Author Archives: tameron

The Fort of Christmas Cheer

Original Script: “When I was younger, after Christmas…probably about two or three days after Christmas, me, my dad, my sister, and my brother, would collect Christmas trees for a Christmas tree fort. We would wait till people started to leave Christmas trees out in their drive ways, and we would go and drive around our neighborhood in our big car, with rope, and tie the Christmas trees to the back of our car, and make a couple rounds, so we were dragging the trees. We would have over 20 trees, sometimes more, and he would create a perimeter in our backyard of rope and lean the trees against the rope and then put them on their sides to make an infrastructure of different rooms and hallways, and he would stack the trees on top of each other so their would be a roof. Me, my brother, and sister and would crawl into the rooms and trim the trees to make the rooms bigger. We would sometimes spy on the neighbors through the fort, with binoculars. And when they came over we would throw berries at them. It was huge, basically we would declare war on neighbors, sometimes we would let other kids play in it. When it was time to throw the trees out, we would put them outside our house—it basically covered up the whole driveway.”

Background Information about the Piece by the informant: Jessica Patrick grew up in a predominantly Irish household. Celebrating Christmas every year with her family. Now that the kids are older–her and her brother in college and her younger sister a junior in high school—they do not do the tradition as much as they use to do it when they were little. While everyone in the household did celebrate Christmas—it was usually the father, Jessica, and her siblings that did the fort building.

Context of the Performance: Past Christmas traditions celebrated in Dallas, Texas with all the children in Jessica’s family.

Thoughts about the piece: After interviewing Jessica, I found it interesting how I have never heard/seen anything from this tradition before. While it is not necessarily a representation of heritage, it is a mode of activity that represents the past and has interesting motifs about the past—which is also considered tradition. For example, the building of a fort (a house) made out of entirely logs, the kids helping the father build the house, even the kids acting that the fort was their home—even though they had a perfectly acceptable house—with a heater—was all representations of the past. It also represents that of a celebration in a narrative format: the tree hunting being the ritual, the playing in the house being the main event, and the taking apart of the fort and putting the trees in the front yard would be the closing ceremony. Furthermore, I believe this event represents a classic “American Dream”(commonly known as the Horatio Alger myth) building a home for oneself, a dream, out of nothing. This tradition can also be correlated to group identity, especially with the practicing of the ritual and the exclusion to other groups: “sometimes we would let other kids play in it.”

The Coming Together of Matzo Ball Soup

Original Script: “Every year…even to this day, we made Matzo Ball Soup for high holidays. It is basically, the chicken soup of the Jewish people. It is my favorite traditional Jewish dish and the recipe has been passed down for generations…Every year, I go to the grocery store and get everything I need: the chicken—the whole thing cut up—, the celery, carrots, onions, fresh dill—none of that pre-packaged crap—celery salt…Then I go home and take out a huge soup pot that can hold 12 gallons. I put everything in the pot…have my kids, and husband help…it is a long process that can take up to seven hours. After it is cooked I let it cool and I make the matzo balls and add it to the soup. The next day, when it is time celebrate, I heat them both up together and it is delicious! It is usually always eaten to the bottom of the pot, but if there is a left overs I freeze the soup to heat up for later. My family, my kids, my nephews and nieces, love it. It is something everyone looks forward to when we get together. I don’t only make it for high holidays, there is always an excuse to make it…when I am sick, when my kids are sick, when my husband is sick, hell, when I just want to eat it, I make it.”

Background Information about the Piece by the informant: Cheryl grew up in a predominately Jewish household in Skokie, Illinois. Her stepfather’s, Obbie, mother had witness the holocaust and he had also lost a sister to a concentration camp, which concentration camp is unknown. Very proud of his Jewish heritage, Obbie, Cheryl’s mother—Riki—, Cheryl’s siblings—Victor and Hope—and Cheryl grew up a very conservative Jewish family—celebrating all of the Jewish high holidays such as: Yom Kippur, Shabbat, and Passover—as well as attending Synagogue every Sunday.Cheryl had learned the recipe from her mother, and has been something that has been passed down through the generations of their family. To Cheryl, she not only loves the Matzo Ball Soup because of its taste, but she also enjoys the fact that it is something from her whole family enjoys and is something the family can do together.

Context of the Performance: High Holiday food—a food usually made in correlation with Jewish holidays.

Thoughts about the piece: After interviewing Cheryl, and having a Jewish heritage as well as tasting her Matzo Ball Soup myself, I can understand her fondness for the soup. However, I believe the soup is also associated with the coming together of a group of people with the same religious background and is associated with a group identity. The preparation of the soup has become a family tradition as it is performed over many years—thus it became a tradition that celebrates the heritage of the Jewish people. It is also interesting to note that those performing and the audience are the same people—the family, albeit that more of the extended family is associated with the audience as well. The cooking of the Matzo Ball Soup can also be associated to that of a ritual that is in the beginning of a sequence of events for a festival. (It can also be observed that the freezing of the Matzo Ball soup can be considered the closing ceremony. What is interesting is the fact that is traditional meal is something the family makes when someone is sick, or they just want to eat it. Perhaps, performing the cooking of the soup after the time and place of festivals make the family reminisce on being surrounded by family—which in turn makes them feel better. Thus, Matzo Ball Soup becomes a folk material object.

Witches in Nicaragua

Original Script: “So…basically…my mom told me that, I don’t know…that maybe back in the 1970s or 80s there was a huge earthquake in Nicaragua that like killed a ton of people because a volcano exploded. And like it had huge sinkholes…like a bunch of sinkholes in the country. So people would fall into the sinkholes and they were never found. So basically, my mom said that a bunch of witches were the cause of the Earthquake because it happened a day or two after Halloween…So my mom and a lot of people in the country think it was because of witches that came around the world and I guess like, Nicaragua is one of the most international spots for witches…like Santeria and Voodoo, and like all the dark magic kind of thing and they came around the world and all the negative energy that came with them from being there caused the earthquake. So they think that is the reason why a lot of people died. I mean witch thought it very common in Nicaragua….Like there is a story about the president’s wife, Rosario Murillo, because they think that she is a witch.

So the president has been the president for maybe like four terms, like he did two terms before, than there were other presidents, then he became the president again. I mean he changed the constitution of Nicaragua was to say that you can have unlimited terms so basically like a dictatorship…like a communist country. They say that the reason how is life is because of his wife. Because his wife has a really strong influence over him, like, she is a super intelligent woman, like she studied in Switzerland at this boarding school…and she speaks like twelve languages. And she knows a lot of people in the world, like diplomats, really powerful people. They think she is a witch, because the way the country is set up. For example, there is a Christmas tree in the middle of the capital that is there all year round and it is always lit up, and its like, its really weird. When I went there I was like what the hell. Why is there a Christmas tree in the middle of summer? And it’s even more insane during Christmas time…like everyone think she is really weird and brainwashes her husband. Like during, presidential meetings that are broadcasted she is always speaking, or speaking over him, or even cutting him off, and it is just weird because even though he is the president. In Latin America, even though woman are equal they still have that role of being submissive, so the fact that she is controlling the president that is kind of a big deal. And everyone think that she is crazy and that she casted a spell on her husband to make him do whatever she wants, so she is really the one controlling the country. And, like whenever something goes wrong she is the one that gives the public speech. I don’t know…she even dresses really weird. She looks like a witch with her dress and long skirts mismatched, and her creepy hands…and her facial structure, hollow bone cheeks, big nose, her eyes even look scary, her evil face! Like she’s a witch! Everyone is afraid of her because they think she is going to cast a spell on them!”

Background Information about the Piece by the informant: Kamilah and her mother have always been spiritual people. The belief in witches, demons, and angels is strong to Kamilah’s mother however, it is even more so in her home country—Nicaragua. While Kamilah did not particularly believe in witches as her roots from Nicaragua do, the case with Rosario Murillo, really made Kamilah a strong believer in them.

Context of the Performance: Talking about the Dictator’s wife and strange occurrences; speeches, Rosario Murillo, makes in accordance to presidency issues.

Thoughts about the piece: Interviewing Kamilah Lopez was one of my favorite interviews thus far. I had never met someone with such an interesting story about witches and them causing natural occurrences, which was very thought provoking to me. This legend is incredibly remarkable especially because it is one of the legends that made Kamilah believe in witches.

To begin with, the witches’ causing an Earthquake was a collisions of two oppositions: witches and a natural disaster (Earthquake), which fits the category of a legend perfectly: it is something that can happen in the real world (Nicaragua). Kamilah had mentioned that Nicaragua was still in an old-world type mind-set. Which is fascinating considering that the people of Nicaragua, including Kamilah’s mother, believe that the witches caused an Earthquake that killed hundreds of people. It is noteworthy, that the people of Nicaragua have an old-mind set, because it was a mind-set that came before “science” was established, thus, a natural disaster, which ended up killing hundreds of people, could be contributed to “witchcraft.” However, I wonder what could be said about the Earthquake if it had not killed as many people, but still followed days after Halloween.

Furthermore, it is also important to note that Voodoo and Santeria—which Kamilah had mentioned that the negative energy from the meeting of witches caused on Halloween the Earthquake—are, indeed, attributed to negative attributes, which these qualities mostly revolve around death. As noted by Kamilah and her mother, Nicaragua is a center ground for such witchcraft practices, thus, the people of Nicaragua attributing the deaths from the earthquake to Voodoo and Santeria is correlated with the background of the two practices and the mind-set of the people makes perfect sense. Additionally, Santeria is associated with paganism, which correlates with the Christmas tree mentioned by Kamilah that Rosario Murillo keeps all year long. Hence, the people of Nicaragua believing that Murillo is a witch, creates an eerie parallel between Murillo and Santeria. For more information on Voodoo and Santeria please see Voodoo and Afro-Caribbean Paganism by Lilith Dorsey.1

Moreover, the people of Nicaragua creating a comparison to the devastating Earthquake and Murillo being a witch is not only eerie but thought provoking. It brings into the common question of the personification of witches being attributed to the masses fearing a person—particularly a woman. Because Murillo has such influence in not only Nicaragua and over her husband, but the world because of her connections, people fear her and her capabilities. Especially because of the established quasi dictatorship in Nicaragua, people start to question what she can really do and the negative affects she can bring—for a prime example the earthquake that killed hundreds of people. Additionally, there is also the stereotype of having physical characteristics that makes one look like a witch. As Kamilah had mentioned: “and her facial structure, hollow bone cheeks, big nose, her eyes even look scary, her evil face! Like she’s a witch,” thus, the stereotypical dress and physical appearance of a witch becomes prominent in the people’s belief of why Murillo is a witch. For more information on Rosario Murillo, please see Dictator’s Handbook by Randall Wood and Carmine DeLuca.2

In conclusion, it is not so hard to see why the people of Nicaragua believe in witchcraft and why Murillo could be a possible witch. Because of the association with Santeria and Voodoo, the negative affects the country has been experiencing can all be contributed to their belief in witchcraft along with the fear of Murillo.

1 Dorsey, Lilith. Voodoo and Afro-Caribbean Paganism. New York: Citadel, 2005. Print.

2 Wood, Randall, and Carmine DeLuca. The Dictator’s Handbook. Place of Publication Not Identified: Gull Pond, 2012. Print.

A Soft Rain

Original Script: “My Grandmother would say when it would rain, like a soft rain, my grandmother would tell me it’s a soft rain, she learned that when she went to Ireland…it doesn’t apply to thunderstorms. Only lightly rainy days…”

Background Information about the Piece by the informant: Jessica grew up in a catholic Irish home. Her family is very connected with their Irish heritage. Her grandmother had went to Ireland a couple of decades ago and learned the term “soft rain,” which only applies to the equivalent of a “sprinkle.” Her grandmother now always uses the term.

Context of the Performance: Light Rainy Days

Thoughts about the piece: When Jessica had mentioned the term to me before; I was thoroughly confused, what exactly what “soft rain” was. Was it rain that did not hurt, like some of the pelting rain that happens in the Arizona Valley (where I am from)? However, after she explained it to me, it did make sense why light rain was called “soft rain.” After researching about the term, I found that many articles published in Ireland, used the term soft rain. For example, there is an article called Detailed Annul Report of the Registrar General for Ireland published in 1892.1 In this report, it tells of what the weather was like the past year in the country of Ireland. I found that usually “soft rain” came up when it was springtime. I also found that because Ireland weather is often rainy, they have many terms for rain: soft rain, hard rain, spitting, and bucketing, were the mot terms that came up through the documented source.

Furthermore, upon more research, I found a book that documents Irish literature named Irish Literature: Irish Authors and Their Writings in Ten Volumes by Justin McCarthy published in 1904.2 While reading this book, I found that many authors, all ranging from poets to writers, used the term “soft rain,” notably, when talking about beauty or spring. It is interesting that the Irish say, “báisteach bog” (which is a rough translation for soft rain) because other adjectives in Irish relating to soft, such as lách, are related to the English words of soft, delicate, and lovely.3 This could explain why many of the Irish authors used the term “soft rain” when speaking about beauty.

Additionally, when bringing beauty into the term, it is interesting that the Irish use the term “soft rain” because it is applicable to the equivalent of “beautiful rain” or “pleasant rain.” Perhaps because of the frequent rainfall and thunderstorms in Ireland, it is literally “beautiful” and “pleasant” when there is a light rain. This light rain can also be correlated with springtime and it literally bringing beauty into nature because it waters the vegetation in Ireland. (This also correlates with the first source mentioned in the “soft rain” bringing upon vegetation).

Thus, the Irish speak for “soft rain” is a correlation to rain bringing in a pleasant atmosphere to Ireland due to the frequent rainfall Ireland’s weather is usually composed of.

1 Unkown. Detailed Annual Report of the Registrar General for Ireland. Vol. 28-32. N.p.: Ireland, 1892. Google Books. Web. 01 Apr. 2016.

2 McCarthy, Justin, Maurice Francis Egan, and Charles Welsh. Irish Authors and Their Writings in Ten Volumes. New York: P.F. Collier, 1904. Google Books. Web. 01 Apr. 20.

3 “Google Translate: English to Irish.” Google Translate. N.p., n.d. Web. 01 Apr. 2016.

“Hook Up”

Original Script: “Hook up is the term…weird right? So when I joined drill team, which is like a specific dance team focus on visual and sharp arm movements…it is more focused on visual affects. The most well known move is called the kick line. It is when we get in a straight line, like perfectly straight line, and it is not for balance because if you try to balance on someone it is just going to ruin the whole line…think of kind of like the rockets…one perfect straight line with lots of high kicks….Anyways, one of the terms you say is “hook up” to get in a straight line…even though it has a sexual connotation in popular culture it means something completely different on drill team.”

Background Information about the Piece by the informant: Jessica grew up in a catholic Irish home. She is nineteen years old and has always been on a dance team. She grew up on one and in high school was on the most competitive dance team in high school, which happens to be on the drill team. Though growing up on dance Jessica has never heard of the term “hook up,” until she was on the team.

Context of the Performance: Drill Dance Team Practice

Thoughts about the piece: When Jessica first said the term was “hook up,” I was thoroughly confused. For the term “hook up,” in popular culture, like Jessica had mentioned, does mean a sexual connotation. Although, it can also mean to meet up with someone, so I thought: how many connotations can this term actually have? However, when Jessica had explained it to me that it is part of the drill team movement, I was completely surprised.

This fits perfectly in the section of “occupational folklore” or even “folk speech” because of the term belonging to a specific group of people who understand it. While it is not an inside joke, it is an inside saying to the group of the drill team. Take me for example, when I heard her say “hook up” I never thought of it being a line up like the Rockets at New York’s Radio City. I instantly thought, “oh a meet up,” or something that had a sexual connotation to it.

Interestingly, I even brought up this story with my sister, and she had the same exact thought I did. However, when I brought it up with my mom, she thought I was talking about hooking up a computer or a picture frame. (Notably considering she is a computer engineer.) Therefore, it is remarkable that the saying “hook up” has not only different meanings in different occupational groups (a drill dance team to a computer engineer who works in security) but also in different generations (from my generation meaning to meet up or a sexual innuendo, so my mother’s generation meaning to literally “hang” something up). Thus, because of the different definitions “hook up” has to different groups, it is considered “occupational folklore” or “folk speech.”