Tag Archives: Mexican American

Memorate: My Great-Grandparents’ Joaquin Murrieta Sighting

Context:

Informant J is a 73 year old Mexican-American man and is the collector’s grandfather. He is from San Jose, California, but his family moved there from parts of Texas and Mexico. For the majority of his life, J was a manager at a regional grocery store, and studied art in college with a focus in jewelry making. J is now retired and his hobbies include guitar playing, metal working, and reworking vintage cars.

Text:

(Please excuse typos, this is an unaltered text message from the informant): “My parents said they were just finishing up a picnic at Alumn Rock park on the East side of San Jose and were getting ready to head home when a man who looked like he had been dug up (his clothes was old and tattered and resembled clothes from the cowboy days. He came up to their car window and just stood there not saying a word but staring in a daze. They believe it was the ghost of Juan Murrieta who lived during the late 1900’s. He was famous for robbing people in that area of the park. My dad started the car and got the hell out of there! My parents were very scared and they were familiar with the legend of Juan Murrieta and never stopped talking about the incident!”

“Ps: The cowboy did have an old style revolver as well!”

Interpretation:

I’d like to note that people often confuse Juan and Joaquin Murrieta, and that my grandpa was almost certainly referring to the latter. I did some research after being told this story, as I hadn’t heard of either figure until now. Juan was a pioneer, whereas Joaquin is a Mexican figure commonly known as the Robin Hood of the West. More specifically, stories about Murrieta rose in California during the Gold Rush. I find it interesting that my great-grandparents claim to have seen Joaquin Murrieta, because they associated something strange with something they already knew about (ghosts), and their knowledge of it is heavily influenced by culture. Even though my family was Mexican-Texan, they had heard enough about this specifically Mexican-Californian legend in the little time that they lived there that they assumed the figure was him. What’s more, this story hints at a combination of folkloric beliefs, as my great-grandparents claim to have seen a kind of undead version of Joaquin Murrieta, who is more of a legend than a popular ghost. There are debates over whether he existed, but stories of seeing him are rarer. But my great-grandparents seem to have believed in ghosts in general, so this memorate only furthered their personal view of the world.

Cafecito

 MR is a student at Carleton University but currently lives in Texas with her family. Her parents are both Mexican immigrants and she was born in Canada, but they have all lived in the United States for over a decade. She is a linguist who speaks multiple languages. 

TEXT: ‘cafecito’

MR- It’s used when, like, you’re done with a meal and now it’s time for talking at the table. Maybe you have a cookie or like a little dessert or like a little cup of coffee or tea and you just table talk. You have cafecito to have table talk. Cafecito is commonly used by Spanish-speaking people because it’s just a diminutive of cafe (coffee), but me and my family and friends use it a lot more frequently and more versatile. My non-Spanish speaking friends know what it means when I ask for them to come over for a quick cafecito. 

ANALYSIS: The progression of cafecito as a phrase represents the values of MR and her bilingual family. Dinner time is an important time for many families, eating all together and not leaving the table until everyone is done. Sharing time together around a meal is crucial to MR’s lifestyle, and the evolution of the use of the word cafecito captures that. While the direct translation of the word just means coffee, when asking for some cafecito there is a desire for communal gathering and conversation, not just a drink. In a world where having a screen in front of your face throughout the whole day is becoming ever more pertinent, it’s important to have moments of true connection and honest conversations, without any added social pressures. Having cafecito after a meal allows for a calm and open area for people to commune and relax, with just good company and treats to keep one occupied. Using the word Cafecito in this way is also very reflexive of the bilingual experience. In many multilingual families, words and phrases quickly take on new or double meanings. The abundance of communication routes does not always mean that there are words that can capture what one means, and often there is a word in one language that better captures the feeling you are trying to convey in another. Cafecito evolved into a multilingual term, having various meanings depending on the sentence in which it is included and able to be used in multiple languages. The varying uses of the word Cafecito all represent the importance of community and communication in our modern world and the ways that language can evolve to fit our needs.

Habla Hasta por los Codos

MR is a student at Carleton University but currently lives in  Texas with her family. Her parents are both Mexican immigrants and she was born in Canada, but they have all lived in the United States for over a decade. She is a linguist who speaks multiple languages. 

 ‘habla hasta por los codos’

MR- if someone who can talk and talk and talk forever, or someone who can talk to rocks, you’d say ’habla hasta por los cados’, which means that they could talk even with their elbows. Instead of their mouth they use their elbows would be a more literal translation of it. I don’t know where it came from but I first heard it from my mom, and since she’s from Mexico City I’ve always assumed it was a more popular phrase there.  

ANALYSIS: In every culture, some people never seem to know when to stop talking. This specific phrase reminds me of English terms like ‘chatterbox’ or ‘gabber’, which are used to describe a similar type of person. It’s a universally understood metaphor to describe a person who exists throughout every culture. The saying highlights the cultural value of knowing oneself and being able to read social scenarios. People who talk too much or talk over others are looked down upon, and often seen as brazen and self-centered. Metaphors like this one emphasize the resentment that is fostered toward self-serving individuals. Typically, people who can talk and talk and talk are not very good listeners, and many don’t enjoy it when a person only wants to talk about themself and never listens to what others have to say. The commonality of metaphors about these types of people showcases the importance humankind puts on being able to listen and communicate with others properly. Having playfully negative remarks to make about these people allows them to be made aware of their brazen talkativeness while also spreading a message about what is socially correct. While it is unclear how long this metaphor has been around, it has been popular within Mexican culture for many years and continues to be used, being spread to new generations.  

Thanksgiving Tamales

Nationality: Mexican-American
Age: 20
Occupation: Student
Residence: Los Angeles, CA/ Brownsville, TX
Performance Date: 24 April 2018
Primary Language: English
Language: Spanish

Subject: Traditional foods at Thanksgiving holiday celebrations. Tamales.

Collection:

“Interviewer: So, you just mentioned that you make Christmas dinner every year?

Interviewee: Yes, I make Christmas dinner and I make Thanksgiving dinner every year… so I started making the turkey on Thanksgiving, so which is why I love Thanksgiving so much now. I always loved it but now it’s like… I have to go every year. I have to go home because I make the fucking turkey. And I also bake all the fu- all the pies. Apple pie and the turkey every year… So, my mom has to make the stuffing. I will not let her like not make the stuffing. My dad, if he’s up to it, up for it, he will make like roasted potatoes with like butter and like herbs, like red potatoes, like particularly. My brother will probably do some sort of vegetable side dish… my sister usually doesn’t help that much, uh, I don’t know why. But my eldest sister, now that she has her own house, she like, like brings mashed potatoes or macaroni and cheese.

But… I would like there to be tamales. Tamales are the kind of thing you get like once or twice a year. Um, and once or twice a year, one of those times is going be Thanksgiving and the other one has to be Christmas… So like winter, winter holidays. It’s just like the special occasion of it, you know. They’re not difficult to make…, it takes long, it’s just a process, ya know. We’re just like, it’s Christmas coming up so we’re going to make a lot of tamales, so it’s not like they make them for every meal. They freeze them and then bring them out for this holiday. And they’re just as good frozen…once you’ve reheated them.

Tamales has to be there. There is no way you can’t make more than enough.”

Background Info: Z. Cantú is a twenty-year-old college student majoring in Theater at the University of Southern California. She is from Brownsville, Texas and is bilingual in Spanish and English. Both of her parents immigrated to the United States as teens where they met and started a family. She has grown up with a melding of American and Mexican traditions.

Context: My roommate first mentioned that she enjoys making Thanksgiving and Christmas dinner while speaking about her ethnographic foods course. I asked her to go in depth to her experience preparing and consuming the food on these holidays for my collection.

Analysis: My roommate’s experience with Thanksgiving is especially interesting when placing it within her experiences of growing up in American culture but having parents who grew up in Mexico and did not celebrate Thanksgiving. To her family, Thanksgiving has become a mandatory homecoming, a time to reconnect every year. In this process, the observance of the Thanksgiving holiday has been removed from its American context and has been reworked to be one that defines her parents’ new family and their new life together in a new place. Furthermore, most of the families in the Brownsville area do not celebrate Thanksgiving because it is not part of their national background; in other words, the practice of Thanksgiving is not part of their reinforcement or performance of identity. For the Cantú family, however, the holiday is observed to exert their identity as a family unit that is composed of both Mexican and American heritage.

This is best observed by the food that is literally placed on the Thanksgiving table. There are the foods typically seen at an American family Thanksgiving: turkey, green beans, mashed potatoes, and stuffing, for instance. However, the Cantú family modifies their American identity by including tamales at the table. For my roommate, this is a crucial part of the holiday season; the consumption of tamales marking a time of celebration and reunion. Without tamales, the performance of her dual-heritage would be incomplete. Since the food consumed physically represents the diversity of her family, to not include one element would not be fully embodying all parts of herself and her family.

Mexican Legend of El Cucuy

Nationality: Mexican-American
Age: 20
Occupation: Student
Residence: Los Angeles, CA/ Brownsville, TX
Performance Date: 24 April 2018
Primary Language: English
Language: Spanish

Subject: The Legend of El Cucuy.

Collection:

“Interviewer: So [La Llorona] wasn’t used to keep you from going outside after dark?

Interviewee: No, there was a different one for that… it was, uh- uh, El Cucuy. I don’t know what the hell El Cucuy is. Cu-cu-y. I don’t know how to spell it, but it’s- I still say it to kids. I say it to kids now, because I have, I live in a two-story, uh, uh, house back home… we have a two-story house. And whenever, when like my little cousins or whatever, when little kids are over at our house, they’re always like, ‘Can we go upstairs?’ or whatever. And I’m like, ‘No, no, no, there’s- El Cucuy’s up there” and they know exactly what it is and they’re like, ‘oh no, we changed our mind’ kind of thing. It’s very strange, I don’t know what it is… Yeah, I don’t know where it came from. I don’t know what it is. I never ima- I always imagined him like having a grim reaper kinda look. I was always scared of the grim reaper, gosh that’s such a white person thing.

Interviewer: So, do you have a story around El Cucuy?

Interviewee: Not really. It’s just kind of a thing. Everyone says, ‘El Cucuy’. Everyone.

Interviewer: So, on the internet it says, ‘… he is the Mexican boogeyman’.

Interviewee: That sounds about right… It takes kids. It takes kids.”

Background Info: Z. Cantú is a twenty-year-old college student majoring in Theater at the University of Southern California. She is from Brownsville, Texas and is bilingual in Spanish and English. Both of her parents immigrated to the United States as teens where they met and started a family. She has grown up with a melding of American and Mexican traditions.

Context: This account was given to me by my roommate in a conversation late at night. I asked her to recount it for my records a week later.

Analysis: My roommate employs the figure of the El Cucuy without having a full understanding of what the creature is or how it functions. However, by being raised around it, “everyone says, ‘el cucuy,’” she knows how to use the figure to scare children into listening or behaving. The piece of folklore is part of vernacular tradition so she never received a formal story or description of the monster. This allowed her to create her own imagery of what El Cucuy is and does based on her own anxieties surrounding the grim reaper, revealing her inclusion in both Mexican and American cultures.

My roommate’s experience with the legend is a unique example of how folklore develops multiplicity and variation. While her usage and account seem traditional, her image of El Cucuy makes it distinct, and is revealing of how she embodies her identity. In her account, she, under her breath, remarks that thinking of El Cucuy as the grim reaper is a “white” thing to do. By being exposed to the folklore and legends of both cultures, Mexican and American, she developed images for these legendary figures that are neither one nor the other, they are hers. Her unique image of El Cucuy would not be revealed when she uses the monster to frighten her cousins, and it is even likely that her cousins each have their own image of what scares them in mind. This seems to be an instance of implicit multiplicity and variation in which folklore takes on diverse meanings on a person to person basis. On the outside, the use and feeling evoked by the legend appear consistent, but the person’s internal understandings of the legend is unique.

For Further Reading: For readings and photographs of El Cucuy from the original folklore, visit http://www.scaryforkids.com/el-cucuy/. This will provide evidence of how this account differs from traditional descriptions (especially physical) of El Cucuy.