Although Bartok has obviously analyzed h i s mater ia l s i n order t o c l a s s f fy them and has presented us with a par t ia l . s e t of conclusions, he bas omitted any organized reference t o h i s ana ly t i ca l methodology, He, l i k e ethnomusicologists i n general, has no doubt been unable t o develop such a systematic methodology. One of the problems in Rumanian Folk Music, and i n e t h n o m u s i c o l o ~ i n general, then, is the l a c k of a con- %-istent , all-embracing s e t of c r i t e r i a f o r analysis , Bartok, then, dlong with h i s colleagues, can bu t c l a s s i f y mater ia l which, hopefully, might l a t e r be l e s s i n t u i t i v e l y analyzed,

It must be pointed out t h a t the lack of a consis tent ana ly t i ca l system f o r ethnomusicology is not an oversight but an almost insurmountable problem, Such analysts involves, first, a decision about which of the many musical cha rac t e r i s t i c s are re levant f o r ana ly t i c and comparative purposes and, second, a weighing of these charac te r i s t i cs , The re- s u l t i n g methodology m u s t , of course, be cross-cul tural ly applicable,

Rumahfan Folk: Music suf fe rs from y e t anclther lack, Although Bartok at tempts t o connect the sub jec t matter of h i s texts t o t he mores and sentiments of the people who s ing them, he presents no ethnographical d a t a t o support h i s t e x t u a l conclusions. H i s analysis of t he pert inancy of t e x t s is thus l a rge ly i n tu i t i ve , and would benef i t from the addi t ion of corroborative data, Barrtok, although ha is not successful i n his ethnographic attempt, a t l e a s t f e e l s such an attempt valuable enough t o make. Kany ethnomusicologists, unfortunately, make no such e f fo r t , The stylistic and funct ional corre la t ions which Rartok is ab le t o f i nd i n Western Rumanian music a r e ce r t a in ly ind ica t ive of the f a c t tha t , t o be wel l and contextually understood, t r a d i t i o n a l music should not be studied i n a vacuum,

I n conclusion, Rumanian Folk Music is an excel lent legacy f o r the future; its ca re fu l ly catalogued co l lec t ion of music of pre-blorld War I Western Rumania awaits only the fu ture appl icat ion of a yet-to-be-developed s c i e n t i f i c ethnornusicological methodo2ogy. Even without t h i s , it is a notable achievement,

Nahoma Sachs Indiana University

MlnLz, Jerome R, Legends of t he Hasidlm? An Introduction t o Hasidic kul ture and ~ r a r Tradi t ions i n the New world; University of Chicago Press, Chicago and London, 1 9 6 m 6 2 + v i i l pp, Index, glossary, appendices, $12 .SO,

Too often f o l k l o r i s t s have had t o s a t i s f y themselves with mumoth folk- l o r e co l lec t ions , ca re fu l ly collected, t ranscr ibed, annctated and edited, which were devoid of any meaningful ethnographic descr ipt ion of t h e people t h a t produced and maintained the lo re , It would seen t h a t Jerome Mtntx has attempted t o balance t h i s overemphasis of falk- l o r e t e x t and annotation Fn Legends of t h e Hasidim, Approximately t h i r t y percent of the wolme%-'&62 pages are devoted t o describing the cu l tu re and community of the Hasidirn i n the Wew World, Indeed the sub- t i t l e of the book, "An Introduction t o Hasidic Culture and Oral Trad- ItLon i n the New World," would seem t o underscore t h i s contention. Yet t h e s u b t i t l e a l s o r a i s e s some question as t o whether the book is ch ie f ly concerned with Hasidic cu l tu re o r with Hasidic o r a l t rad i t ion , This problem res ides not only i n the s u b t i t l e bu t within the body 09

t he work i t s e l f and it is mainly a r e s u l t of Kintz 's approach t o folk- l o r e studies, He follows Boas i n h i s concept of folklore as a "mirror of culture," i,e. a re f lec tor of events, customs and materials of d a l l y life, and it is t h i s approach which disguises the t rue focus and in tent ion of the work:

In presenting the r e su l t s of my work I have t r i e d t o make the interview material and the t a l e s lead the discussion and provide examples. The t a l e s are used therefore i n much the sane way as a r e interviews and -pertinent - and revealing data. I have made every e f f o r t t o verify the asser t ions made on the bas i s of the t a l e s through my interviews, One must note, however, t h a t because I have concentratad primarily on those areas relevant t o t he content of the t a l e s i n t h i s collect ion, there are omissions of important aspects of has idic da i ly l i f e (p. 20) fieviewer's i t a l i c s 7 , - -

Because Mintz adopts t h i s assumption t h a t legends reflect culture, he uses t a l e s as ethnographic evidence of the same order as observations and interviews, But t a l e s , which a re a l i t e r a r y genre with t h e i r own in t e rna l dynamics, can not be t rea ted in the same way as obsekvations and interview material, Mintz must be aware of t h i s problem f o r he says he ve r i f i e s the asser t ions made on the bas i s of t he t a l e s , Yet fn many cases there is no indication of t h i s ver i f ica t ion and we a re asked t o accept the r e a l i t y of the t a l e s a s ethnographic r ea l i t y , Thus a good pa r t of the ethnographic description of Hasidic cul ture seems t o be drawn from the t a l e s themselves; hence the confusion as t o the precise focus of the work,

This mirror of cul ture concept is not new (Boas, Tshimshian q tho lagy ) , but it deserves care fu l a t tent ion, I f one were t o construct ethno- graphies on the bas i s of par t ic ipant observation and on the bas i s of a societygs o r a l l i t e r a t u r e independently, t h e i r comparison n igh t lead t o the elucidation of those aspects of l i t e r a t u r e t h a t accurately re- f l e c t cul ture and those aspects of cul ture t h a t a r e accurately re- f lec ted in l i t e r a t u r e , f n order t o carry out such a study complete knowledge of the cu l tu re and the o r a l l i t e r a t u r e would have t o be obtained, and f o r theore t ica l purposes they would have t o be t rea ted independently-. Unti l the precise nature of the re la t ionship between the content of o r a l t r ad i t i ons and the other aspects of cul ture were established, one could not assurne tha t the o ra l t r ad i t i on r a f l e c t s "real" culture, Yet Kinte, i n presenting h i s ethnography of the Hasidic community, seems t o use the t a l e s i n t he same way as he uses h i s ob- servations and interview materials.

Nintz has indeed shown tha t many aspects of Hasidic l i f e a r e fa i th - fully portrayed i n the t a l e s , but having avoided the l a rge r theore t ica l question of the re la t ionship between t a l e content and cul ture , we a re i n no posit ion t o view his use of the content of t a l e s as va l id ethnography. For example, Mintz notes t h a t it is common i n many t a l e s for the Rebbe t o contradtct the opgnions of medical men (p, I l l ) , It appears t o be an ethnographic f a c t t h a t Rebbels a r e consulted by the Masidim on matkeys of heal th (p. 110). The Rebbes often advise them but do they contradict the opinions o f physicians who prescribe opera- t i ons f o r t h e i r pa t ien t s ( t a l e KB 4)? There is no fndicatiori as t o

whether t h i s i s t o be treated as an ethnographic f a c t o r a legendary motif, Often the t a l e s indicate t h a t they contradict the flrealfl cu l tu ra l s i tuat ion, Tale S 5 mocks the notion that each l i t t l e a c t of t he Rebbe is s ign i f ican t and has meaning while Plintz maintains (p. 105) t h a t each ac t of the Rebbe is indeed meaningful fo r h i s Haatdim. Such discrepancies are not adecplately dea l t with by the author, Often the internal. dynamics of a l i t e r a r y form w i l l d i s t o r t eha t r ue cultural, picture, a s Mintzi real izes:

Every king must have h i s foo l and so the Rebbe has h i s gabai, In r e a l i t y often a shrewd prac t i t ioner of power and po l i t i c s , i n t r ad i t i on the g&ai serves as a f o i l f o r the Rebbets wisdom (p, 117-118).

Few w i l l deny t h a t o r a l t r ad i t i on may often r e f l ec t the cu l tu ra l s i t ua t ion accurately, but u n t i l the precise re la t ionship between c d - tu re and o ra l t r ad i t i on is investigated and c la r i f i ed , one may not accept l i t e r a r y motifs from o ra l t r ad i t i on as a necessary re f lec t ion of cu l tu ra l r ea l i t y , Li terary motifs remain hypothetical re f lec t ions of r e a l i t y which must be confirmed or denied on the basis o f obser- vation o r intensive interviewing, Nintz has raised a problem which he has nei ther solved on the p rac t i ca l l e v e l nor confronted on the theor- e t i c a l l eve l , Therefore i n much of the material in h i s section '"he Hasidic People1$ it i s not c l e a r what is s t r i c t l y based upon the legends and what is ethnographic f a c t based on observation and interviews,

Mintz not only regards the t a l e s a s ethnographically t rue but he often implies t h a t they r e f l e c t h i s t o r i c a l t r u t h as well, In speaking of t he d i f fe ren t Rebbes' customs a t t h e i r courts, he t e l l s t ha t the S to l iner Rebbe never gave toyreh h i s t e a c h i n g a t the Shabbes Babbath7 - meal i n order not t o f r i g h m s - ~ a s i d i m awa7, as the m r - s a i d "1 j u s t give you a piece of. cake and you should understand what I s wrongv (p, 99) , This quotation, (legend HA 21a) is c i ted a s though the S to l iner ac tua l ly sa id it, The problem of i d e n t i e i n g the his- torical. t r u t h contained i n o ra l t r ad i t i on is often an insurmountable task, and it is cer ta in ly not one of t he concern's of Mintzfs book; nevertheless it appears as though he accords some t r ad i t i ons more his- t o r i c a l v a l i d i t y than others, though he spe l l s out no methodological c r i t e r i a f o r making these kinds of evaluations, Perhaps t h i s problem is merely a subsidiary of a l a rge r problem, What i s the nature of t he genre "'legendsgr t h a t &xitz has collected? Xintz has avoided offer ing any concise def ini t ion of the material he has col lected other than t h a t they a re believed as true. Actually sevefal kinds of mater ia l fa11 in t h i s category, but most notably a d i s t inc t ion can be drawn between what a r e known as legends and what a r e mernorates. There is a difference between the cu l tu ra l and h i s t o r i c a l s ignificance of a narra t ive t h a t begins tlOne time the Baal Shem Tov took h i s s t ~ d e n t s . . , ~ (H 11) and one t h a t begins "This happened t o me1! (HA 22). There is reason t o assme t h a t they may r e f l e c t h i s t o r i c a l and socio-cultural r e a l i t i e s qu i te di f ferent ly . The d i s t inc t ion between these t w o types of narrat ives, however, i s never drawn by MZntz,

While Mintz has not intended h i s book as a functional. study of Hasidic o ra l t rad i t ions , he lists twelve functions t h a t the t a l e s serve with- i n the Hasidic comunity, But there is no way t o determine which t a l e s f u l f i l l which functions a t which t h e , because there is no recording o f t h a soc i a l contexts in which t h e t a l e s were used, The only des-

cr ip t ion of a s to ry te l l ing s i tua t ion i s of the melaveh malkeh ceLebration at the close of the Sabbath but there is no indication as t o which of the three hundred and seventy odd recorded t ex t s were l i k e l y t o be told i n t h i s s i tuat ion and which were not,

Mintz has included a section ItHethods of Fieldwork and Analysis" which should appear i n a l l future folklore collections. He has a l so included some photographic data, Especially in te res t ing a r e the ethnographic scenes, such as t he children playing in t h e synagogue o r s to ry t e l l i ng a t a melaveh malkeh and singing a t a wedding,

Legends of the Hasfdim contains much useful folklore material of the Basidic comunity, It also presents adequate introductory cu l tu ra l informatton about the Hasidic community, This is the f i r s t New World Hasidic col lect ion based upon careful fieldwork procedures. It is a l so the first col lect ion which includes cer ta in kinds of Hasidic materials such a s shor t memorates and legends about everyday occurences. A s such it w i l l prove useful t o fo lk lor i s t s , Its major drawback is the fn- complete treatment of the theore t ica l problems concerning the relat ion- sh ip of cul ture and o ra l t rad i t ion , Mevertheless it r e c a l l s our a t ten t ion t o the importance of t h i s problem arid indicates t h a t current research is still a long way from its solution.

E l l i o t t Or ing Indiana University

Reuss, Richard A, Woody Guthrie: A Bibliography; The Guthrie Children's Trust Fund, New York, 1968. No pr ice indicated,

Xn t h i s annotated bibliography, Reuss has i n i t i a t e d a search f o r the r e a l Woody Guthrie, a de-mythologizad Woody, a l o s t Woody - s ince so much of t ha t written by and about him has contributed t o "an image qu i te removed from the man of r e a l l i f e , " To begin the search f o r t h i s "man of r e a l 1ife,lt one must sift through a mass of unusual and diverse ma- t e r i a l ; a r t i c l e s by Woody i n The Daily Worker, The Peoplets IJorld, - Drug News, Bound f o r Glory, an autobiography and Born t o Win, a co l lec t ion -peema, sketches and miscellaneous ruminations on a vide var ie ty of subjecks, and a r t i c l e s about Guthrie i n Time, Journal of h e r i c a n Folk- lore, New York Folklore Quaetsrly, ~este-olklore, m e Saturday Re- - n e w va r i e ty and The Gongressional Necord i n addit ion t o sections %n -3 books -@s, Lorna, Seeger, Greenway and Stekert , There's some- thing by or a b o u t kIoody ~ u t h r i e i n p rac t ica l ly every perfodical in the United S ta tes except Vogue and Mad, and a t tent ion has been paid by the hippie, the e t h n o m u s i ~ i s t , ~ his tor ian and the fo lk lo r i s t , I t is a l l arranged by date of publication, possibly t h e only sane way of arranging t h i s multi-topical, multi-focused p i l e of paper,

The assumption of Reuss' work seems t o be t ha t the t"realit Woody is the one worth finding, and the preface and annotations point t he way t o t h a t man, even though the annotations a r e t 'descriptive, not ~ r i t i c a l , ~ ' The s ign i f ican t p o l i t i c a l and a r t i s t i c work by Guthrie is acknowledged along with the usef'ul mater ia l about him. The r'throwaway,u repe t i t ive garbage f u l l of tfre-worked old cl iches" about broody's humanitarian and a r t i s t i c nature is defined as such, and a considerable amount of sig- n i f ican t work before obscured is dredged up with the garbage, I n short, the bibliography- is a good piece of work, but i s it worth it and t o