Author Archives: Kathleen Juarez

Boulder Woman

Boulder Woman

Interviewer: When did you first hear it?

Informant- I heard it when I was first there (Camp Ta Ta Pochon) in 1982, but it goes back for years, way before my time. When they would take the kids up on a hike, there is this abandoned cabin. All that is left is this stone chimney and its made out of boulders and it looks like a chair and they would say that Boulder Woman would sit in that chair at night. Sometimes she would come down to the cabin at night and throw little rocks at the cabin and scare the kids in there.

Interviewer: So was she like a real woman or made of boulders?

Informant: She was a real woman and they would they called her Boulder Woman because she lived in some place in the mountain and she would sit in that abandoned cabin that the only thing left is the chimney. They way it was designed is it looks like a chair and its still up there.

Interviewer explains the variations she has heard

Informant– It can either be boulder man or boulder women, you can pick, that’s the thing. Boulder Man or Boulder Woman would come down at night to the cabins and scare the kids or maybe haunt them somehow. . . Just throwing rocks from up above. Not on the “wilderness” side, on the “civilization side” with the A-frame[cabins].


Interviewer’s notes: The legend is interesting because the origin seems to be from within the camp itself, due to the unique and specific circumstances of the remnant chimney. The multiplicity and variation has been within only a small community of people which has made for only subtle changes from person to person. Perhaps the most notable variation is whether is indeed Boulder Man or Boulder Woman, an interesting twist, perhaps influenced by feminism, which can create gender polarization. As a passive participant, the informant can only relate motifs, though not a specific narrative or origin story, which in part allows for the gender fluidity.

Boulder Woman (as told by an active barer)

Boulder Woman (as told by an active barer)

Informant: I learned it my first year, and then took it on as nature director at camp. Boulder woman is an exclusive legend of YMCA camp Ta Ta Pochon because it had happened up there. A friend of mine and I were taking a group of campers on a trail, a nature trail which crosses the stream about half a mile up from camp and that’s were Boulder Man, or Boulder Woman, actually lives, or lived. And back in the 60’s she was living up that area which we call Bible Point. We took the kids up there on our Wednesday hikes. I do like to do the hike at dusk because it is more fun. We got the whole area  . . . it’s dark, not too dark, enough where you’re hearing from all the animals and once and a while you hear (imitates wolf cry) “ooooooooh” or you hear some twigs breaking which I love the best. It really helps. Anyways . . . so my friends and I were going up that way to see what the trail was like and we someone running away from us, about a half a mile, and we found out that it was Boulder Woman

Interviewer: So Boulder Woman was a real person?

Informant: Boulder Woman. We saw her running.

Interviewer: And that’s where this story started?

Informant: I was told a previous story, but this is with my own eyes, what I saw. Somebody running up a half a mile, so we took off after her, just the two of us, no kids with us at the time, and we said “hey, what’s going on, this is camp and why are you here?” Face to face and umm, so she said well, “Her name was Boulder, and her family lived just above camp where two streams cross”. That’s true, there are two streams that cross at camp. So she went on to tell us that there was a flood in the 60’s, that wiped out her family’s place. Some people just call that [the chair] the chimney, but it actually is Boulder Woman’s throne. And so people will say that’s Boulder Man’s chair, just the chimney, no! Maryann and I know the truth of Boulder Woman.

So we were running along beside her, trying to catch up with her so she said, “okay, you got me”. We said, “we don’t want to hurt, you we just want to figure out what’s going on . . . if we could help you”.  So, she said, “No, I’ve been here since the 60’s and I lost my husband and son in the flood of 1960”. Which actually is true because a couple of buildings from camp were destroyed by a flood as well. You could just see parts of buildings hanging around. Everything she said was true, correct, so we kind of believed her. We started following her around, she told us the whole story where she lost her husband and her son and her whole house, she just wanted to stay up there, I mean where else did she have to go? So she didn’t want the kids to know that she was up there, she didn’t want them running up there. And so umm . . . what she would do, she didn’t care for littering, and we were thinking we don’t either. So what she wanted to do then was that she wanted to remind people not to throw their candy and junk and to take care of nature. So she would come out at night, when the kids were in their beds and after devotions, and so Boulder Woman would come by and throw stones or what we would call “boulders” at the cabins to make certain that they would know that she meant business so that they would know that you were not to throw candy wrappers and that you were to take better care of nature. So that was the main story of Boulder Women, but all the people have told it different ways, I don’t like to tell it really scary because then kids are scared out of their minds. Some other boy counselors decided that no, its really Boulder Man, it’s not Boulder Woman. And so they wanted to make sure that they showed us women that they did not know what we were talking about, but we said “Oh no. Ingrid and I have spoken to Boulder Woman” so . . . we know better. And so what did they do? They went and they took big huge boulders and they threw them at Cabin 8 and one went right through the roof.

Interviewer: What year was this?

Informant: that was in 1979. And another boulder went flying and knocked a 2-foot piece off of Cabin 8, which is probably still visible today. And so we had to stop telling Boulder Man because it was freaking kids out, it was really getting scary. But to this day, I know that there is a Boulder Woman and we don’t know if she is still there or what, but there are remnants of her plates and forks and stuff we have taken kids up there to see Boulder Woman, because that’s where she is, that’s where she lived and that’s what she did for a long time. I haven seen her for many years, but I do know her and I do believe that she was real, because I saw her.

Interviewer’s notes:

The length and detail of the tale are very indicative that the informant is anactive barer of the story. She takes the legend beyond camp lore by asserting that Boulder Woman is in fact true because she has “met” her, which leaves the authenticity entirely up to the audience to decide. This is further complicated by the fact that the informant claims the be the origin of the story. This creates a plausibility which keeps the story alive and well.

Additionally, with a female active barer, who also happens to be the nature director, the tale begins to reflect these aspects. The Boulder Figure now decidedly becomes a Boulder Woman and her presence becomes a cautionary one, warning the campers to respect nature.

The Mathematician, The Physicist and the Engineer

The Mathematician, The Physicist and the Engineer

Informant: I’m a math-econ major so I was always highly interested in math, science, and engineering. I heard this from one of my math professors in high school. Weirdly it was one of my math professors or my religion teacher. So basically you have a mathematician, a physicist, and an engineer. And so they are all in separate classrooms and a fire breaks out in their rubbish pails simultaneously. Uh . . . I can’t remember which one was which, but the physicist calculates the exact amount required to put out the fire and then put outs the fire with very little mess. The engineer just dumps water on it to put out the fire and makes a huge mess. The mathematician on the other hand starts writing on the board, fills up one board, goes on to the next, fills up that one, goes on to the next, fills up that one, puts down his chalk and says, “it can be done, it can be put out”. And that’s basically the joke; it plays off of stereotypes of physicists, engineers, and mathematicians

Interviewer: How old were you approximately when you first heard it?

Informant: I was in high school so I was around 16-17 in Washington D.C

Interviewer: Do you tell it to other people?

Informant: Not really anymore, because I don’t remember it properly. I found it hilarious when I first heard it because I found it so true.

Interviewer’s notes:

This joke is a type of Blason Populaire. The humor of the joke plays off of the stereotypes of physicists as precise, engineers as messy, and mathematicians as over -thinkers. It is interesting to note that the informant is in the same field of study of the subjects of the joke which is indicative of why the informant is compelled to proliferate the joke. For the informant, the humor is enhanced by her ability to relate.

Bloody Mary Bathroom

Bloody Mary Bathroom

Informant: So in my elementary school, in the old building, there is the little kid’s bathroom. So it was really old and gross and the windows are all scratched up and everyone would say, “that’s where Bloody Mary is and if you’re going to do Bloody Mary, you gotta do it in there, she hangs out in there”. So it’s all beat up, and on the last wall, there is a board. Just a board nailed to the wall, this big (hold out hands 1 ft by 1 ft apart). And it’s painted over, okay, just a board painted over, but they would always say, “ You know why there’s a board there? BECAUSE THERE’S A FINGER UNDER IT!” I don’t remember who told me, I assume its is one of the older girls.

interviewer: Who did you tell this story to?

informant: The new kids, or the younger kids and then they redid it . . .

interviewer: So then did it stop being Bloody Mary Bathroom?

Informant: No, it was still Bloody Mary Bathroom to us, but then I think the tradition died.

Interviewer’s notes:

It is interesting to note the evolution of the variation of the legend. Originally, the old, strange, scary bathroom was dubbed “Bloody Mary Bathroom” because it was strange and scary like Bloody Mary herself. The young students assimilated the story of the board in the bathroom into the legend by correlating the two together. The severed-finger board is now part of the Bloody Mary legend due to their unification in the bathroom and the story has a new variation in this community.

Chimp Attack

Chimp Attack

Informant: So two summers ago I went to Costa Rica to do a research project with two USC professors, umm . . . so we were talking because there are capuchins. They’re wild and they’re small, but I was still like afraid of them. Because they have teeth and  . . . . I walked up on them once and they got mad because I got too close to them. Okay, so I was talking with my professor and he was like oh yeah, “You know primates are dangerous because. . . .” and then he started telling me this story about how he had a friend, but he didn’t give me a name, who was in Africa studying chimps in the wild. And the village he was staying had one on like a leash, he has a collar, and he was like their pet. The whole time he was there he didn’t want to get close to it, because their dangerous and then tend to tear off things like fingers and  . . . parts that you don’t want torn off of you. And so one of the last days he was there he finally was like, “fine, I’ll go touch it”, like pet the chimpanzee and he finally got the nerve to do it and he like walks up and puts his hand out to pet it.  There would always be like little children always like playing with it and it was fine and he never saw the chimpanzee do anything bad, he was just afraid because they’re like really strong. So he walks up . . . and he put his hand out . . . and the chimpanzee takes it and like looks him right in his eyes and tears his fingers off. Like at least two or three fingers. It was actually not a good story for the professor to tell me because then I was afraid that the capuchins were actually going to eat me, but I’m not sure if that actually happened.

Interviewer’s notes:

The tale fits the classical definition of a legend in that it may or may not be true. In this case, regardless of the authenticity, it meant to serve as a cautionary tale for the young student. It does so effectively as the student notes that the story instilled even more fear and her and she was further encouraged to stay away from the primates.

This could possibly be a type of Blason Populaire, playing off of the fact that Africa is seen as wild, dangerous, and to be avoided.