Category Archives: Material

Protecting Fruit Trees

Nationality: American
Age: 19
Occupation: Student
Residence: San Francisco, CA
Language: English

Text:
When we moved into our new house, my sisters and I were ecstatic about having a plum tree in our backyard. Much to our dismay, we realized that the tree was sick and dying. My mom explained that despite the fruit tree not being healthy, it would be bad luck to cut it down, as the tree symbolizes good luck and fertility. She explained that in Indian culture, there is a myth that you can never cut down a fruit tree. This is because the tree is symbolic of a mother who is having children, and cutting it down is almost like harming a pregnant woman. It is seen as bad luck and not life-preserving.

Context:
This folklore was shared to the informant, A, by his mother, P, during a casual moment discussing the tree in their backyard. P is originally from India and most likely learned to associate fruit trees with fertility from her own family. P clearly interprets this belief as a sacred tradition that guides her behavior, and by passing it to her son, A, she is continuing this cultural value across generations.

Analysis:
This is a myth because it uses a sacred and symbolic story to offer an explanation for a natural-cultural taboo. It helps explain the belief that fruit trees are not just plants, but also mothers who are spiritually protected. This myth highlights Indian culture’s strong values surrounding respect for life and harmony with nature. By actually preserving the tree and not cutting it down, A’s family is showing the power that myths can have on our behavior. Despite not being in their home country, where this myth originated, A’s family continues this tradition, highlighting how myths contribute to our cultural identities regardless of time or place.

Rites of Passage and Community in Wargaming

The Informant

The informant AG has been playing wargaming for over five years, and he has not only painted his own miniature sets but also developed his own homebrew games. The informant mostly plays ‘miniature agnostic’ games with abstract rulesets that enable players to bring their own unique miniature sets.

The Text

A common experience in becoming a member in the wargaming community is painting your own miniature sets, and it tends to be very poorly painted. The informant reports wargamers as largely older demographics amongst historical wargames while younger demographics play sci-fi wargames. A rite of passage the informant notes is learning how to thin the paint, as amateurs can be identified by blotches of paint on their miniatures that blot out the miniature details. While any wargamer can be identified by having miniatures of units on display, a passionate wargamer and a “poser” can be differentiated by the types of miniatures they have on display in their house. Uncommon miniature sizes like 6mm, 3mm, 2mm, and scaled ships or uncommon historical eras such as Medieval or Ancient as these miniatures aren’t usually commercially mass produced, and the players must go out of their way to acquire them. The base for the miniatures are also a good indicator, as companies like Litko allow specified customizations on base sizes and even material, offering wood or metals instead of the mass produced plactic, which proves further investment in the hobby. The Miniatures Page and Tactical Command are forums where these hobbies gather online, but they are rather dated in terms of web design. Tournaments and expos are events where wargamers gather, and people bring their own miniature sets while miniature studios market their services. If someone disrespects another person’s miniature set by stepping on them, tossing them aside, etc, they will be disqualified from the tournament or asked to leave if at a home game, likely to never be invited back again. These players often have special cases for carrying miniatures.

Analysis

There are a few folk aspects to this interview, starting with membership identification with a folk community through the miniatures, which seem to be highly valued and personal within the community. The existence and even preference for “agnostic” wargame systems suggest importance placed on the personalization of miniatures, and the personal offense taken when one’s miniature set is disrespected suggests a Frazeristic contagiously magical connection to the miniature as an extension of the self given the time invested on customizing and painting them. As such, they have meaning to the players in the sense that players convert their own time and labor into these products. Similarly, painting one’s own first miniature set is considered a rite of passage for becoming a member of the wargaming community, beyond first setting foot into a game store with the interest of trying a game with someone else’s miniature set. The choice made in how one creates or even carry their miniatures reflects Stuart Hall’s reception theory of identity expression in consumerism, with specific studios offering customized miniatures. Furthermore, tournaments and conventions serve as a festival where players can gather to share this common love for a niche hobby which they do not have much opportunity to express their affiliation in public otherwise. In a sense, performing this identity is an inversal of the norm, which the spatially and temporally localized festival enables and encourages.

A Social Curse – “The Cheese Touch”

Taken from audio recording:

“Informant:
Yeah, that makes sense. I know you mentioned this earlier, but the “cheese touch” was a huge thing at my school because Diary of a Wimpy Kid was filmed at my middle school.

Pearson:
No way.

Informant:
Yeah! So in middle school, the “cheese touch” was a real thing. It wasn’t even actual cheese, but more like the cooties thing—someone would “have” the cheese touch, and everyone would avoid them. The kid who played Greg Heffley, I think he actually went to my middle school, and his dad worked in the school system. So it was an even bigger deal for us.”

Analysis:

I experienced the “cheese touch” as “cooties” when I was in elementary school and some of middle school. I think it’s super interesting how this movie Diary of a Wimpy Kid had such a big impact on so many schools, especially the one my informant went to because the movie was filmed at their middle school. I’m sure it felt way more real for them. I think the idea is really interesting. Honestly, I don’t really understand it and didn’t really back then either. I guess “cooties” and the “cheese touch” are a little different. “cooties” was more of a gender vs. gender thing at my school versus the “cheese touch” being more about socially isolating someone for whatever reason. The “cool kids” in school wouldn’t be the ones getting the “cheese touch” while “cooties” in my school didn’t have that kind of social hierarchy restriction. I feel like the “cheese touch” is used more as a way to even further alienate kids that aren’t very popular and that’s a horrible thing. It, to me, is like another form of bullying and that’s really sad.

Age: 20

Date of performance: Told to me on February 13, 2025. Popularized after the 2007 “Diary of a Wimpy Kid”

Language: English

Nationality: American

Occupation: Student at USC

Primary Language: English

Residence: From California, lives somewhere in the Los Angeles area

Folk Joke: “Make Sure You Get to the Back 40”

Age: 73
Occupation: Retired
Language: English

Informant Information:

Age: 73

Date of Performance: 2/26/2025

Language: English

Nationality: American

Occupation: Retired

Primary Language: English

Residence: Alameda, California

Text:

“Make sure you get to the back 40.”

Definition:

Back 40 – A term referring to the undeveloped or uncultivated portion of a farm, often a hypothetical 40 acres, symbolizing overlooked or less glamorous responsibilities.

Context:

The informant’s parents, who grew up on large farms in the rural South during the Great Depression, frequently used this phrase even after moving to a more urban, middle-class area of Mississippi. The informant’s mother, for example, would say this to the father while they had a family lunch in their relatively small, half-acre yard. Despite no longer living on a large farm, the parents continued to use this folksy expression as a nod to their agricultural roots.

Analysis:

The humor stems from the irony that the informant’s family no longer had a literal “back 40” to tend, having moved to a smaller suburban lot. Yet, the phrase remained a lighthearted reminder not to overlook their less obvious or neglected responsibilities. In essence, “make sure you get to the back 40” playfully urges attention to what might otherwise be forgotten.

By using this phrase regularly, the informant’s parents preserved a cultural tradition, connecting their suburban life to their farming roots. The joke carried both nostalgia and irony, reinforcing their Southern agricultural heritage while simultaneously adapting to a new, more urban environment.

Apples & Honey: Jewish New Year Ritual

Age: 63
Occupation: Retired
Language: English

Informant Information:

Age: 63

Date of Performance: 2/18/2025

Language: English

Nationality: American

Occupation: Retired

Primary Language: English

Residence: Alameda, California

Text:

“Both my parents were Jewish, and at the new year—which, in Judaism, is a holiday in the fall when apples are in season—you cut apple slices, dip them in honey, and that will give you a sweet, prosperous new year.”

Context:

The informant, a California native from a fully Jewish background, grew up celebrating the Jewish New Year with her parents.

Analysis:

Eating apples dipped in honey is a Jewish tradition during Rosh Hashanah, the Jewish New Year. Their round shape symbolizes the cyclical nature of the year, while the honey’s sweetness represents hopes for a prosperous and joyful future.

Before eating, participants often recite a blessing expressing their wish for a “sweet new year,” reinforcing the ritual’s symbolic nature. For the informant’s family, this ritual was a celebration of their Jewish identity and means of passing down traditions to future generations. The timing, coinciding with apple season in the fall, also reflects the natural alignment between cultural customs and the regional produce available in California.