Author Archives: Irene Wang

Mal de Ojo

Information about the Informant

My informant is an undergraduate student majoring in Philosophy at the University of Southern California. He is half-Columbian and was raised in the Jehovah’s Witnesses Christian denomination. This is one of three stories that his mother told him when he was a child.

Transcript

“I Googled this one too, and this is derived from the Assyrians; it’s really really old. But it’s called, um, “mal de ojo,” which means, like, ‘the evil eye.’ And, um, she [meaning his mother] said that it was–it, like, watches you. And, um, if you have, like, bad thoughts or you…you wish ill will on somebody, um, it knows. So it’s kinda like, um, a way to keep your thoughts, or your conscience clean. Although, you know, as a little kid, you start to feel guilty about thinking about, like, ‘Oh, I hate that other kid,’ or, ‘He just took my cookie,’ or something like that. ‘I hate him; I wish he was dead,’ or something like that. You know, like, ‘Oh god, the Eye is watching me; it knows.'”

Analysis

This is one of many, many tactics that parents around the world employ to teach their children morality, or at least govern them until they develop a sense of morality. Sigmund Freud himself believed that children do not automatically have a superego, but that for the first few years of children’s lives, they behave not because of internal forces that govern their behavior, but because of external forces. They behave not because they know it’s the right thing to do, but because they fear being caught or being punished. It is only eventually when these external forces are internalized that the children can govern their own behavior when unwatched. Whether or not this is true, it is undeniable that children at a young age follow a different set of moral standards than adults do. This may be why my informant’s mother told him about “mal de ojo” as one of many parents who do. It’s a faux internal way of governing the child’s thinking and teaching him positive ways in which to interact with the world in a space which the parents cannot reach–the mental, private space. Knowing that some entity who, unlike a child’s parents, can hear the child’s thoughts forces the child to re-evaluate the thought that he or she just had and think about whether or not it was a “good” thought to have had.

Cure to Song Stuck in Head

Information about the Informant

My informant is a college student at a community college in San Jose. He’s an avid amateur photographer, and we know each other through going to the same online high school. His family’s very closely-knit, with his parents very involved in the lives of their children. I collected this piece of folklore that him while he was visiting me on campus at USC. I mentioned having a song stuck in my head, and that reminded him of this piece of folklore that he had heard from his father.

Transcript

“My dad has said that, uh, the cure to having a song stuck in your head is the Beatles. It might have been because…that’s an easy one to get stuck in your head and replace whatever else was there before. And it…it’s good, but I’m not actually sure.”

Collector: “Did he just make that up?”

“I don’t know. I think so, but he might have gotten it from one of his more-musical friends.”

Analysis

My informant and his father share a common interest in music, largely fostered through his father sharing his collection of CDs and records with him since my informant was a child. His father constantly shares interesting music and trivia about music with my informant, and this piece of folklore is one of them. The Beatles, in addition to being an English band that’s well-known in America, is also a band that both my informant and his father enjoy, which is probably why my informant’s father decided to share this with him. There are various supposed “cures” for a song that’s stuck in one’s head, usually involving engaging oneself in a mentally strenuous activity, such as a sudoku puzzle or a crossword. This “cure” however isn’t really a cure at all, as it merely replaces one song with another, making it more of a joke with regards to how easily Beatles songs will stick in one’s mind rather than an actual cure.

Korean Pajeon Sauce

Information about the Informant

My informant is from a Vietnamese family. She’s currently an undergraduate student at Indiana University Bloomington. In her spare time, she loves to knit and cook, primarily baked goods, but also some “Asian” recipes that she learned from her family. This is a recipe for a Korean sauce for “pajeons,” which is a type of pancake-like dish with green onions as a primary ingredient (for the pancakes, not the sauce).

Transcript

“To make the sauce for the Korean Pa jeon, I do–let’s estimate it to 3 tablespoons of low-sodium soy sauce, 1 tablespoon of Worchestershire sauce, 1 teaspoon of chili garlic sauce, roasted sesame seeds, and 1 tablespoon of the–just the lemon ponzu sauce.”

Collector: “And you just mix it all together?”

“Yeah. And I think that’s it.”

Analysis

One of the things my informant shares with her mother is their mutual love of cooking. This is a recipe passed down to the informant from her mother, and is interesting because it clearly not “authentically” Korean. There is the obvious “inauthenticity” of a Korean recipe being passed down through a family of non-Korean though East Asian extraction, but in a closer examination of the ingredients that my informant gave me, one in particular stands out as unusual. Worchestershire sauce is definitely not of Korean, let alone, Asian origin, an ingredient that is strongly associated with the European continent. There is also the ingredient chili garlic sauce, with chili being a plant that is native to the Americas and which only spread after Columbus’s voyage. This raises questions, as is often the case, of what is authentic cultural food? Is the use of the chili pepper acceptable as the plant spread in the 16th century, but Worchestershire sauce is not because it has stronger ties to a non-Asian culture? This is a recipe that my informant and her mother have been using for years, but it’s clear that some elements did not come from some grand chain of passing-down all the way from the ancient Koreans.

Interruptor Cow Knock Knock Joke

Information about the Informant

My informant is a college student at a community college in San Jose. He’s an avid amateur photographer, and we know each other through going to the same online high school. His family’s very closely-knit, with his parents very involved in the lives of their children. I collected this family in-joke from him while we were visiting the same high school friend outside of Las Vegas.

Analysis

“Knock knock.”
“Who’s there?”
“Interruptor cow.”
“Interrupt–”
“MOOOO.”

Analysis

When asked why this joke was important to the informant, he replied that, “It is or was for a long time the only joke my mom remembered. So when you said, ‘joke,’ that’s immediately what I thought of.” He and his mother do have a tendency to enjoy humor that involves subversions such as the one in this joke. In this case, that the punchline of the joke is the interruption and the derailment of the usual structure of a knock knock joke. Its subversion of the usual knock knock joke structure may be precisely the reason why the informant’s reason remembers it when she cannot remember any other joke, making this joke one that is precious both to her and my informant as the one family joke that they both remember and can share.

“El Mano Peluda”

Information about the Informant

My informant is an undergraduate student majoring in Philosophy at the University of Southern California. He is half-Columbian and was raised in the Jehovah’s Witnesses Christian denomination.

Transcript

“It’s called, um, ‘El Mano Peluda [sic?],’ and that’s supposed to mean ‘The Hairy Hand.’ And, um, I think that was so I wouldn’t get up at night, or, like, move around or make too much noise. But basically, um, when you’re sleeping, this hairy hand would come in through the windows or through the vents or something.”

Collector: “Just a hand?”

“It’s just a hairy hand. That’s it. Um, and I actually Googled it. Apparently, it’s some guy had his hand cut off during the Inquisition and he revenged–he said he would get revenge on the people who were the culture that killed him. So, um, the hand would come out of its grave and it would grab children or it would grab their legs from either under the bed or it would crawl up their blanket. It was just really scary. Um, and yeah, occasionally my mom would  use it as kind of like a, um, you know when you rile up little kids, you say something like ‘The hand’s coming, the hand’s coming,’ and she’d grab my leg and I’d go like, ‘Oh my god!'”

Analysis

This, unlike the other stories this informant told me, does not seem to be a case where the parent scares the child in order to get them to behave, but is more of a ghost story with purpose of entertaining/scaring rather than coercing. This story does give the figure in it a backstory, according to my informant’s research, which also supports its position as more of a ghost story than a story to get children to behave with. The strange part of this is the commonality of the concept of a “hairy hand,” with disembodied hand stories all over the world constantly needing the hand to also be hairy. This is possibly a remnant of the historical theory that criminals were closer to our purported ape ancestors and thus displayed features that are more akin to those of primates, including excessive body hair.

For another “hairy hand” story, see:

Gilbert, Jane . “Letterboxing on Dartmoor: An Addictive Pastime… for the Brave!”. Time Travel-Britain. Web. 01 May. 2014. <http://www.timetravel-britain.com/articles/country/dartmoor.shtml>.