Tag Archives: Romanian

Romanian Joke

Age: 51

Context:

The informant is a Romanian immigrant now living in the United States. She recounts the jokes from back home when she was a young in the 90s.

Text:

“We have very weird jokes they’re either offensive, or matter a fact and stupid. For example, like okay, a professor says “Bula tell us five animals from African continent,” and Bula says “1 lion and 4 monkeys.”

Bula is the name of the kid. But it’s so stupid, I find it funny. There were always people that would be saying let me tell u this joke let me tell you that.

Analysis:

This is an example of a larger cycle of Bula jokes, a well-known genre in Romanian humor built around this fool “Bula.” This example shows how folklore is not just text but performance tied to social roles. This joke works depending on who tells it and in what context.

The humor operates through anti-humor because the listener expects a thoughtful response to the professors question but instead receives something very simple. The dryness of the joke and the delivery, which is a core aspect to Romanian humor, enhances the effect in the school setting. The joke is funny because it’s matter of fact, the answer isn’t wrong exactly but it’s so literal and stupid that it’s funny. It reflects how humor can be culturally specific, and it would be a joke within a specific folk group because of it.

Additionally the repetition of Bula in other jokes and by the class clown of the class demonstrates multiplicity and variation as many jokes reuse the same character in different scenarios. This is similar to “let me tell you a joke” or “knock knock” is acts as a signal and a performance marker, listeners then know something funny is going to begin and it frames their way of looking at it.

Finally, these jokes function as a form of social bonding within a peer group, especially in school setting where humor can challenge an authority figure like professors. In strict Romanian schooling a student presenting a joke about a student who gives an absurd answer to a professor is a subtle play at power dynamics within the class. This provides a space for students to laugh at institutional authority and is probably why my informant remembers it so clearly when prompted about jokes.

Black Cat Bad Luck

Age: 51

Text:

Informant: “If a black cat crosses your path, that means like bad luck.”

Interviewer: Okay. Is there anything you can do to, like, undo it?

Informant: No. That’s bad luck. So I gotta, yeah, I don’t know. I gotta watch out for things. Yeah. Gotta be more careful. Maybe not. I don’t know. bungee jumping.

Interviewer: So there’s not like, something to like make the luck like fine.

Informant: No, we don’t, we don’t really have that at all. Like that you could do something about it.

Analysis:

This example of superstition, a belief-based form of folklore. It is widely known that a black cat crossing your path is bad luck, even when people don’t fully commit to believing it. Many superstitions come with a clear way to reverse the bad luck, taking it into your own hands and making it good. However, the informants cultural perspective believes that bad luck is not something than can be reversed or controlled. Instead, it is accepted as something that simple “is,” reflecting a more fatalist approach to superstition.

This belief emphasizes acceptance over intervention, with the informant even mentioning to watch your actions after and be more careful. This response to be more cautious shows how similar superstitions can functions differently across cultures even when the core belief is shared.

This example connects to the broader idea that folklore operates within a shared cultural logic and helps people connect to a folk group and other values. The superstition does not require proof or an explanation. Its truth comes from being widely accepted and in this case, the absence of a “fix” becomes part of the tradition itself. This reinforces a worldview in which certain outcomes are unavoidable.

This example demonstrates how across cultures and spaces stories and beliefs can adapt and change. Folklore is not just about the content but the belief and importantly the response. Different cultures respond to uncertainty and misfortune differently, shaping behavior through shared assumptions about luck and control over the events in life.

Paștile Blajinilor (The Easter of the Gentle People)

This first story is about what we would call here (Romania) Easter of the Gentle People. Gentle as in nice, kind, you know? And one week after Orthodox Easter, uh during the first Sunday, people come out, out of their homes, and they go in the fields and spread uhhhh eggs and they try to make as much noise as possible because apparently they say that there is such a people, the gentle people, that lives in an unseen area. And these people are incapable to harm anyone. So all the, the whole country, this is a umm I don’t know, this is present everywhere in the country, not only in one specific area. So the only problem that they have is that they cannot calculate the date of Easter. So that is why people must make a lot of noise to signify that this is finally Easter day. In Romania it is called Paștile Blajinilor. It means gentle, kind, nice, sweet. 

Background: This informant has lived in Romania their whole life and is very interested in the folk traditions of various countries. They found this piece of folklore from other people in Romania.

Interpretation: This tale shows the blending of religious tradition with folk tradition. The tradition of Easter Sunday is blended with folk belief about fairies in order to create this holiday. The reason that the gentle people in the story cannot calculate the date of Easter could be connected to how in many tales about fairies, time moves differently in the land of the fairies than on earth. This may be the result of christianization of local folk belief in fairies in order to show that even they believe in Easter and affirm Christianity.

The Ielele

The second story is about some uhh formidable female creatures that are called the Shees. It is kind of a plural but in Romanian, instead of saying she and the plural is they, you make a strange plural in Romanian too. In Romanian it’s Ielele. And these are fantastic female creatures that on the night of June 24th, which is Summer Solstice, come out of nowhere, out of thin air and dance. And dance is extremely beautiful, and uh all people are forbidden, they are not allowed to see this dance. Of course, following to this interdiction, everybody wants to see this dance. So people go out into the woods, and crazy people try to see the dance of the Iele, but if they see, they go crazy. And these ieles are very nice creatures except for this sequence, the dance sequence. But if you bother them and don’t respect them and don’t show them admiration for their fantastic beauty, although you are not supposed to see them dance. They will come and bring water from the fount. And the first person that drinks water from the fountain after the Iele will drop dead. So people take very great care on the night of June 24th umm, somehow ambivalently to see the ieles, but not see them dance and not make them upset, but thinking of them in very nice terms. And again they have another name, also very nice in Romanian. They are called either the Iele or sânziene which means, it’s the name of a flower, a yellow flower called in English Sweet Woodruff. 

Background: This informant has lived in Romania their whole life and is very interested in the folk traditions of various countries. They found this piece of folklore from other people in Romania.

Interpretation: The connection between these spirits and the Summer Solstice shows a way of marking the passing of time. The Summer Solstice could have been chosen as the time for this event to mark the change of seasons. The tale also ascribes power to these women who can use magic to deal with any men that bother them. This phenomena could be due to the incredibly hot and muggy nature of the Romanian summers. People could have retreated to the forest for shade, and potentially hallucinated or tried to make sense of something that happened. Sunstroke may also be a reason for the association with death and madness if you witness the Ielele. The informant and I both believe that this story is a way of making sense of nature in the blistering heat of mid-summer. More info on the Ielele can be found at (Mafa, A. (2021, November 4). Ielele, the magic beings of the Romanian folklore. ImperialTransilvania. https://www.imperialtransilvania.com/2021/11/05/read-more/argomenti/events-1/articolo/ielele-the-magic-beings-of-the-romanian-folklore.html)

Blessed Basil

During the night of Saint John, which is in January the sixth, uh priests orthodox priests would bless the waters. After blessing the waters they would come in every house, and with the blessed waters they would bless the house. But this is a habit going on and on and on that only got interrupted for the pandemia, for the pandemic. Otherwise they would come every year, and they would come to the door and they would knock on the door, and you would open it and the priest would come with blessed song and they would sprinkle that blessed water on your walls. By now its religion, until now the story is not a story, it is a method of uh blessing your house. But from now on superstition begins, and uh when the priest sprinkles the water he does it with a bouquet of basil. A very nice smell comes out from that bouquet, and after blessing the walls, the house, the home uh the young girls would request the priest a little leaf or a little part of that basil bouquet because they say if you put that thing beneath your pillow, you dream the man you marry with, you will marry. It’s valid also for men, but men don’t do it. They are (laughs) more dignified (laughs). And this is the first layer of the story, the second layer is the further the village, the more primitive society, the harsher the habit. Actually in some villages they say that you don’t dream your husband, you see him in the mirrors and it gets freakier and freakier. But even in these days, even now, young girls, shyly or not, request the priest, “Oh could you please give me some basil, I want to dream about my future husband”. 

Background: This informant has lived in Romania their whole life and is very interested in the folk traditions of various countries. They found this piece of folklore from other people in Romania.

Interpretation: This tradition is another example of folklore and religion intertwining. The informant and I interpret it as the young women wanting some sort of blessing from an authority figure in order to think about a man. In this case the figure is a religious authority. The image that the women see is probably the man that they fancy the most. The basil also shows the power both in religion, having been blessed by holy water, and the power of nature with the strong fragrance.