Tag Archives: brazil

Point at the Stars and get a Wart

TEXT:

SS: “The first one is one I always got told while growing up. While you’re stargazing at night, if you point at the moon, if you point at the stars, if you point at anything beautiful in the sky, then you’re going to wake up with some sort of wart… on your face, on your finger, somewhere like that. So growing up, I always used my fist if I wanted to point out a star. And it worked for me! That is, until one night. My family was hanging out in the jacuzzi, chatting, having a great night, and then we talked about this beautiful star in the sky, the brightest star in the sky. I said it’s so nice, and my family said they didn’t know which one I was talking about, so obviously the go-to is to assist them. So I get my big old finger and point straight at this bright, beautiful star, and right after I look at my finger and my family and said “NO!” After that, I was like oh no, something’s going to happen, this will really suck, maybe I’ll find out if this is the real deal or not. I was so worried… the rest of the night, I made sure to use my fist so I wouldn’t get like, double the trouble or something. The next day I wake up and go to the mirror, and I’ve got a fat pimple on my nose. I was so annoyed! I was like this is real, I screwed it up, I should have pointed with my fist… that’s why I believe that superstition to be true. Moral of the story: don’t point at the stars.”

CONTEXT: SS is my roommate and close friend, a recent graduate of USC who was born in Brazil but moved to the United States soon after. She frequently flies back with her parents and brother to visit her family in Brazil.

SS: “All the Brazilian superstitions I have I learned from my family. I have multiple.”


ANALYSIS: SS described the practice as a superstition when she described it: she was self-conscious of its magical nature. The belief itself is an example of a jinx. She didn’t have to physically contact the star, so contagious magic appears to be out. On the topic of SS’s experience with the superstition, Her story about it becomes a memorate because of the way that she inserted herself into the narrative. Her experience with the superstition is built into the way that she describes it. Her testing of the superstition is significant because it was a one-time event: she followed the superstition at all other times in her life, making the one time where she didn’t dramatic in comparison. Her test could have been an outlier, but because her test confirmed her belief, she’s not going to try again. She built her own debate into the way she told the story, making sure to mention the fact that she herself was doubting it, but she makes it clear that in the end, her belief was confirmed, almost as though she was trying to convince her audience.

Brazilian Sandals Superstition

TEXT:

SS: So basically, something I grew up with… in the home… There’s a really big tradition in Brazilian culture to never walk around barefoot. We always walk around with flip flops, some kind of sandals. Something I used to do is if I was walking around outside, the bottoms would get really dirty, and I’d be afraid of my mom telling me to not walk around in my dirty sandals. So what I’d do is I would walk in and I’d set the sandals upside down, so the straps would be facing the ground. But every time I’d do that, my mom would tell me don’t put those upside down, or something will happen to a close relative of yours if you do that. I forget if it’s they’ll die, but it definitely wasn’t positive: they’d get harmed in some way. So every single time I put it upside down, I’d get a comment like that and get scared. My mom would always say “You want me to die?” and things like that intense sometimes. And finally, after a long time of thinking it was legit superstition, apparently it’s a joke among Brazilian parents. Like “I don’t want you to get my floor dirty.” “I don’t want the feet of your sandal to touch the dirty cold floor.” So it’s a way for parents to scare their kids. It’s always something I got scared of.

CONTEXT: SS is my roommate and close friend, a recent graduate of USC who was born in Brazil but moved to the United States soon after. She frequently flies back with her parents and brother to visit her family in Brazil.


ANALYSIS: For most of her life as a child, SS saw this rule as a superstition and treated it as such. The contrast between her and her mother’s beliefs is interesting: for the mother, the superstition was never real, but her insistence on the rule made it reality for her daughter. The text itself reminds me of the rhyme “Step on a crack, you’ll break your mother’s back.” It’s similar in structure: the stepping on and contact with the ground—either the floor or a crack on the ground—results in injury to a part of the family, specifically the mother. That being said, the “superstition” detailed here has two key differences. First, the rhyme is often repeated between children and peers, whereas the superstition SS recounted was told to her by an authority figure—her mother. Second, the superstition has a legitimate motive to be told by parents. SS’s mother had a very clear purpose in telling her daughter not to step on the floor: so that she didn’t dirty them.

Mula Sin Cabeza, Brazilian Headless Horse

Text:

M: umm , oh another one is the, ah, mula sin cabeza. This is actual like folklore that umm basically is the…  mula sin cabeza its a type of horse without their head, that’s the name

Me: ok

m :  umm

Me: is it mula sin cabeza?

M: yeah, aaand what happened is it’s a creature that is created or born or whatever, when a woman sleeps with a priest. Which your no supposed to cause like a priest is like 

 Cannot have sex and bla bla bla. But, if you do, the woman becomes that horse 

O: what!?

M: yes..

O: that is so anti-woman.

I laugh

M: well, whatever, it’s, it is what it is

Me: maybe society is anti-woman

M: yeah

O: oh m goodness society

M laughs

M: and then so she would 

[I laugh because o realizes that I’m recording and leaves]

M: she would like walk around at night, cause you know the mystic anything will transform at night

[O leaves closing door]

M: and so, and the way she is, imagine like a horse without a head, and on the place the head was supposed to be its just flames

Me: yo, thats metal

M: right, it’s literally that! It like a horse without its head and in its place fire. What else we have…

Me: wait wait, what does the horse do?

M: just haunt the city

Me: the whole city.

M: yeah cause, like it would like walk around us when it was.. And don’t have a head. And it was like a punishment for like sleeping with the priest. Cause you’re not supposed to sleep with the priest

Me: that’s your take on it? You’re not supposed to sleep with a priest

M: yeah basically. In conclusion, do not sleep with priests

I laugh

M: so fleabag would not have survived Brazilian culture

ME: you’re right

Context:

The informant, M, is a 19-year-old USC international student from Brazil. She delivered this piece in the workroom of a campus center before class alongside other pieces in order to share some personal and Brazilian folklore. She learned about this legend growing up in Brazil.

O is a mutual friend of the informant and me, they briefly walked into the workroom and commented on the legend, before realizing I was recording and leaving.

Analysis:

As M said “You’re not supposed to sleep with the priest.” this legend clearly indicates the cultural value of not sleeping with priests.

To me (as partially stated in the text) transforming the woman who slept with the priest rather than the priest indicates blame on women for the sex rather than priests/men. This would indicate a larger cultural understanding that having sex with a priest is wrong, not a priest having sex. This could relate to western christian notions of purity culture that blame women for the loss of virginity and other sexual acts.

The specifics of M’s speech also indicate that mystic transformations are thought to more commonly happen at night,

Loira do Banheiro, The Brazilian Bloody Mary

Text:

Me: ok, we’re recording

M: Oh okay great. Let’s start with the Brazilian version of Bloody Mary. So we call her the blonde woman. It’s a legend, like of course, as every child would when I was in school and I was like elementary school, of course, the children were like ‘oh yeah! Its a legend, but it actually happened here in this school. Umm it’s basically a story that she was a girl she was blond she’s in school bullied. And she went to the bathroom to cry, and then she slipped, hit her head, and died

Me: oh my god

M: and there’s a specific stall that it happened in. In my school it was the bigger one for accessibility. after that I never went to that bathroom again by the way. Cause I was, I was like ‘i don’t believe in it’ but still like ‘Yeah I’m gonna use the other one.’ umm, and to summon her you had to like throw like a one piece of hair. And then..

Me: your hair?

M: yes

Me: Okay

M: on the toilet and then like flush three times, go to the mirror and say like. Uhh loira do banheiro, loira do banheiro, loira do banheiro. Which, loira do banheiro is blond from the bathroom. And then she would appear and kill you.

Me: obvi

M: yes. And then I remember I had a friend who like, my friends would go to the bathroom to try it, but that’s like– it would only work in the girls’ bathroom and there were two boys. So I don’t know how they were doing it!? Cause I never went with them cause I was like I’m not doing that. But yeah. Dunno what they were doin’, but yeah whatever we were kids so it’s umm

Me: what’s your take on what that means? Like what’s the meaning, what’s the story?

M: ummm I don’t know. I think it’s, probably for either just– it’s just a scary story the children told each other or maybe to make them behave when like between going to the bathroom and going back to class. But yeah, I think that it’s just a scary story that kids created.

Me: alright

Context:

The informant, M, is a 19-year-old USC international student from Brazil. She delivered this piece in the workroom of a campus center before class alongside other pieces in order to share some personal and Brazilian folklore. She learned about this legend growing up in Brazil.

The informant suggests that the legend is either “just a scary story the children told each other” or something adults said to make kids behave in bathrooms.

Analysis:

M says that this is a Brazilian version of Bloody Mary. Indeed the two figures share much: They each appear in girls’ bathrooms. they both are summoned by some action and three repetitions of their name. both kill their summoner. And both fall into that space of legend where people will say they don’t believe, but then avoid the thing/action/place anyway.

Because of this association with Bloody Mary, this legend may also be related to the fear of menstruation (as other scholars have drawn the connection with Bloody Mary). This seems believable because both stories are set in bathrooms and are most popular among young girls, but I hesitate because of the Loira do Banheiro lack of blood references. Instead, there is the focus on hair: you put a piece of hair in the toilet to summon her, and her name-worthy trait is her blond hair.

There is also the moral included that you should not bully someone because they might die and haunt a bathroom killing children.

Saciperere, Brazilian Trickster

Text:

M: Oh we have the umm sasi, saciperere.

Me: sasipere?

M: yes, he’s a guy with only one leg

Me: okay

M: he has a a red cap. Well like kinda, kinda like a beanie, kinda like a cap. And he would like [coughs] sorry, umm, im kinda sick

M: don’t worry about it

M: he would like walk around, and he was more of a prankster. So he would like, if you were building stuff he would like– if you had like a plant, he would steal some of it, so he could eat. Like for him to eat, he would steal some of the crops. Anf he would like, I dunno, let’s say he would like tangle the horses like hair. He would like tangle it so you’d have to like brush it. He would like, if you left, let’s say you baked a cake and left it on the, he would steal the cake. Just liek stuff like that. He was more of a prankster. And then there was a thing that if you stole his cap he had to do whatever you make him do. And there was a whole thing that you could capture him. That if like you pick a bottle with a cork, and then you draw a cross on it, and then– uh I don’t remember the whole process– but I know you had to do that so could capture him, put him in the bottle. So if you want like him to go away.

Me: wait, whats his deal? Like, why is he like that?

M:its just a prankster

Me: just a prankster!

M: like you know harry potter, you know how there was like the poltergeist, that was just like pranking everyone in the hallways. 

Me: just like a mischievous spirit or somethin’

M: yeah, a mischievous spirit

Me: cool

M: yeah, and he was jumping on one leg so he.. And he, that’s the thing, he did, when he was walking around like long distances, he would create a small tornado thing. So I think that’s how people explained like those, those, sometimes we have those small vortexes. I think that’s how people explained it. It was him.

M: cool

Context:

The informant, M, is a 19-year-old USC international student from Brazil. She delivered this piece in the workroom of a campus center before class alongside other pieces in order to share some personal and Brazilian folklore. She learned about this legend growing up in Brazil.

Analysis:

Trickster figures are very common worldwide. Saiperere fits this trickster model quite well, being a bit odd and performing traditional trickster activities: stealing cakes, and tangling horses’ manes. A specific of his unusualness, his single leg, indicates to me that limb differences are seen as funny or associated with untrustworthiness and trickery.

the idea that you might be able to trap Saiperere with a bottle bearing a cross is also interesting. the cross being relevant demonstrates the relevance of Christianity in this culture. And also the belief that the Christian god can control and contain malevolent spirits. Because of the cross being able to control him, Saiperere might also be thought of as a demon or devil.