Author Archives: Eli Alford

The University of Alabama – Rammer Jammer Yellow Hammer Sports Chant

Context:

Informant AA was a current undergraduate student at The University of Alabama at the time of this collection. Both of AA’s parents are passionate Alabama fans which meant that AA was practically born into the already prevalent game-day culture. Alabama game-day culture finds its peak during football season as The University of Alabama tends to beat just about any team they play. Tailgating, parades, and ritualized viewing are all aspects of this widespread game-day culture that can be especially observed in Tuscaloosa, AL where the university is located.

Upon attending The University of Alabama themself, AA was granted access to the student section of the Bryant-Denny Stadium where the university’s home football games are held. Admission into this section is limited and students have to reserve their place for a select few games before the season even begins.

When speaking with AA, they told me a chant the student section and other Alabama fans yell out just after winning a football game.

Text:

The chant is known as Rammer Jammer Yellow Hammer and it goes as follows: “Hey __________! We just beat the hell out of you! Rammer Jammer Yellow Hammer give em hell, Alabama!” This chant is repeated three times and is accompanied by the university’s “Million Dollar” marching band.

The ________ in the chant changes from game to game so that Alabama fans can direct the chant directly at the team they just beat. For example, if Alabama were to beat Auburn University, the chant would say, “Hey Tigers! We just beat the hell out of you! Rammer Jammer Yellow Hammer give em hell, Alabama!” If Alabama were to beat Georgia, the chant would be changed to “Hey Bulldogs! We just beat the hell out of you! Rammer Jammer Yellow Hammer give em hell, Alabama!” The target of the chant is the losing team’s mascot making the chant more appropriate and personal for each circumstance it is yelled.

Analysis:

After hearing about AA’s description and experience with this chant, I am lead to believe that this example of game-day folk speech serves to showcase victory, celebration, and unity. According to AA, the chant can be heard all across campus and many tailgaters outside of the stadium will even participate. While this chant has become traditional when the team is victorious, it functions to connect/unite Alabama fans. By participating in this chant at its appropriate time, each fan’s scream is contributing to a singular voice that is more powerful than could be achieved individually. Similar to the sport itself, teamwork and communication are the driving forces behind large-scale victories. By chanting, the students and fans become a kind of team themselves. Campus communities and cultures thrive when comradery can be attained. In becoming a traditional folk saying, the Rammer Jammer Yellow Hammer victory chant successfully celebrates victory while simultaneously strengthening the moral and bonds between Albama fans.

Minnesota Loon Folk Belief

Context:

Although Informant AA has lived in Alabama for most of their lifetime, they frequently return to their hometown in Minnesota to visit their family that still lives there. AA’s family live on one of the many lakes in Minnesota and they frequently take their boat out on the water.

When speaking with AA, they told me of a superstition that is shared between many boaters in Minnesota. The Minnesota state bird is the Common Loon. Loons can swim underwater in search of food for up to five minutes.

Text:

The belief is that if your boat hits and kills a Loon while it is swimming underwater your boat becomes cursed.

I asked AA how boaters would respond if they were to kill a Loon while boating or if there were any ways to reverse this curse. AA did not have any answers to these questions, but they did say that their family is careful to avoid any Loons while they are boating.

Analysis:

Since the Loon is recognized as the state bird, it serves as a symbol for Minnesota. After hearing this folk belief, I am led to believe that it not only functions to protect the Loons themselves but also the identity of Minnesota. With increased boat activity comes an increased risk of damaging the native Loon population. In accepting the belief that a boat becomes cursed once it kills a Loon, citizens are simultaneously supporting and sustaining a facet of their Minnesota identity.

Bloody Bones – Family Folk Game

Context:

On a phone call with informant RM, they remembered a game they used to play with their children and grandchildren when they were young. As they recalled the many times they played this game, RM smiled and laughed at the fond memories it elicited.

Text:

Game Name: Bloody Bones

The game is played inside a house at night when young children or grandchildren should be asleep. When RM would hear children still making noise (talking or watching TV), they would “become” Bloody Bones. Usually, this meant that RM put in fake teeth or took off their shirt. They would quietly walk just a few feet from the children’s bedroom door and begin to repeatedly say, “bloody bones gonna getcha” in a haunting voice. Bloody Bones would then creep closer and closer to the door to see if the children were continuing to make any noise. The only way to “beat” Bloody Bones was to go to sleep and be completely quiet. If Bloody Bones made it to the children’s door they would bust through the door into the children’s bedroom and scare them.

As the children grew older, they became more rebellious and would play this game by trying to outsmart Bloody Bones. RM recalled one time where their children would make “traps” for Bloody Bones by placing objects and small toys such as jacks on the ground so that they could hear when Bloody Bones was approaching. RM also recalled one time when they came into the bedroom to scare the children, but they were all hiding under the bed and in closets. Both Bloody Bones and the children laughed when there was no one around for Bloody Bones to scare.

No matter who wins, the game ends when both the children and Bloody Bones go to bed.

Analysis:

While this family game primarily functions to scare children into going to sleep, I believe that it also gives insights into the relationship between its players and the personal values of the informant. Most parents or grandparents would simply disciple their children/grandchildren when they disobey their bedtime rules. Informant RM, however, crafted a game that functioned to correct/adjust their children/grandchildren’s behavior. I am inclined to think that this game reflects a personal belief that obedience can be attained in a creative or fun way. This game has a dual function of correcting behavior while simultaneously creating opportunities for fun. I believe that Informant RM cherishes their relationship with the players of this game and does not want to always be seen as the “bad guy” who enforces rules and disciplines their children. Through “Blood Bones,” RM has created a new identity for themself who can be a figurative “bad guy” that accomplishes the same goals as disciplinary action would.

Dancer’s Folk Usage of a Tennis Ball

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. As an aspiring dancer and college student, AT takes dance classes almost daily and rehearses regularly. With all of the physical demands that dance requires, AT often finds themself with aching and sore muscles. To combat this, AT has adopted a popular folk use of a commercial object that they learned from other dancers.

Text:

Stepping on the tennis by and moving your foot around.

Slowly and slightly moving your body while laying or sitting on the tennis ball.

Firmly pushing/pressing the tennis ball against your body while grasping it with your hand.

Analysis:

According to AT, this folk usage of a tennis ball allows him to “roll out” his sore muscles which helps them feel less achy. In hearing AT describe this, I started to realize how this folk usage can reflect and distinguish the identity of dancers. Tennis balls are not designed and sold to alleviate muscle soreness. The action of using tennis balls in this folk way, allows dancers to distinguish themselves as such. While dancers frequently experience muscle soreness and fatigue, they don’t always have the time or the funds to get the attention/care from massage therapists. The tennis ball has come to meet the needs of dancers while being an affordable alternative that dancers can use on other own time. Since dancers have busy schedules that require them to move from studio to studio or studio to the stage, it is important that dancers be able to fit all of their belongings in a portable bag. The small size of the tennis ball is convenient for dancers since it can easily fit in just about any bag.

Æbleskivers (Danish Pancakes)

Context:

Informant JA was a current undergraduate student at the University of Southern California at the time of this collection. Though JA was born in the San Francisco Bay Area, their mom’s maternal side of the family originates from Denmark. When speaking with JA, they mentioned that only one particular Danish food item seemed to have any familial importance growing up. Even though JA admits that their family simplifies the traditional Danish recipe, they said that the importance of this folk food tradition lies in the special pans that are used to cook it.

Text:

“Æbleskivers are like Danish pancakes.” JA described Æbleskivers as “pancake balls” and added that their family’s version is the same as regular pancakes compositionally—just in a different shape. They disclosed that their family’s batter recipe only involved generic pancake mix and water. To attain the ball shape of Æbleskivers, JA uses a pan with seven half-sphere indentations over a stove, and that pan is one from their late great-grandparents who have passed the pan down. Each indentation is buttered, filled with batter, and eventually flipped over once bubbles become visible after cooking for some time. A special fork with a handle resembling a banana is used to flip these pancake balls until they are spherical and golden brown. Upon serving, JA’s family only ever has strawberry jam and powdered sugar to dip the Æbleskivers in. JA learned from their maternal grandmother to dip the Æbleskiver in the jam first to coat it with stickiness and then the sugar to follow so it does not fall off.

Since his grandmother’s passing, JA makes Æbleskivers and said that they remind them of her and their childhood meals together. JA also mentioned that Æbleskivers often accompany special meals like birthday breakfasts or other celebratory breakfasts. The tradition of making Æbleskivers extends beyond the family, JA says. They have shown their friends how to make Æbleskivers and have had many others taste them. 

Analysis:

After speaking with JA, they described how their family particularly cherishes breakfast since their family values quality time and beginning each day with one another. In the process of making this modern adaptation/variation of a Danish folk foodway, not only does it allow for the family to showcase their shared familial value of quality time, but it also demonstrates a reverence for their family’s history. Historically, foodways have allowed folk to distinguish and partake in their national identity. This contemporized foodway functions in that same way even though commercially bought goods are incorporated into its recipe. In utilizing pans that are passed down generationally, JA’s family is able to succeed in their efforts of maintaining familial values and remembering facets of their cultural identity

Annotation:

Æbleskivers are mentioned in another entry in the USC Digital Folklore archive. See here:

Egoian, Sonya, and Sonya Egoian. “University of Southern California.” USC Digital Folklore Archives, 14 May 2013, folklore.usc.edu/danish-birthday-song/.