La Llorona

Nationality: Mexican American
Age: 21
Occupation: Student
Residence: Los Angeles
Performance Date: 4/5/2019
Primary Language: English
Language: Spanish

Main Text

La Llorona is a story about this grieving, um, it’s a grieving mom who lost her children, and that, she goes around taking kids from, from other families, screaming, “¡Ay! Mis niños, ¿donde están?” which translates to, “Oh! My kids, where are they?” You know what, you know he’s just—she’s, they’re looking for them, because. They died or, they were lost.

Background

The subject is a 21-year-old Mexican American in his third year at USC. He recalls first hearing the legend of La Llorona at around the age of four or six. Through childhood, he was frequently told the story of La Llorona by his parents as a form of discipline. If he or his siblings misbehaved, their parents said that La Llorona would come and take them away. The subject mentions that this usage of La Llorona as a form of parental discipline was common in every Mexican-American household, along with corporal punishment via the chancla (a flip-flop) or the belt. In terms of disciplinary severity, the subject as a child would have considered La Llorona to be less of a threat than the chancla and the belt. The subject stopped believing in the literal existence of La Llorona around the age of seven, eight, or nine—around the same time, he says, that most children realize that Santa Claus isn’t real.

Context

Growing up, the subject often discussed the legend of La Llorona with other Mexican American children in his hometown of Van Nuys. The purpose of such discussion was less to ascertain whether La Llorona was real, and more to affirm a shared folk experience of being disciplined by parents in the same manner. He felt that only other Mexican Americans would understand the normalcy of the disciplinary method, rather than reacting judgmentally and mischaracterizing the discipline as a form of child abuse.

Over time, the subject’s childhood fear associated with La Llorona dulled into nostalgia, and he began to view La Llorona as a central part of his cultural history. Based on this current perception, the subject says that he finds it fascinating the legend was even used as a disciplinary tactic to begin with. He characterizes its use as a disciplinary tactic as “negative”—as the opposite of how he believes folklore like La Llorona ought to be used. He thinks folklore like La Llorona should be used as a “positive” way to build a shared sense of cultural identity through the passing down of traditions.

Another “positive” use of La Llorona, the subject argues, is for entertainment. The subject mentions an instance when his Spanish teacher showed the class a cartoon adaptation of La Llorona, to give the class a simple task to occupy their attention on a relatively work-free day. The class, which was majority Latino, was familiar with the legend; as such, the teacher had offer little explanation for what the plot of the story was. The subject especially enjoyed the video retelling of La Llorona because of its “authenticity,” which he defined in terms of aesthetic choices, such as including all the major motifs in the legend (e.g. the river, the ghostly spirit), and casting Mexican voice actors who spoke Spanish with a proper Mexican accent.

Interviewer’s Analysis

When asked to elaborate on what constituted “authenticity” in folklore adaptation, the subject compared the La Llorona video to the Scooby Doo film, The Monster of Mexico, which he felt portrayed both an inauthentic version of the Chupacabra (another legendary Mexican monster), and an inauthentic version of Mexico. The Monster of Mexico made the Chupacabra look like Bigfoot, characterized Mexicans through stereotypical sombreros and maracas iconography, and most condemnably, featured an all-white cast. For the subject, authenticity in Mexican folklore adaptation hinged on the folklore not being whitewashed. Here, the interviewer asked the subject how one might strike a balance between fighting the hegemony of whitewashed folklore, and not establishing a new hegemony by claiming to have a singularly authoritative “authentic” interpretation.

Briefly, hegemony is defined as the total control over the terms of a narrative. The subject replied that he didn’t think ought to be a singularly authoritative authenticator for adaptations of folklore. In the context of Latino folklore, the subject suggested that his concern was less with defining authenticity, than fostering a sense of accountability. He didn’t want people to create adaptations of Latino folklore for a mainstream general audience, without creators being mindful of what portrayals of Latino culture they could potentially misinform non-Latinos with.

While the subject’s answer certainly adds nuance to defining the boundary between artificially authoritative authenticity and hegemony, the question of where that boundary is still remains—and, in the interviewer’s opinion, cannot be answered without defining what precisely “whitewashing” is. Is whitewashing the same as Americanization? Who defines and authenticates what is American, when America houses multiple types of cultures? What counts as “white” culture? Is any insertion of “white” culture into a historically nonwhite folklore adaptation automatically considered whitewashing? For instance, in the La Llorona video, the children are portrayed as trick-or-treaters, to appeal to a broader American audience—does that count as whitewashing?

These questions are complicated, and any definition of “whitewashing” for the purposes of evaluating “authenticity” of folklore will inevitably struggle to cover every scenario. Perhaps a more appropriate starting point, would be to consider folklore adaptation in terms of social power structures. What cultures does one group get a “pass” to freely adapt from? Who authenticates the “pass” under what circumstances? How do dynamics play out when authenticity gets contested?  Who is contesting authenticity, under what definition, and why?

Never Eat Bananas Before Bed: Folk Medicine

Nationality: Burmese-American
Age: 19
Occupation: Student
Residence: Santa Monica
Performance Date: 4/25/19
Primary Language: English

Context: I met with the student in his dorm room at around noon. A few students were milling around the room, waiting until their afternoon classes began. I started to chat with the group, all of which are freshman at USC, and I realized it would be the perfect context to record. I began by asking the informant about “Punch Buggy,” a popular childhood game to play in the car. Next, I asked the informant if his parents had ever shared some strange medical advice with him during his childhood. He replied with, “Never eat bananas before bed.” Somewhat confused, I asked him to elaborate and recorded his response.

Transcription:

WD: What did your parents used to tell you about eating bananas before bed?

SN: They told me to never eat bananas before bed ‘cuz you’ll wake up with a cough. Now, because of that, I won’t eat bananas before I go to sleep.

WD: Hunh, interesting. Where are your parents from again?

SN: My dad is from Burma and my mom is from Madagascar.

WD: So they won’t eat them before going to bed either, I bet?

SN: Yeah, they never do, so now I don’t either I guess.

Informant: The informant is a 19 year old male student at the University of Southern California. He was raised in Santa Monica, California, and his father is Burmese and his mother is Madagascan. The informant attended Santa Monica High School before arriving to USC. His parents informed him of the folk medicine, and he chooses to not eat bananas before going to sleep as a result.

Analysis: This piece of folk medicine could be derived from either of the informant’s parents, but is most likely tied to his mother. The Madagascan people were some of the first to ever cultivate bananas, however, they are contemporarily considered inedible, due to their high amount of seeds. It is possible that, since the bananas were so tough to eat, that swallowing the seeds before sleeping could cause a sore throat, in turn leading to a cough in the morning. However, this has no scientific evidence. While, it’s true that congestion can be worsened by bananas for some people, the body is also more prone to infection at night. Since the body takes roughly 2-3 hours to digest a banana, one’s immune system is weakened further by eating a banana before sleeping. Yet, at the same time, bananas are quite useful in protecting and strengthening one’s immune system. Possibly, the cough had been developing slowly, and sleeping worsened the preexisting affliction. It seems that, although  there is no guarantee of whether or not this particular piece of folk medicine is accurate, bananas could be a cause for a morning cough.

Tahoe Tessie

Nationality: American
Age: 20
Occupation: Student Worker
Residence: Deep River, Connecticut
Performance Date: 3/31/19
Primary Language: English

Main Piece

LL: “Over the break, I went to Lake Tahoe for the first time. It was really interesting because a lot of the shops there sell all these items about a lake monster that is supposed to have lived in the water for years and years.”

Informant: “How long is that?”

LL: “I think she – oh yeah it’s supposed to be a female…Tessie…is supposed to be a dinosaur from one of the later periods, who survived until modern day.”

Informant: “So does it basically have the same theories as the Loch Ness monster?”

LL: “Basically. [laughter] I think Tahoe wanted its own Loch Ness, and since it is one of the deepest bodies of water in the US, they can get away with making up the crazy things that live in there.”

Analysis

Tahoe Tessie represents community that created an item of “fakelore” that has been accepted by many younger people, who did not know any better. Most of the imagery of the lake monster is lifted directly from the Nessie legend, but as I learned, Tessie is mostly depicted in a more feminine nature. She is often shown as smaller in size and in the presence of children. The creature was crafted as a gentle one, which could easily be marketed to families visiting the area.

The Ghosts of Alcatraz

Nationality: American
Age: 13
Occupation: Student
Residence: San Francisco, California
Performance Date: 2/26/19
Primary Language: English

Main Piece

Informant: “My class always talks about how Alcatraz is haunted.”

Collector: “Really? Are there any specific ghosts that people mention?”

Informant: “Yeah! Al Capone is one of the most common ones I hear, and then the people who tried escaping the island when they were prisoners. A lot of my classmates say that they are stuck at sea, and that on the boat ride over there that the ghosts try to get help from the passengers.”

Collector: “Do they know that Al Capone didn’t die on Alcatraz?”

Informant: “I think so…they say that the reason his ghost stays there is because that is where he suffered the most during his life.”

Collector: “Has your class been there together or have they just hear about it in the city?”

Informant: “We went on a field trip and people working there even mentioned it. They sell some stuff in the gift shop that has to do with it! I think they might give tours about the ghosts.” 

Analysis

Alcatraz offers a prime example of how folklore can be used in a marketable way with a great deal of the tourism to the spot inspired by famous ghost stories. Although the informant is younger and did not have any detailed examples of haunting stories on the island, she probably has a greater idea of it being a haunted spot than some older people she knows. The amount of time that has passed since the prison was actively in use and not just a National Park designated land has allowed it to become further associated with the past identities that it has held, with particular attention to the era in which it held its prison.

 

Don’t Drink and Drive

Nationality: Canadian
Age: 20
Occupation: Student
Residence: Los Angeles
Performance Date: 4/21/2019
Primary Language: English

1:

This drinking game is played using any game from the Mario Kart franchise. A race is setup that contains only human players, no computer players. All players begin with a full drink (most frequently a glass bottle of beer). Before a player crosses the finish line of the race, their drink must be completely finished. The main obstacle to this, however, is that players may only drink while they are pulled over to the side of the road and completely stopped-in-place.

2:

The informant has played this game with friends in the past. He says that there are two main strategies that people tend to employ, either chugging the entire drink at the beginning of the race, or chugging the entire drink at the end of the race. He believes that stopping to drink more than once during a race would lead to too much wasted time over the course of the entire race.

3:

Mario Kart has been a staple of Nintendo game consoles for decades, and it makes sense that college kids would mix a party game they grew up with and had a “muscle-memory” sort of ability to play it with alcohol. The colorful graphics and clear iconography of Mario Kart are pleasant and readable, which are also highly important to someone who is more-than-buzzed. Because Mario Kart also famously “rubberbands” players who are falling behind by giving them powerful items, the game is rewarding and fun to players who are playing poorly as well as players who are playing well.