Monthly Archives: May 2011

Prank: Hospital Pagings

Nationality: Italian (Sicilian)-American
Age: 74
Occupation: Medical Doctor
Residence: Mount Kisco, NY
Performance Date: April 26, 2011
Primary Language: English
Language: Italian; Sicilian dialect

In his third year of medical school, the informant, a medical doctor for nearly 50 years now, states that he learned the prank of calling the hospital operator to page (back when paging on the loudspeaker was the primary way to reach doctors, since there were no beepers or cell phones) made-up doctors, whose names were taken from a medical term (this could be “the name of a body substance, enzyme, secretion, or whatever”) or the name of a medical syndrome, which may or may not have been actually named after a real doctor who identified it. Three examples of doctors—supposedly, attending physicians—whom medical students might have paged in the hospital, given by the informant, include: “Dr. Billy Ruben” (after bilirubin, a product of bodily processes and bile pigment), “Dr. Kleinfelter” (from Kleinfelter Syndrome, and the doctor of the same name who first described it), and “Dr. Marfan” (again, from Marfan Syndrome, and the doctor who first described the ailment). In the page, these prank doctors “would be given a real place to call to, like ‘4 South’ .”

The informant claims this prank was “like a tradition” played and passed down by many of the older, 4th year, medical students to the 3rd medical students who were in the first year of their “clinical clerkship” (clinical exposure to patients), and less frequently by interns who were in their first year out of medical school. The prank would be played most often on weekend nights at the hospital when the medical students (or interns) were on call, since the pranksters “didn’t want the attending staff or faculty,” who were less likely to be present in the hospital at those times, “to hear the pages.” These pranks would thus really only be played when most of the people in the hospital were “people who really didn’t understand what was going on like weekend visitors, non-medical personnel, and perhaps nurses” though the informant states that the latter group “might know” that the pages were pranks. Finally, the informant stated that he thought these pranks “were very funny at that time like the other medical students.”

In my opinion, the most interesting aspect of this prank is that its effect does not at all depend on, nor would it necessarily be enhanced by, a moment of realization for those upon whom it is played. Presumably, if nobody in the hospital from the operator who is doing the actual paging to the casual weekend visitor or janitor ever understands that the “doctors” who are being paged actually don’t exist (or at least not as attending doctors of that specific hospital), the full effect of the prank seems to remain intact. Here, the division that is represented, as in many if not all pranks, is between those who have the prerequisite knowledge, which here is the medical knowledge possessed by the prank’s perpetrators, the medical students (the insiders), to understand that what is going on is actually a prank, and those who lack such knowledge (the outsiders) and accordingly are not aware that anything other than the normal business of the hospital is taking place.

This specific prank, however, seems to set itself apart in that those who understand the prank seem not to care whether, nor even wish, “the others” find-out that they have been duped. In this case, there doesn’t need to be any moment when the pranksters inform their targets that they have been pranked; rather, the satisfaction primarily consists in the fact that the medical students are more knowledgeable, at least in medical matters, than those who lack the same background (which may even be nurses, as the informant relates) and are able to delight in the expression of this specific kind of superiority (a superiority of knowledge) which is embodied in the prank, and more specifically, in nobody ever realizing that they are being pranked. These hospital pagings thus constitute a very specific form of prank, “codding,” where the prank serves the purpose of enforcing exclusivity and special knowledge in a community, which here is the hospital, and everybody inside of it at the time of the prank.

Folk Speech-Peruvian

Nationality: Peruvian
Age: 73
Occupation: Natural Doctor
Residence: Lima, Peru
Performance Date: April 21, 2011
Primary Language: Spanish
Language: English

“Por la que me parió.”

For she that me parted.

On behalf of she who bore me.

Dr. Martinez works as a natural medical doctor in Perú. His ancestors settled there many generations ago, and since he is a mix of Native American and Spaniard. He travels back and forth to the United States, where his son lives. When reminiscing on his life growing up, he remembered that his father used this phrase rarely, only when he wanted to “show that he was going to do something important.” In using this phrase, Dr. Martinez explains that his father would dedicate the action he qualified with it to his mother, or her memory. This would make his action more binding and serious.

This phrase demonstrates the importance of the mother in this culture, where insults against one’s mother are considered among the most offensive.

Folk Game

Nationality: American
Age: 27
Occupation: Accountant
Residence: Tustin, CA
Performance Date: March 23, 2011
Primary Language: English

“Quick. Make a wish. Now point to a cheek. Ok. Your wish will come true.”

Melissa Johnson is an accountant from southern California. She explained this folk belief to me, that this is said when an eyelash falls onto one’s face. If you point to the correct side of your face, your wish is supposed to come true. She got this from a friend who said this to her. She doesn’t really believe that her wish will come true, but feels it’s fun to do anyway, like making a wish when you blow out the candles on your birthday cake or when the clock hits a certain time.

I think this is why anyone does this, and it’s an interesting display of the continuum of belief. She doesn’t believe in wishes enough to say that she believes pointing to the right cheek will make her wish come true, but she believes in it enough to go through the process of wishing on a fallen eyelash.

Marchen-Russian

Nationality: African American
Age: 25
Occupation: Student
Residence: Irvine, CA
Performance Date: April 5, 2011
Primary Language: English

“This guy’s a merchant, okay? And this merchant asks his wife what she wants as like a gift. She just says she wants something nice. He goes somewhere in the Middle East. So this guy tells him ‘I have a goose that every time you cook him, he comes back to life. So when you put the bones in the dish, it comes back. So the wife’s cheating. She decides to cook this bird for her lover. It comes back to life and tells the husband that his wife is cheating. Wait—before that even happened, the goose tells the wife that he’s going to tell the husband she’s cheating. So the lover tries to kill the goose by leaving it in the oven burned. And long story short, the husband beat the shit out of the lover and beat the shit out of the wife. That’s the moral of the story. Russian stories are weird.”

This Russian story was valuable to Sean because it was “weird.” Sean is a college student who has spent all his life in Orange County, CA. He learned about this tale in a class he took and was compelled to retell it for me. He said he remembered the story because it was bizarre and had such a mixed moral message. The wife was wrong for cheating, the lover was wrong for trying to kill the bird, the bird might not have been right in telling about the infidelity and telling about informing the husband, and the husband was wrong for beating the wife and the lover. It seems the moral of the story is to “keep your mouth shut,” which is not typical in Western märchen, in which truth is always valued and things work out so as to accommodate the importance of the truth.

I think this tale was interesting for this reason and also because it follows Propp’s 31 Functions. There is an interdiction of fidelity that is violated when the husband makes his departure. The lover is the nemesis, who makes his appearance during this time. The magical donor, the man in the Middle East, gives a magical object, the goose, to the hero. The magical object helps defeat the nemesis, and the hero defeats the lover while “reclaiming” his wife. Depending on your particular culture and how badly you view infidelity compared to violence, the hero may become an antihero. Here it provides a spin on the classically-established pattern as described by Propp.

Swedish Festival

Nationality: Swedish
Age: 20
Occupation: Student
Residence: Los Angeles, CA, USA
Performance Date: April 27, 2011
Primary Language: English
Language: Swedish

A Swedish friend told me about this festival now held throughout Sweden: “This is very, very Swedish. We have this things called the ‘kräftskiva.’ So, um, what are they called…lobsters, a direct translation would be lobster dinner. You celebrate with family, bring friends, this can start at like 2 in the afternoon and you sit around and around eating and eating these fucking lobsters, and you drink Swedish schnapps. Swedish schnapps is very, very different than Americans’ version. It’s very clear, and tastes like ethanol – even the good ones, and it’s always clear. Right, so you can spend like 7,8 hours sitting around drinking schnapps. Some people drink beer, but, you know, it’s not really the traditional thing to do. This is typically during the midsummer time, but it doesn’t have to be a specific date. It has become so traditional that it’s like as traditional as Christmas. Its origin probably has something to do with fishing, but I’m not sure. So, cities all over Sweden have this now. So many people get wasted. Sometimes there are silly games like tying shoe laces together, hopping in bags – adults play them too. I guess it represents a time for us to have fun and act differently than normal…but by eating lobster as a way of acknowledging the sea and tradition of seafood in Sweden.”

This is interesting in that is does provide a depiction of the society’s values and that which provides their sustenance. The lobster symbolizes their connection with the past, the food of their ancestors, and is celebrated during a liminal stage in which people can act differently than normally ascribed behavior. This is indicated with the hearty consumption of alcohol and the playing of “silly” games even among adults.