“Ta về ta tắm ao ta” Vietnamese Proverb

Nationality: Vietnamese
Age: 81
Occupation: Retired
Residence: Iowa
Performance Date: 4/2/2021
Primary Language: Vietnamese

“Ta về ta tắm ao ta”

  • Transliterated proverb:
    • Ta: I, me
    • Về: home
    • Tằm: shower, bath, bathe
    • Ao: pond
  • Full translation: I will return home and bathe in my own pond
    • Explanation: An American equivalent of this proverb would be “There is no place better than home.” Thus, this proverb means the best place is home, and could otherwise be stated as “I would rather go home and bathe in my own pond.” My grandmother explains that this proverb could be used to describe a situation where you have traveled to another country, but facing difficulties there makes you realize that your home country was better. It can also be generally referring to another person’s home or an unfamiliar place that is otherwise not your own home. Within the meaning of this proverb is the possibility of the other country, the unfamiliar place, or stranger’s home being wealthier, shinier, or more glamorous than your country or your home. Yet, she explains, at least your home is yours, thus, the wealthier place is not necessarily better.

Thoughts:

I like this proverb because I believe that it attests to the culture of my family and the culture I was raised in. When my grandmother was raising my father and his siblings, Vietnam was in the midst of war, and then had to rebuild after the war. Because of this, financial instability was common. The principle of being only concerned with how you are doing and taking care of your home rather than desiring another person’s wealth shines through those circumstances and has followed how my parents raised me. I remember wanting to sleep over at my cousins’ houses often when I was younger, and sometimes complaining to my parents about things they can do or have that I cannot do or have. My parents always responded then that I should want to sleep in my own house and that “it doesn’t matter what someone else has” and reminded me to be grateful for the things that are mine. This sentiment has always been with my grandmother as well, who once expressed to me how “the best place is home” to explain why she turned down my uncle’s offer for her to live with him for a few months in California. 

Creation Myth of Vietnam: Sự Tích Bà Âu Cơ

Nationality: Vietnamese-American
Age: 81
Occupation: Retired
Residence: Iowa
Performance Date: 5/2/2021
Primary Language: Vietnamese

Main Piece:

G:  Bà Âu Cơ, nghe nói là đẻ ra một bọc. Trong bọc nó nở một trăm cái trứng. Ông Lạc Long Quân lấy bà Âu Cơ, get ready với bà Âu cơ. Đẻ ra một trăm trứng. Một trăm trứng đó nó ra một trăm người con. Những người con đó, sau lớn lên, mỗi người… lớn lên thì mỗi người ngự trị một vùng… giống người ở bắc, người ở nam, người ở trung, người thì ở xa xôi trên rừng núi, còn người thì xuống biển. Năm mươi người con lên rừng, và năm mươi người con xuống biển. Tức là vùng biển. Rồi mới sinh ra những người trên rừng đó thì mới lập ra những, cũng như là vùng thượng du, rồi cao nguyên, này kia. Năm mươi người con xưống biển, thì ở những cái vùng thấp đồng bằng giống như mình. 

  • Translation: “Lady Âu Cơ, I heard that she birthed a pouch. Inside the pouch was one hundred eggs. Sir Lạc Long Quân married Lady Âu Cơ, get ready with Lady Âu Cơ. She gave birth to one hundred eggs. From those one hundred eggs emerged one hundred children.  Those children, when they grew up, each child… when they grew up, each child came to rule a certain area… like the people from the North, people from the South, people from the central area, those people split up far from each other, some living in the jungle while others lived by the sea. Fifty people went to live in the jungle, while fifty people went to live by the sea. That is the sea. When the children were born and came to live in and rule the jungle, they established the Northern region, then the highlands, and things like that. Fifty of the other children who lived by the sea, established the lowland Delta region who we are today.

Background:

My informant is my grandmother, who was born and raised in Vietnam. She grew up in the Delta region of Vietnam, and first heard pieces of this creation myth from her father (my great-grandfather), but learned the long-form written version while she was in school. She explains that her father was told this story by his father, who was told the story from his father, and onwards. It is a story that is thus passed down from generation to generation, but also became a part of Vietnamese history taught in schools when my grandmother was in third grade. She likes this story because of the fond memories she has attached to it.

Context:

This is a transcription of a live conversation between my grandmother and I. I have been able to visit her from time to time during the pandemic and recorded this conversation during one of those visits.

Thoughts:

The creation myth of Lady Âu Cơ can be complex and complicated, and this telling of it is a very simplified version of the myth. Many other details regarding the relationship between Âu Cơ and Lạc Long Quân were not included in my grandmother’s telling of the myth. One element that is not clearly explained is how Lady Âu Cơ is a fairy deity, while Lạc Long Quân is a dragon deity. Their separation then is due to the difference of their needs; Âu Cơ wanted to live in the mountains while Lạc Long Quân needed to live by the sea. Despite the simplicity of this telling, most of the main points of the myth are covered. That is, eggs often appear in creation myths due to their symbolism of life. Such is the case with this myth, in which the first people of Vietnam emerged from one hundred eggs. I love this story because it captures how different groups of Vietnamese people (those from the Delta and those from the Highlands) came to be through a loving relationship between two deities. One note to make about myths and legends is how their classification depends on the storyteller’s belief. For my grandmother, this is a sacred creation myth that details how the Vietnamese people came to be. For me, who was not raised with the story, it is more of a legend.

Harvard Graduation Tradition

Nationality: Cahuilla and American
Age: 18
Occupation: Student
Residence: Southern California
Performance Date: 5/2/2021
Primary Language: English

Main Piece:

I: Before you graduate, you’re supposed to like streak through some part of the Yard, have sex in the library– the library sex– and pee on the Harvard statue’s foot. And then I heard there’s a fourth where you’re supposed to jump in the river, but like I don’t know…

Me: What’s the statue?

I: Pee on the statue’s foot– like it’s so gross because the statue’s foot looks a little different… and like, tourists touch it? It’s supposed to be like a lucky thing, but they don’t know that people are peeing on it! It’s so gross (laughing).

Me: What’s the statue called?

I: Oh John Harvard statue. And it’s like yellow…like it’s a different color than the rest of the statue and like people touch it (shuddering). 

Me: Do you have to do all of these things right before you graduate?

I: I think just at some point during college, like you could knock them all out freshmen year if you wanted to.

Background:

My informant is a good friend from high school. She’s a freshman at Harvard University, where she was able to attend in-person during the pandemic. She learned about this tradition through her roommate, whose brother graduated from Harvard in 2020. She says that her roommate’s brother peed on the statue and went streaking, but didn’t complete the other activities. Because of the pandemic, she has still been pretty isolated, so she hasn’t met many seniors and wouldn’t know people who performed this ritual. She tells me that she would not do this tradition. 

Context:

This is a transcript of a conversation between my friend and me over the phone. We were talking about ethnic traditions before his conversation until I asked her if she knew any folklore from her school, which reminded her of this tradition.

Thoughts:

This tradition, or ritual, of university seniors performing a series of rebellious or profane acts (from the institution’s point of view), is indicative of the liminal period. In this period of liminality, university seniors are straddling two different identities, and are close to a state of being identity-less. They are not quite university students anymore, yet they may not have acquired an “adult” job in the “real world” yet either. This liminal period can thus be filled with feelings of freedom, but also tension from being identity-less. Pranks and rebellious acts can then be a way to resolve and alleviate this stress. Streaking in public on campus, peeing on the statue of an authority figure, and having sex in a taboo place on campus can be both freeing, as students are disregarding university rules and methods of alleviating tension. 

Menil the Moon Maiden

Nationality: Cahuilla and American
Age: 18
Occupation: Student
Residence: Southern California
Performance Date: 5/1/2021
Primary Language: English

Main Piece:

I: It’s a very complex story, but in it, Menil is a beautiful woman who… like brings the Arts and lots of teachings and lessons to people, and how to live, how to be, in like the beginning of the world. And people love Menil, and then there’s also this figure, that is sort of… like– he’s like a demi-god almost? Like a very powerful not-human being who created the world but he’s not the Creator– if that makes sense– but like who created a people at least– and his name is Mukat, and Mukat… essentially like, he’s really enamored with Menil, and then he pretty much rapes her, kind of, in the night. And then when she discovers what happened– I think she was sleeping– she disappears, and the people are so upset, and they’re like, “That’s awful, what happened to her?” And then when they find out, they kill Mukat because that’s like an unforgivable sin. In these stories, what’s so complex is like nothing is evil and nothing is good, like, right and wrong don’t exist in like the Western way that we think of them now. Like, Mukat does terrible things, but he’s not an evil being. He exists to teach almost as Menil exists to teach. And so, the people kill Mukat, and then they look into the lake where Menil used to teach them how to bathe and things, and they see her reflection and then she becomes the moon and she she won’t ever come back now, she’s the moon forever, and she’s no longer a woman.

Background:

My informant is a good friend from high school. She is a part of the Cahuilla and Chippewa Indigenous Nations and explains this traditional creation myth of Menil the Moon Maiden. She explains that her father knew this story, but she did not learn the long-form of it until she found documentation of an oral telling of the legend. She tells me that this telling was one of the more traditional forms of the story, but expresses how the accuracy is hard to determine because it was told in English. She tells me that she believes it may have been told in specific contexts at one point, but because there are so few surviving Cahuilla stories, they are told whenever they can be. This story has personal significance for her because the disappearance of Menil is reminiscent of the relevant issue of Missing and Murdered Indigenous Women, a cause that my informant has been actively doing work to raise awareness and action for.

Context:

This is a transcript of a conversation between my friend and I over the phone. I have talked to her a few times about my folklore class and explained the collection to her. She was happy to help and talk about some of her traditions.

Thoughts:

I love this folk myth because I appreciate how the concepts of complete “right and wrong” and absolute “good or evil” are not ideas that exist in Cahuilla culture, as they are conversely prevalent in many Western stories. This aspect of the myth is an important element to consider, as it can point to how members of this culture view and understand life. My friend tells me that this myth is not told to emphasize any lessons, and thus, listeners may not even understand any of the teachings until years later. This is how it is supposed to be told, she explains, so people may form the significance of the story themselves. While this story is a creation myth, the forms of narratives may be different from person to person depending on what levels of belief they hold to the story. Thus, as my friend explained, because this story is now often told just to keep the tradition alive, to some, it may be a legend or a tale.

Cahuilla Death Ritual: Burning the Passed’s Possessions

Nationality: Cahuilla and American
Age: 18
Occupation: Student
Residence: Southern California
Performance Date: 5/2/2021
Primary Language: English

Main Piece:

I: When someone dies, it’s traditional to burn all of their things, like all of their personal possessions. We do that because… essentially you’re giving what they want to go with them into the next life, so you’re burning it so they can take it with them. Some people burn, some people don’t, and I think the general practice is you just try to burn like the most beloved items, that you’d be like, “They would definitely need this or would want this.” And I think part of it is like– because if you carry on their possessions for a certain long period of time, where you don’t move on or like get rid of it, it can be harmful for the living, as well. So it’s just kind of like a sense of acknowledging that they’re going somewhere else, moving on, but then you’re still here and you just have to wait it out. And you think that your family or your loved ones will burn your stuff when you go to the next world.

Background:

My informant is a good friend from high school. She is a part of the Cahuilla and Chippewa Indigenous Nations and explains this traditional practice of burning the passed’s possessions so they can take them along to the next world. When she first learned of this tradition, she thought it was sort of harsh to burn all of the things the living associated with the dead. She explains that there is usually a desire of the living to hold onto the dead’s most prized possessions, but the practice of burning is also a part of the mourning process. She says that the most traditional people will burn everything, but explains that there are also people who don’t perform this practice.

Context:

This is a transcript of a conversation between my friend and me over the phone. I have talked to her a few times about my folklore class and explained the collection to her. She was happy to help and talk about some of her traditions.

Thoughts:

This traditional Cahuilla practice of burning the possessions of the passed is representative of how life is regarded as cyclical, rather than linear like in American culture. Because life is cyclical, it is thought that the dead will need their possessions for the next life or the next world. My friend expressed to me how she felt this practice was harsh at first, but then explains how she grew to understand that it is also part of the mourning process, and is beneficial for the living to let go of the dead’s possessions. Such a thought process can illustrate how American culture may focus on the needs of the living because if life is linear, there is nothing after death. However, her shift to understanding the benefits of this practice for both the living and the dead, along with the relief in knowing your loved ones will do the same for you when you pass, illustrates the view of life as cyclical; life continues and repeats. Furthermore, this practice could be thought of as both homeopathic and contagious magic. The act of burning possessions and its physical disintegration or disappearance mimics its transfer to the next life or the next world. While, because these items were in contact with the dead when they are burned, they will surely become in their possession again in the next life.