Category Archives: Tales /märchen

Stories which are not regarded as possibly true.

Story of Rama

Text:

“There’s this other god named Rama, and he was building a bridge to, I guess, what’s now known as Sri Lanka. It was called Lanka in the book. While he was doing that, it was actually like a small squirrel, which helped him, like, roll in sand and, like, shake it into stone so that he was able to kind of create that bridge to get there, like, through stepping stones. Um, and even though, like, the squirrel literally was not able to do much—the squirrel was obviously limited by size and strength— it still was blessed by Rama because he’s a lord. Because, you know, he gave that squirrel so much of, um, you know, its spirit and its effort to do something, even if, you know, it was kind of disadvantaged by its, like, size and its strength. So it was kind of showing that, you know, sincerity, devotion, and good intentions are sometimes more important than, you know, your ability to actually get something done.”

Context:

The informant is a 20-year-old of Hindu Indian background, in which religious fables and legends are part of a broader tradition that teaches about the origins of their gods while also teaching karmic values. The story of Rama had stuck with him and was something he absorbed deeply as he grew up. He also encountered it among other Hindus is age, exemplifying how it still transmits through the community in traditional oral storytelling. 

Analysis:

This legend is part of the Vaishnava Hindu narrative tradition, in which Lord Rama — an avatar of Vishnu — becomes a central moral figure. The story functions as an etiological legend, as identified by the informant: the tale encodes central values of Hindu ethics—bhakti (devotion, selfless effort, and divine recognition)—the vehicle of the messenger, nor the strength or status confines its spiritual worthiness. The story continues to circulate within Hindu communities, to highlight the dedication of effort rather than being bound by bodily form, serving as an enduring social function that binds community members around a shared understanding.

Pumpkin Head Joke

Age: 20s

(1) text

Informant: A man walks into a bar with a giant pumpkin for a head. The bartender says, “Hey, you’re walking around with a giant pumpkin for a head. How come you have a giant pumpkin for a head? The man with a giant pumpkin head sits down at the bar and he says, “Well, it’s a long story. But I’ll tell it to you. You’re not going to believe this. But the story starts with, I found a genie in a bottle.” Bartender goes, “Then what happened?” He goes, “Well, I found this genie, and he came out of the bottle and he says, ” you freed me from this bottle, and I’m offering you three wishes.” The bartender is amazed. He’s going, “Well, okay, what happened next?” He goes, well, then, for my first wish, I wish for the most money in the world. I wished for like 100,000 billion dollars. Bartender’s like, oh my God, what happened? He’s like, well, I looked at my bank account. You’re not going to believe what was there. It was $100,000 billion dollars. I was the richest man in the world. The bartender was just floored by this. He goes, “For my second wish, I wish for like the most gorgeous woman in the world to be my wife. Not only someone who was attractive, but someone who could challenge me and I could fall in love with and stay in love. The bartender was like, okay, well, then what happened? He goes, well, then you’re not going to believe who showed up.” The most gorgeous woman I’ve ever seen. And she was smart and talented and funny, and she challenged me, and she proposed to me on the spot, and we’ve been married ever since. Bartender goes, ” oh, my God, this is an amazing story. What happened next? What happened to your for your third wish? And he goes, “Well my third wish is where I really blew it.” Bartender goes, well, what happened?” He goes, “Well, I wished for like a giant pumpkin head.” 

(2) context

The informant explains that growing up in New York, this joke was a common occurrence at family gatherings. The first time he was told it was by an uncle at a family dinner. He later accounts hearing it told by Super Dave Osborn and Norm McDonald.

(3) analysis

The joke follows a traditional structure, starting with “A man walks into a bar…” The joke subverts expectations with the added element of a pumpkin on his head. What makes the joke effective and ultimately gets a laugh from the audience is the long, drawn-out explanation that builds anticipation from the audience as they wait to hear the punch line. They expect something wild to have happened for the man to end up in this position. Instead, they are met with the most obvious answer. The punchline then makes the joke an anti-joke of sorts.

鬼压床 or gǔi yā chuáng

Age: 24

TEXT:

鬼压床

gǔi yā chuáng

CONTEXT: Informant-“One thing relative to ghost is like in Chinese sleep paralysis is often called “gǔi yā chuáng”, which literally means a ghost pressing on your bed. So scientifically, it means your mind wakes up before your body fully does, so you feel like unable to move. But in folk belief in China, like people describe it as a ghost or spirit sitting on your chest. So this is interesting because it shows how people use like folklore to explain scary bodily, bodily experiences before scientific explanations became common. And I heard it from my family when I was a little. I think if it’s in both ghost stories and folk-like explanations of strange experiences”

ANALYSIS:

The informant explains that gǔi yā chuáng, at least to her, is a cross between folk belief and a ghost story as it, in some ways, has to do with the paranormal. Learning the story from her family, she has grown up with this belief and come to understand it as a dated way of understanding the more scientific world around us at a time that we lacked the means to fully comprehend sleep paralysis.

塞翁失马，焉知非福 or sài wēng shī mǎ，yān zhī fēi fú

Age: 24

TEXT:

“塞翁失马，焉知非福” or “sài wēng shī mǎ，yān zhī fēi fú”

CONTEXT:

Informant- “Another Chinese proverb called “sài wēng shī mǎ，yān zhī fēi fú” meaning “the old man lost his horse, who knows if it is not a blessing”. So the story is about an old man whose horse ran away and his neighbors felt so sorry for him, but he said, “who knows if this is a bad luck?” And later the horse came back with another horse. The neighbors congratulated him, but he said, “who knows if this is good luck?” And then his son wrote the new horse and broke his leg. And again, everyone thought it was terrible, but soon after a war broke out and all the young men were drafted except his son because of his injured leg.

So this message is that like luck can change and we should not judge events too quickly. This is like, I’ve heard it from my parents, but we also taught, we also like teaching this story to little kids in school. So it could be seen as a proverb of moral tale and folk philosophy about fate.”

ANALYSIS:

This proverb provides a fluctuating understanding of fate and destiny, as well as provides a tale that instructional listener not to be too quick to judge and rather to wait to see how things play out in the long run. It makes a lot of sense to me that this proverb would be taught in schools and two young children because young children are often very quick to judge a book by its cover or react in haste rather than process their emotions and respond accordingly. This folk speech reminds me of the reading, Mechling, “‘Cheaters Never Prosper’ and Other Lies Adults Tell Kids.”

Diaz de los Muertos and One’s Ancestral History

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Age: 28

Text: CB – “Known well as Diaz de los Muertos or day of the dead, its a very important holiday in the Hispanic calendar. It has a lot of crossover with the Americanized Halloween, but it’s distinctive differences go far beyond the costumes and candies. The point is to remember our dearly departed. During it, we bring out all the old photos from my grandmother’s family and my grandfather’s family, my mother side (Nana, and Tata respectfully). Specifically what we do is help my Nana and Tata arrange all their family photos on the banister and dining room table so that they may join us for one last meal. We offer our prayers to them and little candies of their favorite and light candles in their honor. As the photos come out, my grandparents and my aunts and uncles will begin telling stories about these people Somehow, we’ve heard 1000 times and never interrupt. Others are new to us and add another source of identity to where we came from.”

Interviewer – “What is the most memorable story you’ve heard about your ancestors?”

CB – “My big Nana (great-grandmother) was a loving, but firm woman. All her children learned to dodge at a very young age, for she was proficient with wooden chanclas. One time my mother snuck out at night to go see a movie when she got back they had closed and locked her window This wasn’t that unusual. Typically they would just spend the night on the roof at this time, however she went to big Nana‘s house, knocked on the door and gave her a sob story about my grandfather locking her out. This caused my great grandmother to storm over to their house (my Nana’s family lived very close to each other) and hammer on the door. When my mother’s father opened it, he was immediately hitting his head with a wooden chanclas. She chased him around the property for about an hour while my mom darted to her room and laughed from her window.”

Context: Diaz de los Muertos is an annual Hispanic holiday to celebrate the dead of one’s family. Typically it involves large gatherings, bringing together members of extended family to celebrate and share stories about those who have passed. In the case of CB and their family, some stories pop up and stay the same each year, and each year each family member listens on with respect and fondness. Besides, the candy, feasts, and decorations this holiday is additionally anointed with, at the heart of it rests the tales of those gone to show that they are and never will be forgotten. CB has been told this story about his mother sneaking out a number of times, year after year, and it never gets old.

Analysis: Being both an annually calendrical holiday, there is an air of spiritualism, belief, but also prolonged familial ritual for Diaz de los Muertos for CB and their family, as is with most families who celebrate it traditionally. The art and act of gathering around to tell stories about those who have passed to allow their spirits to not fade into obscurity is a prime example of continued tradition and using a holiday as the medium to come together to do the sharing. This family-based festival, where food is offered and made, candy is eaten, stories are exchanged, and to take pride on those who have passed is a wide mixture of many folk group mediums, from foodways, to folk belief, to folk speech and narratives, and finally this annual holiday which encompasses it all. Diaz de los Muertos is a rich example of folk culture for the Hispanic community, and continues to shine on for each family regardless of how they celebrate it.