Author Archives: Anna Xie

Bloody Mary in the Bathroom – Legend

Context:

J is a screenwriting second-year at USC, raised in Canada but moved to American when J was 10 years old. The below text is a story told among the female students at J’s elementary school.

Text:

When J was in elementary school, there was a bathroom where people said that a girl had died in while she was a student in school who continued to haunt the bathroom because of how gruesome her death was without finding peace. Her spirit believed to be lingering there resulted in the creation of their own version of Bloody Mary. Students would say that “Bloody Mary lives in that bathroom.” They could tell because it was the very last stall and one of the pipes on the toilet had a splash of red paint on it, which students thought was blood. J themselves would go to the stall at the end of the day, and never got haunted by Bloody Mary. But, J was always on edge in the bathroom, where every little noise or motion may “summon” Bloody Mary, so J never did the “summoning” (saying Bloody Mary) to not chance the possibility of the ghost.

Analysis:

This narrative takes advantage of two legend themes: ghosts and Bloody Mary. Ghosts are an entity that lives on liminal boundaries: the line between life and death, human and non-human, and science and will power. The legend of a ghost forces the audience to question if one’s will truly is strong enough to overrule death, if a death with regret strong enough truly can provide haunting, or if there really is a line between life and death that is invisible to the living. Death itself is enigmatic and frightening for the living, so ghosts are a way people cope with it. For an audience as young as elementary students, ghosts not only become a way to deal with the permanence of death, but also a way to refuse grieving or accepting death, tying ghost narrative back to anti-hegemonic childhood folklore. So, the ghost itself as a literary object in a story subtly questions much of the real world’s ideas of death, maybe even denying them outright. Furthermore, because the legend is also about Bloody Mary, the story also becomes a coming-of-age for young girls. Bloody Mary serves the mark women’s menstrual cycle, a point at which blood comes out of the body, the girl is no longer chained to childhood and has to face harsh reality. Avoiding the bathroom stall avoids Bloody Mary, avoiding growing up as a young woman. An acknowledgement that Bloody Mary is not real (this childhood rumor is not real) marks a turning point in the young female world, that they have “risen above” childhood, gotten their period (marked by blood..Bloody Mary) and became women.

Bomb Shelter High School – Legend

Context:

This legend is from K’s friend of a friend. K was born in Canada but moved to southern California when they were 10 where K went to school. K is currently a sophomore studying Screenwriting at SCA.

Text:

K’s high school circulated a story about a bunker under the auditorium that had built as a bomb shelter that had been built during the Second World War. “Which, in retrospect doesn’t really make sense because our high school was built after that.” Basically, one of K’s friends wanted to confirm if it was true. There was an upper-field area that he searched in, the auditorium area that he searched underneath, and eventually he gave up trying to find it. But, K’s AP Environmental Science teacher was like “Hey, don’t worry, it definitely exists.” So, K’s friend went back and tried to find it. K believes it might have originated from the orchestra pit, and a student seeing something freaky down there. Regardless, the story has become something the seniors tend to pass on to the freshman.

Analysis:

This narrative is a legend; it is set in a time in history that’s remained to the present and the basis of the story is whether or not it is real or fake. Legends often explore if the improbable or impossible is, in fact, possible and in doing so make their audience question whether or not the impossible truly is possible in the real world. The readers can examine their perception of what the real world may be. In the case of the school, the students will always have something to be curious and engaged about. Most children’s lore, including teenagers, are anti-hegemonic for the larger education system. For high school, this evolves into a more intentional and rebellious perception of the outside world. To have a story that introduces inherent falsehood in the school, I believe these teenagers will have something to place their growing pains and rebellious energy in. The backstory of the bomb shelter being built during World War II, or even the Cold War, easily becomes both a flashback into the power of the past and also the absurdity of it; the very thought of a nuclear bomb now seems ridiculous and unlikely. When students place their interest or belief into this possibly true blast from the past, they will place themselves on a high moral pedestal from which to judge history. This encourages childhood anti-hegemony and confidence in themselves, that we have evolved past a time where we needed bomb shelters.

Rosie the School Mascot – Legend

Context:

A is a sophomore at USC studying Screenwriting. A was born in Canada but moved to the United States when A was 10. The below text is a legend at A’s elementary school and, according to A, was the origin of how the school is decorated.

Text:

A’s elementary school has a fox as a mascot and they circulated a story about how they had gotten a fox as a mascot. “Why did they choose Rosie the Fox? This is why, this is the story we heard from teachers and friends but it was never confirmed by the school.” Basically, decades before, while a teacher was taking her kids out for recess, they found an injured fox lying in a ditch near campus. The kids all pleaded with the teacher to treat the fox, and they ended up taking it to school (principal or nurse’s office). They gave the fox a splint and eventually nursed it back to health (A did specify that the fox did not bite). Over the course of days, all the students got super attached tot he fox and named it Rosie, after the school’s name.

It got to the point where the fox was very tame. When the leg healed, they released it and all the kids were super sad about it. But, after that point, the fox would always come back. At recess, kids would see it standing on the side of the woods watching them play at recess. Eventually, obviously, the fox died and the school ended up naming the mascot after the fox in order to carry on the legacy of Rosie. A’s elementary now has a lot of culture surrounding Rosie. During A’s time there, they even had a whole festival or day surrounding Rosie.

Analysis:

The above narrative is a story that is highly probable, so much so that the school themselves indulge in it as if it was truth even though it has never been proven legitimately. A specifies that it has not been proven historically, and perhaps there may never be a way to prove it, but here is an example of folk history secluded to a school. The contemporary setting of the narrative makes the story an urban legend, however the deep belief with which the school puts in Rose the Fox makes the truth of her existence inconsequential. In my opinion, even if the school did find out Rosie wasn’t actually real, it wouldn’t matter. She became a legend ingrained as almost fact for the school, therefore what they think happened matters more than the unknown of what actually happened. Furthermore, being good to nature, kind to all creatures, and community are values upheld and respected in schools. Not only is Rosie the fox a heartwarming story to tell young students, but an example of how to behave at school. Rosie’s story provides an almost-forbidden rule broken by the school itself; letting an injured fox’s leg heal. It almost gives the audience room to make mistakes, using something as sutble as a fox to encourage breaking rules for kindness. Here is another reason why it doesn’t matter if the legend of Rosie is true or not.

Tale of Two Brothers – Tale

Context:

G is a Korean American freshman studying Computer Science at USC. She has heard this story from her mother, who was born and raised in Korea but moved to Hawaii. That’s where G lived before she came to USC. According to G, her mom has told her this story countless times, and it is a very popular and well-known story.

Text:

There were two brothers, Heungbu and Nolbu, and they were both from a rich family. Nolbu is the older brother, he’s very greedy. The younger brother is Heungbu and he’s very kind. When their father died and it was time to split the fortune he left behind, the older brother takes everything. But, Heungbu is nice, so he doesn’t fight back or anything. He just accepts it.

There was a baby bird, a swallow. There was a snake trying to eat the swallow. Heungbu chased the snake away, saving the swallow. The baby bird had a broken leg, and Heungbu treated it for him. Three days later, the swallow got better, left, and came back with pumpkin seeds. So, Heungbu plants it in his backyard and when it was time to harvest, the pumpkin was full of treasure and gold.

The rumor spread that Heungbu became wealthy. His brother, the greedy one, asks him how he got so wealthy. Heungbu tells his brother. When Nolbu sees a swallow, he purposefully breaks the swallow’s leg and then heals it. The swallow comes back with pumpkin see, and when it was time to harvest, goblins came out of the pumpkin beating up his children and taking his fortune away.

Analysis:

This tale outlines two very stark characters in close contrast to showcase a logical sequence of events that follow their lives. Tales travel along the supernatural and realistically impossible, operating on events and logic that do not apply in the real world. There is no pumpkin seed in the world that can summon treasure and gold, or goblins (goblins do not exist or been questioned to exist like a yeti would be in a legend). There is no animal (real world entity) that is magical enough to differentiate magical pumpkin seeds, like that swallow. The objects of the folktale on which the plot occurs and the characters are propelled are illogical and extraordinary, an irrefutable kind of “not real” that occurs in a world that is not our own. However, though the events and plot devices themselves are not real or rational, what is logical is the actions of the characters caused by the devices. According to Oring, a “tale’s climax is the logical result of an episodic sequence.” Heungbu’s kindness and benevolence is met with Nolbu’s greed and malevolence, earning both of them respective consequences based on the caliber of morality their distinctive personalities the real world’s principles hold them in. These characters are unchanging and idle to exaggerate those social noems. It is accepted that kindness earns respect and good fortune, and as Korean culture is mostly dictated by Confucian values, Heungbu’s loyalty to his family in spite of his brother’s mistakes makes him a template of good character for Korean culture. Nolbu is the opposite; insensitive to family, uncooperative, and endlessly greedy, hence a moral villain for his Korean audience. This tale engineers Korean culture values into a supernatural order of events that follow a logical reasoning, so that the resolution is not only predictable for the audience but inevitable and therefore applicable in metaphor in real life.

Slogan: “Two lines, one stripe, 干!”

Text: “两横，一竖，干！”
Pinyin (Simplified): liang heng, yi shu, gan
Translation: Two horizontal, one vertical, fight!

Context:
G is a Chinese international student from Anhui Province, Hefei City in China. During high school, he played in a soccer team.
G: “It’s about my soccer team in high school. It’s what we do before game. It’s a like slogan that we do before a game. Every player comes and together to form a circle and we put our hands together and we yell it. And the slogan goes “两横，一竖，干！” It’s not really a good translation, it’s like fighting but not in a good way. We’re using it positively but not in a good way. It’s almost near “f**k” but it’s a positive way we’re using it.”

Interpretation:
There is an interesting juxtaposition to be mentioned with the positive denotation of such a negatively connoted word in this chant. This folk phrase, or folk chant is said for good luck and to release tension. It invokes a feeling of unity and comradery between players, which completely changes the meaning of the word in this specific context and therefore, changes the tone of the chant. On the surface level, it is merely a saying that describes how to write the word “干“ in Mandarin. The word itself, as G describes, means something negative and almost taboo whenever spoken aloud in a social setting different from this one. Perhaps because of the presence of the specific competitive sport team-player like atmosphere and tension about competing at all, this phrase seems to take the aggression of the phrase and repurpose into a chant of good luck and release of nerves. The act of doing it with fellow team members joins this community together and that they have something to share strengthens their bond. The meaning changes once it is uttered aloud in this context, making this folklore exclusive to this group of people and therefore only understandable to those who can understand the context that it is said in. This phrase has the exclusive purpose of bringing good luck and releasing tension similar to that of a charm.