Category Archives: Tales /märchen

Stories which are not regarded as possibly true.

Selling Fragrant Farts Folktale

Language: English

There once were two brothers who lived together on a farm in a village. The older brother was lazy and always forced his younger brother to do all the farm work for him. Day after day, he tended to the farm, sowing the seeds and tilling the earth. One day, he saw a small bird with a broken leg on the ground. He carefully nursed it back to health, taking great care of the bird. When its leg was all better, the bird flew off, returning with a single peanut. The younger brother, not sure what to do with it, ate the peanut. After a moment, his stomach began to hurt and he farted, releasing the most fragrant and beautiful smell into their house.

At this time, the older brother returned home with a guest. The guest was amazed and in awe of how wonderful their house smelled, and asked the younger brother why the house smelled so good. The younger brother simply replied, “I farted.” The guest was amazed, asking

if the younger brother would be willing to fart in his house too, even offering money to him to do so. The younger brother agreed, and over time, word of his magnificent smelling farts spread

throughout the village, eventually reaching the richest family in their village. The rich man invited the younger brother to fart his sweet-smelling fart in his house, rewarding him with a small fortune.

The older brother became jealous of his younger brother’s newfound fame and wealth, and asked his brother how he began to fart his good-smelling farts. The younger brother recounted how he helped take care of the bird with the broken leg, and how it returned with the peanut that he ate to have his fragrant farts. The older brother went out to the field, catching a bird and breaking its leg. Then, he nursed it back to health, caring for it until it had recovered. The bird also flew off, returning to the older brother with a peanut. The older brother quickly ate the peanut and ran over to the rich man’s house, yelling that he too can fart wonderful smelling farts just like his younger brother. The rich man let him into his house and the older brother quickly released the pressure in his stomach. The worst smell in the world wafted through the house as the older brother pooped his pants in front of the rich man. Embarrassed, the older brother ran out of the village, never to be seen again.

Context

The informant told me about a story he had heard from his grandmother, who in turn had heard about it from her grandparents. Neither of us could find out the exact origin of folktale, as what scare online sources we could find attributed it to either Taiwan or China. But it still remains a longstanding part of the informant’s family history, evidenced by its generational persistence.

Both the informant and I agree on the story’s humor and absurdity being a core reason why the story has stuck around for so long. It’s very premise earworms itself into your head, and you can’t help but want to pass it around to other people. Despite the silliness of it, it conveys a deep and integral moral of how earnest work and kindness begets good fortune. Most likely this reflects a larger social value that parents seek to pass down to their children, and the humorous nature of the tale ensures that the intended audience remembers it.

Kachi Kachi Yama Folktale

Language: English

Text Transcription

“The basic story is there’s this tanuki racoon that causes trouble for this old couple, and one day the tanuki gets caught by the old man in his fields, and he ties the raccoon up and hangs him upside down in his house.

Then, while the old man is gone one day and the wife is cooking, the raccoon begs the wife to set him free and that he’ll help her (which she does). In the version I read as a kid, he obviously tricks her and (maybe) hits her. I think the most that happens is that the wife lays on the ground injured, but in the original, she’s killed. Also in the original, the raccoon transforms into the wife, cooks the wife, and serves the old man a soup with his wife’s flesh

So in my kids version the old man gets angry because the tanuki hit his wife and fled, but in the original I guess it’s way more violent since she’s killed and fed to him.

And so the old man begs this other animal, the rabbit (who’s a good friend) to get revenge/avenge his wife, and the Wikipedia article just vaguely lists that the rabbit pretended to befriend the tanuki but tortured him like by dropping a bee’s nest on him, “treating” it with “medicine” that actually burned the injury. Then (and this is where the title comes from) while the tanuki is carrying a pile of sticks on his back, setting fire on that pile of sticks but brushing off the sound of the burning by saying they’re nearing “kachi kachi yama” which is why they can hear burning, until it’s too late and it burns him.

In the version I read as a kid, I think the burning incident happens first, and then the rabbit “treats” the burn with the “medicine,” so there’s no other torture that i can recall like the bee’s nest.

And then the last part of the story is that the rabbit and the tanuki have a boat race (I can’t remember the reason). In the original, the rabbit carved his boat out of a tree while the tanuki made a boat out of mud (which would dissolve).

In my version, I think the rabbit built both boats, and I can’t recall if one was wood and the other was mud, but I think the rabbit tricks the tanuki into being like “oh this boat is too heavy,” or maybe instead he calls one sturdier? Either way he hints at one being worse or better and the tanuki takes whichever is better, but then the boat starts to fall apart in the race.

In the original, in the end, the tanuki dies from drowning (and I think in some version the rabbit strikes him to ensure he drowns), but in my version, the rabbit makes him swear to stop his deeds and then pulls him out, and the ending instead is that the tanuki befriends the rabbit and the couple for real this time.”

Context

This is a Japanese folktale the informant heard growing up. As a child, she heard the watered-down version of the story, where the wife is not killed by the tanuki and in the end they all learn to coexist. Later on, she learned that the original story is much darker, ending in not one but two deaths.

It isn’t unsurprising to see a story censored for a younger audience. We’ve seen it in western fairy tales too: Cinderella’s stepsisters get to keep their feet intact in Disney’s take on the story. But I think it’s interesting to note how this watered down completely changes, even reverses, the moral of the story. In the children’s version, the moral is a lesson in forgiveness and learning your lesson. In the original, it’s more akin to “what goes around comes around.” The old man doesn’t forgive the tanuki for its role in his wife’s death, and enacts his vengeance through his friend the rabbit. The different versions of this story are two sides of the same coin, and in trying to curate the story for a younger audience, the original message is seemingly abandoned.

One thing the informant noted is that tanuki’s are generally well-meaning, playful tricksters in the stories that feature. This is the only story they know of where the tanuki plays a villainous role. In censoring the original tale, the tanuki in this story has inadvertently become more similar to its counterparts in other stories.

“The Possum and the Wolf” -Choctaw Tale

  1. Text

The following tale, titled The Possum and the Wolf, was told to me by my grandmother, a member of the Choctaw Nation of Oklahoma. This was the first time I ever got to sit down with her and speak about the traditions of our ancestry. It is a traditional animal tale that reflects the trickster motif, which is common in Indigenous oral traditions.

The story follows two characters, named Possum and Wolf. In some versions, they are referred to as “the” possum and “the” wolf, whereas in my Grandma’s version, the breed of animal is also their name. In the story, Possum and Wolf are traveling together through the woods. Wolf is hungry and aggressive, while Possum is portrayed as clever and cautious. Eventually,  the two come across a persimmon tree, where Wolf is unable to reach the ripe fruit hanging from its upper branches. Possum, being clever, easily climbs the tree and begins eating. When Wolf asks for some, Possum deliberately throws down only the rotten fruit.

Frustrated, Wolf becomes increasingly upset, hostile, even. Wolf starts to yell. In response, Possum pretends to fall from the tree and plays dead on the ground. Believing Possum has died, Wolf approaches to eat him, but Possum suddenly jumps up and escapes with immense laughter, leaving Wolf startled and empty-handed. Wolf is left with nothing but the rotten persimmon. The story ends with Possum outsmarting his physically larger and stronger companion by relying on quick thinking and deception.

(TEXT) I am attaching a detailed quoted description of my grandmother’s telling:

“One time, long ago, Possum and Wolf were walking together in the woods. Wolf was hungry and mean, always looking for something to eat, and he’d never share. Possum, though, was clever. He knew how to stay out of trouble. So when Wolf said, ‘Let’s hunt together,’ Possum said sure.

They came to a persimmon tree full of ripe fruit, but the best ones were up high. Wolf jumped and snapped, but couldn’t get any. Possum had a trick in mind. He climbed right up and started eating. Wolf begged him to throw some down. Possum said, ‘Alright!’ and started tossing down the rotten ones. Wolf got mad, and started howling. Possum was quite amused. So Possum pretended to fall dead—rolled right off the branch and hit the ground like a rock.

Wolf thought Possum was dead and sniffed around to see if he could eat him. But right as he got close—BOOM—Possum jumped up and ran off laughing! Left Wolf with nothing but a rotten persimmon in his mouth.”

2. Context

This story was collected through an oral interview with my grandmother, Judy, who is an enrolled member of the Choctaw Nation of Oklahoma. Her family lived on the reservation, and she learned the story as a child from relatives who told it in everyday settings. She shared it with me many times while I was growing up, often during casual moments at home. The tale was always presented as a lighthearted story, but it carried implicit moral messages that were never explained outright—only understood through repetition and tone.

JW (my grandmother) considered this story to be part of a larger body of Choctaw oral tradition, though she told it in English. She believes that these “stories” carry meaning beyond their entertainment value—they were vessels for memory, culture, and survival. She saw the story as a way to pass along lessons about how to navigate life with awareness and strategy, especially in a world that doesn’t always reward strength or straightforwardness. Rather than explain the story’s moral directly, she allowed the tale to speak for itself. The tale is a coded message, encouraging one to think critically, remain adaptable, and value intellect over impulsiveness. Its repetition reinforces its relevance, embedding in one (me) a culturally grounded framework for resilience.

3. Interpretation

This narrative qualifies as a folk tale rooted in oral tradition. It is part of an intergenerational chain of storytelling within the Native American community to which I belong. Additionally, it connects to themes discussed in class, particularly the trickster tale—a subgenre of folk narrative in which cleverness triumphs over physical power.

The deeper significance of the tale lies in its moral structure and cultural values. Possum, the underdog figure, uses intelligence and performance (playing dead) to avoid danger and assert autonomy. The narrative suggests that wisdom, adaptability, and psychological insight are more valuable than brute strength. These values align with broader Indigenous philosophies, where social harmony, patience, and strategic thinking are emphasized over domination.

Wolf, who acts selfishly and impulsively, fails to achieve his goal, reinforcing the idea that aggressive behavior leads to isolation or defeat. In contrast, Possum’s nonviolent approach reflects a worldview in which survival comes through subtlety rather than confrontation.

On a personal level, this story is an important expression of cultural continuity. It connects me not only to my grandmother but to a larger Choctaw identity, one shaped by stories that contain embedded lessons. The continued telling of this tale—even in English, and in a modern context—demonstrates how folklore adapts while preserving core values and worldviews. Although the language, setting, and audience may shift over time, the story retains its cultural function as a means of transmitting Choctaw identity, ethical frameworks, and communal memory. Its survival in contemporary contexts speaks to the resilience of oral tradition and its ability to evolve without losing its essence. This adaptability is a hallmark of living folklore, reflecting how traditional narratives can remain relevant across generations by engaging with new environments while still grounding individuals in ancestral knowledge.

Date of performance: 4/01/25
Language: English
Nationality: Choctaw American
Occupation: Retired
Primary Language: English
Residence: Modesto, CA.

“La Chupacabra”

1. Text

This narrative, centered on La Chupacabra (literally “the goat-sucker”), was told to me by my godmother RS. I had heard it before, but never its specifics. It is a slightly more modern legend that originated in Puerto Rico in the 1990s but has since spread widely across Latinx communities in the Americas, including Mexico. The core of the legend involves a mysterious creature that attacks livestock, particularly goats, draining their blood and leaving their bodies intact but lifeless. While descriptions vary, La Chupacabra is often portrayed as reptilian or alien-like, sometimes bipedal, with glowing red eyes and sharp spines down its back.

In RS’s version, the story is grounded in her childhood memories of hearing it from relatives during family gatherings. She recalls being warned about La Chupacabra when visiting rural areas, especially at night. The creature was said to lurk around farms and small towns, appearing after dark and vanishing without a trace. According to RS, it was not uncommon to hear of goats, chickens, or even dogs found dead with small puncture wounds on their necks (most likely from wild dogs, RS explained). The explanations were always the same: El Chupacabra had come in the night. 

While some told the story with humor, others—especially elders—spoke of it more seriously. RS emphasized that for many, the fear was real. 

2. Context

RS, my godmother, shared this story with me during our conversation about tales, legends and cultural narratives. She explained that while the Chupacabra legend didn’t exist when her grandparents were young, it became widespread during her own youth and was quickly incorporated into local storytelling practices. Despite its recent origin, the story was passed along orally like older legends, gaining emotional and cultural weight within the community.

RS told the story in English, and her tone carried the kind of suspense typical of oral storytelling. The story was typically told in the dark, often during power outages, camping trips, or moments of communal fear. RS believes the legend gained popularity not only because of fear but because it allowed people to express anxieties about the unknown in a way that was vivid and culturally resonant.

3. Interpretation

The Chupacabra legend is best classified as a contemporary legend or urban legend, though it functions much like traditional folklore in its oral transmission, regional variation, and cultural meaning. It reflects a blend of supernatural elements, social fears, and popular media influence. Though it originated in recent decades, its widespread adoption and retelling demonstrate how new legends can take on the same social roles as much older folk narratives.

At its core, the Chupacabra story reflects deeper anxieties about invasion, loss, and the fragility of rural life. The creature attacks not people, but animals—livelihoods—symbolizing a threat to survival and stability. In this sense, the story can be read as an expression of unease about environmental change, unexplained violence, and distrust in authorities who fail to provide clear explanations. Its monstrous form—a blend of alien, beast, and vampire—mirrors a fear of the unnatural and the unseen, a being outside human control.

RS’s retelling shows how even a newer legend can be deeply integrated into a community’s folk practices. Through tone, repetition, and strategic storytelling moments, she contributes to the continued evolution of the legend. The fact that the Chupacabra is still discussed, speculated about, and feared in some areas speaks to its flexibility and cultural potency.

The telling of the Chupacabra demonstrates how folklore is constantly adapting to reflect new realities while fulfilling enduring social functions. RS’s version affirms that even modern legends can serve as cultural mirrors, expressing fears, shaping identity, and preserving collective memory.

Date of performance: 4/06/25
Language: English
Nationality: Mexican-American
Occupation: Retired
Primary Language: English
Residence: Monterey, CA

Finish your bowl of rice

Age: 46
Occupation: Chemist
Residence: Los Angeles, CA
Language: English

Text

“Growing up, my parents would always say that If you leave behind grains of rice or you don’t cleanly finish your bowl of rice, the more marks your spouse will have on their face. The marks can either be scars, pimples, moles or anything that would make them unattractive.” 

Context

My informant’s Taiwanese parents would always say this to her when she was young as a way of scaring her into finishing her food. Not doing something you are supposed to will lead to you having an unattractive future spouse. 

Interpretation

This tale is related to Chinese and East Asian superstitions that associate not finishing a bowl of rice with bad luck. Rice symbolizes prosperity and success in Chinese culture. Additionally, not wasting your food is something that all families try to preach to kids, so this tale is likely told to scare kids into doing what they are supposed to. This story also conveys east Asian beauty standards, as Asian culture tends to value a fair and even complexion with minimal marks. A fair complexion is often associated with greater wealth, so perhaps marrying someone with an unfavorable complexion reflects the fact that not finishing your bowl of rice will lead you to marry someone from a lower class. Not doing what you are supposed to may lead to social repercussions.