Waiting to go Somewhere After Sneezing

Nationality: American
Age: 19
Occupation: Student
Residence: Miami, Florida
Performance Date: April 28th, 2021
Primary Language: English
Language: Spanish

Main Piece:

“He did tell me the other day like, [his family] have this superstition that if you sneeze, like, before you’re gonna go somewhere it means that, like, to wait a little bit so like bad things don’t happen to you.”

Background: 

My informant is one of my friends, and is of Cuban and Iranian heritage. This piece comes from a superstition that her Iranian father told her about recently that he heard from his side of the family. Though he is not superstitious himself, and my informant’s family don’t follow this superstition, it seems to be prevalent in Iranian culture. My informant believes that this superstition serves as a form of protection from harm: “like if you’re gonna drive and you sneeze, wait a minute in case you crash.”

Context: 

This piece came after my friend and I were talking about superstitions we’ve heard, and she told me of some Iranian ones that she heard from her father. After listening, I asked if she could elaborate more on what she meant by “bad things” happening to one who didn’t wait after sneezing, since I was a bit confused.

Thoughts: 

Along with the one my informant provided, I’ve heard a fair amount of superstitions about sneezing, including the one that goes “if you sneeze, it means someone’s talking behind your back.” I think these are interesting because of the way sneezing is perceived as either ill will or bad luck waiting to happen, and this might have to do with sneezing being a symptom of sickness. The addition of “waiting a minute” could also be a representation of being advised to rest to prevent harm, or illness. While many superstitions, or rather, folk beliefs, have negative connotations, the wariness is warranted in the case of this one. At the same time, it also has a protective element to the belief. While the sneeze comes as an omen of bad luck, it simultaneously warns the person affected by it to be careful of their surroundings and actions. It’s both a blessing and a curse, which is what I like about this belief because it shows the nuances in how people categorize superstitions as either “good” or “bad” without realizing that it’s the people that give folk beliefs their meanings, not the action itself.

Sana Sana Colita de Rana

Nationality: American
Age: 19
Occupation: Student
Residence: Miami, Florida
Performance Date: April 28th, 2021
Primary Language: English
Language: Spanish

Main Piece: 

“Sana sana colita de rana

Si no sana hoy

Sana mañana”

Transliteration:

“Heal, heal, tiny frog tail

If it doesn’t heal today

It will heal tomorrow”

Translation:

“Heal, heal, tiny frog tail

If it doesn’t heal today

It will heal tomorrow”

Background: 

My informant is one of my friends who lives in Miami, Florida, and is of Cuban and Iranian heritage. As a child, my informant could always expect to hear this from her grandmother whenever she got hurt. “Sana sana colita de rana” is a popular rhyme often told to small children across Latinx culture as a way to console them after injuries (like falling and scraping their knees, for example). Along with the song, my informant added, “my family always accompanied it with a kiss on the appropriate wound, so I think it’s kind of the equivalent of when Americans are like ‘kiss your boo boos’.”

Context: 

This childhood rhyme came up when I asked my informant if she knew of any Cuban sayings. I listed a different variation of this rhyme as an example, which she was able to recognize and provide the version she’d grown up hearing. 

Thoughts: 

I remember hearing this rhyme all the time whenever I got hurt as a kid, though I heard it differently. In Mexican culture, or at least how my mother told it to me, the rhyme went “Sana sana colita de rana, si no se te quita hoy se te quita mañana,” which translates to: “heal, heal, tiny frog tail, if [the pain] doesn’t leave you today, it will leave you tomorrow.” Either way, hearing the rhyme brings back nostalgia from when I was little. I agree with what my informant said about kissing the wound being equivalent to what American parents might do, and I think the addition of the rhyme also adds to the notion that this performance is mostly a placebo effect.

That being said, I think the rhyme is an important part of children’s culture, particularly in the way that the content doesn’t make sense; what does a frog’s tail have to do with healing, for example, a scraped knee? Why a frog, specifically, and not a medical professional? The nonsensical element here is key to children’s folklore because it allows them to comprehend the world in a way that only their folk group could understand and readily accept. However, another way to look at it is that the silliness of the rhyme helps the child focus less on their pain and more on trying to understand the contents.

For another variation, see Licea, May 12, 2019, “Sana Sana Colita de Rana – Spanish saying”, USC Folklore Archives).

Secrets of the Lanyard

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

Main Piece:

Informant: I know how to start a lanyard– I was the girl everyone went to.

Collector (Me): Could you explain how to start a lanyard?

Informant: Okay. So it’s so simple you just get the two pieces of string and you lay them in like, a cross, like, so like the middles intersect, and then you more or less just do the normal lanyard pattern, like over the little cross where they intersect. And then when you pull it you’ve started the lanyard and you can just keep going. 

Collector: That’s so inspirational. 

Informant: (laughing) I was a hero at my summer camp.

Background: 

My informant is one of my friends, a sophomore at USC. She went to summer camps when she was a child, and a popular craft activity there would be making box stitch lanyards out of colorful plastic strings. Usually most girls at the camp would know how to weave the strings together into a lanyard, but the difficult part was knowing how to start it. Another girl would be the one to start it. My informant, however, did know how to begin a lanyard, and as a result she was the one that other girls went to when they needed help working on lanyards at summer camp, and in the eyes of her peers, was seen as higher status.

Context: 

This piece came up when my informant, another participant, and I were talking about the various activities we used to do during summer camps. We discussed jump rope games and songs, then moved onto crafts— specifically lanyards, and if anyone knew how they were started in the first place.

My thoughts: 

I liked this piece because it reminded me of my own memories of summer camp when I was a child and also struggled to start lanyards. I remember having to find someone who knew how to start them, but what struck me as I listened to my informant was that while I knew of people who could start lanyards, the instructions were always kept secret. In fact, the notion of secrets plays a significant role in children’s folklore. For children, who should be seen as their own cultural group (a repressed minority) when being studied, secrets are akin to obtaining status and power. Secrets solidify groups within the larger peer group of children, and withholding knowledge from others can elevate a child’s status in the hierarchy. This is seen through what my informant told me: by knowing how to start a lanyard, she was viewed with high esteem by the other girls at summer camp. She also mentioned the same status applied if you knew how to do a variation of the lanyard pattern, meaning that the skills of making lanyards were also valued in the peer group. 

Name in the Honey Jar

Nationality: American
Age: 19
Occupation: Student
Residence: Miami, Florida
Performance Date: April 28th, 2021
Primary Language: English
Language: Spanish

Main Piece: 

“So when my grandma would think that someone had ill will towards you, she would write their name on a piece of paper and stick it in a jar of honey, and put it in the freezer. So it’s the idea that like, it would you know, ‘sweeten’ the person or like make them change their opinion [of you] or influence them in a way.”

Background: 

My informant is one of my friends who lives in Miami, Florida, and is of Cuban and Iranian heritage. This is a folk belief that her grandmother holds, and practices for both herself and the rest of my informant’s family members whenever they supposed someone had “ill will” towards them. This belief seems to have been passed down from my informant’s great-grandmother. When I asked if my informant believed in the custom, she confessed, “I think I want to believe it, it definitely gives me a sense of comfort,” then added, “I kind of feel like, ‘what do I have to lose by it?'”

Context: 

This piece was brought up when my informant and I were talking about the different kinds of superstitions we’d heard in our families growing up. Since she’d already told me a piece of Iranian folk beliefs from her father’s side, I asked if she knew any Cuban ones, and she provided me with the above piece. 

Thoughts: 

I’ve never heard of a custom like putting someone’s name into a jar of honey to “sweeten them,” so I enjoyed this folk belief for the content, but I also found it to be a good example of Homeopathic magic, whether my informant’s grandmother intended it or not. In this piece, the desired event is for the person intending to inflict ill will on— for example— my informant, to change their mind about doing so. In order to do that, my informant’s grandmother wrote the person’s name down on a slip of paper, and stuck it into a jar of honey, which is the mimetic action that is supposed to represent the kindness said person should show towards my informant instead of trying to inflict ill will. I’m not sure what putting the jar of honey in the freezer does, but the action of freezing could be to solidify the behavior that the person should show the informant without worrying that it will melt, and thus undo their way of thinking. 

However, this custom could also be interpreted as a combination of two types of magic: Homeopathic and Contagious. One element of the performance is to take the person’s name— which is deeply connected to their identity— by writing it down on paper. Contagious magic usually requires a physical part of someone’s body/identity, which can’t be done with a name, but it seems that writing it down is the equivalent of making it physical.

The Little Dog and the Panther

Nationality: Mexican-American
Age: 53
Occupation: Administrative Assistant
Residence: Bay Area, California
Performance Date: May 3rd, 2021
Primary Language: Spanish
Language: English

Main Piece: 

Un día un señor se decide ir al África a cazar animales. Entonces se lleva su perrito de estructura mediana, de común y corriente, no era conocido por ser bravo o atacar animales grandes. Entonces cuando llegan a la selva el señor se decide irse solo y dice, “Tu no me vas a poder ayudar ni a defender de los animales salvajes así que tu te quedas aquí.” Entonces se va el señor y de repente el perro empieza a buscar alrededor a ver que hay. Va caminando y desde a lo lejos viene una pantera negra. Y dice, “Esa pantera viene y seguro que trae hambre y me va querer comer.” Dice, “¿Qué hago, qué hago?” Entonces se dio la vuelta y al un lado del árbol había huesos de animal. Entonces corrió y se arrimó a los huesos y empezó a morderlos, y cuando se aproximó la pantera al momento que lo iba atacar, dice en voz alta el perro, “Mmm, que sabroso estaba esta pantera que me comí. Haber sabido me hubiera comido la otra que venía con ella. Mm mm deliciosa.”

Entonces la pantera cuando lo escucha le dice “¿Cómo este perro de ese tamaño– como pudo comerse uno de nosotros? Mejor me voy.” Y se fue. Entonces el perro dice, “Uy de lo que me salve.” Y encima de un árbol estaba un mono espiando, y que vio toda la escena y escucho todo lo que pasó. Entonces de chismoso, corrio con la pantera y le contó todo lo que escuchó del perro. Entonces la pantera muy enojada dice “Ahora si no se me va a escapar.” Entonces se viene la pantera hacia donde estaba el perrito con el mono trepado en su hombro y el perro los vio que venían y otra vez dice, “Ahora si viene la pantera derechito a comerme. Yo creo que no me creo nada.” Dice, “¿Qué hago que hago?” Entonces corrio otra vez a los huesos y los empezo a morder y se aproximaron la pantera y el mono y dijo, “Ay este mono tonto, ya tengo tanto tiempo esperandolo le pedi que me fuera a traer una pantera para comermela y no a regresado.” Entonces la pantera asustada y enojada se fue y se comió al mono. 

Full Translation: 

One day a man decided he was going to go to Africa to hunt animals, and he brought his little dog with him, who was medium build, a common mutt, and not known for his bravery or ability to attack large animals. So when they got to the jungle the man decided to go alone and told his dog, “You can’t help or defend me from wild animals, so you will wait here.” So the man goes, and then the dog searches around him to see what there was. He’s walking and all of a sudden, far off, he sees a black panther. And he says “this panther is coming and for sure will be hungry and will want to eat me.” he says, “What do I do what do I do?” So he turns around and on the side of the tree there are animal bones. So he runs and gets close to the bones and starts to bite them, and when the panther gets close and at the moment she’s about to attack, [the dog] says in a loud voice, “Mmm, how tasty this panther that I ate is! Had I known, I would’ve eaten the one coming near me. Mm mm, delicious!” 

So the panther when she heard that, said, “How could this dog so small have eaten one of us? I better go.” And she left. So the dog says, “Uy, I sure saved myself.” And above him in the tree was a monkey spying on him, and he saw the whole scene and heard what happened. So like a gossip, he runs to the panther and tells her everything that he heard from the dog. So the panther, very angry, says “Now he won’t escape me.” So the panther returns to where the little dog was with the monkey perched on her shoulder. And the dog saw them and again says, “For sure the panther is coming to eat me. I don’t think she believed me at all.” He says, “What do I do, what do I do?” So he runs again to the bones and begins to bite them, and the panther and monkey approach, and he said at that moment, “This dumb monkey, I’ve been waiting forever for him. I asked him to go and find me a panther to eat, and he hasn’t returned yet.” So then the panther, scared and angry, goes and eats the monkey. 

Background: 

My informant is my mother, who grew up in Mexico. She heard this narrative as a little girl when she was in school, and said that the lesson behind the story was to “not underestimate someone” or else it’ll backfire on you. It’s about using your imagination to your strengths, and learning how to use it to defend yourself, and finally “not being a gossip like the monkey.”

Context: 

This came up when I was asking my mother what kinds of folklore she used to hear when she was growing up in Mexico, and this was one that she heard at school. 

Thoughts: 

While this is a cautionary tale, I think another aspect of the story is to learn how to play to your different strengths. The dog is described as small and weak, and everyone underestimates him, including himself, until he realizes how to trick the panther. It’s about believing in your abilities and learning how to turn someone else’s maldoings towards you into something you can benefit from. That being said, I think this story was told to children on purpose because it seems reminiscent of how little kids can act around each other. Smaller kids are tended to be bullied the most, which leads to them being insecure, and children in general like to be tattle tales and spread rumors about each other. This story shows the consequences of what happens to those who unnecessarily snitch on each other, and to those who get picked on in school, gives them a hero (the little dog) to look up to and follow his example.