Tag Archives: elders

Saebae

“Every new year, I visit my grandparents on both sides for saebae— the ritual bowing to elders. I lay two cushions for my grandmother and grandfather to sit on, before kneeling and bowing (usually alongside my brother) while uttering the words: ‘Have many blessings in the new year’. This is a full, deep bow— not the usual dip of the head and upper body in greeting, but one in which we kneel and briefly bring our heads down to the floor, along with our folded hands. We sit as our elders deliver a few words of advice for the new year, before they usually bring out a small envelope of saebae-don (money) as a gift. Parts of the tradition have already been lost in our household; for instance, saebae is supposed to be done in hanbok (traditional clothing)— yet I have not donned hanbok in close to a decade.”

Context:

This conversation was had with a friend and fellow classmate of mine, over text. This quote was lifted verbatim from part of our conversation.

Interpretation:

This ritual of saebae, or bowing to elders, is part of Korean custom, and also appears similarly in other East Asian cultures (i.e. in Chinese culture). With the revelation that this participant doesn’t do saebae in the most traditional manner (no hanbok), this is a testament to how rituals and practices can adapt to one’s circumstance or situation—perhaps his lack of a hanbok meant he performed the ritual identically, only without that one aspect. AsI know he also grew up in the United States rather than Korea, this environment might also have an impact on the ritual. Furthermore, the offering of advice and gift of money cement the important relationship between elders and youth in Korean society, as elders offer both advice and support to younger family members.

Tayoon: A Botanical Blessing

Original:

طيون

Transliteration:

Tayoon

Translation:

There is no translation

The informant is a family member of mine that has lived in Lebanon for the entirety of her life and has grown up learning the significance of certain rituals and traditions with the world around her. 

Medicine:

The informant describes this medicine as a plant that is seen very traditionally “in many Arabic or Lebanese homes”. Although the plant has an original term and transliteration, it does not have a direct translation to the English language and is “similar to the leaves grown on herbal plants”. The plant is used to heal most wounds that include “deep cuts, scrapes and other physical injuries that required care” and is done by cutting up the leaves and making it into a “paste-like texture” and rubbing it into the wound. She states that it must be wrapped on the wound and left with no other ointments or medications as it is said to “clear the wound of any bacteria and also help it heal with the nutrient provided. The elder of the family, “usually my grandmother” my informant states will usually rub the plant into the wound and say a religious prayer to accompany the physical healing for general health and prosperity.

Context:

Although it is believed to have physical healing properties similar to aloe vera, it also holds religious significance as the plant was believed to have been the “Arabic blessing from god onto [their] gardens.” This is due to the plant not being seen anywhere besides the Levantine region and is seen as a gift that is only presented to them with its supposed healing powers physically and religiously. It is seen in most elders’ gardens as it was believed to have been the most “beneficial plant for bodily treatment”. The religious prayer was usually from the Islamic book, the Qur’an and would denote speeches from there to “help the kids who get hurt from their everyday activities”. The informant states that “it was important for me to do the same for my children and grandchildren because I still believe in this plant’s medicine and how god will listen to us” conveying its importance on her family and bloodline.

Analysis:

The plant is seen as more than a healing alternative to modern-day medicine as it seems to be still used to present the significance of culture on the healing and growth of children who get hurt and are treated with this plant. Religiously, the implications of the medicine being a gift from god allows the elders of the family to be seen as authority figures performing the acts of god on the children, healing and removing their worries from a situation through the use of plants grown in their garden. This blessing of the medicine in Lebanese culture plays a larger role as my informant still believes that it is the most suitable for most cases of harm, presenting it as a sort of ritual. It signifies the transferring of culture from one generation to another as she still uses it today on her grandchildren whilst teaching them the benefits. The life cycle of a plant may also be used to depict the human life cycle as it is also religiously associated and presents connotations of healing, allowing younger generations to feel connected to this certain folk medicine for the rest of their lives and offering them protection.

Don’t Sweep the Feet

Informant: My informant is my Mexican mother, who grew up in Puebla, Mexico. While she stayed with her mom for about 16 years before coming to the U.S, she grew up with many superstitions that either derived from her mom or from her grandmother. 

Main Piece: “No dejes que te baran los pies porque luego vas a terminar no casandote.” Translations: “Don’t let anyone sweep your feet because later on, you will end up not marrying 

Context: My mom heard this as a kid whenever her mom was sweeping. However, now that my mom thinks back to when she was small. She doesn’t believe that it literally meant that she would never get married, but I think this was used to intimidate my mom and “encourage” her to look for a partner.

Analysis: I see where this myth is coming from. I think that when this proverb is used illustrates some of the values in the Mexican culture. One of those, is marriage. think it also just demonstrates how much in the Mexican culture; marriage is an important factor to a happy life. When one should know that should not be the case. Unfortunately, because of beliefs such as these back then and still today in the Mexican culture, it’s normal for women/girls to get married at a very young age and have children at a very young age.

Annotation: For more broom lore superstitions/myths similar to this one take a look at the following list of similar brooms myths/superstitions derives from Kentucky folklore

Roberts, Hilda. “Louisiana Superstitions.” The Journal of American Folklore, vol. 40, no. 156, 1927, pp. 172-173, https://doi.org/10.2307/534893. Accessed 26 Apr. 2022.

Ethiopian Story – The Two Neighbors

Nationality: Ethiopian
Age: 28
Occupation: Investment Banker
Residence: Los Angeles, California
Performance Date: April 1, 2021
Primary Language: Amharic
Language: English

Main Piece

Once, there were two poor neighbors. Neither could afford a donkey, which they both desperately needed, to take their produce to the market. They compromised and decided to each pay half of the cost of a donkey. One neighbor took the donkey one week, and the other the next. Suddenly, one of the neighbor’s father passed away and left him money, animals, and land. This neighbor became rich. The rich neighbor needed to feed his animals. 

He said to the poor man, “let us kill the donkey and divide him equally between us.

The poor man refused, saying, “Either give me money for my half and take the whole donkey, or let us keep sharing it as we did before. I still need the donkey to carry my produce to the market.”

The rich man and the poor man argued some more, and went to an ignorant judge to settle their dispute. 

The ignorant judge says, “Slaughter the donkey and give the rich man his half.”

So the donkey was slaughtered, and the poor man no longer could take his produce into the marketplace. 

One day, the rich man decided to burn his hut. 

The poor man pleaded, “Don’t burn it. My hut is next door. You will burn mine too!” 

But the rich man didn’t listen. He insisted that it was his house, and he could do whatever he wanted with it. So he burned his hut, and a gust of wind took the flames to the poor man’s hut and burned it as well. 

The two went back to the ignorant judge and the poor man asked, “If he burned down my hut, why can’t he pay me?” 

The ignorant judge answered, “The rich man did not mean to burn down your house. The gust of wind burned down your house, so it is not his fault.”

Now the poor man was left without a donkey and without a hut. Every day, after farming his chickpeas in his field, he slept underneath a tree. Years passed, and the rich man had children. One day, the rich man’s children sneaked into the poor man’s field and ate his chickpeas. The poor man was now left without a harvest. They both went to the ignorant judge once more.

“His children ate my chickpeas,” said the poor man, “and I want them back.”

The rich man said, “Alright, I will pay you for the chickpeas.”

The poor man replied, “No. I want my chickpeas. I shall tear their stomachs and get my chickpeas.”

The rich man was terrified. “Please! Let me pay you for them!”

The ignorant judge said, “If they are his chickpeas, then he shall tear their stomachs and claim them.”

The rich man pleaded some more, but the poor man and the judge would not change their minds. The rich man convinced the poor man to go see the elders to settle their dispute. 

The elders said, “If you want him to not kill your children, you must give him half of your land, money, and animals.” The rich man agreed.

So, the poor man got half of the rich man’s property, and the two never quarreled again. 

Background

My informant was born and raised in Ethiopia. He emphasized how important it is to stay humble and charitable in Ethiopia no matter your socioeconomic status.

Context

This tale is told in a casual setting. This tale can also be told in a relevant scenario to remind the listener that money doesn’t always make one a good person.

My Thoughts

This tale reminds me of many Ethiopian proverbs, which mostly pertain to wealth and poverty. In Ethiopian proverbs, the rich are associated with evil and ignorance, while poor people are considered dignified and “good” people. This tale reinforces the idea that it is better to be poor and dignified than rich and contemptible. In the end, the poor man and the wealthy man become equals and live happily. This story communicates the idea that it is better for everyone to have moderate wealth than for select members of society to hold most of the wealth. An article by Tok Thompson titled “Getting Ahead in Ethiopia: Amharic Proverbs About Wealth” explains the general disdain towards wealthy people in Ethiopian proverbs (cited below). 

Moreover, the judge is a recurring character in Ethiopian stories. He is often described as simple-minded, ignorant, and unfair. Since this tale is a criticism of social classes, one can infer that the judge represents society’s powerful and wealthy individuals. This is another way this tale falls in line with traditional Ehtiopian proverbs. The wealthy, or in this case, the judge, are depicted as bad people with no dignity. The character of the judge in these tales perfectly represents the wealthy social class.

Source:

Thompson, Tok. “Proverbium. Yearbook of International Proverb Scholarship.” Arbitrium, vol. 26, no. 3, 2009, pp. 367-386, Accessed 1 Apr. 2021.

Mano Po and Beso

Nationality: Filipino
Age: 18
Occupation: Student
Residence: Los Angeles, CA
Performance Date: February 12, 2017
Primary Language: Tagalog
Language: English

Pauline is an international student from the Philippines. She is studying Chemical Engineering in the United States, and she plans to return to the Philippines once she graduates and receives her B.S. in Chemical Engineering. Her hobbies are watching anime, eating delicious food, and taking naps.

Original Script

One of the customs in the Philippines is this thing called mano po, which is basically like when you see like one of your older relatives like an aunt or grandparent or anyone who is basically older than you, you have to grab their hand and then you like place it on their forehead and then you say, “Mano po.” And that’s like the way of greeting people, like greeting of the elders, but people don’t really do it anymore in the city. I only do it when I visit my relatives in the province. So instead, like in the city, we just do this thing called beso, where you basically just put your cheek on someone else’s like, “Mwah, beso, hi.”

Background Information about the Performance from the Informant

The informant’s parents taught her this greeting when she was young. During visits to her elders, she would have to perform mano po. However, this greeting became less prevalent in her life as she grew older. Now, she only has to perform mano po for her older relatives in rural areas; in cities, she does beso.

Context of the Performance

I interviewed the informant in a study room at Parkside IRC.

In the Philippines, mano po is a gesture performed as either a sign of respect to an elder or an acceptance of one’s blessings from the elder. In Filipino culture, the youth are expected to respect and value their elders for their wisdom and experience accumulated over the years. By offering one’s hand to an elder, one is demonstrating subservience to the elder and welcoming his or her blessings and knowledge. While mano po is still widely used in the Philippines, many Filipinos have replaced this gesture with beso. Not restricted to just older people, it has become a more common greeting between close friends and relatives in the Philippines.

My Thoughts about the Performance

Learning about the Filipino gestures, mano po and beso, reminded me of the various greetings I have practiced or observed from other cultures. Coming from a Cantonese background, I have been raised to respect my elders and obey whatever they say. Compared to the United States, which possesses a future-oriented culture, many East Asian countries seem to have a past-oriented culture, holding elders in high esteem. The beso reminded me of the cheek kissing gesture practiced by the French. Both nations perform this action in social functions to indicate friendship or respect.