Tag Archives: bad luck

BURNING ESPHAND

MAIN PIECE:

Informant: So my grandma does this a lot and I actually just asked her for clarification about it, but… A lot of the time when I was younger, and especially now, I’ll like wake up and the house will smell like… Smoke… It smells like burnt popcorn, almost? And it’s not like a great smell. And I always thought, like, “Oh, like, my grandma put something in the toaster-oven for too long.” But it turns out it’s an intentional thing. So what she’s doing is… There’s this thing called Esphand… And it’s almost like… Black sand, it looks like? It almost looks like little seeds. I’m not sure what it actually is. It’s not edible. But… Something that Persians do––particularly Persian mothers or grandmothers––is they will put it, you know, in like a pan on the stove, and they’ll toast it and it burns and it smokes, and it smokes very quickly. And it fills the house with that like burnt popcorn aroma… And they’ll like get a towel or something and sort of wave it through the air so it like fills the house… Um… Yeah, and that smoke is supposed to cleanse the air. Um… And it alleviates any bad luck. It’s not that it gives you good luck, but it just prevents bad things from happening, sort of. And the Esphand is, it’s not like only confined to the home? Uh… It’s also… It can be incorporated into weddings? It’s not really done these days, but something they would do in the past is… They would kind of sprinkle the Esphand on the ground before the bride as she was walking. And as she was walking down the aisle, uh, they would kind of… Actually burn it in front of her as she was walking. So someone was leading, walking in front of her, and she would walk through the smoke… So it was kind of like… Like cleansing her on her way. So she’s entering into this marriage cleansed of bad luck.

INFORMANT’S RELATIONSHIP TO THE PIECE:

Informant: My grandma, she would usually do it if my sister and I weren’t home, ‘cause she knew it––we’d always complain about it… And actually when I was at college, she’d do it, like, she would do it for me, right? Like to… Cleanse my spirit from afar. So that was an interesting kind of practice… And it’s not really about the Esphand… It’s what you do with the Esphand. It’s the ritual…  But it’s not like––it’s not an everyday type of thing. It’s only if she’s like––if she’s nervous, she’ll do it. It’s like to cleanse bad luck. So like, if the family is preparing for something and she, uh, doesn’t like want anything to go wrong… Like at the beginning of the pandemic it was a little bit more common… Like she was doing it more than she ever had before, I think. Or at least, I noticed it more. But like, when I was in high school, I hardly knew it was a thing. Like sometimes I’d just come home and like, “Ugh, someone burned something,” you know? 

REFLECTION:

In Folk Groups and Folklore Genres: An Introduction, Elliott Oring claims there is “difficulty [in] interpreting the meaning of symbolic acts in human behavior” (55). In order to give meaning to the act of burning Esphand, one must first be familiar with its ties to the evil eye. The lighting of Esphand is thought to ward off the evil eye. The evil eye is a contagious form of magic; if someone who has the evil eye engages with you, they may bring on bad luck or “jinx” you (jinxing stems from the concept that if you have a jinn attached to you, you bring on bad luck). For example, if a houseguest who has the evil eye compliments a child on their beauty, a mother or grandmother might burn Esphand to clear the air, concerned that the child has been met with an evil eye (i.e. been jinxed) and is thus at risk of their beauty being ruined. While burning Esphand is unique to Persian culture, the act of trying to reverse bad luck is shared across cultures. Similar actions include throwing salt over a shoulder or knocking on wood. These behaviors (performing an action to remove bad luck) can be referred to as a conversion superstitions. The existence of conversion superstitions suggests that humans have an underlying, psychological preoccupation with controlling luck and fate; if we are apprehensive that something will go wrong, it makes us feel better to perform a ritual or action that is meant to steer things in a more desirable, less unlucky direction. And these rituals or actions only have meaning through their association with reversing bad luck.

ANNOTATIONS:

Source cited above:

Oring, Elliott. Folk Groups and Folklore Genres: an Introduction. Utah State University Press, 1986. 

Further reading(s):

“Esfand & The Evil Eye.” My Persian Kitchen, 2016, www.mypersiankitchen.com/esfand-the-evil-eye/#:~:text=It%20is%20pretty%20safe%20to,curse%20on%20someone%20else’s%20behalf.

Saba Soomekh. “Iranian Jewish Women: Domesticating Religion and Appropriating Zoroastrian Religion in Ritual Life.” Nashim : a Journal of Jewish Women’s Studies & Gender Issues, vol. 18, no. 18, Indiana University Press, 2009, pp. 13–38, doi:10.2979/NAS.2009.-.18.13.

Dungeons and Dragons Superstition: Wil Wheaton Dice Curse

Main Piece: 

“Yeah, so, when Wil Wheaton was on Critical Role, kinda like he has a dice curse. Like any dice he touches, he curses- so many nat 1s, so many low rolls. It’s uncanny. And, you know, that’s just kind a fun thing, but my side of it… His dice curse is folklore on its own, but, for me, I had this set of dice that I got when the guy I was dating at the time promposed to me. It was this whole like Critical Role promposal. Super cute and he gave me these dice. And they were fine. But then, after we split up because we weren’t actually interested in each other, these dice rolled like shit. Not always nat 1s, but just kinda rolled like shit. And then I took them to a convention that summer. Wil Wheaton was a guest. And I went up, like had Wil Wheaton sign my DM screen and was like ‘Hey. I have these dice that roll really badly. I know you have your dice curse. I was thinking maybe the two will cancel each other out and… I don’t know, it’ll work, just do something. Trying to see if it’ll backfire.’ And he pulled my bag of dice out, tries but could not break the curse on these dice. He still rolled poorly. Has not rolled a nat 20, he’s below 10 every time. I had to get rid of those dice. I gave them to a friend ‘cause his dice curse is so strong. I think he cursed them even more… I think it still lingers within me, because I still roll so poorly today. My plan backfired.”

Collector: “Is there a way to avoid or counteract the Wil Wheaton dice curse?”

Informant: “Just don’t interact with Wil Wheaton. Don’t give him your dice. I was a fool.”

Background:

My informant is an active participant in online Dungeons and Dragons communities and an engaged member of the fan base for the D&D live-play show Critical Role. The Wil Wheaton dice curse is apparently established meta-lore of the show. It’s widely acknowledged and talked about in conventions surrounding the game. He has become something of a miniature celebrity for his terrible luck. Rituals are concocted in response to this curse, such as testing Wil Wheaton with fresh sets of dice, using his curse on dice that could be used against you, and so on. My informant interprets this as a legitimate curse. For an example of how the folk groups associated with this curse respond to it, see Critical Scope, “Liam and Travis’ secret plan to win the fight in E52 [Spoilers E52],” YouTube Video, 2:13, May 5, 2016, https://www.youtube.com/watch?v=lwuU5ZPiqpY. 

Thoughts:

The wide acknowledgement of this curse as a valid and actual curse shows an above average degree of superstition within the Dungeons and Dragons community. I believe this is an example of how superstition appears more prevalently in groups that are dependent on fate or chance for their success, such as gamblers. This is a different circumstance, since even those that make their money from D&D don’t make their money from rolling well in D&D rather than just playing it in an entertaining fashion. However, that the game is based entirely on dice rolls creates a certain value for luck and fate. The specifics of this curse enforce a sense of urgency. My informant needed to get the dice physically away from her. She had it bestowed on her by the presence of a cursed person. She believes she is still cursed. It falls into the same pseudo-disease like formula as “cooties” for children. Bad luck coalesces and becomes virulent in the eyes of D&D players.

Gambling: Winning a 50

Main Piece: GC’s father used to go and play dominoes and gamble on that. She said that she “always liked it because [her] daddy would give the 50 dollar bills to me,” because he was superstitious that winning a 50 dollar bill and keeping it was bad luck. GC said that her father would never keep or spend a 50 dollar bill he’d won gambling himself, he would always give it away. Whenever he won a 50, he would leave the game immediately so that his bad luck didn’t start during his next game.

When GC grew up and began going to casinos and gambling, she continued the superstition under the impression that it was bad luck. She’s never even “seen a 50 dollar bill in a casino, never, even on the slot machines. They’ll accept 5s, 10s, 20s, 100s, just not 50s.” She said that when she cashes out from a session, they’ll always pay a 50 with two 20s and a 10 rather than one bill. When she asked her husband, who also goes to casinos, if he’d ever kept a 50 dollar bill when he’d won one, she said he was shocked, almost offended. 

Context: This superstition applies to gambling either in a local community setting or a casino, when the winner of a pot gets a 50 dollar bill. GC is a 76 year old woman living in Arkansas. She goes to casinos with her husband semi-frequently.

Informant’s Thoughts: GC said that she would guess the tradition started due to the relative rarity of 50 dollar bills compared to other bills like a common 20 or 10. While she doesn’t know the origins of this superstition, this could be a reason why it started.

Archivist’s Thoughts: I think that this shows the common idea of gamblers being superstitious. So much of gambling relies on luck that it’s easy to formulate superstitions that attribute one’s bad luck to a misstep they made. Keeping a 50 dollar bill, because of their rarity, could have happened to precede a loss streak, and the tradition became so prevalent that even casinos couldn’t carry 50 dollar bills because it would lose them business.

Bread In Armenia

Informant’s Background:

My informant, AD, is an undergraduate student at USC who grew up in Glendale, California. Her family immigrated to the United States from the capital of Armenia, Yerevan, after the collapse of the Soviet Union.

Context:

The informant is my girlfriend and we share an apartment together. I asked her if she could share some Armenian folklore with me, and this is one of the pieces that she provided.

Performance:

AD: “This one time, I didn’t know this, but this one time, I like grabbed some lavash and I threw it into the trash, like really hard after dinner because it was like moldy and old. And I was like being stupid, and joking around with it, so I was like “PHEW!” and it landed in the trash and my mom gasped and my sisters gasped at me, and I felt… weird, and I felt like everyone was looking at me and that was because the bread… I was not supposed to do that with bread. Since it is very sacred in Armenian homes, especially lavash, uhm, you are supposed to treat them with respect because if you do not it is… a sign of like, disrespect, uhm, bad fortune, and like not caring about the things that are provided to you.”

M: “Is this bread specifically?”

AD: “Yes, bread specifically, like lavash bread, and like, like hats bread.”

M: “Why do you think it’s specifically bread?”

AD: “Because bread is so like common in Armenian tradition, and like most other cultural traditions, it is like the staple food that people eat when there is like no other food. It’s like, it is sacred in a way.”

M: “Ok, can you tell me about some of those kinds of breads you mentioned?”

AD: “Uhm, lavash bread is like the Armenian national bread, it is like a flat bread, that like, it is made by elder women in villages, in like a big pit that they have. Usually outside, in like a yard or a small hut or something, where they press the bread flat against the wall, and then cook it and eat it that way. And then there’s like hats, which is just regular bread. But there’s like specific kinds of hats, like matnakash, which is like bread where the dough has been, had a finger pulled through it, like a finger pulls through the dough, like a cooks finger, and it makes perforations in the bread. Yeah, that’s how you make it.”

Thoughts:

I think it is interesting and actually very important that it is bread specifically that is held to this sacred standard in Armenia. Sure, other foods may be more difficult to produce or cost more, but by holding the most basic and one of the most easily accessible food items to such esteem, it ensures that a family is thankful for even the smallest of things when it comes to putting food on the table and it seems to be to be a very good-natured and humbling tradition in this way.

Whistling and Spirits

Context

The following collection of this Singapore superstition came about during a routine phone call between me and my grandfather.

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Performance

The following is translated and transcribed from a story told by the interviewee.

“You cannot whistle at night because you will attract spirit into your home. My father used to tell me that a lot. I liked to whistle a lot and he would smack me on the lips. If we invite the spirits into our home bad things happen. Especially on days that he went to buy TOTO, if I whistled he would get extra angry. So you cannot whistle at night.”

TOTO (pronounced as toe-toe) refers to a form of gambling activity provided by the Singapore Lottery Pool. The lottery game is played by purchasing a card and picking six numbers, the closers the numbers match the winning set, the more money one wins.

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Analysis

This is a common superstition amongst the older generation in Singapore. To attract spirits in your home is a very bad thing. Spirits are known to be ghosts with the agenda to haunt people and bring about bad luck. I believe that this superstition comes from Singapore in the early 1900s where the poverty rate was high and security in homes was low. And whistling would attract attention and thus it was advised not to whistle in order to keep a low profile at night. And as time went on, this evolved into not whistling in order to keep spirits away. What I found interesting was that not whistling at night was especially important when my grandfather’s father bought a lottery ticket. Gambling was very common in Singapore, and there weren’t many ways to climb up the economic ladder when my grandfather was younger. And thus, many people would put hopes on gambling and lotteries as a means to earn wealth. It thus makes sense that with that much hope placed on these lottery tickets that a lot of superstition comes about.