USC Digital Folklore Archives / Posts Tagged ‘camp folklore’
Folk speech
Game
general
Humor
Material
Rituals, festivals, holidays

Cool and Creamy

Context:

My informant is a 20 year old student at the University of Southern California (USC). This conversation took place one night at Cafe 84, a place where many students at USC go to study at night. The informant and I sat at a table with two other people, and we were in an open space where there was a lot of background noise. In this account, he talks about a tradition that a student-run philanthropy (that holds a summer camp every year for the LAUSD community) does every year at our Spring Retreat called “Cool and Creamy”. Occasionally, one other person at our table, who is also a member of the organization,  interjected with her own comments. My informant learned this folklore just by attending Spring Retreat and watching counselors of past generations perform it. This is a transcription of his folklore, where he is identified as N, the girl that interjects is identified as L, and I am identified as K.

 

Text:

N: Okay, so “Cool and Creamy” is this voluntary tradition. It’s when two members, at Spring Retreat, perform this act in front of everyone as a part of the variety show, which is like a talent show, and they get, um, whipped cream, and they kind of sexualize it in a way… [laughs]

L: What, no not really!

 

(In the section directly below, when N speaks, I’ve recreated “Cool and Creamy” in the dialogue form that it’s actually performed, and the recreation is based off of my informant’s description. “Cool and Creamy” is essentially a ritualistic skit that involves a call and response between two people. Each person is given a bottle of canned whipped cream, and the goal of the tradition is essentially to put the whipped cream on the other person’s body parts until the can runs out. The names of the two people in here will be “A” and “B”.)

 

N: Yeah they sexualize, they totally sexualize “Cool and Creamy”! Yeah, yeah! They do!

      It goes like this:

A: Heyyyyyy B!

B: Heyyyyyy A!

      And then A goes like, “Do you like Cool and Creamy?” on a certain body part…. Like:

A: Do  YOU like Cool and Creamy on your elbows?

      And then B goes:

B: I LOVE Cool and Creamy on my elbows!

      And then A would spray the whipped cream on B’s elbows. And then it basically goes back and forth for like another five minutes, and it’s just kind of like a tradition. It’s um, like borderline funny. It’s almost It’s almost funny, mostly like, it’s mostly cause like we do it, but not funny because it’s funny.

K: How do you get chosen to do it?

N: Um, I think it’s just mostly older members… I don’t think people get selected to do it. But like, it’s something that like we’re guaranteed it’s going to show up at every single variety show.

K: Wait so then how do they pick who has to do it?

N: I think like two people just volunteer, like oh, which is a totally voluntarily process…. Yeah, people just volunteer… for some reason…

L: [laughs]

K: Why do people do it?

N: They do it because it’s tradition, you know? Sometimes you just gotta do it. Sometimes you just gotta do a little Cool and Creamy.

K: How did you learn this tradition?

N: How did I learn? They learn it from like past generations, so like, they’ll see that like the year before two counselors will do Cool and Creamy and then they’ll be like “Hey, this year we should do Cool and Creamy,” and then they’re like “Okay, let’s do Cool and Creamy” [laughs].

K: Why do people continue to do this?

N: Literally just because it’s tradition, it’s like literally just a weird thing that we do and it’s like “Okay, it’s weird, so we wanna just keep doing it every year… Forever.”

 

Thoughts:

This folklore is yet another example of a tradition that serves as a bonding experience. It’s not just the performers that become closer and more integrated into the organization; the camp counselors that simply just watch it happen also become a part of the “family.” As someone that is also a camp counselor in this organization, what’s particularly interesting to me about this tradition is it’s potential double reading. As my informant said, the tradition itself is not funny, but because it has sexual overtones (and just from the mere fact that we continue to do it every year) is what makes it funny. “Cool and Creamy” is fun because it’s weird and quirky, making is special to the organization, but the sexualization of the tradition also serves an ironic purpose that creates greater bonding potential. For example, the work that camp counselors do are meant to be very pure and good-intentioned, and when we’re around the kids it’s completely inappropriate to make any jokes that are foul or sex-related.

When we’re around the kids, we’re seen as leaders, role models, and adults, but this means that we have to keep our identity as college students hidden. Therefore, at Spring Retreat, when it’s only camp counselors with no kids around, we are given a chance to meld our camp counselor identities together with our college student identities, and thus comes the result of sexualizing things that, in a kids eyes, would just be seen as pure fun or just a few counselors messing around. Furthermore, “Cool and Creamy” is fun because it’s not explicitly dirty, but it has plausible deniability as a sexual joke. We can even see that my informant debated with L on whether or not the tradition is actually sexualized or if the sexualized interpretation is a way to trick counselors into making them feel bad for having a dirty mind.

“Cool and Creamy” is a perfect example of camp folklore being used to bond counselors together before summer camp happens, making counselors feel much closer so that, when summer camp comes around, everyone works together much more as a collective group. Because relationships are closer and everyone has had this shared experience, communication during camp becomes much easier. Counselors are much more comfortable around each other, thus making a much more successful summer camp than what would be without having this shared experience.

 

Folk speech
Game
general
Riddle

Imagine you are in a Brick Room

Text:

Informant (R): I also used to do a bunch of riddles and stuff, like while hiking at summer camp, you know?

Collector (J): yeah, yeah, that was fun!

R: My favorite was the brick room one.

J: oh yeah, that one messed with me as a kid, I felt so dumb because I couldn’t figure it out.

R: I mean, it was hard!

J: How did it go again?

R: Ok, so imagine you are trapped in a solid brick room, with no windows, no doors, nothing. You have a single piece of rope and a paper clip and a note that says you must escape the room or you’ll die. How do you get out?

J: I mean, I know the answer, but can you say it?

R: Yeah, so I said imagine you’re in the room. Stop imagining.

Context: Both R and J went to summer camp together. They were recalling old games and riddles for the sake of this collection. R learned this riddle from a camp counselor who repeated this riddle while hiking with younger campers.

Analysis: As other riddles are, this riddle contains insider information for those who know the answer to the riddle. Those who “play the game” of trying to solve it are typically misguided and attempt to find ways out of the room with the rope or other tools. Depending on the performance, the “clues” to escape change, keeping those attempting to solve the riddle on their toes. However, those who know the riddle are quick to remember the keyword “imagine.”

Kinesthetic
Musical
Rituals, festivals, holidays

Rain Song from Living Earth Camp

Abstract:

This piece is about a rain song that is sung at Living Earth Camp when it hasn’t rain in awhile. It stems from “native” songs, but there is no evidence.

Main Piece:

“L: I went to like a nature camp in the years I was in middle school over the summer. So it was like a sleepaway camp, but it only lasted a week. And it was weird because it was mostly white people, but they’d be like “oh this is the ancient song, this ancient rain song.” I don’t think they realized how problematic it was. We had this one time when it hadn’t been raining lately, like we we in a drought or something, so they took us down to the river and said “so we’re going to sing this rain song.” So you sing this when you are splashing the water around and it goes like “wishita-do-yah-do-yah-do-yah, wishita-do-yah-do-yah-do-yah. Washa-ta-day-ah-day-ah-day-ah.” And you do that over and over again. And it actually ended up raining the next day.

C: Wow, so it worked?

L: Yeah, so now I have all this white guilt singing it.

C: What is the camp’s name?

L: Living Earth Camp. And it was or felt very spiritual and connected to nature. But it was still like a $500 camp for a bunch of kids to cover themselves in mud.

C: Where was it?

L: Like an hour away from where I lived, so still in Virginia.”

Context:

The informant is a 19 year old girl from Charlottesville, VA. She attended this camp for 3 years in middle school and learned this song the first year she was at the camp when she was in 6th grade.

Analysis:

Rain songs that are based on “native” traditions never seem quite genuine, but the intention behind them is interesting. I thought it was curious that a rain song has to have roots in “native” folklore, and not from somewhere else. This reminds me of learning of tourist items that were labeled as “authentic” or “native.” I think a lot of people try to go back to the roots of Native culture because of it’s connection to the Earth and spirituality. Though there is more to Native culture than that, in today’s popular culture that is what is most projected. Since children are little, we learn that there are certain things to sing to cause things to happen. When we want the rain to come, we sing things like this – the rain song, to bring rain. When we want rain to go away, we sing “Rain, Rain, Go Away.” It is important to recognize when songs are a bit problematic like the informant did as well.

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