Author Archives: Maya Schiedel

The Kappa Legend

Age: 21

Text: The Kappa: a Japanese legend

Context: “I’m not Japanese, but many of my classmates in my elementary school were from Japan and China, so I heard a lot about the Kappa creature. In eighth grade, my school did a trip to Japan, and all my friends who lived there warned me of Kappas. Any time we walked by a river, my classmates would tell me that there was a Kappa in there, waiting to drown us. I remember some of the rivers even had signs that would show children getting attacked by Kappas. I never saw a Kappa, but they described them as scaly, green reptiles that were almost like a cross between turtles, humans, and dragons. My friends always told me that if we encountered one, it would attack me, and not them, because they know how to treat a Kappa as a Japanese, but because I was not Japanese, it would come for me first.”

Analysis: The story of the Kappa is an example of a legend rooted in Japanese culture. Although the interviewee is not Japanese, he still participates in folklore. This shows how folklore can be inclusive, as he is able to learn about and understand this legend. However, it also shows how folklore is exclusive, as even though he can learn the folklore, he is never truly part of it. His classmates told him that the Kappa would attack him only, because he did not know how to properly respect it, as he is not Japanese. This relates to ethnonationalism, and how folklore can be tied to ethnonational identity. This also shows the difference between emic vs etic perspectives. His classmates represent an emic perspective, as the Kappa is part of their internal worldview. For the interviewee, though, it is an external observation. He becomes a partial participant in the folklore through performance.

This story also shows how folklore becomes institutionalized in everyday life. The fact that it is common for there to be signs warning people of Kappas in the water, shows that the creatures are not just legendary, but also pedagogical. The creature acts as a warning to prevent children from going in the water, making the legend a cautionary tale. Although the creature itself will not drown you, a young child swimming in the water when they are unable to, can cause drowning, and the Kappa is a way to prevent this.

Lastly, this also shows how folklore can be a part of memory and rites of passage. This school trip is defined and remembered by the Kappa, which shows how folklore can create cultural learning. Even though he never had a personal encounter with a Kappa, the creature became part of how he understood not only Japan, but also his status as an outsider within Japanese culture. The personal connection into lived experiences gives the legend power.

Legend of Chupacabra

Age: 20

Text: The Legend of Chupacabra

Context: “My parents told my sister and I about many different Spanish creatures and figures, one of them being the chupacabra. The chupacabra is a vampire-like animal that sucks on the blood of other animals. I grew up on a farm, so we had pigs and cows that we took care of. My sister and I grew up with the fear of the chupacabra attacking our animals, so we had to be extra cautious at the farm. My parents made us have a bucket of water beside the animals, because allegedly, chupacabras are scared of water, and pouring water on them would “drown” them. One time, one of our cows got mange, and my sister and I were so worried that a chupacabra attacked him. It took us a while to get over our fear because we genuinely believed that they were coming to suck the blood of our animals. We realized later on that our parents told us this story for two reasons. The first is, even though I’m Mexican, I did not grow up speaking Spanish well, and my parents were worried I would not have a strong connection to my ethnicity. They told my sister and I this story as a way to understand our culture more. The second was more for teaching purposes, as they wanted us to learn how to take care of our animals properly and be extra cautious in order to prevent them from getting diseases.”

Analysis: This story about the chupacabra is a classic legend. The chupacabra is a folkloric, legendary figure based on Spanish culture. This creature exists in the real world, but the truth value behind it is unknown.

The actions described in the story is an example of ostension, as the belief has led to real actions. The interviewee placed water buckets next to the animals because they believed it would protect them in case they had to come in contact with a chupacabra. Even though this protection mechanism has no scientific evidence or reasoning, it gives the family a sense of control. When one of the cows got mange, the chupacabra was blamed, which shows how folklore can become a cultural model that explains misfortune and negative consequences. Folklore can work as a way to try to explain the unexplainable. Although the legend may not seem believable, the belief is contextual. Since the interviewee grew up on a farm where hsi animals encountered unknown illnesses and death, the legend was a way to explain this. 

The story is also an example of polygenesis, as there are similar stories of blood-drinking animals in many different cultures. For example, the most notable one I could think of is vampires in European culture. It is also often compared to Sasquatches, which are another common predatory figure. These creatures are a reflection of shared fears among different cultures. For example, the sickness and death of animals and humans due to environmental experiences. Without scientific knowledge of why this happened, people turn to folklore to explain it. Many cultures experienced this fear, which is why they came up with legendary creatures, and as a result, the creation of allomotifs. These narrative figures fulfill the same role within their cultures, but are slightly different based on the region.

As the interviewee mentioned, the story also reflects the role of folklore in intergenerational education. By telling their children stories about chupacabras, the interviewee’s parents are not only passing down a story, but also teaching them how to care for their animals. The legend is able to shape the behavior, as a memorable narrative can be more effective than instruction.

Korean proverb on eating

Nationality: Korean
Age: 85
Occupation: Retired
Residence: Canada

Text: 금강산도 식후경 (“Even the view of Mt. Kumgang should be seen after eating”)

Context: This is a common Korean proverb that translates to “even the view of Mt. Kumgang should be seen after eating.” Mt. Kumgang is a beautiful mountain in Korea; the proverb means that even though the view of the mountain is so beautiful, a meal is what should come first. The participant uses this Korean proverb, especially to his family, to express the importance of eating. Before reaching any destination or doing an activity, the participant makes sure that a meal is enjoyed first. He originally heard this proverb from his father, who started using it after his family escaped North Korea during the Korean War. Despite having very little money when moving to South Korea, his father made sure that they always had a meal, even if that just meant a bowl of rice. Because of this history, the participant uses the proverb often, and believes it is very important to him as a person. 

Analysis: This saying is not only a simple proverb to emphasize the importance of eating, but it reflects Korean cultures and values. In Korean culture, they believe that basic needs come before pleasure, and food is a necessity that must be appreciated before another form of beauty can be. Meals signify family and love in Korea, which is why they are so valued. The importance of the proverb to the participant, specifically, also shows how personal experiences can heavily guide values and beliefs. The participant deeply resonates with this proverb, because he understands how important meals are, from having to survive off of basic necessities only.

This also reminds me of proverbs in other cultures. For example, there is a saying from Napoleon that “an army marches on its stomach.” This is another proverb that expresses the importance of food when it comes to activities. Therefore, there are oicotypes of this proverb present, and they each have a specific connection to that meaning. For example, even though the Korean proverb can be a universal proverb, it is only understood by those who have an awareness of Korean culture, as they must know what Mount Kumgang is. The Napoleon saying was also very relevant to the culture at the time, as Napoleon was an army leader. This shows how oicotypes get created and adapted based on variations in culture. However, the shared experience of hunger and the basic necessity of food is why this proverb disseminates throughout regions.

Everything happens for a reason

Age: 80

Text: Everything happens for a reason, not for the best.

Context: The participant is Buddhist and adapted this folk speech from the saying, “everything happens for a reason.” In Buddhism, they believe that karma determines events, not fate. The participant’s daughter is Christian and often uses the saying, “everything happens for a reason” to justify any negative events or struggles that she endures. She came up with this saying in response to her daughter, as she believes that everything has a cause, but that does not mean it is necessarily good. Instead, it means that events all happen due to past actions.

Analysis: As someone who knows little about Buddhism, this perspective on the saying, “everything happens for a reason” is very enlightening and interesting. Karma, to me, was always the idea of “what goes around comes around” but I never thought about it in the sense of past lives. Buddhists believe that consequences depend on actions in your past life, meaning you are responsible for anything that happens to you. I have always believed in the Westernized approach to this, which is that everything truly does happen for a reason. However, the Buddhist approach is much more mindful, and it teaches people that instead of ignoring hardships because they have been determined by a God, they should reflect on their past actions, and think about how they will contribute to the future.

Buddhism, itself, is an institutional religion, but the adaptation of this saying is an example of vernacular religion. It is not traditional in Buddhism, but it is a belief that the participant adopted and created, based on the belief of karma. She became an active bearer of this proverb by adapting it from her culture, and spreading it to others. She says that many people in her family have started using this proverb themselves, and believe it to be true because of how strongly she resonates with it.

Do unto others as you would have them do unto you

Age: 55

Text: “Do unto others as you would have them do unto you”

Context: “Do unto others as you would have them do unto you” is a common statement rooted in Christianity. The participant grew up with Buddhist parents, but she was baptized and went to church, as her parents wanted her to be a part of the religion that the majority of Canada believes in. She was taught this phrase in Sunday School, and understood it to be the Golden Rule. She told me, “I learned from a young age that it is important to treat others with kindness, the same way that you would like to be treated yourself. I took this saying very seriously, as I saw my other family members treating everyone, friends, family, or even strangers, with kindness. This is something that I taught to my children early on, as I believe that it is necessary to be empathetic and moral towards everyone. It is no longer a religious belief to me, but instead a moral saying that I use every day.”

Analysis: The Golden Rule is a saying that I grew up using, but one that I never associated with a religion. To me, it was more of a moral code that I followed. The Golden Rule is very universal, and it has the feature of folklore related to multiplicity and variation. The general, vernacular saying that is most commonly expressed is even a different variation from the original, it is known as, “treat others as you would like to be treated.” For example, in Confucianism, they say “Do not do to others what you do not want them to do to you” and in Judaism, they say “What is hateful to you, do not do to others.” This shows that this idea of moral reciprocity and responsibility is a fundamental human value and it is not specific to one region. However, it is oicotypified because it is expressed differently in different cultures. In Christianity, it is institutionalized as it is taught formally, however, the way that people use it in everyday life is vernacular.