The Brothers Tongue Twister

Legend:

[originally told in Setswana, translated to English]

“This tale is supposed to be a bit of a tongue twister to tell, however it doesn’t work in english really. Ok, so there were two brothers who’s family owned cows at the cattle post. One day, the brothers discovered that the cows had disappeared. The older brother was to go look for the cows and the younger brother wanted to join him. The older brother did not want him to come because it was dangerous to be out of the village in the bush at night so he should stay home. The older brother said to the younger one “if you come and something happens to you then our parents will be really mad and I will get in trouble.” So the older brother went out looking for the cows and left the younger one at home. 

Days and days went by and he couldn’t find the cows. The stray cats and dogs kept him company. One day the younger brother disobeyed wishes and found the camp. [this is where the tongue twister comes in]

He told him to go home, “no i’m not going home”, “what can I do to make you go home?”

He asked the rats to bite his toes, so he would go home, but the rats said no.

He asked the cats to try to eat the rats, so the rats will bite his toes, so he would go home, but the cats said no.

He asked the dogs to bite the cats, so the cats will try eat the rats, so the rats will bite his toes, so he will go home, but the dogs said no.

He asked the donkeys to kick the dogs, so the dogs will bite the cats, so the cats will eat the rats, so the rats will bite his toes, so he will go home, but the donkeys said no.

He asked the ropes to tie the donkeys, so the donkeys will kick the dogs, so the dogs will bite the cats, so the cats will eat the rats, so the rats will bite his toes, so he will go home, but the ropes said no.

He asked the fire to burn the rope, so the rope will tie the donkeys, so the donkeys will kick the dogs, so the dogs will bite the cats, so the cats will eat the rats, so the rats will bite his toes, so he will go home, but the fire said no.

He asked the water to put out the fire, so the fire will burn the rope, so the rope will tie the donkeys, so the donkeys will kick the dogs, so the dogs will bite the cats, so the cats will eat the rats, so the rats will bite his toes, so he will go home, and FINALLY the water said yes. 

So the water threatened to put out the fire, and the fire to burn the rope, and the rope to tie the donkeys, and the donkeys to kick the dogs, and the dogs to bite the cats, and the cats to eat the rats, so the rats bit the younger brother’s toes. And the younger brother felt it was too dangerous here and went home.” 

Context:

K is a middle aged woman, born and raised in Botswana. She first heard this story from her older siblings when she was young. She believes the moral of this story is to listen to older people, as is typical with Setswana stories, however this took a humorous approach to it because it would always make the kids laugh and beg to hear it every night.

Analysis:

Though this is quite a jovial tale at first look, taking a deeper analysis discovers that it is about the lengths to which a sibling will go to to protect their sibling. Though entertaining, it also teaches children to care for their family. Similar to how many Setswana tales use songs to entertain the children while teaching them a lesson. This story is very funny to children because of the tongue twister, therefore entertaining them while teaching them a valuable lesson to both listen to your elders, and to care for your family even if it is difficult.

Chiwele and Dimo

Myth:

[originally told in Setswana but translated to English]

There was a girl named Chiwele who lived with her grandmother in a village. In a lot of Setswana stories there is a recurring character called Dimo. He is a scary giant who eats children. Chiwele and her grandmother lived a happy life until kids began to go missing in the middle of the night. The people of the village believed it was Dimo that was terrorizing their village by stealing children when the adults were asleep. Every night, more and more kids went missing. Eventually, people began leaving the village because of the danger. But Chiwele’s grandmother had a very beautiful home, with large rooms, big windows, and lovely sturdy doors, therefore Chiwele didn’t want to leave the house. Chiwele didn’t believe in Dimo anyway since she had never seen him. She thought all of the adults were being dramatic and loved the house too much to leave it. The granny was too scared to stay with Chiwele so they came up with a plan so that Chiwele could stay. They agree’d that Chiwele would stay inside and never open the doors to anyone, however, Chiwele was young and couldn’t cook food for herself. Therefore, every morning the grandmother would return with food for Chiwele. When the grandmother arrived she would sing a secret song as a code so that Chiwele knows it is okay to open the door. Chiwele was to only open the door if she heard her grandmother sing this song. The song goes:

[Original Setswana]

Chiwele, Ngwanawangwanake.

Ke rile a re tsamae,

Wa re o salela ntlo e.

Ntlo se agwa ka ditshipi,

Mabati antse marangrabane.

[Translated to English]

Chiwele, my granddaughter.

I said we should go,

You wanted to stay for this house.

This beautiful sturdy house,

With beautiful doors.

The plan worked successfully for weeks. But eventually, there was no more kids in the village left for Dimo to eat. He figured he would try this beautiful house even though it looks like no one is home. In the morning he saw the grandmother leave so he knew there was a child in there. He knocked on the door and no one answered. The next morning Dimo followed the grandmother as she came back to the house and heard the song she sang. Once the grandmother left, Dimo went to the door and sang the song.

[song is sung again but in a gruff voice this time]

Still no one answered. Dimo realized it was because the grandmother had a sweet and melodious voice. He went to the bush to get advice on how to change his voice. The rabbits told him that if he swallowed a hot rock from the fire, it would make his voice nice and smooth. Dimo listened to the rabbits and swallowed the rock and screamed in pain! But when the pain was gone, the rabbits were right, and Dimo’s voice sounded like the grandmother’s.

The next day, with his new voice, Dimo tried singing the song one more time.

[song is sung how it was originally]

Dimo sang the song exactly like the grandmother and this time Chiwele opened the door. Dimo scooped Chiwele up and no one heard from her again.

Context:

“This story is to teach children to listen to adults. If we say leave with us, you should listen. We are here to be able to protect you, and we are wiser than you think. If she had left with the grandmother, she would not have been taken and would have been protected. In Botswana culture, they were always teaching us to be respectful and follow instructions without nagging. This story also sparks a conversation with everyone around the fire. The kids join the conversation saying whether they would have stayed or left with the grandmother.”

K is a middle aged woman from Botswana. She first heard the story as a little girl from her father. She interprets the story’s moral to be that one must get too attached to material objects and to listed to those wiser than you.

Analysis:

The grim nature of this tale is more in line with traditional fairy tales, before the sanitized, PG version that modern stories are typically known as. In present day Its quite jarring to have a story aimed at children that has such a morbid ending. There’s even a colloquial term now for happy endings as “fairytale endings” however, if we go to the origins of traditional fairy tales, back to the brothers’ grimm stories, they are often macabre and morbid. This story is quite reminiscent of that. Perhaps it is a universal method to use fear as a teaching tool for children. The moral is to listen to the wisdom of elders and not be stubborn.

The Stone and the Chiefs Daughter

Myth:

[originally in Setswana, translated to English]

“This story is about three girls. One of the girls is the Chief’s daughter. The three girls were very good friends however the chiefs daughter was a petulant child because she had lived a life of entitlement. She believed she was better than everyone and everything else because of her important status in the village. Her entitled attitude went on for her entire life and no one could ever get her to change.

One day, all three girls were sent to go collect firewood through a narrow road filled with rocks and stones. Nthediane, the princess [chiefs daughter], tripped on a rock. After falling, she began to cuss out the rock to no end, spewing every insult under the sun until her anger subsided and the girls continued on along the road to collect all the firewood.

On the way back to the village there was suddenly a giant boulder blocking the path that was not there before. The stone from before had turned into this boulder and there was no way past. This made Nthediane angry once more so she began to yell at the boulder. She went on and on about how the Chief will hear about this and she can’t believe this rock is disrespecting her.

One of her friends began to apologize to rock with a song. The song went: “Please rock, I’m not the one who cursed you, let me pass.” After this song, the rock made a small opening and let the girl through and then closed behind her.

Now it was just two girls left. The second girl asked Nthediane to apologize so that they could all go home, but the princess refused. So the second girl apologized to the rock with the same song her friend sang, and once again a small opening let her through. Now just Nthediane was left and still she wouldn’t apologize.

The two girls ran to get the chief to tell him what happened. The chief and the entire village went back along the path to go and get the princess and bring her home, However, when the horde arrived, the boulder had become a mountain and buried Nthediane underneath.”

Context:

This story was told by K who is a middle aged woman who has lived in Botswana her entire life. K first heard this from her father as a child after he would get home from work. At that time parents didn’t really sit down and talk with kids like parents do now, so sharing stories was how they passed down information and gave advice. This story stayed with K because she believes to this day in the importance of respecting everything in the universe.

“Setswana tales are always to teach us something as children. In the villages we did not have TV therefore these stories were told around the fire as dinner was cooking as a bonding time with the parents and entertainment to the kids while teaching the kids a life lesson aswell. This story specifically teaches us to live in balance with nature. That not only is respecting adults, parents, and peers important, but also the world around you, no matter how seemingly insignificant. If you don’t respect the universe there are consequences.”

Analysis:

A major purpose of a tale is to have some sort of lesson or moral. This story is aiming to teach children to always be kind and humble regardless of how much power and importance you have, or how little power and importance the other person has. As is the culture in Botswana, one must always treat everything with respect whether they are poor, or the chief, or an animal in the bush, or a rock on the road. Additionally, the anthropomorphism of the rock aims to teach that respect does not only go for people, but everything around you. This legend, like many in traditional children’s stories, includes a song which makes it more appealing to a wider range of children. If a child is disinterested in the storytelling itself, they may be interested in the song, either way, they learn the tale and are in turn taught the lesson of the story. The parallels between this story from year and years ago is still relevant today with the issue of climate change, perhaps if this tale was told more widely around the would people would have greater respect for the planet we inhabit.

The Power of the Coffin

Nationality: Ghanaian/British
Primary Language: English
Age: 23
Occupation: Student
Date: 4/24/2024

Text: 

Me: “Is there any rituals or traditions that you or your family have for the dead?”

B.A.: “Yes. In Ghana there is something known as ‘fantasy coffins’”

Me: “Could you give me more insight on what that means?”

B.A.: “ It’s  a unique funeral tradition, that is made up of these custom-made coffins that reflect the deceased’s life, interests, or profession. Some examples I’ve seen or heard of are  fish for a fisherman or a car for a driver, symbolizing their passage into the next life.”

Context:

B.A. became fascinated with this practice after a trip to Ghana where he had to  attend a relative’s funeral. He remembered his mom explaining to him what the coffin itself represented. And now views these coffins as a powerful form of artistic expression that honors the individuality of the deceased. 

Analysis:

This tradition also illustrates how funerals can celebrate life rather than merely mourning death. The personalized coffins serve as a final tribute, as a memorable piece that showcases the essence of the deceased’s life. It also can represent their legacy and the part of them that they want to continue celebrating even in death. 

Venetian Mask

Nationality: Italian/Ethiopian
Primary Language: English
Age: 21
Occupation: Student
Date: 4/19/2024

Text:

“Masks are not just decorative during the Venetian Carnival, but they are deeply embedded in the history of Venice. They resemble masquerade masks but are a representation of social freedom, allowing people from different classes to mingle without prejudice.”

Context:

S.Y.,being part Italian, grew up hearing about the carnival and learning about its significance. He recently saw it himself a few years ago when he went to visit his family on his mom’s side. He recounts the masks being explained as a symbolic prop that represents the transformative power of tradition. 

Analysis:

The tradition of wearing masks reflects an aspect of social disguise and a sense of freedom. It’s intriguing how this practice serves as a temporary bandage to social equality. Allowing those to temporarily turn away from societal barriers when it comes to class and race, especially for my participant as he is mixed. It can also be expressed as a performative aspect of identity.