Author Archives: Charles Kupershmidt

The Origin of Adjorlolo

Context: When I told my roommate about how I was collecting folklore, he offered to talk about some of the stories he’d heard over the course of his life.

Background: My roommate comes from a mixed-race family, one side of which originates from the Ivory Coast of Africa.

Dialogue: It is said, that my great-great-grandfather, who lived inn Ghana, who was the first man to be called Adjorlolo, um, had sixteen wives, and… I’ve heard between eighty-four and ninety-six kids.

Analysis: This one is pretty straightforward in terms of being a simple piece of folklore about a family’s origins. I found it interesting that the number of offspring from the first Adjorlolo was debated amongst the family. Also interesting was the fact that this was only the great-great-grandfather, which leads only so far back in time. A really good example of how a family’s history can be lost to time quicker than expected, to the degree that legends of eighty-something children and sixteen wives can spring up and become rooted in the family’s history by the time its fifth generation comes around.

Difficult Difficult Lemon Difficult

Context: My roommate discovered this meme one day, and it prompted a discussion about the various levels of depth it reached.

Background: My roommate is a self-described “conveyor of fine memes” and has a hobby of collecting, creating, and sharing Internet memes.

The Meme: The meme (attached to this post) is a play on the phrase “easy peasy lemon squeezy.” The phrased is reworked in a text explanation that laments the fact that things are not “easy peasy lemon squeezy” as once believed, but are in fact “difficult difficult lemon difficult.” This explanation is accompanied by the image of a middle-aged woman furiously gripping a laptop in both hands and biting into it.

Analysis: This became a folklore discussion as a surprise, as the further my roommate and I discussed it, the more it seemed to work as a piece of folk speech. “Difficult difficult lemon difficult” is definitely an evolution of the saying “easy peasy lemon squeezy,” which itself has an origin that feels meaningless in the context the phrase has since gained. The specific discovery of the newly-changed saying also has the context of being in meme form, memes being one of the more common areas of unauthored expression in the 21st century.

Joshua the Apocalyptic Prophet

Context: When I told my roommate about how I was collecting folklore, he offered to talk about some of the stories he’d heard over the course of his life.

Background: This is something my roommate heard in his religious studies class this semester.

Dialogue: (Note: C denotes myself, B denotes my roommate)

B: …And I think especially the Jesus story is folklore.

C: Based on what your professor told you.

B: Yeah, um… He told me — not me personally but he told my class, uh, because we were studying the origins of Christianity at the time — that there was a man living somewhere in the Fertile Crescent, I think, name Joshua bar Joseph, and he [the professor] was like, “Joshua bar Joseph was an apocalyptic prophet,” meaning, he went around saying that the end was near, and that if people didn’t follow him, that they will die, and they would be s— very sad, and their life would be over. BUT— Wait did I say “if?” Sorry. If they didn’t follow him, they would die die, damnation, whatever. But if they DID follow him, uh, they would go to Paradise when they died, y’know. “The Apocalypse is coming, but, if you follow me, you’re gonna go to heaven.” Um, and then he’s [the professor] like, “Does this sound familiar?” and we’re like, “YEAH IT’S JESUS” and he’s like, “EXACTLY, Jesus was just an apocalyptic cult leader!” Um, and I’m like, “Well THAT makes sense.” So, yeah, that’s what my professor told me. But, I guess that means the Bible’s folklore.

Analysis: This is a really good example at how religion is deeply tied with folklore. From my roommate’s perspective and the perspective of the professor who gave him this narrative, the Bible is considered the alternative way of telling their story, where it would be commonly thought of as the “correct” way of telling the stories contained within. The fact that the story of Jesus allows for such variations—I’ve personally also heard the names “Joshua ben Joseph” and “Jeshua ben Joseph” ascribed to Jesus outside of Biblical context—attests to the fact that the Bible can be seen as merely another, more popular form of  a certain folk belief.

Going to Hell in High School

Context: I collected this from a high school friend when we were on a camping trip together over Spring Break.

Background: My friend and I were part of our high school’s marching band.

Dialogue: (Note: C denotes myself, J denotes my friend)

J: When I first went to CV [high school] they— We did the tour thing with the band, and they were like “This is the stairs to Hell! There’s a bomb shelter down there.” Which… fuck knows.

C: There’s a bomb shelter?

J: Yeah, apparently there’s a bomb shelter in CV. It was built in the 60s, it makes sense, y’know. I’ve never looked at the blueprints.

C: I was never told there was a bomb shelter.

J: Um, but I don’t know where that is. I’ve always assumed it was down in Hell, um, but… A couple years after that, uh, I was told by… someone, that a hobo used to live down in Hell and just kind of… slept there, cuz y’know, shelter I guess, and that one day administration found that hobo dead in Hell. So that sucks— Well it’s not really in Hell, cuz Hell you get to from the inside of the auditorium, you gotta go down the stairs from the Jazz Cave, but this was like— you know the stairs behind the auditorium, that go down and are like, sketchy and dark?

C: The spiral ones?

J: N0, the spirals are in the Jazz Cave. The ones that are, like, if you’re going from the Band Room up to the quad, and instead of going up the stairs you go around the stairs, and then there’s stairs down. If you go down those stairs.

C: Okay.

J: That’s where I was told that the hobo died.

C: Oh! Yeah, yeah.

J: And it’s like dark there and shit, so… it would make sense that no one found him there for a while.

Analysis: This is almost my own piece of folklore too, since I went to high school in the same place and knew about the same locations. In this instance, however, comparing my own knowledge about “Hell” (a basement area underneath our school’s auditorium) to what my friend knew showed some variation: I had never heard of the bomb shelter existing before, nor did I know that the specific staircase my friend had spoken about was supposed to be an “entrance to Hell,” as we would have put it back in the day.

A Poor Chinese Communist’s Guide to Cooking

Context: I collected this from a high school friend when we were on a camping trip together over Spring Break.

Background: My friend is Chinese on his mother’s side, and she grew up in a poorer part of Communist China.

The Cooking Method: Because of the lack of proper food that poor Chinese people had to eat, they adopted a method of cooking that involved simply throwing whatever was edible and available together “in ways that made it taste good.” Over time the method became just the natural way of cooking to the people, even once regular food and ingredients became available.

Analysis: I like that the originator of this method of cooking is merely the will to survive, rather than simply a single person who decided to start cooking things a certain way. It’s also interesting to point out that these are folk recipes that emerged from a certain socioeconomic climate, a product of a generally difficult time period for the proletariat Chinese. More ties to folklore and the history of a culture.