Category Archives: Stereotypes/Blason Populaire

“America versus Yogurt” Joke

Nationality: American
Age: 19
Occupation: Student
Residence: Philadelphia, PA
Performance Date: April 19, 2019
Primary Language: English

Context: The informant is a 19-year-old student from Philadelphia, Pennsylvania, and he is currently an Art History major at USC. I asked him if his family is one that passes around a lot of jokes, to which he immediately replied, “Oh yeah. My family is really into humor and comedy.” I asked him if he could tell me a joke that a family member tells often. He said, “Here’s one that my dad says like all the time, especially to foreigners, and especially when we’re in another country.”

Piece: Q: “What’s the difference between America and a cup of yogurt?”

A: “If you leave the yogurt alone for long enough, it’ll eventually develop a culture.”

Analysis: This joke is a variation of the common “What’s the difference between…” joke format. A pun on the word “culture” is used to deliver the punchline as the word refers to both bacteria cultures and human culture. This piece is playing off of the common stereotype, or blason populaire, that Americans have no culture. This is a viewpoint that a large number of foreigners, and few Americans themselves, hold against the country, as many think that Americans are lazy, entitled, greedy, and gluttonous. We certainly do live in a society that glorifies excess; however, many would argue that the culture of America is one of the richest in the world since the country is a melting pot of many different cultures, ethnicities, nationalities, races, and religions. This stereotype may have also stemmed, in part, from the fact that the country is relatively new compared to many of the world’s other nations and quite separated from a large part of the Earth.

Pushing Mongo: A Skateboarding Stereotype

Nationality: American
Age: 19
Occupation: Student
Residence: Aptos
Performance Date: 3/20/19
Primary Language: English

Context:  I visited the informant’s dorm room at USC at about three o’clock, having already asked him if he was willing to participate in the collection project. He was willing, so we sat down to chat in his bedroom, alone. We began chatting, and I recorded three pieces from him. For the final piece, I knew I wanted to talk about skateboarding, a passion both of us enjoy. I remembered that, at the beginning of the semester, I had accused the informant of “pushing mongo,” which has a certain stigma in the skateboarding community. I asked him if he could explain the concept to me, as well as the attitudes surrounding the practice. Somewhat reluctantly, as if it were a shameful secret, the informant began explaining, and I began recording.

Transcription:

JB: Mongo is just when, like while you skate, you push with your front foot instead of your back foot.

WD: And you push mongo, right?

JB: Yeah, but there’s a whole fuckin stigma around it.

WD: What do you mean?

JB: Well, its because… uh…  well I guess it just looks really goofy, and you have to, pretty much, move your feet around literally every time you want to push or pump or do something… So, I guess it’s just sort of impractical, but if you learn how to skate that way, you can’t really do it any other way. So you’re just stuck with it.

WD: But people will call you out for it, right?

JB: Yeah, I mean, you did when we first started skateboarding together. People will call you out for it because, like, no really good skateboarders push mongo.

WD: Yeah, even when, like, pro skaters push mongo while riding switch stance, they’ll still get roasted on Instagram for it. That never really made sense to me, since it’s so difficult to skate switch.

JB: Yeah, I guess it’s just the rules among skaters. Like, you shouldn’t push mongo, but I can’t help it, since it’s how I learned to skate.

Informant: The informant is an 18 year old, German-American student at the University of Southern California. He was born in Aptos, California, a small beach town located to the west of Santa Cruz. The informant attended public school in Aptos and has been skateboarding for six years. He is one of the few skateboarders I know that “pushes mongo,” and he has been doing it since he learned how to skateboard. The informant has mixed emotions about the practice, since, on the one hand, it’s comfortable for him, but on the other, he’s looked down upon by most skateboarders.

Analysis: Skateboarding can be extremely exclusive. Skateboarding has a rich diversity of styles and techniques, but some are valued more than others. But, the first thing a skateboarder will notice about another skater is how they push. Pushing is an immediate indication of a skateboarder’s skill, as it relies solely on the skateboarder’s comfortability on the board. Posture and foot position are clear indicators of the way an individual learned how to skateboard, and their proficiency in the activity. Pushing “mongo” is distinct from any other pushing style, since it is immediately recognizable based on the back foot’s placement. Skateboarders have a heavy emphasis on the “style” of skateboarding, or how effortless the maneuvers look when performed. Since pushing “mongo” is inherently more difficult, as well as takes longer to set up for than pushing regularly, those who push with their front foot rather than their back foot are typically ostracized by other skateboarders. Even among professional skateboarders, pushing “mongo” is a heated topic of discussion. While some professionals are able to push with their back foot, regardless of which foot is oriented in the front, others are forced to keep the same foot planted on the board while pushing “switch stance” (or facing the opposite way on the board than what feels comfortable). Those professional skateboarders who cannot push regularly while riding “switch stance” are typically made fun of, in particular by other professionals. While, the phrase “pushing mongo” can be grounds for exclusion among some skaters, it can also be a source of humor among professionals, simply because the practice looks slightly strange. For more information about “pushing mongo,” watch this YouTube video: https://www.youtube.com/watch?v=4gfcepLX-qw

Turkish Tree Branch Proverb

Nationality: Turkish
Age: 23
Occupation: Customer Support
Residence: Boise, ID
Performance Date: March 16th, 2019
Primary Language: Turkish
Language: English

Informant:

D, a 23-year-old, Turkish male who grew up in Turkey until he turned 8 before moving to the United States. He now lives in Boise, Idaho, but spent a lot of time with his mother, who only spoke Turkish until D was 16.

Background info:

D’s first language was Turkish. He and his mother would converse this way, despite him being fluent in English. His mother would tell him stories and folklore from Turkey, as she was very proud of her heritage. This is one of the Turkish proverbs in their household.

Context:

This is a Turkish phrase that D’s parents would say around the house when he was younger. He would also repeat this to his younger siblings when they would act up to try to show them that they are misbehaving. The following is the context for which it was said.

Me: “Are there any other phrases or sayings that your parents would say to you? Or Turkish phrases you would hear them say to themselves?”

D: “Um… Well, my brother, sister, and I were always misbehaving. When we would act out, my mother would not punish us with the traditional spanking… Instead, she would try to show us what we were doing wrong and ask us whether or not we would want to be doing this when we were old and gray. One of the phrases in Turkish that she would use was ‘Ağaç yaş iken eğilir’, which means that people should learn the best way to behave as soon as possible because older people tend to be stuck in their ways.

Main piece:

Turkish: “Ağaç yaş iken eğilir”

English Translation: “The tree branch should be bent when it is young”

Thoughts:

I asked him if he could relate this phrase to any other Turkish phrases, as this is a fairly common saying. He could not think of any. Though not exactly this phrase, there are variants in all cultures. For example, in English, we say “you can’t teach an old dog new tricks,” which essentially has the same meaning. Things should be taught young, otherwise people will struggle to learn it. This is a common theme in a lot of proverbs and folk stories. This phrase can be applied in American culture, but it is also important to D’s family dynamic. The Turkish culture stresses teaching manners and polite etiquette early in life, and despite growing up in the United States, it’s interesting that the values carried over from his mother. Manners are something that was lacking in the American culture I saw growing up. Families focused more on punishing bad behavior to prevent it rather than show the children what is right.

 

 

Softball Apparel Signs and Sexuality

Nationality: American
Age: 21
Occupation: Student
Residence: Boston, MA
Performance Date: February 28, 2019
Primary Language: English

Informant: “In high school playing softball there was this secret code to show if you were lesbian. I know how ridiculous that is now, but if you wore ribbons in your hair, it meant you weren’t. Every girl on the team would put ribbons in their hair because they didn’t want people thinking they were lesbian.”

Context: This collection of folklore was done while the informant was home from Boston. We spoke with the intent to collect this piece of folklore when prompted with what are the sorts of folklore found in softball. The informant played softball for 4 years in high school, but does not play in college currently.

Informant Analysis Transcript:

Collector: “Where did you first learn this, or from who?”

Informant: “I think I first heard about the whole ‘lesbians play softball’ in middle school. My mom would always tell me that. The whole ribbons thing I only heard in high school. I think people on the softball team told me and I just assumed that I might as well join in.”

Collector: “Why do you think this folklore is used in high school softball, or like, your analysis of it?

Informant: “Uhm, I don’t know. I guess in high school you care a lot about what other people think of you, especially if you are female. The idea of someone thinking you are lesbian when you are not if you play softball was just a fear that many girls had. The whole ribbon thing kind of gives a little piece of mind, like, ‘ok! I’m ready to play now, put me in coach’ *laughs*

Collector Analysis: I believe that there is a fear in high school in girls of being perceived wrongly by their classmates. The use of ribbons is integral to the analysis of this folk sign. Ribbons seem closely tied with femininity in American culture, where as most people assume lesbian culture to be more masculine. This is a generalization of course, but the stereotype that cisgendered girls would are more likely to wear ribbons in their hair as apposed to their gay counterparts allows for people to assume the sexual orientation of another without having to ask. Especially at a time in life where many people are still figuring out their sexual identity, the whole topic of gender is painted with strict contrast.

Children Hand Sign Language about Sexuality

Nationality: American
Age: 21
Occupation: Student
Residence: Chicago, IL
Performance Date: April 21, 2019
Primary Language: English

Collector’s Note: This child’s hand sign song has a particular hand motion that comes at the end of the first two sentences. It is followed by two more gestures within the second sentence after the word “this”. It is best to first read the song straight through and later refer to each sentence’s number and timing of hand motion while viewing the corresponding pictures in order.

“Good girls sit like this. (1)

Catholic girls sit like this. (2)

Girls who sit like this, (3)

get this, (4)

like this. (5) *snap* ”

Screen Shot 2019-04-24 at 3.13.11 PM

Context: This piece was collected at the childhood home of a friend of the collector from both elementary and middle school after speaking about their friendship as children.

Informant Analysis: While in elementary school around the age of 10, she remembers that girls would sing this song with the corresponding hand gestures to each other during recess. She said that it is “weird” to look back on that hand game since it seems to represent the sexual activity of women through stereotypes and body position. She recited the meaning as, “if you are a good girl, you keep your legs closed. If you are a Catholic girl, you really keep your legs closed by crossing them. If you are a bad girl, you sit with your legs apart, which for some reason means you will get d**k quicker? I mean, that is essentially what it says, but it says it politely.”

At the young age of when they preformed the hand game, she said that it was not necessarily considered to be sexual in nature, but more of a fun sign language you could teach other girls. She recalls that she never had seen a boy make the hand gesture and song while in elementary school, as it seemed to be like a secret code/handshake between girls. The informant was uncertain as to who taught her the game, but guessed that it was a friend. She also could not remember if this hand game was ever shared with adults, but believed it was probably not. Even though at the time they did not view the hand game as sexual, they did understand that if adults saw it, they would be punished, and they  “did not want to get in trouble.”

Collector Analysis: Being a participant in this folk gesture/song/game, there were a few key aspects that I had not noticed until interviewing the informant. It is easy to assume that this hand game is a way to teach young girls to suppress their sexuality with, what could be considered, the goal of having fewer teen pregnancies. This would imply that adults with knowledge of the effects of teen pregnancy would have to be the root of this piece. Another viewpoint is that the hand game is a way young girls teach each other about the image one presents to the world and it’s importance in not becoming promiscuous (perhaps an antecedent form of slut-shaming). However, I do not believe these interpretations to be the most nuanced if we take into account that the actual piece never mentions girls sitting with their legs open as being “bad” as the informant said.

We can also note that the hand game was played only between young girls. The explicit nature of the content may have something to do with why this piece is gender segregated. It could be that there may be a level of shame that perhaps young boys do not encounter as harshly with regard to their own sexual activity. However, there must be more to the gender segregated sharing of this piece since the young girls did not fully understand the meaning of the hand game at the time. Therefore, I argue that the gender segregated sharing could not only be the sexual shame that often occurs for women as they hit puberty. What the informant referred to as a secret code or handshake seems more probable a source to create the gender segregation. The hand game gives young girls, upon the sudden awareness of gender in elementary school, a way to form a group or friendship around gender commonality. Thus, the performance of the hand game would be an expression of being in the group by having intimate knowledge of their particular gestures.

Lastly, the game itself explicitly refers to girls while never mentioning the male gender except through a crude phallic symbol. To this extent, it is very much a childish thought to represent men only as their sexual organ while also only referring to it as “this” (perhaps taboo word). The game’s proliferation among girls occur by virtue of the excitement in referring to a taboo subject or word among children.