Introduction to Delta Pieces: Northeast Louisiana Folklife
Map: Cultural Micro-Regions of the Delta, Northeast Louisiana
![A map of the cultures of Northeast Louisiana, drawn by anthropologist H. F. “Pete” Gregory, shows the Delta sub-regions of plantations, yeoman farmers, and fishing.](../../siteimages/info.png)
The Louisiana Delta: Land of Rivers
![An anthropology professor and Delta native recalls over 100 years of Louisiana history and culture recorded during a personal interview about his life and the lives of his ancestors. Having grown up in various towns along the Black River and Mississippi Delta, Pete Gregory's stories illustrate the cultural landscape. Telling tales of sharecroppers, hill folk, swamp dwellers, tent towns, fishing communities, race relations, and the perseverance of this unique way of life, Gregory's accounts represent the Delta experience, and conclude that, even today, the Delta remains a strange and wonderful place.](../../siteimages/info.png)
![In one of his 11 reflections, a native son explores the importance of the Mississippi River to the region of the Northeast Louisiana Delta from its geography to its identity. The transformations wrought by the newer levees, the leveling of the land to plant soybeans, and the new catfish farms have made the Delta a different place, yet many traditions continue such as the naming of river terms and commercial fishing.](../../siteimages/info.png)
![In one of his 11 reflections, a native son explores the historical influence of early French settlers in the Northeast Louisiana Delta in family names, foodways, and architecture.](../../siteimages/info.png)
![In one of his 11 reflections, a native son describes the small farm homesteads in the Northeast Louisiana Delta which were referred to as family 'places' in the hills and backswamps. Many of these places have been purchased by corporate farms.](../../siteimages/info.png)
![A native son reflects on the changing landscape and culture of the Delta in northeast Louisiana in one of his 11 reflections, describing the effects of the oil and later soybean and corn industries on the native forested wetland and its wildlife and people.](../../siteimages/info.png)
![In northeastern Louisiana, hunters-and-gatherers established a tradition of mound building that began five millennia ago. The earthworks they built are striking evidence of Louisiana's earliest residents and a testimony to the complexity of an ancient culture that remains largely a mystery. Mound construction was widespread by 3000 BC in northern and southern Louisiana as well as Mississippi and Florida. Research on the Watson Brake mound complexes prove these earthworks predate those at Poverty Point in West Carroll Parish, while also providing new information on the lives of Middle Archaic hunter-gatherers.](../../siteimages/info.png)
![While Native Americans and Spanish explorers preceded French settlement in Louisiana, a lasting influence of the French is demonstrated by names given to waterways and landforms still used today. Using streams and bayous as modes of transportation, early French settlers were hunters, gatherers, harvesters, and fur trappers with close ties to the land. Most of the names of waterways and geographic features in Louisiana fall under two categories: French surnames or French words used to describe natural features, and variations of these can be seen throughout the state.](../../siteimages/info.png)
![The history of the 1927 Mississippi River Flood and Great Depression shows the struggles endured by residents as a result of these events, as well as the resilience with which they responded. Preparation, rescue operations and recovery efforts toward the 1927 Flood are described. For some constructing flood protection provided escape from the Great Depression. Others coped with their circumstances through hard work and determination. These two disasters not only influenced the lives of survivors, but influenced future generations.](../../siteimages/info.png)
Ethnic Groups
![In one of his 11 reflections, a native son explores the influence of Native Americans, both past and present, in the Northeast Louisiana Delta and their folk traditions. Mounds and artifacts provide evidence of past Native Americans, while some contemporary tribes, including the Choctaw and Tunica remain in the Delta and carry on their traditions.](../../siteimages/info.png)
![In one of his 11 reflections, a native son explores the prevalence of archaic Indian mounds in the Northeast Louisiana Delta and how early settlers and present residents regarded and used (or abused) them.](../../siteimages/info.png)
![Louisiana and Mississippi Choctaw have overcome a history of relocation and population decline to emerge as a growing tribe that is thriving economically and adapting to surrounding culture, while preserving traditions of language, dance, basketry, clothing, and sports.](../../siteimages/info.png)
![Formerly considered an invisible culture, the migratory workers and permanent residents from Mexico and Central America have inspired cultural changes visible in the availability of Hispanic food, medicine, and music in Louisiana. Migratory work, such as agriculture, construction, and the oil industry are also discussed. The Hispanic population trend and accompanying cultural changes are expected to increase and continue in Louisiana.](../../siteimages/info.png)
![Interviews of second-generation Italians in Monroe, Louisiana, reveal a tight-knit community maintaining ethnic traditions despite pressures to assimilate to mainstream American culture. Attracted by the prospect of new opportunity, they began as farmers, applying their earnings and strong work ethic toward establishing businesses and formed bonds through social clubs. Second-generation storytellers recall struggling with their “Italian-ness” during their youth; however, as adults, some returned to their roots, and practiced customs such as foodways and the St. Joseph's Day altar.](../../siteimages/info.png)
![M. J. Varino, took over his father's Rainbow Grocery, one of the first Italian grocery stores in Monroe, and ran it until his retirement in 2000. In the high-ceiling, old style grocery, he made around a hundred pounds twice a week of his specialty item, Italian sausage. Made with a recipe from his friend, Father Sam Pollacia, the pork and beef link sausage containing tomato juice and spices was a community favorite for holidays.](../../siteimages/info.png)
![The history, origins, and evolution of the St. Joseph's Day altar tradition, a long-practiced Catholic event predominantly celebrated by Italians and Sicilians is presented along with detailed descriptions of the complex work involved in preparing the altar. Recipes and baking procedures for Italian foods associated with the tradition, such as spinges, biscotti, St. Joseph's bread, fish dishes, and spaghetti are featured along with photographs of these preparations performed by the Men's Club and Altar Society of St. Joseph's Church in Monroe, Louisiana.](../../siteimages/info.png)
![Of Sicilian descent, Guy Serio gives oral history about running his grocery in Ferriday, Louisiana, where he observed the hardships of Italian farmers in the Delta.](../../siteimages/info.png)
![Qin Lin, of Ferriday, Louisiana, practices Chinese paper crafts using folded paper and glue. When she finds the time during her work in the family Chinese restaurant, she makes intricate colorful animal figures and other objects from magazine pages and colored paper. Her repertoire which she displays in the restaurant, includes horses, frogs, birds, fish, pineapples, and other Chinese symbols of good luck for the New Year.](../../siteimages/info.png)
![While the practice of Judaism in America does not vary significantly, cultural variations are revealed through accounts of Jewish life in northeast Louisiana. An example is southern variations on matzoh balls, being served outside of the Passover holiday and in gravy as opposed to soup. Interviews with Jewish residents detail prejudice they experienced. Outward migration of younger Jewish generations compounds their struggle to maintain Jewish identity. This raises questions about the future of Judaism in north Louisiana and highlights the need to further document Jewish folklore within the region.](../../siteimages/info.png)
Working in the Delta
![The Mississippi's floodplain produces rich resources which residents of the rural Delta have historically used to develop river-related livelihoods and traditions. Occupations such as cotton farming, commercial fishing, crop dusting and riverboat work are described along with the folklore that accompanies these professions. The occupational folklife of Delta exhibits a complex of techniques, customs, and modes of expressive behavior. While the landscape is changing and associated occupational crafts are fading, the risks and rewards of working in the Delta remain.](../../siteimages/info.png)
![Net making, a specialized skill predominantly practiced by women and passed down through generations, both preserves the fishing traditions of Catahoula Lake and surrounding areas and provides necessary tools for the fishing industry. The struggles and rewards experienced by Louisiana fishing families are discussed with highlights of the adaptations they employ to make ends meet. Methods of net making and maintenance are presented for trammel nets, hoops nets, seine nets, and baiting nets. Special focus is placed on the Champlin Net Company in Jonesville, Louisiana.](../../siteimages/info.png)
![Despite a sometimes ambivalent public opinion toward the profession, cropdusting provides the important service of protecting farmers and their crops. Pilots teach each other how to handle dangers associated with the job, and the lifestyle surrounding cropdusting provides a wealth of occupational folklore in the form of stories, jokes, and jargon. Anecdotes of Delta dusters are presented, illustrating their role as a professional one with pressures, requiring courage, caution, and safety, but also one that provides thrills, laughs, and fulfillment to the pilots taking on these risks.](../../siteimages/info.png)
![Historical and contemporary accounts offer evidence that folk traditions inspired by life in occupations involved with the Mississippi River survive. Examples of the these traditions range from jargon inspired by barge and steamboat industries, to stories of a steamboat musician known for playing five instruments at once. The oral history of the past is as valuable as new forms of these traditions. For example, today's steamboats carry tourists up the Mississippi to view Christmas Eve bon fires along the river.](../../siteimages/info.png)
![Extensive waterways and forests support a strong tradition of boat building with boat builders specializing in small crafts suited for different environments. Examples of several types of boats used by fishermen and trappers in Catahoula Lake, ranging from the dugout canoe to houseboats, are offered along with traditional methods of construction. The advent of metal boats, a changing ecosystem, and the death of boat makers who are experts in their craft threaten the future of wooden boats and the long-standing boating tradition of Catahoula Lake in LaSalle Parish.](../../siteimages/info.png)
![In one of his 11 reflections, a native son reflects on the types of traditional boats used to deal with the vast wetlands of the Delta. With the rise of sawmills, dugouts were replaced by bateaus, which were replaced with aluminum bateaus. Skiffs and houseboats, also common on the river, evolved with technology.](../../siteimages/info.png)
![The story of Carl (C. J.) Girlinghouse and his rolling store set in mid-20th century, rural Louisiana illustrates the struggles of a small business man in changing times. His store, The Blue Goose, is recalled affectionately, having been the supplier of essentials to families of remote farming villages in the Delta. He provided vital supplies at low cost, a reality that contributed to the loss of his business along with modernizations such as highways and food commodity programs. The rolling store is now a storage shed and serves as a reminder of rural farm life.](../../siteimages/info.png)
![The life and occupational lore of Mississippi River commercial fisherman and fish market operator Whitey Shockley of Lake Providence, Louisiana show that expertise and luck are important in this traditional occupation.](../../siteimages/info.png)
Homemaking in the Delta
![Much of social life in the rural Southern Delta is centered around the home and outdoor space. Homemaking in these regions defies generational, race, and class lines, as women of all backgrounds retain similar practices, cultivating outdoor gardens as sources of food and social space. Southern cooking traditions and the function, construction, and decoration of gardens as an extension of Southern life are highlighted through historical and contemporary accounts.](../../siteimages/info.png)
![Maye Torrey of Columbia, Louisiana, recalls her family's folk tradition of making jelly from wild fruit such as mayhaws, muscadines, dewberries, and blackberries and also the apples and peaches they grew. She continues the tradition today, but uses commercial pectin.](../../siteimages/info.png)
![Hazel Dailey of Columbia, Louisiana, learned a variety of folk traditions growing up in the Delta: whittling, canning, embroidery, and lye soap making, which she demonstrated at the Martin Homeplace Folk Center and Museum in Columbia.](../../siteimages/info.png)
![A native son reflects on past family Christmas traditions in the Northeast Louisiana Delta in one of his 11 reflections. He reports decorating local pine or cedar Christmas trees with haw berries, Spanish moss, and paper chains with Delta cotton as snow, sharpening knives on Christmas day, cooking loads of traditional Southern dishes, typical gift giving, and a community dance.](../../siteimages/info.png)
Worshiping in the Delta
![An analysis of oratory, music, and ritual religious traditions, as well as sacred spaces reveals the commonalities and differences between Anglo and African American worship in the Delta region. Examples of preaching styles such as call-and-response, singing styles including gospel and spirituals, and shaped-note, and ritual practices such as river baptisms and the Easter Rock ceremony are offered along with historical explanations for their origins. These worship traditions, shaped by a collective and selective memory, relive the past while providing shared values for the future.](../../siteimages/info.png)
![A detailed account of the African American Baptist ritual of outdoor river baptism kept alive in rural Louisiana is presented. Religious traditions proceeding, during and after the three stages of baptism rites are described, including the preparation of handmade baptismal robes, reading scripture, delivering sermons, singing hymns, and symbolic immersion in the river. Baptismal locations often remain in the same spot, and the river baptism ritual has been passed down through generations, ensuring the preservation of African American heritage and Baptist religious traditions.](../../siteimages/info.png)
![Lucille Stewart of Monroe, Louisiana, who grew up in Richland Parish, learned to sew from her mother and made the traditional baptism robes worn for the outdoor baptisms which were common in rural Delta African American Baptist churches. The construction process from sizing to cutting a paper pattern, sewing, and fitting are presented.](../../siteimages/info.png)
Making Music in the Delta
![Examining the historical evolution of blues music, beginning with outsider accounts in the early 20th century and ending in contemporary times, shows the Delta region to be one of America's musical fertile crescents. Contributions of musical styles ranging from gospel to rockabilly, musicians from Memphis Slim to Aretha Franklin, musical arenas such as juke joints and casinos, recording studios such as Sun Record Company in Memphis, and social traditions of the Delta serve as a comprehensive illustration of the origins, influences, migration and evolution of blues music.](../../siteimages/info.png)
![Po' Henry and Tookie, the stage names of Henry Dorsey and Wayne 'Tookie' Collum, play older acoustic Delta blues guitar and harmonica. Their common backgrounds of working in cotton farming, their meeting and formation of their group, their repertoire, and performance styles reveal the strength of this powerful duo.](../../siteimages/info.png)
![The career of Thomas Edison 'Brownie' Ford, included death defying rodeo performer, woods cowboy, traveling circus clown, and legendary musician. Ford, of Comanche and British decent, got the name “Brownie” from white playmates when he was growing up in Oklahoma. His dual ancestry made him an outsider to both cultures. Ford traveled for 86 years across Texas, Louisiana, and Oklahoma as a showman whose talents ranged from escape artist to pitchman for medicine shows. He spent the end of his career touring as a musician, gaining recognition for his ballads and honky-tonk songs.](../../siteimages/info.png)
![Guitarist and rockabilly pianist, Kenny Bill Stinson, of West Monroe, Louisiana, plays regional music ranging from blues to rock 'n' roll to rockabilly and country. His musical roots and influences, multi-instrument expertise, songwriting, and hard driving performance make him one of the most versatile traditional performers in the Delta.](../../siteimages/info.png)
Playing in the Delta
![In one of 11 reflections, a native son reflects on the importance of the pastimes of hunting and fishing in Delta culture. Hunting traditions for Delta boys begin early, and hunting and fishing tales abound, as do today's hunting camps.](../../siteimages/info.png)
![In one of his 11 reflections, a native son explores aspects of gigging before it was outlawed in the Northeast Louisiana Delta. An efficient way of fishing, gigs (or harpoons) were adapted for various fish such as buffalo, carp, or gar, as well as frogs.](../../siteimages/info.png)
![James LeCroix of Harrisonburg in Catahoula Parish, Louisiana, discusses how he makes and uses hunting horns and the role of deer camps in hunting.](../../siteimages/info.png)
![Moses Poole of Aimwell, Louisiana, in Catahoula Parish, breeds, trains, and hunts with Walker hounds in a fox hunting tradition that differs considerably from the formal English style of hunting. The breeds, the tradition of listening to the dogs on the hunt, and the challenges of the sport explain its attraction.](../../siteimages/info.png)
![Nalda Gilmore, of West Monroe, made traditional hunting horns to use when hunting coons and rabbits with his Beagles. His techniques and the aesthetics of horn making and blowing, along with the development of other horn crafts are explored.](../../siteimages/info.png)
![Thanks to cash from the occupations of soybean farming and commercial fishing, a strong gambling tradition lasted into the 1970s in hunting camps, country stores, and package liquor stores. A collection of vibrant folk narratives told by Louisiana gamblers recounts the language, stories and customs of Delta gambling.](../../siteimages/info.png)
![In one of his 11 reflections, a native son describes nightclubs in Northeast Louisiana Delta communities from the 1930s-1940s and into the 1950s. Clustered around Mississippi River bridges, clubs featured Black bands and later the white big bands. In the Black areas of towns, Black clubs, the largest being Haney's Big House, also offered major entertainment. By the 1950s roadside bars and dance halls brought in country music and violence.](../../siteimages/info.png)
Telling Stories in the Delta
![Deer hunting, an important part of Louisiana life, involves folk traditions that are integral to the experience. An essential tradition for generations, hunters tell stories of encountering the “big one”. These fantastical accounts of big buck sightings are presented along with description of Louisiana deer hunting.](../../siteimages/info.png)
![A historical account of the Natchez Massacre and events that followed offers an alternative theory toward the Hub Lake Gold legend, disputing the location and very existence of the supposed treasure. The Natchez likely exchanged any valuables for their survival, eliminating the probability of a gold treasure. However, sacred relics deemed important to the Natchez may have been thrown into a lake to prevent desecration by enemies. This alternative theory, coupled with differing historical accounts of the treasure's location, serves as a possible explanation for this enduring legend.](../../siteimages/info.png)
![The origin of the names Colewa Creek, Big Colewa Bayou and Little Colewa Bayou in West Carroll Parish has long been a subject for speculation. A theory connecting the name Colewa with the mispronunciation of Koroa, a tribe known to have inhabited this area, is presented along with a claim that although extinct, the Koroa Indians left a permanent mark on Louisiana through the use of this name which appeared on maps as early as 1838.](../../siteimages/info.png)
Delta Archival Materials
Bibliography
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![Delta Folks](images/Delta/delfolks.jpg)
James LeCroix
Catahoula Parish
James LeCroix is one of the few hunting horn makers practicing the traditional craft in Louisiana.
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"Horns and Dogs Just Go Together": James LeCroix's Revival of the Hunting Horn Making
By Marcy Frantom
Hunting horns are making a comeback in rural Louisiana Delta game hunting clubs for their effectiveness in handling hunting dogs and as folk art objects of beauty. They were formerly used to call dogs or send important messages to neighbors. James LeCroix, a pre-veterinarian college major turned carpenter, is one of the few hunting horn makers practicing the traditional craft in Louisiana. This Harrisonburg resident, born in 1954, learned how to make hunting horns by asking advice from local old-timers and experimenting with new materials when need be. His desire to preserve the tradition is fueled by his love of hunting with dogs; they seem to "naturally respond to the horn," he says.
Hunting horns came from the European, particularly English, sports hunting tradition. However, more often than not, American settlers used horns hunting with dogs for wild game to supplement their diets or sell the pelts. According to an 1890 sports hunting publication, different types of animal horns were once used to indicate to the dog pack which type of game they were to seek (Trigg 62); but today dogs are trained to hunt only one type of game. Hunting dogs are specially trained to handle cattle, hogs, coons, birds, fox, and coyote.
James LeCroix says rabbit hunters use hunting horns more than most other dog sports hunters today. Beagles are the breed of choice; the sporting events are called trials and held in open fields and woodlands. Clubs are AKC-affiliated and use full-bred beagles divided into classes by sex and size. He believes these trials are closer to traditional sports hunting than events using pens or enclosures because the beagles must use their intelligence and skills to find and track down rabbits rather than pens where prey is trapped in confined areas. LeCroix and his friends use hunting horns at beagle field trials in Louisiana, Texas, Arkansas, Mississippi, and Alabama. Hunting with beagles got him interested in learning how to make horns since traditionally hunters made their own; however, he is able to sell his handmade hunting horns at the trials, as well.
In pioneer days, "blowing horns" made of cow, bull or goat horn were used to alert neighbors of family emergencies, to call workers home from the field, or to signal community hunting expeditions (Sandel 25). LeCroix relates stories he's heard on the subject:
I know I've heard some of the older fellows—we sit around talking about hunting horns or something—and they say that when they were children and their dads would be off hog hunting or moving cattle and be gone for a day or two, they would be in the yard playing and hear their horns way off and run in the house and tell their mothers 'Daddy's coming home!'
LeCroix notes that while the use of horns in sports hunting survives in Catahoula Parish, the signaling and communication function of horns has been replaced here, as elsewhere in the South, by modern technology.
James LeCroix has crafted hundreds of hunting horns since he began in 1991. At first, he made a great quantity of them, but now works more slowly to concentrate on quality. He sometimes experiments for fun: he made a horn from a Texas long horn that sounds like a tuba and fashioned a tiny horn with a deer horn mouthpiece as a gift for an exchange student's mother. He employed the offset mouthpiece design used on goat hunting horns to make an extra curly cow horn "work." Once a friend asked LeCroix to put a mouthpiece on a carved water buffalo horn and he fell in love with its dragon scale design—he may try carving illustrations on horns in the future.
Raw cow, bull, or goat horns are available from local farmers who raise cattle. Yearlings are dehorned in the fall and the farmers save the horns, throw them in a gunny sack, and hang them from the barn rafters to dry. LeCroix says older cattlemen often save horns "not even knowing whether anyone is going to use them or not," but young cattlemen often do not save the horns.
Working with little more than a selection of wood rasps, pocket knives, and sand paper, LeCroix fashions the hunting horns he often gives to children or avid hunters. The only power tool he uses is an electric drill to cut the hole the air passes through to make the horn sound. It takes him about a month to complete one horn. He could finish them faster, he says, if he worked on one horn straight through, but usually has several going at once, since he makes them in his spare time.
These are the steps LeCroix generally follows making a hunting horn from a cow horn. First, he lets the horn dry until the insides turn to dust and can be shaken out (people also boil them to speed up the process). Then he runs a metal clothes hanger inside to see what the depth is and marks it on the horn. He saws off the pointed end of the horn about 1-1/2" closer to the tip from this mark. This tip will form the natural horn mouthpiece. Next, a 3/8" drill bit is used to drill out the body of the horn and the sawn-off tip. He makes a cut 1/2" back from the cut end on the body to form a lip. This cut makes a clean stopping place for his knife as he thins the body of the horn down to make the finished hunting horn resonate properly. A small round rasp makes this cut edge smooth so the horn body now has a lip similar to that of old fashioned Coke bottles. Now, he works on the sawn-off tip, beveling the flared end to fit smoothly with the narrow end of the body of the horn and epoxies it in place. Finally, cracks or mistakes are also epoxied and sanded smooth. LeCroix notes that goat horns are harder to work and fewer horns are available, but are worked in much the same way except that the mouthpiece is offset to one side. He has heard that boiling goat horns makes them easier to work.
Sometimes, LeCroix is given horns that have been "nubbed," that is, the tips have been cut off to keep the cattle from hurting one another. This presents a special problem, because LeCroix can not make the mouthpiece out of the tip, as he usually does :
One thing that hinders me or stretches my horns out [takes more time to complete them] is that the cattlemen nub the horns off making it blunt. When I get a hold of that horn, I don't have anything to make the mouthpiece out of. I've made them out of screwdriver handles or wood—anything I can carve. But that's my biggest problem is trying to find something to make the mouthpiece out of.
He then carves pieces of heart cedar or buys clear screwdriver handles to form the mouthpieces. Such mouthpieces generally are not tapered and the horn body has no lip—they are just mounted flush with the horn body.
A great deal of the enjoyment derived from hunting with dogs is the pleasure of listening to the various "voices" in the pack (Frantom 2), but hunters also love the sound and beauty of their hunting horns. James LeCroix says that a "good" horn should be easy to blow and look attractive. Different colors of horn material "work" differently and affect how much the horn can be thinned for proper sound. Some people prefer a "coarse" low-pitched horn and other prefer a "fine trill" high-pitched horn, he says. The sound has to do with the length and opening size at the flared end of the horn, and, he states, one can't tell exactly how a horn will sound until it is made. A good horn has "ring and carry," which means that it can be heard at a great distance. Of equal importance, particularly to older hunters, is an easy horn to blow. To help with this problem, LeCroix standardizes the size of the mouthpiece with his drill bit. Some people have a preference for the right horn of an animal because it's supposed to make a better horn. There's one more thing a good hunting horn should have: "Most people who buy my horns or want me to give them one seem to want one that's pretty." He accommodates them by producing horns with gleaming finishes.
Although not as frequently used as they once were, hunting horns in North Louisiana seem to be again growing in popularity for sports hunters with dogs. James LeCroix happily serves this tradition by listening closely to the advice of old-timers who still prizing hunting horns. Whether they make or buy them, these men would agree with James LeCroix: "Horns and dogs just go together."
Works Cited
Frantom, Marcy. Moses Poole on Pen Hunting in Catahoula Parish: "You've Got to Know Your Dog's Mouth". Northeast Louisiana Delta Folklife Project, 2012. Web. .
LeCroix, James. Interview by Marcy Frantom. 4 Jan. 1994.
Sandel, Luther. The Free State of Sabine and Western Louisiana. Many, LA: Jet Publications, 1982. Print.
Trigg, Haiden C. The American Fox-Hound. Privately printed (1890). Reprinted in The Hunter's Horn Jan. 1978. Print.