y (campfire) who quickly began reminiscing about childhood experiences. The conversation attracted the attention of nearby studiers and passers by who stopped to listen or throw in a personal anecdote or two. I found myself playfully competing with my interviewees over who had the most, the funniest, or the wildest stories. By telling their story, people reveal themselves. Their personality is highlighted by the kind of story they tell and the way they tell it. Explanations for an individual's behavior may become evident in a functionalist sense: 'Why I am the way I am' is explored through an expression of feelings and bottled up emotions through references of the past. This directly relates to Phenuminology and Znamiecki's discussion of knowledge of self. Some responses reflect a change in consciousness such as: "I was caught. I realize that my dad was pretty slick and if I was going to do going to do something I wasn't supposed to, I had to be more careful and look at all the possibilities of getting caught." [Appendix A: What made this instance stand out? #6] Another important aspect of the telling of the story is in reinforcing the immediate community. By jokingly sharing our humility, we have the opportunity to strengthen our familiarity and bond with each other as Swarthmore students.The relationship between discipline and folklore may seem vague at first. The key to bridging the gap lies in the way the correlation is set up. Instead of finding similarities between the two, it is necessary to view discipline as a form of folklore. Thus affording discipline all of the rules and stipulations of its assumed parent. The story that the interviewees tell is a clear example of a personal narrative. The characteristics of folklore regarding the hero pattern, as it concerns a persecuted youth who survives the wrath of the "evil witch" [Appendix A: What did you think of them at the time? #3], are satisfied in most accounts. This is paramou...
