Category Archives: Life cycle

“Hand Licker” (memorate)

“[In first grade] there was this scary story that [my classmates and I] would tell each other on the way to school – it was about this marries couple of homeowners with their dog who would always hear weird noises at night, so they’d stick their hands under the bed and let the dog lick it to make sure it was okay. One night when they heard an extra weird noise, the wife stuck her hand under the bed, and the dog licked it, but then they heard the noise again so the husband went to check it out and it was their dog locked out of the room, while something under the bed was still licking the wife’s hand.”

I asked my informant who it ended up being under the bed.

“Some guy who broke in.” she told me.

She said that the story was brought up by a classmate one day and spread through her grade level swiftly, many of her fellow first graders marveled by the disturbing narrative.

“It was mostly just entertaining to us.”

Though I don’t doubt for a second that children will pass around vulgar stories for the sake of entertainment or “shock factor”, I believe that this story can also be viewed as a warning against blind trust. Although the couple always heard the strange noises, they never investigated the cause of the news and therefore were late to catch the creepy man who hid under their bed at night.

The Pineapple Story

Text: The Pineapple Story (Filipino Myth)

Context: My informant told me that the story is of a mother and daughter living together. The daughter Pina was very lazy. One day, the mom was busy doing work outside their house. She asked Pina to cook lunch for both of them. When Pina went to do so, she had to ask her mother where things were. every time she needed something, she didn’t know where it was in their own kitchen. After that, the mother became annoyed and wished her daughter had a lot of eyes like a pineapple. That way, her daughter would at least know where everything is. The next day, the mother noticed a pineapple had grown outside their house. She also noticed her daughter was missing. Then she remembered what she said and realized the pineapple was her daughter.

She interprets this story as a lesson to be more hardworking, and to be less lazy because it is important to contribute to helping your family. This story is something that she’s told to her own children and has heard it from her own family. 

Analysis: 

This Filipino folklore is a tale and myth. As it is a story that does not really get questioned, because a girl did not really turn into a pineapple. But it is also a myth because it gives an easier reason to understand that children should respect their parents and their elders. 

It is a family story with a lesson and a punishment. With the context provided by my informant, it does not seem to be something to believe that pineapples really come from a mother wishing that her daughter would become a fruit. But rather as a tale to respect your elders and to work harder. The daughter was very lazy and disrespectful to her mother. And as a result she was cursed, or in other words it was her punishment. Filipino culture and Asian cultures in general tend to have a heavy focus on respecting their elders. There are a lot of customs and polite actions and mannerisms in place for the young to pay respects to the previous generations.

Mawssim (season) Fantasia Festival

Text:

“One of my best childhood memories was the Mawssim (season) Fantasia Festival. I used to go with my dad to the country side of Larache in the spring to attend one of the most fascinating cultural festival where men would ride Arabian horses very fast at the same speed and shout in synchrony old traditional riffles in the air at the same time and in the same line while professional females dancers performed cultural dances and sing at the same time in two straight lines dancing in front of each others back and forth. After the show finished, they would bring and serve a festive meals in each tent where guests sat around tables on the floor on top of colorful hand made carpets and beautiful pillows.”

Analysis:

This festival has two lines of, I assume, male individuals and two lines of female individuals. The spring time represents rebirth, fertility, and new beginnings. The dances with the race represent this concept, along with a subtle hint of courtship. In addition, this event brings numerous crowds of people from different places. Viewing dance and this festive horse display could facilitate connections with others that otherwise wouldn’t have much in common. After some research, the Fantasia festival represents the connection between masculinity, horses and warfare. It has Amazigh origins of men fighting on the backs of horses. The Amazigh are the indigenous people of Morocco, and they are more largely nomads of North Africa (Algeria, Tunisia etc). My grandpa (Amal’s father) was very proud of his Amazigh heritage, and being a part of the Mesmouda tribe – one of the largest and last tribes in Morocco. They do not have a nation-state but they still do have a sense of collective identity that is more fluid. My family had to convert their last names from Mesmoudi to Abdelkhalek because the government was scared of them overthrowing the Arab ruled government again that is largely Islamic (they do not have a set religion). On numerous occasions they demanded him to say that he is an Arab but he refused. He then said to my mom that even if the King has a sword to your throat and tells you to say that you are someone you are not (Arab), never succumb and be proud of who you are (Amazigh). My mom told me a variation of this without the Arab-Amazigh connotation where it is more like “even if the King has a sword to your throat, always stand up for what is right and what you believe in”. Even though I haven’t participated in any Moroccan festivals, the Amazigh warrior mentality has been passed down to me.

Altar

Name: Georgia

Text

I created an altar and painted all of the matriarchs in my family line. In the middle I painted myself wearing a Bulgarian head covering. The women are painted as the different waxing and waning moons. I added some nature ~ leaves, sticks, whatever wonders I find on the ground. There are some other objects that hold an ancestral significance to me. I pray at this altar. By praying at this altar, I commune with my ancestors. I sometimes leave food offerings, I create paintings of them and I talk to them when I pray. Sometimes I cry a lot at the altar and I feel comforted, it’s like crying in your grandmother’s lap. It’s always warm. This is a space where my ancestors can land & where I can share things with them. My brother is awaiting his first child & so I blessed the baby’s gift by leaving it a few weeks on the altar. 

Context

Altars have been used in all sorts of cultures. Praying or praying at an altar wasn’t practiced much in my family and it’s something I’ve rekindled on my own. 

Analysis

This friend is a very spiritual person. I believe she is taking on a traditional practice of altars and re-contextualizing it into her own ritual. They both have a different perspective, or rather have started a new trend in their life because of their spirituality. The idea of altars could reach her through diffusion since it wasn’t taught from her family. This knowledge could be from online, books, or others as I know she is active in spiritual communities online. I believe this is a form of the law of similarity. She altered the tangible world to connect to a bigger thing in the intangible world by depicting something of similarity to that bigger thing. In this case, she has painted her matriarchs in each cycle of the moon to facilitate this. In addition, Georgia is using fetish objects (spiritually loaded or magically significant) to place on her altar to increase the connection to the divine/her ancestors. This is an example of a mashup resulting from the exposure of new cultures from around the world and taking what resonates to create one’s own charged ritual.

A Spoon Under A Pillow

Text: “As a kid, me and all my classmates believed in this superstition where if we put a spoon under our pillow before we went to bed, it would mean that school was canceled for a snow day. It was pretty common in Colorado when snow was forecast; everyone would sleep with a spoon facing upwards so that it would essentially “catch” enough snow so that school administrators would call for a snow day in the morning.”

Context: My informant – a 22-year-old man from Monument, Colorado – told me about this superstition that he recalled being very prominent among school children in the place where he grew up. He explained to me that this was something young kids began to believe in from the moment they began their education, and it became a habit for children to sleep with a spoon under their pillow when it was forecast to snow because they wanted to somehow manifest a heavy snowfall so that school would be canceled the following day. I asked him if this was a superstition people continued to believe in, and he said that the majority of people stopped placing spoons under their pillows around the time they moved into high school, but it was and is still talked about among older age groups. He said that he learned this superstition from his older siblings and he began to copy their action of sleeping with a spoon under their heads; however, he explained that it was a superstition that somehow was just ingrained in every child’s mind where he grew up. 

Analysis: The superstition of placing a spoon under the pillow to bring about a snow day reveals interesting insights into the values and beliefs prevalent among school children in Colorado. This tradition reflects a desire for unexpected freedom and a break from the routine of school. By engaging in this ritual, children sought to exert a sense of control over external circumstances, hoping to influence the weather and prompt school administrators to cancel classes. At a deeper level, this superstition highlights the significance of community and shared beliefs among children. My informant’s recollection of this practice being widespread among classmates underscores the social aspect of folklore, where beliefs and rituals are passed down and collectively embraced within peer groups. This shared experience fosters a sense of unity among children, reinforcing their connection to each other and their environment.

Additionally, the eventual decline in the belief of this superstition as children transitioned into high school reflects the evolving nature of folklore and belief systems over time. As individuals mature and gain new perspectives, certain childhood rituals may fade away, yet the memory and discussion of such superstitions continue to resonate among older age groups, illustrating the enduring impact of childhood folklore on personal and collective memory. The superstition also reflects the anticipation and enjoyment associated with snow days in regions like Colorado, where heavy snowfall can disrupt daily routines. The superstition serves as a playful manifestation of the shared desire for spontaneous joy and temporary relief from academic responsibilities, embodying the cultural value of embracing the unexpected and finding delight in communal traditions.