Category Archives: Game

Dead Woman game

Nationality: Pakistani-American
Age: 11
Occupation: Student
Residence: Torrance, CA
Performance Date: 2/17/14
Primary Language: English
Language: Urdu

Context: The informant is an 11 year old girl of Pakistani descent. She is a 6th grader at a public school in Torrance, CA.  Her social groups include friends of many different religious and ethnic backgrounds. The following game is a modified version of tag she learned around third grade from her close friends of Indo-Pakistani descent.

The game starts by choosing someone to be the Dead Woman:

Me: And how do you choose who’s It?

Inf.: Well sometimes–like, i like to be It because I’d rather be the one chasing other people than getting chased myself.

Me: Ok, but what if no one wants to be It?

Inf.: Then you could…then everyone goes “Not it!” and whoever says it last–or actually what me and my friends do is we’ll do Nose Goes?

Me: Yeah, i know what that is, ok, and then?

Inf.: And then whoever’s It lays down on the floor, and everyone runs around them going,

“Dead woman, dead woman, come alive,

when i count to the number five

1,2,3,4,5, come alive!”

and then the Dead Woman gets up and starts chasing us, and she can’t open her eyes, so it’s like, she has to–or he, he or she has find us and catch someone without seeing, and whoever gets caught has to be the Dead Woman.

Analysis: Like many childhood games, ‘tag’ being the prime example, this game is basically a chasing game. The interesting variation in this version is that there seems to be a backstory to this particular game: the Dead Woman who comes alive with the enacting of a special incantation and comes after the ones who have revived her. Death holds a certain fascination for all humans, and children are no different. The added fear factor of having someone come back from the dead, when everybody supposedly “knows” that such a feat is impossible, is probably part of the appeal. In this game, then, kids are literally running from death, something that is very representative of Western society as a whole–its obsession with youth and how it refuses to deal with or accept the prospect of death in any form. The fact that the Dead Woman is brought to life via an incantation is also an interesting reflection on society’ s obsession with control and wanting to be able to recreate life of imitate it in the very least–how many incarnations of Frankenstein have there been? How hotly is the issue of cloning and genetic engineering debated?

In my childhood, we played a similar game, but it was called simply “Mummy”. The Mummy had to lie down on the floor, and the other kids would enact a “discovery” of the Mummy (“Oh, look! It’s an ancient Egyptian tomb! I wonder what’s inside!”), only to “realize” that all their poking and prodding had brought the Mummy to life. The Mummy would then get up with an eerie groan and chase after the kids, stiff-legged and blind, until s/he caught someone. Here we see similar themes of bringing someone back from the dead and having them be vengeful because of it, though this time there is no deliberate life-giving incantation. Is the change in the newer version a reflection on humanity’s intensifying urge to (re)create life?

Lilli Lilli Auzak: Farsi nursery rhyme and hand game

Nationality: Pakistani
Age: 60s
Occupation: Homemaker
Residence: Pakistan
Performance Date: 2/09/14
Language: Urdu, Farsi, Punjabi, English

Context: The informant is a grandmother of 8 whose parents were originally from Afghanistan but settled in Pakistan. She also lived in Saudi Arabia for many years and has a working knowledge of Farsi, Arabic, and Punjabi along with her native Urdu. The following nursery rhyme is one in Farsi that she and her siblings learned from their mother when they were very young, but that few of their children (and subsequently grandchildren) learned in their turn.

Audio File

Text in Farsi:

Text in Farsi for Nursery rhyme "Lilli Lilli Auzak"

 

 

 

 

 

 

 

 

 

 

 

Transliteration:

Lilli lilli auzak

dowre auzak sauzak

Tutti (murghe) aamad au khord

Paish lakkad au bourd

Ee gereft, ee pukhte kard

Ee rasad kard, ee khord

Ee  aamad:

     “Khala khala?”

               “Jaane khala.”

     “Rasad-e-ma kojaast?”

              “Meene doli.”

     “Meene doli neest.”

               “Peeshek khourd.”

     “Peesheke softe neest?”

               “Une aamad, miaouw, miaouw, miaouw”

Translation:

[note: This translation was not a line-by-line rendering; rather, the informant gave a general idea of what the little narrative was about, in Urdu. The conversation was then translated into English, which is what appears below.]

Inf.: There was a auzak, you know, like how do you say?

Me: Like a fountain?

Inf.: No, not fountain.

Me: A pool?

Inf.: No, not a pool–but anyway, there was–and you know how at the edge of the water that greenish chip-chip [sticky] stuff that grows you know? Around the auzak that slippery stuff was growing and a murgha [rooster*] came to drink water, and his foot slipped on the green stuff, so, he fell in and drowned. One got him, one cooked him, one served him on the table, one ate him; and the fifth came and said, khala (mother’s sister=aunt), where is my piece? And she said, It’s in the doli (pot). And he said, No it’s not. And she said, Then the cat must’ve eaten it. And he says, the cat’s not here, there’s no trace of the cat, and she said, No look, here he comes going “meow meow meow”.

*[note: in the transliteration above, both murgha (rooster) and tutti (parrot) are mentioned; in the audio, the informant almost says tutti but says murghe instead; and in the written text, only tutti is mentioned, but spelled two different ways.]

Physical description: Like the Western nursery rhyme “This Little Piggy”, this rhyme also has a tactile/physical component. The performer takes the child’s hand in theirs and begins the first two lines by tracing a circle on the child’s palm. At the third line, the performer imitates a bird’s peck coming to land in the center of the child’s palm (representing the rooster/parrot coming to drink water from the pool) then twists the tips of the fingers around to indicate the drowning. At lines 5 and 6, the performer closes one finger into the child’s palm for every action mentioned (i.e., “one caught it”=a finger down, “one cooked it”=second finger down, etc.) and at the seventh line, the performer holds the child’s thumb and wiggles it to match the conversation between the little boy and his aunt. At the mention of the cat coming (“meow meow meow”) the performer usually walks their fingers up the child’s arm and tickles them.

Analysis: This nursery rhyme is one of the only ones that is somewhat familiar to the informant’s children, who are all Urdu-speaking themselves, not Farsi-speaking. It is relatively easy to remember because so much of it rhymes and many of the words are the same in Farsi and Urdu (like rooster, parrot, foot, pot, aunt, etc.). Like many nursery rhymes with a physical component, this one in particular may be popular with young children because an integral part of the performance is the physical contact and the subsequent connection established between the parent (or other beloved adult) and the child, who relishes the special attention. The tickle at the end especially is eagerly waited and enjoyed, because the child and the adult both know it’s coming, and the slow buildup to it is part of the appeal.

As for the content, it seems to be a common occurrence in nursery rhymes, both Western and otherwise, for animals or even people to be violently injured or killed, and/or cooked and eaten (for instance, Sing a Song of Sixpence). The cat taking the blame for the boy’s missing share is an interesting element: the aunt (and other family members, of course) have eaten their find and left none for the boy, who immediately notices and outright asks the aunt, who outright lies to him and redirects his attention elsewhere. Both are quite aware of what the other is up to, but engage in this playful banter anyway. I think this may exhibit and model a joking relationship between aunts and their sisters’ kids, or more generally, between children and their parents’ siblings that is also present in real life. In the informant’s family, for instance, her youngest sister is only a few years older than the informant’s oldest daughter, and so the aunt and niece maintain a very casual, joking, teasing (but still respectful) relationship.

Hiding The Groom’s Shoes

Nationality: Indian
Age: 30
Occupation: Pediatric Eye Surgeon
Residence: Bangalore, KA, India
Performance Date: 3/20/2014
Primary Language: English
Language: Hindi, Tamil

Item:

“One of the most elaborately staged pranks at a desi (typically North Indian or Pakistani) wedding is the theft of the groom’s shoes by the bride’s younger sisters and female cousins. The groom has to bargain for his shoes to be returned to him with these young girls, often offering them money, sweets, and jewelry in exchange for them. It has become a tradition emblematic to our weddings.”

Context:

The interviewee related her experience with this tradition to me: “The first time I got the chance to have my cousins do this for me was when I was getting married to your uncle. It was hilarious. He was running around, looking for the shoes like some desperate fellow, and they managed to swindle about a thousand rupees each from him! Not to mention all the sweets they got in exchange. It was amazing.”

Analysis:

There are a few explanations for this ritual-impeding prank. The first is that the Indian groom, who has to arrive at the wedding venue from another location, some distance away,and usually on a horse or an elephant, cannot proceed with the actual wedding sacraments if he doesn’t have his shoes with him. This, effectively, would put a stop to the wedding and interrupt the smooth flowing of a very important liminal period in one’s life – the time in which one is a groom, not yet married, and not really unmarried either. Secondly, India, being a rather patriarchal society, sees a wedding as the groom’s family taking possession of the bride. Therefore, in retaliation, the girls from the bride’s side take their revenge, symbolically and humorously, by stealing an important component of the groom’s outfit and thereby threatening the marriage. The money is supposed to be a sort of compensation for the bride being taken away. And finally, and perhaps rather obscurely, is the deeply-entrenched ancient practice of child-betrothal and child marriage in Indian society. In a time when children were the main participants in these weddings, these little games would have assuaged their confusion and engaged their attention to the very religious, and sometimes pretty long-winded sacraments.

Together Forever – A Henna Tradition

Nationality: Indian
Age: 30
Occupation: Pediatric Eye Surgeon
Residence: Bangalore, India
Performance Date: 3/19/2014
Primary Language: English
Language: Hindi, Tamil

Item and Context:

“Henna traditions are deeply entrenched in the proceedings of Indian weddings. I remember when I was a teenager, my older female cousins would be getting married, and they would tease all of us younger girls by saying that if they hid the initials of our boyfriends in our henna and the respective boys were able to find them in the swirls and floral patterns, we would be together forever. Of course, being a teenager, I found this pretty embarrassing and awkward, as most teenage girls are when it comes to boys. Now, it’s no big deal, because I’m already married. But the next time any of the girls in our family gets married, I won’t leave you!”

Analysis:

As the informant mentioned, henna is really important in Indian weddings, regardless of religious affiliation. There are man different henna rituals and traditions, including this one. Oftentimes, the people targeted by this “hidden initials” ritual are the teenage girls of the wedding party, i.e. the ones who are about to grow up and get married soon enough. Therefore, it is common to embarrass them by hinting towards their upcoming weddings. Also, the idea of predestination is important in the faith of Hinduism, the predominant religion of India. The idea that a woman’s soulmate has already been picked out for her from lifetimes before and for lifetimes after is highlighted by this tradition, and the ideal outcome is that the girl’s supposed boyfriend should find his initials in the girl’s henna. Since henna is traditionally applied on the palms of a girl’s hands, the notion of palmistry is also brought up here ; if the boyfriend is able to find his initials in the girl’s henna, symbolically, he is finding and establishing his place in her hectic life as well.

Call of Duty

Nationality: African American
Age: 6
Occupation: student
Residence: Rialto, California

Amari Broadnax was born in Fontana, CA in 2006.  He has lived in Rialto, CA all of his life.  He is a six year old first grader at Lena M. Preston Elementary School.   Amari practices Tae Kwon Do at the Tiger Lee Karate Schools in Rialto.  He is the eldest of two boys to his mother, Keesha Cuthbert, who is a full time student at the University of Southern California and Assistant Branch Manager at JP Morgan Chase Bank, N.A.

Me:                        Amari, what games do you play at recess?

Informant:          (looks at me nervously, fidgets with clothes) Why? Did Mrs. Dietz call you?

M:                          What?  Why would she call me?

I:                             … I don’t know …

M:                          Okay, Amari, I don’t know what is going on.  I just want to know what you play at recess.

I:                             Am I going to get in trouble?

M:                          What? No. Why would you get in trouble? Amari, I promise you won’t get in trouble.

I:                             (hesitates) Mom, we are not supposed to play it though.  It’s called Call of Duty. Like the video game. You know?

M:                          Yes, I know.  Continue …

I:                             Okay, so, Mom, the boys umm are the zombies and umm we like try to get the girls.  So the girls umm run away from us so that they don’t umm become like us …like the zombies.  … and then, we  like turn the girls into umm the zombies and then the last human wins! (smiles) Mom, what’s wrong?

M:                          I don’t get it.  So, if you touch the girl she becomes a zombie?   How are there and humans left to win?

I:                             Mom, when I umm touch the girl I turn into a human and she is a zombie.  Do you get it now?

M:                          I think so … It sounds like Freeze Tag.

I:                             What’s that?

M:                          Nothing. Nevermind.

I:                             Mom …

M:                          Amari?

I:                             I’m not in trouble, right.  Cause that’s what you said …

M:                          No, you are not in trouble.

___

This sounds like a variation of Freeze Tag, that I used to play as a kid.  Basically, you transfer the “freezing” from one person to another until there is one person that remains unfrozen.  The thing that I remember about this game is that the more people that were playing, the longer the game lasted.  So, with a playground full of elementary school kids, it seems the perfect game for recess because it would never end.