Author Archives: Eli Alford

The Northport Panther

Nationality: American
Age: 73
Occupation: Retired
Residence: Fosters, AL, USA
Performance Date: 04/20/2021
Primary Language: English
Language: n/a

Context:

While speaking with Informant RM on the phone, they recounted a local legend that spread across the town of Northport, Alabama. At the time when this legend grew in popularity, Northport was a small town and just about everyone was a farmer.

Text:

What RM remembers of the legend is as follows:

“Back in Northport, I can remember a panther used to come through there. They make circles when they travel during the years that range hundred of miles – they come by different places different years. It was always in the cold part of the season, I guess it would be in October or something, and that thing would always come by Northport. It was a black panther they used to call it – a mountain lion-looking thing. He used to come and every time he’d come around there’d be a bunch of chickens killed out in the country, dogs dead … trying to catch the panther. I can remember when I was living in Northport and then all of the sudden it stopped. I don’t know I guess he got killed or something happened to him but he used to come around like clockwork and that was fact because I have seen a part of him – I thought I saw it. Yeah, it was the weirdest blood-curdling yell *imitates panther sound* – you understand? Like I said, he came around for years, I guess he was making a trip coming by, he was on the move all the time and it wasn’t that populated back in the sixties. Like I said, he killed dogs in our area and I would hear howling at night and I would go back in the house because that sound will scare the crap out of you.”

After RM retold all that they could remember about the panther. I asked them if anyone ever saw the panther or killed anything that could’ve been the panther. While RM thought they remembered someone claiming to see it running off into the woods at night, they said that they heard it more than they saw it. They tried to explain and recall its distinct sound which they explained to be like a scream.

Analysis:

While this legend is no longer shared or believed by those who populate Newport, it has yet to be disproven or confirmed. This almost historic legend gives insights into the fears and concerns of those who once believe in it. As a farmer completely dependent on livestock and/or crops, it is likely that unexplained events such as these be rationalized by something in the natural surrounding environment. Since the land on which they lived was probably all Newport farmers knew, it would make sense that this panther creature was just a potentially exaggerated version of reality. Since nature probably presented most of the challenges Newport farmers faced during the time this legend thrived, I am inclined to think that this legend helps demonstrate the rationale used to explain mysterious phenomena.

The Golden Arm – Campfire Story

Nationality: American
Age: 73
Occupation: Retired
Residence: Fosters, AL, USA
Performance Date: 04/20/2021
Primary Language: English

Context:

I called informant RM on the phone to ask if they could remember and retell any of the campfire stories they used to tell. RM remembered this one in particular because they could almost guarantee to get a scare out of at least one of their listeners.

For context, this story was usually told to a group of younger (around 7-11 years old) kids at night time either around a campfire or right before bedtime. When RM would tell this story they were sure to speak slowly and softly creating sustained suspense while enticing listeners to lean in closer.

Text:

The story is as follows:

“There was a farmer that lived out in the sticks and his wife lost her arm while working. The family was very poor, but she always wanted a golden arm so one day they got her a golden arm. As time went on, she died and the family buried her. Her two sons were having money problems so they went and dug her up but the golden arm was not there – one of the other ones had stolen it earlier. She was laying there in the coffin and then she set up and said ‘Who’s got my golden arm? Who’s got my golden arm?'”

At this point, the story is over and RM (the storyteller) would abruptly jump up and grab the arm of one of the kids who was leaning in to listen and scream, “YOU GOT IT!” RM reccounts many times where both the grabbed and ungrabbed listeners would jump with fright at this moment.

As RM finished retelling this story to the best of their memory, they laughed as they thought back to all of the times they tricked listeners with the same story.

Analysis:

As a campfire story, the story of The Golden Arm would not appear to carry any kind of meaning or moral. Its primary function is to simply entertain and scare listeners making for a enjoyable and memorable experience. While on its surface, this story might not seem to have any other significance, I am inclined to think that the artful performance of this story actually speaks to the relationship that is shared between the teller and its listeners. Since this story requires patience from both the listener and the teller and (ideally) culminates in a jump scare, I believe that this story would only be shared with listeners who the teller feels comfortable scaring. If there were no relationship between these parties, the teller could end up scaring the listener for good and lose their trust. The Golden Arm only works when trust is shared between its teller and its listeners. If this assumption is true, then perhaps The Golden Arm and other similar campfire stories might actually reveal more about the listener/teller and the relationships between them than initially meets the eye.

Clamshells as Folk Objects – Long Island, NY

Nationality: American
Age: 21
Occupation: College Student
Residence: California, USA
Performance Date: 04/18/2021
Primary Language: English
Language: Spanish

Context:

Informant KC was a current undergraduate student at the University of Southern California at the time of this collection and was raised in the east end of Long Island, NY.

When speaking with KC, they told me how clamming is a source of income and entertainment for many living along/near the coast along the east end of Long Island. They mentioned how people use large rake-like tools to sift through the sand while searching for clams. Once the clams had been cracked open, emptied, and cleaned, KC explained how the shells are often “repurposed” as folk objects. After cleaning, the shells can be decorated, painted, or kept looking “natural.”

In listing the many unique uses for old clamshells they mentioned how they have seen them repurposed as…

Text:

  • Spoon rests
  • Ashtrays
  • Plant pots
  • Jewelry holders

Analysis:

After speaking with KC, I considered how these examples of folk objects help illustrate/represent the identity and interest of east end Long Islanders. Whereas outsiders might not understand the repurposing of a clamshell or mistake it for a commercially bought object, insiders (east end Long Islanders) have a different connection to these objects as reflections of their identity and customs. This leads me to believe that east end long islanders might hold shared values of sustainability and/or craftiness which are able to be expressed through these repurposed clamshells.

Hands on the Plane – Travel Superstition

Nationality: American
Age: 21
Occupation: College Student
Residence: Alabama, USA
Performance Date: 04/18/2021
Primary Language: English
Language: n/a

Context:

Informant MW lived in America at the time of this collection. MW frequently travels to Zambia to work for her family’s ministry located there. Traveling to Zambia requires multiple flights. When speaking with MW, they shared with me a travel superstition that they learned from their parents.

Text:

The belief is that “you must touch the outside of the plane with your right hand or it will go wrong.”

As Christians, MW’s family regularly pray to God for protection and safe travels. Just as they were stepping into the plane to board, MW was raised to say a prayer of blessing and protection over the plane while touching its exterior with her right hand. Over time, MW explained how this belief became an almost enjoyable superstition. They told me how they would wait eagerly on the jet bridge until they could finally touch the plane.

Analysis:

After hearing about this belief, I have come to understand it as a way of self-identity and expression. MW identifies as a Chrisitan and believes that God hears their prayers and protects them. This travel superstition is an outward expression of identity that serves as a reflection of MW’s beliefs. In the Bible, there are several mentions of Jesus Christ’s powerful and healing touch. Additionally, the Bible mentions the right hand or the right side as being more righteous/holy than the left. I believe that it is likely that these mentions found in the Bible have contributed to crafting the belief in which MW’s family participates in.

Annotation:

Another version of similar travel superstitions can be found in the USC folklore archives. See here:

Wolf, Max, and Max Wolf. “University of Southern California.” USC Digital Folklore Archives, 20 May 2019, uscfolklorearc.wpenginepowered.com/get-on-the-plane-with-your-right-foot-travel-superstition.

Nyami Nyami – Legend from Zambia

Nationality: American
Age: 21
Occupation: College Student
Residence: Alabama, USA
Performance Date: 04/18/2021
Primary Language: English
Language: n/a

Context:

Informant MW’s family has a ministry based in Zambia. This ministry aims to “share the love of Jesus” and accomplishes this by “addressing these areas: hunger, education, job creation, and sustainability.” This ministry has allowed MW to spend several summers in Zambia where she has been able to observe and experience Zambian folklore firsthand.

When speaking with MW, she told me about a popular legend believed by many in Zambia.

Text:

Allegedly, there is a great river monster named Nyami Nyami who is “the god of the Zambezi River.” Nyami Nyami is said to “protect Tonga people and give sustenance in difficult times,” however many locals fear it. According to MW, “people fish, swim, wash clothes, and collect water there but only around the edges” in fear that if they were to venture too far out in the river that they could be taken by Nyami Nyami.

This legend is not unique to the smaller communities MW’s ministry serves, rather it is accepted by a large majority of the Zambian population. In fact, the legend has become so well-known that it has expanded into tourism. When talking about Nyami Nyami, MW says, “it is one of the first things you hear about when traveling there.”  “As soon as you arrive in Livingston it is on jewelry.” The legend of Nyami Nyami can even be seen on a plaque when travelers/tourists visit the falls.

Analysis:

While I am not at all familiar with the traditions and beliefs of any of the communities in Zambia, after speaking with MW, I am inclined to consider this legend as a reflection of the life that is experienced when living along the Zambezi river, especially in lesser developed areas/communities. Scarcity of resources and unpredictable harsh weather conditions could explain the reason why this legend has become so embedded in Zambian culture. With the river being such a valued resource to the surrounding areas, it might make sense that people would worship a “god” of the river and use it to rationalize unexplainable events/circumstances. I imagine that respect and obedience are desirable qualities in the individuals of the Zambian community as Nyami Nyami seems to serve/reward people when needed as long as they keep their distance and do not go searching for it.

Annotation:

Another version of this legend can be found in the USC folklore archive. See here:

Giles, Matthew, and Matthew Giles. “University of Southern California.” USC Digital Folklore Archives, 30 Apr. 2017, uscfolklorearc.wpenginepowered.com/nyami-nyami/.