Category Archives: Folk speech

“打一枪换个地方”: Fire One Shot, Change Locations

Context: My mother, IW, was born in a suburb of Beijing and grew up under the late years of Mao Zedong. Her schooling, from childhood through high school, was dominated by Mao-era “education,” which, following the Cultural Revolutions expulsion of intellectuals from population centers (they were seen as bourgeois), was largely just party propaganda. After Mao’s death in 1976, IW vividly remembers doing significant catching up just to match the academic level of the generation immediately before her, who had received actual schooling. IW’s “schooling” revolved around Mao’s Little Red Book, and the many slogans therein stook with her. She emigrated to the United States in 1995 for graduate school and has lived in California ever since. 

Text: “打一枪换个地方” (dǎ yī qiāng, huàn gè dì fāng) translates literally as “fire one shot, change locations.” Its origins trace back to Mao’s time as a general in the armed communist rebellion, where guerilla tactics led the rebellion to victory. In our household it has long since lost the military reading. IW uses it to mean, in her own words, give it your all and keep moving, do not get hung up on a task, do not chase impossible perfection, do what you can and then move on. IW almost always imbues some humor into the performance of the phrase, often accompanying it with a finger-gun gesture. 

Analysis: Propaganda directed at children produces an interesting folkloric residue. The audience is too young to engage with the ideology behind a slogan, so what survives the years is rarely the political claim and almost always the language itself, the rhythm of the phrase and the situations it was attached to. In fact, it was not until after my mother emigrated to the United States did the political situation that shaped her childhood become clear to her. In using the phrase after so many years, after so much in her life has changed, I sense a deal of irony and humor in the performance. I’ve asked before if IW has any ill will toward the party that caused her considerable strain growing up, she does not. It is her opinion that it was simply the reality of her upbringing, and she’s chosen to make the most of it. The meaning of this phrase is twofold for me personally, of course the wisdom about effort and pace, but also as the manifestation of making the most of a lousy situation it is deeply inspiring to me. 

“Waikao”

Text: ‘Waikao’: spoken in Fiji when you say something that is meant to be understood in an ironic sense. Not literal. Then the listener thinks about what you might mean and it is nearly always a funny meaning. So after ‘waikao’ is laughter. In English we used to say ‘psych!’ for a similar effect, but not quite the same since ‘psych’ is kind of teasing the person you are talking to, but waikao is more a collective fun. We don’t have that expression in English.”

Context: JW served in the U.S. Peace Corps in Fiji in the two years following his undergraduate studies and picked up ‘waikao’ (pronounced “why-cow”) during his time in the village where he taught. He reports that the structure is always the same: a literal-sounding statement, then the marker, then a beat for the listener’s reinterpretation, then, ideally, shared laughter. He noted that the phrase is unlikely to appear in any Fijian dictionary, noting that the dictionaries available during his service were written by missionaries in the 1800s and the living spoken language had drifted considerably from them. He is not sure whether ‘waikao’ remains current today or was simply trendy at the time. 

Analysis: ‘Waikao’ is a discourse marker that retroactively reframes a prior utterance as ironic and invites the listener to construct the joke for themselves. Both ‘waikao’ and English ‘psych!’ are post-hoc ironic markers, but the social geometry differs. ‘Psych!’ involves the speaker pulling the rug from under a particular listener. ‘Waikao’ is collective and constructive, with the speaker handing the listener a small interpretive task and the laughter arriving when the listener completes it. As folk speech the form is stable across speakers (‘waikao’ marker is fixed) while the content varies entirely with what was just said. That JW learned the word from oral use rather than any printed source is appropriate of linguistic folklore: missionary-compiled Fijian dictionaries recorded the formal vocabulary, but casual phrases and terms like ‘waikao’ are exactly what might slip through the cracks of such projects to document a living language. 

To Keep a Child Healthy: Chinese Proverb on Restoring Balance in Yin and Yang

Age: 57

Interviewee:
My father, who used to be a vet when he was younger, always said this Chinese proverb to us:
“If you want a kid to be healthy, you need to let them be a little hungry and a little cold.”

“想要小儿安，三分饥和寒”

This proverb basically tells us about the importance of restoring balance in order to have a healthy body from the perspective of Chinese Traditional Medicine [zhong yi]. The main idea is that for a child to stay healthy and safe, they should not eat until hungry (a slight sense of hunger is ideal), and they should not be dressed too warmly (a slight sense of cold is actually best for their body).

From the perspective of Chinese Traditional Medicine, the reasoning goes like this: children are believed to have an abundance of “Yang” energy, the one in “Yin” and “Yang”, which runs their body hot and active. Because of this, giving a child too much food can cause internal heat buildup. In Chinese, this is called getting too much fire, which metaphorically says about how it’s like your internal organs are on fire, which can lead to irritation or illness. Similarly, giving a child too many layers of clothes to wear traps heat and makes them prone to fever. This saying, to me, reflects a core philosophy in Chinese Traditional Medicine about health. It’s about how balance is restored by restraining oneself from taking in anything that is “too much” for your body. And this balance is what Chinese traditional medicine really revolves around.


Context:

The interviewee learned this belief in folk medicine from his father, who used to be a vet. My informant’s interpretation of this folk belief is that it is reflective of the Yin and Yang elements crucial to Chinese Traditional Medicine.

Analysis:

This belief about the restoration of balance in Yin and Yang is a folk medical belief transmitted through familial oral tradition.

Cosmological Framework: This belief echoes the Chinese cosmological framework of Yin and Yang—Yin and Yang are evenly divided in half, and imbalance, or having too much of Yang, can make one unhealthy.

Genre Analysis: This proverb in Chinese has an even number of characters in its clauses, which makes it easy to remember and pass down orally. In addition, the last character of each of the clauses is rhyming with each other, adding to this trait from a phonetic perspective. This proverb is also notable for how it encodes complex Chinese Traditional Medicine theory into a compact, easily transmissible form, where people who do not know Chinese Traditional Medicine well can capture the essence of it by hearing this proverb, which is in plain language and is easy to understand.

Proverb: If you marry a chicken follow the chicken; if you marry a dog follow the dog

Text:

Interviewee:

There is a custom in parts of China in which a bride-to-be holds a chicken. In Chinese, “chicken” (ji 鸡) is a homophone for (ji 吉), which means good fortune. There is also an old saying that goes: “if you marry a chicken follow the chicken, if you marry a dog follow the dog” (Jia ji sui ji, jia gou sui gou嫁鸡随鸡，嫁狗随狗). This saying means that no matter how her husband acts, a good wife should always follow and obey him. In addition, the hen is a symbol of fertility, implying that it is a wifely duty to have children early and often.

Context:
This informant was told of this proverb in her hometown, a rural village in China. She thinks of this proverb as a very out-dated idea about marriage and a woman’s destiny being defined by marriage.

Analysis:

This Chinese proverb reflects a deeply patriarchal ideology that was widely spread in last century China—a time when the informant referred to as “outdated.”
It reinforces unconditional wifely submission to her husband regardless of the husband’s character. The use of animals, chicken and dog—animals instead of humans— is a metaphor that suggests that a wife must follow even a low-status or undesirable husband.

Structurally, this proverb uses parallelism and antithesis—chicken/dog, marry/follow, which makes it easy to spread orally and be remembered.

The Gold that Has Legs

Text:

Interviewee:

My grandparents told me that “gold has legs” when we were in a jewelry shop. There were many things made of gold: gold rings, gold bracelets, gold necklaces… When they saw the gold, my grandparents told me, “Do you know that gold has legs and can run?”

I was very surprised and confused at first. I was like, what? Gold can run?

My grandma then explained that when my father was younger, he tried to hide gold underneath the floor of our house as a way of keeping it safe. However, he failed—after several years, when he tried to dig it out, he was unable to find the gold he had previously stored.

This then led to my grandparents’ conclusion: since it was hidden at home, and nobody has ever taken it or checked it—everything seemed to be very secure—it must be that the gold has run away by itself.

Context:

My informant learned of this folk belief last year, when he and his grandparents were browsing gold jewelries in a jewelry shop in his hometown. He was then told of this belief when his grandparents started telling him how his father used to use the soil to “store” gold underneath their floor, while failing to find it later after time passed.
My informant’s interpretation: He believes that by telling him of this belief, his grandparents were telling him, “Don’t try to hide your expensive things in a place for too long.”


Analysis:

This is a folk belief (and a superstition) shared by the elderly generation in China.

This folk belief exemplifies the use of folklore to fill an explanatory gap: The belief that “gold has legs and can run” is a way to explain the seemingly weird, inexplicable situation that happened to the informant’s father when he tried to store gold underneath the ground. The scientific reason, in reality, is that the ground shifts over time due to geological reasons and crustal movement. In addition, gold has weight, so it is reasonable from a scientific aspect that the gold has either changed its location or sunken into deeper parts of the ground (soil).