Jackalope
The jackalope is a mythical animal of North American folklore described as a jackrabbit with antelope horns. The word jackalope is a portmanteau of jackrabbit and antelope. Many jackalope taxidermy mounts, including the original, are made with deer antlers.
This article is about the mythical animal. For other uses, see Jackalope (disambiguation).Grouping
In the 1930s, Douglas Herrick and his brother, hunters with taxidermy skills, popularized the American jackalope by grafting deer antlers onto a jackrabbit carcass and selling the combination to a local hotel in Douglas, Wyoming. Thereafter, they made and sold many similar jackalopes to a retail outlet in South Dakota, and another taxidermist continues to manufacture the horned rabbits in the 21st century. Stuffed and mounted, jackalopes are found in many bars and other places in the United States; stores catering to tourists sell jackalope postcards and other paraphernalia, and commercial entities in America and elsewhere have used the word jackalope or a jackalope logo as part of their marketing strategies. The jackalope has appeared in published stories, poems, television shows, video games, and a low-budget mockumentary film. The Wyoming Legislature has considered bills to make the jackalope the state's official mythological creature.
The underlying legend of the jackalope, upon which the Wyoming taxidermists were building, may be related to similar stories in other cultures and other historical times. Researchers suggest that at least some of the tales of horned hares were inspired by sightings of rabbits infected with the Shope papilloma virus. It causes horn- and antler-like tumors to grow in various places on a rabbit's head and body.
Folklorists see the jackalope as one of a group of tall tale animals, known as fearsome critters, common to North American culture since the turn of the twentieth century. These fabulous beasts appear in tall tales featuring hodags, giant snakes, fur-bearing trout, and many others. Some such stories lend themselves to comic hoaxing by entrepreneurs who seek attention for their own personal or their region's fortune.
Name
Jackalope is a portmanteau of jackrabbit and antelope.
Jackrabbits are actually hares, rather than rabbits, though both are mammals in the family Leporidae. Wyoming is home to three species of hares, all in the genus Lepus. These are the black-tailed jackrabbit, the white-tailed jackrabbit, and the snowshoe hare.[2]
The nominal antelope is not any kind of true, Old World antelope, but actually the pronghorn or American antelope (Antilocapra americana), which is more closely related to the giraffe.[3]
Some of the largest herds of wild pronghorns, which are found only in western North America, are in Wyoming. The adults grow to about 3 feet (1 m) tall, weigh up to 150 pounds (68 kg), and can run at sustained speeds approaching 60 miles per hour (97 km/h).[4]
Tall tales
The jackalope is subject to many outlandish and largely tongue-in-cheek claims embedded in tall tales about its habits. Jackalopes are said to be so dangerous that hunters are advised to wear stovepipes on their legs to keep from being gored.[1] Stores in Douglas sell jackalope milk, but The New York Times questions its authenticity on grounds that milking a jackalope is known to be fraught with risk.[13] One of the ways to catch a jackalope is to entice it with whiskey, the jackalope's beverage of choice.[20]
The jackalope can imitate the human voice, according to legend. During the days of the Old West, when cowboys gathered by the campfires singing at night, jackalopes could be heard mimicking their voices[5] or singing along, usually as a tenor.[13] It is said that jackalopes, the rare Lepus antilocapra, breed only during lightning flashes and that their antlers make the act difficult despite the hare's reputation for fertility.[21]
Official recognition
In 2005, the legislature of Wyoming considered a bill to make the jackalope the state's official mythological creature.[22] It passed the House by a 45–12 margin, but the session ended before the Senate could take up the bill, which died. In 2013, following the death of the bill's sponsor, Dave Edwards, the state legislature reintroduced the bill.[23] It again passed the House but died in the rules committee of the Senate.[24] In 2015, three state representatives put forth the jackalope proposal again, this time as House Bill 66,[25] and again it passed the House but died in a Senate committee.[26] One of the co-sponsors, Dan Zwonitzer, said, "I’ll keep bringing it back until it passes."[25]
In 2014, the Wyoming Lottery adopted a jackalope logo for its lottery tickets and marketing materials. Lottery officials chose the fictitious animal, which they named YoLo, over the bucking horse and other state symbols.[27]
Scholarly interpretations
Folklorist John A. Gutowski sees in the Douglas jackalope an example of an American tall tale publicized by a local community that seeks wider recognition. Through a combination of hoax and media activity, the town or other community draws attention to itself for social or economic reasons. A common adjunct to this activity involves the creation of an annual festival to perpetuate the town's association with the local legend.[50]
Gutowski finds evidence of what he calls the "protofestival" pattern throughout the United States. In addition to the jackalope, his examples include the sea serpent of Nantucket, which in 1937 led to "stories of armadas hunting the monster, and footprint discoveries by local businessmen", accompanied by wide publicity. In similar fashion, Newport, Arkansas, publicized its White River Monster, and Algiers, Louisiana, claimed to be home to a flying Devil Man. Ware, Massachusetts, drew media attention to its local reputation for alligator sightings. Perry, New York, held Silver Lake Sea Serpent Festivals based on a local hoax. The Hodag Festival in Rhinelander, Wisconsin, celebrates "discovery" of a prehistoric creature in a nearby pit. Willow Creek, California, hosts an annual Bigfoot Festival. Since 1950, Churubusco, Indiana, has celebrated Turtle Days, based on a story, part real and part invented, about the hunt for the Beast of Busco, a 500-pound (230 kg) snapping turtle said to be living in a nearby lake.[50]
Common to these tales, Gutowski says, is the recurring motif of the quest for the mythical animal, often a monster. The same motif, he notes, appears in American novels such as Moby Dick and Old Man and the Sea and in monster movies such as King Kong and Jaws and in world literature such as Beowulf. The monster motif also appears in tales of contemporary places outside the United States, such as Scotland, with its Loch Ness Monster. What is not global, Gutowski says, is the embrace of local monster tales by American communities that put them to use through "public relations hoaxes, boisterous boosterism, and [a] carnival atmosphere... ".[50]
Folklorist Richard M. Dorson also cites the "booster impulse, mingled with entrepreneurial hoaxing" as the way that Douglas with its jackalope, Churubusco with its giant turtle, and other towns with their own local legends rise above anonymity. He traces the impulse and the methods to the promotional literature of colonial times that depicted North America as an earthly paradise. Much later, in the 19th century, settlers transferred that optimistic vision to the American West, where it culminated in "boosterism". Although other capitalist countries advertise their products, Dorson says, "...the intensity of the American ethos in advertising, huckstering, attention-getting, media-manipulating to sell a product, a personality, a town is beyond compare."[51]