Tag Archives: forest

Taily Poe Colorado Cryptid

Text:

“This guy is living in a cabin and he has two dogs, and he lives in the middle of nowhere. There’s no cars, no grocery stores, it’s old times, so he goes hunting in the dead of winter. He’s walking for hours and sees nothing, no animals, and he thinks it’s so strange. The woods are eerily quiet. He comes back and he goes to bed hungry and so do his dogs. Next day he goes out and looks for food again, and it’s eerily quiet, not even wind in the trees, just nothing, it doesn’t feel real. No food, no rabbits, no deer, no plants. Just snow and white and quiet. His dogs and him go to bed hungry. Next day he goes out, he’s exhausted, he hasn’t had food in him, his dogs are exhausted, he’s been walking for miles and miles. He’s lost and worn out. He sees a flash of black, and he’s like “what was that?” He sees the flash of black again and he shoots it. All he gets is this little tuft of meat that fell off, it seemed like it was cut off from the creature he shot. It seems like his tail, so he takes the tail and carries it back to his cabin. It’s not a lot of meat but it’s all he has, so he fixes it up, cleans off the skin and cooks it up, and he gives the leftovers to his dogs. He goes to bed full, wakes up in the morning, and goes hunting again. Suddenly it seems like the woods are alive again, he’s finding food, he’s finding rabbits, there’s some spring green poking through the snow, so he comes back with a good collection of food. He goes home, but as it gets dark it starts to get cold and eerie again. He starts to hear this voice from outside and some creaking on the roof. It goes “Tailyyyyyy poooooe. Taaaaaaaily poe.” He’s like “is this the wind? What noise am I hearing?” He hears it again. “Taaaaaaily poe, taaaaaaaaily poe.” He looks outside and sees nothing, it’s not windy out, so he closes the door and locks it cause he’s getting freaked out. He gets under the covers and he hears the voice all night but he tries to sleep. He wakes up in the morning, goes hunting again and gets a good amount of food. He’s got plenty of rabbits, he shot a buck. He goes home, cooks up his dinner. When it gets dark out again, he hears the voice again. “Taaaaaaaaily poe.” He checks outside, there are no branches scratching against his window, there’s nothing on the roof even though there’s incessant creaking. He closes and locks the door, but then he looks back at it and the door is cracked open. He hears it again “taaaaaaaily poe, taaaaaily poe.” He goes to bed even though he hears it all through the night. Next morning he takes his dogs out on a walk, goes fishing, he comes home and he cooks up the fish and feeds it to his dogs. Then he notices his dogs start barking at the door. Woof woof. So he lets them out, thinks maybe they have to pee, and the dogs start running. He calls them back, and they’re very well trained dogs, but only one comes back. He wonders what happened to the other, but he knows his dogs don’t run away so he figures the other dog will be back in the morning. So he closes the door, brings the one dog inside. It’s too dark and cold to look for the other one even though he’s very worried. He starts to hear it again. “Taaaaaaailey poe. Taaaaaailey poe. I know you have my tailey poe.” Now this part is new. He hears the creaking on the roof, wakes up in the morning, spends the whole day looking for his dog “Boy come here, come here!” He comes back to his cabin after looking for his dog, and sees his dog’s tail on the ground outside his cabin. He goes back inside, and the other dog starts barking at the door again. He lets his dog out, and the dog runs away. He’s now alone, he’s lost his two best hunting dogs. He closes the door, locks it, he’s freaked out and staring at the wall. The door slowly opens and he sees a black figure run towards him. He feels this pressure on his chest. He hears “Taily poe, taily poe, I’ll finally have my taily poe.” And then he dies. The end. So when you’re camping and you hear the wind saying “taaaaaily poe,” that means that Taily Poe is still looking for his tail and he might get you.” 

Context:

M is a 19-year-old college student from Colorado Springs, Colorado. She often goes camp and hiking in the woods, and her town has a lot of different cryptids and legendary monsters that people look for and talk about when in the woods. She says this particular story is a campfire story, and that Taily Poe is a cryptid that might come after you in the woods when you’re sleeping. She says that the story is meant to be ever longer, and that you’re supposed to add more to the story to make it as long as possible, she says the point is to add suspense. 

Analysis: 

Taley Poe is a legendary cryptid who is supposed to be wandering the woods. He’s one of the many legendary creatures that cryptozoologists search for in deeply forested areas like Colorado. Cryptids like him arise from people’s fear of the wild and the unknown, both the certain knowledge that there are frightening uncontrollable beasts in the woods, and from the idea that the wild is the land of the devil. This particular story is also similar to a tale though because oftentimes the teller of the story doesn’t actually believe it happened, they’re just trying to frighten people while camping. The story is told in a very particular structure, and the informant said herself that you can add things to make it longer to add more suspense. This is an example of the Oral Formulaic Theory at work, earlier known as the Perry-Lord Hypothesis. This is the idea that folk story tellers are able to remember really long stories and are able to draw them out to engage the audience by adding certain formulaic speech into the story. We see examples of this formulaic speech in this rendition of the story, with the descriptions of which animals the  man was or wasn’t able to find while hunting, with the added description to detail his plight (ex:  “He’s exhausted, he hasn’t had food in him, his dogs are exhausted, he’s been walking for miles and miles. He’s lost and worn out.”) The phrase “taily poe” can be drawn out to as long as the speaker wants and can be repeated as many times as they want. We also see the importance of performance in the way the speaker sometimes speaks as the character, seen in the dog bark sounds she makes and the “here boy, here boy.” All of these aspects draw the listener in and add to the ambiance of fear. People love to hear ghost stories and cryptid stories by the campfire, perhaps for a similar reason to why people love horror movies. They’re able to dabble in a bit of the emotion of fear while they’re actually in a safe, controlled environment surrounded by people they know and trust.

Curupira, Brazilian Protector of the Forest

Text:

M: we have a creature called Curupira. Which is a guy that his feet are on the opposite side. Like if you’re walking like this [forward walking] the feet are like this [facing backwards].

Me: oh, they’re like reversed? Like backwards?

M: yes, and he’ll walk like forward normally, but then his footprints would seem like he was walking the other way

Me: are his knees the right way?

M: umm I

Me: is that too niche of a question?

M: I think its the opposite like he would walk like, you know those birds that like flex the other way

Me: yeah

M: yes!

Me: Okay so he did have backwards knees

M: yes. And the whole thing is like he did that because he was the protector of the forest. So he would go after the people that were like cutting trees and stuff like that. He was the defender of the forest. And his feet were like that so when people would go after him, they would think he was going the opposite way.

Me: ahhhhh [realisation]

M: and that’s why his feet are like that

Me: and he was just like shaped like a guy?

M: shaped like a guy.

Me shaped like a guy

M: oh, did he have fire in his head? He might have fire as hair

Me: respectable

M: yeah, we like fire apparently

Me: what’s your take on that? whats your analysis? if you will

M: this is very much like indigenous folklore. So it’s very mu— probably like it, cause indigenous cultures were very like in touch with nature and like giving and receiving. And they had a big problem with like when Europeans came they were. The first thing that started to take in brazil was the trees. The tree that was called ‘Brazil stick’, that’s why they gave the name to the land for as Brazil. Cause of the tree they were taking.

Me: oh I had no idea

M: yeah, ’cause they used to make red ink from it. And so that was like the tale they used to tell, so like: do not mess with nature, it will mess back!

ME: and he would, and he would kill them?

M: yes

Me: he would kill the loggers, okay

M: yes, he will 

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.

M says that this legend originates in indigenous Brazilian culture.

Analysis:

This figure and legend, Curupira, does feel very indigenous. As a “protector of the forest” figure who hunts and kills people destroying forests, Curupira’s values align well with the values of protecting nature and the forest (commonly held indigenous values). Curupira’s connection would also be an indicator of these pro-nature values in the people who share his story.

Drop Bears

Text
For this narrative joke, my informant is my older brother (SF). The “Drop Bear” came up in conversation when talking about going on a hike or exploring nature in Australia. My parents had mentioned their plans for the following day on the trip to which my cousin interjected and said, “watch out for the drop bears.” “The what?” my father responded.  “The drop bears.” my cousin repeated, dragging on the anticipation of not expanding and letting other cousins and Australian family back him up.  My cousin then explained, “yea, big angry bears that live in the trees and they’ll drop on your head.”  Drop bears are a species native to Australia that most outsiders have never heard of.  The warnings continue to even suggest bringing a helmet into the Australian forests.

Context
My family, being from the US, was unfamiliar with this concept that is widely known by Australians, and had fallen for the joke. We were visiting our relatives in Australia when I was younger, and my brother had remembered the story.  Though fallacious, drop bears have an extensive amount of detailed history and classifications.  According to the Australian Museum, Drop Bears are carnivorous marsupials, “around the size of a leopard or very large dog with coarse orange fur with some darker mottled patterning,” ranging from “120kg, 130cm long, 90 cm at the shoulder.”  My informant’s interpretation revolved around this story being a funny joke but not much more. He enjoyed the idea that this fooled his parents and aligned with his humor of subjecting gullibility.

Interpretation
My interpretation of this story/species is simply a way to prank tourists for entertainment.  It’s a harmless joke that catches newcomers looking up constantly and watching the trees.  It’s incredible that the legend has become so developed, so much so that the animal has basically all of the classifications any real species would, including appearance, diet, habitat, and regional distribution.  I would say this legend brings Australians together, as they essentially have a nationwide inside joke. 

The Oxen and The Tiger

Context: J is a 21 year old Filipino American college student who grew up in California, who was regularly visited by her Grandparents who shared stories from their childhood. The piece was collected during a discord audio call. 

Intv: “Hey! I was wondering if you wouldn’t mind telling me the story that your grandmother told you about.”

J: “ Yeah sure! So There’s a story my grandma used to tell, she heard while growing up in cambodia! Just a little outside of the capital of Phnom penh. It’s about the origin of tiger stripes and why ox have no upper front teeth.”

Intv: “Okay sounds great! I’d love to hear it!”

J: “So basically this tiger was stalking these oxen getting beaten around by a man while working the farm fields, full of curiosity, the tiger approached the oxen after the man walks away and asks “my ox brethren, why do you let the weak man beat away at you and make you work for him when you could easily kick him down and be free like me?” and the ox replies “it’s because the man has intelligence that makes us listen to him” the tiger then asks, “what is intelligence?” and the ox replies ‘go ask him yourself’ which the tiger does but approaches the human arrogantly because the tiger thinks he is the most powerful being in the world and demands that the human man show the tiger what intelligence was or the tiger would maul the human. the human responds ‘ah, i left my intelligence at home so i would have to go retrieve it but i don’t trust you around my livestock’ and while the tiger insisted that he’d wait for the man, they came to an agreement where the man would tie up the tiger to prevent him from potentially attacking his oxen. However, after tying the tiger very tightly to a tree the human placed a bunch of leaves and branches on the tiger and lit him on fire. The oxen began to laugh at the tiger while pointing at him with their front legs and they laughed so hard that they fell on their front two teeth and broke them and they never grew back. while the tiger screamed in agony until the rope tying him to the tree burned away and he fled back into the forest, with the black stripes being his burned flesh for forever”

Analysis: As a first time listener to this story the main thing that stands out to me is the human animal relations. Humans are depicted at the top of the food chain, not because of power but because of our wit. The unnamed human in this story even acts like a common trickster character, by pretending intelligence is a physical object. Also through the oxen we see another aspect of human capability and intelligence, through just how the oxen says “intelligence makes us listen to him.”

Tree People of the Philippines – Dwende

Text and Context

DA (informant) – We have the dwende in the Philippines (I think a lot of cultures have them, even Guam). They’re kinda like dwarves and they live in anthills, tree stumps, stuff like that, which is why growing up we were taught to ask for permission before entering the woods.
My mom told me my brother got really sick to the point that they had to go to the hospital, but they couldn’t tell what was up. Apparently he peed on a tree stump and it pissed off the dwende living under it and it cursed him. He was fine in the end though. (laughs)
Interviewer – How were you supposed to ask permission to enter? And what might happen if you didn’t? Similar to what your brother experienced?
DA – You would say, “Tabi tabi po” which basically means “excuse me.” And yeah, it’s so you don’t get cursed in case you happen to disturb their home by stepping on them or something.
Interviewer – Is there anything you can do to lift the curses of the dwende?
DA – Yeah! Witch doctors (in the Philippines: albularyo, in Guam: suruhanu). First they see what’s causing whatever you’re feeling. Usually with melted candle wax and a bowl of water: they let it drip and the hardened wax would form into who caused it. And they tell you what to do based on that. But I don’t really know much about this part.
DA – I remember whenever I got sick as a kid, my mom and my grandma would bring me to an albularyo. She would do this ritual with candles over my head, but I don’t remember much.

Analysis

The informant was telling me about where they had grown up, including the Philippines and Guam, spurred on by an art project that drew upon magical creatures.
The dwende are little tree spirits who, if you disrespect, will cause harm to you, but if you are polite to them, they will leave you alone. I have heard similar stories of the tomten from my own Swedish heritage, who could cause trouble if the inhabitants of the house did not leave them offerings or respect the coexisting tompte.
Belief in the dwende demands respect and politeness for nature, as a dwende could be under any tree one passes. Dwende curses could be lifted by healers who had mastered traditional remedies and were also deeply woven into the traditional Filipino culture. There is a particular saying that can grant you access to these spaces without harm, which lets the dwende you mean no harm to them.