Frog in a Blender

Nationality: American
Age: 52
Occupation: Clerical
Language: English

Joke: “What’s green and red and green and red and green and red?” Answer: “A frog in a blender”

“So back around middle school age, when children are most obnoxious, there was a series of jokes going around. The one I remember is ‘What’s green and red and green and red and green and red?” 

“ A frog in a blender” 

There was also other ones where I do not remember what the colors were, but it was the same format, you know, red and some other color. One of them was a dead baby in a blender, um, and some other things in a blender. But the frog’s the one I remember.

Analysis: An example of gross humor, this joke follows the format of a question that could be a riddle and searching for a sincere answer. It subverts that by the next line as the teller reveals the answer is a frog in a blender, and that the red is of its blood. Interestingly, this joke uses some common tools- namely repetition and the rule of threes- to make its point. In the script, the informant remembers three repetitions of “green and red”, both mimicking the bits of frog circling around a blender and creating more interest for the joke. Not only is it green and red, it repeats in a seemingly alternating pattern. The informant also recognizes that this would often be told in a series of similar jokes with varying punchlines, likely meant to trip the individual up on the first few repetitions but then quickly becoming formulaic. In this, it would likely lose its shock or humor to the individual. This may explain why, as the informant says, this joke ‘went around’ in a wave; people started hearing it, telling it, and stopped telling it among their age group as their peers already knew the answers.

Knock on Wood

Nationality: American
Age: 19
Residence: Los Angeles, CA
Language: English

Knock on Wood

“If I say something I think will be jinxed or bring bad luck, I’ll run over to the nearest wood thing and knock on it frantically”

Context: Informant remembers starting this behavior around the start of high school, at about age 14. There is no pattern to the number of times the informant knocks, but they will leave conversations at any point to complete the gesture. The informant does not remember who passed this gesture on to them and does not know of many people who use the same gesture, but hypothesizes the initial knowledge may have been passed unknowingly by interviewer.

Analysis: The folk behavior of ‘knocking on wood’ is meant to ward off bad luck or jinxes brought on by the verbal mention of such knowledge. It acts as a measure of protection for the informant, and requires immediacy. It is implied that if one does not complete this action, they might be accidentally inviting bad things to happen to them. Additionally, whether the practice does ward off jinxes or not, its belief has significance to the perception of subsequent events and may be used as reasoning for good/bad luck following the gesture. Notably, this gesture is in response to a specific statement, not a broad gesture to ward off evil. The individual must speak the opportunity for jinxes into existence, and this gesture is not useful before a statement has been theorized.

Pagpag

Nationality: American
Age: 57
Occupation: Homemaker
Residence: Chino, California
Language: Tagalog/English

Title: Pagpag: When coming from a wake, a Filipino practice would be not to go home straight away as it is believed that the soul of the dead would follow one back to their house. One may stop anywhere one pleases as long as one does not go straight home.

Context: “It’s a really common belief in the Philippines. Basically, after attending a wake or a funeral, you’re not supposed to go straight home. You have to stop somewhere else first, like a restaurant, a friend’s house, or even just a store before heading back. The reason behind it is that if you go directly home, the spirit of the deceased might follow you, bringing bad luck or misfortune to your household.

I first learned about pagpag from my family when I was a kid. Anytime we attended a wake, my parents would always say, “We have to stop somewhere first, or the spirit will follow us home.” It was just something we always did, even if it was just stopping at a convenience store for a few minutes. I remember once asking my mom if skipping pagpag would actually cause something bad to happen, and she just said, “Better to be safe than sorry.” That really stuck with me because even though she wasn’t superstitious, she still followed the practice out of habit and respect for tradition.

Now that I’m older, I don’t fully believe in the supernatural aspect of it, but I still do pagpag whenever I attend a wake. It’s just ingrained in me at this point. Plus, I’ve noticed that even people who don’t believe in ghosts or spirits still follow it, mostly out of respect for elders or to avoid any potential bad luck. It’s one of those folk beliefs that continues to be passed down, even if people aren’t sure whether it’s real or not.”

Analysis: Pagpag is a prime example of folk belief in the Philippines, reflecting deep-seated cultural values about death, the afterlife, and spiritual protection. At its core, this practice serves as a ritual of separation, ensuring that mourners do not bring lingering spirits into their homes. This aligns with broader funerary folklore, where many cultures have traditions meant to protect the living from the influence of the dead. The belief that a spirit may follow someone home reveals an underlying fear of unresolved energy, a common theme in folklore that deals with death and the supernatural.

From a folkloric perspective, pagpag also functions as a preventative ritual, reinforcing the idea that small actions can influence fate. Even though many modern Filipinos may not fully believe in the superstition, they still follow it out of cultural habit or respect for elders, which shows how folklore persists even as belief systems evolve. Additionally, pagpag reflects the communal nature of Filipino traditions, where shared practices around death strengthen social bonds and provide comfort during mourning. Ultimately, it demonstrates how folk beliefs help people navigate uncertainty, providing a sense of control in the face of death, one of life’s greatest unknowns.

Sukob

Nationality: American
Age: 57
Occupation: Homemaker
Residence: Chino, California
Language: Tagalog/English

Text: Sukob: If two siblings (or sometimes even first cousins) marry within the same year, it is believed that one or both marriages will be unlucky, resulting in financial struggles, sickness, or death.

If a child gets married in the same year that a parent or grandparent dies, it is also considered bad luck, as it is believed to bring misfortune to the family.

Context:
“It’s a really well-known superstition in the Philippines. Basically, if two siblings (or even first cousins) get married in the same year, it’s believed that their marriages will be unlucky. People say it could lead to financial struggles, sickness, or even death. There’s also another version of sukob that says if someone gets married in the same year that a parent or grandparent dies, it brings bad luck to the whole family.

I first heard about sukob from my family when I was younger. I remember my aunt was supposed to get married, but she had to wait until the next year because my other aunt had already planned her wedding. My grandparents were really strict about it and didn’t want to risk bad luck. It was one of those things that everyone just followed, even if they weren’t superstitious.

Even now, some people still take sukob seriously. I know some families who will purposely delay a wedding just to avoid it. Even me and my husband were not able to get a Christmas wedding because my husband’s oldest sister had their wedding scheduled earlier that year. We had to wait for January so our weddings would not fall on the same year.”

Analysis: Sukob is a powerful example of folk belief in the Philippines, reflecting deep cultural values surrounding family, fate, and the supernatural. At its core, this superstition highlights the importance of harmony and balance within the family unit, a key aspect of Filipino culture. The idea that two weddings in the same year could bring misfortune suggests that major life events must be carefully spaced to maintain order and avoid upsetting spiritual forces. Similarly, the belief that a marriage following a death brings bad luck reflects a respect for mourning periods, reinforcing the idea that certain events should not overlap out of reverence for both the living and the dead.

From a folkloric perspective, sukob functions as a cautionary tale that influences real-life decisions, much like other folk beliefs meant to guide behavior. It operates as a form of social control, ensuring that traditions are followed and family members prioritize collective well-being over individual desires. Even though some people no longer believe in sukob, many still follow it out of cultural respect or fear of tempting fate. This demonstrates how folklore persists and adapts, continuing to shape traditions and beliefs even when its original supernatural explanation may no longer hold the same weight.



Don’t give empty wallets

Nationality: American
Age: 57
Occupation: Homemaker
Residence: Chino, California
Language: Tagalog/English

Text: Don’t give empty wallets.

Context: In the Philippines, we have a superstition that you should never give someone an empty wallet or purse as a gift. If you do, it’s believed that the person will struggle financially or always have an empty wallet in the future. Instead, you should always put at least a small amount of money inside, like a coin or a bill, because it symbolizes prosperity and ensures that their wallet will never truly be empty.

I first heard about this from my parents when I was younger. Anytime someone in my family gifted a wallet, they would always slip a little money inside. I remember one time my uncle gave me a really nice leather wallet for my birthday, and before handing it to me, he made sure to put a few pesos in it. He told me, “Money attracts money,” and that starting with something inside the wallet would bring good luck and financial stability. It’s something I’ve always remembered.

I still follow this tradition today. Even though I don’t really believe in superstitions, I think it’s a meaningful gesture. If I ever give someone a wallet, I always put at least a small bill or coin inside, just to continue the tradition. I also feel like it makes the gift feel more complete, like I’m not just giving them an empty item but setting them up for success. And honestly, even if someone doesn’t believe in it, who wouldn’t want a little extra money with their new wallet?

Analysis: The belief that you should never give an empty wallet as a gift is a folk superstition rooted in the idea that money attracts money. By placing a small amount of money inside, the giver symbolically ensures the recipient will always have financial prosperity. This practice reflects a broader cultural emphasis on luck and abundance, similar to traditions like giving red envelopes in Chinese culture or placing coins in a new home for good fortune. It highlights how folk beliefs often provide rituals for ensuring success and warding off misfortune, especially in areas like financial stability, which can feel uncertain.

As a folk custom, this belief is passed down through generations, often reinforced by family members who practice it out of tradition rather than strict superstition. Over time, its meaning has evolved, while older generations may see it as a true protective measure, younger people often continue the practice out of respect or habit. This demonstrates how folk traditions persist and adapt, maintaining their cultural significance even as beliefs shift.