Category Archives: Tales /märchen

Stories which are not regarded as possibly true.

Pineapple, Ungratefulness, and Pain

Main Piece: 

It’s this folklore or like this tale my mom used to tell me about how this poor family. The mom had like this child and she did like a lot of work to try to make sure her kid was happy. But the child was always like disrespectful, and like unappreciative of the mother’s hard work. And she kept asking for pineapples and like kept asking like I want pineapples. Like why don’t you ever feed me pineapples? All you feed me is like plain plain food. We never get like any good pineapples, the neighbors do. And so it was it like a fairy or like some celestial Spirit came down and was like, Hey, kid, do you want a pineapple? You keep fucking asking for like, goddamn pineapple. Maybe if you helped your mom out with like the work you got some pineapples. She’s like I shouldn’t have to and he’s like, You know what? I’ll give you pineapples. You can have all the pineapples you want. The only condition is you have to eat it all in one sitting. And so the kid ate a shit ton of pineapples. And because it’s a super acidic fruit, it burned through her tongue. And so it was just like, kind of like a scary little folk tale of like, how you should be appreciative of your, you know, elders and parents. 

Informant’s relationship to the piece: 

“This was like a common tale that like both my mom and dad used to tell me, and I was like, ‘Can I have McDonald’s’, and they’re like, ‘No’. And it’s yeah, a little manipulative. But, I mean, it is true. Like our parents do so much for us. And sometimes we forget how much they do for us. Um and they’re all a little cryptic in cursed ways. But they have sacrificed a lot for us and sometimes by not acknowledging that we end up harming ourselves. Like the little girl who didn’t help her mom and just wanted pineapples and burned her tongue. 

Context: 

The informant is one of my roommates, a 21-year-old Vietnamese American college student at the University of Southern California. This performance was collected in our living room with one of our other roommates as we were talking about our family and the stories we grew up with. 

Analysis:

Me and my informant are both Asian, and we both grew up with a lot of stories that were supposed to scare us into being good, but this story specifically focuses on appreciating what you’ve been given, and as my informant mentioned, she was told this story when she would ask for fast food, and in addition to being told no, she would also be told this story. This story also imparts the cultural values of respecting your elders and not asking for too much. I think these stories are an easier way to convey these values than just being told that by parents because there’s an element of fear and consequence of major physical harm, which most parents would never threaten their children with. Although, I will say when I was looking into this story to annotate it, I couldn’t find any version of it, but I did find one about a girl who was turned into a pineapple that follows the first half of the story my roommate told me. So who knows, maybe this story was a way for my informants parents specifically to scare her.

For the closely related pineapple story that’s found both in Vietnam and the Philippines see: https://saigoneer.com/saigon-food-culture/11645-a-food-folktale-the-savage-clapback-that-turned-a-girl-into-a-pineapple

The Sleeping Bear Dunes

Main Piece:

Informant: So in terms of where I grew up there are like sand dunes and they’re called The Sleeping Bear Dunes. And so there was there’s like a story. I’m gonna butcher the story, but we would learn it growing up. So, like a long time ago a mother bear and her two cubs had to swim across Lake Michigan to escape a forest fire. And so the bears swam for many hours, because the lake is massive, but soon the cubs got tired? And the mother bear reached the shore first and climbed to the top of a hill to like watch and wait for the babies. And it’s like so so sad, but the cubs drowned within sight of the shore. And so the Great Spirit created two islands to mark the spot where the cubs disappeared and then created a solitary dune to represent the mother bear and how she had to watch her babies in the lake. And we would go like in third- It’s usually around third grade. We would go on field trips to the dunes and before you go, they would read that story to you. 

Relationship: 

My informant learned this as part of her education in Michigan. She was actually homeschooled after elementary school, but she said this was one of her most vivid memories from the Michigan school system. 

Context:

My informant is one of my roommates, a 20-year-old dance major at USC. She’s from Michigan and this performance took place in our kitchen as she was cooking. 

Analysis. 

This legend is told before children visit the actual site of the dunes, but it’s taught as a story rather than the truth of what happened and why the dunes and the island are there along Lake Michigan. I didn’t realize it until halfway through the performance, but this is a Native American legend and when I asked her if she knew which tribes had this legend, she said that she was never taught the tribes’ names, just that it was a Native American myth. It struck me how this story is told as a Native American legend, but with most of the context stripped from it, so it becomes part of Michigan’s history while still being othered. 

For more information on the legend of the Sleeping Bear Dune, see, https://project.geo.msu.edu/geogmich/bearlegend.html

or for more on the appropriation of this story see,

https://www.record-eagle.com/news/waking-the-sleeping-bear-from-story-appropriation/article_b3d853f0-93ef-11eb-a550-27a510341782.html

Heungbu and Nolbu

Background:

J. is a 20-year-old Korean-American college student currently studying in Los Angeles, California. She grew up her whole life in Alexandria, a suburban city in northern Virginia near Washington DC. She attributes her connection to her Korean culture through her family and regular engagement with Korean media.

Context: This Korean folk tale (märchen) is often told by parents, teachers, and older siblings to young children in a storytelling setting where siblings and peers sit together all at once to collectively hear it. 

Main Piece:

“흥부와 놀부”

Translation: “Heungbu and Nolbu”

“There are two brothers, Heungbu and Nolbu. Nolbu is the selfish, greedy brother, and Heungbu is like the good-natured, super nice, and generous brother. One day, Nolbu takes all the father’s inheritance and kicks his brother out, but Heungbu is too nice and says ‘I understand’ so then he becomes super poor, while Nolbu becomes super rich. Time passes by and one day, a small bird, a swallow I think, breaks its leg and falls onto Heungbu’s poor house. Even though he had nothing, he cured the bird and fixed its leg, giving it food and shelter. And it was like ‘thank you so much’ and left. When it returned, it dropped him a seed and gifted it to him. So he planted the seed, and out of the seed—a gourd seed—came jewelry and luxurious things that made him super rich. His selfish brother Nolbu, hearing that story, found a random bird and broke its leg, and did the same thing, faked and cured the bird. The bird came and returned him also a seed. And he planted that seed, and out came goblins and all these evil things that like wrecked his house, so he became super poor. Now the positions are switched, but Heungbu seeing that his brother was struggling, said ‘let’s live together’ and it ended up with a happy family situation.”

Analysis:

This Korean folk tale (märchen) carries messages of morals intended to be imparted from older, wiser figures to younger, more naive listeners. J. recalls learning to be generous as opposed to greedy from repeatedly hearing this story as a child, in multiplicity and variation depending on the storyteller because of the typical oral performance without specific reference to an authored literature. While the values of selflessness and generosity embedded in this folk tale are common to many cultures, certain details in the story make it specific to Korean folklore and culture. One of note is the cultural belief that gourds can magically withhold unknown treasures or horrors inside. In other words, gourds, apart from being a common vegetable food item, in this tale represent both sides of the human experience, reflecting the actions and ethics of those who plant them. As with many tales from other cultures, children who listen to this story by their elders become aware of real world rewarded values through fantastical suspensions of belief. Additionally, some of Propp’s syntagmatic structuralism and 31 functions (narratemes) appear in this tale like “14. Acquisition: Hero gains magical item” and “19. Resolution: Initial misfortune or lack is resolved”.

Annotation:

For another version collected by a South Korean scholar, see 

Kim. (2019). Aspects and Meanings of Narratives in “Heungbu and Nolbu” (1967). The Studies of Korean Literature, 64, 145–174. https://doi.org/10.20864/skl.2019.10.64.145

Tiger and the Persimmon

Text: A long time ago, a widowed mother and child lived alone in the mountain forest. At night, the baby would not stop crying. SO, the tiger that lives in the mountain comes out at night to look for food. He heard the baby crying and made his way to where the family lives. The mom could not stop the baby from crying, and the tiger saw that there was a mother and child in the house and wanted to eat them. The mom said.” If you don’t stop crying, I will give you the persimmon. The persimmon is dry and unpleasant. The tiger hears this and thinks the persimmon must be very scary because it stopped the baby from crying. But he does not know what a persimmon is. And the tiger ran away. And the baby stopped crying.

Background: K is a Korean American whose parents are of Korean ancestry. He is currently in college. He says that he had heard this proverb from his parents. This piece is memorable to him because his mother would tell him this story at night before bed.

Context: This tale came up during an interview regarding Korean folklore. This was told in English for ease of understanding.

This tale is used as a bed time story. As such, it is primarily targeted towards children. There could be many ways to interpret the message of this tale. If you look at it through the tiger’s point of view, the lesson of this story is to try to confirm something and not go solely off of rumors. In that the tiger of this tale came over to the house and was close to eating the family but was scared off by rumors of stuff that it did not fully comprehend. If it had individually assessed the situation, it would have walked away with a decent meal. If you look at the perspective of the mother, the moral of the tale could be that the protecting the child is very important and sometimes one must do stuff they don’t like to protect their family. But the moral takes a drastic turn if you look at the child’s point of view. In his point of view, the message is that you should not make much noise at night lest you attract the attention of a tiger or other scary creature.

Nail Soup

Basically, it’s about this homeless man, who, all he has in his pocket is a nail, right? So he’s walking around trying to get help from people and like ask them for food, cause he’s like all out on the street it’s like nighttime he’s hungry and he’s alone. So he goes to, door to door, and is just like “Hi can I have something to eat, Hi can I have something to eat,” and everybody shuts him out and then he get sup to this woman, and he knocks on her door and she wants him to get away, and then he tells her, um  … “I bet I can cook you the most delicious soup you’ve ever had with just this nail,” it’s just a metal nail, right? And she’s like, like “I don’t believe you” and he’s like “just let me try,” and so she does. So he walks inside, and he goes into her kitchen, and he gets a pot and fills it up with water, and he puts it in and it’s boiling, and he puts the nail in, and she sits down and they just start talking a little bit about themselves, but she’s still a little wary cause she doesn’t know, and as he’s cooking he’s just smelling it, and tasting it, and he’s like “mmm, this is really coming together”, and then he’s just like “ but you know what would go really good with this if you really wanna make this a great nail soup is some carrots.” And, so she’s like, “I have some carrots,” and so she pulls out the carrots and they cook it together and chop it up, put some carrots in the soup with the um, nail, and as he goes through he’s like, “You know, some celery would just make this great,” and after adding a couple more vegetables, potatoes, celery, obvious, all that stuff, um, he… talks to her and he’s just like, “You know, I’m getting really hungry. The best thing that you can do is just to like, dip some bread in the soup, and then it’s so good.” And so she pulls out this big loaf of bread, she’s like, “I have bread here,” and so she breaks the bread with him and they eat, dippin’ in together, and he, um … and they’re like having this great time, and he’s just like, “This always remind me of the times I used to eat nail soup and just have a nice glass of red wine,” so she pulls out the red wine, she pours them some glasses and she’s having a wonderful time with him, and they’re just talking about their history together and he’s like “Ok, soup is done!” And he slips the nail out, puts it back in his pocket, and then he brings the soup down, and they share the meal, and she’s like “I had such a lovely dinner with you, and it was just such a lovely meal, you should come back some time to make me nail soup,” and then they leave.

Background: This informant recalls being told this story as a child by her mother, who is Lebanese. She remembers not being able to spend much time with her mother, but each night hearing a children’s story before bed. She cites it as a Polish folk story. For them, it is a story about compassion and sharing, and the joy that comes with it. This informant has previously related to me that the sharing of food is very important to them, as well as important in Lebanese culture.

Context: This piece was collected during a conversation about childhood stories had on the inflatable mattress in our apartment living room.

My thoughts: When I was told this story, I half-remembered hearing a similar tale during my own childhood. Upon further research, I realized that the version I had been told was the “Stone Soup” oikotype, in which a stone takes the place of the nail. I agree very much with my informant’s assessment of the meaning of this tale. I’d be interested in learning more about why the soup in each version of the story starts with the ingredient it starts with.

For another version of this tale, see the following:

Yeats, William Butler (2010). The Collected Works of W.B. Yeats Vol II: The Plays. New York City: Simon & Schuster. pp. 109–119. ISBN 978-1439105764.