Tag Archives: Narrative

Russian Legend: The Tsar’s Gift for his Wife

Nationality: Russian, American
Age: 35
Occupation: Adjunct Faculty at the University of Southern California
Residence: Los Angeles, CA
Performance Date: April 16th, 2012
Primary Language: Russian
Language: English

Interview Extraction:

Interviewer: “You once told me a story about the Tsar, and how he did something very romantic for his wife?”

Informant: “Oh yeah. He was trying to impress his wife because he knew she loved the winter, and he knew that her birthday is during the summer. I think it was in July. So he kept it as a secret, but he built a very very beautiful palace outside of St. Petersburg. And he hired hundreds of people who would like, make you know like cotton balls? But of course they didn’t have cotton balls, but they were the same substance. So they had to rip that stuff into small pieces and put it on the trees. So when it was her birthday the Tsar actually took his wife to that palace and the whole place looked like it was winter time.”

Analysis:

The palace my information spoke of is Peterhof Palace, which is also known as ‘The Russian Versallies’.  Peter the Great built this palace in the early 18th century.  In my research I did not find any connection to the construction of this palace being a gift to his second wife, Catherine I.  My informant first heard this story from her mother, which suggests that this story has been passed down through the generations.  Perhaps the reason why this story has endured over time is because Peter the Great holds a place of high respect in the minds of the Russian people due to the enormous contributions he made to the country, such as the modernization of Russia.  Thus, this story serves as a connection to a major time period in Russian history.  This story serves as a way to preserve the grand image of Peter the Great in people’s minds.  It also gives the ruler a romantic side that lends the legend a more sentimental touch, making this major historical figure more relatable to people today due to the emotional connection this story makes.

My informant was born in 1977, Moscow, Soviet Union (now Russia).  On completing her undergraduate education in Moscow, she moved to California to earn her graduate degree in theatrical design from Cal State Long Beach.  She now works as a faculty member for the USC School for Dramatic Arts.  She became a US citizen in 2012.

Annotation: For more information and photos of Peterhof, St. Petersburg, check out this website.
http://www.saint-petersburg.com/peterhof/

 

 

Theater Occupational Superstition: Macbeth (Version II)

Interview Extraction:

Interviewer: (continued from a pervious question) “So it’s considered bad luck to whistle in the theatre, right?”

Informant: “If you are whistling backstage it is considered back luck. I don’t know what you do to cure that, it’s not like ‘The Scottish Play’ where you have to go outside, twirl around three times and spit into the wind or something. I never entirely understood that one…”

Interviewer: “And that ‘cure’ changes every theatre your at, doesn’t it?”

Informant: “It seems to be, the cure for that seems to vary a lot with who ever you talk to. I don’t know where that superstition came from.”

Interviewer: “And is it true that that they think Shakespeare actually took real witchcraft and put it in his play?”

Informant: “Uh, well… I don’t know. However. In the production that Orson Welles did for The Public Theatre, supposedly he hired real voodoo witch doctors to play the witches. Hints, Voodoo Macbeth. And at the beginning of the play, the witch doctors arrived and they requisitioned a goat. Which was provided to them. And they then proceeded to go into the basement of the theatre for three days and at the end of that time they emerged with their drums to use in the production. Presumably they also requisitioned some lumber with which to make the sides of those drums, I don’t know… Anyway. When the production opened one of the New York Times critics was particularly vicious and did not like the play. And the cast and the crew were sort of moping around because they had gotten this really horrid review and the compliment of witch doctors supposedly went to Orson Welles and said ‘this man made you all so sad, is he a bad man?’ And Orson Welles supposedly said yes. And then three days later the critic got sick and died. You may draw your own conclusions from that! But yes, supposedly the theory was that voodoo was done.”

Analysis:

The Macbeth superstition is among the most common superstitions that people working in theater follow.  The legend of Macbeth is that it is bad luck to say ‘Macbeth’ in the theater.  To prevent unlucky things from happening such as the set falling over, people are encouraged to say ‘The Scottish Play’.  If you do make the mistake of saying ‘Macbeth’, you have to cut the curse by performing some kind of protection ritual.  This ritual changes based on who you talk to due to the fact that it is such widespread legend and many people have different ideas about the curse.  The first time I heard about the legend was in Boston, when I broke the rule of not saying ‘Macbeth’ in the theater, and the people I was with made me run around the theater three times to cure the curse.  The next time I heard about ‘The Scottish Play’ legend was in Los Angeles, where the cure for the curse was to spin around three times and spit over your shoulder.  It is hard to say if the cure changes based on your location because people in theater often travel for work, so the ideas on the legend would be mixed.  There are many different origin stories behind the legend of Macbeth, and the story my informant mentions is only one possibility of why people in theater are attracted to this superstition.

The production of Voodoo Macbeth was a real production that occurred in 1936 under the Federal Theater Project, and the New York Times critic that gave the production a bad review really did die three days after he published his review.  Whiter or not the cause of death was related to Voodoo Macbeth remains to be determined.  His cause of death could have been influenced by homeopathic magic, in which his anxiety over the threat of the witchdoctors caused him to die or the cause could have been from contagious magic, in which the witchdoctors actually performed a spell.  This depends on your view of witchcraft.  Or perhaps his death was unrelated to the theater production, and the timing of his passing was just a coincidence.  The fact that this really happened gives the legend more power in the imaginations of those who tell the story.

Real instances such as this are what makes ‘The Scottish Play’ superstition such a popular belief in theater culture.  Another reason why this superstition is so popular along with other theater superstitions is that believing in them is fun.  People are attracted to theater because it is about storytelling.  Therefore when people in theater participate in these kind of customs, they are doing so because it is an extension of working in an occupation that is full of play.

My informant was born in 1961, Connecticut.  He has more than 30 years of experience in theater and has worked on over hundreds of productions.  He continues to work on theater productions today, and serves as the associate professor of theater practice and technical direction at the University of Southern California. He lives in Los Angeles, CA.

Northern Californian Campfire Story: The Ring Man

Nationality: American
Age: 53
Occupation: Partner at Ernst & Young
Residence: Manhattan Beach, CA
Performance Date: April 15th, 2012
Primary Language: English

Interview Extraction:

Informant: “The story of the Ring Man goes to back when I was growing up, and my dad and his best friend Jim Kaddy who used to go camping in the woods, around where our cabin is in Lassen. And up there, there would be when we were little; there are these trees with these rings on them. There were painted white rings, around various parts of the forest. And so what they told us was that the Ring Man paints a white ring on these trees. And the reason he does that, is that at night various campers are camping out in the woods and he comes to their tents when they are sleeping. And for the girls, he leaves them candy. But for the boys he finds, he kills them. And when he kills them, he puts a ring around the tree for each boy he kills. So you should never go out at night when you are camping, or the Ring Man will get you.”

Interviewer: “So the Ring Man only kills boys? Why?”

Informant: “Because boys are noisy. But you only tell that story at night, when you are camping.”

Analysis:

“The Ring Man” is a campfire story that is unique to the informant’s family.  The story is intended to be told as a campfire story, specifically to younger children.  The reason why the story is intended for children is because only children would believe that the rings on the trees indicate the murder of little boys.  Adults know that the rings on the trees actually indicate the lumber has been marked to be cut down by local logging industry, which has a strong presence in Humboldt County culture of where this story originated.  The high number of trees marked with rings makes the story more believable to the children, because the proof of the Ring Man’s existence is something you can really see.

The violence present in the tale indicates that the authors of the story had a dark sense of humor, and created the tale to playfully tease their children.  This tale also serves as an educational warning to the young audience, in that it warns them of the evils and violence that are present in the world that they should be aware of.  In this sense, “The Ring Man” tale is very similar to other folk tales that warn children of the evils present in the world such as “Hansel and Gretel”.  Another interesting aspect of this story is the idea that the Ring Man only kills boys, because they are noisy.  This comes from the stereotypical belief that girls are sweet and quiet, which is why the girls get sweet candy, and boys are loud and obnoxious.  Therefore the performer of this tale also uses “The Ring Man” as a warning to little boys that they should be well behaved and quiet or the Ring Man will kill them.  The fact that the story puts an emphasis on the importance of being well behaved also indicates that the authors of the story put a high value on manners.

I have heard this tale many times when my family and I would go camping. When I first heard “The Ring Man”, I thought the tale was real, and I became extremely upset when I saw three trees marked with the white rings by an elementary school.  After expressing this to the informant, he explained that the tale was not real and my anxieties were soon forgotten.  There is a sense of pride that comes from the story because it is unique to the informant’s family and a part of their traditions.

My informant was born in 1957 Arcata, California to a high school basketball coach and his wife.  After earning his undergraduate degree in engineering from the University of California, Davis, he moved to southern California to obtain his MBA in business from the University of Southern California.  He now a partner at Ernst & Young. He lives in Manhattan Beach, CA with his wife and has two children.

The Legend of Xica da Silva

Nationality: Brazilian-American
Performance Date: April 2007

Xica da Silva was an African slave woman in Brazil long before the nation abolished it in 1888.  She was able to gain her freedom through marriage into the Portuguese court.  A particular royal Portuguese official (Tax Collector according to my informant) “fell desperately for her” and she gave him sexual favors, winning her emancipation.  The collector, who was becoming wealthy and powerful due to the success of gold mining in Brazil, had a palace built for his wife.  Even though the colony in which they lived was landlocked, he also built a ship and a lagoon for the ship, just so Xica could feel the sensation of sailing.
My informant says that it was Xica’s rise out of slavery and into wealth and luxury that made her legendary among the slaves.  I asked her if Xica was some kind of hero to the slaves or did anything to benefit them, and my informant said that Xica, through sex, earned only her own freedom and in fact had slaves herself.  This story remained a popular local legend until the emancipation of the slaves in 1888, and has now apparently become a migratory legend.  When the slaves were freed, their labor was replaced by that of immigrants.  My informant’s family, originally of Italian descent (she had one Portuguese grandmother; the rest of the family were Italian), emigrated to Brazil in 1890, where her grandfather grew up on a coffee farm.  He heard this historical legend from the local workers, who were former slaves, and he passed it to my informant, who recalled it as the story “that impressed me the most” of all those she heard from Brazilian lore.  She said that Xica was indeed a historical person, and that the essence of the story is true (how Xica used sex to buy freedom and lived in abundance as the wife of a wealthy nobleman), but that the popular imagination among the slaves may have exaggerated the amount of gold and luxury she enjoyed.

Orphan gets run over by train

Nationality: Chinese
Age: 18
Occupation: Student
Residence: 920 W. 37th Place Suite 3301C
Performance Date: 31 Oct. 11
Primary Language: English
Language: Chinese

Orphan gets run over by a train

In Melbourne, there was this orphanage. I’m not exactly sure how it happened, but the orphanage burned a while back and was finally replaced by a school – like, a boarding school – not too long ago. Apparently, there are these umm…(positions arms perpendicular to each other)… railroad tracks nearby, and an orphan went over to the railroads and was run over by a train. The way the story goes you can see hand prints on the windows when the train passes by on foggy nights. It’s probably the first thing the train…you know…the first point of impact or something like that.

My roommate, E. F.,  heard the story from another friend, who was inspired to share after hearing a similar story on the local news, only a few nights ago. Right away, various elements of this story identify it as a legend. The setting, for one, is the capitol of Australia, a geographically distant but nonetheless real location. The events, for another, comprise the untimely death of an unnamed child and his/her haunting the location, which, although a known motif within ghost stories, present obvious challenges to belief as well as common thought – even for an individual who comes from an East Asian culture in which ghost stories are far more prevalent than here, in the US.

Despite the absence of any discernible proof and his usually pragmatic demeanor, E. F. didn’t altogether reject the possibility of the story’s events. He said he didn’t know any others but later mentioned that “at home [i.e., Hong Kong], parents usually tell their kids stories like this to prevent them from doing anything stupid.” As such, my being elder (even if only by a 3 years) likely removed the value of telling the story which could explain the unimpressed tone and lackadaisical gesture E. F. used.

Unfortunately, I find it difficult to form alternative analytical suppositions without more details. However, lack in this regard also limits potential outcomes. Elders clearly aren’t the only people who tell the story, and children aren’t necessarily the only ones who hear it. Therefore, elements are bound to vary based on circumstances of each telling. Furthermore, the abstract nature of an metaphorical approach to analysis is desirable.