Author Archives: mehrseth@usc.edu

Disease as a result of Possession

Text:

BH: “So when I got chicken pox in like 7thgrade, no wait 10thgrade, yeah, and I remember we came back from the doctors’ with medicines and everything and my mom called my aunt and said “she has chicken pox”, which implied uske andar mata aa gayi hai [she’s possessed by the mata] so for the first three days, I was only allowed to have sponge baths and on the fifth day, the uh fourth day or the fifth day, a pandit [priest like figure] came and he put some oil and coins in a [bowl] and did something – I don’t fully remember but he performed some sort of ritual, uh he touched that oil on my feet. And then – uh it was only then that I was allowed to fully bathe in proper water. Before that I wasn’t allowed to bathe, and they all just saying “uske andar mata aa gayi hai” which like I don’t even know what that really means. And I asked my mom, and she didn’t really have an explanation either.”

…

BH: “Oh yeah, and I also wasn’t allowed to have onion or garlic because that is what apparently what you do when the mata [possesses you] and I wasn’t allowed to eat non vegetarian food also.”

…

BH: “I was only allowed to eat all this after 14 days when I wasn’t contagious anymore.”

…

BH: “The person [affected by the disease] is already in isolation – the family members are already treating you like some sort of untouchable and you’re basically being discriminated against at that point of time – it’s just not a good headspace to be in because you can’t go meet people, and people who visit you can’t come close…And on top of that you hear these terms that you don’t fully understand but seems negative so it just makes you feel even more low. I mean if there was some scientific basis, I would understand, but I just wish there was better terminology for it than using such words.”

 

Context:

The informant is a college student from India. The conversation was in response to my question about any odd things that happened in the informant’s past that she did not agree with but had to partake in anyway. The informant is also bilingual so the conversation happened in a mix of English and Hindi. I have translated the relevant Hindi parts to English as per my own interpretation and in an attempt to retain the meaning as best as possible. Certain key terms have been Romanized and their translations or explanations are given in brackets. The content has been lightly edited, and the removed content is indicated by ellipses.

 

Interpretation:

It is interesting how even now cultural practices and beliefs like possession as an explanation of a disease like chicken pox, which is pretty well understood scientifically, persist. The informant talks about the feelings of isolation and prejudice she faced from her family which put into perspective the harmful effects of such folk beliefs when they are forced on people who don’t understand them or do not want to partake in them. Her confusion also arises from the fact that even the people around her whole seem to truly believe in this tradition don’t have an explanation for it. Often, folk beliefs are so integral to identity that they are not questioned by people who are involved in them.

Indian Wedding Custom: Stealing Shoes

Text:

BH: “So one of the wedding rituals that all, or like most, of the Indian weddings have, is the joota churai [shoe stealing] of the groom, so basically the [to-be] sister-in-law that uh, whenever, so Indian wedding require you to remove your shoes whenever you enter into that pandar [ceremonial area] where the groom and the bride [perform the official religious marriage rituals] – they have to remove their shoes because shoes are considered to be something dirty and they’re entering into a pure religious place and that’s why they are asked to remove the shoes. So, as soon as the groom removes his shoes, it a battle, or kind of like a battle, between the groom’s side and the bride’s side because the bride’s sides – the sister-in-laws – are supposed to steal the groom’s shoes and at the end of the wedding [ceremony], the sister-in-law will present the shoes back to the groom in exchange for some money. It is like a ritual which shows the relationship between a sister-in-law and – like a very friendly relationship – between the groom and his sister-in-law, it kind of helps them bond.”

MS: “Have you yourself ever been involved in the stealing?”

…

BH: “So basically what happened – there’s a varmala ceremony [bride and groom exchange “necklaces” made of flowers, similar to leis, similar to the exchange of rings] that happens in Indian weddings. So the groom was [lifted] by his brothers onto their shoulders so that he could put the varmala on his bride. And during that time, all the sister-in-laws – because he was at a height – they, uh, removed his shoes without him knowing and we ran away and we hid them in a car and the whole time when he had to pose for pictures, he was just barefoot and then he had to go for the ceremony [where he would have had to remove his shoes anyway] so it didn’t really matter. But it was a good ice-breaking session for us, that allowed us to bond. Because then we had to uh – so once the wedding ceremony was over, we came to him with his shoes and we were basically bargaining with him for how much he’d be willing to buy his shoes for. Since there were a lot of saliyans [sister-in-laws], we negotiated to a high amount and in the end, it depends on the groom and his family as to what uh amount they want to give and that is split equally among the sisters…It helped us make – uh, it was an ice-breaking thing for us, because the next time I met him [the groom], I was very comfortable because I had led the negotiation earlier because I was the closest sister-in-law so it was very easy for me to maintain a good rapport with him later as well.”

MS: “Does it matter where you hide the shoes?”

BH: “Not really. You just have to make sure you hide them well because if the groom’s side takes the shoes, then you will not get your money. So we usually hide them in the cars so we aren’t really bothered during the long ceremonies that we have in Indian wedding that the shoes might be stolen back by the groom’s side.”

…

[Talking more about the negotiation over the shoes]

BH: “It’s a very very hard negotiation, so all of the bride’s family and the groom’s family come in to support both of them, though the bride doesn’t say anything even though she is pressured to say something, she will not say anything because she does not want to take anyone’s side…In the end, we just take – as the sister-in-laws, we just take whatever the groom is willing to give and whatever his capacity is to give and that is equally – but it helps because we make jokes about it in the future. Because a sali’s [sister-in-law’s] relationship with her jija [brother-in-law] is very fun and relaxed – it’s like friend-cum-brother so they should be able to have open conversations and this is one of the ways to establish that.”

 

Context:

The informant is a college student from India. The conversation was in response to my question about any wedding traditions that the informant has been involved in or seen in the past. The informant is also bilingual so the conversation happened in a mix of English and Hindi. I have translated the relevant Hindi parts to English as per my own interpretation and in an attempt to retain the meaning as best as possible. Certain key terms have been Romanized and their translations or explanations are given in brackets. The content has been lightly edited, and the removed content is indicated by ellipses.

 

Interpretation:

This was a very culturally dense discussion that took for granted a basic understanding of how Indian weddings work. Focusing specifically on the one ritual of stealing the groom’s shoes, it seems to be, as the informant says, a means to establish a relationship between the groom and the sister-in-laws. But it is also notable that the entire family joins the discussion about how much the groom is going to pay for his shoes, whose side you support becomes an identifier of whether you belong to the groom’s side or the bride’s side. In the same vein, the bride is not supposed to partake in this discussion because she is now supposed to be a part of both the groom and the bride’s sides. The exchange of money itself is also interesting and may have some historical basis in the fact that traditionally the expenses of the wedding ceremonies were paid for entirely by the bride’s side of the family – this seems to be one of the place where the bride’s side can some monetary and symbolic compensation.

Also interesting is the change that the informant implicitly mentioned from the traditional “battle” like nature of the ritual, where each side is supposed to steal back and forth from each other, to the more modern “we just hide them in the car and forget about them till the end of the ceremony”. Even though the practice has changed, its social significance persists.

Moonlit Lakes and the Lies Men Tell: Indonesian Folk Song

Text:

SL: “So another like, poem, I guess you could call it, that my grandma taught me was this one – it’s um –

“Terang bulan, terang di kali
Buaya timbul disangkalah mati
Jangan percaya mulutnya lelakilaki
Berani sumpah ‘tapi takut mati”

SL: “So it starts off like really poetic – the moon is really bright in the ocean, or the lake, the crocodiles are sleeping and they’re like so still that you think that they’re dead essentially, um, and it goes into the actual like part of the poem – it says “jangan percaya mulutnya lelakilaki”so “don’t listen to things that guys tell you” (laughter) because “berani sumpah ‘tapi takut mati” so they’re willing to tell you all these things but they’re not like – they’re really scared of just dying (laughter). So my grandma told me this because she’s like you need to not like focus on guys, you need to like focus on your studies and not get distracted. Um, but she’s also told a lot of my cousins this. And I guess it’s actually a pretty famous poem but um, she presented it to me as if she came up with it so I don’t know.”

MS: “What age were you when you first heard this?”

SL: “I think it was like – probably as a sophomore or junior in high school?”

 

Context:

The informant is an Indonesian-Chinese-American college student, who has lived in California her whole life. This conversation took place in my apartment while the informant and I, among a group of other people, were discussing our very diverse childhoods growing up in different parts of the world.

 

Interpretation:

This poem seems to be an instructional note from an older generation to a younger generation. Based on preliminary googling the informant was actually referring to an adapted folk song from the French “La Rosalie” which was popular in 1920s and 1930s Malaysia. This seems to indicate that the song is a means for the informant’s grandmother, and more generally the older generation, to recount the past and communicate culture as they knew it. The song the informant mentioned was also modified from the version I was able to find online, which means it was probably adapted specifically to become instructional to a teenager as opposed to the original meaning which seems to not be about the lies that men tell women but that people tell each other in general.

 

Annotations:

The article The Politics of Heritage by Marshall Clark (2013, Indonesia and the Malay World 41:121, 396-417), talks more about contestation about the roots of this melody, and its relevance for the Indonesian and Malay cultures.

Uncle Kiki’s Toenails: Indonesian Tongue Twister

Text:

MS: “Oh do you remember that tongue twister you taught me? Where did you learn that?”

SL: “Oh yeah! My mom taught me that – hold on, let me make sure I get this right, okay.

“Keke kake kiki ko kuku kaki kake ko kaku ke”

SL: “So that’s like a tongue twister that my mom taught me when I was younger and it’s really (laughter) stupid. It’s just, it’s really childish. “Keke” means  – it’s just a slang word for Uncle and then “kake” is the actual word for uncle or just like an older man. And his name is “kiki”. “ko kuku kaki” so why are your toenails so like sharp (laughter). And that is the gist of the story.”

MS: “Is this just a your family type of thing or is it pretty common tongue twister?”

SL: “I think it’s a pretty popular tongue twister but it is said in different forms.”

MS: “Do the other kids of your family also know or use it frequently?”

SL: “I think they would definitely know what it is but I think I’m the most like in tune with a lot of the Indonesian words like slang and…so I don’t think they would necessarily register what I’m saying – it’s just like why are you saying these words to me?”

 

Context:

The informant is an Indonesian-Chinese-American college student, who has lived in California her whole life. This conversation took place in my apartment while the informant and I, among a group of other people, were discussing our very diverse childhoods growing up in different parts of the world. She had taught me this tongue twister a few years ago, and though I knew how to say it, I never had the cultural context necessary to truly understand it.

 

Interpretation:

The tongue twister seems to be a means of connecting to a distant culture – both through the use of slang words and the implicit vernacular and pronunciation sophistication required to present the tongue twister correctly and understand its meaning. The humorous meaning is probably a means of making the content appealing to children so they get influenced to repeat the phrase and subconsciously learn the language and culture.

Abandoned Nunnery in Oklahoma

Text:

KM: “Apparently there’s this like abandoned nunnery out somewhere in Tulsa, and I had a couple of my friends who got there, obviously trespassing to this place. But it was like, I don’t know, but there were rumors that there were like tapes that were still there even though the place was like abandoned that like showed like really bad things I think that happened there. So they go out there at like night, and they say – there were like 6 of them I think, 4 or 6 or them, and they were like okay we’re going to split up and we’re going to search for these tapes. And so, the person who told me this, he and this other guy, they went up like upstairs, and they were like searching for stuff. But um, my other friend, he went in the basement and they actually found the tape. And when they like picked it up, the like lights flickered in the building. And so, they had to like get out of there and apparently the tape is supposed to be like super creepy and stuff and my friend was just like keeping it in his car for the longest time.”

MS: “Did you ever play the tape, to see what was on it?”

KM: “No I don’t think so – it was a VHS tape so I don’t know. I never really followed up. I’m pretty sure the tape is just in my friend’s car still.”

…

KM: “But for the longest time, I felt like I was haunted by the nuns after hearing this story because like weird stuff would happen with like my phone and I was like “the nuns are haunting me” so I was convinced… My Twitter AV, this is like stupid, but my Twitter AV, which is like your profile picture on Twitter, I would upload it and it would always just turn to black, just like a black picture and I could never like change it back, and I was like I’m really being haunted by these nuns for listening to this story. Because I think part of the legend was that once you hear the story, or once you know about the tapes, they would target you too so I just remember feeling distinctly uncomfortable knowing this.”

 

Context:

The informant is a Chinese-American college student from Tulsa, Oklahoma. This conversation was part of a discussion among a group of similarly aged people about their high school experiences growing up in various parts of America. The content has been lightly edited, and the removed content is indicated by ellipses.

 

Interpretation:

Even though this is not a first-person account of visiting this apparently haunted nunnery, it still provides us with information because this is how legends typically spread – the informant believes she was haunted by the nuns even though she never took a part in directing interacting with the legend herself. She may have experienced the same “haunting” things even if she hadn’t heard the legend but having heard it, she automatically used its mysterious nature as a way to justify inexplicable things in her life. Also interesting is how the mysterious nature of the tapes gives them their value and so even though they were taken from the original site, they were never actually played to verify the legend one way or the other. This may be an instance of the fear of the “other”. For the modern generation, VHS tapes are not something familiar and have this spooky quality because of that.