Author Archives: Eli Alford

Auburn University – The Lathe Folk Belief

Context:

Informant CA, a current undergraduate student at Auburn University at the time of this collection, described a popular folk belief shared by university students. This belief had existed before CA became a student at the univeristy, however, CA learned about this belief only once they had become an undergraduate student themself.

The belief centers around a statue called The Lathe which is located on Auburn University’s campus. The Lathe dates back to the Civil War where it was used to manufacture military supplies for confederate soldiers. It was gifted to a sorority on campus and can be found on the side of Samford Hall.

Text:

The Auburn folk belief is that Auburn students can bring their significant other to The Lathe at midnight to test their faithfulness to one another. After they kiss next to The Lathe, if the wheel of the Lathe does not move then they have been faithful to each other and are believed to get married.

Analysis:

This folk belief is one of the many traditions that are known and shared across the student population at Auburn University. I feel that this particular belief speaks towards the cultural and communal values at Auburn Univerity. While its students come from all across the world, Auburn University is located in Alabama and, therefore, the “Bible Belt. ” Southern states are often known for their close affiliations with Christianity which shape “southern values.” While not all students would identify as religious or southern, the value of faithfulness is evident in this popular folk belief and run parallel with southern/religious values. Since folk beliefs create identity and culture, the values underlying this belief speak to Auburn’s identity and campus culture. After hearing this belief, I feel confident in assuming that being unfaithful to one’s partner would be frowned upon at Auburn. By providing couples with a way of “testing” their partner, this university folk belief is helping to ensure a continued value of faithfulness.

“Toi Toi Toi” – Folk Speech for Performing Artists

Context:

Informant AT was a current undergraduate student at The University of Southern California pursuing their BFA in Dance at the time of this collection. AT has been training in multiple dance genres since they were young. Dancing has allowed AT to travel around the world where they have had the opportunity to perform for and learn from many different dance artists.

When speaking with AT, they described a folk speech they heard while in Europe that was said to AT and other dancers just before a performance.

Text:

“Toi toi toi”

This folk speech is similar to saying “break a leg” in that it means “good luck” and/or “have a great show.” AT mentioned that this can be said verbally or written in a card, but they have only ever heard/seen it while performing in European countries, not the United States.

Analysis:

After hearing about this from AT, believe that this particular folk speech functions to direct well wishes to performers without explicitly saying it. Wishing someone “good luck” explicitly is believed to have the opposite effect. Since performers are usually faced with anxieties or “stage fright” before performing, there became a need for a different way of expressing one’s well-intended wishes. This folk speech meets this need while simultaneously creating “insiders” (the performers) and “outsiders” (non-performers). If an outsider were to hear this folk speech it wouldn’t have any significance and might even puzzle them. As a performer, you learn and adopt the customs and sayings of other performers that you come into contact with. This allows for the transfer of the unofficial knowledge/meaning of “toi toi toi.”

Annotation:

This folk speech is similar to another that can be found in the USC Folklore Archive. See this variation here:

Keeney, Samuel, and Samuel Keeney. “University of Southern California.” USC Digital Folklore Archives, 17 May 2020, folklore.usc.edu/saying-merde-instead-of-break-a-leg-for-ballet/.

Auburn University – Rolling Toomer’s Corner

Context:

Informant MW was a current undergraduate student at Auburn University at the time of this collection. The informant’s parents are both Auburn fans who participate in game-day events and they encouraged MW to do the same as they grew up. As an undergraduate student, MW has had the opportunity to continue participating in some of the same game-day events they did before attending Auburn.

Auburn football fans celebrate the game day in a multitude of ways, all of which contribute to the large game day culture which can be experienced both on and off campus. I asked MW if they could share some of the traditions/game day rituals they enjoy partaking in.

This particular tradition is beloved by many Auburn fans.

Text:

“When Auburn wins a football game, we all go roll Toomer’s Corner” “It’s usually for football games but sometimes we do it for other sports when it’s a big game.”

See the Toomer's Corner madness following Auburn's win over Alabama

Analysis:

This game-day ritual overtly celebrates the victory of Auburn University’s sports team. While to outsiders it might just appear to be an enjoyable tradition, to insiders it has come to represent the passionate spirit and comradery of the university and its fans. In hearing about this ritual, I am inclined to believe that it expresses and reflects one of Auburn University’s most fundamental values: unity within community. By encouraging large groups to gather and roll specified trees on its campus, Auburn is permitting a temporary yet unavoidable change in its physical appearance. If only one or a few people were to participate in this ritual, it would not have much of an effect, but by encouraging mass participation in this ritual, Auburn is allowing a demonstration of the potential that students/fans have when they unite. Just as sports themselves are team efforts, this game-day ritual hinges on teamwork. While this tradition provides students and fans with an exciting activity, it is simultaneously functioning to represent and physicalize the shared value of unity.

Monkey and Baboon Limerick

Context:

Informant SG was a current undergraduate student at the Univerity of Southern California at the time of this collection. I met with SG on a Zoom call to exchange family folklore.

“My grandfather has like a gross limerick that he likes to say to shock and amuse. The context you’d say it in would be like as a non-sequitur specifically meant to disrupt the conversation.”

Text:

“Monkey and baboon sitting in the grass. The Monkey stuck a finger up the baboon’s ass. Said the baboon, Damn your soul! Get your finger out of my asshole!”

Analysis:

When speaking with SG, that their “grandfather is fun at parties.” The performance of this particular folk speech would likely result in immediate shock or laughter. As absurd as it might sound in context, I am inclined to think that this piece of folk speech speaks to the values of SG’s grandfather and anyone else who repeats it. In using a non-sequitur folk saying such as this, it can be assumed that the speaker sees value and maybe even finds joy in spontaneity and laughter more than in formal conversations. If the performance were to be delivered properly, it is possible that the speaker might actually be utilizing this folk speech to promote and accelerate their relationship with listeners. By establishing themselves as a light-hearted, spontaneous individual, this work to convince listeners to rely on them for a laugh or to keep conversations going/interesting.

Two Drunks in a Graveyard Joke

Context:

Informant RM has spent most of their lives in the small town of Fosters, Alabama. Fosters had a small population and just about everyone knew each other. Even before becoming an elderly member in their town, informant RM enjoyed getting a laugh out of others. I called RM on the phone to ask if they could recall any of the jokes they used to tell family members and friends. While this phone conversation did not well represent the natural context in which their jokes would normally be told, in remembering a couple of jokes they were still able to make themselves laugh.

Text:

“These two drunks went out – going home one night – one of ’em took a right and the other one took a left. This guy went walking down – went through a graveyard and fell in a grave *Karploonk noise*. It was raining that night, and the friend didn’t see him – he had fallen in earlier – when one went left and one went right – he fell in the grave! This guy said, “Help me I’m cold! Help me I’m cold!” And the friend looked down there and said, “of course you’re cold, you done kicked all the dirt off yourself!”

Analysis:

Just after finishing this joke RM laughed and quickly asked, “Do you get it?” almost checking to see if he had delivered the joke properly.

This joke is a kind of narrative that might twist listeners’ expectations which could have a comedic effect. Jokes can be useful in folklore studies because they can show what topics/narrative structures particular people find to be humorous and/or entertaining. In hearing RM recall and retell this particular joke, I am lead to believe that it gives insights into both their listener’s and their own life experiences. The “punchline” of this joke works when listeners can relate or understand the foolish things one might say when under the influence of alcohol. Had the detail of the two friends being drunk been omitted or censored then this joke would not have made any sense. Since this joke concerns alcohol and its effects, I think RM’s performance of this joke potentially speaks to the lived experiences of himself or others. Otherwise, the joke would not have been funny or remembered. Perhaps this joke might even convey a dated, light-spirited/playful view of drunkenness which has disallowed it to be told anymore now that drinking has become more of a serious concern.