Tag Archives: legend

The Legend of Bigfoot

Text: “So, I’ve definitely heard a lot about Bigfoot, mostly in places like Washington and Oregon, but also in California. Apparently, this huge, hairy creature just roams around the forests, and people have been talking about it for ages. It’s like this big, ape-like thing that’s supposedly always there, but no one ever really sees it. You hear stories about people finding giant footprints in the woods, or about hearing weird noises late at night, and they swear it’s Bigfoot, but there’s never any proof.

I actually went on this Bigfoot hiking tour once in Washington, hoping to see something, but of course, we didn’t. They showed us these footprint casts and told us some stories about people who claim they saw it. It’s kinda funny how people get so into it, but honestly, the mystery of it all is what makes it cool. Like, we didn’t see anything, but I still thought it was awesome to just walk through the woods, hearing these stories. I mean, it’s such a random thing to believe in, but it’s still fun to think about.”

Context: Growing up in the U.S., the informant was always aware of Bigfoot, especially through friends and stories they’d hear when talking about hiking or camping trips. It was something people joked about or brought up in passing, especially when out in the woods or forests. The informant didn’t grow up hearing personal stories or having any major connections to Bigfoot, but it was part of the overall cultural fabric—like something you’d hear about in TV shows or from people in areas like the Pacific Northwest. They got more curious about it after taking the Bigfoot tour, but ultimately, they don’t take it too seriously. It’s more of a fun legend, and something people like to talk about when they’re in the right setting.

Analysis: Bigfoot is one of those legends that sticks around, not because a majority of people truly believe in it, but because it’s fun to talk about. It’s a story that plays into the idea of the unknown, which is something people always seem to enjoy. Whether or not anyone actually thinks Bigfoot exists, it becomes part of the culture of the places where these stories are told—especially in areas like the Pacific Northwest, where there’s so much wild, untamed nature. Legends like this thrive because they add a layer of mystery to the world around us. It’s not necessarily about finding proof of Bigfoot, but more about having something to wonder about, something that sparks conversation and keeps a bit of the unknown alive. Even though it’s mostly just a fun story, it connects people to the land and to each other, whether it’s around a campfire or while hiking through the forest. And that’s what keeps it relevant—because as long as people keep telling these stories, they’ll keep Bigfoot alive, even if it’s just in spirit.

Informant Info

Race/Ethnicity: White

Age: 21

Occupation: Student

Residence: Oak Park, CA

Date of Performance: April 1, 2025

Primary Language: English

Other Language(s): N/A

Relationship: Friend

The Legend of Johnny Appleseed

Text: “I remember hearing stories about Johnny Appleseed when I was a kid, and people always talked about him like he was some kind of folk hero. I think the thing that stands out the most was how he was always described as this kind of wild, free spirit. He was a man on a mission, you know? He didn’t care much for stuff like owning land or having a lot of money—he just wandered around planting apple trees everywhere. They said he wore a pot on his head, too.
The real story, though, was about his apples. He planted apple orchards all across the Oregon trail to near Washington. And he didn’t charge people for the trees or anything. He just gave them away. I always heard he did it because he wanted people to have food and to be able to grow their own.
The way the story goes, though, it’s kind of like a legend. Some people say he could talk to animals, or that the trees he planted grew faster than normal. I don’t know how much of that’s true, but it’s definitely the kind of thing people love to exaggerate about a guy like Johnny.”

Context: This story was shared by the informant, who learned about Johnny Appleseed as a young child in school. The informant was not born in the United States, and hearing these stories was part of their introduction to American culture. As a child, the informant was fascinated by the figure of Johnny Appleseed, who was presented as a heroic figure in the classroom, a symbol of American frontier life. The informant recalls how Johnny Appleseed was portrayed as a wild, free spirit who traveled across the country planting apple trees, embodying selflessness and generosity. These stories, filled with admiration for Johnny Appleseed, shaped the informant’s early understanding of American folklore and culture.

Analysis: This story of Johnny Appleseed fits perfectly into the category of legend, blending real historical elements with exaggerations that elevate the figure to mythic status. The informant highlights the core aspects of the legend—Johnny’s wandering spirit, his selflessness in planting apple trees, and the generous nature of giving away those trees for free. These elements are characteristic of folklore heroes, who often represent ideals like community, altruism, and harmony with nature.

The details that are exaggerated—such as the ability to communicate with animals or the trees growing unnaturally fast—show how legends grow over time. Such embellishments serve to reinforce Johnny Appleseed’s larger-than-life status, making him a figure whose story transcends simple historical fact to become a symbol of something greater, such as the American frontier spirit.

In American folklore, figures like Johnny Appleseed represent the pioneering spirit, an idealized version of self-sufficiency and generosity. His legend embodies the ethos of the early frontier days, where individuals were seen as part of a larger effort to settle and cultivate the land. The informant’s story underscores how these legends are passed down, not just as historical accounts, but as narratives that shape cultural identity and values, focusing on ideals like giving, adventure, and the connection between humanity and the natural world.

Informant Info

Race/Ethnicity: White

Age: 63

Occupation: Talent Acquisition Manager

Residence: Oak Park, CA

Date of Performance: April 1, 2025

Primary Language: English

Other Language(s): Hungarian, German

Relationship: Parent

黄仙” (Huáng Xiān) Beijing weasel

AGE: 55
Date_of_performance: May 1, 2025
Language: Mandarin Chinese
Nationality: Canadian
Occupation: Editor
Primary Language: English
Residence: Toronto, Canada (formerly lived in Beijing, China for 20 years)

Folklore Explanation:
“When we were living in Beijing, we started hearing stories about something called ‘黄仙’—the weasel spirit. It wasn’t something you’d see in tourist guides or museums. It came up more when you talked to older locals or cab drivers, or if you spent time in the older hutongs. Apparently, weasels—especially yellow ones—were believed to have spiritual power. People said they could turn into humans or possess people, especially if you disturbed them or disrespected their territory.

There was this kind of unspoken rule about not messing with weasels. If one came into your house, you were supposed to leave it alone, maybe even light incense. It wasn’t fear, exactly—more like respect. A lot of people referred to them as one of the ‘Five Immortals,’ and they’d warn you that strange things might happen if you upset them. It was never presented as superstition so much as something you just knew not to challenge. Like, don’t risk it. It made the city feel layered—modern on the surface, but still holding onto these old beliefs right underneath.”

Analysis:
The legend of 黄仙 (Huáng Xiān), or the Yellow Weasel Spirit, is part of a broader category of animistic and transformation folklore rooted in Daoist cosmology and folk religious beliefs. In Northern China—especially in and around Beijing—黄仙 is one of the “Five Immortals” (五大仙), a group of animal spirits (fox, weasel, hedgehog, snake, and rat) believed to possess supernatural powers, often associated with both protection and trickery.

These spirits occupy a liminal role in Chinese folklore: part deity, part ghost, part moral enforcer. The belief in Huáng Xiān is a form of vernacular belief folklore, transmitted primarily through oral storytelling, neighborhood custom, and superstitious behavior rather than written texts or organized religion. It reflects a blend of animism, moral caution, and the uncanny, often surfacing in everyday life situations—someone’s illness, odd behavior, or even unexplained luck—providing a framework for interpreting the unknown. Though not officially recognized in modern state narratives, it continues to persist in urban folklore, especially in areas with a strong connection to traditional community life.

The Legend of the Lost Canoe

Title: The Legend of the Lost Canoe

AGE: 52
Date_of_performance: May 5, 2025
Language: English
Nationality: Canadian
Occupation: retail worker
Primary Language: English
Residence: Toronto, Canada

Folklore Explanation :
“There’s a local legend around the Toronto waterfront called the Lost Canoe. I first heard about it when we moved here—someone mentioned it on a ferry ride out to the Islands. The story goes that people have seen a canoe gliding silently over Lake Ontario late at night, with no paddler in sight. It’s supposed to be the spirit of a warrior who went missing during a storm centuries ago. Some say he was trying to cross the lake during a battle or to deliver a message and never made it.

What makes it stick is how eerie it feels when you’re out by the water at night—especially in the fall or early spring when there aren’t many people around. You can imagine something like that being true. It’s not something people talk about often, but it comes up once in a while—especially among boaters or people who’ve lived in the area a long time. Whether you believe it or not, it gives the lake a kind of presence. Like it remembers.”

Analysis:
The Legend of the Lost Canoe is an example of local supernatural legend tied to place-based folklore in the Toronto region, particularly around Lake Ontario and the Toronto Islands. While not part of institutional Indigenous oral history, it draws from widespread Indigenous narrative motifs—such as lost warriors, sacred journeys, and spirits of the water—though its current form is shaped more by settler storytelling and urban folklore transmission.

This legend falls into the category of contemporary legend or ghost story, and it is typically spread orally, through casual conversation, local tours, and boater subculture. It serves as a way to mark space with memory, especially in areas that are otherwise seen as recreational or modernized. The legend reflects a broader pattern in waterfront communities where lakes and rivers are attributed with spiritual significance and residual memory, giving the environment an emotional and historical depth. In this way, the Lost Canoe becomes part of Toronto’s vernacular landscape mythology—not formally archived, but deeply felt by those who know it.

莲花童子哪吒》 (Liánhuā Tóngzǐ Nézhā) Lotus child

Title: 莲花童子哪吒 (Liánhuā Tóngzǐ Nézhā / The Lotus Child Nezha)

AGE: 18
Date_of_performance: May 6, 2025
Language: Mandarin Chinese
Nationality: Canadian
Occupation: Student
Primary Language: English
Residence: Toronto, Canada (grew up in Beijing, China)

Folklore Explanation:
“We grew up with Nezha—like, everywhere. There were picture books, cartoons, comics, and even little plush toys of him in stores. In the early 2000s in Beijing, you couldn’t walk through a stationery shop or watch Saturday morning TV without seeing him. I remember one of the shows we watched was 哪吒传奇 (Nezha Chuanqi)—he had the red scarf, the wind fire wheels, the bracelets, and that tough, rebellious attitude. He wasn’t sweet or soft—he was fierce, kind of angry, and always fighting demons or standing up to authority.

In the story, he’s born out of a lotus flower after staying in the womb for years, and he ends up sacrificing himself to save his family and people. Later, he’s brought back to life by his master and becomes even stronger. It’s dramatic, but as a kid, you just loved how powerful he was. He was a hero, but a kid like us. We’d read Nezha stories in schoolbooks and retell them to each other during breaks. For us, it wasn’t just mythology—it was childhood. It felt like he belonged to us.”

Analysis:
Nezha, especially in the form of 莲花童子哪吒 (Liánhuā Tóngzǐ Nézhā), is a major figure in Chinese mythological folklore, originally appearing in the Ming dynasty novel 《封神演义》 (Fengshen Yanyi / The Investiture of the Gods). He is considered a deified folk hero, embodying themes of rebellion, self-sacrifice, filial duty, and cosmic justice. As a mythic narrative figure, Nezha spans multiple folklore types: religious folklore (as a Taoist deity), narrative epic, and child-centered popular mythology.

In early-2000s, Nezha was widely disseminated through state-supported children’s media, including the 2003 animated series 哪吒传奇, which cemented his image among a new generation. His story also spread through school curricula, children’s books, toys, and televised retellings, making him an example of institutionalized folklore adapted for mass cultural consumption. While rooted in ancient texts and temple traditions, Nezha’s modern image has been reshaped into a youth empowerment symbol, often emphasizing themes of resistance to unjust power. His continued presence in toys, media, and moral storytelling illustrates the adaptability of mythic folklore in contemporary urban life and popular culture.