Tag Archives: tradition

“Why did the chicken cross the road?” … “Because it was stupid.”

Text: “Why did the chicken cross the road?” … “Because it was stupid.”

Minor Genre: Joke, Anti-Humor

Context:

M said, “When my oldest daughter B was three, she told this joke, and everyone thought it was hilarious. She was telling it to my dad and she was trying to tease him back for all of the teasing he was doing to her.”

Analysis:

Although I don’t remember my original telling of the joke, this joke has been repeated frequently over the years in my family, its hilarity stemming from the idea that someone – a three year old girl, no less – had finally put my joke-loving grandfather in his place. I grew up hearing jokes all of the time from my grandfather, who loves to tease people. This joke arose likely as a combination of frustration about hearing the same joke one too many times and a desire to make him laugh.

It is interesting to look at this joke outside of my familial context, as it serves as an example of “anti-humor.” Anti-humor is a branch of humor that relies on irony and reversals in order to create a surprise factor within an already-familiar joke. This is ironic, because the traditional form of the joke (“Why did the chicken cross the road?… To get to the other side.”) is already seen as an example of anti-humor. The listener expects a funny punchline, but instead receive a flat statement about what is logical. In turn, my family’s joke is an anti-anti-humor: the listener expects the traditional answer, “to get to the other side,” and instead receives an abrupt quip: “because it was stupid.”

Marching Band Shot Taking

Tweeeeeeeet, tweet, tweet, tweet, tweet, down, don’t die preformed

“Tweeee^eet tweet tweet tweet tweet down, don’t die”

I’m in band, I am a college student of legal age, who occasionally recreationally takes alcohol, in a safe, consensual manner (laughter) [consensual between you and the alcohol?] Yes. (laughter) [So where will you use this?] Often times I’ll use this right before parties. [So you’d use it at parties, do you think you would use it (this method of taking shots) at a non-band party?] Probably not because I think I’d look like a weirdo. [Who taught you this? Who did you originally learn it from?] The people who were in band before me, so like when I was a freshman they were seniors and it just gets passed down. [Would that be your section or just general band? (both the taking of the shot and the teaching of the shot] General band, but I learned it from my section. [Why do people in the band say this?] We say this before we run down on the field, we say “tweeeeet, tweet, tweet, tweet, tweet, down, don’t die” and then we would start going “aaaaaaa” and then running on the field, and then because another huge part of the band other than marching band and music is alcohol (laughs) we will also do that before we drink. [So what does the tweet stand for? How does that become a thing?} the tweet mimics the sounds of the whistle that Jake uses to cue us off (to go running onto the field).

-Interview with the Informant

The USC Marching Band became as well known and impressive as it is today thanks to its previous director, Arthur Bartner. His tenure at USC is marked by the current band for having an incredibly football team, manly mentality as well as a band that was rowdy and alcoholic. The identity of the band has shifted since Dr. Jacob Vogel, the current director, took the reigns, however the importance of alcohol for band members has not been completely erased. Band members spend much of their time together, especially during the fall football season and as a result they have created a folk group that transcends just being a marching band and is also a social group outside of band itself. They have band exclusive parties, drinking traditions, particular mixed drinks made special by each different section, all of these different social aspects that are considered a part of band despite not being practice or music related. Using the folklore of their band activities, such as being tweeted off before running onto the field, they extend the group’s activities to drinking, partying, and socializing outside of just the marching band practice and game hours.

Hats On Bed

A common superstition passed down from generation to generation in my informant’s family was the danger of leaving a hat on top of a bed. If an individual were to leave a hat on his or her bed and leave the room then great bad luck would occur and the whole household would burst into outrage and anger. This happened to my informant once where he left his baseball cap on his bed after a long day of school. Nearly instantly, his mother was infuriated with him for what seemed to be no reason at all. My friend cleaned his room, took his hat off of his bed, and not even a minute later his mom came into the room with a glass of lemonade and apologized. 

The exact origin of the superstition that it’s bad luck to leave a hat on the bed is difficult to pinpoint, as variations of this belief can be found in multiple cultures with different historical backgrounds. However, one common theory suggests that this superstition is linked to the spread of illness. In the past, hats were commonly worn outdoors and could easily collect germs and dirt. Placing a hat on a bed, where people sleep, could potentially spread disease. This superstition might have practical roots in promoting cleanliness and health. Another perspective relates to the symbolic significance of the bed and the hat in various cultures. Beds are often seen as sacred spaces associated with rest, vulnerability, and intimacy. Hats, on the other hand, are seen as public garments associated with one’s social status and identity outside the home. Placing a hat on the bed could symbolically bring the outside world, with all its troubles and concerns, into a place of rest and sanctuary, thus inviting bad luck or negative energy.

Holding Breath / Closing Eyes When Going Through Tunnel

In the hometown where my informant is from, there are multiple tunnels on different roads which pass through mountain peaks. These roads are those found in the canyons to get from the hometown to the beach. To this day, whenever my informant passes through these tunnels they hold their breath and close their eyes as part of the superstition. Every passenger of the car must close their eyes and hold their breaths in order to receive good luck, where if you open your eyes or release your breath before the tunnel ends, then you will receive bad luck. The driver is the exception where they must only hold their breath, for obvious safety reasons. 

I was able to trace this superstition back to the trucking community. Within the trucking community, tunnels can symbolize the numerous challenges and uncertainties faced on the road. These might include the physical dangers of navigating large vehicles through confined spaces, the monotony of long-distance travel, or the psychological toll of isolation. The practice of holding one’s breath as one drives through a tunnel becomes a ritual of passage, a moment of solidarity with fellow drivers, and a way to assert control over the journey’s unpredictability. This act can also be seen as a form of protective magic or superstition. Taken as a small ritual performed to ensure safe passage through what might be perceived as a vulnerable or liminal space. It ties into broader human traditions of invoking luck or protection when faced with potential danger, especially in situations where one has little control.

Snape Hunting

This folklore comes from my informant’s kindergarten campout. At night while all of the kids are about to go to sleep, they must go run around and try to catch the imaginary “snapes”. These creatures only come out at night and try to trick you and get you in your tents and you must capture them first. You can spot these creatures in the shadow of the night from their distinguished red eye that comes and goes at will. In reality the eye is nothing more than the red pen light of one of the teachers. Nonetheless, the students were none the wiser and continued after imaginary shadows in the dark. 

The tradition of hunting for snapes serves as a communal activity that strengthens bonds amongst the kindergartners. Engaging in a nightly group endeavor creates a sense of unity and camaraderie among the children. The shared goal of capturing these imaginary creatures requires cooperation and communication, essential components in building a strong community spirit. This activity also allows them to engage in a form of play that blurs the lines between reality and imagination, further enhancing the group’s cohesion through shared experiences. The act of searching for snapes, particularly in the context of the nighttime setting, can symbolize the children’s confrontation with and overcoming of fears. Nighttime often represents the unknown, a time when fears and anxieties can be heightened in members of all ages. By actively participating in an imaginative game that takes place in this context, the kindergartners can confront their fears in a controlled and safe environment. The hunt for snapes, with the creatures represented only by fleeting red lights (the teachers’ pen lights), allows children to face the abstract concept of fear through a tangible action. This symbolic conquering of fears can be empowering for children, giving them a sense of bravery and accomplishment.