Category Archives: Tales /märchen

Stories which are not regarded as possibly true.

THE SALMON OF KNOWLEDGE – Tale / myth

Nationality: Irish
Age: 59
Occupation: Court Investigator
Residence: San Jose
Performance Date: May 2 2021
Primary Language: English

Transcript – Informant speaking
Mother: “That was kind of one of the stories from Irish folklore. There were a lot about Finn MacCool, his dad. (reference previous story from informant) I just know one where there was supposed to be the salmon of knowledge, em and basically if you ate the salmon, you were supposed to have all the knowledge in the world. So it was claimed that Finn MacCool had managed to, had been a student of this… kind of sage, this storyteller who was very knowledgeable. And the storyteller was getting worried ’cause he’d given Finn MacCool pretty much all the information he knew. But it was supposed to be this Salmon, if you could catch the salmon and cook this salmon, whoever ate the salmon would have all the knowledge in the world. So the sage went out and managed to catch the salmon. But he asked Finn McCool to cook it for him, and, but not too eat it and not to do anything to it, just to cook it for him. And so apparently the story was that Finn MacCool, when he was cooking it, em, burned his finger and put his finger in the mouth and that was enough to give him all the knowledge of the salmon rather than the sage that he cooked the salmon for.”

Background
During a conversation between me and my parents about Irish folklore, my mother told me this story. It was directly after a different story (which has also been posted under the title of “Tír Nan Óg”) that was about Finn MacCool’s son. Finn MacCool, while a seemingly ridiculous name, holds a vast amount of importance in the culture. I barely ever hear anything about him, but my parents both grew up with many stories about him. In a way, he’s one of the biggest staples in Irish folk literature.

Context
This story was provided during a facetime with my folks. The speaker has a very thick Northern Irish accent. It should also be noted that in a
Scottish version, Finn is not living there as a pupil but just as a boy who had been forced out of his form. Link to this version below:
https://tracscotland.org/wp-content/uploads/2018/03/The-Salmon-of-Knowledge.pdf

Thoughts
This tale is interesting. While it’s still tragic (like the Tír Nan Óg tale) it’s only tragic for the sage, which means for us we likely respond to it by laughing. But like in the previous story, we do see that even though this tale had a more lighthearted ending, all of the characters were still largely at the mercy of fate and luck. In truth, MacCool eating the salmon was just as much of a happy accident as his son falling off his horse was. I found that very interesting. And while this might be a bit of a stereotypical conclusion, it does seem to point to a worldview very invested in luck.

CHILDREN OF LIR – Tale

Nationality: Irish
Age: 59
Occupation: Court Investigator
Residence: San Jose
Performance Date: May 2
Primary Language: English

Transcript – Informant speaking
Mother: “And then there were the children of Lir, L-I-R, em, and that’s basically, that Swan Lake, the Russian ballet is based on the story of the children of Lir. And that’s one of these kind of evil stepmother stories where I think there were four children and their mother died. The father remarried. I think it was supposed to be his wife, the mother’s sister, who had magical powers, and she was very jealous of the love between the father and the children. Em, so she turned them into Swans, em and they lived for hundreds of years, but… they were able to tell – even though they were Swans, they were still able to sing, and they were able to tell their father in song what had happened to them. So that didn’t do much for the relationship between the father and the stepmother. So they lived apparently for 300 years or something like that. So that’s kind of all I know about that one.”

Background
During a conversation between me and my parents about Irish folklore, my mother told me this story. This is a story that is part of their culture, however, i’m guessing by the way that my mom’s telling it that she likely heard it more from authored literature, or from a childrens book, than from actual folk talk. I also didn’t feel a very strong attachment to this piece in particular from either of them.

Context
My mom has a very thick northern irish accent which is palpable while speaking. Also, while I would love to give context on the Russian Ballet story, I… literally don’t remember anything about it.

Thoughts
What’s interesting is how familiar it feels to stuff like Hansel and Gretel, as well as other grim stories. But unlike the others, there does seem to be some tragic positivity. While the children don’t stop being swans, they live long and gain beautiful voices. Moreover, everything is set right in the end when the witch gets her comeuppance.

“KARIUS OG BAKTUS”

Nationality: Norwegian
Age: 50
Occupation: Stay-at-home-mom
Residence: Vail, Colorado
Performance Date: April 24, 2021
Primary Language: Norwegian
Language: English

MAIN PIECE: 

Informant: So… There’s these two cute little, I would almost call them little trolls. And they’re called Karius and Baktus. One has black hair, one has red hair. And they live in this little boy’s mouth… So it’s about a boy called Jens… And, it’s um… And he loooves white bread and sugar and syrup… And so… These two little trolls are kind of the, uh, the bacteria living in his mouth I guess… Or whatever is causing him to have cavities… And so the story shows them building houses and balconies and almost little towns in this boy’s mouth… And how they don’t like the toothbrush, and every time the toothbrush comes they hide ‘cause they’re scared of the toothbrush. And every time this little boy eats sugar food they get so excited and cheer him on and say yes they want sugar and syrup and white bread… Whereas if he eats, like, healthy food, they’re very upset and sad… But you know, they hammer, and do construction in this boy’s mouth to build all their houses and that hurts Jens, the little boy… And so, the story goes… He finally ends up at the dentist, and the dentist fills all his cavities. So now that the dentist has filled all the cavities, they don’t have anywhere to live… And now when the toothbrush come next time, they don’t have anywhere to hide anymore and so they’re flushed out. And so… Jens is obviously happy, but Karius and Baktus, the two little trolls, are not so happy anymore. 

INFORMANT’S RELATIONSHIP TO THE PIECE:

Informant: It’s kind of sad actually… It’s kind of funny now that I’m talking about it, how the good is actually sad you know what I mean? 

Interviewer: So… Who tells this story? Why is it told? Where did you learn it? 

Informant: Well “Karius og Baktus” is one of the more popular stories for kids. Like almost every child has heard their parents tell it. And they have theater performances now. It’s also filmed. So, I mean, you can pretty much see any version of it… And it’s used to teach kids to eat healthy. Because in Norway we don’t eat a lot of sugar, except for on the weekends or special occasions… And we never eat white bread really… Everyone in Norway loves to bake and bakes their own bread which is like… Multigrain or whole wheat. Um… It’s just all very healthy. So parents use the story to teach kids to eat healthy so the trolls don’t, uh, build houses in their mouth and hammer and start building. Because obviously cavities hurt, you know?

REFLECTION:

“Karius og Baktus” exemplifies the pedagogical and cautionary nature of tales. Norwegians have, for many years, used this story to influence their children’s eating habits, warning against the damaging effects of too much sugar. The informant was told the tale as a child, and went on to pass it onto me, her child. Children’s minds are very impressionable, which is perhaps why children are so frequently the audience of tales. The tales are entertaining––thus retaining childrens’ attention––but are also vessels for important lessons. It is likely that tales make the lesson easier to grasp and to summarize. “Karius og Baktus,” for example, highlights each phase of developing and fixing a cavity. Rather than explain to a child time and again that sugar causes cavities and cavities hurt, a parent needs only to mention “Karius og Baktus” and the child will understand immediately what is meant. It is much easier for a child to grasp the severity of cavity-induced pain if they have something to compare it to and visualize (ex. having little trolls hammering away at your teeth). It is also likely that the entertainment factor of tales is, at least in part, what helps the lessons “stick”––what ensures they are retained. The informant remembers this tale to this day. As do I, and I surely will always associate cavities with “Karius og Baktus.” 

ANNOTATION:

Book version:

Egner, Thorbjørn, et al. Karius and Baktus. Skandisk Publications, 1994.

Ethiopian Tale – Wardit the Mule

Nationality: Ethiopian
Age: 28
Occupation: Investment Banker
Residence: Los Angeles, California
Performance Date: April 1, 2021
Primary Language: Amharic
Language: English

Main Piece 

My informant told me the story of a beautiful mule named Wardit. Wardit was on her way to drink water from the river, when she met an admirer, a horse, on the way. The horse confesses his love for Wardit, and asks about her parentage. Wardit looked confused, and asked the horse why her parentage is important. The horse explains that it is tradition to marry someone from a good familial parentage. Wardit explains that her mother is the governor’s horse. The horse was delighted, and asked of Wardit’s father. Wardit then said proudly that her sister is the priest’s horse. The horse looked puzzled and asked once more of Wardit’s father. Wardit then said that her aunt is the village governor’s horse. The horse grew impatient and once again asked of Wardit’s father. Just then, Wardit’s father appears. He is an old, wrinkled donkey. He asks Wardit what she is doing talking to the horse. Wardit ignores him. Again, the father asks Wardit, and again, Wardit ignores him. The horse angrily asks Wardit who the horse is and why he disturbs the conversation. Wardit insists that she does not know the old, shrivelled donkey. The horse begins to kick the donkey to death. With his final breath, the donkey asks God, “Oh God, look at what has happened to me.” God speaks to Wardit and declares her barren and unable to have children. He says, “you have disrespected your father, so you shall bear no child.”

Context 

This tale is told to young children to teach them to respect their elders, as this is a very important manner to instill in children in Ethiopia.

Background

My informant was born and raised in Ethiopia. He explains that in Ethiopian culture, disrespecting one’s parents is considered a very heinous offense. He informed me that this also applies to any elders in or outside of the family. He explained that Ethiopians are very family oriented, thus many tales in Ethiopian culture aim to teach children to be obedient and prioritize their family. My informant learned this tale from his parents at a young age, which further reaffirms that this tale was told for educational purposes.

My Thoughts

I had never heard of this tale before, but it did resonate with me. We have the same family values in Armenian culture. I found it interesting that Wardit was punished by God, which suggests that disrespecting one’s parents is not only a social offense, but a religious one. According to my informant, religion is a non-negotiable aspect of society in Bahir Dar, Ethiopia. This tale also communicates the importance of family values. Wardit was punished for not defending or claiming her father. According to my informant, disrespecting an elder, regardless of your relationship with them, is disrespectful and shameful. For more information on Ethiopian family dynamics, see the cited article from Cultural Atlas under the subheadings titled “Family” and “Household Dynamics.” 

Source:

Evason, Nina. “Ethiopian Culture.” Cultural Atlas, 2018, culturalatlas.sbs.com.au/ethiopian-culture/ethiopian-culture-family. Accessed 1 Apr. 2021.

Ethiopian Tale – Three Deaf People

Nationality: Ethiopian
Age: 28
Occupation: Investment Banker
Residence: Los Angeles, California
Performance Date: April 1, 2021
Primary Language: Amharic
Language: English

Main Piece

There was once a deaf farmer, who grew wheat on his farm. One day, as he was plowing wheat, he was approached by a deaf woman. Neither one knew that the other was deaf. 

“Excuse me,” the deaf woman asked him, “I have lost my sheep. Do you know where they went?”

“I’m farming wheat over here. My field ends over there,” the deaf man answered, pointing his finger to the end of his field. 

The woman follows his pointed finger and, luckily, she finds her sheep. To express her gratitude to the man, she offers him one of her sheep that has a broken leg. 

“Take this sheep in return, the leg is broken,” she says.

The man answers, “why do you interrupt my work once more? I am farming.”

The woman thought he asked for another sheep, but she refused another and insisted on giving him only the one with a broken leg. The two quarreled some more and decided to go to court to settle their dispute. Unbeknownst to them both, the judge was also deaf. 

After listening to, but not hearing, both of their disputes, the judge told the man, “the baby on the woman’s back is your son because he looks just like you.”

Context 

This joke is told in a casual setting, but not near deaf people present, so as not to alienate them from the group setting. This joke is told to convey the message that hearing is not the same as listening. 

Background

My informant was born and raised in Ethiopia. He remembers hearing this joke from a friend. He explained that it is memorable because it made him laugh. He explained that the joke is not meant to ridicule deaf people, but to emphasize how important it is to listen to, not just to hear, people when they speak. 

My Thoughts

When I first heard this joke, I laughed as well. I can see why my informant said this was one of his favorite jokes. I think the moral of the joke is relevant, and its meaning can be understood by those outside of the Ethiopian community. The joke emphasizes the importance of listening to someone, and draws a distinction between listening and hearing. I noticed that the judge is a common recurring character in Ethiopian stories. The judge is commonly depicted as simple-minded, ignorant, and unfair. This suggests that those in power, like the judge, may not always be the smartest in most qualified people. In other words, just because someone holds a position in society, does not mean that person is worthy of that position.