Minor Genre: Proverb – Truth

  1. Text: “Από μικρό και από τρελό μαθαίνεις την αλήθεια.” or “From a child and from a madman, you learn the truth.”
  2. Informants context: When I was a kid, I was sometimes difficult to deal with. Maybe oftentimes. I was really energetic and rambunctious. You could imagine me as being pretty ADHD. My parents always were going back and forth trying to get a handle of me, particularly my mom who was most responsible for disciplining me. I had an issue with self-regulating, often saying out of line, maybe socially awkward things that would be perceived as rude. For example, during one summer my family was having a pool day. This meant that my cousins, aunts, uncles, grandparents etc were all present as we hung out. We got a great barbecue going. I have one older cousin who is my senior by about fourteen years. At this time I was probably seven years old. Long story short, while we were in the pool with our shirts off, I saw my older cousin and noticed that he was looking a lot heavier. So I just told him very directly that him and I should work out together because he’s been getting fat. I’m not sure what I was thinking because I didn’t even know how to work out at that time. My mom was in close-proximity while I said this and immediately snapped at me. She told me to apologize and take it back. I don’t think my cousin cared that much but I was pretty paralyzed in that moment. I apologized and felt like garbage. Later my Yiayia (grandmother) was talking about what I said with some of the other women, and then she pulled me into the conversation, laughing. She shared the expression, “Από μικρό και από τρελό μαθαίνεις την αλήθεια.” or “From a child and from a madman, you learn the truth.” My grandmother actually agreed that my cousin needed to get himself in better shape. I didn’t fully understand the saying at the time, but it always stuck with me. Now that I’m older, it seems increasingly clear that it requires someone unfiltered to give us full truths on difficult topics. It’s something my grandmother continues to say to this day. It’s one of her many sayings that she sourced from her time in Greece.
  3. Collectors interpretation: The concept of the child or madman as a source of truth is almost a radical concept. There are multiple possible implications of such a statement. Firstly being what the informant mentioned: the unadulterated truth will only be given by people untethered by social norms. This implies that truth is rarely spoken for in fear of people being persecuted. The second implication is that it requires the uninhibited mind of a child or crazed person in order to allow truthful thoughts to emerge. These are fascinating concepts. Ultimately, the proverb functions well because of how simple it is despite the complexity of its idea. Additionally, it feels distinctly folkloric as it stems from the small villages of Greece. The actual implications of this proverb on Greek culture are multi-varied. I believe the proverb implies that the culture is self-aware, honest about its shortcomings and irreverent of consequences. This is the mentality of a culture that values genuine honesty, even when its not practical or politically smart. This also echoes a Christian proverb: “And he said: ‘Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven.'” Children and madmen are pure in a way, abandoning political maneuvering in favor of genuine honesty, regardless of the consequences.

Fields

AGE: 21

Date_of_performance: May 9, 2025

Language: English

Nationality: American/Greek

Occupation: Student

Primary Language: English

Residence: United States of America

Canadian Nanaimo Bar Recipe

The Informant

The following recipe was shared by CM, a Canadian from Alberta, with verification from his mother.

The Text

A common Canadian dessert/treat composing of three layers, commonly found confectionary stores, supermarkets, and occasionally bakeries, and served at gatherings or laid out as snacks.

Base Layer Ingredients

  1. Cocoa Powder
  2. Graham crackers (CM originally recalled this as quick oats before verifying with his mother)
  3. Shredded coconut (sweetened)
  4. Butter
  5. Sugar

Firm Custard Ingredients

  1. Custard powder
  2. Mix with butter, powdered sugar, and milk
  3. Hold back on liquid

Chocolate Ingredient

  1. Semisweet chocolate (or sometimes dark)

Instructions

  1. Mix crushed graham cracker, sugar, cocoa butter, and shredded coconut into melted butter
  2. Fill and chill in inch deep baking pan to set for base of bar
  3. Spread an inch of firm custard over base
  4. Melt and temper semisweet chocalate and fill into the baking pan and chill to set
Image

Analysis

The simplicity of the dessert’s composition, with no baking required, being any variable base of sweet grains from wafers to crackers to oats sometimes mixed in with nuts, a filling that can vary from custard to flavored icing, and a chocolate finish of various chocolate variety lends itself to various ecotypes as it spreads, all identified with the unifying identity of coconut flavor being somehow included in the base and sometimes the icing. Its post-war emergence and rise in popularity after being presented in a global event like Expo 86 leading to it being dubbed “Canada’s Favorite Confection” in a National Post reader survey may hint to Canada’s search for a stronger national identity after the events of WWII reshaping the dynamic of the world powers as Canada enjoyed reinvigorated economic prosperity, general optimism from post-war victory national pride, and greater global political influence during the formation of the United Nations.

Voodoo Village (St. Peter’s Church)

Informant

ET is a Memphis, Tennessee resident who recalls this particular supernatural urban legend he heard from his social groups as a teenager. This is a classic case of teenagers passing rumors along orally.

Text

The Free Masons are a religious secret society. The informant’s mom’s friend is supposedly a member of the Free Masons. They are a cult characterized by chapters across the world and secret handshakes and unique vernacular. They have certain symbols and calls & response that can be recognized by outsiders, but their secret nature encourages conspiracy. Apparently, the requirements to join isn’t high, but faith in a specific God is necessary. A rural neighborhood in memphis referring to themselves as the Church of St. Peter, but everyone else regards them as Voodoo Village due to the vast amount of Masonic imagery desplayed around the neighborhood. It’s located near the backwoods with few ever visiting or residing there, but plenty of rumors come out of it from visits driving through or by. These include:

  • Dead cats and dogs hanging from trees
  • Cars breaking down in the middle of town
  • Hearing whispers following you around
  • Getting chased by crazy people with baseball bats
  • A van is parked by a dead end street that will supposedly pull over and block you in if you enter the street
  • Weird bonfires and spells during the Satanic Panic

It is not advised to exit your car while passing through, but teenagers often dare each other to visit or visit together as a legendary quest, especially on Halloween.

Analysis

This urban legend feels very classic, modern Americana to me from the Satanic Panic to the car breaking down being a very American horror, set in a largely white state with “that one part of town” nobody dares goes to, likely reflecting a marginalized, poor, neglected, and harrassed, lower-class minority neighborhood. It feels akin to the classic Act 1 setup for a 2000s teen movie that would be used as Propp’s 2nd Function, the interdiction warning the hero against something while letting the audience know that’s where the story is headed. Additionally, Tennessee is a highly religious state prone to superstitions as reflected by the Satanic Panic the informant mentioned, and as it’s not exactly a state known for a lot of attractions, the Midwest Blues of “nothing to do” compels the teenagers to seek out thrills such as legendary questing the local devil-town rumors. It represents the “other world” heroes must exit the safety of their home to enter shown by many models of narratives, even Campbell’s hero’s journey, and its attunement on Halloween further reflects how it serves as a space of inversal where the usual norms and rules are no longer in place. This becomes even more true when it is Halloween. The social implications of this location likely being a marginalized and neglected neighborhood somewhat reflects the American south’s xenophobia toward anything that doesn’t match their ideal of a neighborhood.

Traditional Guatemalan Funeral

Nationality: United States
Age: 18
Occupation: Student
Residence: Los Angeles, CA
Language: English

Text: “When my grandmother passed away, we held a traditional Guatemalan funeral. The night she died, we stood over her body and prayed the rosary from 5pm to 8am. The next day, we walked her to the cemetery, stopping to pray at four different places: the house doorway, the yard, the entrance to the street, and the first street corner. On the third day, we celebrated her life with a big gathering. All of her neighbors came, bringing food and support. We served Guatemalan hot chocolate, tamales, and tostadas.”

Context: The informant, N, shared this ritual during a conversation surrounding the passing of her grandmother and the traditional Guatemalan funeral that followed. N grew up in a Guatemalan household and explained how these practices have been followed by her family for generations. N described the multi-day ritual, which included an all-night rosary and a massive celebration. To N, these rituals don’t help her just honor her grandma but also help her stay connected to her cultural and spiritual roots.

Analysis: This is an example of a traditional death ritual that reflects deeper cultural beliefs surrounding death and spiritual transition. The rosary allows N’s family to show love for her grandma as each bead represents a prayer for her soul. The four stops along the funeral procession symbolize spiritual check points that allow for her soul to be gradually released from the physical world. The massive gathering on the final day brought the entire community together, turning grief into a beautiful moment of collective remembrance. This ritual shows how Guatemalan funerals combine Indigenous and Catholic practices to create a meaningful service that brings people together in support and remembrance.

Haldi Doodh- “Golden Milk”

Nationality: United States
Age: 18
Occupation: Student
Residence: Los Angeles, CA
Language: English

Text: “Whenever I get sick, like with even a cold or just a runny nose, my mom will always make me haldi doodh. It’s warm milk mixed with turmeric, black pepper, and honey. She heats the milk then stirs in the spices and has me drink it before I go to bed. She always tells me how her mom gave her the same tea and now she has the privilege of doing the same for me. It has a weird earthy taste but it always helps and I start to feel better the next day.”

Context: This element of folk medicine was shared by the informant, D during a conversation about home remedies passed down through generations. D explained that whenever she is sick her mother will make haldi-doodh, also known as “golden milk”. This remedy comes from Indian tradition and is passed down through generations, with D’s mother having learned it from her own mom. While it has a strong earthy taste, D associates it with comfort and feeling better the next day. 

Analysis: This is an example of folk medicine passed through generations, emphasizing both cultural continuity and caregiving. Haldi doodh is both a physical remedy and a symbolic act of love and care. The turmeric, black pepper and honey that are used are tied to traditional Ayurvedic beliefs that view food as not just nutrition, but also as powerful medicine. Given that this remedy is always given before bed, it is also a comforting ritual. This practice shows how folk medicine not only physically heals but also acts as a vessel for expressing love across generations.