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The trickster and the hero, found in so many of the world’s oral traditions, are seemingly opposed but often united in one character. Trickster and Hero provides a comparative look at a rich array of world oral traditions, folktales, mythologies, and literatures—from The Odyssey , The Epic of Gilgamesh , and Beowulf to Native American and African tales. Award-winning folklorist Harold Scheub explores the “Trickster moment,” the moment in the story when the tale, the teller, and the listener are transformed: we are both man and woman, god and human, hero and villain. Scheub delves into the importance of trickster mythologies and the shifting relationships between tricksters and heroes. He examines protagonists that figure centrally in a wide range of oral narrative traditions, showing that the true hero is always to some extent a trickster as well. The trickster and hero, Scheub contends, are at the core of storytelling, and all the possibilities of life are there: we are taken apart and rebuilt, dismembered and reborn, defeated and renewed.

This book offers a new approach to the problem of evil through an examination of the anthropological figure of the 'trickster'. A lesser known and much more recent term than evil, the authors use the trickster to facilitate a greater understanding of the return of evil in the modern era. Instead of simply opposing 'good' and 'evil', the figure of the trickster is used to pursue the trajectories of similarities and quasi-similarities through imitation. After engaging with the trickster as presented in comparative anthropology and mythology, where it appears in tales and legends as a strange, erratic outsider, the authors seek to gain an inside perspective of trickster knowledge through an examination of mythology and the classical world, including both philosophers and poets. The book then goes on to trace the trickster through prehistory, using archaeological evidence to complement the diverse narratives. In this way, and by investigating the knowledge and customs surrounding evil, the authors use the figure of the trickster to provide an unprecedented diagnosis of the contemporary world, where external, mechanical rationality has become taken for granted and even considered as foundational in politics, economics, and technologised science. The authors advance the idea that the modern world, with its global free markets, mass mediatic democracy and technologised science, represents a universalisation of trickster logic. The Political Sociology and Anthropology of the Evil will be of interest to scholars working in the fields of social theory, political anthropology and political sociology, as well as those interested in the ways in which evil can infiltrate reality. -- Provided by publisher.

Trickster Theatre traces the changing social significance of national theatre in Ghana from its rise as an idealistic state project from the time of independence to its reinvention in recent electronic, market-oriented genres. Jesse Weaver Shipley presents portraits of many key figures in Ghanaian theatre and examines how Akan trickster tales were adapted as the basis of a modern national theatre. This performance style tied Accra's evolving urban identity to rural origins and to Pan-African liberation politics. Contradictions emerge, however, when the ideal Ghanaian citizen is a mythic hustler who stands at the crossroads between personal desires and collective obligations. Shipley examines the interplay between on-stage action and off-stage events to show how trickster theatre shapes an evolving urban world.

A collection of stories and poems about tricksters in all parts of the world by a variety of authors.

This article explores a widely circulated legend in Afghanistan in which foreigners are believed to create shrines to conceal buried antiquities. It represents one of several narratives in which locals express mistrust of foreign motivations and geopolitical deception. Building on recent scholarship on speculative undergrounds and conspiracy theories, this article examines how Afghans use folktales to explain obscure events and convey anxieties about literacy, knowledge, and exploitation. Narratives of deception flourish in marginal spaces, such as unknown shrines, which often become sites of doubt, uncertainty, and storytelling. In this legend, foreigners sometimes assume the role of a trickster, reflecting the “intelligent outsider” motif common in Afghan stories that speak to local simplicity and cunning intelligence. This article argues for increased scholarly attention to folktales within the context of conspiracy theories and lived geopolitics, as these stories offer valuable insights into the everyday values, fears, and experiences of people living in unstable environments.

In this story based on The Emperor's new clothes, when Mayor Peacock commissions Travis the Tornado Tamer to protect the town, the weasel builds a transparent cover that he claims only smart and special people can see. Includes activities.

This study examines the trickster archetype within the narrative of Zāl and Simorgh in Ferdowsi’s Shahnameh. The trickster, a mythological figure characterized by ambivalence, shape-shifting, resourcefulness, and divine intervention, occupies a significant role across various cultural traditions. Drawing upon established theoretical frameworks, this research identifies Zāl and Simorgh as a trickster within Iranian mythology. The analysis focuses on key trickster attributes—including shapeshifting, wisdom, and the capacity to disrupt and reconstitute social order. Zāl, marked by his extraordinary birth and upbringing by Simorgh, embodies a liminal identity that facilitates intervention in pivotal events. Simorgh, in turn, functions as a supernatural guide and healer, contributing to the restoration of equilibrium and the revelation of hidden truths. A close reading of the Rostam and Esfandiar episode demonstrates how Zāl and Simorgh employ cunning and esoteric knowledge to challenge oppressive power structures and institute a renewed order. This study underscores the significance of the trickster archetype in Iranian mythic traditions and elucidates the roles of Zāl and Simorgh as agents of transformation and balance within the Persian cultural discourse. Keywords: Trickster, Zāl, Simorgh, Shahnameh, Mythology. IntroductionThe trickster archetype represents one of the most significant and beloved figures in world mythology, characterized by paradoxical qualities where positive attributes typically outweigh negative ones, though this balance varies across different mythological traditions. As liminal beings existing between worlds, tricksters challenge established laws, confront deities, and disrupt social and cultural norms. While often depicted as deceiving ordinary people, tricksters more importantly challenge those in positions of power, undermining the dominion of kings, heroes, and the powerful through cunning and artifice.This study examines the trickster archetype within the narrative framework of Zāl and Simorgh in Ferdowsi’s Shahnameh, positioning these figures within the broader context of Iranian mythology. The research addresses a significant gap in Iranian mythological studies, as the trickster concept, despite its prominence in global mythology, has remained largely unexplored in Persian literary scholarship. By applying established theoretical frameworks from folklore, psychoanalysis, mythology, and anthropology, this investigation seeks to illuminate the transformative roles of Zāl and Simorgh as agents of change and balance within Persian cultural discourse. Materials and MethodsThe methodological approach employs a comprehensive theoretical framework drawing primarily from the foundational works of Paul Radin and Carl Gustav Jung on the trickster archetype. Radin’s conception of the trickster as a “culture-bringer” who facilitates societal transformation from lower to higher levels of civilization provides a crucial analytical lens. Jung’s psychological interpretation, viewing the trickster as a representation of the collective unconscious and undifferentiated human consciousness retaining its animal nature, offers complementary insights into the archetype’s enduring significance.The analysis incorporates perspectives from various scholars, including Claude Lévi-Strauss’s structural approach to mythological dualities, Joseph Campbell’s hero archetype theory, and Mary Douglas’s anthropological insights on social order disruption. The study employs close textual reading of Shahnameh, focusing particularly on key episodes including Zāl’s birth and upbringing by Simorgh, and the pivotal Rostam and Esfandiar confrontation. Comparative analysis with trickster figures from other cultural traditions—including Loki from Norse mythology, Anansi from West African folklore, Coyote from Native American traditions, and Prometheus from Greek mythology—provides cross-cultural context for understanding the unique characteristics of the Iranian trickster manifestation. Research FindingsThe investigation reveals that Zāl and Simorgh collectively embody the essential characteristics of the trickster archetype within Iranian mythology. Key findings of the study include:Extraordinary Birth and Liminal Identity: Zāl’s albinism marks him as fundamentally different from birth, leading to his abandonment and subsequent raising by Simorgh. This unusual upbringing creates a liminal identity existing between human society and the supernatural realm, a defining characteristic of trickster figures.Shape-shifting and Duality: The relationship between Zāl and Simorgh demonstrates the trickster’s capacity for transformation and dual existence. Simorgh functions as both a physical being and Zāl’s spiritual essence, while Zāl himself bridges the animal, human, and divine realms.Wisdom and Problem-solving: Zāl’s renowned wisdom, acquired through Simorgh’s tutelage and his own dedicated study, enables him to serve as advisor and mediator in critical situations. His knowledge encompasses both earthly learning and supernatural wisdom, positioning him as a crucial problem-solver in times of crisis.Shamanic Attributes: Zāl exhibits shamanic characteristics through his ability to summon Simorgh via the ritual burning of the sacred feather, accessing supernatural assistance when confronting seemingly insurmountable challenges. This shamanic connection enables intervention in the natural order when necessary.Divine Intervention and Social Transformation: In the Rostam-Esfandiar episode, Zāl and Simorgh’s intervention challenges corrupt power structures represented by Goshtasp and Esfandiar’s ambitions, ultimately facilitating a restoration of proper governance and social order. Discussion of Results and ConclusionsThe findings demonstrate that Zāl and Simorgh function as a unified trickster entity, challenging oppressive power structures while maintaining cosmic and social balance. Unlike tricksters in other traditions who often act from self-interest, the Zāl-Simorgh complex operates primarily for societal benefit, distinguishing the Iranian trickster tradition. The Rostam-Esfandiar confrontation exemplifies the trickster’s role in exposing corruption and facilitating necessary social transformation. Esfandiar’s invulnerability, granted through Zoroastrian blessing, represents a sacred power corrupted by personal ambition. Zāl and Simorgh’s intervention—revealing the secret of targeting Esfandiar’s eyes with a double-headed arrow from the gaz tree—demonstrates the trickster’s function in challenging even sacred authority when it threatens social harmony. This episode reflects broader tensions between two political paradigms: the pre-Lohrasp tradition of balanced power between royal and heroic houses, and the Lohrasp-Goshtasp model concentrating all authority in the monarchy. The trickster’s intervention supports the restoration of balanced governance, suggesting Ferdowsi’s critique of absolute monarchical power. The comparative analysis reveals both universal and culturally specific aspects of the Iranian trickster. While sharing common features with global trickster figures—liminality, shape-shifting, wisdom, and social disruption—Zāl and Simorgh demonstrate unique characteristics rooted in Persian cultural values, particularly the emphasis on wisdom (kherad) and justice (dād).This study establishes Zāl and Simorgh as a distinctive trickster manifestation within Iranian mythology, contributing significantly to the theoretical understanding of the trickster archetype. The trickster archetype plays a vital but previously unrecognized role in Iranian mythological traditions, with Zāl and Simorgh embodying this function through their combined attributes and interventions. The Iranian trickster tradition emphasizes wisdom, justice, and societal benefit over the self-interested cunning often associated with tricksters in other cultures, reflecting core Persian cultural values. The Zāl-Simorgh complex serves as a mechanism for critiquing and transforming unjust power structures, particularly relevant to Ferdowsi’s historical context and his concerns about tyrannical rule. Recognition of the trickster pattern in Shahnameh opens new avenues for comparative mythological studies and a deeper understanding of Persian literary traditions. The study’s findings have implications beyond literary analysis, offering insights into mechanisms of cultural resistance, identity formation, and social transformation relevant to contemporary Iranian society. This research advances scholarship in Iranian mythology, comparative literature, and archetypal studies while demonstrating the continued relevance of ancient mythological patterns for understanding cultural dynamics and social change. Future research might explore trickster manifestations in other Persian literary works and examine the archetype’s evolution in modern Iranian literature and culture.

Troubling Tricksters is a collection of theoretical essays, creative pieces, and critical ruminations that provides a re-visioning of trickster criticism in light of recent backlash against it. The complaints of some Indigenous writers, the critique from Indigenous nationalist critics, and the changing of academic fashion have resulted in few new studies on the trickster. For example, The Cambridge Companion to Native American Literature (2005), includes only a brief mention of the trickster, with skeptical commentary. And, in 2007, Anishinaabe scholar Niigonwedom Sinclair (a contributor to this volume) called for a moratorium on studies of the trickster irrelevant to the specific experiences and interests of Indigenous nations. One of the objectives of this anthology is, then, to encourage scholarship that is mindful of the critic's responsibility to communities, and to focus discussions on incarnations of tricksters in their particular national contexts. The contribution of Troubling Tricksters, therefore, is twofold: to offer a timely counterbalance to this growing critical lacuna, and to propose new approaches to trickster studies, approaches that have been clearly influenced by the nationalists' call for cultural and historical specificity.