Tag Archives: witch

The Good Witch — Legendary Being

Text

“The night of Halloween, after trick-or-treating, my sister and I would go through all of our candy and we could select some to keep, and then the rest of the candy we put into a bag. Overnight the Good Witch would come and take our candy and leave a toy in return.”

Context

AH is a 21 year-old college student from Houston, Texas. She grew up in what is sometimes described as an ‘ingredient household,’ a family with very little junk food or sweets in the house. 

“I think it was like a way of being like, you know, ‘Don’t eat candy. Instead you can have a toy. Don’t eat junk food. You have a choice.’ It was a reinforced way of keeping junk food out of our household,” AH explained.

“I remember being frustrated with the small amount of time I had to pick the candy I wanted to keep. I felt rushed by the whole process. It was hard to savor the joy of Halloween knowing I could be scolded for eating the little candy I was allowed to keep.”

This was a Halloween tradition from AH’s earliest memory of Halloween to when she was about 10 or 12 years old. By the time she had stopped believing in the Good Witch, her parents continued to take the candy and give her money instead.

AH’s mom first learned about the trick from a parenting magazine.

Analysis

At surface level, the legend of the Good Witch is a harmless children’s legend aimed to reduce excessive candy consumption around Halloween. The narrative co-opts the existing framework of witches, a legendary being that one already assumes to be around on Halloween, as well as the framework of the tooth fairy legend, another children’s legend that involves taking something overnight and replacing it with a reward.

However, AH notes that the immediate taking away of candy contributed toward negative habits and views regarding ‘unhealthy’ food.

“Because it was so limited and something that we weren’t supposed to eat, I kind of developed this bad habit of, when it was around, I was going to eat it all,” AH explained. “And it was a way of resisting the Good Witch. You didn’t have to give away as much candy if you could eat it all in one sitting.”

This habit of binge eating is something AH has struggled with into her college years. The legend of the Good Witch, along with other family influences, created an impression of scarcity surrounding junk food and sweets that is difficult to unlearn.

“Oh, this rare thing, I gotta indulge myself. And eat it all up and enjoy it. Not necessarily enjoy it though. I just gotta eat it before it disappears one way or another,” AH explained. “There’s this fear, for whatever reason, of having things be taken away.”

This legend is interesting in the context of Halloween, a day that includes a lot of ritual inversion, the practice of inverting social roles or structures, especially when these are very strict. On Halloween, children dress up as something they are not. They eat the candy they are not allowed at other times of the year. There is a proximity to and spectacle in death, which is otherwise hidden from children. 

Thus it is interesting that AH’s family allowed some participation in this inversion — the collection of candy — and then further inverted it, by taking the candy away. One is left to wonder if the candy consumption that is so dramatically avoided by the Good Witch legend may have actually been good for AH and her siblings, as it may have allowed them to experience indulgence — and maybe a belly ache, too — in order to develop a healthy relationship with food.

“It was never something that was okay in moderation. It was hardly okay at all. I don’t think that has any good impact. I think that teaching something like that just opens up the opportunity for unhealthy habits to develop in the future,” AH explained. “I definitely think with the Good Witch, the whole ‘you get to pick your stuff and then the rest is gone’ just really reinforced habits of binge eating.”

Don’t Answer to Your Name

Context:

The informant,KO, is a sophomore and one of my closest friends here at USC. We met in our freshman dorm and often exchanged cultural stories since we had very different backgrounds. He spent the beginning of his childhood in Nigeria, and at age 7 he and his family moved to Toronto, Canada.

Main Piece:

Interviewer- So I know we’ve talked about it a lot but tell me about a superstition from your childhood or even now that has stuck with you.

K.O.- There are so many, Nigeria is very superstitious but there’s one that always comes to mind. So y’a know how sometimes you just randomly hear your name? You’ll be walking or just chilling, and you look around because you hear your name but no one’s there. It happened to me a lot when I was young, and my parents used to tell me never to answer. They said it was a witch calling my name to lure me out. I don’t know if I necessarily believed it, but I definitely thought about it when I would randomly hear my name.

Interviewer- Did you ever answer just to see what would happen?

K.O.- (Laughs) Uh yeah, and then I would be terrified some witch was going to come after me!

Analysis:

This folk belief that KO shared with me is based upon an occurrence that has likely happened to everyone at least once, including me. This type of belief can be considered a sign superstition or sign magic because it is based on an unexplainable event in real life that is viewed as a sign or warning. These folk beliefs can reveal a lot about the culture and people who live by them as they share amongst their folk. KO’s superstition shows the significance that witches and curses have in Nigerian culture and a societal fear of bad magic. It is common within all types of folklore for children to be the target of evil spirits or witches, so it makes sense that KO’s father would have heavily emphasized the superstition when he was young.

The Witch in the Woods

Text: “So my family and I used to live in Ohio, with a backyard that had a giant forest behind it. We were very isolated from others because this used to be an old golf course. There was this story about a witch who lived in this woods where this old golf course was, and that there were dead bodies buried beneath it when it was a cemetery. The witch apparently lost her kids and she was angry while living in those woods. One night, my sister had a dream about being in those woods, and getting taken by that witch. In the dream, M was hit with a frying pan several times. Days later, my younger brother, J, was in the woods exploring one day, until he randomly got really scared. He heard something, stopped in his tracks, and saw that there was a frying pan, sitting in the woods in front of him. He sprinted out of there as fast as he could because he was so freaked out.” – Informant

Context: The informant shared this spooky story about when he lived in Ohio, because he could “never forget it.” The sister was about 13, he was about 9, and the younger brother was 8. They still talk about this story today and how it gave them all nightmares as kids. They moved from Ohio to Florida a few years later, and left the spooky woods behind.

Analysis: This legend contains several elements of folklore, including the use of a supernatural figure, a witch, and the presence of dead bodies in the woods. The story of the witch who lost her children and now haunts the woods serves as a warning to those who dare to venture into the area, an oikotype to La Llorona, who lost her kids when they drowned, and now she haunts bodies of water in order for kids to be responsible and avoid bodies of water when they’re alone. There is definitely a connection between the two because the witch lost her kids in the woods, hence why children should not venture out into the woods alone. It serves as a cautionary tale and reinforces the idea that supernatural forces can be found in unexpected places. Overall, this legend highlights the power of folklore to shape our perceptions of the world around us and to warn us of potential dangers.

Redash Cemetery

Context:

DS is one of my best friends from my hometown in Tennessee. She is twenty years old and goes to our community college. I called to get her version of the folk-legends about the infamous cemetery in the town next to ours, since she has been there multiple times. The cemetery’s name is Redash and is nestled down a long windy abandoned road we call “ ‘ole 63.”

Main Piece:

DS- Redash is a small, super old graveyard on the back road of 63. Everything on that road is just creepy anyway like all the burnt buildings and how it seems to always look dark even during the daytime. Even driving to get there will freak ya out.

Interviewer-Okay so tell me about the legend of Redash itself, like things that are common knowledge about it, even if you haven’t been there.

DS- It’s like a very known and accepted legend around here. So, there are like two different storylines about Redash. One is that there is some kind of half-man-half-goat that will run you out of the cemetery if it thinks you are there to like screw around and be disrespectful. The other one, which is the most common, is about the witch’s grave. She will be sitting on her grave crying over it and people leave coins on her grave if she doesn’t bother them. The major no-no is taking money off her tombstone; apparently horrific accidents have happened to several people who did that. There’s also just a bunch of weird paranormal stuff that kind of varies depending on personal experience.

Interviewer- Okay, so now give me your take on what happens, since you’ve been many times.

DS- I know it sounds crazy, but just walking up to the graveyard has made my stomach absolutely drop every time, and not in like a nervous way. It’s a feeling that I can’t explain and everyone that I’ve asked feels instantly uneasy when they get out of the car too. There really is a women buried there from the 1800s that was said to be a witch and there is always money there, but I would never touch it. I can’t say I have seen her, but I swear I have heard cries. One time we could have sworn we heard someone scream at us to leave and then we all felt such a bad aura that we left. But some of my friends that have gone had terrifying experiences, like after one girl got back in her car, she had scratches all over her body. Oh, and the red eyes, that’s a very common sight from almost everyone.

Analysis:

DS’s account of Redash is an example of a memorate, and supernatural experiences that have a strong impact like hers are the fuel that keep local folk-legends alive. This ghost story contains many of the classic supernatural characteristics like cryptozoology, a witch, and a cemetery. The legend of Redash also contains an aspect of spirits upholding moral standards by the witch cursing someone if they steal money from her tombstone. This follows Valk’s idea that spirits in legends are purposeful and can serve as a warning to the living. Valk also asserts that ghosts can be a way for the living to deal with economic changes, which is relevant to the history of the area where Redash is located. It used to be a booming coal town, but it has been completely desolate for at least half a century. Perhaps the memorate that started the Redash legend was influenced by the economic uncertainties that were to come.

Baba Yaga

Main Text

CS: “The myth of Baba Yaga, some people have heard of it, it’s like a Russian folktale. It’s like generally Eastern European, but um, the myth there is, as I’ve read through picture books and stuff, is there’s this like evil baba, baba is the Bulgarian word for grandma. So there’s this evil baba that lives out in the forest, and she lives in this hut that sometimes has chicken legs and sometime doesn’t, you know depends on like the retelling. And she flies around in a pot, like a cauldron, uh, and has a broom, flies around with a broom too. That’s how she, I don’t know, pushes the air or something, whatever. But she’s like really mean and, um, she like beats the kids that she kidnaps, she kidnaps the disobedient children so people always say like, uh, ‘You gotta listen to your baba, because she’s better than Baba Yaga, like, if you don’t listen to your baba then Baba Yaga is gonna come get you.”

Background

CS is a 21 year old Bulgarian American from California and is a third year student studying Computer Science: Games at USC. CS first heard about Baba Yaga from his own baba as a tool to make sure he listened to her when in public. He never really believed in Baba Yaga and suspected, as a child, that his grandmother did not either as she always brought it up very coyly, but he understood what the stories were implying and so would always listen to what his baba said.

Context

This story was told in CS’s household, and in other’s he says usually by a maternal figure to younger more impressionable children in order to keep them in line and listening to their grandmothers. The story supposedly only works as a deterrent if the children believe in and are afraid of Baba Yaga, but it had the same effect on CS even though he did not believe.

Interviewer Analysis

Baba Yaga follows a larger folkloric trend of children’s stories designed to instruct them by preying on their fear of the unknown, or upon instilling that fear. By using a story like Baba Yaga, parents are able to use a terrifying fictional character to make sure their children behave well. This story is told with good intentions by Eastern European parents and grandparents alike and is effective at achieving its goal, but this interviewer wonders if using fear of the unknown to keep children obedient has detrimental consequences in the long run.

For a deeper dive into the Baba Yaga story and story type, read Andreas Johns’ 2004 book Baba Yaga: The Ambiguous Mother and Witch of the Russian Folktale.