Bigfoot the Friendly Creature

Nationality: American
Age: 20
Occupation: Student
Residence: Woodinville, Washington
Performance Date: April 28th, 20201
Primary Language: English
Language: N/A

Main Piece: 

Collector (me): How were you introduced to Bigfoot when you were little? 

Informant: Um… I’m trying to think. I think my parents told me about him… um, and he was probably in various picture books as well that I saw. So in downtown Seattle we have the Space Needle as an iconic landmark of Seattle. And there’s a picture book that my dad had when he was younger, and it was the thing in the early 70’s— they were trying to make a thing that Seattle had a mascot called the Wheedle. And it was like the Lorax, except huge, and orange and yellow, and there was a picture book called the Wheedle on the Needle, and it was this friendly monster dude that hung out near the Space Needle. And my dad tried to like get me into the Wheedle. And it was not a thing. It was like 35 years later, and I was kind of scared of him because he looked scary, the Wheedle, and my dad basically told me, “He’s not crazy, he’s a friendly dude, he’s like Bigfoot. He’s just like a friendly person,” and then I asked, “What’s Bigfoot?” And then he explained he was a creature that lived in the woods, and that he’s not hurting anybody, he just wants to be left alone. He doesn’t want to be bothered so everyone gives him his space and he’s a nice nice person. If you run into Bigfoot you’ll be fine, don’t be scared.

Background: 

My informant is a 20-year-old student from Washington state, where the legend of Bigfoot is incredibly popular— to the point of airports selling Bigfoot merchandise such as hats and shot glasses. As my informant said, “he’s kind of a state treasure, like everyone loves him. In other places it’s more like a creepy legend, but around here Bigfoot’s a friendly guy.” Whether one actually believes in him or not, it’s part of Washington state culture to acknowledge Bigfoot’s existence. 

Context:

When my informant was providing me with some Washington folklore for a separate post, I asked if she happened to know any lore about Bigfoot, since most of the legends I’ve heard about him take place there. She did, and I asked how she first learned about him, which she stated in the above piece.

Thoughts: 

This is the first version I’ve heard about Bigfoot where he’s been portrayed not as a monster, but a friendly creature. It’s very endearing, actually, and I think it’s a good representation of how attached a group can get to their legend. Even if Bigfoot is a well known legend across the U.S., this iteration of him could be considered a local legend because of how different he’s described as compared to the other versions where he’s shown as a creature out to cause harm. Since legends are just beliefs in narrative form, it also says a lot about how Washington people would rather view Bigfoot as kindly— as an icon of their state and culture. Furthermore, my informant’s point about Bigfoot’s popularity in Washington state indicates the notion that in order to become part of the surrounding folk group, there has to be an acceptance of this creature, or at least an acknowledgement. What’s also interesting to examine about this piece is how Bigfoot’s popularity has led to the development of a myriad of merchandise for locals and tourists alike, and could be seen as an example of cultural intimacy.

Tale of Golem (Kid’s Version)

Nationality: American
Age: 20
Occupation: Student
Residence: Los Angeles, California
Performance Date: April 29th, 2021
Primary Language: English
Language: N/A

Main Piece:

Collector (me): So like, what’s the version [of Golem] you first grew up with and are most familiar with?

Informant: So the first one I heard is not gonna be the most common, but the first one I heard, but it’s like trying to teach little Jewish kids “Don’t be a kvetcher,” which is like someone who complains a lot. And so it was this story of this girl like had this golem who was like her pet golem, but not really her pet golem, but that was the idea of it. And, like, he was a very bad golem— he would just complain all the time when he was alive, so he wasn’t your “saving the day golem,” but he was a kvetcher, and he would just complain and complain and complain and complain. And you know at first the girl wanted to be like the golem, so she would also complain all the time, and then her parents were like “No,” and so they killed the golem, and then the girl was all sad. And then you know, they were like, “This is what happens.” Not dying, but people won’t like you and will get rid of you if you complain all the time.”

Collector: So is it like a cautionary tale or moral lesson for kids?

Informant: Yeah, so that one’s like, you know, your typical children’s story. Like if you do this bad thing, this bad thing will happen, so don’t do this bad thing.

Background: 

My informant here is a 20-year-old student from USC, and was raised Jewish. To those unfamiliar, my informant explained a golem as a figure made of clay that comes to life when someone puts “a piece of paper with Hebrew writing on it, and you put it in its mouth,” and depending on the version, they can either be good or bad guys. My informant learned about this version of golem during storytime at the Jewish preschool they attended when they were little. While it’s not one of the more known versions of the tale, it’s the one the teachers at the school told to my informant and their peers. 

Context: 

This came up when I was telling my friend about a golem figure that one of my classmates brought for the “Show and Tell” activity we had in one of our folklore lectures the other day. I knew that my friend was familiar with golem because of a conversation we’d had about him in the past, and I asked if they could tell me more about him and what version they were familiar with. 

Thoughts: 

While I’m not as familiar with Jewish folk tales or golem, I thought it was interesting to see that this version my informant presented me with was depicted through his actions as a moral lesson for children to abide by. In this version of the tale, we can observe the main lesson: in order to be well liked and taken seriously by others around you, one shouldn’t blindly follow the example of someone else, especially if they know their behavior would be frowned upon in society. This tale interweaves the expectations and values of the culture in a manner that makes it easy for children to understand. The fate of the golem isn’t a literal reminder of what could happen to those who don’t heed the lesson, but by portraying it in such a drastic measure, it helps kids piece together the way that they should conduct themselves in their group. Of course, this is only one version of the golem—

(For a more well known version, see Abedon, May 15, 2020 “The Golem – Jewish Folk Tale”, USC Folklore Archives).

The Tale of Salmon Boy

Nationality: American
Age: 20
Occupation: Student
Residence: Woodinville , Washington
Performance Date: April 28th, 2021
Primary Language: English
Language: N/A

Main Piece:

The way that I heard it— so I heard different versions of it over time, like all my teachers told me slightly different stories. Um one of the field trips we went on in elementary school was going to the salmon hatchery which is the place where you hatch salmon…as I’m sure you could tell by the name (laughing). So we heard the story there as well. But basically what I heard the story was that there was this young boy who was not very respectful to the salmon. He would like spear them and just for fun he would like… torture the fish basically and just treat them horribly and was not respectful of the all of the things that having salmon meant, for their family, for their society, for him and he just was not was not aware. If he was aware he didn’t care, he was just a really selfish dude. And the gods got angry at the way he was treating their gifts to their society basically, and to teach him a lesson they turned him into a salmon. And he was living with the salmon and living their way of life and, um, going through the process of, you know, laying eggs in the river and going to the ocean, and going back to the river and he befriended the salmon and gained a lot of respect for their way of life. 

And this is where things get a little fuzzy and in the details of the different versions I heard was— one version I heard was that once he gained respect for the salmon, he befriended this other salmon that had taken him in and was like, making sure he was protected because he had no idea what he was doing as a fish… like you would if you were a human and turned into a fish… But there was another boy in the tribe that Salmon Boy knew, and that boy killed the fish he had befriended and was treating the fish horribly. And Salmon Boy was horrified and lost somebody that was very important to him and it, um, changed him and changed the way that he viewed salmon and the world, and having learned his lesson, he was turned back into a human and he was changed forever, you know. He was far more respectful and very careful with the way he interacted with salmon, and he still ate them because it was food, but he did it in a much more respectful way as opposed to actively torturing. 

So that was one version, but I heard another one where instead of it being a friend of Salmon Boy’s that got hurt, it was he himself that got hurt, and so the friend he’d known from the tribe that still remained human speared him instead of the [fish] friend, and treated him horribly and then he, like, you know, turned back into a human. And the other dude was like “oh no!” This is not the proper terminology obviously but that was the gist of it, that then he was treated horribly and then he goes to the salmon and learned his lesson that way. 

Background: 

My informant, one of my friends, is a 20-year-old USC student from Washington state. Having grown up there her whole life, a significant part of her education from K-12 focused on the history of Washington state with emphasis on the Native groups that live there. She told me that Washington State History was a mandatory graduation required course for her and her peers, where they would learn “a lot about all the elements of their culture, words specific to the Pacific Northwest, so obviously salmon was one of them.” As stated in the main piece, this story was often told to her by various teachers. To my informant, the meaning of the story of Salmon boy was about “being respectful of the environment and being respectful even when you are using it. There are spirits and animals and you have to treat them gently, and not be cruel, and not think that you’re better than anything around you.” 

Context: 

This story came up after I asked my informant that in one of my previous classes, we studied the Native American groups in the Pacific Northwest, and I told her that I heard a story about Salmon Boy. I asked if she happened to know the story, when she said yes, I asked for the versions she’d heard.

Analysis: 

 The story of Salmon Boy is a well known tale (told as a  among the people of the Pacific Northwest, whether they’re Native American or not. What I liked is that my informant was able to tell me two different versions of the story that she heard, showcasing Alan Dundes’ idea of multiplicity and variation within folklore that allows it to grow as it’s told over and over to different groups of people. With a story that has two very different endings, it’s interesting to consider the way that it was used and during what circumstances. For example, it could’ve been told to misbehaving children as a cautionary tale with a tragic ending, but simultaneously, the other version could have emphasized the themes of forgiveness and growth.

What I also found interesting about this piece is that it’s considered Native American folklore, yet it’s continuously taught in schools across the Pacific Northwest. As a whole, the United States doesn’t hold folklore on the same pedestal as it does anthropology in part because of the country’s colonialist roots, meaning that a good percentage of folklore within origins in the United States is that of Native Americans’. Additionally, this exchange serves as an example of active and passive bearers: I had only heard of the story of Salmon Boy in an academic setting, but couldn’t remember it enough to tell it on my own. My informant on the other hand, became the active bearer by being able to recite two versions of the story, having grown up hearing them so often in her youth.

The Screenwriter’s “Champion”

Nationality: American
Age: 19
Occupation: Student
Residence: Los Angeles, California
Performance Date: April 16th, 2021
Primary Language: English
Language: N/A

Main Piece:

“The only like, real, like screenwriting folklore I know is like the championing method which I don’t think— the more I think about it, the more I think this is fake, but freshman me believed it so hard. It was like— to explain for the folklore archive— it was like the way people get into screenwriting. Every screenwriting professor picks one application and has to fight for it. And so every student has their “champion” who is the one who fought for them to get into this program. And then before you graduate they have to tell you who they are.”

Background: 

My informant is one of my friends, a sophomore in the screenwriting major at USC. During her time at this school, she learned about the folk legend through our upperclassman in freshman year, who are also screenwriting majors. As stated in the performance, she seemed to believe it more in the past than she does now, but still spreads the story like the rest of our peer group does.

Context: 

This piece was brought up in conversation when my informant, another participant, and I were talking about our classes. This then led into a tangent about the kinds of screenwriting stories we’ve heard in the department, and how many different versions there are of the “champion legend” that supposedly led to students being selected for the program. 

My thoughts: 

I heard a similar version of this story when I was visiting USC as a high school senior, and heard it from upperclassmen that have since graduated. Since that was a few years ago, I think it’s fair to say that there has to be some credibility in the legend considering how many times it’s been passed down the cohorts in the screenwriting major. I would consider this story to be a legend because it plays a role in the real world in the sense that the faculty do have to determine which applicants to accept into the school, but it’s uncertain if they actually “champion” a particular application or not. This could furthermore be considered a local legend, at least in the School of Cinematic Arts, and by learning it, new screenwriters are initiated into the peer group. That being said, the story could be also interpreted as a myth, because like a sacred creation story, this piece explains the origins of the USC screenwriting student and how they came to be. Overall what I like about this piece is the various retellings there are from the upperclassman. because them passing down the screenwriting lore to us is like being initiated into the group.

Calladita Luzes Mas Bonita

Main Piece: 

“Calladita luzes mas bonita.”

Transliteration:

“Quieter you shine much prettier.”

Translation: 

“You shine brighter when you’re quiet.”

Background: 

My informant is one of my friends who lives in Miami, Florida, and is of Cuban and Iranian heritage. Her grandmother would often take care of her and her cousins when they were little, and the above piece is a phrase she would say to them when they were behaving poorly or talking back to her. This is also a phrase that’s recognized across Latinx cultures as a form of expressing disapproval, and criticizing one for talking too much. My informant also noted that it was usually the girls who would be on the receiving end of this expression, and not her boy cousins. 

Context: 

This piece came up when my friend and I were talking about the various ways that we would be disciplined and criticized by our grandmothers and elders in the Latinx community. My friend brought this phrase to attention as one of her memories, and I immediately recognized it because I’d heard a similar version of it when I was younger.  

Thoughts: 

This phrase seems to have been a staple of my childhood, part of which was spent in Mexico when I was young. My teacher in fourth grade would tell us the variation phrase, “calladitos se ven mas bonitos,” which translates to: “you [all] look prettier when you’re quiet.” Like my informant said, this phrase was used to criticize kids who were being rude or talking too much, but in my experience, it could also be applied to older people as well. The general message also serves as a warning to remind people to think about how their public image may be affected by their constant chatter. Like many proverbs, this tended to come from the mouths of our elders or anyone who seemed to carry a wave of authority, but that perception could have come as a result of them delivering the proverb. Additionally, it’s important to examine them because they can be representative of what kinds of behavior are accepted and valued in a culture— in this case, learning to hold your tongue. 

Regardless, I do agree with my informant’s observation that girls were more likely to be chastised for speaking too much rather than boys, and as she later added, it “Speaks to, for better or worse, the culture around propriety— not only in Cuban culture, but like Hispanic cultures.” From a young age, girls are conditioned from a young age to speak quietly and not to express more than their share of words. Introverted qualities are praised, whereas boys are given the liberty to talk as much as they want— maybe not constantly, as my fourth grade teacher scolded us, but extroverted behavior was encouraged, even expected for them.