The strange haunted restaurant of Quanzhou, China

Every year I write about an international topic for Halloween, whether it be the supernatural in China or the mystery ship Baltimore. What’s interesting is that I receive more messages about these posts than all other posts on the blog combined. I’ve heard from an Indigenous descendant of a key figure in a windigo murder in northern Canada, and the family members whose ancestor was the captain of the Baltimore. I’ve heard from someone who wrote a song about the Marysburgh vortex and – which made me truly happy – artists, screenwriters and novelists who said that my post had inspired their work. Today I want to talk about a strange house in China, and a haunting song.

Quanzhou is a smaller city in Fujian, China, on the coast directly across the strait from Taiwan. And in this city – according to my Chinese friend (who is also my tutor) who lives there – there is one house which is perhaps five centuries old, if not even older. During the cultural revolution many old homes surrounding it were demolished. But not this one. It always had a bad reputation. One of the many stories that local people told about this building was that years ago – after the house had already been long abandoned – someone purchased the home and moved in. Their first night they lay down to sleep, and when they woke up the bed had been turned 180 degrees. They promptly left, and the house sat empty again for many years, before the government claimed it, and gave it to new owners.

What happened next is stranger than any of the odd tales that the locals told about the place. The new owners sensed a business opportunity, because everyone in the community was curious to explore this space. So they opened . . . a hamburger restaurant. Why? They had guessed right, and for a short time people flocked to the space, including my friend. Everyone wanted to be able to see what the inside of this ghost house looked like. Except that hamburgers aren’t that popular in China, and they weren’t very good anyway. So people would come once or twice and not return. And the restaurant failed. And then this large three story house lay empty again.

Yet another enterprising mind decided to take advantage of the houses’ reputation. But this time it wasn’t an individual, but rather a corporation that owned a chain of Indonesian restaurants. This was a much better choice, because the cuisine was more to the locals’ taste. My friend who also went to the new incarnation of the restaurant said that the local community had many people who had lived in Indonesia for a generation, but then returned to their home city after the end of the cultural revolution. Indeed, many of the houses in the community were built in an Indonesian style during the 1970s. These people came to the restaurant, and noted that the design referenced south east Asia, but also the possible threat from the supernatural.

When you came to the door the handle was said to be the hand of Buddha. So that to enter the space you had to shake the Buddha’s hand. And then inside there were impressive murals of scenes with elephants, which subtly referenced divine protection. People liked this space and the restaurant boomed. It was sited in a good location near the downtown, and the street was lively. The restaurant was a little expensive, but the quality of the food was outstanding. People would return to the restaurant again and again. But then suddenly the entire restaurant chain collapsed. The space was once again abandoned.

My friend said that for a long time the house still frightened locals. According to her, she has a friend who sometimes has to bike down this street by the building. And when she does she bikes to the opposite side of the street every time she passes the ghost house, because she says that the space makes her physically sick. So even now people are intrigued and frightened by this house. I personally think that it would be a great place for a bar with dim lighting, twisted cocktails and bathrooms down a long, dark hall. But there is one last update- my friend visited there once more, and the house has been revamped and reopened once again. And now people are saying that it doesn’t feel haunted anymore. So perhaps the creepy feelings are fading away, and my dream for the bar will never happen. You can see a picture of the house (which my friend just took) below:

Haunted restaurant in China. Picture taken by my friend, October 2023.

Still, if that bar ever opens, I have a suggestion about what song should be played there. In another post (link above) I talked about Pu Songling’s book, Strange Tales from a Chinese Studio. Recently an artist Dao Lang wrote a song based on a story from this book about the Chinese supernatural. According to my friend the Chinese in the song is often archaic and difficult to understand. Certainly I can’t understand it, despite being an intermediate Mandarin speaker. She told me not to waste my time trying to decipher the lyrics, which are difficult even for native speakers. Fortunately you can find translations online and on YouTube.

The song has a bouncy pop beat, and a sarcastic take. You can find it on Spotify if you search for Dao Long (罗刹海市 or Rakshahai city). The first two words in the title refer to a luo2 cha4, which is a demon in Buddhist belief. The next two words are hai3 shi4, which means mirage. The cover art for the song shows a historic Chinese scene at night, with a dragon flying above. This image isn’t so different from the historic (1886) art that decorates the Penguin translation of Pu Songling’s classic book. According to Andrew Methven at the Slow Chinese newsletter (I am on the site’s email list, and my friend/tutor says that the full service is really valuable for Mandarin learners) the song is a cynical take on the music industry. So a story first published in 1788 perhaps is being used to critique commercialized Chinese music in 2023. Or one particular music judge (Na Ying), depending upon whom you believe. Whether it’s a historic house or an eighteenth century ghost story, the past can critique commercialism or be commercialized.

I believe that all ghost stories are ultimately about memory.

As always, if you are in the United States and Canada, where you are taking out children to trick or treat, please remember glow sticks and reflectors. And if you are driving please go extra slow for all the little ghouls.

Shawn Smallman, Halloween 2023

The Strange in India

Human Skeletons in Roopkund Lake, 24 August 2014, Schwiki,, Creative Commons license.

Every Halloween I do a blog post on some aspect of the supernatural, from the ghost ship Baltimore in Atlantic Canada, to the folklore of Japan. This year, I want to cover the ghosts’ of India. I’ll start with Victorian ghost stories, before moving into some more ancient mysteries of the region. On the one hand, Rudyard Kipling (the famous apologist for empire) loved ghost stories, and had a host of them set in India. So British ghost stories set in India (or shaped by memories of India) are inherently colonial. On the other hand, Indian stories had a global impact, and these tales circulated from Australia to Canada. So it’s interesting to reflect on how people across the world came to imagine India through this lens.

There are a few common themes in these British ghost stories. One of the most common is the sense of loss, as people are separated from their lovers or their families because they’ve traveled to India. This was the case, for example, in Mary Louisa Morgan’s “The Story of the Rippling Train,” in which a woman’s spirit returns to say goodbye to a man who pined for her, but never acted before her marriage.

Kipling’s stories have another approach. Many of these stories read as boy’s adventure tales, but some have a darker touch. For example, “At the End of the Passage,” describes a group of four English men who have come together to socialize at a remote stop on an Indian railway line. Each man tells his colleagues of his work, and the immense suffering that they have endured. Kipling uses their histories to undermine critiques of imperialism. The men who implement the empire pay a terrible price for their work. The piece is brilliantly written. I find myself trying to determine which -or perhaps all- of the men were suffering from culture shock. At the same time, it captures the paternalism, condescension and exoticism that shaped British views of Indians. The British are foregrounded in the story, so that the Indian characters become a backdrop. But the narrative remains disturbing. Whatever you do, don’t fall asleep. And above all, don’t dream.

It is astounding how many Victorian British ghost stories are set in India. B.M Croker’s short story “To Let,” begins with: “Some years ago, when I was a slim young spin, I came out to India to live with my brother Tom.” When the Indian heat affected this British family they decided to move to the hills, where there was only one place for rent- at a suspiciously cheap rate. One has a sense of their lifestyle by the fact that they brought a piano on the trip. And when the trouble began they were worried about losing their servants.

Of course the richest stories of ghosts and spirits in India long preceded the British. I am fascinated by military architecture, and have long wanted to travel to see India’s forts. One of these is supposedly the most haunted site in India. Bhangarh fort (in Alwar district, Rajasthan) was built in the 16th century, but supposedly was abandoned overnight after a yogi (or in other accounts a magician) put a curse on it. I would love to see a carefully researched article on the site- but I haven’t been able to find one. The only articles that I’ve been able to come across (Shetty) talk about “dark tourism” in India.

I think that perhaps the most mysterious place in India is Skeleton Lake, which -as the name suggests- has perhaps hundreds of skeletons around and in the lake. This is no myth, even though it rather reminds me of the dead bodies found in the swamps outside Tolkien’s Mordor. In fact, it’s something of a scientific mystery. There is a wonderful podcast called Unexplainable, which covers this story in one episode. In 1942 an Indian forest ranger found this remote lake in Northern India which was surrounded by an immense number of bones. In the 1950s carbon dating found that the bodies were from perhaps the 8th to 9th centuries. Were these pilgrims caught in a hail storm -after the presence of dancers angered the gods- as described in legendary accounts in the region? Then scientists analyzed the DNA of the skeletons, and the story became even stranger. There were three different groups of people genetically represented in these bones. And for one of these groups the best genetic match was Crete in the Mediterranean. And the bones from this group dated to around 1800. No good historical explanation exists for this fact.

As one of humanity’s foundational civilizations, many of India’s mysteries are even more ancient than that of Skeleton Lake. I love Danino’s The Lost River, which tells the story of a vanished river that was mentioned in ancient texts, in particular the Rig Veda and the Mahabharata. But what happened to this river? Surely an entire river can’t disappear? So was this river a myth? Be warned that this book goes into exhaustive detail about topics such as regional geology and British scientists. If you love archaeology or history, this is a wonderful book, but it does not make a light read. But if you’re looking for a mystery that puzzles scholars, this might be the work for you.

Curious for more spooky or mysterious stories? Learn about the mysteries of North America’s Great Lakes, the strange stories of French Canada, the ghosts of the Middle East, and haunted China with these blog posts.

If you are in Canada or the United States, and you are taking young children trick or treating, please remember to give your kids glow sticks or something reflective. Happy Halloween everyone.


BBC. “The Secrets of India’s Haunted Fort.” Accessed October 12, 2022.

Danino, M. (2010). The lost river : on the trail of the Sarasvatī. Penguin Books India.

Shetty, P. (2020). Dark tourism in india.

The strange story of Antlers

In 2014 I published a book called Dangerous Spirits about the history of an evil spirit (the windigo/wendigo) in Indigenous religion and belief. Yes, my research agenda is all over the place, but I like it that way. It turns out that there was a movie called Antlers being made about this being, and it was set in Oregon. The movie maker -Scott Cooper, who was working with Guillermo del Toro- reached out to me for my advice in 2018. But it was when I was moving across the country, so I suggested that they contact Dr. Grace Dillon in Indigenous Studies instead. I later heard -almost by chance- that my publisher and the film-makers had agreed that they could use my book in the movie. But then COVID came, and the movie didn’t come out. I didn’t hear any other news.

Last night I got a text from my daughter, who had gone to see the movie in a theater in Vancouver. And it turns out that they used my book about a third of the way into the movie. It’s a silly thing, but it makes me happy because this will be the only time my work will ever show up in pop culture.

Out of curiosity, I went and looked up the book’s availability on Amazon, where it was selling for $974 when I looked. But the Kindle version was only $9.53 U.S. But if anyone is looking for a physical copy of the book, you can order it for $19.95 Canadian from Heritage House, a small, independent publisher.

I’m currently on sabbatical, and doing historical research regarding the 1918 influenza pandemic in southeast China, using records from Macau that are now stored in Lisbon, Portugal. I don’t think that Antlers is playing here, so it may be a while before I see it. But I want to thank the film-makers for including the book in the movie.

I also want to thank the Ruth Landes Foundation, because the Ruth Landes Memorial Research fund made the book’s research possible. If you haven’t heard of Ruth Landes, I really recommend Sally Coles’ biography. She was a cultural anthropologist who did research on everything from Candomble in Brazil to Indigenous narratives in Kansas, Minnesota and Ontario. Her approach to using narratives inspired my book, and she’s someone whose work I deeply admire. I grew up outside of Hamilton in Ontario, Canada, where she taught at McMaster University. I wish I could have met her just once.

As for Antlers, even the trailer scares me.

Shawn Smallman, 2021

The terrifying wildman of Canadian folklore




Picture credit: Elle Wild took this photo of the Indigenous graveyard in British Columbia, Canada during the 2020 wildfires. Used with permission. I wonder if the second totem pole from the left has an image of Dzunukwa, the Basket Ogress, on the base?

Every year I cover some aspect of the supernatural around Halloween. This year I want to talk about video by Hammerson Peters, a Western Canadian author who has a YouTube channel covering that country’s legends. These videos are well-produced and draw on historical sources. I love folklore, and have written my own book about an evil spirit in Algonquian belief called the windigo. So, of course, I enjoy viewing his channel, including one recent video: Nakani: The Wildman of the North.

In this video he Peters draws on careful research to document Indigenous belief in a being similar to the Sasquatch or Bigfoot in the Northwest Territories and Alaska. He also touches on similar tales from other areas, such as Labrador. His use of the records of 19th century explorers deepens the sense of veracity in this narrative.

The video makes wonderful viewing on a windy, fall night, and I recommend it. But the curse of having done work on mythology and folklore is that I have some context regarding some of the sources that he uses. For example, Hammerson Peters refers to one case documented by a French Oblate Missionary, Émile Petitot (1838-1916). When considering information the first step is always to evaluate the source. There are question marks surrounding Petitot: “Beginning in 1868 Petitot began to have short bouts of insanity in the winter; he hallucinated, ran half naked in -40 degree weather, and attempted to kill Father Séguin” (For Petitot’s mental health issues see the Dictionary of Canadian Biography, The priest also had a public relationship with a young male servant, followed by a marriage to a local Métis woman, Marguerite Valetta, in 1881; the Catholic Church then forcibly placed him in a mental asylum in Montreal in 1882. …

The Great Lakes and the mystery of the Marysburgh Vortex

Photo by Cole Wyland on Unsplash

Every year at Halloween I do posts about folklore or mysteries, from the ghosts and Jinn of the Middle East, to ghosts across cultures. As I am writing this, however, the most popular page on my blog is a book review about a young Canadian woman, who was the center of an alleged poltergeist case during the 19th century in Nova Scotia, Canada. As Thompson and Norris’s marvelous book (Haunted Girl: Esther Cox and the Great Amherst Mystery) makes clear, the truth was far more complicated than this simple narrative, and perhaps involved trauma, self-loathing and exploitation. I have no idea why this review is being discovered now, but I’m glad to see that Norris and Thompson’s thoughtful and well-researched book is receiving the attention it deserves. But today I want to talk about another mystery, one that is closer to home for me.

I grew up in southern Ontario, and did my undergraduate studies in Kingston, Ontario on the wonderful campus of Queen’s University. The old buildings were often built out of limestone, near the point where the St. Lawrence river meets Lake Ontario. When I was there in the 1980s the local bars still had a rich folklore about the Prohibition era, when local rum-runners brought alcohol to the US across the lake. But the eastern end of Lake Ontario was also known for its inordinate number of missing ships. There are some truly odd cases, such as the Bavaria, a Great Lakes Mary Celeste. The crew went missing in 1889, and (as so often the case in the folklore of shipwrecks) the people who boarded the ghost ship allegedly said that they found food set out in the kitchen. The story of the Picton’s disappearance in 1900 -complete with a message in a bottle- is at least as odd.

As Max Hartshorn describes in his wonderful newspaper article, ‘Strange things out there’: Inside Lake Ontario’s ‘Bermuda Triangle’ at, these missing ships are not the only part of the local folklore. People also describe strange events affecting planes, and even UFO sightings. The article has a map of this area in folklore, which stretches from Kingston to Prince Edward County on Lake Ontario’s north shore, to Oswego in New York state. Hartshorn interviews a number of people about their experiences, and their first hand accounts are certainly queer.

As Hartshorn also describes, Hugh F. Cochrane’s 1980 book Gateway to Oblivion, first coined the term the Marysburgh Vortex. As he points out Charles Berlitz’s, the Bermuda Triangle almost certainly inspired Cochrane. Hartshorn even noted that the two covers of the books looked very similar. Berlitz’s book was a best-seller, which inspired people around the world to find an endless number of triangles (why no rectangles or pentagons?). The Great Lakes did not escape this trend. Jay Gourley wrote a book, the Great Lakes Triangle in the 1970s. But Hartsthorn points to a plethora of other triangles: “The Bass Strait Triangle in Australia, the Broad Haven Triangle in Wales and the Bennington Triangle in Vermont are just a few examples of the triangle boom of the 1970s and ‘80s.” But the Great Lakes can have treacherous waters, so there is little need to invoke the supernatural to understand shipwrecks. As Hartshorn argues, Lake Ontario narrows at eastern end, which makes it easy for a ship to hit a shoal or island.

Still, there are a lot of strange things under the Great Lakes waters. In the Maryburgh Vortex there is a roughly kilometer long area called the Charity Shoal structure, which -allegedly- creates a magnetic anomaly. Scientists wonder if it might have been created by a meteor strike as this video (by Andrew King, a reporter at the Ottawa Citizen) suggests: Did a meteor strike give birth to the mysterious ‘Bermuda Triangle of the North’? There are also strange structures of old rocks under Lake Michigan. One argument is that the rocks were created as drive lines and blinds by ancient hunters. That land has been under water for perhaps five thousand years. So archaeology can find wonderful things under the waters, without any need for a vortex or triangle. Yet the Great Lakes also have lingering mysteries that are harder to explain away, such as the 1994 Lakeshore UFO incident in Western Michigan. If you are curious to learn more about the mysteries of eastern Lake Ontario Global News also has a wonderful video by Darryn Davis, who interviewed local people about the region’s folklore. This video makes good viewing for Halloween; its also safe for children to watch.

I love the series Stranger Things. I think that Kingston, Ontario or Oswego, New York, would be a great location for a follow up series. Maybe they could use Krista Muir’s Marysburgh Vortex as a theme song (2011 on the “Between Atoms” album). Yes, there is even a song about the vortex, although it seems to have recently disappeared from Spotify. Even songs disappear in this area. According to the song, the vortex is always “calling.”

I also want to recommend Mysterious Islands: Forgotten Tales of the Great Lakes by Andrea Gutsche and Cindy Bisaillon. If you want to explore the history and mysteries of Great Lakes Islands, this book is carefully researched and rich in historical photos. Every brief section describes the history or folklore of one island. Who knew that Madeline Island -now a restful site for yoga retreats- had such a dark history? If you like stories about strange shipwrecks, please also read my post about the mystery woman of the ghost ship Baltimore, which must be one of the oddest stories in Canada’s history (although it happened in Nova Scotia, not the Great Lakes).

Reader, if you are in Canada or the United States, have a good Halloween. And if you are trick-or-treating with kids, please be sure that they have glow sticks or lights.

Shawn Smallman, 2021

French Canada’s odd tales: from the Loup Garou to the Devil’s Canoe

Henri Julien (1852–1908) Blue pencil, Study for La Chasse-galerie [Public domain], via Wikimedia Commons
Years ago I used to teach a class on Canadian folklore in art and literature. This is a lecture that I gave in the class, which covered the Devil’s Canoe and the Loup Garou. Any faculty member or teacher is free to use it in their own class.  In my lecture I sometimes noted authors, but often failed to give their full names or citation, as this was only for my use in class. Still, there are many authors listed here, who might give you further inspiration, and who were the basis for this content. If you read French, I found this work particularly helpful while writing this lecture:

Larry Gowett, “Le loups-garous dans la tradition religieuse québécoise.” PhD diss., UNIVERSITÉ DU QUÉBEC À MONTRÉAL,1982.

Shawn Smallman, 2020

The Loup Garou and the Devil’s Canoe


Loup garou



Honore Beaugrand



For an oral version of a loup garou tale:

The French Empire in the New World

  • I want to talk today about werewolf traditions in New France, and the story of the Devil’s canoe
  • These are stories about exclusion and inclusion, about the difference between urban and rural, social and deviant
  • Tell us much about French culture not only in Quebec, but also in North America
  • Worth remembering the scale of the French Empire in the Americas
  • Much larger than what we think of as French Canada today
  • Between 1608 and 1759, the French explored and controlled much of North America
  • The core of their Empire was in what is today Quebec, along the St. Lawrence River
  • From their fur traders and missionaries spread out over the continent
  • Soon reached the Mississippi
  • Established a settlement in New Orleans
  • Tried to contain the expanding English colonists, who had arrived at Jamestown in 1607, and in Massachusetts in the 1620s
  • Throughout this region they brought their traditions and beliefs from France
  • One of the most common beliefs was in the loup-garou or werewolf
  • I want to explore this tradition, which is very different from the popular culture tradition of a werewolf that you are probably familiar with today
  • But before I begin with the beliefs, it is perhaps worthwhile to talk about the culture of New France
  • The kind of society implanted in the New World

Photo by Memory Catcher on Unsplash

The Strange vision of the North in Canada- a lecture

I’ve been sharing lectures from my course on Canadian folklore in literature and art. Today’s lecture is a little different because I talk about the north more broadly in Canada’s artistic culture. Please feel free to use and edit this lecture however you may want for your own classes. As you can see, I have not edited out personal references or asides, so you’ll need to make this your own.

As I say in the lecture, this is a topic that has been covered extensively, but I haven’t tried to engage with that literature here. For anyone interested in a deeper dive, please read what I consider to be the definitive work on the topic:

Grace, Sherrill. Canada and the Idea of North. Montreal: McGill-Queen’s University Press, 2001.

Shawn Smallman

The strange stories of Canada’s west coast

I’ve been sharing a series of lectures that I wrote for a Canadian folklore in literature and art class that I used to teach. Here is a lecture I wrote on one of my favorite authors, British Columbia’s Dick Hammond, who was a master of the short story. Please feel free to edit and use this lecture in any class.

Shawn Smallman

Dick Hammond


Dick Hammond

House by the Talking Falls



  • Canadian author Dick Hammond wrote of the B.C. coast in three volumes, in which he explored the remote communities that dotted Canada’s Pacific edge. 
  • He was born in 1929 and spent his entire life on the part of the Pacific Coast that is called the “Sunshine Coast,” because it is in the rain shadow of Vancouver island
  • He was self-educated, but extremely well-read
  • He used to collect rare operatic recordings (
  • He worked as a salvage logger, a form of life that is romanticized in Canada
  • There even used to be a tv series about it called Beachcombers, which was very popular when I was growing up in the 1970s
  • He married a teacher in 1970
  • Jo Hammond was herself an author, who wrote a memoir of her life: Edge of the Sound: Memoirs of a West Coast Log Salvager 
  • she was quite adventurous and had traveled through the Panama canal on a freighter to come to the West Coast
  • she later worked as a salvage logger herself
  • they had two children, Patricia and Eric
  • Hammond died in 2008, in Sechelt Inlet on the coast
  • His stories often described the lives of the working class, and the strength and craftsmanship that they displayed.
  • His stories often do not have any supernatural characteristics, but focus upon special skills
  • In one story, a black smith is the only person who can repair a broken drill, which would take a week or more to obtain from Vancouver, which would be disastrous for the logging group
  • In another, one man is the only person who knows how to run a particular piece of equipment, and makes a visiting engineer look foolish
  • Some of the skills that he celebrates are quite mundane
  • A tinker who repairs broken pots is honored in one story
  • No skill is too small for Dick Hammond to celebrate it
  • But above all else, he celebrated the skills of the logger
  • Hammond work for years as a small hand logger
  • These men –and they were almost always men, despite his wife’s profession- would travel the coast in their boats looking for isolated stands of timber along the coast on public lands
  • They would work them in a small group, and then take the logs out to sell
  • It was a very hard way to make a life, that required someone who was really self-sufficient
  • That person had to know how to log, how to work machinery, how to run a boat in sometimes treacherous waters
  • These are the skills that Hammond celebrated
  • Very much books to celebrate the working class

The Past

  • But they also evoked a coast haunted by its past, from the recent settlers to the deep history of B.C.’s Indigenous peoples.
  • There is a post by Mackie on a Northwest Archaeology blog that makes a very good case that aspects of indigenous mythology in Haida Gwaii regarding Raven retain memories of the landscape and environment from 12,000 years ago:
  • The indigenous peoples of Canada have a history in the region that stretches so far back that their earliest campsites are likely buried deep under the Pacific Ocean, because of rising water levels
  • but traces -including such ephemera as footprints- can be found on some islands:
  • The BC coast was settled by Europeans in the mid to late nineteenth century
  • Hammond romanticizes this period in some ways, and the strength and independence of the earlier settlers
  • But he is also aware of the negative aspects of this period
  • He talked about the social isolation, particularly for the women who stayed at home, and the family strains that this created, including within his own family
  • The main character in his stories is his father, and they are told as if they were stories that he heard from his father
  • His father had died in 1975, and like his son, spent much of his life as a logger who traveled the coast by boat
  • Other family members are minor characters, such as his uncle, who was gassed while a soldier in World War One and never truly recovered
  • These are strong people
  • Men –and it’s a very male look at the past- were stronger, braver, and less likely to complain than in the past
  • But this approach also gives an air of verisimilitude, an aspect of reality to these stories
  • At times it appears hard to tell- are these stories complete fiction or does he really believe the stories that he is recounting? 
  • The reader is left wondering if the narrator is playing a character, and is he just really good at never breaking character
  • Or are these supposed to be true oral traditions, the memory of one coastal family?
  • Certainly there are many characteristics of oral tales in these stories
  • One can imagine them being told and retold around a family table over the years
  • In one case Hammond said that his publisher insisted on publishing these works as fiction, but they were all true
  • Indeed, he said that his books were all true, and faithfully recorded his fathers’ tales
  • So perhaps he did views these stories as a record of the settlers’ experience of the coast
  • But Hammond is also very aware that the European history on this coast is a short one
  • This presents a problem, because his work is haunted by the past
  • In one of his less effective stories he tells the story of his father and his friend exploring caves on the coast, and finding some old candles that they learned had been left by the Spanish
  • The story doesn’t work, because it is so awkward to explain how the candles came to be there, or how the men came to learn that they had been left by Spanish explorers
  • At one point, Hammond said that he had the “soul of an antiquary.”
  • To people who have read M.R. James, perhaps the best known author of ghost stories in the English language, it was very clear that Hammond was evoking M.R. James
  • But unlike Hammond there were no ancient mansions, ruined churches, Saxon crowns, or other European aspects of the past to engage with
  • This meant that Hammond had to engage with the Indigenous history of the coast

Michael Crummy’s Galore- a lecture

I am sharing a series of lectures from a class that I used to teach on folklore in Canadian literature and art. Here is a brief lecture that I gave on Michael Crummy’s Galore, a novel which is set in Newfoundland. You are free to use, edit and adapt this lecture however you want for your own classes. I apologize for the formatting changes at points; as you might guess, I cut and pasted in the section on magical realism from a lecture in my “Introduction to Latin America” class.

Be warned- if you are just reading this lecture for fun, there are major spoilers in this lecture.

Shawn Smallman

Eden Robinson’s Monkey Beach- a lecture

As you could see from my last blog post, I used to teach a class on Canadian folklore in art and literature. I’m going to share some lectures from that class. Please feel free to adapt and use this in your own classes. Spoiler alert: this lecture contains key plot material, so if you plan to read the novel (which you should), please do that first. You can also see my book review here.

If you are curious to learn more about Indigenous literature, please listen to my podcast episode with Grace Dillon about Indigenous Futurism; it’s episode eight. Or if you’d like to know how Indigenous peoples understood Sasquatch (and Ogopogo, a Canadian lake monster) please listen to this podcast episode of “The Secret History of Canada.”

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