Category Archives: Tales /märchen

Stories which are not regarded as possibly true.

The Jinn

Nationality: American
Age: 18
Occupation: University Student
Residence: Los Angeles, California

Age: 18
Date of Performance: 4/01/2025
Language: English
Nationality: American
Occupation: University Student
Primary Language: English
Residence: Los Angeles, California

Text:
“Jinns—there are evil ones, good ones, Muslim ones—they’re basically spirits. They can possess you. There are certain things you’re not supposed to do, like stare in the mirror too long, stay in the bathroom too long, or listen to music in there, especially if you’re naked. That attracts Jinns. If a Jinn falls in love with you, they can possess you, stop you from getting married, and even have children with you.”

Context:
The informant is Muslim and grew up with strong cultural and religious beliefs around the Jinn. These stories were often told in the household to reinforce behavioral norms and maintain spiritual awareness. The mention of Jinns falling in love adds a layer of romantic and paranormal tension to the legend.

Analysis:
The Jinn is a foundational concept in Islamic theology and Middle Eastern folklore, often acting as both a spiritual metaphor and a literal belief system. This legend highlights behaviors that might be seen as immodest or spiritually vulnerable, reinforcing modesty and spiritual caution. The romantic element—Jinns falling in love and disrupting relationships—adds a psychological dimension, providing an otherworldly explanation for earthly struggles in love or marriage.

The Quran-Reading Jinn

Nationality: American
Age: 18
Occupation: Student

Informant Information:

Age: 18
Date of Performance: 4/01/2025
Language: English
Nationality: American
Occupation: University Student
Primary Language: English
Residence: Los Angeles, California

Legend Text:
“Aight so lemme tell you this story I heard from a Sheikh, right? He was talkin’ about this boy who went to some Islamic boarding school. Real quiet dude—didn’t really vibe with nobody. Like, he’d just be sittin’ by himself all the time, barely said a word to anybody. Never played, never joked, nothin’. Just… there.

But here’s where it gets weird. At night, the other boys start hearin’ this scratchin’—like real scratchin’, on the walls, the floor, soundin’ like somethin’ tryna claw its way through or somethin’. And it wasn’t no small sound either—loud enough to wake ‘em up. So they all freak out, runnin’ to the teachers all panicked like, “Yo! There’s somethin’ in the room!” But every time the teachers came, it was just silence. Nothin’ there. No marks, no animals, nothin’.

Now guess who never woke up? That boy. Slept through all of it like a baby. No tossing, no turning—just peaceful as ever, like he ain’t hear nothin’. And that’s when folks started whisperin’—sayin’ maybe he was possessed or some jinn was up in him. But like, they couldn’t prove nothin’, so it was just rumors.

Then one night, one of the teachers starts recitin’ Quran out loud, tryna bless the room or calm folks down or whatever. And boom—the quiet kid just sits up outta nowhere and starts recitin’ too. But the crazy part? He was killin’ it. Like, word-for-word, smooth, no stumbles. Dude was recitin’ like he’d been doin’ it his whole life, maybe even better than the teacher. Everybody just froze. Like, how you doin’ that with no practice, barely even talkin’ during the day?

So now everybody really trippin’. Cuz now they don’t know—is he just mad gifted? Like, maybe God really blessed him with that kind of talent? Or is it somethin’ else? Cuz the way he spoke, man… it ain’t sound regular. It ain’t sound human. Gave folks goosebumps. After that, nobody really knew what to think. Was it a miracle? Or was it the jinn speakin’ through him?”

Context:
The informant is Muslim and heard this story during Ramadan, a spiritually heightened time when discussions of the supernatural are common in Muslim households. She believed it was told to create awe, fear, and moral reflection.

Analysis:
This legend explores the mysterious boundaries between divine giftedness and supernatural interference. The Jinn here is not malevolent in the traditional sense but instead creates confusion around spiritual authenticity. It highlights the complex role Jinns play in Muslim culture—not just as spirits of fear but as beings capable of deep religious knowledge. The setting in a Quranic school emphasizes the sacred nature of the space and the high stakes of interpreting spiritual phenomena.

Blue the Glue Ghost

Nationality: American
Age: 18
Occupation: University Student

Informant Information:

Age: 18
Date of Performance: 3/25/2025
Language: English
Nationality: American
Occupation: University Student
Primary Language: English
Residence: Hayward, California

Text:

“Once upon a time, there was a ghost named Blue who would steal people’s shoes. Every time he did, he left a trail of glue behind. The police followed these sticky clues from house to house and apartment to apartment until, after three weeks of shoe thefts, they finally found Blue. When they caught him, he was released back into the spirit world. And that was the end of Blue.”

Context:

The informant recalled that her mother used to tell her this tale before bed. It served as a form of childhood entertainment and likely helped ease the transition into sleep with its mysterious yet harmless narrative. She believes her mother created the story herself, indicating a form of generational oral creativity.

Analysis:

“Blue the Glue Ghost” functions as a bedtime folktale with mild suspense and whimsical absurdity. It demonstrates the creativity of parental storytelling and the way minor mischief (stealing shoes) is framed through a playful ghost figure. The use of rhyme and alliteration (Blue/glue/clue) adds charm and memorability, making it ideal for oral transmission. Though it lacks the typical “moral” of traditional tales, it emphasizes curiosity and resolution, which keeps children engaged.

La Befana

fields:
AGE:23
Date_of_performance: 13 century – present
Language: Italian + English
Nationality: Italian
Occupation: USC Masters Student
Primary Language: English, Italien
Residence: Los Angeles

Quote: ““Okay, so in Italy, we have this super cool tradition on January 6th called La Befana. Basically, she’s like Santa, but make it a broomstick-riding grandma witch. She sneaks into houses at night and leaves candy for good kids and ‘coal’ (which is usually just black sugar candy) for the naughty ones. Legend has it, she was invited by the Three Wise Men to see baby Jesus, said ‘nah, I’m good,’ and then regretted it forever—so now she flies around looking for him and dropping off presents. It’s chaotic but iconic.”

Historical context: this has been around in italy since the 13 centuary, in some tuscan villages they burn large statues of la befana; it is both a pagan and christian tradition; thus very italian folkloric. it is a custum entrenched in the national identity of italians local and abroad like my friend who grew up in the bronx in new york city. But his grandmother who immagrated to the US. Italian-American families keep La Befana alive by adapting the tradition to city life. Instead of chimneys, stockings are hung by windows or doors, and in the morning, kids find a mix of Italian treats like panettone and torrone alongside American candies. Some families tell the legend of La Befana the night before, while others celebrate with a big meal on Epiphany. Though it’s not as widely recognized as Christmas, it remains a special way for the community to stay connected to their Italian roots while blending in with New York’s diverse culture.

‘A Lazy Fellow Moves a Mountain’

Age: 21

Date of Performance: 02/24/25

Language: English, Malayalam

Nationality: Indian

Occupation: Student

Primary Language: English

Residence: Los Angeles, CA

Main Transcription:

“Alright, do you have any experience, personal experiences, with any of these minor genres of folklore?”

“One comes to mind. When I was young, I used to water the plants, my mom’s plants, in the back garden. And we had to fill the bucket, and then go scoop it [the water] up, and put it in the pot. I would always fill it all the way up and struggle to bring it out, and my mom used to say ‘Malayalam,’ which is a language I speak where I’m from. “

….

“So the saying was: ‘Madiyan mala chumakkum (a lazy person tries to move a mountain)’”

“Okay, you’re going to have to write this down”

”I’ll write it down for you, haha. And what this means loosely is: ‘A lazy fellow moves a mountain,’ which, basically, I think, relates to this folklore tale of these, like, two girls, and there was water in these two glass jars, and the one girl, the wise girl, like, put of lots of small pebbles to make the it [the water] rise, but the lazy girl took a big pebble, threw it in, and broke the glass. Which means, you are meant to take, like, or put smart effort into what you do and try to advance in small intervals.”

“A work smarter, not harder-type thing.”

“Hahaha, yeah.”

“Do you think this was a formative experience for you? Like, how was that?”

“Yeah, I mean, she would say it a lot for many things, because a lot of times, there were many things I would try to get over with quickly, but she would repeat that and it sticks.“

“So it was a recurring thing?”

“Yeah.”

Context:

My interviewee first heard the saying from his mother during his childhood, and since then, it seems that it has maintained relevance throughout his upbringing. It is interesting that his experience carrying the bucket of water parallels the story of the two girls filling their glass jars, which I am sure is not coincidence. I tried looking deeper into the tale itself, and it seems to be a retelling of an old Aesop fable, though I have yet to make a confirmation on that connection given how little information there is. It could be that the tale, given in Malayalam, could be a local reinterpretation or retelling in India of an older story that could have originated elsewhere, but that is only a theory.

Analysis:

The proverb, and the tale it derives from, assert that overloading the self with work will not lead to genuine change, and that change itself comes in increments. Anyone who has tried to transform themselves by changing every aspect of their life, or ‘moving a mountain,’ eventually fails and ‘breaks the glass.’ I find this sentiment holds relevance in a hyper-optimized and demanding world where people are expected to make radical changes, ‘moving mountains,’ in their lives with the promise of wealth, social status, success, etc. Most of the time, change is difficult, but it becomes impossible when you pile everything on yourself like a mountain.