Never swim until 3 hours after you eat.

Sophia, who is a Greek-American like myself, heard this belief from her Greek grandmother. Her grandmother would give this advise after every meal, whether they intended to swim or not. Sophia describes this advise as her “grandmother’s motto”, despite the fact that it rarely pertained to the context in which she would advise. Interestingly, my Greek grandmother repeated the same warning to us after many meals. Although my grandmother would advise this before we went swimming, our two accounts nevertheless provide evidence for the multiplicity of this folklore. The saying is concerned with the concept of eating, a valued aspect of the Greek culture. The saying advises not to swim after eating in order to prevent one from drowning. It is an extreme belief in many aspects. The suggestion that one would drown after a meal implies the consumption of a very large amount of food. Additionally, advising to wait three hours is also very extreme and continues the implication of a large meal. The stress placed on food is evident in the opposition to this folklore; the saying does not advise to ‘eat less so one is not at risk of drowning’.

It’s just as easy to marry a rich man, as it is to marry a poor man.

Sophia: So, umm this is something my mom like just always says to me. I think its ridiculous.

Isabel: Why?

Sophia: My mom is just so consumed with marrying me off and of course she wants me to be like wealthy or what you. You know.
Isabel: When does she use this proverb? In what context?

Sophia: Umm… I don’t know. I guess whenever I talk about boys or like my future or where I want to live. That sort of thing. It basically like always ends in this ‘lesson’ and like, ummm… like need for me to have money.

Isabel: How does this make you feel?

Sophia: I don’t know. I mean I don’t really listen to her anymore, its not something I think I will care that much about. I get annoyed actually. Like I don’t only think about money, I think its gross. I don’t think my mom wants me to be like, like a golddigger. But it annoys me that she even says this kind of thing.

Isabel: Have you heard this proverb said anywhere else?

Sophia: I’ve just heard it from my mom. But my mom says that her mom always used to say it. It’s kind of funny because like my mom says that my grandma would always say it and she acts like that was annoying for her but then she pushes it on me. You know? I don’t know, it’s just funny.

Isabel: Does she tell it to your brothers? (Sophia has two brothers)

Sophia: No! (LAUGH) Such a double standard! I feel like I’m painting my mom in a bad light. Like, she isn’t ignorant or that conservative really. But then she says stuff like this just to me. I think she likes to be accepting but ultimately wants me to be ‘well off’ or whatever.

Examination of this proverb reveals a lot about Sophia’s relationship with her mom, the values within that relationship, as well as Sophia’s own perspective on her future at this liminal point in her life. It is interesting to note the depth of this small piece of folklore. This one saying Sophia has grown up hearing provides great insight into her family dynamic. To begin, we learn that money is clearly an important proponent in Sophia’s future, according to her mother. Additionally, her mom, albeit passively, attempts to influence Sophia’s choices (here, her choice for a mate) by engraining these “easy” notions within her daughter’s mindset. Sophia’s relationship with her mother is also introduced through this explanation of her familial proverb. Sophia was very candid throughout the interview, and although she did not respect her mother’s purpose and believe the message of the proverb, she nevertheless was hesitant to “paint her mom in a bad light”. In this instance, Sophia displays very stereotypical adolescent behavior. She is torn between developing her own set of principles and opinions and loyalty to her mother. She is not quite confident in her own convictions yet adamantly does not take the message of this proverb to heart. Finally, the discussion of the context and audience to which this folklore is performed reveals the gender conditions within Sophia’s family. Due to the fact that her mother does not perform this proverb for Sophia’s brothers, combined with Sophia’s disdain for the “double standard” within her family, it is clear that Sophia’s familial experience is different than that of her brothers. The dichotomy is dictated by their genders. Thus, analysis of this one particular proverb provides a deeper understanding of this family dynamic as well as relationships and purpose within a family in general.

“It’s a wolf in sheep’s skin.”

Alex is 24 years old; he was born in New Jersey, but was raised and lived the majority of his childhood in Philadelphia, Pennsylvania.  He arrived in California for the first time when he was moving into his dorm room at USC in Los Angeles, California.  Currently, Alex is an alumni from USC with a bachelor’s degree in philosophy.

Alex said that this idiom is similar to a “red herring.”  When he used a “red herring” to describe the previous idiom, I still did not understand their meaning.  Finally, he decided to explain the idioms as “false positives.”  Essentially, the idiom is used when one says a phrase that another finds to be too good to be true.  The latter person then asks, “This isn’t a wolf in sheep’s skin, is it?”  Meaning, this isn’t a lie, right? Simply, the latter is asking whether or not the former is lying to them about something that would be good if it were true.  I had never heard these idioms before Alex told them to me. I have heard similar phrases describing the same idea; for instance, “You’re pulling my leg.”

This idiom, though exemplifying a more malicious intent and meaning, has also been seem in:

Martin, G. (1996). A wolf in sheep’s clothing. Retrieved from http://www.phrases.org.uk/meanings/wolf-in-sheeps-clothing.html

Olivia: At Trinity, there is a large stone plaque on the sidewalk that boarders the main quad area. Since students must walk over the plaque during the graduation ceremony in their caps and gowns, it is said that you walk on the plaque before that day, you won’t graduate within 4 years time.

Isabel: And everyone at Trinity knows of this superstition?

Olivia: Yep. I forget where I learned it but it kind of just came to be known sometime along my freshman year.

Isabel: What do you think the purpose of this folklore was?

Olivia: Ummm… Well, I think it sort of gave us a sense of community. It was something fun to “know” not to do. It also fostered school spirit and a sense of belonging by being ‘in the know’ I guess.

This tradition has many oicotypes nationally and internationally within the university context. University superstitions not only add to a school’s character, but also unite its students through belief and practice. The knowledge of the superstition becomes a way to identify true members of the group. Additionally, as Olivia stated, the ritual in practicing the superstition provides a sense of spirit. A Trinity student can only walk over the plaque when he/she has graduated and thus, the performance of walking over the plaque also becomes a celebration of degree completion.

Alden: There was a right of passage in my family growing up where we would uhh… it was called ‘seein’ the stars’ and everyone who was ten years old, well we would all go out and uhhh… first, we are in a family of ten brothers and sisters and their kids or whatever. So we would gather around and grab a big rain coat and you would look through the sleeve of the rain coat up at the sky and all our older family members would say how you could see the stars so much better. Then they would pour a bucket of water down there. And uhh, that’s kind of when you became a man! And uhh, yeah, so this was only to the men in the family… and umm, that was the big event, ‘seein’ the stars’!

Isabel: Where does this take place?

Alden: Always at my grandparent’s ranch near Austin. We always do it when the family is all together.

Isabel: What do you think the purpose of this right of passage is within your family?

Alden: Uhhh… well, my family is very southern, very Texan. I think this tradition kind of coincides with that. And as antiquated as this may sound, there is definitely a strong value placed on being a real man. So I guess, uhh, I think this little trick is a fun spirited way to welcome the little guys into our ‘manly’ bunch (LAUGH). It’s an initiation of sorts.

Isabel: Why don’t you think the girls are included besides the aspect of becoming a man?

Alden: Well, it’s kind of like southern chivalry, which is also still very apparent in my family and just around us in Texas. You wouldn’t want to disturb a lady by pouring a bucket of cold water on them.

The Wallace family custom for the male members exposes the family’s strong sense of tradition along with the importance placed on becoming a man. Additionally the ritual coincides with the southern stereotype of men as masculine figures within the family – physically tough (able to handle the surprise of a bucket of cold water in his face) yet respectful of woman in not subjecting the female family members to such a process. It is significant that these gender boundaries have maintained today as society has begun to blur gender expectations. This further highlights the strong sense of tradition within the Wallace family. In addition, the context in which this folklore is performed signifies the value placed on family. The right of passage only occurs when the whole family is together and has been practiced for generations. It then, is not just about the boy getting “initiated”, but is also a significant gathering for the men performing the trick. It is a way in which the Wallace family men come together, intermixing the generations through their celebration of each boy’s transition to manhood. Consequently, this act becomes a form of identity for the Wallace family boys. After the ritual they can call themselves a “Wallace man”, embracing their adolescent development with this identity.