Author Archives: Sara Hua

Three Monks, No Water

Nationality: Chinese
Age: 26
Occupation: Student
Residence: Shanghai, China
Performance Date: 4/16/2013
Primary Language: Chinese

My informant told me that his mother used to tell him this story when he was younger, around the age of 6. The proverb goes “One monk will get two buckets of water, two monks will share a load of water, three monks will have no water.” The original proverb is here: “一个和尚挑水喝，两个和尚抬水喝，三个和尚没水喝。” (Yi ge he shang tiao shui he, liang ge he shang tai shui he, sang ge he shang mei shui he.)

Informant: “One monk lived on a mountain, and every day he went down the mountain with a stick with two buckets to haul water. However one day, another monk came to visit. The first monk made him help carry the stick, but the stick could only hold one bucket now. When the third monk came along, they all fought over who should go get the water. In the process, they knocked over a candle, and there was a fire in the temple. Finally, with a combined effort, they manage to put out the fire. Through this realization, they joined hands in fetching the water and the temple never lacked it again.”

Me: “What does the proverb mean to you?”

Informant: “Umm… hmmm…. I guess it means that you should always try to work together no matter what. But it’s weird… it suggests that people can’t work together. So I guess you need to stop being selfish and take responsibility?”

Analysis: The proverb suggests that with many people, no one wants to take the major responsibility. It can be related to the American proverb: “Too many cooks in the kitchen.” With too many people, it’s hard to divide responsibility because no one would feel right with someone resting. Like the story, with only two buckets it is impossible for all three monks to fetch water at the same time, but none of them were okay with one person resting. However with the story, it also shows that “many hands make light work”, or that unity can be harmonious and advantageous. In fact, after research, I discovered this story is often used as an anecdote or reference in books about people management.

This story was made into an animation in 1980 that contains no dialogue. Near the end of the animation, you see that the fat monk stays at the bottom to fill the buckets. The short monk then pulls the buckets upwards with a rope that has a hook attached to the end, and passes it to the tall monk. The tall monk then dumps it into the giant urn. This suggests dividing responsibilities up based on a person’s strength. The fat monk is not fast at running up a hill, so therefore it makes more sense that he stays at the bottom.

Annotation: Three Monks No Water. Perf. N/A. YouTube. YouTube, 21 Jan. 2012. Web. 02 May 2013. <http://www.youtube.com/watch?v=rolBiHfWokY>.

Three Monks, No Water animated short

 

Greek Evil Eye (Object)

Nationality: Canadian
Age: 19
Occupation: Student
Residence: Los Angeles, California
Performance Date: 4/20/13
Primary Language: English

The informant showed me a piece of jewelry that she recently obtained from an expedition to Greece. It is strung on a very simple rope necklace. The pendant is what is called an “evil eye”. It is a vivid sapphire blue and in the shape of a circle. There is a smaller white circle within the blue stone. Finally, there’s a black dot. It looks like a bullseye target. The stone appears to be made out of some sort of glass, and the blue and white circles within it appear to be paint or a glaze. My informant told me that when she bought it, there were various sizes available – pendants, earrings, rings, and even large versions that you could hang on your door or as room decor.

My informant says that she picked up the item when she was on a cruise in the Mediterranean. She got it at the port in Mykonos at a street vendor, however she recalls seeing the exact same “evil eye” jewelry in Turkey. The store vendor in Turkey claimed it was a Turkish artifact, which may have to do with “Romantic Nationalism”.

My informant tells me that the store vendor says it’s to ward off bad luck.

Analysis: According to Dundes, the evil eye was thought to be the eye of envy – where a person giving someone else a look of envy could put a curse on that person. In Greek superstition, it is said that if someone felt like they were nauseous and had a sense of foreboding, like something bad was going to happen, it had to do with the evil eye curse. In the majority of the research, the curse was thought to be unintentional, and the result of an envious stare. A common practice is Greece and Turkey is to pin an evil eye pendant onto a newborn or a baby in order to protect them from harm. This artifact is actually found in many cities across the Mediterranean, making it hard to pinpoint a specific origin, however the general consensus among researchers is that it started in Greece.

Dundes concludes that the evil eye has to do with fish’s eyes, because they are always moisturized. The evil stare and effects of the evil eye curse come with withering, dehydration, etc, and the blue of the glass symbolizes water and moisture. Therefore it is a way to counteract the evil eye. Another theory that has received research is the theory that you “fight fire with fire”, so you wear an evil eye to neutralize the effects of the evil eye.

Annotation: Dundes, Alan. The Evil Eye: A Casebook. Madison, WI: University of Wisconsin, 1992. Print.

http://iscte.pt/~fgvs/Dundes%20Wet.pdf

Kuchisake Onna

Nationality: USA
Age: 21
Occupation: Student
Residence: USC
Performance Date: 3/04/12
Primary Language: English
Language: Japanese

Informant: In Japan, there’s this… I have to think about this. There’s a women who got her face slitted. Kuchisake Onna, that’s her name! It’s a Japanese urban legend. Apparently she was mutilated by her jealous husband and she returned as a vengeful spirit. She caused a lot of panic, like teachers would even take students home and police would patrol the area.

Informant: Children walking home at night would encounter a women with a mask, you know like those sick masks people wear to prevent germs… anyways she would ask the child “am I pretty” and if the child said no, she would cut the child in half. And if the child said “yes” she would rip off her mask and her face was slitted or scarred from ear to ear. “how about now?” and if the child said “no” she would cut the child in half and if the child said “yes” she would cut the child’s face like hers.

Me: Could you run?

Informant: There is no way to escape because if you tried to run she would just reappear in front of you. But you could confuse her by asking her “am I pretty?” and she would be confused. Or you could say, “You are average” when she asked you and she would also be confused. Then you could run.

Me: When did you hear about this?

Informant: When I was in Japan! People would just warn people against her.

Me: Are you scared of her?

Informant: Not really… but I think if I walked alone at night I’d be scared.

Analysis: It is interesting how while the general consensus is that this story is merely another ghost tale, the stir that the caused in Japan was huge. Especially in 1979, there were reports of extra police around schools at night, and children being sent home because the streets were thought to be unsafe with this story around.

This is relatable to the story of the boogieman in Western culture, in the way that both entities seem to target children. However while the boogieman targets naughty children, research did not show whether Kuchisake-onna had a preference for how well-behaved her victims were. Perhaps the most terrifying part of the story is that the woman looks like a normal person, for many people in Japan wear sick masks.

Annotation: This story was a made into a Japanese horror film in 1996. Kuchisake-onna (Video,1996)

Xue Shan Chun Xiao (musical performance)

Nationality: Chinese
Age: 53
Occupation: Manager
Residence: Beijing, China
Performance Date: 2/15/13
Primary Language: Chinese
Language: Chinese

Analysis/Observation: The song is played on a traditional Chinese instrument called a “zither”. It is a Chinese folk instrument that is plucked as a harp. Like most Chinese instruments, it is either played in D or G major, and usually consists of five notes: Do, Re, Mi, So, La. There are 21 strings, and the sounds get lower as strings get thicker. The green strings symbolize the note “So”. It is made of wood, and usually has traditional art carvings along the side of the instrument, and is hollow inside.

The song is called “Xue Shan Chun Xiao”. Translated roughly, it means “Spring on the Mountain.”

The song started out very slow and sweet. The informant performed it with slow, exaggerated motions in her arms. She seemed very peaceful. In the middle, the song suddenly picked up pace and there was a very intense section where her fingers are moving very fast. She has an intense expression on her face, although it also looks like she’s concentrating very hard on plucking the right notes. The song ends with a “bang” like effect.

Informant (translated) : “The song is a minority dance song that is supposed to mimic the flow of water when it is spring. When the snow melts from a mountain, it starts slow, then suddenly goes faster and faster as more ice melts.”

Me: “When is this song normally performed?”

Informant: “It’s a more modern song that comes from the Dai minority. However it’s not a dance song. In traditional fol music, you have dance songs, and then you have solo songs. It’s actually used a lot in music exams because of the technique you need.”

Analysis: The Dai people reside in the province of Yunnan, where there is a mountain called the Jade Dragon Snow mountain. The mountain is approximately half the height of Mount Everest. The piece of music is most likely referring to this mountain and the flow of water into the river come spring. The Dai minority is commonly known for their festive dances that they do at the spring festival, so the song is not commonly played during the festival as it is not a dance piece. It is more often played during concerts or as a prelude to a show.

Annotation: Due to the large file of the original recording, it could not be uploaded. A link to the same piece (played by someone other than the informant) has been attached.

Xue Shan Chun Xiao

A variation of the GuZheng appeared the popular film “Gong Fu” or “Kung Fu Hustle”, which opened in 2004.

Recently, using Chinese traditional folk instruments to play pop music has become a trend. A girl playing Adele’s Rolling in the Deep on the zither went viral in Chinese forums.

Burning money at Chinese funerals

Nationality: Canadian
Age: 19
Occupation: Student
Residence: Los Angeles, California
Performance Date: 4/16/2013
Primary Language: English
Language: Chinese

Informant: “When someone passes away you burn money so that they can spend it in the afterlife. My grandma recently passed, so my mom burned money on specific days. It happens three times I think, it’s very structured. That way, they can use it in the afterlife.”

Me: “Is it real money?”

Informant: “I don’t think so… I’m pretty sure it’s paper with money numbers written on it. It looks like old money. But basically they believe that the spirits can still walk the earth and influence people and have an impact on us, so you want them to be happy. It’s a respect thing. That way you can ask them for favors later. I know they also burn mini fake wooden TVs.”

Analysis: Upon hearing the story from my informant, the first thing that came to mind was the ancient Greek tradition of putting a coin underneath the tongue of a person so they could be ferried over the River in their journey to the underworld.

This fake money is actually called “Joss Paper”, and resembles money used in ancient times by the Emperor. It is usually made of bamboo paper or rice paper. Some of it is wrapped up like gold bars, and it is commonly burned with incense. In more modern folklore, it is believed that this money will go into a bank account that the deceased can access in heaven.

Often, the money must be folded before it is burnt. This is in order to distinguish it from regular money, for burning regular money is considered unlucky in most countries in Asia. The origin of this practice comes from regional folklore in China, and may have evolved from leaving food and incense at the Buddhist altars. However, Buddhism typically discourages burning money as they believe to deceased travels to the “Pure Land”, where there is no need for material things.