Noes Goes

Text: A “catch” (a traditional trick or prank) – “Noes Goes”

Informant: NK

Ethnicity: Indian

Primary Language: English

Age: 21

Residence: New York

Context: According to the informant, “Nose Goes” is a common trick where people touch a finger to their nose in a group setting until everyone catches on and does it. The last one to realize has to do the rest of the group a favor. As such, the trick is generally used to determine who is doing a task that no one in the group wants to do (such as taking out the trash, or who’s making dinner). 

Analysis: 

As a prank, “Nose Goes” is an example of decision-making folklore within social groups. It can be difficult to make decisions in group settings because of differences in opinion. Nose Goes provides a fair method to determine who will take responsibility for the undesirable task. Nose Goes is also a trick I have seen used from people of many different backgrounds, including those from different coasts and countries. The widespread adoption amongst younger generations suggests shared cultural acceptance of the prank; it is our version of “drawing the short end of the stick/straw.” This phenomena has clearly been going on for thousands of years, and I think that it is a reflection of groups aiming to keep their social hierarchies intact, minimizing conflict through a playful luck of the draw. 

You’re milloneion

Text: A “rebus” (visual puzzle) – “You’re milloneion”

Informant: NS

Ethnicity: Indian

Primary Language: English

Age: 26

Residence: San Francisco

Context: MILLONEION is a visual puzzle that can be interpreted as “one in a million.” (It’s the word “million,” with “one” interjected into the middle of it). The informant said that the phrase was popular when he was in middle school, and was used as a way to show affection between friends and peers. 

Analysis:

The informant is male, and primarily interacted with other male friends and peers at a time when toxic masculinity was very prevalent, contributed to by middle school environments and the pressure to fit in. Toxic masculinity is defined as a set of attitudes and behaviors associated with societal stereotypes and expectations of men that have had a negative impact on men and general society; a key aspect of this social concept revolves around men not showing any outward affection or “softness,” especially in the presence of other men. In my opinion, using the phrase “you’re milloneion” was a fun, subtle way for the informant and his friends to show affection and express gratitude and appreciation for their friendships without being too overt about it, essentially finding a workaround for toxic masculinity norms.

YOLO

Text: A proverb that postdates the internet – “YOLO”

Informant: NS

Ethnicity: Indian

Primary Language: English

Age: 26

Residence: San Francisco

Context:

The phrase “YOLO” became popularized when the informant was in high school (around 2012) after it became mainstream through rap lyrics and culture. YOLO is an acronym for “you only live once,” and became an important personal mantra for the informant and his group of friends.

Analysis:

“YOLO” embodies a cultural ideology that values taking risks with the intent of living life to the fullest. Popularized by rap lyrics and further pushed through digital culture and social media, I believe that the phrase is an embodiment of youth attitudes towards life at the time, placing emphasis on optimistic nihilism. This piece of folklore also reflects a shift in societal outlooks on mortality. Past generations generally worked towards long-term goals. However, newer generations, starting with millennials, have adopted approaches to life that prioritize instant gratification more often. Furthermore, in the digital era, because platforms aimed towards younger generations (such as Tiktok) provide endless sources of this across a user base of millions, the internet has become a critical factor in youth culture. As a result, YOLO can be seen as a landmark for generational identity that represents an overarching anthropological shift in social behaviors and culture. 

HAGS

Text: Something traditional you write or draw in a yearbook – “HAGS”

Informant: SK

Ethnicity: Indian

Primary Language: English

Age: 26

Residence: San Francisco

Context: 

The phrase “HAGS” started being written in yearbooks when the informant was in elementary school and was commonly used until she graduated high school. It stands for “Have a Great Summer.” The informant recalled being confused when she first saw it, interpreting it literally until she questioned the friend who wrote it about the “insult” and was informed that it was actually an acronym with a positive message.

Analysis: 

HAGS is a phrase that marks the transition from the school year to summer break. The word “hag” has negative connotations, being defined as a witch or ugly old woman; the phrase is therefore mischievous in nature, a gag joke meant to trick those who are unfamiliar with the acronym to interpret well-wishes as an insult. This reflects the shift in peer dynamics amongst children during the school year, which reflects a more serious and formal environment, to the summertime, which is more relaxed. Furthermore, social dynamics amongst children, who are still learning to process their emotions, often comes with well-meaning (sometimes mean) pranks and banter. Groups of children who know what the acronym stood for vs. those who do not create an inside joke, and the feeling of being “in on it” is often irresistible to young minds. Eventually, once the phrase became widespread enough, it became the embodiment of the yearly ritual of signing yearbooks, integrating itself into the “folklore” of primary education.

Mami Wata

Nationality: Nigerian/British

Primary Language: English

Age: 20

Occupation: Student

Residence: Los Angeles

Date: 2/19/2024

Text: 

S.I.- “I heard about the spirit Mami Wata when I was younger, I don’t remember by who, but they were trying to give examples of Nigerian culture-specifically in some villages.” 

Me: “What were the spirits qualities? And why did people call for her?”

S.I.- “They believe that she attracts money and good fortune. If I remember correctly people from villages usually call for her in order to protect their sick.”

Me: “Have you ever seen an experience where someone has called for her help or used her as a household name?”

Sarien: “No, I haven’t. But it definitely is common for people in rural areas of the country to believe in it and many other spirits and deities.”

Context:

The participant doesn’t remember directly who told her about this spirit, but assumes it was one of her family members that opened the discussion of other’s cultures within the country. She is also from a city and not a rural part of Nigeria, geographically within the country there are many different beliefs and traditions. 

Analysis:

SZThis interview provided valuable information about the cultural fabric of Nigeria, especially within rural areas. Although the participant’s memory was vague on who told her about the spirit it makes a strong case how cultural transmission of Mami Wata is oral, and how her spirit lives through knowledge passed down within families/communities. This method of cultural transmission helps preserve traditions/beliefs across generations, even if the details become blurred over time. It was also made clear that there is a huge difference between urban and rural perspectives and beliefs within the country. However, the belief in spirits like Mami Wata in rural areas highlights the resilience of traditional practices and their efforts to save or help their loved ones.