Do you maybe have, like, a ghost story that you were taught?
“Actually, yeah, it’s uhh… they, they always said that there was, there were two nights every single year, don’t remember when or how, but there were certain specific time of the year, the, you were forbidden to leave your house between, after 11:00 p.m. on those two nights of the year, otherwise you would encounter, uhh… not really ancestors there, but some other people, especially those who wanted to do, like… like… you know, just, you know, bad stuff. And uhh… people who could not rest in peace, and they would come those specific nights. Of course nobody every left their houses, you know, during those two nights, ever, you know cuz you were so respectful of that tradition. And as far as I remember, nobody saw anything, although it’s maybe because nobody went out. [laughs]
Uhh, but, uhh, I dunno why, I don’t know why those things came, uhh… I don’t remember when that thing was like, like, followed, but uhh, there were two specific nights one right after the other, those two nights, you just were totally grounded.
Do you remember who told you that story? Or was it something that just everybody knew?
“Everybody in the community knew that one. Oh! Also related to that same thing is that they said that, uhh, you were lucky enough to, to, to be… uhh… outdoors between like 10:00 and 11:00 p.m., not after 11:00 p.m. because everybody else was so afraid of encountering something unnatural, they, ummm… they said between 10:00 and 11:00 was okay but you were lucky enough, you would see flames on the ground. Appearing like, just like, magic, and uh, you, uhh, you have to make sure, you have to make certain of where that flame was coming from, or where was the specific spot, because uhh, the next night, you wouldn’t come out, like I said, but on the third night, you were supposed to go there with some friends, dig, and supposedly you were going to find gold there.
I never knew anybody just, you know, striking rich by doing that, but that was part of the legend as well.
Where did it come from? It came from our grandparents, actually. And my dad tolds me that his dad swears that he saw some of those flames, but he was so afraid to go and dig because he would find something else instead of money, so… [laughs]
Not sure that was an old tale, you know, from some drunk people or something like that, very convincing, but, it became part of the community there, yeah.”
And what was the name of this community, again?
“This is Morelia, Michoacan, Mexico.”
Analysis: Like many ghost stories, the informant expresses disbelief in the ghost elements in the story in abstract, but seems to believe at least partially in the reality of the experience that he relates. The story seems to imply that there is a certain time of the year where social function is not permissible because people are remembering the dead who cannot rest. This motif of restless spirits is incredibly common in ghost stories around the world, despite the very Catholic culture of Mexico. What is unique to this story, however, is the promise of gold if one happens to find oneself outside and getting very close to the forbidden hour, which would suggest that a degree of risk-taking is honorable and respected in this rural Mexican culture.
“I have some… some things about my culture and my village, and umm… we were a 9 girls at home. So… sex was umm… nobody can talk about sex. And then, uhh… My mom… how mothers protect their daughters, not to be pregnant and not to be with boys before marriage, she always said to us, ‘don’t touch your body. Because if you touch your breasts, it will damage. So just be careful not to touch it, and also when you take a shower, don’t wash your private parts, because they can get sick.’
So that way, we don’t touch our private parts. So… It was a taboo, nobody wants to speak about that.”
And was that a common thing, did everybody tell their daughters that?
“I think so, I think so. I think it was like that. So no girls got pregnant. No girls got uhh… got a sex before after marriage. So, sometimes, we think if you give a kiss to a boy, to your boyfriend, you will get pregnant. So not even wants to kiss a boys. It… It was kind of a… umm… we grow up, all the girls in our village, and nobody talk about sex. We all just tried to avoid that, and if somebody wants to tell us about sex, our parents, my mother and our parents, said, ‘Run from there! Because this is no good, God doesn’t wants that.’
So… Everybody behaved really well with that! [laughs]”
Analysis: Taboos are very interesting folk beliefs, and that is very much the case even here. What is interesting to note, however, is the notion of value applied to the body of a woman and its ties to physical purity. In other words, the less a woman had experienced in the realm of sexuality, the more valuable she was assumedly perceived to be. Given the parent-to-child transmission of the norm and the reliance on God, this taboo on sex and understanding the female body could very well be a cultural norm and rudimentary form of birth control passed down from generation to generation in order to preserve the honor and finances of families. It is also worth noting that, using the informant’s family as a hypothetical typical family, the size of the family after marriage is much larger than most families in the United States, implying that more effective birth control may not be available, thus necessitating the narrative.
“It came to my mind, one of those legends, It was more, more like, kind of warning from our parents not to do something. But, uhh, in a way, the kind of worked out. The, the way they did it is the following.
They told us that curfew time for us was between 10:00 and 10:30 p.m. every day. No exceptions. Uhh… When you were under 16 years old, that was an uhh, unwritten rule. So… uhh… They said that, uhh, instead of punishing us for not coming on time home from wherever we were, they came up with this little legend.
It was told to their parents, it was told to them by their parents also, so they scared the heck out of us. They said, when you were walking on these little trails next to the trees, next to the river, invariably you had to cross one of these stone fences. That’s the properties, that was always a little gate. Or sometimes it was just open there, the, the, the rocks were removed from that stone gate, that stone fence, and uhh… people had to walk through those, uhh, those openings no matter what.
They said, you were coming after 10:30, between 10:30 and 12:00, it was going to be really dangerous because there was going to be a big, ferocious black dog with red eyes guarding that, uhh, specific opening on the fence. And you wouldn’t be able to cross. And the only way would be to just go back to where you came from, you have to gather at least another 3 people to go with you, otherwise you would find the dog every single time there.
Of course we never saw the dog! [laughs] But we got home on time every single time! We were never late, because we never wanted to see that dog! [laughs]
So, that was a thing that scared the heck out of us for years and years. Now, when we became adults, you know, we knew it was just a little hoax, it was a little old saying, you know, but… but it worked!”
Analysis: Like many tales, this one seemed to be told with the purpose of instilling obedience in children. The informant made it clear that the telling of the story was so scary that it inspired him, even as a young adult, to never break curfew out of fear of consequences – not from his parents, but from the uncontrollable force of the guard dog. It should also be noted that the guard dog would not attack if the individual was in a large enough group, implying that social functions were acceptable late-night activities, but lonesome wandering (or, possibly, philandering) were not.
I interviewed a good family friend, and she is a middle aged woman from Chiloé, Chile, who now lives with her family in California. My dad was also present at the time, and he helped me translate some of the things she said in Spanish that I didn’t understand. This performance occurred after dinner, while we were still sitting at the table.
Informant: “El Imbunche es un ser mitológico… en Chiloé… que… es muy feo.”
Informant: “Y chico. Baja estatura. Y tiene una de las piernas dobladas atrás.”
Dad: “Ah, ¡Eso está muy interesante!”
Me: “Is this… What is this about? An object? Or is it a story?”
Informant: “It’s a story.
Me: “Ok. And it’s called El Imbun…?”
Informant: “El Imbunche.”
Dad: “Es un enano. Expliquale. Es un enano?”
Informant: “Es un enano. ¡No, no! No es un enano. Es… de baja estatura pero no es enano.”
Dad: “Ah, he is not a dwarf, but is… you know, not too tall.”
Me: “A short guy.”
Informant: “It’s a short guy. It’s a petite guy. And he has long hair, not really dark, but long hair. And, one of his leg, the right one, is… is-”
Informant: “I don’t know if it’s-”
Informant: “Bending. So it go on the back.”
Me: “Oh, it like bends all the way up his back?”
Informant: “Yeah, yeah, no yeah. Pero he just walk with one… foot.”
Me: “He just hops along?”
Informant: “He jump! So he is this way, like in the yoga class, and he… one of he’s… so he is, the legs… that was some… I don’t know who told me that. Maybe my mom did. So the legs, you can see his leg in the shoulder.”
Dad: “Touching his neck?”
Me: “He’s disfigured?”
Informant: “Someth-…Yeah. He is definitely disfigured, and… and he jump. And you have to be, be careful because every time umm… I don’t know if was my mom but one of my… the ancestors said, you know, have to be careful because… they like the beautiful girls. And the younger ones.
Me: “There’s not many. There’s just one right?”
Me: “Just one guy?
Informant: “Yes, is one guy. And… they like beautiful girls. And you have to be careful, because if he got you… you get… pregnant.
Informant: “And he like just pretty, young girls. And he doesn’t go for the… for the old ladies or some other.”
Dad: “The old ones! (laughs) Sin vergüenzas!”
Me: “And who told you this story? Your mom?”
Informant: “I don’t know. I heard something-”
Me: “You just heard it from friends?”
Informant: “No, people working, and you know, in the party when they get together they was working, it was always, it was something here. I was so terrified, I remember… I was so terrified, I’m glad I have brothers, because it was always goes next to me. There was stayed next to me, because for this guy.”
Me: “But how do you think this story came about? Like, it’s kind of like a warning? Not to walk alone at night?”
Informant: “Yeah, probably. You know, also you know, it’s a… they, they made those story, you know why? Because… they have to make something because maybe it was the neighbor… who abused the girl… or one of the family abused the girl… You know, so they made the whole thing… to scare the girl…you know… Or just, you know…”
Me: “Was this supposed to be someone in your neighborhood?”
Informant: “Yeah. It could be any in your neighborhood.”
Me: “Oh, ok. But this is a very widespread story?”
Informant: “Yeah, it’s all Chiloé. It’s all Chiloé, always… talking about… this.”
Me: “Is that where you’re from?”
Informant: “Yes, mhmm.”
We talk about the location of Chiloé for a bit.
Me: “And uh, you never saw him though?”
Informant: “No. Of course not.”
Dad: “In your dreams maybe.”
Informant: “I was a good girl.”
Me: “But you’ve heard of people who saw him, maybe?”
Informant: “Yeah. People saw him… They say, ‘Oh my God!’, you know, ‘Oh, I saw Imbunche jumping, you know on… from the window of my girls, you know.'”
Me: “It just perpetuates this story.”
Informant: “But it’s not… I don’t think it never exists, it’s not real. People made it up.”
Dad: “Like a myth. Un mito.”
Informant: “Yeah, made it up. It’s a mito. Yeah, made it up because, you know, to cover… to cover those seen, and you see… young girls, and then she’s pregnant, and the girl can’t talk because, you know, they say you can’t talk, because you have to say it was el Imbunche.
Me: “Oh, so do people sometimes when they don’t… Do some people use this name when they don’t want to say who the father is?”
Me: “Ahhh, ok.”
Informant: “It was that. It was them.”
Me: “So there is a story behind this. Ah ok, that’s interesting.”
Informant: “Yeah, it could be, even though it could be even-”
Me: “And no one questions it? Or they know, ‘Oh, someone…'”
Informant: “The same father, or the older brothers.”
Dad: “Incest. Yeah, incest sometimes.”
Me: “Oh, so if it’s like taboo…”
Informant: “It is.”
Me: “Then that’s when…”
Informant: “It was. It was. Not right now, but the thing is… Yeah, because now, you know, they don’t believe in that story. But… they used to use at that time for… to cover… family… or whatever it was there… involved.”
The informant described the Imbunche as a mythological being in Chiloé, that is very ugly and disfigured, with one of his legs bent up behind his back. He’s also short and petite, but not a dwarf, and he has long, black hair. He is known to hop around the streets, preying on young, beautiful women, and his victims end up pregnant. Although the moral of this legend can be interpreted as a warning of what might happen if young women wander the streets alone at night, the informant also explained how the name “El Imbunche” is often used as an explanation for how a young girl ends up pregnant when she doesn’t want to say who the father is. This is especially the case if the father of the baby is a deadbeat, or a family member such as a brother or the girl’s own father.
I found this particular legend very fascinating, since not only does it come from this village on an island off the coast of Chile, but that it holds such complex social implications. I have observed that legends often reflect the fears of the people who tell them, and therefore stand as a sort of warning not to behave a certain way or do a certain thing, lest the events of the legend actually happen. While the legend of El Imbunche in Chiloé may have started out this way, it has now become co-opted to describe any kind of taboo relationship that results in an unplanned pregnancy.
*For another version of this legend, see <http://wwenico96.blogspot.com/2009/05/el-imbunche.html> or <http://www.agenciaelvigia.com.ar/imbunche.htm>
The informant is a 20-year old college sophomore at University of Michigan majoring in industrial and systems engineering. She went to sleep-away camp for several years and was excited to share some of her fond memories of it with me. One such memory is “the Bagel Song.”
“Bagels, doo doo doo
Bagels, doo doo doo
Bagels on Mars, Bagels on Venus
I got bagels in my…..
Bagels, doo doo doo
Bagels, doo doo doo
Bagels on the pier, bagels on the dock
I got bagels on my….
Bagels, doo doo doo
Bagels, doo doo doo
(The next person makes up a stanza similar to the first two, with provocative lyrics that make the listener think of something dirty, but that ends in NOSE”
Interviewer: “Where did you learn the Bagel Song?”
Informant: “I remember my counselor one year teaching it to me and a few other campers. We thought it was totally hilarious. When I was a counselor a few years ago, I taught it to my campers too.”
Interviewer: “Where would you guys sing the song?”
Informant: “Oh gosh, all the time. Um, we would sing it when camp songs were song. Like at bonfires and before mealtimes when everyone was together waiting to eat. We would tease the cute male counselors with it too…”
Interviewer: “Did your counselor who taught you the song say where she learned it?”
Informant: “No. We never asked. But I do have a friend who went to an all-boys camp in Wisconsin who told me they had a variation of the song they would sing.
Interviewer: “Do you remember how the variation went?”
Informant: “Hmm. I think it was the same general principle. I think what was different was that the boys said “Bacon” instead of “bagel”? I’m not entirely sure though; it was a long time ago that I talked to my friend about it!”
I see the Bagel song as a humorous song dealing with taboos of sex and sexuality. The song is especially funny because it makes the listener the one with the “dirty mind”, not the singer, as it is the listener who thinks the singer is going to make an obscene reference.
Oring talks about Children’s folklore (I would consider “The Bagel Song” fitting into this category) a good deal in Folk Groups and Folklore Genres. Ideas of childhood have been purified for a long time in American society, and the oppressiveness of the controlled environment in which children reside in can partially explain their dealing with the sexuality taboo, along with other taboos.
Informant “J” is a 19 year male old college student at the University of Southern California, he is studying Neuroscience and is a Sophomore at the time of this interview. He was born in Danville, California to a Jewish father and as a result J has regular exposure to Jewish traditions and customs. Though he does involve himself with Jewish traditions, he does not practice Judaism and considers himself non-religious.
“J: So my… during Hanukkah dinners we’d always go over to my cousin’s house and during this time at the end of the dinner during desert, my… uh… my aunt’s dad, was… uh… Swedish, he was from Sweden and he had this drink over there called Akvavit. It was this type of hard liquor, um, it was a yellowish kinda, it was a yellowish hard liquor, it was a little sweet. But basically at um… after every single meal that he had during Hanukkah at desert time we’d all have a shot, even the little kids, even my cousin who are like 10 and 8 would have a shot of this.
Me: Uh huh.
J: Beacuse it was kind of this tradition that they had afterwards, you would sing a song, we’d try to sing a long as well but it was… it.. uh… we didn’t really understand what he was saying and after that we’d all take a shot and basically what he said was just kind of this old song that meant .. like.. good tiding, like long live the next night and the holidays and meet with your family.
Me: Is this a Swedish or a Jewish song?
J: Uh, that was actually a Swedish song so it was um, it was, he sung it in Swedish because although we were all Jewish he kinda just brought his own little culture into it and it was kind of a way to celebrate it but also do it during a sort of special Jewish holiday. ”
Analysis: The partaking of drinking of the whole family during a holiday is very common as a sort of relaxing of cultural customs during holidays, as is seen with things like the New Year’s Kiss or kissing under the mistletoe during Christmas. The fusion of Swedish tradition with a Jewish context, as well as a partaking of the whole family, shows an overall acceptance of J’s aunt’s father’s Swedish traditions, and an acceptance of this fusion as a sign of mutual respect.
The drink of choice, Akvavit, was explain by J as being fairly popular in Sweden. It appears that Sweden is the largest producer of the drink and the name is latin for ‘water of life’. It is made from distilled potato or grains (“aquavit”, Encyclopædia Britannica ).
The song sung afterwards is a classic example of a drinking song, which usually following directly after or before a drink. The song itself is unknown.
“aquavit”. Encyclopædia Britannica. Encyclopædia Britannica Online. Encyclopædia Britannica Inc., 2015. Web. 22 Apr. 2015
“So what’s common in Jewish culture is that you’re not allowed to get tattoos, because should you get a tattoo, you’re defiling your body, and you can’t be buried in a Jewish cemetery. My grandfather had this idea that all his children would be buried with him in a Jewish cemetery. And then my father got a tattoo and I got a tattoo, and my grandpa actually ended up getting a tattoo because he got heart surgery, and now he jokes about it and talks about how he can’t be buried in a Jewish cemetery.”
My informant comes from a culturally Jewish household, but neither she nor her father practices the religion. The ban on tattoos can be found in Leviticus, but many modern-day Jews choose to ignore it, even though it means that they can’t be buried in consecrated ground. I was surprised that her grandfather, who she describes as religious, was willing to break the taboo in order to get a tattoo. It is an interesting dichotomy between what people see as an inarguable point of their faith and the way they actually behave.
(This belief comes from Leviticus: “You shall not make gashes in your flesh for the dead, or incise any marks on yourselves: I am the Lord” (Leviticus 19:28))
According to my informant, there is a long-running superstition in theatre surrounding the name “MacBeth.” If you are in a theatre or involved in a theatrical production, you are not supposed to say the name “MacBeth” or quote lines from the play. Instead of saying “MacBeth” you are supposed to say “That Scottish Show” or something along those lines. It is akin to stepping on a crack or spilling salt; it is bad luck all around. She says that if you say “MacBeth” around a theatre or while you are working on a play, then the theatre will burn down or someone will die on stage. It’s just something you are not supposed to do. My informant learned this from her high school theatre teacher. Someone in rehearsal had said “MacBeth” and the teacher went pale and screamed at this offending student to leave the room and wash out her tongue or something.
After researching on Wikipedia and other websites, I have discovered that the taboo against saying “MacBeth” has many supposed origins. Some believe it is because the original globe theatre burned down after a production of MacBeth, others believe it is because a real sword was accidentally used instead of a prop sword, and someone was killed during a performance. Others still think it comes from the fact that the witchcraft lines used in the play are real magic, thus cursing each and every performance. Some believe that Shakespeare stole these lines from an actual witching coven, and these witches cursed the play. Some say that Shakespeare himself cursed the play so that no one but he would be able to put on a performance of the play. Others still say that King James, for whom Shakespeare had written the play to impress, did not like the play very much. Ashamed, Shakespeare would not talk about MacBeth openly, instead calling it “That Scottish Play.” Speaking the name of the play, the names of the characters, and in some places directly quoting lines from the play, are all considered bad luck.
According to the site, productions of MacBeth are often accompanied by accidents and death. Other theatres that put on the production will sometimes go out of business soon after. MacBeth is, however, a more expensive production than most, and has more stage combat and special effects (old timey theatrical effects) than most plays, leading to the business failures and accidents, respectively.
If someone does speak the name “MacBeth” or quotes lines from the play, they are to exit the theatre immediately. The offender must then spin around three times and then knock on the door. The offender may not re-enter the theatre until someone lets them in.
Miss Suzie had a steamboat
The steamboat had a bell (toot toot)
Miss Suzie went to heaven
The steamboat went to
Hello operator, please give me number 9
If you disconnect me, I’ll chop off your
Behind the refrigerator laid a piece of glass
Miss Suzie sat upon it and broke her little
Ask me no more questions, please give me no more lies
The boys are in bathroom pulling down their
Flies are in the meadow, the bees are in the park
Miss Suzie and her boyfriend are kissing in the DARK DARK DARK!
Is like a movie, a movie’s like a show, a show is on TV
And that’s all I know know know!
This is one of the many chants that is recited with a certain clapping pattern that I learned in elementary school. Back then, many girls would say these chants during recess as a way of spending their free time. I remember learning it from my best friend, who had learned it from other girls in her class. Once we both knew it, we would frequently play this clapping game, whether we were at school or at each other’s houses. It was a way of passing time when we were bored.
Looking back at my elementary school days, chanting this rhyme was extremely enjoyable. Not only did it help ease my boredom, but it also provided me with fun. Chanting the words with my friends made me laugh because of the words in the chant. It implies inappropriate words without actually being inappropriate.
Remembering the chant reminds me of how much fun I had as a kid. When I hear other kids recite these chants and play clapping games, I remember more specific memories that I had as a child. This chant gives me a connection to my past. I don’t think I’ll ever forget this chant because it has been implanted in my brain from reciting it so much.
My informant has lived on the island of Hawaii his whole life. He currently works at the Hawaiʻi Volcanoes National Park. He first heard of the superstition when his parents would complain about the increasing amount of tourism to the island. They would justify their discontent by acknowledging that all of the tourists who would return home with volcanic rock would be stricken with bad luck.
At the national park, my informant has been taught, and is expected to know, the details of the superstition. Apparently, the volcanic goddess, Pele, curses visitors who return to their homelands with a lava rock. At the national park, they frequently receive packages which contain lava rocks that people have taken and wish to return because of their bad luck. They expect that by returning the rocks, their luck will change for the better. The worst instance he has heard of was a man who was laid off of work and broke his leg in the same month. He believes the superstition was created by native Hawaiians trying to discourage tourists from disturbing the landscape. He has never left the island with a volcanic rock before, so he doesn’t have any firsthand experience with the curse.
In my opinion, the lava operates as an item the tourists can blame their misfortunes on. Then, whenever something goes wrong, they think of the lava rock instead of brushing it off. Then the tourists feel like they have to free themselves of the burden the rock has put them in. Also, I have heard of how much the native Hawaiians hate tourists, so it’s likely this superstition was started to discourage tourist activity. Also, this makes sense because tourism to Hawaii has only become popular in the last century. To tie an ancient figure like Pele to a more modern practice makes it evident that the curse is not genuine and the native Hawaiians just don’t like tourists taking pieces of Hawaii home with them.