Vietnamese “Day of the Dead”

Nationality: Vietnamese
Age: 20
Occupation: Student
Residence: Los Angeles, California
Performance Date: 4/2/2019
Primary Language: English

Context:

My informant is a 20 year old student at the University of Southern California (USC). This conversation took place one night at Cafe 84, a place where many students at USC go to study at night. The informant and I sat alone at our own table, but were in an open space where there was a lot of background noise. In this account, he talks about a Vietnamese tradition, similar to the Day of the Dead, that his family practices every year in order to honor and respect his family’s ancestors. My informant says he never officially learned this folklore, but rather that his mom “just started doing it… One day I woke up and there’s just this altar in the middle of my house.” This is a transcription of his folklore, where he is identified as N and I am identified as K.

 

Text:

N: Hello, so um, this is really similar to the Spanish Day of the Dead—I don’t really know what it’s called to be honest—but it’s kind of like an ancestral worship thing, so like…

 

K: But specific only to Vietnamese?

 

N: Yeah for Vietnamese people! So we have a bunch of pictures of our ancestors, and then we have a bunch of food that we put on the table… Honestly we didn’t do much more than that. I’m pretty there’s a whole other tradition that went along with it…

 

K: Okay but why did you do it?

 

N: Just to like worship your ancestors and stuff. Like, “pay respect to your ancestors” kind of thing, and we’d just have pictures of a bunch on them on our table and we’d like offer them, like, Vietnamese food offerings.

 

K: Were they supposed to, like, come back and visit you or something?

 

N: No… well, maybe, I don’t know! Yeah… so that’s it.

 

Thoughts:

In this account, it was clear that my informant didn’t know a lot about the tradition and was even slightly unenthusiastic about it. This may be attributed to the fact that he’s uncomfortable because he feels that he should know more about the tradition because his family has been doing it every year ever since he can remember. During our conversation, it seemed like he felt a little ashamed or guilty that he wasn’t as informed, especially when he knows it’s so important to his family.

In a separate conversation, my informant told me that his parents were immigrants to this country, but that he was born in Los Angeles, California. Sometimes, people can be embarrassed or shy when they tell cultural stories, especially if they don’t have strong connections to their culture, which seems to be the case with my informant. Even though he gets the gist of it, my informant seems disconnected from this practice because he was never the one to set up the altar, pull out the photos of his ancestors, or cook the food that his family offered. In this case, my informant seems to only be a passive bearer of this tradition: he can recognize the folklore when it’s performed or being created, but he doesn’t seem capable of replicating it. His parents, on the other hand, have clearly been the active bearers of this tradition in his family. This could be due to the fact that they are immigrants, and thus are much more strongly connected to its purpose.

This tradition speaks to immigrant status and identity; my informant is in a liminal state of being a part of a Vietnamese identity because he was born to Vietnamese parents, but also being American because of the fact that he was born and raised in America. Because of this, he loses a lot of the authenticity of his Vietnamese identity. Even from the very start, we can see that he introduces this tradition not by it’s Vietnamese name, but as a tradition that is “similar to the Spanish Day of the Dead.” Perhaps this is because in America, Day of the Dead is much more well-known and integrated into American culture than most other ethnic holidays. For example, when I took Spanish in high school, we would celebrate Day of the Dead every year as a way to immerse ourselves into the culture. As a child, it’s possible that he came to understand his own family’s folklore in the context of America. Thus, rather than thinking that Day of the Dead is similar to this Vietnamese tradition that his family practices, his mind was instead wired to notice that this tradition is similar to the popular holiday of Day of the Dead.

On the other hand, understanding that Day of the Dead is a much more understood and well-known celebration, my informant perhaps uses Day of the Dead to explain his tradition in terms of other peoples folklore to help it be better understood. His way of introducing it as a Vietnamese version of the Day of the Dead could be his way of saying “Day of the Dead is not a mainstream holiday, and neither is mine.”

 

How Lord Ganesha Got His Head

Nationality: Indian
Age: 18
Occupation: Student
Residence: Apple Valley, Minnesota
Performance Date: 4/2/2019
Primary Language: English
Language: Kannada

Context:

My informant is a 18 year old student from the University of Southern California (USC). This conversation took place one night at Cafe 84, a place where many students at USC go to study at night. The informant and I sat alone at our own table, but were in an open space where there was a lot of background noise. In this account, she tells the story of how Lord Ganesha, a Hindu god that is distinctly known for his elephant head, got his head. She learned this story from her mother, who told this story to her and her sister as a child. In this transcription of her folklore, where she is identified as P and I am identified as K.

 

Text:

P: Okay, yes, okay, this is story of how… my mom told me how Lord Ganesha got his elephant head.

K: Wait, who?

P: Hinduism [laughs]. Lord Ganesha. So, background: He has the body of a human and the head of an elephant, so the story of how he got his head was his, I guess his mom? Wait wait wait, let me restart.

    Ok, so, Parvati wanted to have a bath. So, she was like “I need someone to guard the door while I’m having this bath,” so she creates this human child out of the earth… to guard the door! [Giggles] So her husband, Lord Shiva, comes and says “Let me in, little boy!” The little boy was like, “No, Parvati’s showering, you can’t go in.” And this man was overcome with anger, that he cuts off the head of this… this boy… this guard boy, who was made from the earth. Anyways, so Parvati comes back outside, and she goes, “What did you just do, you just killed my… ‘guard boy,’ my son…? I don’t know… Um, I need you to fix this!” So she makes Lord Shiva go down to… the earth? Go down I don’t know where, but go down to kill the first animal that he sees and bring the head to her. So the first animal he sees in an elephant, cuts off the head of the elephant, brings it to her, and magically creates Lord Ganesha with the head of the elephant that got killed and the body of a human. Yep, that’s the story [laughs].

K: Did she tell it to you, like in what context?

P: Um, she’d always tell the story if we went to the temple, and we’d walk past Ganesha, and then she’d tell me about the story and everything.

 

Thoughts:

As my informant expressed, this story was most likely told to children to teach them a moral or a lesson. I’ve always been fascinated with how certain cultures and religions have their own special stories to tell to children to help shape their values to be the same as the people that share their culture. After telling the story, my informant told me that her mom often told her this story as a child when she was especially upset or made a rash decision out of anger.

This story seems to serve the purpose of reminding us that we should never let anger overwhelm us or dictate our decisions. For example, I did more research on this story and I read another version where Parvati, upon learning that Shiva had cut off Ganesha’s head from his unreasonable anger, became so enraged she decided to destroy the world. Shiva then realized his mistake and gave Ganesha not only a new life by giving him the elephant head, but also granted him a status of a god just to make Parvati happy again and prevent her from destroying the world. Here, we see that Shiva realizes his anger was unreasonable. He realizes that his rash decision to cut off Ganesha’s head resulted in even the greater consequence of the potential detroyal of the Earth. This story would teach a child to never act on their initial ideas when they’re overcome with anger, because they never know what consequences they may have to face as a result.

 

For other versions of this story, please refer to the citation below:

Cartwright, Mark. “Ganesha.” Ancient History Encyclopedia, Ancient History Encyclopedia, 23 Apr. 2019, www.ancient.eu/Ganesha/.

Sekar, Radhika. Lord of Beginnings: Stories of the Elephant-Headed Deity, Ganesha. Vakils Feffer & Simons Ltd, 2004.

Sharma, Richa. “Corporate Lessons from Lord Ganesha.” Speakingtree.in, Speaking Tree, 10 Sept. 2018, www.speakingtree.in/allslides/corporate-lessons-from-lord-ganesha.

Childhood Hand Clapping Games (Down by the Banks)

Nationality: American
Age: 20
Occupation: Student
Residence: Los Angeles, CA
Performance Date: 2/12/2019
Primary Language: English
Language: Spanish

Context:

My informant is a 20 year old student from the University of Southern California, and serves as a Residential Assistant at USC McCarthy Honors College. In this account, she describes a childhood rhyme/game that she commonly played with her friends when she was younger. The way this game is played is for children to sit in a circle with their hands lying open on each others, open palm with the next person’s right hand on top of your left. When the rhyme begins, the first child takes their right hands and crosses it across their body to hit the right hand of the next kid, and the child’s hand who is hit last by the time the rhyme ends is “out.” This conversation took place at McCarthy Honors College one evening, and is actually a continuation of a conversation that we had a few days prior to this one. The initial conversation involved a three more people, in which we all shared our various versions of the rhyme with each other, surprised at how there are different versions. However, for this specific conversation, the one where I focus on only my informant’s version of the rhyme, she and I were alone in a private space. This is a transcription of our conversation, where she is identified as E and I am identified as K.

 

Text:

E: Ok, so,  I was talking with some friends recently and we all remembered like a certain, like, childhood rhyme or game that we used to play, like in elementary school or whatever. And it involved some hand clapping, I will say that, but something we realized is that, like, regionally, the rhyme seems to vary. So like, my friends from the midwest had like a different rendition of it, but like it was only changed by like maybe a few words. So here it as, as I know it:

 

Down by the river by the hanky panky,

Where the bullfrogs jump from bank to banky.

A E I O U bamboo,

Sugar is sweet and so are you,

So bing bing bong you are out.

 

K: In what context would you sing this song?

 

E: Um, I mean it’s definitely of more of like a play time, recess time thing. Like I don’t think it’d be, uh, how shall I say, acceptable to do this in class.

 

K: How did you learn or hear about this little rhyme?

 

E: Oh, probably like kids who are cooler than me on the playground. I mean, I’m just being honest.

 

K: So definitely not formally taught.

 

E: Oh, certainly not. Like my teachers never like taught me.

 

Thoughts:

I thought that this folklore was especially interesting because it ties to my personal experience with this childhood rhyme. I personally did not consider this childhood rhyme folklore until this conversation because I remember being a kid and doing this in music class, where I was formally taught by an institution of how to play this game. I was surprised when I learned that this is normally something that is passed down or performed by other children rather than something that is taught by a music teacher. Furthermore, I was excited by the fact that my version of the rhyme was different:

 

Down by the banks of the hankity pankies,

Where the bullfrogs jump from bank to bankies.

With an Eeps, Ips, Ohps, Ops,

He’s got the lily with the big ‘ker-plop’!

 

For another example of  “Down by the Banks,” please refer to this source:

“Down by the Banks of the Hanky Panky.” King County Library System, The Kingsgate Library, kcls.org/content/down-by-the-banks-of-the-hanky-panky/.

For more examples of children’s hand clapping games, please refer to this source:

Sutton-Smith, Brian, et al., editors. Children’s Folklore: A Source Book. University Press of Colorado, 1999. JSTOR, www.jstor.org/stable/j.ctt46nskz.

Walter Payton High School

Nationality: American
Age: 19
Occupation: American
Residence: Los Angeles, CA
Performance Date: 2/13/2019
Primary Language: English
Language: Spanish

Context:

My informant is a 19 year old student from the University of Southern California.This conversation took place at a cafe one evening. The informant and I were in an open space, where our mutual friends sat and the table and listened to this conversation happen, as well. In this account, she explains a tradition from her high school. This is a transcription of our conversation, where she is identified as L and I am identified as K.

 

Text:

L: Ok, so, in my high school, umm, it was named “Walter Payton” after a Chicago Bears football player who was very philanthropic and like dedicated to empowering the community. Um, his number was 34, so on March 4th (which is like, 3/4 ) we had a day called “Sweetness Day” where every advisory would go out and do a service project in the community and Walter Payton died as he was finishing building our school, um, cause he wanted it to be accessible to all the youth of Chicago. And so his brother comes in his honor, er, his son I mean, would come and hype us up and get ready for the day of service and stuff, so like we stayed with the same service group and it was just so cool to like check back in with them and like a lot of advisory ended up volunteering for them externally too. It was so cute, it was such a fun day and the whole school just loves “Sweetness Day.”

K: How did you learn this tradition?

L: Um, I learned it pretty much like as… cause in Chicago you have to apply to high schools, you don’t…

K: Wait what.

L: Yeah, public high schools. You have to apply to public high schools, which is insane. So basically like you have to go to open houses and like info sessions with the high schools because, um, there’s 10 selective enrollment ones that are just basically magnets. You take an entrance exam to get in and whatever, but like at the open houses and stuff, everyone couldn’t stop talking like how much “Sweetness Day” meant to them and how it’s such a big part of like our school. Being as unspirited as we are, like no one came to sports games, but like everyone got hyped for the “Sweetness Day” pep rally, so it was really cool.

K: Why do you love “Sweetness Day”?

L: I love it because it’s how I got close to a lot of people I probably wouldn’t have gotten close to, so since it’s with your advisory, like I had… like what our school prides itself in being incredibly diverse, so I had a lot of students in my advisory who had like very different backgrounds than me or like very different day-to-day lives. Like some of them took the redline for an hour and a half to school everyday, whereas I walked like for 20 minutes a day. So like, I loved that I was able to do something really empowering and cool while also like doing it with a network of like really driven people, too.

 

Thoughts:

I thought that this tradition was very endearing, and also epitomized one of the main purposes of folklore, which is to strengthen the culture of a group. Though this type of folklore, where a school gathers and dedicates a day to do philanthropy as a community, is very special to Walter Payton High School, I also know that it is a common folklore among many schools across the nation (each one with their own oikotype). Personally, my school also engaged in a day dedicated to volunteering, but we called it “Lodge Day.” This is because our school mascot was the beaver (and so we called ourselves “Bryant Beavers”), and for this one day a year we would come together as a “lodge” and volunteer to improve our schools. This meant doing activities such as reorganizing the library, planting new plants in the garden, scraping gum off of the sidewalks, spreading and evening bark chips and the playground, and so on and so forth. Overall, this is a common type of folklore that each school can adjust to fit their own school culture, as folklore should.

Bellarmine College Preparatory Seal

Nationality: American
Age: 21
Occupation: Student
Residence: Los Angeles, CA
Performance Date: 2/21/2019
Primary Language: English

Context:

My informant is a 21 year old student from the University of Southern California.This conversation took place in a university dining hall one evening. The informant and I were in an open space, and the informant’s significant other was present and listening to the conversation, as well. The SO’s presence, is the most likely reason that the informant was much more dramatic and told the legend quite jokingly, as if for the purpose to get laughs out of both me and the SO. In this account, he explains the legend of the reason why his school puts ropes around his school seal at the center of his high school campus. This is a transcription of our conversation, where he is identified as A.

 

Text:

A: I attended Bellarmine College Preparatory for 4 years as part of my 12 years of Catholic education, which in retrospect, I would not do.  [laughs] So Bellarmine is an all boys school, a little bit of toxic masculinity there… One of the most prideful traditions was… our symbol was the “B” for “Bellarmine,” and so we had in the main quad, uh, imprinted on the quad was maybe a 6×6 rounded print of our logo on the quad.

What the school told everyone–and what we told ourselves–to fit into the standard was that no one could step on the “B,” so everyone walked around it. No one could step on the “B” because it was too disrespectful. Um, and so we do things like try to jump over it, you know like if you’re really risky like I did freshman year, but then one day near the middle of my freshman year, we showed up to school and Bellarmine literally put up ropes around the B. 

No one knows why the B was suddenly roped, but I guess someone must have stepped on it or maybe graffitied it or maybe defaced it? But there’s been stories, my favorite being that, our rival, St. Francis… one of their fine gentlemen defecated on the B. [laughs]

So now our tradition is enshrined, now instead of like a, uh, proverbial “hey don’t step on the B,” now it’s “hm, why does this area look like a crime scene?” It’s because it was a crime scene, probably because that man defecated on our prideful school symbol.

 

Thoughts:

The way Bellarmine treats its school seal is an oikotype of how many schools choose to treat their own school seals. Schools seals are usually incredibly sacred, and touching it (especially before you graduate) can bring you bad luck or be seen as a sign of disrespect towards your school. To maintain school pride, many schools protect this sacred symbol of their school, especially from rivaling schools, who also follow the tradition of trying to deface their rival school’s seals. USC’s rival with UCLA also reflects this type of folklore: during the week of the rivalry football game, USC duct tapes and guards Tommy Trojan 24/7 to ensure that UCLA is unsuccessful in painting Tommy Trojan blue and gold. Similarly, UCLA builds a cage around their school’s bear statue to protect it from USC’s attempts to paint it red and gold.