Category Archives: folk metaphor

Work Slang: Rate-Limiting Factor

Nationality: American
Age: 52
Occupation: Medical Writer
Residence: Staunton, VA
Performance Date: April 18, 2021
Primary Language: English

Main Piece: 

“One of my favorite expressions that we use in my industry… It’s a common phrase that’s used in chemistry, in a chemistry classroom. Because I work with a lot of scientists, they use it for our projects, and it’s the expression ‘rate-limiting factor.” So, a rate-limiting factor in chemistry is, you know, whatever causes the reaction to go the slowest, but a rate-limiting factor on a project might be that fact that we don’t know what the budget is or that we haven’t gotten a site up and running.”

Background:

My informant is a freelance medical writer for a variety of pharmaceutical companies. She describes the industry as a relatively enclosed one, but one in which you can bounce between companies. She’s heard this slang term only in her industry but all around within it. It was a term she’d only heard in chemistry classes before entering her field. She presents it as a catch-all term for anything slowing a project down.

Thoughts:

Occupational folk groups are bonded by the fact that they share the same day-to-day experiences and ostracized from each other by judging each other on merit of skill. Robert McCarl states that new entrants into an occupational folk group are subject to scrutiny from the “in-group.” I believe that this work slang, the understanding of which is based on a certain education background that the majority in the industry share, is a way of creating an in-group. By using a scientific term, this in-group could be able to scrutinize new entrants to see if they have the proper knowledge base.

The Minus One Horse

Nationality: China
Age: 19
Occupation: Student
Residence: Shanghai China
Performance Date: 5/2/2021
Primary Language: English
Language: Chinese

Backgrounds:

P-M was born in China and finsihed his middle school and high school in LA, California. He is currently studying at USC. P-M shared this piece of folklore with me after I asked him whether he know of any interesting folklore when we were chatting after dinner.

Some Background Knowledge:

三国杀（san guo sha）is a very popular board game in China, which is based on historical events in late Han Dynasty. In this game, there is an equipment called 减一马（jian yi ma）, word to word translation, minus one horse. The function doesn’t matter.


The Main Piece:

P-M: Bro, what should I say if someone thinks only kids who cannot make it into good universities in China study abroad?

Me: WTF? I though only people who cannot afford studying abroad go to Chinese universities.

P-M: I’ll give him jian yi ma.

Me: What does that mean?

P-M: Word by word, he’ll have minus one horse. (in chinese, the word “horse”, ma, sounds super similar to the word “mother”, ma) Every San Guo Sha player knows that.

Me: Duuuude!! That’s sooooo cool.

Analysis:

P-M gives the other guy minus one horse, which means minus one mother. In other words, his mother is dead. This is a very offensive curse in the Chinese language. However, by using a card in a game to refer to this curse, it seems a lot more gentle and humorous, and therefore more acceptable. This shows how board games has influenced our everyday life and how curse words can be expressed in humorous ways by refering to games.

The Owl… as a Fool?

Nationality: Indian
Age: 48
Occupation: Sales and Media
Residence: Mumbai, India
Performance Date: 31/03/21
Primary Language: English
Language: Hindi, Punjabi

The Interviewer will be referred to as ‘I’, and the informant as ‘P’. Translations for Hindi words will be italicised and in parentheses. The Informant is a 48-year-old Punjabi woman, born and raised in North India.

P: Saying “ullu ka/da pattha” (child of an owl) is just an insult, it’s an abuse (in this case, the word ‘abuse’ is referring to a curse word or insult). It literally means ‘child of an owl’, but is used more like ‘child of a fool’, because ‘ullu’ (owl) has come to mean fool more in the way we talk.

I: The owl is usually a symbol of wisdom in Western cultures — why do you think it’s so different here, why would it mean fool?

P: Um… I would presume because owls are nocturnal, and generally, people don’t relate with that? It’s unusual, weird… and usually when people do unusual or weird, or, or foolish things, the response of calling them ‘ullu ka pattha’ is normal, but now it’s just become more like an abuse, like… ullu pretty much means fool more than it does mean owl. So, a person who behaves in unusual or silly ways — saying you are the son of a fool. Which is also weird because why would that make sense? You’re abusing (insulting, cursing out) the parent, you’re just saying that he is the son of a fool, not that he is one. 

Analysis:

Insults can tell a person a lot about a culture and its values, and here, one thing that stands out to me, other than the owl discrepancy, is exactly what also stood out to my informant: the act of insulting a parent rather than the person themselves. This is especially apparent in many Indian insults, where there is an equivalent to essentially any imaginable animal as or sexual act being performed upon a parent, or a relative (usually a sister or a mother, which points to sexual taboos and gender-centric disparities). I think this points to the family-centric nature of Indian culture and its values, where an insult about a family member is an even more grievous insult than an insult to the self. The owl part is largely explained by the informant, and I concur with their explanation, the idea of acting unusual or weird as being foolish, worthy of being insulted (or having your family insulted, in this case), even though the owl is a creature of wisdom in many Western cultures, for example, within Greek mythology, the owl is representative of the goddess Athena, primarily known to be the goddess of wisdom and strategy, among other things.

Ambulance Chasers

Nationality: American
Age: 28
Occupation: General Litigation Lawyer
Residence: Hollywood, California
Performance Date: March 20, 2021
Primary Language: English

Main Piece

Informant: “We [corporate lawyers] call personal injury attorneys “ambulance chasers.” We mean this as a joke, obviously, but sometimes we … don’t. There’s this stereotype that personal injury attorneys chase around ambulances in order to add the injured persons to their clientele. It’s… it’s a real thing that people do. I know it’s unbelievable but people do it out of desperation. But this is actually illegal and it goes against Rule 7.3 of the ABA (American Bar Association), because you’re basically seeking out people who are in a time of severe distress and are unable to properly think about what they’re doing and who they’re hiring.”

Background

My informant is a General Litigation Lawyer at a major corporate law firm based in Century City, California. He has been working in his field for over five years. My informant admits to using this term a few times when describing unethical practices by personal injury lawyers.

Context

This phrase is used often in a professional environment, but not professionally and in private from one lawyer to another. This phrase can be used in the office, courtrooms, and depositions, but it would not be told in front of others. One lawyer might use this term when speaking to another fellow lawyer, but it would not be said “on record.” This kind of language would be considered unprofessional, so it is told in private. This term is almost always used as a degrading term pertaining to all personal injury lawyers.

My Thoughts

Since I am planning to pursue a career in law, I was familiar with this phrase. The first time I heard this phrase was from one of my political science professors. I believe, like all other stereotypes, that this phrase is not an accurate representation of all those that it pertains to. But, like some stereotypes, it may hold some truths to it. Since ambulance-chasing goes against American Bar Association ethics codes, using this phrase helps to discourage unethical behavior on behalf of the personal injury lawyers. Therefore, the use of this stereotype may be a helpful one as it shames unethical behavior. 

This is a term that neither I nor my informant have ever heard used outside of legal occupations. Therefore, this phrase is a good example of occupational folklore, or folklore that is better understood or widely used within a particular folk group. This is not to say that those outside of the lawyer folk group are not allowed to use it; they will just not be able to extract the full meaning of the word without working in that occupation.

The use of this phrase suggests that there is an unwritten hierarchy in the field of law. Corporate lawers, like my informant, tend to see themselves as higher-ranking and better lawyers than personal injury lawyers. This can give us insight into lawyer culture because we can see that higher-paid lawyers will look down upon lower-paid lawyers and fail to realize that both positions in the field of law are honorable.

For further reading about occupational folklore, see Robert McCarl’s chapter in Elliot Oring’s Folk Groups And Folklore Genres: An Introduction titled “Occupational Folklore.”

Splitting the Baby

Nationality: American
Age: 28
Occupation: General Litigation Lawyer
Residence: Hollywood, California
Performance Date: March 20, 2021
Primary Language: English

Main Piece

Informant: “So there’s an old Jewish thing where two women go up to King Solomon and both of them claim that a child is theirs. So King Solomon says “let’s split this baby in half and give half to each claiming mother.” The first woman agrees, but the second woman would rather give up the whole child than have it split in half. King Solomon realizes that the second woman is the real mother of the child. The idea is that you use something crazy to bring out the truth. You use this crazy scenario to bring out the truth. So that’s the real story. But attorneys use it as a way to say the judge was not well versed on the topic and came up with a compromise that he believed was fair, but in reality hurts the actual “good person” in the case. Basically we use it as a way to say the judge came up with an unfair compromise. So we actually use that phrase incorrectly, but that’s just how we say it.”

Background

My informant is a General Litigation Lawyer at a major corporate law firm based in Century City, California. He has been working in his field for over five years. My informant uses this phrase often, and only to other lawyers.

Context

This phrase is used in a professional context, but not professionally. One lawyer may say this to another as a way to refer to a court ruling as unfair. The phrase is used in settlement or mediation and it is something either the lawyer tells his client or to another lawyer. This phrase is not used in written official statements, as it is considered unprofessional.

My Thoughts 

I had never heard this saying before, but I found it interesting that lawyers knowingly use this phrase wrong. They are fully aware of how the phrase is supposed to be used, but they still modify it and use it in a way that suits their needs. This is a good example of how the meaning of a piece of folklore can change to accommodate certain groups of people, and in this case, lawyers. Originally, this phrase was used to express an outrageous method that yielded accurate results, but lawyers use it as a way to express an unfair compromise on the part of the judge. Lawyers have adopted this phrase into their occupational folk group and modified it to fit their needs. This suggests that, if someone outside of this folk group were to hear lawyers use this phrase, one would misunderstand what is being communicated with the phrase because it is being used incorrectly. Thus, one would not understand the use of the phrase from the outside looking in.

For further reading about occupational folklore, see Robert McCarl’s chapter in Elliot Oring’s Folk Groups And Folklore Genres: An Introduction titled “Occupational Folklore.”

Source:

McCarl, Robert. “Chapter 4: Occupational Folklore.” Folk Groups And Folklore Genres: An Introduction, edited by Elliott Oring, Utah State UP, 1986, pp. 71-90.