Category Archives: Protection

Don’t open an umbrella indoors

Text: 

“Growing up, my mom always told us not to open umbrellas indoors because it gives you bad luck. She wasn’t that serious about it, though, it’s just something that she said. Like if it’s raining really hard she will open it inside so she doesn’t have to get wet.”

Context:

My informant is from LA, but her mom is from Michigan and learned this superstition from her own mother. My informant says that even though she and her mom don’t follow this superstition strictly, she does think about it every time she opens an umbrella. 

Interpretation:

This superstition, like many others, proves the common human fear of giving yourself bad luck. It also shows how superstitions can be passed down through generations, as my informant learned this one from her mother, she learned it from her own mother. This especially works if a superstition is taught at a young age, as young children are taught to obey what their parents teach them without questioning why. In addition, this is an example of how superstitions can be followed loosely. This family talks about this superstition and teaches it to each other, but only follows it when it is convenient for them. 

Stepping on a crack will break your mom’s back

Text: 

“I think it was at my kindgarten, where all the kids would say ‘stepping on a crack will break your mom’s back.’ Back then, the teachers would make us walk together as a class in line everywhere we went, so you could see everyone in front of you stepping over cracks in the sidewalk to save their moms, I guess. It was a big deal, too. Other kids would call you out if they saw you step on one, and I think some people even cried over it.”

Context:

My informant is from Austin and first learned this superstition in Kindergarten. She remembers following the superstition for approximately two years before stopping. She guesses that she either forgot about it or decided it was false. 

Interpretation:

This superstition is an example of how folklore can be spread at schools, particularly elementary schools or preschools. It reminds me of the cheese touch or cooties, as each of these are pieces of folklore that are turned into games by young children. This superstition specifically involves other people and reveals a deeper common anxiety about hurting loved ones. It also is an example of how rhyming can be used to define a specific superstition and help people remember it. 

“The Possum and the Wolf” -Choctaw Tale

  1. Text

The following tale, titled The Possum and the Wolf, was told to me by my grandmother, a member of the Choctaw Nation of Oklahoma. This was the first time I ever got to sit down with her and speak about the traditions of our ancestry. It is a traditional animal tale that reflects the trickster motif, which is common in Indigenous oral traditions.

The story follows two characters, named Possum and Wolf. In some versions, they are referred to as “the” possum and “the” wolf, whereas in my Grandma’s version, the breed of animal is also their name. In the story, Possum and Wolf are traveling together through the woods. Wolf is hungry and aggressive, while Possum is portrayed as clever and cautious. Eventually,  the two come across a persimmon tree, where Wolf is unable to reach the ripe fruit hanging from its upper branches. Possum, being clever, easily climbs the tree and begins eating. When Wolf asks for some, Possum deliberately throws down only the rotten fruit.

Frustrated, Wolf becomes increasingly upset, hostile, even. Wolf starts to yell. In response, Possum pretends to fall from the tree and plays dead on the ground. Believing Possum has died, Wolf approaches to eat him, but Possum suddenly jumps up and escapes with immense laughter, leaving Wolf startled and empty-handed. Wolf is left with nothing but the rotten persimmon. The story ends with Possum outsmarting his physically larger and stronger companion by relying on quick thinking and deception.

(TEXT) I am attaching a detailed quoted description of my grandmother’s telling:

“One time, long ago, Possum and Wolf were walking together in the woods. Wolf was hungry and mean, always looking for something to eat, and he’d never share. Possum, though, was clever. He knew how to stay out of trouble. So when Wolf said, ‘Let’s hunt together,’ Possum said sure.

They came to a persimmon tree full of ripe fruit, but the best ones were up high. Wolf jumped and snapped, but couldn’t get any. Possum had a trick in mind. He climbed right up and started eating. Wolf begged him to throw some down. Possum said, ‘Alright!’ and started tossing down the rotten ones. Wolf got mad, and started howling. Possum was quite amused. So Possum pretended to fall dead—rolled right off the branch and hit the ground like a rock.

Wolf thought Possum was dead and sniffed around to see if he could eat him. But right as he got close—BOOM—Possum jumped up and ran off laughing! Left Wolf with nothing but a rotten persimmon in his mouth.”

2. Context

This story was collected through an oral interview with my grandmother, Judy, who is an enrolled member of the Choctaw Nation of Oklahoma. Her family lived on the reservation, and she learned the story as a child from relatives who told it in everyday settings. She shared it with me many times while I was growing up, often during casual moments at home. The tale was always presented as a lighthearted story, but it carried implicit moral messages that were never explained outright—only understood through repetition and tone.

JW (my grandmother) considered this story to be part of a larger body of Choctaw oral tradition, though she told it in English. She believes that these “stories” carry meaning beyond their entertainment value—they were vessels for memory, culture, and survival. She saw the story as a way to pass along lessons about how to navigate life with awareness and strategy, especially in a world that doesn’t always reward strength or straightforwardness. Rather than explain the story’s moral directly, she allowed the tale to speak for itself. The tale is a coded message, encouraging one to think critically, remain adaptable, and value intellect over impulsiveness. Its repetition reinforces its relevance, embedding in one (me) a culturally grounded framework for resilience.

3. Interpretation

This narrative qualifies as a folk tale rooted in oral tradition. It is part of an intergenerational chain of storytelling within the Native American community to which I belong. Additionally, it connects to themes discussed in class, particularly the trickster tale—a subgenre of folk narrative in which cleverness triumphs over physical power.

The deeper significance of the tale lies in its moral structure and cultural values. Possum, the underdog figure, uses intelligence and performance (playing dead) to avoid danger and assert autonomy. The narrative suggests that wisdom, adaptability, and psychological insight are more valuable than brute strength. These values align with broader Indigenous philosophies, where social harmony, patience, and strategic thinking are emphasized over domination.

Wolf, who acts selfishly and impulsively, fails to achieve his goal, reinforcing the idea that aggressive behavior leads to isolation or defeat. In contrast, Possum’s nonviolent approach reflects a worldview in which survival comes through subtlety rather than confrontation.

On a personal level, this story is an important expression of cultural continuity. It connects me not only to my grandmother but to a larger Choctaw identity, one shaped by stories that contain embedded lessons. The continued telling of this tale—even in English, and in a modern context—demonstrates how folklore adapts while preserving core values and worldviews. Although the language, setting, and audience may shift over time, the story retains its cultural function as a means of transmitting Choctaw identity, ethical frameworks, and communal memory. Its survival in contemporary contexts speaks to the resilience of oral tradition and its ability to evolve without losing its essence. This adaptability is a hallmark of living folklore, reflecting how traditional narratives can remain relevant across generations by engaging with new environments while still grounding individuals in ancestral knowledge.

Date of performance: 4/01/25
Language: English
Nationality: Choctaw American
Occupation: Retired
Primary Language: English
Residence: Modesto, CA.

“The Golem of Prague”

1. Text

This narrative, known as The Golem of Prague, was told to me by my friend, who identifies as Jewish and grew up hearing this story from relatives as part of their cultural tradition. It is a well-known legend within Jewish folklore, particularly among Ashkenazi communities, and centers around themes of protection, mysticism, and unintended consequences.

The story is set in 16th-century Prague, where the Jewish community was facing persecution. According to the legend, Rabbi Judah Loew ben Bezalel, a learned and devout man also known as the Maharal of Prague, created a golem—a humanoid figure molded from clay—to protect the Jewish people from violence and false accusations. Using secret knowledge from the Kabbalah, the rabbi brought the golem to life by inscribing the Hebrew word emet (truth) on its forehead or placing a sacred parchment in its mouth.

The golem served as a guardian, carrying out tasks and defending the community. However, over time, it became increasingly difficult to control. GR informed me that in some versions of the tale, the golem becomes violent, threatening innocents and no longer responding to the rabbi’s commands. Ultimately, Rabbi Loew removes the divine spark or alters the inscription—changing emet (truth) to met (death)—rendering the golem lifeless once more. This narrative is so famous that tt is said that the body of the golem still lies in the attic of the Old New Synagogue in Prague.

2. Context

This story was shared with me by GR, a close friend and practicing member of the Jewish faith. They first heard the tale from their family, yet they can’t pinpoint exactly which relative it was. GR emphasized it as both a cultural touchstone and a cautionary myth. He explained to me that it was often told to them around Jewish holidays, especially Passover, as a reminder of historical persecution and the importance of community resilience. Although the story was told in English, he described it as deeply rooted in Jewish cultural identity, with elements of Hebrew language, religious symbolism, and ancestral history woven into the telling.

For GR the narrative was not just historical or fantastical—it held contemporary relevance. They viewed it as an allegory about power, responsibility, and the dangers of losing control over one’s creations. The figure of the golem represented both hope and danger, an expression of righteous protection that must be balanced with humility and ethical restraint.

3. Interpretation

This narrative fits clearly within the category of a legend—a story believed to have some historical grounding and often featuring supernatural or extraordinary elements. It originates from Jewish folklore but has circulated widely, especially in diasporic communities, where it continues to serve as a source of identity and reflection. As discussed in class, the golem legend intersects with themes common to folk narratives, including the moral ambiguity of power, the intersection of magic and religion, and the social function of storytelling in preserving communal memory.

On a symbolic level, the golem represents the tension between human ingenuity and spiritual responsibility. Rabbi Loew’s ability to animate a lifeless figure speaks to the desire for control and protection in the face of existential threat. However, the golem’s eventual disobedience serves as a cautionary element: even well-intentioned actions can spiral out of control when driven by fear or unchecked authority.

The continued telling of this legend—even outside of its original religious context and in contemporary, often secular settings—demonstrates how folklore can adapt across time while preserving cultural values. In this case, the golem functions as a reflection of Jewish historical trauma and perseverance, embodying themes of survival, ethical complexity, and divine intervention. GR’s retelling illustrates how folklore is not static, but evolves through individual voices while maintaining its cultural core. The story’s endurance reinforces its role as both a protective myth and a moral inquiry—a living narrative that speaks to the past while remaining relevant in the present.

Date of performance: 3/30/25
Language: English
Nationality: American
Occupation: Student
Primary Language: English
Residence: San Francisco, CA

Las Lechuzas

Age: 20

Folk Narrative: Legend

Text: Las Lechuzas (The White Owls)

“In my grandma’s pueblito in Guerrero, she was told that the lechuzas, or the white owls, would swoop up disobedient or unbaptized children who were out at night. The lechuzas would appear with the face of an old woman and were believed to be a witch who sold her soul to the Devil. They always appear outside the home looking in, on the rooftop, or in a tree. It is believed that if you harm or kill a lechuza, it can transform her back into a woman. It is also believed that if you pray for her, she will return to her human form. It is also believed that if it lands on your roof, it means somebody in your family will die”. 

Context: When asked, my informant told me she first heard this narrative from her grandmother, who grew up in a small town in Guerrero, Mexico. She told me this is a prevalent narrative in her grandmother’s village, and all the community knows how to look out for the white owls. My informant’s grandmother still believes in this legend and gets visibly scared when she sees a lechuza outside at night or close to landing on her roof. She believes that there is a rule of three where if the lechuza lands on her roof, three of her family members will die. Because of this belief, she does whatever she can to stop them from landing. My informant mentioned that when she visited her grandmother, she was not allowed outside at night, just as her grandmother had not been allowed outside when she was younger. It is something that the whole town is aware of, and there have been stories of rebellious children who went out at night and never came back. The entire community is superstitious, and because it’s what they’re used to and weren’t told otherwise, they keep believing it. When asked how she interprets this, my informant mentioned that it is a way to keep children inside during nighttime so they stay out of trouble. The place that she grew up in was known for gang violence, kidnapping, and organ harvesting, so if they scare children into staying inside, they protect them from the potential dangers outside. 

Analysis: Looking at this narrative, we can see a typical legend structure. It is set in the real world (Mexico), and its truth value depends on those telling the story and those who choose to be wary or stay inside when they see a white owl. Additionally, legends tend to reflect the concerns of the people, which in this case was the criminality that the town was facing at that time. To protect their children’s health and innocence, they rely on these legends to keep them inside the house. This legend also ties into religious beliefs in the Devil, and it gets translated into a supernatural being– an introduction to Catholic cosmology with ideas of good versus evil, punishment, and redemption by being able to turn humans again. The story’s strength lies in its collective belief and behavioral impact: the grandmother, the informant, and the wider community recognize the lechuza as a dangerous entity. This community-wide buy-in transforms the tale into a functioning legend—it is not merely a scary story. Still, one that guides behavior, reinforces norms, and protects the vulnerable. Here, the supernatural story masks very real and present dangers: gang violence, kidnapping, and organ trafficking. By embedding these concerns within a mystical framework, the legend transforms fear into a tangible creature—something children can understand and avoid. In this way, the legend functions as a form of social control and protection, allowing older generations to encode safety messages into the oral tradition. Also, the multiple interpretations of the legend, such as the rule of three or praying to turn her human, make it continuously evolving and adapting to the person telling it.