Author Archives: schwedt

Hindi Proverb: Zameen aasmaan ka farak hai

Text: ज़मीन आसमान का फर्क है

Romanization: Zameen aasmaan ka farak hai

Transliteration: zameen → land / aasmaan → the sky / ka →  of / farak → difference / hai → is

Transcription: It’s like the difference between the land and the sky

Translation: There is a world of difference

Context: My informant – a 20-year old international student from Kolkata, India – explained to me that this is a common Hindi phrase spoken in India. When translating for me, he said that it means “it’s like the difference between the ground and sky” and it would be used when you are comparing two things that are extremely different. He couldn’t remember where he heard it for the first time, but he said it is a very common proverb used in day-to-day colloquial conversations where he is from. While he has heard it from his elders, he says that it is predominantly used among friends and in informal settings.

Analysis: While the literal translation of this phrase might be “there is a world of difference,” my informant interpreted it to be “it’s like the difference between the ground and sky,” leading me to believe there ought to be cultural factors that play into his interpretation. The proverb comes from India, a country in which the dominant religion is Hinduism. In the chapter “Riddles and Proverbs” by F. A. de Caro in Elliot Oring’s Folk Groups and Folklore Genres: An Introduction, Caro writes that “the four Hindu castes are said to have sprung from the body parts of the creator god and in social status they also descend from head to foot” (191). He proceeds to emphasize the importance of the head, as the multiple heads on a single body are emblematic of the divine power of the Gods (Head: Symbolism and Ritual Use). Considering this, I believe that there is a connection to be made between my informant’s phrase and the Hindu religion that is a major part of the society from which the phrase originated. As the head is closer to the sky – a representation of divine authority in Hinduism (Symbolism of Sky in Hinduism) – and the feet are on the ground – a realm without divine authority – the two spaces are vastly different from each other and cannot be conflated. So, when someone attempts to compare two drastically different things in conversation, responding with “zameen aasmaan ka farak hai” is to not only showcase the dissimilarity between them, but to also emphasize that one is potentially of greater importance than the other, pulling on the Hindu belief of the sky’s superiority to the ground.

References:

De Caro, F. A.. “Riddles and Proverbs.” In Folk Groups and Folklore Genres: An Introduction, edited by Elliot Oring, 175-197. Utah State University Press, 1986.

Meslin, Michel. “Head: Symbolism and Ritual Use,” Encyclopedia.com, https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/head-symbolism-and-ritual-use. 

V, Jayaram. “Symbolism of Sky in Hinduism,” Hinduwebsite.com, https://www.hinduwebsite.com/symbolism/symbols/sky.asp. 

Hindi Joke: Randi rona mat kar

Text: रंडी रोना मत कर

Romanization: Randi rona mat kar

Transliteration: randi → whore / rona mat kar → don’t cry

Transcription: Don’t cry, whore

Translation: Don’t cry, whore

Context: My informant – a 20-year-old international student from Kolkata, India – explained to me that this is a common Hindi phrase spoken in India. When translating it for me, he said that it means “a prostitute crying” and it is an inappropriate jab that he and his friends use towards each other. He has heard it most in North India and has described it as slang in Delhi and the Punjab region used in his age group. The jab is used when someone is perceived to be whining about something and the people around the whiner are fed up with it, so they call that person a whore and tell them not to cry. In recent years, he has also heard the phrase in the content of social media influencers, making it more widespread in his country.

Analysis: While prostitution is permitted in India, there is a large portion of the population that sees it as unethical and a violation of cultural values (Prostitution: Legality and Morality in India). In Hinduism, the dominant religion in India, marriage is believed to be a union made in Heaven, and when that marriage is completed on Earth, the marriage bond is believed to persist through seven lifetimes (Hindu Wedding Ceremony). Considering this, there are many who believe that prostitution is an insult to the sanctity of marriage, thus rendering the subject as taboo. In the phrase “randi rona mat kar,” you are explicitly calling someone a prostitute or a whore, pulling on language that is bound to reap discomfort given the perception of the profession in the culture. In the chapter “Jokes that Follow MassMediated Disasters in a Global Electronic Age” by Christie Davies, the author writes that “disaster jokes, like jokes about sex or race or, in some societies, religion or politics, are a way of playing with the forbidden for the sake of amusement” (32). Pulling on this analysis and the perception of prostitution in India, the utilization of “randi rona mat kar” is a way for young people to play with the sacredness of cultural values in an attempt to subvert or challenge traditional norms and beliefs. It serves as a medium for cultural defiance and pushes the boundaries of what is acceptable in their society. Additionally, my informant was adamant about the phrase only being used in his age group, and he also mentioned it becoming more widespread due to the Internet. Davies also writes that the Internet “stimulates the invention of disaster jokes and of death-of-a-celebrity jokes by providing templates for, encouraging emulation among, and granting legitimacy to disaster joke-tellers” (33). With this, I believe that the proliferation of “randi rona mat kar” among younger generations is a product of the Internet’s ability to disseminate information at a faster rate, and with that comes a larger amount of young people playing with a taboo topic that is bound to reestablish cultural norms.

References:

Davies, Christie. “Jokes that Follow MassMediated Disasters in a Global Electronic Age.” In Of Corpse: Death and Humor in Folklore and Popular Culture, edited by Peter Narvaez, 15-34. Utah State University Press, 2003.

Harsh, Garima. “Prostitution: Legality and Morality in India,” The Times of India, https://timesofindia.indiatimes.com/readersblog/welfaremeasuresunderthefactoriesactacriticalappraisal/prostitution-legality-and-morality-in-india-55396/. 

“Hindu Wedding Ceremony,” Sikh and Dread Photography, https://www.sikhanddread.com/hindu-weddings#:~:text=In%20Hinduism%2C%20it%20is%20believed,life%20%E2%80%93%20the%20’Grihasthashram’. 

Grave Jokes: If your hand is bigger than your face, you have cancer

Text: If your hand is bigger than your face that means you have cancer.

Context: My informant – a 25-year-old man from Reno, Nevada – explained to me that this was a trick he learned while in middle school, and he proceeded to play it on his friends and siblings. He would bait his victims by saying “if your hand is bigger than your face that means you have cancer,” and when the gullible victim raised their hand to their face to see if their fingers and palm covered the entirety of their face, he would smack the back of their hand so that their face collided with the front of their hand. He would play on the common fear of people finding out they might have a brutal disease, and in an attempt to self-diagnose, he would leave them with a red, hand-shaped mark on their face.

Analysis: I remember falling for this trick a couple times as a child, and I fear I must admit I played it on some of my friends as well. When a young mind hears “if your hand is bigger than your face that means you have cancer,” the instant panic that you feel over potentially having a disease that has sparked lots of fear due to its brutality takes over, and you most definitely want to see if your hand if bigger than your face to know if you might be sick. After your hand collides with your face and your assailant laughs at their attack, you are left confused: trying to see if you have an incurable disease has only left you with knowledge that your nose is red and throbbing. In the chapter “Jokes that Follow MassMediated Disasters in a Global Electronic Age” by Christie Davies, the author writes that disaster jokes are “jokes felt to be funny because they are playing with someone else’s forbidden notions, albeit ones that are generically similar to those that are the basis of more familiar local disaster jokes” (31). If one was to find out that they had cancer, it would undoubtedly be a disaster, so the trick of telling someone that “if your hand is bigger than your face that means you have cancer” is a play on the common fear of something happening to them that they would never hope for.

My informant expressed that this was a prank he only really saw and played as a child, and as he got older, it vanished. This prank only being present among adolescents is telling of the impressionability of this age group. Cancer has been feared for a long time, but the majority of people know that it would take much more than measuring your face with your hand to receive a cancer diagnosis. Children, however, haven’t been exposed to much, and hearing they might have a disease they know little about prompts them to fall for a trick that is only meant to leave them embarrassed and unsure of their health. In hindsight, it’s clear that the prank’s allure lies not in its realism, but in its ability to tap into our primal fears and evoke an emotional response. It serves as a reminder of the innocence of youth, where even the most serious of topics can be reduced to a momentary source of amusement.

References:

Davies, Christie. “Jokes that Follow MassMediated Disasters in a Global Electronic Age.” In Of Corpse: Death and Humor in Folklore and Popular Culture, edited by Peter Narvaez, 15-34. Utah State University Press, 2003.

Spanish Proverb: Más vale solo que mal acompañado

Text: Más vale solo que mal acompañado

Translation: It is better to be alone than in bad company

Context: My informant – a 20-year-old international student from Oaxaca, Mexico – explained to me that this is a common phrase spoken in Mexico. The phrase is in Spanish, so I asked her if this was a common phrase used in various Spanish speaking countries, to which she replied in the negative; she has only heard people in Mexico state the proverb. In response to my question regarding where she first heard this phrase, she couldn’t remember, but she did hear it a lot from her mother while growing up. She interpreted it as a means of comfort from those she heard it from; instead of feeling sad in her solitude, she should rejoice in being in her own presence rather than in the presence of bad company. Additionally, she also remembered hearing the phrase in an episode of Como Dice el Dicho, a telenovela that creates stories revolving around common sayings in Mexico. The episode is called “Más vale solo andar, que mal casar,” translating to “It’s better to walk alone than to marry badly.”

Analysis: Given that my informant had heard the phrase in Como Dice el Dicho but it was uttered in a different manner, I was curious to see if the meaning behind it might differ from how she interpreted it. The episode’s title in English is “It’s better to walk alone than to marry badly,” and the description of the episode is that a young woman finds her boyfriend in bed with another, yet she ultimately ends up marrying him. However, as time goes on, their relationship becomes more complicated, leading her to understand the proverb the episode revolves around at the end of the program: it is better to be alone than in bad company (ViX). My informant had said that this phrase was more general, being spoken to provide comfort to anyone who might be uncomfortable in their solitude as it can be a better alternative to being with bad company. However, the episode from Como Dice el Dicho leads me to believe that the phrase might be more commonly used when it comes to romantic relationships, especially as a way to console someone when their partner is unfaithful or toxic.

In the Hispanic and Latino communities, there has been a phenomenon revolving around La Toxica/El Toxico, translating to “the toxic one” and used to refer to partners in relationships who are unhealthy for the other person (“La Toxica” And How We View Relationships). However, the phrase is more commonly associated with women, attributing their role in the relationship as the toxic one. In Como Dice el Dicho, the roles are reversed, with a man emulating the trope of “El Toxico” and a woman navigating her way out of the toxic relationship. The show challenges the stereotypical gender dynamics in relationships through this reversal and creates a space for viewers to evaluate their perceptions of gendered behavior. Because of this, I feel that the phrase “más vale solo que mal acompañado” is a way for Mexican women to feel independent in their lives and understand that instead of being tied to a partner who doesn’t treat her right, she is better off alone. The trope of “La Toxica” is disproportionately applied to women than it is to men, so I see “más vale solo que mal acompañado” as a way for women to acknowledge their agency in relationships. 

References:

Banda, Monserrat. “‘La Toxica’ And How We View Relationships,” Compass Center, https://www.compassctr.org/post/la-toxica-how-we-view-relationships. 

“Más vale solo andar, que mal casar,” ViX, https://vix.com/es-es/detail/video-3711494. 

Variations of a proverb: hell in a handbag

Text:  “It’s hotter than Hell in a handbag out here”

Context: My informant –  a senior at the University of Southern California from Indiana – explained to me that this was a saying her mother would always say when the weather was very hot. Her mother was born and raised in Indiana, and while she first heard it from her mom, it is something that is typically said in the state and in the broader Midwest. Her mother explained to her that the phrase comes from Hell being an extremely hot place alongside the feeling of being confined and stuffed into something small, like a handbag. So, if Hell itself is already hot and the landscape is confined to a handbag, then it must be an unbearably hot day if you are using that analogy to describe the weather.

Analysis: When searching “It’s hotter than Hell in a handbag out here” on the Internet, there are phrases that come up similar to it, but not exactly the same. “Going to hell in a handbasket,” “going to hell in a handcart,” “going to hell in a handbag,” and “something being like hell in a handbasket” are all variations of an allegorical locution that has unknown origins and describes a situation heading for disaster (Wikipedia). However, my informant’s mother had her own variation – It’s hotter than Hell in a handbag out here – which she used to describe the weather, not a situation heading for disaster. In the chapter “Riddles and Proverbs” by F. A. de Caro, the author writes that proverbs are ready-made statements that convey a culturally agreed~upon idea which can be used to make a point that may only be made less succinctly and perhaps less clearly and effectively in a speaker’s own words” (185-186). Despite the proverb staying virtually the same, my informant’s mother repurposed it to fit an aspect of her culture. This highlights the fluidity of proverbial language and the ways in which individuals personalize and reinterpret commonly used expressions to fit their own experiences and surroundings. So, while “something being like hell in a handbasket” might sound similar to “it’s hotter than hell in a handbag out here,” the two phrases are interpreted differently based on their respective cultural contexts.

References:

De Caro, F. A.. “Riddles and Proverbs.” In Folk Groups and Folklore Genres: An Introduction, edited by Elliot Oring, 175-197. Utah State University Press, 1986.

“To hell in a handbasket,” Wikipedia, https://en.wikipedia.org/wiki/To_hell_in_a_handbasket.