Category Archives: Tales /märchen

Stories which are not regarded as possibly true.

莲花童子哪吒》 (Liánhuā Tóngzǐ Nézhā) Lotus child

Title: 莲花童子哪吒 (Liánhuā Tóngzǐ Nézhā / The Lotus Child Nezha)

AGE: 18
Date_of_performance: May 6, 2025
Language: Mandarin Chinese
Nationality: Canadian
Occupation: Student
Primary Language: English
Residence: Toronto, Canada (grew up in Beijing, China)

Folklore Explanation:
“We grew up with Nezha—like, everywhere. There were picture books, cartoons, comics, and even little plush toys of him in stores. In the early 2000s in Beijing, you couldn’t walk through a stationery shop or watch Saturday morning TV without seeing him. I remember one of the shows we watched was 哪吒传奇 (Nezha Chuanqi)—he had the red scarf, the wind fire wheels, the bracelets, and that tough, rebellious attitude. He wasn’t sweet or soft—he was fierce, kind of angry, and always fighting demons or standing up to authority.

In the story, he’s born out of a lotus flower after staying in the womb for years, and he ends up sacrificing himself to save his family and people. Later, he’s brought back to life by his master and becomes even stronger. It’s dramatic, but as a kid, you just loved how powerful he was. He was a hero, but a kid like us. We’d read Nezha stories in schoolbooks and retell them to each other during breaks. For us, it wasn’t just mythology—it was childhood. It felt like he belonged to us.”

Analysis:
Nezha, especially in the form of 莲花童子哪吒 (Liánhuā Tóngzǐ Nézhā), is a major figure in Chinese mythological folklore, originally appearing in the Ming dynasty novel 《封神演义》 (Fengshen Yanyi / The Investiture of the Gods). He is considered a deified folk hero, embodying themes of rebellion, self-sacrifice, filial duty, and cosmic justice. As a mythic narrative figure, Nezha spans multiple folklore types: religious folklore (as a Taoist deity), narrative epic, and child-centered popular mythology.

In early-2000s, Nezha was widely disseminated through state-supported children’s media, including the 2003 animated series 哪吒传奇, which cemented his image among a new generation. His story also spread through school curricula, children’s books, toys, and televised retellings, making him an example of institutionalized folklore adapted for mass cultural consumption. While rooted in ancient texts and temple traditions, Nezha’s modern image has been reshaped into a youth empowerment symbol, often emphasizing themes of resistance to unjust power. His continued presence in toys, media, and moral storytelling illustrates the adaptability of mythic folklore in contemporary urban life and popular culture.

A.B. Rent-a-Camel

Nationality: American
Age: 82
Occupation: Retired
Residence: Tucson, AZ

A guy needs to travel across the desert and the only way to get across this desert is by camel. He comes across a place that rents camels called A.B. Rent-a-Camel. He asks A.B., who runs the place, for a camel and A.B. says “follow me” and shows him to his camel. The man notices there’s a bag of bricks on the side of the camel but thinks nothing of it. A.B. says “before you leave you need to take the camel to the watering trough and have him drink, so the man does. He begins his journey and about halfway through his camel stops walking and sits down. The man tries slapping and yelling at the camel but nothing will make him move. Later in the day A.B. comes up on his camel and asks what happened. The man replies, “it just stoped”. A.B. asks “well did you brick him?”. The man says “what’s bricking?”. A.B. says “Well when the camel is drinking from the trough you take the two bricks from the bag and slam them against his nuts”. The man says “doesn’t that hurt?” and A.B. replies, “not if you keep your thumbs on the outside of the bricks.”

Informant Analysis: I first heard this joke from my father and it’s been one of my favorites to tell ever since. No matter what party you’re at or who is there, it’s sure to get a laugh from anyone. My father had lot’s of good jokes but this was definitely my favorite of them all.

My Analysis: This joke, passed down from the informant’s father, works as a way to connect and get people laughing together. The over-the-top punchline and ridiculous imagery use discomfort to catch people off guard and make the joke hit harder. The fake “bricking” technique is a funny twist on the kind of weird advice older generations pass down. It plays like a long-winded story that ends in a totally unexpected way, which is part of what makes it so memorable. More than just a joke, it shows how humor can be a way to share connection, surprise, and a little chaos.

The Beef Lady – Legend

Nationality: American
Age: 56
Occupation: Physician
Residence: Los Angeles
Language: English

Text/Context: “When I was in church champ as a kid, there was the legend of the beef lady. The story went that there was an old lady living in the hills, and every once in a while someone would find the carcass of a dead cow that she killed and ate. I never saw any dead cows and neither did my friends, but sometimes someone would run over and say ‘I saw the beef lady I saw the beef lady! She’s right over there!’ and we would all go look. I went to this camp for 3, maybe 4 years, and every year, the beef lady was still a thing because the kids who were there the year before would tell the story to the first years. Even though there probably never was a beef lady, it was still fun to believe in. And you never know, maybe the beef lady was real all along and just really good at hiding her tracks.”

Analysis: A younger age group is naturally more inclined to believe in an entity as silly sounding as a beef lady who hides out in the woods. Frankly, kids will believe just about anything you tell them if you sound convincing enough. But what’s particularly interesting about the case of the beef lady is how it became so prominent at this church camp. I feel like of all the stories that could define a child’s experience at camp, the beef lady isn’t the one to do it. I think what made it so engaging for my father and his friends was the fact that it was specifically a church camp. These kids were raised very religiously, and the camp itself was so religiously based, that I think they wanted to believe in a story that was dark and scary, completely unlike the clean religious stories they were so used to.

The tale of Heungbu and Nolbu

Nationality: South Korean
Age: 27
Occupation: PHD Student, Electrical Engineering
Residence: Los Angeles, California
Language: English

Informant: “Nolbu is the older brother. Heungbu is the younger one. Although they are family, Nolbu makes more money and is very greedy. His success puts Heungbu in a bad situation financially. On the other hand, Heungbu is a good person who tries to help other people. So, Heungbu goes to Nolbu’s house to get some rice since he is poor. But Nolbu slaps his face with a spoon and refuses to give him any rice. Nolbu is then going back to his home and sees a bird being attacked by a snake. He tries to save the baby bird by healing its broken leg. Heungbu cures him and lets the bird go. The bird comes back with a seed. A Calabash seed. When the Calabash is grown, he cuts it open and finds tons of gold and money, so Heungbu becomes rich. Nolbu hears his brother became rich by helping the bird, so he breaks a healthy bird’s leg to cure it. The bird then goes to Nolbu’s house and gives him the same seed. But when Nolbu cuts open the Calabash, goblins come out and bite him and take all his money.”

Context: The informant heard this story from his older siblings and claims that it is a common story in Korea. He compared this story to the American story of the tortoise and the hare, saying that it is frequently told to young children like the story of the tortoise. He believes the story is designed to teach kids to avoid greed and help others out of the kindness of their heart rather than to receive something in return. The informant is from South Korea and says that this story has been passed down from generation to generation, mostly orally.

Analysis: I think this tale expresses some cultural and moral values that parents likely wanted to pass down to their kids. The story is relatively simple, with clear moral signals presented throughout, likely to help drive home the point to a young audience. The story clearly puts an emphasis on the idea that kindness can not be (or should not be) faked for personal gain. It also serves to teach children that bad actions can come back to bite you, even if you think you’re tricking the system. Lastly, the story teaches children to be kind, paradoxically, by telling them they will be rewarded for it only if that act of kindness is genuine and not in pursuit of a reward.

Grade Killer

Age – 17
Language – English
Nationality – American
Occupation – Student
Primary Language – English
Residence – New York

Text: “I have always been scared of the dark since I was younger and I was told this story once as a kid from someone in my class. The story was that there was a man that went around and killed kids who weren’t actively getting the best grades at school. This story sounds dumb, but one night I woke up dreary in the middle of the night and thought I saw something in the window or a moving figure outside my window and then my lights started flickering and I freaked out and ran into my parents room. I couldn’t sleep alone in my room for a week after that.”

Context:
The informant tells a story from childhood where a man supposedly killed kids who didn’t do well in school. The informant said this stemmed from kids trying to scare people in school and her fear of academic failure. This story scared her a lot, especially since she was already afraid of the dark.

Analysis:
This story plays into common childhood fears like the fear of failure and punishment. The man who kills kids for bad grades is a way of turning something as schoolwork into a nightmare. The informant’s personal experience, where she was already scared of the dark and then had something strange happen, justified her fear in the moment. The flickering lights and the feeling of someone watching really make this myth feel true in her life.