Tag Archives: Mexican American

El que come y canta loco se levanta

Text: El que come y canta loco se levanta

Translation: He who eats and sings rises a madman.

Informant’s Interpretation: The informant shared that for her family, it meant that you should not do two things at the same time, and they should focus on the food on their plate rather than the words in their mouth. 

Context: The informant’s father would say this to her and her siblings growing up to get them to stop talking more than they were eating at the table. The informant, who is Mexican American, grew up in Texas near the border in the 60s/70s. 
Analysis: The phrase itself, “El que come y canta loco se levanta”, uses exaggeration (“rises a madman”) to create a memorable and slightly humorous warning to the children hearing it. Like many proverbs, its literal meaning is less important than its applied meaning, which in this case is about maintaining focus and proper behavior at the table. The informant’s father adapts the proverb as a form of disciplinary speech, using it to reinforce expectations around mealtime etiquette. I believe it is reflective of larger trends of parents wanting their children to eat at the table rather than goof off and let their food get cold.

Tamales at Christmas

Text: Making tamales every Christmas in an assembly-line style with family.

Context: The informant, who is Mexican American and grew up in Texas near the border, participates in a yearly Christmas tradition where family members gather to prepare tamales together. Each person takes on a specific role in the process (spreading masa, adding filling, wrapping), creating a collaborative, assembly-line system.

Analysis: This is a strong example of foodways folklore, specifically a holiday-based family tradition rooted in Mexican and Mexican American cultural practices. Tamale-making at Christmas is a tradition, but the assembly-line method highlights its communal nature, turning food preparation into a ritualized family activity. The repetition of this practice each year reinforces cultural identity and the intergenerational nature of the practice. Knowledge and roles of the activity are passed down within the family.

Frog Tail Saying

Folklore:
“Sana sana colita de rana.” – “Heal heal little frog tail.” – A saying used to help with healing if someone got hurt.

Context:
Informant is a Mexican American senior at USC. Her family originated from Chihuahua Mexico, and she grew up frequently hearing this saying from friends and family. She remembers hearing it from her grandma. The folklore is a part of a larger saying, but the informant commonly used the shortened version.

Analysis:
The folklore is something that shared between elders to youth, who commonly are energetic and prone to injury. It is shared throughout the generations and may even be shared from youth to youth, having learned it from their parents or elder figures.

Left-Handed People Are Evil 

Text: My roommate JS’s grandmother believes that left-handed people are evil. JS himself is left-handed.

Context: Told to me by JS one evening in our apartment. His grandmother’s family is from Texas, and the belief came down through her own family’s Catholic-inflected Mexican folk tradition. JS describes the belief as something his grandmother says with a considerable degree of humor, often teasingly, often when the topic of left-handed people comes up. They laugh together about the contradiction between the stated belief and his own existence as her left-handed grandchild. 

Analysis: What is interesting about JS’s case is that the belief is doing none of the work it was originally meant to do, and yet it still circulates, just in a different way. She says it teasingly, often when JS is in the room, and the two of them laugh about the obvious contradiction between the rule she is pretending to hold and the left-handed grandson she is pretending to call evil. The belief has been domesticated into a running family joke. The “left as evil” belief is one of the most widely distributed folk beliefs in the world, showing up in Latin Catholic, Chinese, Islamic, and Hindu traditions with varying degrees of severity. The Latin American Catholic version draws on the Latin sinister (left meaning unlucky in Roman augury), the goats placed on the left at final judgment in the bible, associations of the left hand with the devil’s preferred side. What JS and his grandmother share is the belief’s late life: a folk rule that has lost its teeth, but is yet useful, here as the setup of a joke that grandmother and grandson perform together.

A Rattlesnake’s Rattle Has the Devil in It 

Text: The belief: the rattle of a rattlesnake is associated with the devil. You should never keep one. The legend that authorizes it: a man once found a rattle in the brush, thought it looked cool, and slipped it into his pocket. He carried it with him for some time. It made him slowly insane. He could not sleep well and would sometimes hear the rattle shaking in his pocket when no one else could hear it. One night he got up in the middle of the night, took a knife, and killed his entire family. He was found in the morning on his porch, rattle in hand, without memory of what he had done. 

Context: Told to me by my roommate JS, who attributes the story to his grandmother. JS’s grandmother is a devout Catholic and Tejano, who grew up in Texas. The legend, as his grandmother framed it, is a general cautionary tale, not something that happened to anyone she knew personally. JS does not believe the rattle is cursed but says he would not pick one up. 

Analysis: This is a classic example of a folkloric rule and a story that demonstrates the consequences of breaking it. The underlying idea is that the rattlesnake’s danger does not leave when the snake dies. The rattle keeps it, and whoever picks it up carries it home. The legend’s shape (find, want, keep, lose your mind, lose your family) is familiar among Latin American cursed-object stories, where the trouble begins whenever someone takes home an object that should have been left where it was. The story’s real work is what it did to JS, and through him to me: neither of us believes a rattle is literally dangerous, and yet neither of us would ever pick one up. The “devil” reading the grandmother gives the rattle is a Catholic name for an older unease, as the rattlesnake as a charged figure predates even the arrival of Catholics to the new world. The geography is also significant: the Texas-Mexico border is where the snakes have a real material presence, and Anglo and Tejano traditions have been swapping folkloric material about them for some time. The dangers of a live rattlesnake are clear, but the story extends the good form of avoiding them even to dead rattlesnakes.