Category Archives: Protection

Hu Lu – Folk Object

Text: 

“So my dad got me two hulu because it’s like a lucky charm, and they’re like very round. I’m not really sure why they’re lucky, but I know there’s a show called Hu Lu Wa, and like there’s little guys who come out of the hulu and beat evil people up. Yeah, so my dad was like these two things are very, like, brings you luck and safety, security, whatever… good stuff.”

Context:

The teller is a first-generation Chinese American raised in the Bay Area of Northern California. She received the two hulu, or calabash gourds, as a gift from her father, who purchased the items while visiting a riverside ancient city area in China. The teller’s family is from Shanghai, but she notes that the hulu is a common symbol found throughout the country. 

Analysis: 

Within Chinese culture, the calabash is a common charm for luck, fertility, and protection, charms associated with it due to its shape and also historic use as containers for items like medicine. It is interesting to note that while the teller confesses she doesn’t truly understand the meaning behind the calabash, she is able to find personal meaning through the association of the gourds with the show Hu Lu Wa, or Calabash Brothers. Hu Lu Wa is a popular Chinese animated cartoon in which seven brothers born from a set of rainbow calabash gourds must protect their home from two demons, and it remains a common cultural experience for many in the Chinese diaspora of the current generation*. The teller’s association of this folk object with the show  points to how popular culture and media in the modern age influences how folklore is passed on and communicated, particularly to members of a diaspora and those who have a certain degree of separation from the culture and may not organically learn of specific meanings otherwise. 
*Note from the collector: I as a Chinese person raised in the US have bonded with many First-Generation Chinese Americans and Chinese immigrants over knowledge of Hu Lu Wa and other Chinese animations like it. Based on personal observation, I think it is common for Chinese parents born in the 70s to show these to their children as a way to connect our childhood to their own, which explains the popularity of the show amongst Chinese people of my generation in spite of the chronological distance between the 80s and the 2000s. Hu Lu Wa and other shows made by Shanghai Animation Film Studios occupy a similar role in Chinese pop culture that classic Disney movies have in American pop culture.

Mami Wata

Nationality: Nigerian/British

Primary Language: English

Age: 20

Occupation: Student

Residence: Los Angeles

Date: 2/19/2024

Text: 

S.I.- “I heard about the spirit Mami Wata when I was younger, I don’t remember by who, but they were trying to give examples of Nigerian culture-specifically in some villages.” 

Me: “What were the spirits qualities? And why did people call for her?”

S.I.- “They believe that she attracts money and good fortune. If I remember correctly people from villages usually call for her in order to protect their sick.”

Me: “Have you ever seen an experience where someone has called for her help or used her as a household name?”

Sarien: “No, I haven’t. But it definitely is common for people in rural areas of the country to believe in it and many other spirits and deities.”

Context:

The participant doesn’t remember directly who told her about this spirit, but assumes it was one of her family members that opened the discussion of other’s cultures within the country. She is also from a city and not a rural part of Nigeria, geographically within the country there are many different beliefs and traditions. 

Analysis:

SZThis interview provided valuable information about the cultural fabric of Nigeria, especially within rural areas. Although the participant’s memory was vague on who told her about the spirit it makes a strong case how cultural transmission of Mami Wata is oral, and how her spirit lives through knowledge passed down within families/communities. This method of cultural transmission helps preserve traditions/beliefs across generations, even if the details become blurred over time. It was also made clear that there is a huge difference between urban and rural perspectives and beliefs within the country. However, the belief in spirits like Mami Wata in rural areas highlights the resilience of traditional practices and their efforts to save or help their loved ones.

To not see the soul

Nationality: Ethiopian/Italian

Primary Language: English

Age: 21

Occupation: Student

Residence: Los Angeles

Date: 2/20/2024

Text: “In Ethiopian culture, people are generally wary of foreigners and the lower class, believing many of them invoking the power of buda or demons to curse others. As such it is rude for these people to sustain eye contact, and they generally take effort to sustain eye contact with them as an attempt to curse them. They also believe these demon-invoking people to be capable of changing into hyenas and thus also avoid making eye contact with wild hyenas”

Context: This was told to him at a young age by his family and is a cultural aspect with spiritual components. He clarifies though that it is not something he participates in and personally believes in. Especially with the fact that he was mainly raised in the United States and it is not a social norm that is practiced.

 Analysis: This was an example of how heavily they believe in signs of misfortune and curses, even on a smaller scale not involving magic. I was able to draw parallels between the “tabooistic” belief of the evil eye, that by holding eye contact they can be inflicted with misfortune. Both stem from glaring and believe that one who is jealous, or in this case lower in stationary, they can evoke a curse to lessen your fortune.

Knocking on the head of a virgin

Text:

Perform the physical action of knocking on the head of a virgin.wood, they would knock on the head of a virgin instead. This gesture can also be substituted with the phrase itself “knocking on the head of a virgin” as a form of proverbial speech.

Context:

In high school, the informant learned this saying from a friend who was Greek Orthodox and claimed it as a part of Greek Orthodox culture. Preliminary research has yet to provide any link between this superstition and Greek Orthodox culture, instead pointing towards this practice stemming from urban legend.

Interpretation:

Though the connection between wood as a material and virgin’s heads may seem far-fetched, the substitution of heads for wood is common in the practice of ‘knocking on wood.’ When someone knocks on their own head as a substitution for knocking on wood, they are not only participating in the superstition but also making a joke at their own expense, implying that their head is made of wood rather than brains and thus they are dumb. With this common conflation in mind, knocking on the heads of virgins as a substitute for knocking on wood presents both as a means of participating in the ‘knock on wood’ superstition while making a joke, this time at the expense of a group (virgins) rather than the self. The claim that this superstition comes from Greek Orthodox culture is so far unfounded and inexplicable.

The Story of the Maiden’s Tower

Text: “This is apparently a popular Turkish legend that I was told on a family trip to Istanbul. It is the story of The Maiden’s Tower, a popular tourist destination. It tells the tale of a princess who was locked in a tower to protect her from a prophecy that she would die from a snake bite. As the legend goes, the king of Constantinople was told by a fortune-teller that his daughter would die from a snake bite on her 18th birthday. In an effort to protect his daughter, the king had a tower built in the middle of the Bosphorus Strait, where he locked the princess away. On the princess’s 18th birthday, the king brought her a basket of fruit as a gift. Unbeknownst to the king, a snake was hiding in the basket, and when the princess reached in to grab a piece of fruit, the snake bit her and she died.”

Context: CW is a close friend of mine and he claimed this popular Turkish legend was told to him and his family by way of a tour guide while they were visiting Istanbul. He claimed, “I thought this story was cool but the most interesting part was how the tower was real and it was so isolated from the whole area that the story kind of became believable in a way”. I found this interesting and asked him to explain more and he just stated that actually seeing the setting of a legend for himself made the legend come to life and seem more believable, whether or not the story is true, it was unique getting to know it was actually possible. He remembered this story because he enjoyed the trip so thoroughly and he actually had a few pictures of the tower which allowed me to understand why the story seems so possible.

Analysis: After rereading the account of this legend I was able to find two main lessons. Firstly, the story highlights the dangers of overprotectiveness. The king’s decision to lock his daughter away in a tower shows how a desire to protect someone can become excessive and ultimately lead to unintended consequences. Instead of shielding his daughter from harm, the king inadvertently brought about her demise. Secondly, the story underscores the notion of fate and how it cannot be avoided. Despite the king’s best efforts to protect his daughter, the prophecy that she would die from a snake bite still came true. With these two lessons in mind, the legend had a purpose and therefor was easier for me to understand. It seemed to me that this legend was likely popular among all residents of Turkey considering it manifests in a popular location within one of Turkeys most populated and popular locations. The story being told to CW and his family indicated to me that it was also popular for the story to be told to visiting groups of tourists. After some research I found that the exact origins of the story of the Maiden’s Tower were unclear, as it has been passed down through oral tradition over many centuries. But it is believed to have originated in ancient Greek mythology, where it was known as the “Legend of Leandros and Hero.” The story was later adopted by the Byzantine Empire, which built a tower in the Bosphorus Strait to protect the city of Constantinople from invasion. Over time, the legend evolved into the tale of the princess who was locked in the tower to protect her from a prophecy. This timeline meant this story has a rich history and consisted of elements from several different cultures which made it all the more interesting.

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