Author Archives: Jordan Hanes

Selling Fragrant Farts Folktale

Language: English

There once were two brothers who lived together on a farm in a village. The older brother was lazy and always forced his younger brother to do all the farm work for him. Day after day, he tended to the farm, sowing the seeds and tilling the earth. One day, he saw a small bird with a broken leg on the ground. He carefully nursed it back to health, taking great care of the bird. When its leg was all better, the bird flew off, returning with a single peanut. The younger brother, not sure what to do with it, ate the peanut. After a moment, his stomach began to hurt and he farted, releasing the most fragrant and beautiful smell into their house.

At this time, the older brother returned home with a guest. The guest was amazed and in awe of how wonderful their house smelled, and asked the younger brother why the house smelled so good. The younger brother simply replied, “I farted.” The guest was amazed, asking

if the younger brother would be willing to fart in his house too, even offering money to him to do so. The younger brother agreed, and over time, word of his magnificent smelling farts spread

throughout the village, eventually reaching the richest family in their village. The rich man invited the younger brother to fart his sweet-smelling fart in his house, rewarding him with a small fortune.

The older brother became jealous of his younger brother’s newfound fame and wealth, and asked his brother how he began to fart his good-smelling farts. The younger brother recounted how he helped take care of the bird with the broken leg, and how it returned with the peanut that he ate to have his fragrant farts. The older brother went out to the field, catching a bird and breaking its leg. Then, he nursed it back to health, caring for it until it had recovered. The bird also flew off, returning to the older brother with a peanut. The older brother quickly ate the peanut and ran over to the rich man’s house, yelling that he too can fart wonderful smelling farts just like his younger brother. The rich man let him into his house and the older brother quickly released the pressure in his stomach. The worst smell in the world wafted through the house as the older brother pooped his pants in front of the rich man. Embarrassed, the older brother ran out of the village, never to be seen again.

Context

The informant told me about a story he had heard from his grandmother, who in turn had heard about it from her grandparents. Neither of us could find out the exact origin of folktale, as what scare online sources we could find attributed it to either Taiwan or China. But it still remains a longstanding part of the informant’s family history, evidenced by its generational persistence.

Both the informant and I agree on the story’s humor and absurdity being a core reason why the story has stuck around for so long. It’s very premise earworms itself into your head, and you can’t help but want to pass it around to other people. Despite the silliness of it, it conveys a deep and integral moral of how earnest work and kindness begets good fortune. Most likely this reflects a larger social value that parents seek to pass down to their children, and the humorous nature of the tale ensures that the intended audience remembers it.

Kachi Kachi Yama Folktale

Language: English

Text Transcription

“The basic story is there’s this tanuki racoon that causes trouble for this old couple, and one day the tanuki gets caught by the old man in his fields, and he ties the raccoon up and hangs him upside down in his house.

Then, while the old man is gone one day and the wife is cooking, the raccoon begs the wife to set him free and that he’ll help her (which she does). In the version I read as a kid, he obviously tricks her and (maybe) hits her. I think the most that happens is that the wife lays on the ground injured, but in the original, she’s killed. Also in the original, the raccoon transforms into the wife, cooks the wife, and serves the old man a soup with his wife’s flesh

So in my kids version the old man gets angry because the tanuki hit his wife and fled, but in the original I guess it’s way more violent since she’s killed and fed to him.

And so the old man begs this other animal, the rabbit (who’s a good friend) to get revenge/avenge his wife, and the Wikipedia article just vaguely lists that the rabbit pretended to befriend the tanuki but tortured him like by dropping a bee’s nest on him, “treating” it with “medicine” that actually burned the injury. Then (and this is where the title comes from) while the tanuki is carrying a pile of sticks on his back, setting fire on that pile of sticks but brushing off the sound of the burning by saying they’re nearing “kachi kachi yama” which is why they can hear burning, until it’s too late and it burns him.

In the version I read as a kid, I think the burning incident happens first, and then the rabbit “treats” the burn with the “medicine,” so there’s no other torture that i can recall like the bee’s nest.

And then the last part of the story is that the rabbit and the tanuki have a boat race (I can’t remember the reason). In the original, the rabbit carved his boat out of a tree while the tanuki made a boat out of mud (which would dissolve).

In my version, I think the rabbit built both boats, and I can’t recall if one was wood and the other was mud, but I think the rabbit tricks the tanuki into being like “oh this boat is too heavy,” or maybe instead he calls one sturdier? Either way he hints at one being worse or better and the tanuki takes whichever is better, but then the boat starts to fall apart in the race.

In the original, in the end, the tanuki dies from drowning (and I think in some version the rabbit strikes him to ensure he drowns), but in my version, the rabbit makes him swear to stop his deeds and then pulls him out, and the ending instead is that the tanuki befriends the rabbit and the couple for real this time.”

Context

This is a Japanese folktale the informant heard growing up. As a child, she heard the watered-down version of the story, where the wife is not killed by the tanuki and in the end they all learn to coexist. Later on, she learned that the original story is much darker, ending in not one but two deaths.

It isn’t unsurprising to see a story censored for a younger audience. We’ve seen it in western fairy tales too: Cinderella’s stepsisters get to keep their feet intact in Disney’s take on the story. But I think it’s interesting to note how this watered down completely changes, even reverses, the moral of the story. In the children’s version, the moral is a lesson in forgiveness and learning your lesson. In the original, it’s more akin to “what goes around comes around.” The old man doesn’t forgive the tanuki for its role in his wife’s death, and enacts his vengeance through his friend the rabbit. The different versions of this story are two sides of the same coin, and in trying to curate the story for a younger audience, the original message is seemingly abandoned.

One thing the informant noted is that tanuki’s are generally well-meaning, playful tricksters in the stories that feature. This is the only story they know of where the tanuki plays a villainous role. In censoring the original tale, the tanuki in this story has inadvertently become more similar to its counterparts in other stories.

Bloody Mary Oikotype

Language: English

Text Transcription

“I went to a Catholic elementary school. The building was a mansion turned into a school, and there were always rumors of ghosts and such. In fourth grade, my classmates and I were bored and so we decided to practice divination by going to the bathroom mirror and doing the Bloody Mary ritual. We didn’t know who would show up, but we figured with the ghost rumors, surely someone would appear. No one ever did. We tried again and again throughout the year, and nothing happened. Our teacher was definitely upset [that] we would believe in such things and told us to pay more [attention] in Bible class. I don’t know about the others, but I, for one, didn’t.”

Context

As I talked to the informant, they revealed that the version of the ritual that they did was slightly different from the version older students were using. Rather than try to glimpse a vision of their future husband’s face, they were hoping to summon an evil version of Saint Mary. They explained that the inspiration came from their disinterest in the original ritual and their desire for a more horror-inspired version. Personally, I took note of a possible counter-cultural aspect, considering the desire to summon an evil variant of a saint might not go over well in a Catholic school. It seems that this oikotype of the Bloody Mary ritual carries a bit of a rebellious streak.

“Jiminy Crickets!”

Nationality: American
Age: 60
Occupation: Writer
Language: English

Context

My mother often used the phrase “Jiminy Crickets!” as a response to something that shocked or surprised her. I mean she even does it to this day. “Jiminy Crickets!” is a reference to the character Jiminy Cricket from Disney’s Pinocchio (1940). Here, the name is a euphemism for “Jesus Christ,” another exclamation with more socially risky language given attitudes around using the Lord’s name “in vain.” This makes the phrase a minced oath: a watered-down substitute for another phrase the conveys the same sentiment.

Analysis

Like many minced oaths, this phrase is meant to avoid using words considered taboo by certain communities while still expressing the same meaning. This phrase is a prime example of popular culture influencing folk vernacular. Apparently, John Bartlett in his 1848 book Dictionary of Americanisms makes note of “by Jiminy,” another exclamation that is itself a corruption of the Greek gemini twins. It seems that the name Jiminy has come completely full circle within American vernacular. It started as folk speech before becoming subsumed by a popular character, only to resurrect itself as a minced oath in the present day. From mythology, to everyday speech, to pop culture icon, to minced oath. The cyclical journey of “Jiminy Crickets” tells us a lot about how our culture influences folk language and vice versa.

“Christ on a Cracker!”

Nationality: American
Age: 60
Occupation: Writer
Language: English

Context

Over the summer, I had said this phrase in front of a friend on a long walk back home. Given that my friend had never heard it before, I thought I had come up with it! I couldn’t remember where I had first heard it. Cut to a conversation with my mother about a month later and, lo and behold, I am not as original as I thought. My mother had heard it before, but where, she couldn’t say. We’ve certainly heard it said before, either to or around us. Otherwise, how could we have known it?

“Christ on a cracker” is an expletive phrase, used to express frustration or shock. It also serves as a minced oath, a watered-down form of more tabooistic wording, in this case a form of “Christ” or “Jesus Christ.”

Analysis

Unlike other minced oaths, which use euphemism to mask taboo words, this one doesn’t fully embrace euphemism to hide the societal taboo, in this case taking the Abrahamic God’s name in vain. “Christ” leads the phrase front and center, perhaps even “Jesus Christ” if you feel so compelled. Rather, it relies on humorous alliteration to compensate for the taboo it’s trying to avoid. The use of “cracker” brings to mind communion bread, so there’s another possible religious connection for the exact wording.

There’s also an element of absurdism in this phrase. It immediately puts an image of the Messiah on a piece of cooked grain in your mind. Is this another tactic the phrase employs to distract from the taboo language it uses, or is it meant to further violate social conventions?