Tag Archives: indian

Indian Proverb

AGE: 20

Date_of_performance: February 15, 2025

Language: English

Nationality: Indian

Occupation: Student

Primary Language: English

Residence: New York

Context: “During floods, large trees that stand erect are often washed away, while short grass remains in its place because of its flexibility. Similarly, in the floods of life, the inflexible and egotistical are swept away, while the flexible and humble endure.” A came across this proverb at a temple, and his family has taught him similar things about adapting and being humble. He interprets it as you have to have the flexibility and kindness to be able to handle what life throws at you.

I: Do you have a favorite proverb or saying?

A: Yeah, one that really stuck with me is: “During floods, large trees that stand erect are often washed away, while short grass remains in its place because of its flexibility. Similarly, in the floods of life, the inflexible and egotistical are swept away, while the flexible and humble endure.”

I: That’s interesting, where did you first see it and what does it mean?

A: I first saw it when I visited a Hindu Temple in New Jersey. It means having resiliency and humility. You need to always have an open mind and be able to adapt to what life throws your way. Never be so rigid and go with the flow.

I: Have you ever seen an example of this in real life?

A: Yeah, when searching for finance internships, usually those who are cocky or arrogant end up being the ones who can’t find one or have problems in their careers later on. 

Analysis:

I really like this proverb, and it makes sense to me. I’ve always wanted to be a humble and kind person and this proverb shows a practical reason for doing so. Not to say that I want to have these qualities just because of what I can get in return, but it shows me there are real-life benefits to being humble and quick to adapt. This ties into another phrase I’ve heard, which is “Being kind is free”. I want to remain and adaptable and humble person in the future because of the positive outlying effects it brings me and those around me.

Hindi Proverb

Nationality: Kashmiri, Indian
Age: 62
Occupation: Physician
Residence: Las Vegas, Nevada
Language: Hindi

Text: बंदर क्या जाने अदरक का स्वाद

English Phonetic: Bandar kya jaane adrak ka swaad.

Translation: What does a monkey know of the taste of ginger.

Context: Informant first recalls hearing this proverb while in primary education(elementary school) when living in Jammu and Kashmir. Informant, however, details that they have heard it numerous times throughout their life in India, prior to moving to the United States. Informant would return home from school and inform their mother about their Muslim classmates’ inability to acknowledge or understand the informant’s religion, Hinduism. Upon hearing this, the mother would relay this proverb to get the informant to see that, sometimes, you cannot explain something to someone who upbringing does not allow them to understand it. Informant now understands the logic behind this proverb, however they failed to acknowledge it during their youth because of the trauma’s associated with the Kashmir conflict. This was a conflict over national rights to Kashmir that had religious and cultural roots between Hindus and Muslims. Informant know relays this proverb to their children to display that some things can not be explained to all people based on their upbringing. Informant makes it clear, thought, that this lack of understanding should never lead to conflict.

Analysis: When doing research on this proverb and seeing if other oicotypes or renditions existed in the world, I found that it is a commonly expressed idiom in South America. There, it holds the same traditional meaning that the informant believes it does. The nuance of the informants detailing of the proverb comes from the idea that a lack of ability to understand should never lead to conflict. This stems directly from the informants experiences in the Kashmir conflict, an event they would never want to bear witness to again. This highlights a slight semantic shift in the wisdom provided by this proverb. It no longer only serves as a means of understanding why people cannot come to understand certain things, but also a manner of preventing unnecessary conflict rooted in this inability.

Text: A gold idol that might be cursed is placed in Mahadev Mandir (temple) in India and the idol has been stolen 7 times but mysteriously always returned within 24 hours.

Context:my friend from Kolkata shared a fascinating tale about the Mahadev Mandir in his city, nestled in the eastern part of India. This temple houses an intriguing gold idol, rumored to be cursed. The enigmatic charm of the idol has led to it being stolen not once but seven times. Yet, each theft is shrouded in mystery as the idol inexplicably finds its way back to the temple within a mere 24 hours. This recurring phenomenon has not only deepened the mystique surrounding the idol but also led to widespread speculation and lore among the locals, who regard the idol’s inevitable return as a divine or supernatural intervention, ensuring its presence within the sacred confines of the Mahadev Mandir.

Analysis: This tale encapsulates more than just an intriguing story; it embodies the intricate interplay of faith, mystique, and cultural heritage that pervades many Indian communities. This narrative, shared among friends and locals, transcends the boundaries of mere folklore, touching upon the deep-seated belief in divine intervention and the supernatural that often characterizes Indian spiritual and cultural ethos.

The idol’s uncanny ability to return to its sacred abode within 24 hours of being stolen, a phenomenon that has occurred seven times, resonates with Domino Renee Perez’s observation that folklore figures or objects wield power by making “often incomprehensible and at times contemptible choices” (Perez 155). Here, the idol, though inanimate, assumes a persona imbued with a divine or supernatural will, challenging the rational and inviting speculation about higher powers and the sacredness of objects within religious contexts.

Furthermore, the community’s reaction to the idol’s return, viewing it as a divine or supernatural intervention, underscores the cultural and historical value placed on such artifacts. It reflects a collective belief in the sanctity and divine protection of religious symbols, underscoring the role of faith in shaping communal narratives and practices. This shared belief system, woven into the fabric of daily life, serves not only to affirm faith but also to bind the community together through shared stories that underscore a common cultural heritage and identity.

Text: If you pass a sharp object such as a knife or scissor without placing it on a flat surface, it means a bad omen

Context: “Anytime I go back home to India and I’m passing cutlery or like silverware to my friends, specifically a knife or a sharp object, they always tell me to place it on a flat surface or like a surface before they take it, just because if I pass it to them directly, there’s a myth that I’m gonna have a fight with them or they’ll walk out of my life or something bad and negative will happen to them.” This is what my friend told me when I interviewed him. He’s Indian and his friends back home believe in this, but although he doesn’t believe in this, he’s forced to follow this tale. On the positive side, he said that his friends’ beliefs about this make him question if there is “another force in the universe.”

Analysis: This folklore tale delves into deep cultural and interpersonal dynamics. This practice, while seemingly rooted in superstition, underscores a broader cultural wisdom emphasizing caution and respect in human interactions. It resonates with Ülo Valk’s insight that folkloric entities are “shaped by the perspectives…of storytellers” (Valk 31), suggesting that such tales reflect communal values and the social fabric of a culture. Similarly, Domino Renee Perez’s observation that folklore figures like La Llorona “wield power by making often incomprehensible choices” (Perez 155) highlights how folklore governs individual actions, even beyond personal belief. This tale, therefore, is more than a superstition; it’s a ritualistic expression of mindfulness and a nod to the collective wisdom that guides social conduct. It connects individuals to their cultural heritage, fostering a sense of continuity and respect for the unseen forces that shape human relationships. Moreover, this tale interestingly highlights the permeation and resilience of cultural beliefs through social networks and friendships, even among individuals who may not personally subscribe to these beliefs. My friend’s adherence to this practice, despite his skepticism, underscores the compelling nature of cultural norms and the respect for the beliefs of others within one’s community.

Indian Wedding Ritual: Sisters Demanding Money

Context: The informant, AV, is an 18 year old student with parents who immigrated from India, specifically Gujarat. She’s been to multiple weddings in India, and observed this at her first cousin’s wedding. She remembers being somewhere around 5th grade-aged, and so she recounted what she remembered, with a general explanation. She doesn’t know if this is an Indian ritual or just a Gujarati one.

Text: AV said “When our cousin got married, he didn’t have any sisters, so me and my sister stood in front of his horse and didn’t let him through until he promised us money and silver chains. We were really young so I don’t remember it as well, but I remember it happening” and explained that essentially, when either your brother or a close cousin who has no sisters is getting married, you’re supposed to stop them from going into the wedding. They usually enter on a horse or in a car and they’re meant to walk into the venue, but before they can, you physically get in front of the horse/car, stop him, and tell him he’s not allowed to pass. He then is supposed to bargain, offering you money or gold or silver to let him pass. When it’s enough, you let him pass — usually now, it’s ritualized in the way that you push back like three times and on the second or third time you let them through.

Analysis: This ritual feels somewhat similar to the pranks traditionally played on couples during weddings, as a way of disrupting that liminality, except it’s specific to the groom and his side of the family. It’s a ritual for the groom to also leave the family; as the groom goes to the bride, the sisters will no longer be the most important women in his life, and they cede that position in a joking ritual that requires the groom to bribe them, proving how much he wants the bride. It’s a wedding ritual that rearranges the structure of the families that will be combining, and visually reorders the groom’s priorities. For the sisters, it’s also a form of letting their brother go, knowing that their relationships will fundamentally change, but disrupting that transition with this joking ritual.