Author Archives: Bridgette Boggs

Fountain of Mercy prayer

Nationality: Paraguayan-American
Age: 19
Occupation: Student
Residence: Orlando, Florida
Performance Date: 3/15/19
Primary Language: Spanish
Language: English

Main Piece: The Fountain of Mercy prayer takes place at 3 o’clock (either AM or PM), as this is considered a special hour where prayers will be more powerful. If you pray with your rosary at this time, it is said that all of your prayers will be answered. For each of the rosary beads, you pray that Jesus has mercy on a certain person, and it is common to list family and close friends. “However, towards the end you realize that you run out of people. There are about 20 beads on that thing – you’re gonna run out of names, so you start listing random people. Like, ‘have mercy for that one person I saw on the bus early last week,’ and ‘have mercy on the person at the checkout counter.’” The prayer is uniquely designed to force people to think about and pray for other people besides themselves: “It forces me to remember that other people outside of my direct orbit exist while I’m existing, too.”

Context: The informant (OC) is half Paraguayan and half American, and she speaks both Spanish and English. Her mother immigrated to the U.S. as a young adult, so the informant is first generation, but the rest of her mother’s side of the family resides in their home city – Caazapa, Paraguay – and are very well-known in their community. Her father’s side of the family are “classically Jewish” people from Sheepshead Bay, Brooklyn, New York. Although she is not religious herself, her upbringing was culturally Jewish and Catholic. Our discussion took place in her home in Orlando, Florida while her mom made us tea and lunch in the background. OC originally heard the prayer from her mom and cousin; she has always remembered it because Paraguayan culture highly values family and taking care of others, which is what the Fountain of Mercy prayer reinforces. Personally, the informant cannot perform the prayer every day at 3 o’clock because of her busy college schedule, but whenever she has a free moment to clear her mind, she does an abbreviated version and simply asks God to forgive certain people as well as herself.

Personal thoughts: I think it’s interesting to see how the informant adapts the prayer to her modern life, which reflects the disparity between her everyday life and the lives of her relatives in still living in Paraguay. As a first generation pre-med student who also works part-time, OC is working under the pressure to prove herself in a fast-paced, future-oriented America that values material success such as wealth. This American mindset directly contradicts the day-by-day, mindful lifestyle of her Paraguayan family. For example, her mother, who is still deeply connected to Paraguay, makes it a habit to perform the prayer every single day at 3pm, while OC almost scoffed at the idea of giving a whole hour of her schedule to prayer and nothing else. Rather, religious mindfulness comes secondary to the demands of America’s demanding education system, begging the question of whether modernity and future-oriented thinking (two concepts that are expanding more and more each year) can truly exist in perfect harmony with devout religiosity.

Loony Bin

Nationality: American
Age: 18
Occupation: Student
Residence: Marietta, Georgia
Performance Date: 3/19/19
Primary Language: English

Main piece: In mental hospitals or treatment centers, patients will sometimes refer to their hospital or program as the “Loony Bin.”

Context: The informant (S) is originally from Marietta, Georgia, and their lineage traces back to Germany on both sides of their family. They are a high school student about to graduate and head out-of-state to college. They were raised Christian and consider themselves spiritual, but they do not align themselves with any organized religion. Our conversation took place over FaceTime while S cleaned their room and played Tame Impala in the background. The informant remembers this slang specifically because when they first walked into their room at the hospital, their new roommate exclaimed, “Welcome to the Loony Bin!” Funnily enough, S and their new friends ended up naming their group chat “The Loony Bin” after discharging from the hospital. While S sees the humor in the phrase, they’re wary of it, because “it reinforces this idea that mentally ill people are crazy – or ‘loony’ – when in fact we’re just normal people trying to get our brains to work correctly.”

Personal thoughts: The informant’s point about the phrase “Loony Bin” brings up complex questions of whether a harmful word or phrase can ever truly be “reclaimed.” If someone who has never experienced mental health difficulties referred to a mental hospital as a “Loony Bin,” many patients of mental hospitals might feel ridiculed or offended. However, when a patient themself uses the term (like with S’s example), the connotation is different – that person is most likely saying “Loony Bin” in a fond or humorous or exasperated way, as the phrase itself sounds silly. It brings lightness and childishness to a dark, serious situation, which can often be a relief for many patients. Additionally, the casual, humorous phrasing of “Loony Bin” somewhat de-stigmatizes mental health treatment, as “mental hospital” sounds taboo to many. Even if S is right about the phrase reinforcing that patients are “crazy,” there can be strength in normalizing looniness. What is so bad about it? Wouldn’t a “loony” person feel life more intensely and freely despite the circumstances they’re in? These are all important things to consider when asking whether the reclaiming of a phrase would be more beneficial than harmful.

Dumb southerners

Nationality: American
Age: 18
Occupation: Student
Residence: Marietta, Georgia
Performance Date: 4/19/19
Primary Language: English

Main piece: A common stereotype is that people from the Southeast are fat, uneducated, racist rednecks.

Context: The informant (S) is originally from Marietta, Georgia, and their lineage traces back to Germany on both sides of their family. They are a high school student about to graduate and head off to Boston for college. They were raised Christian and consider themselves spiritual, but they do not align themselves with any organized religion. Our conversation took place over FaceTime while S cleaned their room and played Tame Impala in the background. S has heard this stereotype of Southerners their entire life, both from Georgians and non-Georgians alike. Interestingly, S even jokes about this stereotype having some truth to it: “When you go to school in the suburbs of Georgia and see people with confederate flag stickers on their cars, it’s hard not to label those around you as uneducated racists!” In all seriousness, S knows many people (including themself) who actively work hard to not become or buy into this stereotype. They want to prove people wrong and change the overall social climate of Georgia.

Personal thoughts: S and I will both maintain that this stereotype has tidbits of truth to it, but even more so than our personal experiences as Georgians, this conception of Southerners has solid historical basis – a quality that not every stereotype bears. To be obvious… the Civil War, in which the South was fighting to keep slavery alive and well. Some people may vaguely argue that the war was about “states’ rights,” but consider what rights Southern states were fighting to maintain – the right to own slaves. It would be naive to think that those age-old mentalities have simply disappeared, especially when almost every Georgian either knows somebody who owns a Confederate flag or owns one themself. One hundred years after slavery came the tumultuous yet impactful Civil Rights Movement, proving that racism never ended with slavery. Even today, lynchings and hate crimes occur way too often in the Southeast. So, while it is increasingly important for Southerners to educate ourselves on social/political issues, advocate for others and fight back against hate groups that give us a bad name, it is also equally important to recognize that these somewhat hurtful stereotypes derive from truth. Instead of getting defensive about them, we must acknowledge the South’s history of racism and subjugation, and prove with our actions that we are working to remedy that painful history.

“One day at a time”

Main piece: “One day at a time”

Context: The informant (WB) is originally from Atlanta, Georgia, but moved to Orem, Utah when he was 17 four years ago to receive addiction and mental health treatment. He ended up falling in love with the state and staying. WB’s father had Irish lineage and his mother was a first generation immigrant from Germany. Although he was raised Christian, he does not consider himself religious. Our conversation took place in our shared hotel room while smoking together on a family ski trip in Utah. The “one day at a time” saying is often used in addiction treatment, especially Alcoholics Anonymous (AA), to deal with the concept of sobriety. Many addicts don’t want to think about staying sober for the rest of their lives, as that prospect seems dull and overwhelming, especially in early sobriety. However, if you want to use but tell yourself to just stay sober only for the next 24 hours, there’s a possibility you’ll get to use again afterwards. By the time 24 hours rolls around, it’s much easier to resist the temptation to use, either because you’re distracted from why you wanted to in the first place or you just decide it’s not worth it. “Eventually, you’ll look down and realize you have a couple of weeks, a couple of months, or a couple of years clean.” WB has always remembered this saying because it truly works, and it has been what’s kept him sober for the past 6 months.

Personal thoughts: The practice of mindfulness is a big part of mental health and addiction treatment. Often in Dialectical Behavioral Therapy (DBT), patients are given many different grounding techniques to help stay present in the current moment or day and not catastrophize the future, exemplified by the above saying. Personally, I first learned about the power of mindfulness in group therapy, but that in of itself is troubling. Mindfulness skills should be promoted and taught to everyone, not just those seeking mental health treatment. Sure, “one day at a time” as a proverb exists beyond therapeutic applications and is thrown around occasionally, but how often does the average working American actually buy into that idea? Many of us are hyper-focused on planning our next move in life, whether that be college applications, career developments or potential new relationships, and that is partially because our society’s definition of “success” requires such forward thinking. However, unless we break free of this mindset, we will never truly be satisfied, as we will always just crave the next big thing. What will it take to break people out of this cycle? Will everyone need to live in the wilderness for months on end against their will to finally internalize “one day at a time”?

2 week trek

Nationality: German-Irish-American
Age: 21
Occupation: Loan broaker
Residence: Orem, Utah
Performance Date: 2/26/19
Primary Language: English

Main piece: If you turned 18 and wanted to sign out of your Wilderness Therapy program, the running conspiracy was that you had to walk from deep in the mountains all the way down to Main Base Camp in downtown Salt Lake City. That’s about a 2 week walk, but you weren’t allowed to hitchhike or receive any assistance or supplies, because a staff member would escort you to ensure you completed the whole walk independently.

Context: The informant (WB) is originally from Atlanta, Georgia, but moved to Orem, Utah when he was 17 four years ago to receive addiction and mental health treatment. He ended up falling in love with the state and staying. WB’s father had Irish lineage and his mother was a first generation immigrant from Germany. Although he was raised Christian, he does not consider himself religious. Our conversation took place in our shared hotel room while smoking together on a family ski trip in Utah. The informant originally heard this rumor from the other boys in his Wilderness Therapy group (all of whom were minors or young adults) – it had been passed down from individuals with had been there longer to those who were newer to the program, who would then pass it onto the next batch of new kids. WB clarified that this urban legend did not end up actually being true, as when he reached the end of his stay in Wilderness, he got finally clarification from a staff member he was friendly with over whether this was true; it would’ve been “outlandish” if it were true. WB thinks this “treatment tale” came into existence because the majority of the boys in his group were there against their wills, and “when you’re in the middle of nowhere doing nothing but hiking and eating nothing but rice and beans, it’s more fun to buy into crazy stories like that rather than think about why your family sent you away.”

Personal thoughts: It’s important to note that the Wilderness Therapy program the informant attended involved spending months on end out in the wilderness, a lifestyle reminiscent of what many would consider “simpler times,” where the hustle and bustle of modern life and technology did not dictate life. Just as individuals of the past were prolific in their creation of myths and legends and tales when faced with bleak realities of mortality and suffering, WB and his group manufactured stories of their own to distract from the anguish and confusion they had to deal with without the escape of modern technology. In terms of the actual content of the tale, the outlandish idea of a difficult two week walk without help is reflective of the independence and perseverance the boys had to develop through months of hard living and involuntary treatment in the middle of nowhere. It makes sense that their form of “initiation” once you become a legal adult who is able to leave the program involves such a grueling task.