Tag Archives: occupational folklore

Loggers Jamboree Folk Tradition

Nationality: American
Primary language: English
Age: 58
Occupation: Insurance salesman
Residence: Mercer Island, WA

Text

As a kid, MD’s grandpa took him to the Loggers’ Jamboree every year. His grandpa had been a logger for a long time, and this was a yearly tradition where local loggers got together to celebrate. There were tons of competitions, all of which MD’s grandpa participated in and usually won at. They had competitions where two men would get on a log with spiked shoes and they tried to roll each other off into the water. MD’s grandpa couldn’t swim, so it was kind of scary for MD to watch. There were also competitions where teams of two men competed to see who could chop down trees the fastest. They had old fashioned saws that had a handle for each man. They also had arm wrestling.

Context

MD’s grandpa took him to the Loggers’ Jamboree every year from when he was 4 to when he was 8. These memories bring him a lot of joy. It made him feel like his grandpa was like Superman because he always won. MD didn’t have much to say on the meaning of the tradition besides that it was a way for loggers to connect.

Analysis

Logging is both a niche profession and one that is traditionally associated with masculinity. As such, the Loggers’ Jamboree is a perfect way for this folk group to get together and share what they have in common. These competitions showcase that loggers value strength, persistence, and strategy, which are traits often tied to manhood. To be strong is often to be masculine, especially in folk groups full of traditionally masculine men. Whoever is strongest is the winner, further showcasing the importance of strength and persistence in the logging career. The tree-cutting competition seems to value cooperation and teamwork. After all, a long saw cannot be used by a single man–there must be two. Whichever team cuts the tree fastest is the winner, showcasing that speed and cooperation are equally important in logging. This seems to represent a value of brotherhood amongst loggers–they must be strong together. Since logging is a niche tradition, I would argue that the Loggers’ Jamboree is also a way to celebrate rare skills shared amongst a small folk group. Not everyone understand what it is to be a logger or the skills necessary to do the job, so celebrations of this field help reinforce the job’s value within the folk group. This is similar to the firefighters in Chapter 4 of Folk Groups and Folklore Genres: An Introduction (Oring, McCarl). This event wasn’t just closed to loggers, though–MD was invited, too. It seems that this logging celebration also celebrates the loved ones of loggers, inviting them to share in a niche culture and enjoy its games without its struggles.

Trapped in a Tuba Case

Nationality: Chinese
Age: 18
Occupation: Student
Residence: Los Angeles, CA
Performance Date: 03/28/2023
Primary Language: English

Text:

AX: I think a long long long time ago, one of like the brass instrument players got stuck in a tuba case. So in our band, we always had one case open in the storage area: I didn’t know if it was accidental or purposeful. Sometimes, we’ll have tiers of levels, like a trombone case open here, and a tuba case open there. I was like, is there always an instrument missing or something? And the people went oh yeah! It’s so that we can make sure that nobody is in there. And I was like in a case? And they said yeah! A long time ago, some kid fell asleep in his tuba case, and without knowing it, some of his band mates closed it and buckled it up. And this kid is still dead asleep by the way, like in a coma. Must have been a rough day at practice. When he woke up, he was like what the hell? And this was like midnight, so nobody was on campus, so he was just banging on his tuba case for help. In the morning they found him, and then they opened it, and at that point his tuba was right next to him. He was actually traumatized, so traumatized that he left his tuba and case in the band room, left and never came back. So now everybody leaves their cases open, including flutes and clarinets. I was like Jesus Christ! And it’s so funny because during practice, we joke about it. People actually sit in the tuba case, so we joke about closing it, like it looks empty to me! If that happened to me, I would resign myself and say this is how I die.

Context: AX is a freshman at USC studying English—she’s a fellow student in our folklore class and knows the material well. She grew up in Chino, a small suburb outside of Los Angeles. She’s of Asian descent.

AX: “I’m pretty sure it’s not real because like… all night? I don’t think it happened. I think it’s made up so that people are responsible with cases, so maybe it was made up by someone to force good instrument etiquette. It’s less of a horror story and more of a joke story. Now that I’m telling it to you, it sounds way more messed up than I thought.”

Analysis: The story is definitely a legend. It takes place in the real world, but it may or may not have happened. AX herself questions it. Though being a part of a high school band may not be a paid position, this story very clearly fits into the realm of occupational folklore as explained by Robert McCarle. It serves to enforce rules involving cases, but also acts as a catalyst for jokes. The joking that band members engage in about closing the tuba cases help reinforce a sense of community: members only “get” the joke if they’re familiar with the tuba case story, separating fledgling band members from the seniors. In the moment, it’s funny, and members seldom stop to think about the horrifying implications of being stuck in a case overnight. The story also provides context for the occupational custom of leaving cases open. The legend includes a leap in logic that AX acknowledged: how can you close a tuba case without seeing a person? It’s a part of the story that, being so well known, wasn’t challenged until the informant told the story outside of their circle.

“Deadbeat”

KS is a 56 year old father of five who grew up in and resides in Southern Maryland. He has worked in the credit industry for almost 15 years and is in high standing at his current credit union.

Context: This term is used the office when two or more employees are talking about a client and was collected over dinner. KS does not believe in the use of this word but hears it often.

Transcript:

Collector: So you have worked in the credit industry for a very long time. Is there any slang or jargon that you guys use at work?

KS: Some people might call someone who is behind on their loans a “deadbeat”. It is not a nice term to use but it gets the point across when discussing a client.

Collector: Can you explain more of your thoughts about the term?

KS. Of course. I, uh, have found that folks in higher economic standing use the term more often. I feel, think that those who have been there before take the term more offensively because they understand how it is. Folks tend to put people down without knowing their situation. You never know why someone is past due on their loans… Although our job is to hand out the loans and not do personal background checks, I still don’t find it right to talk about folks like that.

Thoughts/Analysis: This is significant because all occupations have their own jargon and the credit industry is a smaller industry that one might not find a lot of research on. Although “deadbeat” has one connotation, it also has different meanings across different folk groups, thus variation being especially prevalent. This word can be interpreted as a reflection of classism because those who have been in the position where they are late on paying their loans understand how it is to be at that point.

For variations of occupational folklore, see: Elliot Oring, 1986, Folk Groups and Folklore Genres: An Introduction, Page 75

Ambulance Chasers

Nationality: American
Age: 28
Occupation: General Litigation Lawyer
Residence: Hollywood, California
Performance Date: March 20, 2021
Primary Language: English

Main Piece

Informant: “We [corporate lawyers] call personal injury attorneys “ambulance chasers.” We mean this as a joke, obviously, but sometimes we … don’t. There’s this stereotype that personal injury attorneys chase around ambulances in order to add the injured persons to their clientele. It’s… it’s a real thing that people do. I know it’s unbelievable but people do it out of desperation. But this is actually illegal and it goes against Rule 7.3 of the ABA (American Bar Association), because you’re basically seeking out people who are in a time of severe distress and are unable to properly think about what they’re doing and who they’re hiring.”

Background

My informant is a General Litigation Lawyer at a major corporate law firm based in Century City, California. He has been working in his field for over five years. My informant admits to using this term a few times when describing unethical practices by personal injury lawyers.

Context

This phrase is used often in a professional environment, but not professionally and in private from one lawyer to another. This phrase can be used in the office, courtrooms, and depositions, but it would not be told in front of others. One lawyer might use this term when speaking to another fellow lawyer, but it would not be said “on record.” This kind of language would be considered unprofessional, so it is told in private. This term is almost always used as a degrading term pertaining to all personal injury lawyers.

My Thoughts

Since I am planning to pursue a career in law, I was familiar with this phrase. The first time I heard this phrase was from one of my political science professors. I believe, like all other stereotypes, that this phrase is not an accurate representation of all those that it pertains to. But, like some stereotypes, it may hold some truths to it. Since ambulance-chasing goes against American Bar Association ethics codes, using this phrase helps to discourage unethical behavior on behalf of the personal injury lawyers. Therefore, the use of this stereotype may be a helpful one as it shames unethical behavior. 

This is a term that neither I nor my informant have ever heard used outside of legal occupations. Therefore, this phrase is a good example of occupational folklore, or folklore that is better understood or widely used within a particular folk group. This is not to say that those outside of the lawyer folk group are not allowed to use it; they will just not be able to extract the full meaning of the word without working in that occupation.

The use of this phrase suggests that there is an unwritten hierarchy in the field of law. Corporate lawers, like my informant, tend to see themselves as higher-ranking and better lawyers than personal injury lawyers. This can give us insight into lawyer culture because we can see that higher-paid lawyers will look down upon lower-paid lawyers and fail to realize that both positions in the field of law are honorable.

For further reading about occupational folklore, see Robert McCarl’s chapter in Elliot Oring’s Folk Groups And Folklore Genres: An Introduction titled “Occupational Folklore.”

Splitting the Baby

Nationality: American
Age: 28
Occupation: General Litigation Lawyer
Residence: Hollywood, California
Performance Date: March 20, 2021
Primary Language: English

Main Piece

Informant: “So there’s an old Jewish thing where two women go up to King Solomon and both of them claim that a child is theirs. So King Solomon says “let’s split this baby in half and give half to each claiming mother.” The first woman agrees, but the second woman would rather give up the whole child than have it split in half. King Solomon realizes that the second woman is the real mother of the child. The idea is that you use something crazy to bring out the truth. You use this crazy scenario to bring out the truth. So that’s the real story. But attorneys use it as a way to say the judge was not well versed on the topic and came up with a compromise that he believed was fair, but in reality hurts the actual “good person” in the case. Basically we use it as a way to say the judge came up with an unfair compromise. So we actually use that phrase incorrectly, but that’s just how we say it.”

Background

My informant is a General Litigation Lawyer at a major corporate law firm based in Century City, California. He has been working in his field for over five years. My informant uses this phrase often, and only to other lawyers.

Context

This phrase is used in a professional context, but not professionally. One lawyer may say this to another as a way to refer to a court ruling as unfair. The phrase is used in settlement or mediation and it is something either the lawyer tells his client or to another lawyer. This phrase is not used in written official statements, as it is considered unprofessional.

My Thoughts 

I had never heard this saying before, but I found it interesting that lawyers knowingly use this phrase wrong. They are fully aware of how the phrase is supposed to be used, but they still modify it and use it in a way that suits their needs. This is a good example of how the meaning of a piece of folklore can change to accommodate certain groups of people, and in this case, lawyers. Originally, this phrase was used to express an outrageous method that yielded accurate results, but lawyers use it as a way to express an unfair compromise on the part of the judge. Lawyers have adopted this phrase into their occupational folk group and modified it to fit their needs. This suggests that, if someone outside of this folk group were to hear lawyers use this phrase, one would misunderstand what is being communicated with the phrase because it is being used incorrectly. Thus, one would not understand the use of the phrase from the outside looking in.

For further reading about occupational folklore, see Robert McCarl’s chapter in Elliot Oring’s Folk Groups And Folklore Genres: An Introduction titled “Occupational Folklore.”

Source:

McCarl, Robert. “Chapter 4: Occupational Folklore.” Folk Groups And Folklore Genres: An Introduction, edited by Elliott Oring, Utah State UP, 1986, pp. 71-90.