Author Archives: Gillian Northrup

A Hair Past a Freckle

Text:

“When someone asks you the time and you don’t know what time it is because you’re not wearing a watch or don’t have your phone, my family always goes ‘Oh, it’s a hair past a freckle’ or ‘A freckle past a hair’. You use the two interchangeably just depending on whatever mood you’re in.”

Context:

OA is a 21-year-old American student at USC. She grew up in Washington. I asked her about any proverbs she knew of or sayings that were common to her. This proverb is used as a joke. “It’s something my dad did because his dad did it.”

Interpretation:

Family folklore is special because it identifies people who are in the group (your family), and those who are out of the group easily. Things that might not seem funny to outsiders could be incredibly funny to your family, or vice versa. These things can develop from specific moments, or their origins can be more fluid. My friend mentioned that this was something she says to her friends now as well, which shows that even folklore that originates as family-specific has the capacity to grow beyond families and enter into a more widespread usage. This specific proverb seems to be related to “it’s time for you to get a watch,” as it pokes fun at the person for not knowing the time and highlights our society’s reliance on time. Timeliness is very important in the United States, whereas in other cultures being on time isn’t as important. So, when someone doesn’t have a watch or isn’t aware of what time it is, people make fun of them because they should know what time it is in a society where time is everything. 

Boise Basque Festival

Text:


“Every 5 years there is a Basque festival in Idaho. Idaho is the second largest concentration of Basques in the world outside of the Basque country because the terrain in Idaho and the surrounding areas is the most similar to Spain as a whole, like having very good soil and being pretty flat with some mountains, and you can go fishing there and there is a lot of room for cattle. The Basque festival is in Boise, and they have a lot of food and street fare, and tapas which are small dishes which are traditional to the Basque heritage. They also have a strongman competition (a traditional Basque sport) where people see who can lift the largest boulder. They have traditional Basque dancing and a pelota [ball] game where you hit a ball against a wall, kind of similar to racquetball. There is lots of paella and there are drinks called ‘Calimochos’ which is Coca-Cola with red wine, which is a traditional Spanish drink and everyone drinks those.”

Context:

OA is a 21-year-old American student at USC. She grew up in Washington. Her family is of Basque heritage, so I asked her about any Basque specific traditions she has, since the Basque people are from a very small region in Northern Spain/Southern France. She told me about a Basque festival her family goes to in Idaho. 

Interpretation:

Festivals are a unique expression of cultural heritage because they can bring together people from a wide area in celebration of one specific thing, in this case Basque people celebrating and honoring their culture. Since it only happens every 5 years, it makes it even more special, and the people can honor their ancestors by partaking in the things they did traditionally. The geographical location of the Basque country in Europe explains why some of their traditions are similar to others in nearby countries, like tapas and pelota which are both Spanish words. But even with these similarities, this festival and these people are incredibly unique. It is special too that there is a huge community of Basque people who all live in a common area that represents their homeland in the way it is geographically similar to where they came from. These continued connections with the past can give people a sense of identity that are derived from the community they are in. 

Eenie Meenie Miney Moe – Children’s Rhyme

Text:

“Eenie meenie miney moe, 

Catch a tiger by his toe, 

If he hollers let him go, 

Eeine meenie miney moe.”

Context:

JN is a 50-year-old freelance writer in Minnesota, where she grew up as well. I asked her about any traditions she remembers from when she was a child, such as rhymes or things of that sort. She told me that this rhyme was said by kids, “…And whoever it landed on [when they said the last “moe”] was the person who was ‘it’ and we used it for things like tag or jump rope.” 

Interpretation:

This rhyme was a way for kids to “fairly” decide who was “it” during gameplay. Kids really emphasize fairness, and no one likes being “it”, so doing a game like “eenie meenie miney moe” is a way to randomize who is “it”. Even though much of this rhyme isn’t real English words and the phrases don’t make sense, it does rhyme, so it sounds good together and flows well. The words themselves aren’t what give it meaning, instead it is the context in which they are used. And there is variation among this rhyme as well, as I have heard the last line said as “and you are ‘it’” or “and you are not ‘it’” in different situations. Games are fun for children when they are perceived as fair, so little rhymes and other things like this have developed as a way to ensure fairness while also allowing the games themselves to continue. Even if you don’t want to be “it” and put up a fuss, you can’t really argue with “eenie meenie miney moe.” And this rhyme is short and easy to remember and learn, which explains its spread and continued use across long periods of time (at least from when my informant was a kid a few decades ago to when I was a kid about a decade ago). 

Biblical Proverb with Colloquial Use

Text:

“Spare the rod and spoil the child.”

Context:

JN is a 50-year-old freelance writer in Minnesota, where she grew up as well. When asked about any proverbs she knows, she mentioned this proverb, that her parents used to say to her when she was growing up. She described it as “children in the 1970s and 1980s were sort of in the way.” Meaning that they were seen as a burden sometimes and weren’t viewed in a positive light. She mentioned that this proverb is based on a biblical proverb that children were supposed to receive corporal punishment (like spanking) so they don’t get spoiled.

Interpretation:

Proverbs like this can give a good insight into what values were important in different times. This is a proverb that isn’t as common nowadays because corporal punishment is usually looked down upon as a form of discipline, but it used to be very normal and not seen as an issue/abusive (as we might consider it now). It gives insight into generational differences in values and how children are treated as a result of those values. The verse it comes from reads “He who spares the rod hates his son, but he who loves him is careful to discipline him.” (The Holy Bible, Prov. 13.24). The use of this proverb also showcases the importance of religion in this context, where people derive their treatment of children (and others) from biblical teachings (even if they misinterpret or loosely interpret the teachings themselves). People can use proverbs like this to justify behavior, even if we would consider that behavior wrong, using a common saying makes it seem like it is advisable. 

Say Say Oh Playmate – Children’s Song

Text:

“Say say oh playmate, 

Come out and play with me, 

And bring your dolly’s three, 

Climb up my apple tree, 

Slide down my rainbow 

Into my cellar door 

And we’ll be jolly friends 

Forevermore more more more more more.”

Context:

JN is a 50-year-old freelance writer in Minnesota, where she grew up as well. She told me about a rhyme she used to sing as a child with her friends and said that they used to use it to jump rope to.  

Interpretation:

This is an example of children’s folklore because it is an easy song to sing and remember, so kids can grasp onto it and use it in different contexts. Beyond it being used as a jump rope song, I’ve also heard it used with a handclapping game. Based on my experience, this song seems to be relatively common around the United States, as it has been around for a few generations at least which has given it lots of time to proliferate. It is likely that beyond its different uses there are other ways of singing this song as well, as something like this is a good contender for having different oikotypes in different places. It is a fun way to connect with friends by singing it, and it is likely something more used by young girls as a way to form connections and play together, as it includes some gender stereotypes by referring to playing with dolls, which is commonly seen as an activity done mostly by young girls.