Despite the late stage of modernity we live in, urban legends, an already prolific form of folklore, have become even more prone to retransmission within the internet. This thesis aims to understand why and how these contemporary folk tales are so widely believed and disseminated. Two crime legends that spread in Mexico City through email from 2005 to 2007 will be studied as narratives that address some of the most pressing problems as perceived by a given population, engaging human beings principally by helping to make sense of hostile environments, binding together human groups through fear and collective reassurance, and fulfilling a basic, atavistic compulsion in human beings towards conflict and its representations. Urban legends about ongoing crime seem to give momentary relief to the people engaging with them, but may ultimately aggravate the vision they hold of their surrounding reality and erode their context at large. Metaphorically, they can be compared to the use of cigarettes to alleviate stress. As a result, such urban legends may be regarded as negative and deluding stories leading a culture, as the title suggests, deeper into the 'labyrinth' it most fears. The thesis concludes that this ongoing narrative construction of social fears may thus indeed have detrimental consequences, such as lessening the living standards of whole communities and deteriorating their social fabric.

This study analyses the ways in which gender relations are expressed and articulated through the use of folk proverbs amongst Pashto-speaking people of Pakistan. Previous work on Pashto proverbs have romanticised proverbs as a cultural asset and a source of Pashtun pride and ethnic identity, and most studies have aimed to promote or preserve folk proverbs. However, there is little recognition in previous literature of the sexist and gendered role of proverbs in Pashtun society. This study argues that Pashto proverbs encode and promote a patriarchal view and sexist ideology, demonstrating this with the help of proverbs as text as well as proverbs performance in context by Pashto speakers. The analysis is based on more than 500 proverbs relating to gender, collected from both published sources and through ethnographic fieldwork in the Khyber Pakhtunkhwa province of Pakistan. Qualitative data was collected through 40 interviews conducted with Pashto-speaking men and women of various ages and class/educational backgrounds, along with informal discussions with local people and the personal observations of the researcher. The study is informed by a combination of theoretical approaches including folkloristics, feminist sociology and sociolinguistics. While establishing that patriarchal structures and values are transmitted through proverbs, the study also reveals that proverbs’ meanings and messages are context-bound and women may, therefore, use proverbs in order to discuss, contest and (sometimes) undermine gender ideologies. More specifically, it is argued that: (1) Proverbs as ‘wisdom texts’ represent the viewpoint of those having the authority to define proper and improper behaviour, and as such, rather than objective reality represent a partial and partisan reality which, in the context of the present research, is sexist and misogynist. (2) While proverbs as ‘texts’ seem to present a more fixed view of reality, proverbs as ‘performance in context’ suggest that different speakers may use proverbs for different strategic purposes, such as to establish and negotiate ethnic and gendered identities and power which varies on the basis of gender, age, ethnicity, and class of the interlocutors. The thesis concludes that, rather than considering folk proverbs as ‘factual’ and ‘valuable’ sources of cultural expression, scholars should pay more attention to their ‘performatory’, ‘derogatory’ and ‘declaratory’ aspects as these often relegate women (and ‘other’, weaker groups) to a lesser position in society.