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The region of Southern Appalachia, long known for its colorful storytellers, is also rich in folk medical lore and practice. In their Appalachian novels, Lucy Furman, Emma Bell Miles, Mildred Haun, Catherine Marshall, Harriette Arnow, Lee Smith, and Charles Frazier, feature folk medicine prominently in their narratives. The novels studied, set against the backdrop of the rise of official medicine, are divided into three major time periods that correspond to important chapters in the history of American medicine: the 1890s through the 1930s; the 1940s through the 1960s; and the 1970s through the present. The study of folk medicine, a sub-specialty of the academic discipline of folklore, gains significance with the current rise in distrust of official medicine and a return to medical folkways of our past. The authors studied here have performed an ethnological role in collecting and preserving with great care and authenticity many of the Appalachian regionÆs folk medical beliefs and practices.

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Representations of the Appalachia region in literature, art and pop culture have historically shifted between hyperbolic, colorful caricatures to grotesque, sensationalized, black and white photography. This wide spectrum of depictions continually resonates within the North American psyche due to its shared commonality of Appalachia as the cultural “other.” This othering frequently leaves audiences with a kind of relief that this warped representation of backwards, rural poverty is not their own progressive, present-day reality. Countless artists have exploited the region in order to show the impoverished side of rural Appalachia and spin a failed capitalistic way of life into a romanticized, intentional “return to the frontier.” While these representations are often littered with evidence of economic and environmental devastation, audiences are not educated, or otherwise are not provided enough context on how to identity such signs. Some writers have gone so far as to repeatedly depict Appalachians as aggressive and violent in their primitivism, attributing this to their genealogy in relation to the landscape. Through analyzing how a selection of insider and outsider works includes or neglects three primary elements crucial to successful cultural representation: compassion, context and complexity, one can begin to broadly define what many Appalachians feel is lacking from their own narrative within pop culture. Something as simple as the angle of a camera can dramatically affect the way a viewer experiences a photograph and its subject. Furthermore, the chosen narrator of a novel can make the difference for a reader between a compassionate portrayal of a region previously unknown to them, and one that enforces the existing stereotype of Appalachia. This dissertation will begin to broach the subject of responsibility in the context of cultural representation, as well as how individual artistic motivations and decisions can have negative, far-reaching consequences for the Appalachian region.

In his novel Cold Mountain, Charles Frazier weaves an intricate web of human stories, all converging to make a memorable statement about love, war, life, and death. This study examines these stories and the mythological, literary, and folk models Frazier employs, and in some cases revises, to tell them. The first chapter explores how Frazier recreates Odysseus in Inman, his main male character, to depict the psychological trauma inflicted by war. The second chapter focuses on Ada, Inman’s pre-war sweetheart, and Ruby, a girl with whom Ada bonds, as challenges to the male pastoral tradition. Ruby’s father Stobrod as trickster, culture hero, and ultimate keeper/creator of songs is the subject of the third chapter. Since Appalachia so strongly influences each of these characters, whether native or outsider, this thesis will also discuss such sense of place and prove that these stories, though universal, could not take place just anywhere.

Divination is a trope Cormac McCarthy employs time and again in his work. Augury, haruspicy, cartomancy, voodoo, sortition and oneiromancy all take their places in the texts, overtly or otherwise, as well as divination by bloodshed (a practice so ubiquitous as to have no formal name). But mantic practices which aim at an understanding of the divine mind prove problematic in a universe that often appears godless—or worse. My thesis uses divination as the starting point for a close reading of each of McCarthy’s novels. Research into Babylonian, Greek, Roman and African soothsaying practices is included, as well as the insights of a number of McCarthy scholars. But the work of extra-­‐literary scholars—philologists, Jungian psychologists, cultural anthropologists and religious historians whose works explore the origins of human violence and the spiritual impulse—is also invoked to shed light on McCarthy’s evolving perspective.

The Appalachian studies tradition ascertains that Appalachian people politically, socially, and academically represent a heterogeneous minority group of our own. In post-capitalistic America, however, the Appalachian region serves as a hotspot for media misrepresentation and tourism that perpetuate through works of fiction, nonfiction, and scholarship both negative and positive stereotypes in the overall American consciousness. Twenty-first-century Appalachian authors, I contend, are reinventing Appalachia from its postmodern rubble through fictionalized reconceptualizations of our region’s history, shifts in our collective consciousness from anthropocentric to ecocentric, and subversions of the heteronormative discourse of our internal colony through explorations of the psychosexual. The contemporary Appalachian texts that exemplify these abilities are Ron Rash’s The Cove, Barbara Kingsolver’s Prodigal Summer and Jeff Mann’s Loving Mountains, Loving Men because each represents a paradigm shift within their own aesthetic metanarratives in Appalachian literary history.