Template:Short description Folk memory, also known as folklore or myths, refers to past events that have been passed orally from generation to generation. The events described by the memories may date back hundreds, thousands, or even tens of thousands of years and often have a local significance. They may explain physical features in the local environment, provide reasons for cultural traditions or give etymologies for the names of local places.
Purported folk memoriesEdit
EventsEdit
- Landing at Cape York by Willem Janszoon, the first European to see the coast of Australia, 1606.<ref>Template:Cite book</ref><ref>Template:Cite book</ref>
- Myths from Native American and First nations groups about the 1700 Cascadia earthquake.<ref name=ludwin>Ruth S. Ludwin, Robert Dennis, Deborah Carver, Alan D. McMillan, Robert Losey, John Clague, Chris Jonientz-Trisler, Janine Bowechop, Jacilee Wray and Karen James, "Dating the 1700 Cascadia Earthquake: Great Coastal Earthquakes in Native Stories" Template:Webarchive. Seismological Research Letters (Volume 76, Number 2), March/April 2005.</ref>
- The Origin of Fire in the Finnish national epic Kalevala, possibly originating to the meteorite impact resulting in Kaali crater in Estonia 4,000 – 7,600 years ago.<ref name="Silverwhite">Template:Cite book</ref>
- Various Great Flood myths, possibly reflecting a flooding of the Black Sea basin c. 5600 BCE<ref>Template:Cite book</ref>
- The Klamath Native American myth concerning the eruption of Mount Mazama c. 5700 BCE
SpeciesEdit
- Māori legends of a man-eating bird, known variously as the Pouākai, Hokioi, or Hakawai are commonly believed to recount Haast's eagle, a giant predatory bird that became extinct with the moa only 600 years ago.<ref>Template:Cite news</ref> Opposing claims have been made that associate the Hokioi and Hakawai with the extirpated Coenocorypha snipe.<ref name="Miskelly">Template:Cite journal</ref>
- Mapinguari legends of a giant sloth-like creature that corresponds with the Megatherium, which has been extinct for 10,000 years.<ref>Oren, David C. "Did Ground Sloths Survive to Recent Times in the Amazon Region?," Edentata (1993) p. 1-11</ref>
- Legends of the bunyip within Australian Aboriginal mythology have been associated with extinct marsupial megafauna such as Zygomaturus or Palorchestes.<ref>Robert Holden(2001) p.90</ref> When shown fossil remains, some Aboriginal peoples identified them as those of the bunyip.<ref name="P.Vikers-Rich, J.M 1991 p.2">P.Vikers-Rich, J.M.Monaghan, R.F.Baird and T.H.Rich (eds) (1991)Vertebrate Palaeontology of Australasia. p.2. Pioneer Design Studio and Monash University. Template:ISBN.</ref>
- Descriptions of the mihirung paringmal among Western Victorian Aboriginal peoples correspond to the extinct giant birds the Dromornithidae.<ref name="P.Vikers-Rich, J.M 1991 p.2"/>
- A Noongar Aboriginal story from Perth, Western Australia, has been interpreted as referring to the extinct giant monitor lizard Megalania.<ref>{{#invoke:citation/CS1|citation
|CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
- Legends throughout Eurasia describing creatures such as the unicorn may have been based upon Elasmotherium, a rhinoceros believed to have been extinct for up to 50,000 years.Template:Original research inline
- The Ebu Gogo myths of the people of Flores have been hypothesised to represent Homo floresiensis, which perhaps became extinct around 10,000 BCE (although the Flores Islanders hold that the Ebu Gogo remained alive 400 years ago).<ref>Gregory Forth (2005), "Hominids, hairy hominoids and the science of humanity", Anthropology Today 21 no. 3, 13–17.</ref>
- An Inuit string figure representing a large creature is identified with the extinct woolly mammoth<ref>T. T. Paterson (1949), "Eskimo String Figures and Their Origin", Acta Arctica 3:1-98.</ref><ref>Template:Cite journal</ref><ref>Template:Cite book</ref>
- Legends from dozens of Native American tribes have been interpreted by some as indicative of Woolly Mammoth.<ref>Template:Cite journal</ref><ref>Template:Cite journal</ref><ref>Records of the Past Exploration Society, “Pre-Indian Inhabitants of North America, Part II, Man and the Elephant and Mastodon”, Records of the Past, (Washington D.C.: Records of the Past Exploration Society, 1907), 164, retrieved online October 2008 at books.google.com/books?id=7_HzBYM-7X4C</ref><ref>Template:Cite journal</ref><ref>Template:Cite book</ref> One example is from the Kaska tribe from northern British Columbia; in 1917 an ethnologist recorded their tradition of: “A very large kind of animal which roamed the country a long time ago. It corresponded somewhat to white men's pictures of elephants. It was of huge size, in build like an elephant, had tusks, and was hairy. These animals were seen not so very long ago, it is said, generally singly, but none have been seen now for several generations. Indians come across their bones occasionally. The narrator said he and some others, a few years ago, came on a shoulder-blade... as wide as a table (about three feet).” However, the animal in this story was predatory and carnivorous, suggesting the memory of the proboscideans had become conflated with that of other megafauna, such as bears and sabertooths.<ref>Template:Cite journal</ref><ref>Examples of British Columbia Folklore: Bladder-Head Boy (A Kaska Woolly-Mammoth Legend) Template:Webarchive, (The British Columbia Folklore Society, 2003).</ref>
Even more so than is ordinary for the study of history, the plausible historical connections listed above could be inaccurate due to the difficulty of piecing together prehistoric or preliterate fragments of evidence into a meaningful understanding. They must rely on more speculation to fill in evidence gaps than would be acceptable in another context that provided more rigorous verifiability of the records available.Template:Citation needed
See alsoEdit
ReferencesEdit
Further readingEdit
- Guy Beiner, Remembering the Year of the French: Irish Folk History and Social Memory, University of Wisconsin Press (2007)