Tag Archives: nature

Legend – Fog of Bellevue

CONTEXT: 

J is a freshman at USC, and a good friend of mine. He is from Mercer Island, Washington, a town within the Seattle metropolitan area. The island lies between Seattle and Bellevue.

TEXT:

“So I lived on an island (Mercer island), and it was surrounded by this big lake, and past the lake, it’s surrounded on two sides – one side by Seattle and the other by Bellevue, and there used to be this legend that the Native American people that used to live on our island would see in the morning – there was a lot of fog, right – and so they couldn’t see through to bellevue on the other side. But in the afternoon, when the fog cleared, they could see the land on the other side. So it was said that they used to believe that the island would rise up out of the water during the day and sink under the water during the night. My grandpa lived right on the lake, and I used to visit him a lot, and so he would tell me that story a lot of times when I was a kid, and one time when I was working at Subway just before I moved here to Los Angeles, there was a guy that came in who said the same thing. As a kid, when I was at my grandparents’ house, I would not see the land in the morning and then see it in the afternoon, and I thought maybe that it was true. I think it’s kind of cool to think about – when you’re a kid, you don’t know that Bellevue – that a city is a city, like you see a city landscape, like “oh those are things,” but you don’t really think about there are people there, so when I was a kid I just thought it was a landmass, and it was a really cool idea that it would sink and rise and it was just part of nature, and I guess I still like to think of it that way, so it’s kind of nice to think of nature as something unaffected by other people.”

ANALYSIS: 

The ways urban legends tend to grow out of a mystical view of indigenous people almost seems like a way to detach oneself from superstition. Especially in more modern and developed areas, there is a strong societal detachment from what is considered spiritual or legendary. In this sense, while modern, non-indigenous people may still believe in this story or be able to perceive it, it is much easier to apply that culturally to an indigenous group much more associated with ideas of spiritualism and natural phenomena. Yet the story regarding those previous folk who believed this still persists, striking a narrative about previously held beliefs that then affect the perceptions by those who currently interpret it. In a sense, this is folklore about folklore.

Curupira, Brazilian Protector of the Forest

Text:

M: we have a creature called Curupira. Which is a guy that his feet are on the opposite side. Like if you’re walking like this [forward walking] the feet are like this [facing backwards].

Me: oh, they’re like reversed? Like backwards?

M: yes, and he’ll walk like forward normally, but then his footprints would seem like he was walking the other way

Me: are his knees the right way?

M: umm I

Me: is that too niche of a question?

M: I think its the opposite like he would walk like, you know those birds that like flex the other way

Me: yeah

M: yes!

Me: Okay so he did have backwards knees

M: yes. And the whole thing is like he did that because he was the protector of the forest. So he would go after the people that were like cutting trees and stuff like that. He was the defender of the forest. And his feet were like that so when people would go after him, they would think he was going the opposite way.

Me: ahhhhh [realisation]

M: and that’s why his feet are like that

Me: and he was just like shaped like a guy?

M: shaped like a guy.

Me shaped like a guy

M: oh, did he have fire in his head? He might have fire as hair

Me: respectable

M: yeah, we like fire apparently

Me: what’s your take on that? whats your analysis? if you will

M: this is very much like indigenous folklore. So it’s very mu— probably like it, cause indigenous cultures were very like in touch with nature and like giving and receiving. And they had a big problem with like when Europeans came they were. The first thing that started to take in brazil was the trees. The tree that was called ‘Brazil stick’, that’s why they gave the name to the land for as Brazil. Cause of the tree they were taking.

Me: oh I had no idea

M: yeah, ’cause they used to make red ink from it. And so that was like the tale they used to tell, so like: do not mess with nature, it will mess back!

ME: and he would, and he would kill them?

M: yes

Me: he would kill the loggers, okay

M: yes, he will 

Context:

The informant, M, is a 19-year-old USC international student from Brazil. She delivered this piece in the workroom of a campus center before class alongside other pieces in order to share some personal and Brazilian folklore. She learned about this legend growing up in Brazil.

M says that this legend originates in indigenous Brazilian culture.

Analysis:

This figure and legend, Curupira, does feel very indigenous. As a “protector of the forest” figure who hunts and kills people destroying forests, Curupira’s values align well with the values of protecting nature and the forest (commonly held indigenous values). Curupira’s connection would also be an indicator of these pro-nature values in the people who share his story.

“Flat out like a lizard drinking”

Nationality: Australian
Age: 20
Occupation: Student
Residence: Philadelphia
Performance Date: 2/20/23
Primary Language: English

Text: flat out like a lizard drinking.

Context: Tom heard this phrase from a man he spoke to at a bar in Western Australia, who told him a story about a man who was previously kicked out of the bar. The man sought to use this simile to convey how quickly the misbehaving man left the bar when he saw the bouncer approaching him. Tom uses the phrase to describe situations when someone changes locations in a haste, and thought it was very funny when he first heard it. 

Analysis: As Tom explained, in Western Australia these one-liner comparisons are a culturally popular way of expressing oneself. The word play abides by observations of human behavior and of lizard behavior in Australia. Tom explained that in Australia, people say to go “flat out” is to move with maximum speed, perhaps a reference to a horizontally pointing speedometer. Also, when a lizard goes to drink water, it lies down flat on its belly. So, these meanings working in conjunction, the phrase references the double-meaning of being “flat out” in Australia, ultimately referring to moving quickly. I connect this phrase to the combination of Australia’s unique culture and its inherent connection with nature, namely the Outback. 

“What is something that runs but has no feet; has a bed but never sleeps?”

Performance Date: February 17th, 2023

SM is a 20 year old environmental studies major at USC. She grew up in Dallas, Texas, where she would spend weekends camping with her family and being out in nature. In her past time, she enjoys hiking and exploring new areas. The following riddle was told to her when she was younger by her grandfather while they were camping once.

“What is something that runs, but has no feet; has a bed, but never sleeps?” “A river.”

Riddles are very popular in many cultures, especially with children. SM heard this riddle when she was a young girl, and it was told to her during a camping trip. This riddle stuck with SM for so long not only because she heard it as a child, but because of its content. As someone who is a huge nature lover and environmentalist, it’s no surprise she loves this riddle. Most riddles have some sort of uniqueness that puts it into categories. As a writer, the riddle that stuck with me the most is “What’s black, white, and read all over? A newspaper.” The riddles that stick with children as they grow up usually relate to a part of their personality or interests, so there is a hint of familiarity. Riddles are meant to stump or confuse the audience they’re being told to, so when children can find familiarity within them, the riddles tend to stick.

The Balete Trees

Intv: “I was hoping I could ask you a little bit about some of your folklore from when you lived in the Philippines.” 

X: “Yeah definitely, have you heard about balete trees?”

Intv: “No I can’t say that I have.”

X: “Oh! Well where I’m from, and I think throughout the Philippines there’s one where, when you enter a place where there may be a spirit or deity or a forest with balete trees you should say ‘tabi tabi po’ (“excuse/pardon me or like move to the side, please”) or else they might hit u with an illness or misfortune”

Intv: “Oh interesting, so are balete trees specifically capable of holding spirits? Or could it be any forest?” 

X: “It can be in any forest, but I believe it has to be a balete tree specifically.” 

Analysis: I think the message of saying “tabi tabi po” can be viewed in two different ways. First as a sign of paying respect to the dead, or as a sign of respect to nature. Perhaps it could be both as it involves a communion of spirits and nature that’s combined to a sort of humble reverence. The Aswang Project, a web service dedicated to preserving Filipino folklore, has this to say in relation to the balete trees. 

“Regardless of physical appearance, trees are quiet noticeably mentioned throughout our own mythology and lore. Some are associated with engkantos and other nature spirits while others play a vital role in the shamanistic/animistic culture of our Babaylan. Perhaps more than just a source of physical materials such as wood, paper and even medicine, trees can also provide impalpable treasures that we must learn to conserve and protect.”

Guzman, Daniel De. “Down the Roots of Mystical and Sacred Trees in Philippine Lore • the Aswang Project.” THE ASWANG PROJECT, 2 Feb. 2022, https://www.aswangproject.com/mystical-sacred-trees-philippines/.