Category Archives: Musical

Kolobok: The Little Round Bun

Nationality: American
Age: 26
Occupation: Student
Residence: Tumbridge, Vermont
Performance Date: 04/19/2017
Primary Language: English
Language: Russian

Main piece: Once upon a time there was an old man and an old housewife. The man demanded his wife to make him a bun from the flour box. And so, she swept out the bin and made some dough in the shape of a little round bun. She put in the oven for it to bake and then next to the window for it to cool. The bun jumped out the window and rolled along the road until he met with a Rabbit coming towards him. The Rabbit told him “I’m going to eat you little bun”, and in response the the bun sang him a song:

“I was scraped from the flour-box
And swept from the bin
And baked in the oven
And cooled on the sill.
I ran away from Grandpa,
I ran away from Grandma,
And I’ll run away from you, this minute I will!”

So the bun rolled away, until he saw a wolf coming at him. The wolf told him “I’m going to eat you little bun”, and so he sang again:

“I was scraped from the flour-box
And swept from the bin
And baked in the oven
And cooled on the sill.
I ran away from Grandpa,
I ran away from Grandma,
And I’ll run away from you, this minute I will!”

So the bun rolled away, until he met with a fox in front of him. The fox told him “I’m going to eat you little bun”, and so he sang to the fox:

“I was scraped from the flour-box
And swept from the bin
And baked in the oven
And cooled on the sill.
I ran away from Grandpa,
I ran away from Grandma,
And I’ll run away from you, this minute I will!”

The fox told him “Sing some more, please don’t stop! Hop onto my mouth so I can hear you better”. And so the bun jumped into the fox’s mouth and sang:

“I was scraped from the flour-box
And swept from the bin-

But before he could go on the fox closed his mouth and he gobbled up the little bun.

Background information about the piece by the informant: William Murawski is an American from Polish and Russian decent. His grandparents from Russia used to tell him tales and nursery rhymes from their hometown as a child. William is an aficionado of Russian folk tales and likes to tell preform them the same way as his grandparents performed them for him when he was a child.

Context on the performance: The tale is usually told to children. The song sang by the bun is told with a melody, which is why it is easy to remember verbatim.

Thoughts on piece: The seems more nonsensical than classic western European tales, as they usually have anthropomorphic animals, but rarely a simple object like a bun acting with human characteristics. The resolution of the story is also anti-climatic and dower, but it does provide children with a lesson, which is that one must not be overconfident on a victory like the bun did in the end, as well as the power of wit, as the fox showed. This shows that Russian folk tales are concerned with providing life lessons rather than having feel-good endings.

The Little Goat

Nationality: Mexcian
Age: 15
Occupation: Student
Residence: Mexico City
Performance Date: 03/16/2017
Primary Language: Spanish

Main Piece: Get out of the cave little goat. Get out of that place. Let’s go call the wolf, so that he gets the goat out of there.

The wolf doesn’t want to go for the goat and the goat doesn’t want to get out of there.

Get out of the cave little goat. Get out of that place. Let’s go call the stick, so that he beats the wolf.

The stick doesn’t want to beat the wolf, the wolf doesn’t want to go for the goat and the goat doesn’t want to get out of there.

Get out of the cave little goat. Get out of that place. Let’s go call the fire, so that he burns the stick.

The fire doesn’t want to burn the stick, the stick doesn’t want to beat the wolf, the wolf doesn’t want to go for the goat and the goat doesn’t want to get out of there.

Get out of the cave little goat. Get out of that place. Let’s go call the water, so that he wets the fire.

The water doesn’t want to wet the fire, the fire doesn’t want to burn the stick, the stick doesn’t want to beat the wolf, the wolf doesn’t want to go for the goat and the goat doesn’t want to get out of there.

Get out of the cave little goat. Get out of that place. Let’s go call the cow, so that she drinks the water.

The cow doesn’t want to drink the water, water doesn’t want to wet the fire, the fire doesn’t want to burn the stick, the stick doesn’t want to beat the wolf, the wolf doesn’t want to go for the goat and the goat doesn’t want to get out of there.

Get out of the cave little goat. Get out of that place. Let’s go call the farmer, so that he tames the cow.

The farmer wants to tame the cow, the cow wants to drink the water, water wants to wet the fire, the fire wants to burn the stick, the stick wants to beat the wolf, the wolf wants to go for the goat and the goat wants to get out of there.

And that’s how the little goat got out!

Background information about the piece by the informant: Daniela is a resident of Mexico City and this is a song that she remembers from her early childhood. She claims that her kindergarten used to make her and his classmates sing it.

Context on the piece: Although there are many variations to the song, it is popular for children in Mexico City. This type of song is popular in other countries and cultures. For example, Russia has “The Giant Turnip” about a turnip that doesn’t want to get out of the ground and the singers call on different characters to help it get out.

Thoughts on the piece: Despite it being used as a distraction for children, the song can show how individuals and cultures think of the idea of power. In this case, it is the human who is in power, as he is the one that makes a decision and gets every character to do their job in a chain reaction. This shows a high regard for humans in the culture, but there are versions of the song in where the chin gets to God and he makes everyone do his job. This would imply a more deist sensibility than this version of the song.

Irish Protest Folk Song

Nationality: Irish
Age: 21
Occupation: Student
Residence: Dublin, Ireland
Performance Date: 03/12/2017
Primary Language: English

Main Piece:

When I was young I used to be as fine a man as ever you’d see;
The Prince of Wales, he said to me, “Come and join the British army.”

When I was young I had a twist of punching babies with me fist
And I thought I would enlist and join the British army.

Too ra loo ra loo ra loo, they’re looking for monkeys up in the zoo
If I had a face like you, I would join the British army.

Sarah Camdon baked a cake; it was all for poor old Slattery’s sake.
I threw me-self into the lake, pretending I was balmy.

Corporal Duff’s got such a drought, just give him a couple of jars of stout;
He’ll kill the enemy with his mouth and save the British Army.
Too ra loo ra loo ra loo, Me curse is on the Labour crew;
They took your darling boy from you to join the British army.

Captain Heeley went away and his wife got in the family way,
And all the words that she would say was “Blame the British Army.”
Too ra loo ra loo ra loo, I’ve made me mind up what to do
I’ll work my ticket home to you and leave the British army

Sarah Comden baked a cake, it was all for poor ‘oul Slattery’s sake
I threw herself into the lake, pretending I was barmy
toora loora loora loo, it was the only thing I could do
to work my ticket home to you and fuck the British army”
Background information about the piece by the informant: Carolina was born and raised in Dublin, Ireland to a strongly anti-British family. They see the British forces as an oppressor for the Irish people, and they have taught Carolina anti-British army protest folk songs since she was a child. She doesn’t necessarily share the sentiment of hating every single British person, but she does think that the country has not treated Ireland well, for which she enjoys singing these songs.

Context of the piece: The song is supposed to be sang in a community whenever there is a manifested anti-British feeling. This could be in more organized events like a street march, to more casual occurrences like an entire pub collectively singing the song while drunk. This is due to the British establishing colonies in the Irish island and still keeping the North as part of the UK. The people who sing these kinds of songs see this as an invasion from an oppressive empire, and their songs serve to represent them as the underdogs against the big authority.

Thoughts on the piece: Singing these kinds of songs with other people creates a strong sense of community, and it this case, it would be of nationalism. They are singing specifically about the British army rather than the British as a people, which already paints the nation in a military dictatorial fashion. Although there is anger shown in the song, it is mostly a ridicule of the idea of joining the British army, which further places the British outside of the trust circle of the Irish.

“Sana que sana” song

Nationality: Colombian
Age: 82
Occupation: Real estate Broker
Residence: Sherman Oaks
Performance Date: 3/25/2017
Primary Language: Spanish
Language: English

The folk song/chant: “Sana que sana, colita de rana. Si no sanas hoy, sanarás mañana.” (Magic healing song repeated at least three time or more if child is hysterical) The literal translation means “Heal, heal with the tail of a toad, if it does not heal today, it will heal tomorrow.” Obviously they are talking about a tadpoles tail or are being funny because a toad/frog does not have a tail, intonating something magical is about to occur. It works as a great distraction when your child gets injured and to stop him from crying because they are being imbued with the belief that the chant will actually make it hurt less especially if they say it in unison. Although my Grandfather tells me that the Chibcha Indians of Colombia, which he is a ¼, use dried out frog/toads all the time for healing and good luck and would even wear them around their neck (whole died out toad) for protection. He tells me that my mom went to Colombia at age 16 and she was given a necklace made out of small stones, which had a small, carved frog in the middle and was told to wear it for good luck and protection.

Analysis: Many frogs in Colombia have a variety of toxins, some medicinal, some deadly so there is more than simple folk belief there might be some factual basis for the song. Growing up my mother would always do the magical healing song “Sana que Sana” that her dad taught her whenever my brother or I got hurt and sprayed the area with Neosporin. She told me that when she was young, her grandmother (my great grandmother) who was a “botanica healer” would always sing the song while rubbing the injured area with some kind of balm. I do find the song soothing and silly at the same time, which is why it was probably so effective as a distraction. In terms of healing, the balm or Neosporin was probably what made it stop hurting and heal faster but rubbing an injury does stimulate endorphins to alleviate pain but the distraction is extremely helpful in stopping the blubbering and crying.

Birthday songs for Colombians in the US and in Colombia

Nationality: Colombia
Age: 32
Occupation: Event planner/ English student
Residence: Santa Monica
Performance Date: 4/16.2017
Primary Language: Spanish
Language: English

When I explained the scope of the of the folklore projects that it could include folksongs, Juliana did think of one that she has heard here in Southern California a lot. In Colombia when a girl turns 15 (American equivalent to sweet 16) there is an elaborate party with musicians typically “mariachis” who will sing “Las Manaitas” song. Usually becomes a father-daughter dance. But this is the only time it is sung because it is a special time in a girl’s life when she become a woman.

“Estas son las mañanitas que cantaba el rey David.

Hoy por ser día de tu santo, te las cantamos a ti.

Despierta mi bien, despierta, mira que ya amaneció

ya los pajaritos cantan la luna ya se metió.

Qué linda está la mañana en que vengo a saludarte

venimos todos con gusto y placer a felicitarte.

El día en que tu naciste nacieron todas las flores

y en la pila del bautismo cantaron los ruiseñores.

Ya viene amaneciendo, ya la luz el día nos dio.

Levántate de mañana mira que ya amaneció.”

(Translated: These are the little mornings that King David used to sing.

Today being the day of your saint, we sing them to you. Wake up my dear, wake up, see that the day has already dawned, the little birds are already singing, the moon has already set. How lovely is this morning, when I come to greet you, we all come with joy and pleasure to greet you. The day on which you were born all the flowers first were born, and in the baptismal font all the nightingales sang. It already comes dawning, the day already gave us light. Rise up with the morning and see that it’s already dawned.)

Recently, in Colombia, the song has gained popularity and is sung at small children birthday parties as well but never to other teenagers or adults especially not to men. Juliana, was at a birthday party recently in Santa Monica for a fellow male student, who was from Mexico City, and they sung La Mañanitas followed by the English version of the Happy Birthday song. She was surprised that everyone seemed to expect it. I asked her what other song is sung when an adult has a birthday in Colombia? She said it is the same chords to the American Happy Birthday song but the words are different:

“Feliz cumpleaños ha ti,

desudamos feliz,

que los saigas cúmplanlo

hasta año 3000 mil!”

(Translation, “Happy birthday to you, we wish you much happiness, we hope you have more birthdays, until the year 3000 AD.)

Analysis: Having been to countless Latino birthday parties, here in Los Angeles, what usually occurs is that both Spanish songs and the English version of Happy Birthday song are sung because that way you get to make more wishes and make a lot more noise, which seems like the goal of most Latino parties in general. It usually starts with Las Mañanitas and will continue to Feliz Cumpleaños followed by the Happy Birthday song. This allows for plenty of time to take pictures and get candle wax all over the cake. The songs seem to cement the occasion and be the final mark of the birthday festivities. People usually understand that once the cake is served after the songs then the party is going to come to an end unless of course there is a band or DJ, which means the party is now really getting started and will continue until very late or early morning. The actually singing by all the participants seems significant because it is not about talent or pitch of the voices but the unified showing of support and love for the birthday person.