Category Archives: folk metaphor

A joke about calling Shanghainese young masters

Text:
“We were at San Gabriel yesterday, and my friends joked to the coffee shop ‘Cotti Coffee’ that Shanghainese young masters like me won’t like it.”

Context:

This text was collected from a Chinese international student who is originally from Shanghai. The piece emerged during a casual outing at a San Gabriel shopping area, where the informant’s friends spontaneously used the term “Shanghainese young master” as a joke directed at her. “Cotti Coffee” is a budget-friendly Chinese chain, which also means that it is significantly cheaper than other premium brands like Starbucks, which is also the butt of the joke. The term “Shanghainese young master” originated on Chinese social media platforms, where increased information flow made regional economic differences newly visible and discussable. It is used mockingly to describe Shanghainese people who, having grown up in one of China’s wealthiest cities, carry unconscious class privilege. This privilege is demonstrated in this case around consumption habits and taste. The informant received the joke good-naturedly, suggesting she recognizes herself in the stereotype.

Analysis:

This piece shows the way folk speech born on the internet negotiates class identity within a folk group. The term “Shanghainese young master” exemplifies internet folklore’s characteristic of rapid diffusion and variation: the joke emerges from online discussions of regional inequality and is incorporated into in-person social interaction, demonstrating the collapse of boundaries between digital and oral communication in the post-modern era. Moreover, the jokes operate through Pierre Bourdieu’s concept of habitus, or the idea that class position is not just economic but embodied in unconscious tastes and preferences (in this case, coffee consumption). Choosing or refusing a budget coffee chain becomes an involuntary performance of class identity, revealing what the informant has internalized as “normal” without conscious awareness. The joke also shows the way material culture functions as a marker of group identity: the coffee brand is a folk symbol through which insiders negotiate belonging, difference, and hierarchy.





The Phrase “Lock in”

Context: The use of the phrase “lock in” has become widely used by many, especially from the younger generation (Example: gen-z)

MC: “Basically when something gets like super serious, usually someone will say ‘it’s time to lock in’ or ‘let’s lock in.’ Its basically like telling someone or usually a group of people that they have to focus to like win something like in a game or a race.”

Q: Do you know when you first started hearing the phrase?

MC: “Maybe like around the middle of senior year in high school (2023-24) when I heard people shouting it during football games or during track practice and it used a lot on social media like TikTok and Reels.”

Analysis: The phrase “lock in” has become a commonly used slang that was popularized through social media. Telling someone to “lock in” means telling someone to enter a state of focus/concentration in order for them to excel at their best. It has become a commonly used term, especially in common activities such as studying, work, or sports. It’s been seen as a positive term in order to motivate people to try their best.

Nicaraguan Saying – God Save Me from Innocent People

Age: 20

Context:

The informant’s family is from Nicaragua and has many culturally important sayings that are passed down from her grandmother and mother. In times of uncertainty or distress, they both tend to say the below in response to general circumstances.

Text:

A: “So the second saying – still from Nicaragua is : ‘Del agua manza libreme Dios que de la brava me cued yo’ and that basically means you’re asking God to save you from calm innocent looking people similar to the other one, because you stay away from turbulent waters. “

Analysis:

This saying is a form of verbal folklore that communicates cultural knowledge surrounding trust and deception. The contrast in the metaphor and symbolic imagery shows how calm appearances usually mask hidden dangers. The proverb circulated through the informant’s family, reflecting how proverbs can help to interpret difficult social situations in moments of uncertainty. The continued use of this phrase within the informant’s family reflects how diasporic communities hold onto culturally significant phrases as a way to make sense of unexplainable cultural phenomena and human behavior.

GRANDPA’S FIRST EXORCISM

Age: 19

For this story, I spoke to my friend. He told me this story that he got from his grandfather. The following is told from his first person perspective about his grandfather.

INTERVIEWEE: “When my grandpa was 25 years old he was a deacon at a church in Riverside, California. During his time, he had some house calls regularly. He was a deacon until he was around 40 so he saw a lot of different stuff at peoples’ houses. They would typically send him to houses to pray over new houses, old people, deceased, etc. However, one time he was asked to come to a home to perform a literal exorcism which was very out of the ordinary for him.

He thought this was unusual because he had never done anything like this before. One day, the church sent him to this house to perform the exorcism on this teenage girl who was spasming out, blaspheming, and acting really funky in general. The parents had no idea what to do so they called up my grandpa who and some other people with then church. My grandpa showed up with a few other priests. The other priests must have brought a bible, a cross, and some holy water.

They went into the house and the parents directed them into the room where the teenage girl was. She couldn’t sit still. They did something and they got the demon out of her; repeating a prayer or splashing holy water on her. She tried to jump away from it, but eventually she hit the ground and started shaking and screaming for a couple minutes. During this, the priests recited the prayer again and again. Then she passes out.

The girl didn’t wake up until the following morning super exhausted. She ended up being totally fine afterwards, with no signs of possession or evil spirits holding inside her anymore yet having no idea what had happened. This actually was the last and only exorcism my grandpa had to perform during his time being a deacon; this being a very different experience for him.”

My thoughts: I find it super interesting that his grandfather never did another exorcism after this, nor having done one prior. Around this time, which was maybe the 1970’s, the first Exorcist film came out, which made exorcisms more believed in during this time perchance, which may be why he got this house call in particular. With this, the details such as the girl forgetting everything that had happened, as well as the possession itself, it makes this story very unique; especially in the perspective of someone who has never experienced something like this.

Step on a Crack, you’ll Break your Mother’s Back

Interview: “Don’t step on a crack, you’ll break your mother’s back. So that’s the saying we used to… Uh… sling around on the playground. If you’re on a sidewalk or blacktop, you’re not supposed to step on the cracks. I think painted lines counted as well, in parking lots and stuff. I guess its a superstition but like, nobody actually believes it.
Its a little bit of a game. More than anything it was just to annoy people. If there’s a lull in conversation and somebody steps on a crack you’d be like: Oh, better call your mom, see if she’s okay.”

Context: The informant is 21 years old from Los Angeles. He remembers playing the game in grade school.

Analysis: This falls into a group of superstitions which are prevalent around schools. Like many school superstitions, it survives and spreads likely because the consequences are so severe. Even a child who is pretty sure that the consequences are not real, might still be hesitant to step on a crack, and might still warn his friends about it, just in case.