devil’s gate dam – portal to hell

Nationality: american
Age: 20
Occupation: student
Residence: pasedena
Performance Date: 4/25/19
Primary Language: English

Text:

“So when we were younger would go to this place called the Devil’s Gate Dam where there was a large drain tunnel running through the middle of it and people would go and see how far they could go in before someone would chicken out. Personally none of use ever got to the end because we were all too scared because of the story surrounding it. The tunnel is said to have been created in the mid-20th century and was said to be a gateway to Hell by a group of cultists. There are articles online that say there’s absolutely nothing at the end other than a wall but we still believe there might be something in there because we’ve never made it all the way through. Honestly there probably is nothing but we like to believe in the mystery of it.”

Genre: urban legend

Background: The interviewee, NM is a young American man in his early twenties. He mentioned that this mysterious portal to Hell was common knowledge between all of the younger teens in his area, although no one knew its exact origins or its credibility. NM explained that he and his group of friends growing up had ventured to the dam’s tunnel several times carrying flashlights to light up the way. The flashlights illuminated the walls lined with graffiti which featured odd text, symbols, and creepy images of faces. This made the venture seemingly impossible to complete. The group of teens never made it even halfway. The tunnel is located underneath the 210 Freeway in Hahamongna Park (123 OAK GROVE DR, PASADENA, CA 91011). The dam itself was built in the 1920s and claimed its name because of its “Satan-resembling” rocks that surround it. The tunnel’s name attracted a group of cultists who followed L. Ron Hubbard and Aleister Crowley. The tunnel is said to be a huge paranormal hot spot with countless “reports of missing children in the area and bouts of manic laughter coming from the tunnel” (California Curiosities).

Nationality: Italian and American
Location: Pasadena, CA
Language: English

Interpretation: Immediately after hearing about this urban legend of a “portal to hell” a similar memory shot into my head. Back where I grew up in a neighboring city there was a similar drainage tunnel that individuals would attempt to explore named “Wonderland”. Like the Devil’s Gate Dam tunnel, this tunnel was lined with graffiti of disturbing images and the end was out of sight. This tunnel, however, split up into two different tracks halfway through, one a shorter yet much smaller tunnel, and one longer yet larger. Many locals in my area would put on clown masks and carry baseball bats in the tunnel to try to frighten unsuspecting kids who attempted to explore “Wonderland.” This led to some unfriendly encounters. The tunnel of “Wonderland” has no negative backstories other than mischievous teens, whereas the Devil’s Gate is seen as a portal to Hell that may lead to an encounter with the Devil himself. One of the key differences between this tunnel and the Devil’s Gate tunnel is what lies at the end. After running through the “Wonderland” tunnel you can make it to the other side with light greeting you at the end. All you have to do is shimmy out of a small exist and you are on the other side of the park; whereas with the Devil’s Gate tunnel, there is nothing at the end but a cement wall. This brings me to the question of “why is there a tunnel with nothing at the end?” This possibly could be explained by the fact that it actually was sealing a “Portal to Hell” as some may like to believe, or simply because it was used as an overflow.

“DEVIL’S GATE.” California Curiosities, 10 Jan. 2017, www.californiacuriosities.com/devils-gate/.

Cups to Find a Lost Item (Colombia)

Nationality: Mexican-Salvadoran-American
Age: 19
Occupation: Student
Residence: Los Angeles, CA
Performance Date: 4/11/19
Primary Language: English
Language: Spanish

Context/Background: The informant is Salvadoran and Mexican-American and grew up with folk beliefs such as that of conjuring a lost item. In this piece, she describes the methods of finding something that has been lost.

[Speaking face to face with physical items such as pictures supporting the information described]

“So the thing I’m trying out right now, and this is from Colombia, is um… if you take… let’s say if you lost something, you put a cup… you take a cup, you put it upside down, you fill it with water, throw out the water, put it upside down and whatever you need will appear.”

Introduction: The informant was introduced to this practice through their mother.

 Analysis/Interpretation: This is interesting because I feel like I’ve seen a few different methods of attempting to find a lost item across cultures and a commonality that I’ve registered is the idea of putting energy out which reaffirms that one will find the item seems present. I’ve previously heard of many “speaking it into existence” ideologies where people tend to put forth verbal affirmations in an attempt to conjure this into a real-life, tangible setting. In this instance, there’s a specific physical aspect manifesting this in which I can see people finding comfort and confidence.

 

Ogopogo Lake Monster

Nationality: Canadian-American
Age: 18
Occupation: Student
Residence: Los Angeles, CA
Performance Date: 4/23/19
Primary Language: English

Context: The informant is a Canadian-American who has family from the regions surrounding the Okanogan lake, reportedly the home to the “Ogopogo,” a monster treading the waters.

[Speaking face to face]

“So it’s like… Ogopogo, and it lives in… yeah I think it’s the Okanoga. But, um, yeah right so Ogopogo is basically Lochness Monster for Canada and it says like… it’s to live in Okanogan Lake in British Columbia. And it was, according to Wikipedia, it was allegedly seen by the first nation peoples in the 19th century. Um… so it was like… as far as Canadian folklore goes, it kind of all I know.”

KA: How did you hear about that?

“My mom, I think, yeah. Um… but like, everyone knows about Ogopogo in my family, ’cause like, most of my family is from British Columbia. I mean, the Okanogan- like my family lives in the Okanogan, so wait… where is Okanogan Lake because I might’ve actually been there. Oh right, I’m actually closer to this lore than I thought. Um, my aunt lives in Colona, and it’s IN Colona, where the Okanogan Lake is. It’s a very big lake, but… yeah. I think even if you go to the… I think there’s like some mini golf type thing there in Colona, and they have like, an Ogopogo monster… like… in the place. It’s like a family fun center”

Introduced: The informant knows of the legend due to it being socially constructed around them, having family from British Columbia. It was primarily introduced through Informant, (LG)’s mother.

Analysis & Interpretation: The Ogopogo is clearly comparable to the infamous Loch Ness Monster of Scottish folklore. I find it interesting how though it is perceived as such a prevalent part of Scottish culture and identity, particularly regarding inhabitants of areas directly surrounding Loch Ness, it is such an internationally recognized legend. As someone from the U.S., I grew up hearing of Loch Ness and not necessarily attributing that to a specific region; Essentially, anywhere you went with a body of water could potentially be home the infamous Nessie. I’ve found that many children may tend to generalize it and attribute it to their own location. But beyond this, the Ogopogo, very far from reported Loch Ness Monster (Nessie) sitings, has exemplified the globalization of a multi-version mysterious lake creature.

 

For similar renditions of the hidden lake monster tale in other regions, refer to the Scottish based “Loch Ness Monster” legend at:

History.com. (2019). Loch Ness Monster [Video file] https://www.history.com/topics/folklore/loch-ness-monster-video

Shellback Initiation – A Navy Tradition

Nationality: Vietnamese
Age: 50
Occupation: Financial Management Analyst
Residence: Ewa Beach, HI
Performance Date: April 14, 2019
Primary Language: Vietnamese
Language: English

Item:

T: So that’s a- that’s where you crossing- you ride the ship til you’re crossing the equator.

Q: Uh-huh.

T:  So once you cross the equator you see King Neptune, you have to do the ceremony to become a shellback.  Once you become a shellback, next time, when you cross the equator with the new sailors, you’re gonna make them do things, so they have to go through the initiation, like, similar to that to become a shellback.  Like you have to wash the deck.  What we did is we.. what I did was we.. crawl through the ship, crawl through got sprayed water on, got jumped dunked in the water, all the stuff to become a shellback.  When you become a shellback, you better not lose your certificate or else you cannot prove it.

Q: There’s a certificate for it?

T: Yup.

T: If you cross the equator at the International Dateline, then you become a golden shell back.

Q: Is there like a worse initiation for that?

T: No, it’s the same, it’s just that you’re crossing the International Dateline instead of other place.

Q: What does the certificate look like?

T: Big.  You carry the ID card too.  I don’t know where I put my ID card.  If I go back to the ship, I have to do it again. [Laughs]

T: Back when- when it was 2013 on my deployment, I was a shellback so I was getting other people to go through it to become a shellback.  Make them dress funny, make them do things, spray water on them.  Dump into a blue- green water.  Yenno the neon sticks, the glow stick?  You break that stick into a water tank and make that water turn green.

 

Context:

I collected this piece in a conversation with a retired Senior Chief Petty Officer of the U.S. Navy about his experiences during active duty.  He recalled the shellback initiation above as a humorous tradition amongst those who are stationed on a ship that crosses the equator.  The informant mentioned how those who were too humiliated to participate would not watch the initiation; they would sit in their rooms and watch TV instead.  The informant has clearly participated in the initiation before, as both an initiate and as a shellback initiating others, and clearly holds respect for this Navy tradition since he joked about how he would have to do it again since he misplaced his ID card.

 

Analysis:

Initiation rites and traditions in groups, including but definitely not limited to the military, serve to introduce individuals to a group or legitimize their membership in it.  While conducted, they can establish comradery.  For the shellback initiation, those crossing the equator for the first time may not always be new sailors.  Vice versa, the shellbacks may not always be the higher-ranking officers.  As such, it puts initiates and shellbacks on more equal standing, either in rank or authority, in the space of this tradition regardless of official rank designations.  For the prior shellbacks, they would all have a right to participate in the initiation process by spraying water or making funny requests of the initiates.  For the initiates, once they have completed the process, they would have another facet of their ship experience that they share with each other and with those who came before them.  On the other hand, initiation traditions can also alienate individuals, but in the case of those who chose not to participate as told by the informant, it can be a personal choice.  An interesting part of the shellback initiation tradition, though, is the presence of ID cards and certificates to commemorate the event.  In most initiation rites, the process itself is the sp;e legitimizing factor in becoming a particular new identity.  In this case, there is also physical documentation.  I believe this may be because of the nature of military service.  The group an individual crossed the equator for the first time with may not necessarily be the group that they cross with the next time.  As such, there needed to be another form of documentation to be able to prove one’s shellback title.  Overall, the shellback initiation tradition in the U.S. Navy is a humorous and entertaining example of how initiation rites and traditions provide the means of earning a new identity.

 

Annotation:

For examples of the shellback initiation tradition, please see pages 74-76 of Naval Ceremonies, Customs, and Traditions written by retired U.S. Navy Commander Royal W. Connell and retired U.S. Navy Vice Admiral William P. Mack.

Connell, Royal W., and William P. Mack. Naval Ceremonies, Customs, and Traditions. 6th ed., Naval Institute Press, 2004.

High School Post-Rehearsal Chant

Nationality: Israeli American
Age: 23
Occupation: Writer's PA
Residence: Studio City
Performance Date: 04/19/19
Primary Language: English
Language: Hebrew

Ritual:

“At the end of every rehearsal, no matter how tense it ended, no matter how bad of a note it ended on, we said this chant. It was something like, “I have one last thing to say, goo cacti. Wu-tang, wu-tang, wu-tang crew ain’t nunckuck, who? With tight groups and apple…proceed.” So how this came to be was that apparently our director started it when he was at that high school and people over the years just added on different phrases to it. Cacti was the name of my director’s friend group in high school I think.

Context:
This was the post-rehearsal ritual of a high school theater group in Los Angeles.

Informant Background:

The informant is 23, from Los Angeles.

My Analysis:

High school in general is a place that likes to memorialize people. While sports teams can hang banners in gyms to immortalize sports achievements, high school theater groups must come up with alternate methods to preserve their “greats”. For example, the kids in my high school theater program would save costumes of respected peers as a way to preserve their memories. This chant seems like another way of doing that as well. The actual chant is completely indecipherable of any sort of meaning to me, and the informant I interviewed couldn’t explain any of the segments besides the first one, “cacti”. Therefore, it seems that each group of kids that adds to it gets to add their own private meaning to the chant through their own nonsense word. This is an example of cultural intimacy that would seem weird to outsiders, which only makes members of the group more proud of their tradition.