Tag Archives: farming

Chupacabra

Original Text:

Chupacabra

Translation:

Goat-Sucker

Narrative:

It is one of the many legends that are in Mexican culture. The informant states that “many people think that it is a creature more than an animal, but they do not technically know what it is.” In her Mexican culture, it is described to “target more farmer-culture because the creature is said to come in the middle of the night and suck the blood from goats. When the farmers wake up the next day they are described to have seen “puncture wounds on the animals, which they thought was a coyote but the marks don’t match anything.” It has never been seen by the naked eye. They target goats because “they are out in the open, and it can catch them.” It only happens in the “rural areas of [her] family’s farmland” and it even comes from areas in El Salvador and has no evidence such as pictures taken. They have to “put their animals inside before the chupacabras come” because they do not want something to happen. She states that the saying is “take care of your cattle or else you will lose money”

Context:

This is “usually said by everyone, specifically farmers who have stories of their cattle and goat being killed and sucked of blood.” It is most relevant in Mexico and other countries in Latin America that have taken over the thoughts of farmers that constantly fear it. People who live in the more rural areas learn about it at younger ages, especially if their parents are farmers that have to be careful and genuinely fear the legend of the chupacabra. They are known to affect the lives of those that are not fortunate. It has become one of the most well-known myths of Latin America. It is said to be the “vampire of Latin America” and even threatens children saying that if they behave badly then they will turn into livestock and the chupacabra will come to get you”

Analysis:

The myth of the chupacabra has become one of the most well-known stories and may have been fabricated to give a reason as to why some disease or other animal may have attacked the livestock and are not able to find what exactly. Chupacabras are presented as horrific creatures that affect the less fortunate, emphasising the trials that they have to go through in order to continue to live as the livestock are seen as some of their main sources of stability. Without the livestock, they are not able to live in a stable environment and therefore use the chupacabra as reasoning as to why their livestock might be suffering. The children are told the story to also stay safe at night and listen to their parents saying this narrative so that they are not a threat to the chupacabra.

Keep that line green!

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“Keep that line green!”

Genre: agricultural jargan

Source: My father– was born in Bakersfield, California in 1959 to a family of farmers and currently works in finance. 

Explanation/analysis: My Dad remembers this saying as one of many from his teenage years working on his family’s farm. During watermelon season, he remembers his childhood friends (and summer coworkers, and eventually all trojan brothers) yelling to “keep the line green”, encouraging the workers to work as fast as possible loading the watermelons from the fields to the trailer. The line refers to the visual green blur the watermelons created when thrown fast enough. He elaborates that in the tough heat and conditions the workers would form a passing line for each row “with 100 melons, in perfect unison” being thrown from one person to the next until it reached the final strong man standing in the trailer being pulled by a tractor. My dad notes that sayings like this kept morale high and encouraging joking and keeping their minds off the heat. 

Apple Harvesting with the Family

Background: The informant is a 55 year old mother of three who was born in Pennsylvania. She currently lives in Chicago, Illinois. She moved to Chicago when she was 28 years old. She lived in Pennsylvania until she was 10 years old, but would go back every year to visit her grandmother. Her grandmother lived in a small Pennsylvania town in a house surrounded by an apple orchard.

Context: The context was the story was shared over the phone, brought up during a discussion about foods. The informant seemed happy to share old stories.

Text:

TC: I’m reminded of, when I was growing up, my grandmother lived in a big house surrounded by a huge amount of apple trees, basically an apple orchard. Whenever the apples came into season, the entire family and some neighbors would come over and pick all the apples. After we were done, my grandmother would make apple cider by herself, that’s why I love apple cider to this day. Oh, also, all of us would help her make plain doughnuts. You know, that’s why I always order plain doughnuts whenever we’re out at a doughnut shop. All together, we would feast on a meal of apple cider and doughnuts. 

Me: So, you did this every single year?

TC: Yes. I remember, even when some of us started moving away, my grandmother would still continue on the harvest. She would make her apple cider and doughnuts and share them with whoever was there with her… I forgot to mention, my grandparents were farmers, which was why they had many many trees on their property. They owned a huge area of land and it was the center, or the focal, point of where my family would gather.

Analysis

Informant: She views the tradition fondly as a time of her childhood. She didn’t think much of the roots but was focused on it being a time of familial gathering and a feast of sweets.

Mine: The family gathering together to pick the apples is reminiscent of old harvest traditions and festivals. It’s an excuse for everyone to gather together and bond through mutual work. Typically, whenever the harvest would be done in the past, apple cider would always be prepared and a feast would be waiting at home for the farmers. Given that the informant’s grandparents were farmers, they were likely aware of this tradition, even if they didn’t explicitly tell their family members. The meaning behind the cider and doughnuts didn’t matter, it was only needed to share time with family – it served as a gathering place. To this day, apple orchards are still used as a prime gathering place, many times field trips used as outings or friends go apple picking as an activity. Typically, sweets and apple cider are still served, emphasizing that while the tradition has changed in terms of farmers gathering the harvest of the year, it still remains to be a community event. 

To see another version, TIM STONESIFER. (2009). Celebrating an apple tradition The National Apple Harvest Festival begins this weekend. 1–.

Nisse of Norway (Norwegian Santa)

Main Content:

I: informant, R: roommate M: me

I: So it’s a Christmas tradition, like, so we have Santa but it’s not that kind of Santa, it’s like a little gnome

R:*laughs* Gnome?

I: No yeah it’s like, not very tall, its like a little dwarf situation going on, but you leave out like porridge for him Christmas Eve so he doesn’t come and like um mess with your house or like tie you up or something

R+M: *laugh*

M: I love that!

R: *inaudible dialogue…* kidnapping at times..

I: no no yeah you have to please,, it comes from farm…farming, I think, so like farmsteads. So we would have like, they would be like caretakers of your, like they would take care of your animals and like watch out for your farm and stuff and then you left out food for them and we still do that. Cause I think you leave cookies and milk in the US?

M: Yeah

R: But that’s for Santa 

I: But it’s the same kind of situation, except you do it to like you know give a gift for your like uncle gnomes or whatever

M: yeah that’s so cute

Context: This is a practice that my informant has been doing since he was a little boy. The Norwegian legend of ‘Santa’ is different and thus their offering and practices are different as well.

Analysis: The Norwegian’s legend of ‘Santa’ is very different from the American telling, showing multiplicity and variation in the lore. The origins of these gnomes came with the Norwegian farmsteads wherein these gnomes would be responsible for the success or failure of the farms so in order to please the caretakers- as in many other cultures- offerings are made. In this case, porridge. In the US we offer milk and cookies and good behavior in exchange for gifts. These gnomes come around the winter solstice/ Christmas time, which is another common occurrence; folklore and celebrations often to be align with the solar calendar which can be representative of the life cycle.

For another version of this legend see: Varga, Eva. “The Nisse of Norway.” Eva Varga, 4 Nov. 2013, evavarga.net/the-nisse-of-norway/. 

Kalo Farming and Menstruation Superstition

Main Text

Subject: There was a superstition. Um…that, like, while we were helping with the kalo fields. Was that, um, anyone, anyone who is menstruating at the moment, couldn’t help. Um…basically like, plow the fields or whatever. Because like, native Hawaiians, they didn’t have as like, strong, as like…um…like gender binary, misogynistic, like, beliefs. But…more that like…that, and so like everyone was expected to help for, um…agriculture and harvesting and all that. But that like, anyone who is menstruating, like, the smell of blood attracts like, evil spirits. So like—and, when you’re…when you’re farming, like, any energy that you have while farming, um, will…be put into, like, will grow with the food, so if you have like, negative thoughts while you’re farming, um…like you will have, like, negative energy in your food. Um…so like, not that like people who are menstruating have like, negative energy on—already, but that like, they will attract like, negative energy to the field. While it’s being plowed.

Background

The subject, a 21-year-old Chinese-American student at USC, went on a service learning trip to Hawaii, as part of the Alternative Winter Break USC program. The trip lasted five days. The goal of the trip was to learn about native Hawaiian culture and the independence movement and contemporary struggles the state experiences.

Context

The subject first learned about this superstition from a Native Hawaiian student majoring in Native Hawaiian studies at the University of Hawaii. That student shared the superstition while people on the Alternative Winter Break trip were helping Native Hawaiians prepare a plot of land for the planting of kalo, a staple Native Hawaiian food. During the initial sharing of this superstition, people who actually were menstruating were not allowed to help in preparing the field, out of respect for the cultural significance of the superstition.

The subject recalls a similar superstition with regards to cooking, which they learned from a Hawaiian botanical garden tour guide. Traditionally, Hawaiian men would make food, because if women were menstruating and cooking, the evil spirits would enter the food as well.

The subject once shared this superstition about menstruating in the field with a person outside the Native Hawaiian folk group. The person hearing about the superstition called it misogynist, because it purposely excluded women from the fields. The subject thinks it is not right for themself to pass a judgment on the superstition, because they are not Native Hawaiian.

Interviewer’s Analysis

This is an example of Frazer’s concept of homeopathic magic in practice. Homeopathic magic is the idea that like produces like—in this case, that negative energy from menstruation draws evil spirits or other types of negative energy into crops and food. In addition, outside the context of Hawaii, farming superstitions are quite a common phenomenon, due to the uncontrollable environmental risks that are involved in growing crops. Any superstitions that provide any additional sense of personal control over the environment helps to ease anxiety.

As someone who is also not Native Hawaiian, the interviewer agrees with the subject’s opinion that it is improper to judge the morality of this superstition. The interviewer would like to further argue that trying to evaluate whether a folk belief is discriminatory is unproductive. Folk beliefs are not necessarily adopted with social justice theory in mind—nor should they be coerced into forming some sort of coherent ideology. Folklore is unofficial discourse with no predestined direction of development, and to treat it as if it were a systemic institution would be scientifically inaccurate.