Tag Archives: Southeast Asia

Krasue in South Asian Folklore

Nationality: American
Age: college age freshman
Occupation: student
Residence: Los Angeles
Primary Language: English

NC: So there’s this story about crossaway or crosu (Krasue) I don’t know exactly how to pronounce the name but in southeast asian folklore she is supposed to be a very beautiful woman and she’s only a head, so she’s a decapitated head and her entails are hanging out and she’s supposed to float around uh a building- a haunted building or something um she’s- I think she’s searching for something and she might also kill anyone who comes into the building. That’s all I’ve heard about it.

 

Background:

Location of Story – Southeast Asia

Location of Performance – Dormitory room, Los Angeles, CA, night

 

Context: This performance took place in a group setting – about 2-3 people – in a college dormitory room. This performance was prompted by the call for stories about beliefs, ghosts, or superstitions as examples of folklore via a group message. NC approached me in person in response to the text and had just discovered this creature herself. 

 

Analysis: Krasue is physically unlike any other “monster” or creature I have heard of before. I was particularly interested in the dichotomy between the woman’s beauty and the grotesqueness of her lower half. For me, this hints at a commentary about how women are viewed around the world globally: her head is attached but her body has been ripped apart by what exactly? If women often fall victim to objectification, then it makes sense that this lore would depict her “body” has being completely consumed by something else or at least lost to something or someone besides herself. Additionally, the fact that she is bound by a building, confirms the archetypical “domestic” woman, but the threat she poses to anyone else trying to reside in her household disrupts this stereotype and protects the space as her own.

Pontianak

Nationality: Malaysia
Age: 22
Occupation: Student
Residence: Los Angeles, California
Performance Date: April 21, 2014
Primary Language: Chinese
Language: English, Malay, Hokkien

Pontianak is a female ghost, or the Southeast Asian equivalent of the vampire. A woman could become a pontianak by committing suicide upon discovering that her husband is cheating on her, or if the woman dies during pregnancy. They live on banana trees, and there are many banana plantations in Malaysia and Indonesia. When I was a kid, my grandmother would warn me not to get too close to banana trees. Or don’t look up when you’re near a banana tree. They like to hang upside down too. I’ve never seen one and I haven’t known anyone who’s seen a pontianak, but they’re usually seen by village folks. Pontianak have long black hair, long fangs, and a white dress, and they usually haunt only men. They don’t suck blood like Western vampires do, but they suck out your organs.

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The informant grew up hearing stories about the pontianak. The legend of this creature could be a reflection of expected gender roles in Malaysian and Indonesian societies, and also fertility and faithfulness.

Orang Minyak or “Oily Man”

Nationality: Singaporean Chinese
Occupation: Retiree
Residence: Singapore
Performance Date: March 2007
Primary Language: Chinese
Language: English, Hokkien, Cantonese, Teochow, Bahasa Melayu

This is a male creature, commonly shaped as a human. As can be inferred from his name, he is covered from head to toe in black oil. Sometimes, he is described as naked and sometimes he’s wearing a black pair of swimming trunks. In many stories, he plays a significant roles as a rapist that only targets virgins. There is some dispute over his origins though, it is unclear whether or not he is of human origin or is a creature from the spirit world. Some speculate that the Orang Minyak is the result of a spurned lover that has powers due to his solicitation of either a bomoh (Malayan Witch Doctor) or a contract with a creature from the spiritual world. The Orang Minyak is commonly found in Malayan folklore with appearances made in Thailand, Indonesia, Malaysia and Singapore.

This knowledge was imparted to my informant when she was on a school camping trip at the tender age of 16 in Singapore in the late nineteen sixties.  The Orang Minyak is commonly one of the perpetrators and has been blamed for many rapes especially in the 1960s, early nineteen seventies, even though the reports have been few and far between since the 2000s.  According to my informant, the more superstitious Malay students would wear sweaty shirts to give the appearance of someone who had just been with a man.

Strangely enough, while the Orang Minyak has always been part of Malay folklore, there was a surprising amount of hype produced after a series of movies about the Orang Minyak were produced in the 1960s. Before this, there was an occasional sighting and crime committed by the Orang Minyak, however, there was a sudden onslaught of cases and sightings of the Orang Minyak after the movies came out. This prompts many to question if the Orang Minyak became a convenient cover-up for many rapists and rape cases.

月饼 (Mooncakes)

Nationality: Singaporean Chinese
Occupation: Student
Residence: Singapore
Performance Date: March 2007
Primary Language: Chinese
Language: English, Hokkien

During the Mid-Autumn festival, it is customary to eat mooncakes (月饼) while drinking tea and admiring the moon. Mooncakes are essentially pastries that are filled with lotus seed paste, red bean paste or mung bean paste and a salted duck egg yolk. It is said to originate during one of the dynasties to ensure that a secret message to coordinate a rebellion were hidden as a message in the mooncakes.

                  This was practiced by my informant ever since he could eat solid food. It has been part of Chinese culture since at least the Yuan dynasty. However, this practice has been becoming less frequent due to the fact that one of the essential ingredients to making traditional mooncakes is lard; and in today’s health conscious society not many people would like to eat something so very fattening.

                  Even though mooncakes are a very traditional sort of food, it has begun to change in the last couple of years. Now, there are all sorts of mooncakes made with all sorts of flavors and materials. In Asia, Hagen Daaz sells chocolate coated, ice cream filled mooncakes and in recent years, there have been snow-skin mooncakes with the outer ‘skin’ being made out of glutinous rice paste.

                  It is interesting that the mooncakes have changed so much in the recent days with the introduction of more varieties in fillings and crusts. There are even mooncakes for the heart healthy because as mentioned above, many people now don’t want to eat fattening mooncakes.

Singaporean Chinese Wedding

Nationality: Singaporean Chinese
Occupation: Retiree
Residence: Singapore
Performance Date: March 2007
Primary Language: Chinese
Language: English, Cantonese

When the groom and his entourage comes to the brides home to collect the bride, the bridesmaids lock the front door and refuse to allow the groom or his groomsmen entry to pick up the bride until they pay a small sum. Usually, the amount of money paid is an auspicious number, like 88 or 888 or 999. The haggling is usually done between the groomsmen and the bridesmaid, and the bride and groom themselves hardly ever participate in this exchange.

                  This was first introduced to my informant at her cousin’s wedding when she was about eight during the sixties. It is not known to my informant whether all Chinese perform this particular custom or just Chinese in the Singapore/Malayan peninsula.

                  The numbers are ‘lucky’ or auspicious because of what these numbers sound like in Chinese. For example, the number 8 in Chinese sounds like the word for strike it rich, while the number 9, bears phonetic similarities to the word for a long period of time. Therefore , it starts the wedding ceremony off with a good start.

                  Customarily this is to ensure a happy start to the wedding because with the exchange of money, this is the ‘modern’ version of ‘purchasing’ the bride from one family and bringing her into another. Even though this tradition is rarely seen nowadays, as Church weddings and Western culture is pervading more of the lives of younger Chinese.