Tag Archives: Verbal Lore

Entrée: Rooster

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General Information about Item:

  • Genre: Material Lore – dish; Customary Lore – celebration, belief, superstition; Verbal Lore – folktale
  • Language: English with some Chinese (Mandarin)
  • Country of Origin: China
  • Informant: G.P.
  • Date Collected: November 23, 2020

Informant Data:

  • G.P. is a 22-year-old senior studying computer science at Middlebury College and Dartmouth College’s dual degree program. He grew up in Jiangsu province, China, and went to college in the US. He normally celebrates the Chinese New Year with his family in Jiangsu province, which is along the east coast of China.

Contextual Data:

  • Cultural Context: Roosters are eaten during the Chinese New Year mainly because of its auspicious name. Rooster in Chinese is pronounced as “jī” (鸡), and in ancient China, the word “jī” (鸡) is the same as “jí” (吉), which means good. Many auspicious proverbs are related to “jí” (吉). For example,  “jílì” (吉利), which means good fortune, and “jí xiáng rú yì” (吉祥如意), which is used to wish people good luck. Additionally, roosters are traditionally considered an auspicious animal because of the many folktales associated with it.
  • Social Context: During the Chinese New Year, family members gather together to have dinner or lunch. The rooster is served as a main dish. It is cooked in many different ways, for example, chicken soup, boiled chicken, and calabash chicken, etc.

Item:

  • Roosters are eaten commonly during festivals. They are cooked in very different ways across different areas of China. In the southern part of China, people like to cook the whole chicken altogether as chicken soup. Chopped boiled chicken with salt and soy sauce is also common. In the northern part, roosters are often fried. For example, in the northwest part of China, calabash chicken is common. Roosters are eaten during the Chinese New Year mainly because of its auspicious name. The name of the rooster is a homophone for good fortune.

Image File:

rooster

Calabash chicken (G.P. ordered this calabash chicken last year on the Chinese New Year’s Eve)

Transcript of Interview Clip:

S.T. (collector): What is one of the most interesting or important dishes that is eaten during the Chinese New Year in your family?

G.P. (informant): We often make chicken soup during the Chinese New Year Eve. Although we also eat hens at other times, we deliberately choose the strongest rooster to make the soup during the Chinese New Year. The rooster is a symbol of prosperity and health. We often cook the whole rooster altogether, which symbolizes that good fortune is held together. 

S.T.: Is there any reason that rooster has such an auspicious meaning?

G.P.: The story that I heard is that rooster crows actually not in the morning but at the darkest time of the night. The morning comes following the crow of the rooster. At the darkest time of the day, monsters often come out to search for people to eat. The loud crow of the rooster is a way to drive away monsters and thus protect the villagers. Thus, the rooster is often considered an auspicious animal. 

S.T.: The name of the rooster in Chinese is probably also related to some auspicious words, right?

G.P.: Yes, I think the word rooster in Chinese is “jī” (鸡) which resembles “jí” (吉), which means good fortune. 

S.T.: Any custom when eating the rooster?

G.P.: The elders often eat the head and the rooster crest. The rooster crest symbolizes the “top.” Eating the rooster crest expresses the hope of becoming the best at whatever you are doing. The elders eat the head because they are the “head” of the family. The children often eat the legs of the rooster, since it represents that the children can “run fast” (become the best students) in their schoolwork. 

Informant’s Comments:

  • The rooster is an auspicious animal in traditional Chinese culture. In ancient China, people wake up and go to work when hearing the crow of roosters. Thus, the rooster is often associated with diligence.

Collector’s Comments:

  • My family also eats roosters during the Chinese New Year. We also have the tradition of cooking the whole chicken altogether. My family believes that the whole chicken represents the union of the family. This is an example of homeopathic magic.

Collector’s Name: Stela (Yunjin) Tong

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Entrée: Mole

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General Information about Item:

  • Genre: Material Lore – dish; Customary Lore – celebration; Verbal Lore: legend
  • Language: Spanish
  • Country of Origin: Mexico
  • Informant: G.P.
  • Date Collected: November 7, 2020

Informant Data:

  • G.P. is a ~60 year old woman living in New Jersey. She was born in Tlaxcala, Mexico and has spent over 20 years in the United States, where she lives with two of her siblings and, up until they started university, her two nephews and niece. In the US, her family usually celebrates Christmas by inviting over more family members, preparing food, and partaking in some traditions with respect to her religion.

Contextual Data:

  • Cultural Context: Mole is one of the most prominent dishes in Mexico, and it can be called the national dish. It has many variations, and some variations even have their own names, such as “pipian.” It is also one of the more complex recipes in Mexico as it involves creating what’s known to many as Mexico’s spicy chocolate dish.
  • Social Context: Usually when made, it is for a VERY large gathering since it yields impressive portion sizes. Due to its high yield and complexity, it is typically made on rare occasions, but it also leaves lots of leftovers which allow it to be used in other meals such as tamales or enchiladas.

Item:

  • For this dish, the informant wasn’t able to give very accurate measurements since most of them are done through estimation.
  • The process involves obtaining several dried chile peppers: pasilla, chipotle, and ancho, which are boiled to soften them up. While that’s going on, you fry some plantain, raisins, crackers, and peanuts and set those aside. Then, you scorch the tortilla, onion, and garlic and, again, set them aside. Afterwards, you toast some sesame seeds, and blend EVERYTHING together: the softened peppers as well as the fried, scorched, and toasted ingredients. Then you start to heat up water to a boil with some salt, and, once the water is hot, you add chicken thighs or drumsticks. As soon as the chicken begins to cook, take some water from the soon-to-be broth and dissolve chocolate into it. Then add the chocolate and spice blend into the pot the chicken is cooking in.

Translation of Interview Clip:

C.Y. (collector): So then, why were so many ingredients used? The recipe seems pretty weird so far.

G.P. (informant):  Yea, yea it is. I remember when my mom told me I thought the same thing. She told me that mole was created from a woman being afraid she wouldn’t be able to cook anything for her family. So she leveraged all the ingredients she had remaining and began cooking, but due to the stress her hand slipped and ingredients were mixed, things burned a little, and everything was integrated into the sauce.

C.Y.: Wow that’s quite a story. If I remember correctly back when you made it for us, you used animal crackers?

G.P.: Oh yea that was a one time thing haha, it was all I had on hand. I typically use Maria cookies. Thinking about it, that does make the story I just told sound more believable hahaha.

Collector’s Comments:

  • My family makes this a little less than often. We typically eat it with pure tortillas since the family says we won’t get full otherwise (which is a lie, because we serve ourselves a lot). My family also believes in that bit of verbal folklore: that the wonderful dish was a result of someone being in a panic and cooking up with the few ingredients they had, so it is pretty widespread.

Collector’s Name: Carlos Yepes

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Fencing the Largest Area

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Title: Fencing the Largest Area

General Information about Item:

  • Verbal lore, joke
  • Language: English
  • Country of Origin: United States
  • Informant: Ulf Österberg
  • Date Collected: 5-23-19

Informant Data:

  • Ulf Österberg has been a engineering professor at Dartmouth College since 1989. He teaches classes such as ENGS 23, Distributed Systems and Fields and ENGS 26, Control Theory. He was born in Gothenburg, Sweden and lived in Sweden until after he had earned his PhD in optics.

Contextual Data:

  • Cultural Context: Jokes were not common in classroom settings at the schools the informant attended, but he strongly believes that jokes are helpful for keeping students engaged and makes an effort to tell jokes such as this one in his classes. This joke includes a clever logical trick that you might expect to find in a mathematical proof to allow the mathematician to best the engineer. It also provides an example of a woman using her intelligence to beat a man who simply tries to use strength.
  • Social Context: This joke was recorded during an in-person interview with the informant. This joke was specifically intended to be told to students when it was relevant to the class. Telling jokes helps to connect students to the class and to the professor. The joke was originally heard with a cowboy and an ordinary person, but the informant turned it into an engineering joke to tell in classes.

Item:

Interview Recording:

Transcript of joke:

  • (4:54) “So what we have here is an engineer and the engineer… And its very appropriate to do it this way. This is not the way I first heard it, but in my retelling of this joke the engineer is this macho male and his opponent that he’s gonna compete against is a female mathematician. And the whole thing is that they are gonna try, from the time the sun comes up to the time the sun sets, they’re gonna try to fence in the largest area, and the engineer thinks he’s gonna win because he’s this big strong man, but he also prepares himself, so he makes sure he has a lot of posts, he has a lot of barbed wire, he looks at the terrain, you know, “I don’t want to go up in that direction, because that’s gonna be more work” and he really thinks this through to get the biggest area. Uh, the female mathematician is a little bit more or less [unknown], and is like, not too worried,  ‘yeah I have a few posts, some barbed wire, its gonna be fine.’ Ok, the day comes; the engineer is ready. He gets started immediately and, um, the female mathematician, she also gets up and puts a few posts in and some barbed wire around it and then she has a parasol and she goes and sits under it because it’s a hot sun, and there she sits, and sips some lemonade or whatever most of the day, eats and reads math books. Um, the sun sets and the judge says… You know, the engineer managed by running the last bit with the barbed wire [to] get it around the first post and really enclosing this big area and the, uh, referee says, ‘well, it’s pretty clear who won,’ and the female mathematician says, ‘well, wait a minute.’ She jumps into her little fencing thing and she says, ‘I define this as outside.'”

Informant’s Comments:

  • The informant said he grew up telling jokes in Sweden, but he had difficulty learning how to tell jokes and especially puns in English.

Collector’s Comments:

  • It is interesting to see how the informant took a joke he had heard in one context and turned it into a piece of engineering folklore for the specific purpose of performing it in a classroom.

Collector’s Name: Ben Wolsieffer

Tags/Keywords:

  • Engineering
  • Verbal Folklore
  • Joke
  • Comparison between fields

 

 

Rich Man

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Title: Rich Man

General Information about Item:

  • Verbal Lore, proverb
  • Language: Hebrew
  • Informant: Jonathon Schneck
  • Date Collected: 11-03-18

Informant Data:

  • Jonathan Schneck is a student at Dartmouth College, and is currently a senior. He grew up in Long Island, New York. He attended North Shore Hebrew Academy High School. At Dartmouth, he is involved with Chabad, a Jewish student organization.

Contextual Data:

  • Cultural Context: This proverb has religious origins, demonstrating the importance of religious wisdom to this culture. It is said by Ben Zoma (a religious figure) in Chapter Four of Pirkei Avot. Pirkei Avot, known as Ethics of the Fathers in English, is a compilation of the ethical teachings passed down to the Rabbis.
  • Social Context: Jonathon learned this proverb from his father. It is of special importance to him because his father used the proverb to encourage Jonathon to follow his passion and not to follow something for money, or the wrong reasons. This proverb was thus intentionally used to instill wisdom from one generation to the next, in the language of their religion.

Item:

Orally transmitted proverb:

Translation: “Who is a rich man? One who is happy with his portion, as it is said, ‘You shall enjoy the fruit of your labors; you shall be happy and it will be good for you.’ ”

(Where the bolded first part has become the well known proverb)

Associated file (a video, audio, or image file):

 

Informant’s Comments:

  • Jonathon appreciated the structure of this proverb, as it begins with a question and thus brings special attention to it.

Collector’s Comments:

  • I especially like the rhythm of “Who is.. one who”, as it makes the proverb more memorable. It’s interesting this proverb addresses not comparing one’s self to others. I am curious if this is a common theme in the culture.

Collector’s Name: Madison Minsk

Tags/Keywords:

  • Verbal Lore
  • Hebrew Proverb
  • Relationships

Narrow Bridge

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Title: Narrow Bridge

General Information about Item:

  • Verbal Lore, proverb
  • Language: Hebrew
  • Informant: Alex Leibowitz
  • Date Collected: 10-24-18

Informant Data:

  • Alex Leibowitz is a Dartmouth 2019 and studies Economics. He is from Scarsdale, NY and is a member of SAE fraternity. He is involved with Chabad on campus. He plans to pursue a career in finance after graduating.

Contextual Data:

  • Cultural Context: The origin of the Proverb is from the teachings of Rabbi Nachman. Rabbi Nachman has a group of followers that might say this proverb to each other. This proverb has also been turned into a children’s song, and it is more common for it to be shared through that medium. Rabbinical teachings are very important in the Jewish culture, as religion is a main source of wisdom. This is demonstrated by the transformation of the teachings of a religious leader into a proverb.
  • Social Context: Alex first heard this proverb in the song, and interprets this proverb as meaning not to look to the side at what others have, or down on others, but to look straight ahead. He believes that relationships can be tenuous and fraught with tension, but that it is important to get past problems by looking ahead. This proverb has been a helpful way for him to remind himself of that.

Item:

Orally transmitted proverb:

“Kol ha-o-lam ku-lo gesher tzar me’od
V’ha-i-kar lo l’fached klal”

Translation:

“The whole world is a very narrow bridge. The important thing is not to be afraid.”

Associated file (a video, audio, or image file):

 

Informant’s Comments:

  • Alex enjoyed that a proverb had been turned into a song, which is a powerful way to spread information, especially among younger people.

Collector’s Comments:

  • I liked this proverb because of its many possible interpretations. In a lot of ways it remains very open ended as to its meaning, allowing it to be applicable in many different situations.

Collector’s Name: Madison Minsk

Tags/Keywords:

  • Verbal Lore
  • Hebrew Proverb
  • Relationships

 

Enemy’s Downfall – Humorous Version

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Title: Enemy’s Downfall- Humorous Version

General Information about Item: 

  • Verbal Lore, proverb
  • Language: English (Hebrew, Yiddish)
  • Informant: Sarah Katzenell
  • Date Collected: 29 October 2018

Informant Data

  • Sarah Katzenell was born in Jerusalem and raised in Jerusalem through the early 2000s. Her family was Jewish and Israeli, and Sarah speaks fluent Hebrew and English and knows limited amounts of Yiddish. She moved to Hanover, NH with her husband to receive a PhD in immunology, and now works as a post doctorate researcher in a biochemistry lab at Dartmouth College.

Contextual Data

  • Social Context: Sarah says that she has heard or used this proverb only in a professional setting, such as at work or with adult friends. Situations in which she has used the phrase in her life include finding out that a rival lab has failed to publish, or back in Israel with Palestine would do something that harmed their own country. Sarah said that the proverb is usually said with a hint of irony, and can be used to reassure yourself and others near you that it is acceptable in certain scenarios to not be upset when something bad happens to another. As it would seem like an ethical dilemma to publicly display happy or celebratory emotions when others are suffering, the proverb provides an “out” from this moral binding in which one reminds themselves and friends that the victim person, corporation, or nation has purposefully wished you ill in the past and it is therefore acceptable to not feel a need to assist them back.
  • Cultural Context: Sarah has heard the proverb in English, Yiddish, and Hebrew, but tends to use it in English. English and Hebrew are both frequently spoken by one person in Israel.

Item

The piece as recited by Sarah in English as this is how she usually uses the proverb. (Note that in Israel, the majority of people are fluent and communicate in both English and Hebrew.)

“If your enemy falls down, don’t rejoice! But also, do not help them get up too fast.”

 

Collector’s Notes

  • I was particularly fascinated by this proverb as it is clearly similar (and likely derived from) its religious counterpart recounted by Shoshana Zohar above, “Do not rejoice at your enemy’s downfall.” This type of “conversion” from more Biblical to humorous proverbs was also seen in one of the Catholic proverbs collected within my group. Based on the way this proverb is used in the same situation as its more serious counterpart, but to elicit a different response (humor vs shame in response to a reprimand), it seems possible this proverb is meant to pick fun at the Biblical teaching. This would be consistent with the more cynical and dry humor of the other Yiddish proverbs I collected.

Collector’s Name: Hannah Margolis

Hannah Margolis, 20

Hinman Box 2464

Dartmouth College

Hanover, NH 03755

Russian 13

Fall 2018

Tags/Keywords 

  • Verbal Lore
  • Proverbs
  • Yiddish Proverb
  • Relationships
  • Enemy

Cost of Friends vs Enemies

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Title: Cost of Friends vs Enemies

General Information about Item: 

  • Verbal Lore, proverb
  • Language: English
  • Informant: Sarah Katzenell
  • Date Collected: 29 October 2018

Informant Data

  • Sarah Katzenell was born in Jerusalem and raised in Jerusalem through the early 2000s. Her family was Jewish and Israeli, and Sarah speaks fluent Hebrew and English and knows limited amounts of Yiddish. She moved to Hanover, NH with her husband to receive a PhD in immunology, and now works as a post doctorate researcher in a biochemistry lab at Dartmouth College.

Contextual Data

  • Social Context: Sarah says that she has often heard or used this proverb in her daily life when discussing personal relationships. For instance, she says that the proverb would be appropriately invoked when someone is complaining about the work and time that is required to make a friend or when fretting about something trivial that they feel has made someone dislike them. Especially when speaking with young children who are first learning to make and maintain friends, Sarah believes the proverb offers excellent advice as a way to remind people that you must work hard for friends, but it is worth it. Similarly, it is important to be reminded that sometimes people dislike us for reasons that are not worth getting personally upset over. The proverb is therefore told in a way that is humorous, relieves tension from a strained relationship, but is often meant to be met with relief or appreciation that relationships in general are complicated.
  • Cultural Context: Sarah has heard the proverb in English, Yiddish, and Hebrew, but tends to use it in English. English and Hebrew are both frequently spoken by one person in Israel.

Item

The piece was recited in English by Sarah as this is how she uses it most frequently.

“Friends cost money, but enemies are for free.”

 

Collector’s Notes

  • This proverb does not fit into the structures suggested by Dundes, but clearly relies on parallelism (friends cost money vs enemies cost no money). I was interested in this proverb as an example of a more humorous proverb that Sarah suggested was originally Yiddish in nature (although she does not speak Yiddish and instead knows it in English). As common in Yiddish proverbs that I collected, this proverb demonstrates a rather cynical and dry humor that takes an unpleasant fact of life and makes it laughable (compare to “Better the devil you know than the devil you don’t!). Furthermore, the humorous nature of this proverb once again provides a great example of the way proverbs are used to dispel tension while providing advice.

Collector’s Name: Hannah Margolis

Hannah Margolis, 20

Hinman Box 2464

Dartmouth College

Hanover, NH 03755

Russian 13

Fall 2018

Tags/Keywords 

  • Verbal Lore
  • Proverbs
  • Yiddish Proverb
  • Relationships
  • Friends
  • Enemies

 

Enemy’s Downfall

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Title: Enemy’s Downfall

General Information about Item: 

  • Verbal Lore, proverb
  • Language: Hebrew
  • Informant: Shoshana Zohar
  • Date Collected: 1 November 2018

Informant Data

  • Shoshana Zohar was born 13 November 1988 in Elko, Nevada to a Jewish mother and Jewish, Israeli father. Shoshana was raised Jewish and after visiting Israel as a young adult, decided she felt safer there than in her home country. She moved to Israel in January 2013. Shoshana speaks fluent Hebrew and English.

Contextual Data

  • Culture Context: Shoshana was often taught this proverb, which is biblical in nature, growing up. She did not recall a time when someone told this proverb to her, but imagines she would likely feel ashamed if someone had to point out her improper behavior towards someone else’s pain.
  • Social Context: Although she doesn’t recall any of the specific instances when it was told to her, she indicated that she would likely use this proverb to remind someone to be kind or a gracious winner. For instance, Shoshana expressed that the proverb should be used as a reprimand when a lack of respect or humbleness is demonstrated when someone else, even if it is someone you do not like, is suffering.

Item

The piece was recited by Shoshana Zohar over a phone call and then repeated in Hebrew, followed by English translation for Hannah to record. Shoshana kindly provided the Hebrew text.

בנפול אויבך אל תשמח

Translation word for word:

“Downfall your enemy unto rejoice.”

Translation general:

“Do not rejoice at your enemy’s downfall.”

 

Collector’s notes

  • This piece is a typical example of a Jewish Biblical  proverb in that it acts as a commandment, has serious imagery, and does not match any of Dundes’ suggested structures. Importantly, this was the first proverb I collected that was intended to elicit a negative emotion in the receiver. Among the proverbs my group collected, it was far more common for the proverb to serve as a way to dispel tension or add humor to a serious situation. However, this proverb clearly violates that usual function in providing a rather harsh reprimand. Therefore, we see that while this proverb does not serve the usual function of dispelling tension, it clearly teaches social norms and cultural expectations, which is another important function of proverbs. I am particularly interested in analyzing this proverb as it relates to its more casual and  humorous  counterpart. Please see this link.

Collector’s Name: Hannah Margolis

Hannah Margolis, 20

Hinman Box 2464

Dartmouth College

Hanover, NH 03755

Russian 13

Fall 2018

Tags/Keywords 

  • Verbal Lore
  • Proverbs
  • Hebrew Proverb
  • Relationships
  • Enemy

Teacher and Student

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Title: Teacher and Student

General Information about Item: 

  • Verbal Lore, proverb
  • Language: Hebrew
  • Informant: Shoshana Zohar
  • Date Collected: 1 November 2018

Informant Data

  • Shoshana Zohar was born 13 November 1988 in Elko, Nevada to a Jewish mother and Jewish, Israeli father. Shoshana was raised Jewish and after visiting Israel as a young adult, decided she felt safer there than in her home country. She moved to Israel in January 2013. Shoshana speaks fluent Hebrew and English.

Contextual Data

  • Cultural Context: Shoshana first heard the proverb when she admitted to her cousin that she was too shy to ask something. It was said in a friendly but firm way to remind Shoshana that if she wanted to learn something, she would have to “get over” her shyness at least momentarily to ask. The second part of the proverb was told to her in a more soothing way to remind Shoshana that educators and people that teach will not be impatient or harsh with her or they would not choose to be educators.
  • Social Context:  Shoshana says the two parts of the proverb can be used individually. For instance, she says that when she gets impatient at work when trying to teach someone how to do something, she’ll remind herself of this part of the proverb as a self-criticism to try harder to be patient. Shoshana would also use this proverb or tell it to others if she saw someone like her too shy to ask something, or someone being impatient when teaching another something.
  • Shoshana invokes the first part of the proverb most often to remind herself that to use something she has just learned and may not have mastered yet. She added, “If you are too afraid of how you’ll look when you try something or when you ask a question, you won’t learn or improve.”
  • Shoshana also indicated that this proverb isn’t always used literally. For instance, it can be used simply to relate to the fact that certain pairs of people will not work well together. Shoshana said that this proverb can be said to an acquaintance when discussing a dysfunctional relationship or partnership among two people with contradictory personalities.

Item

The piece was recited by Shoshana Zohar over a phone call and then repeated in Hebrew, followed by English translation for Hannah to record. Shoshana kindly provided the Hebrew text.

לא הביישן למד, ולא הקפדן מלמד

Word for Word Translation:

“No the shy learn, and no strict teaches.”

Translation:

“The shy one does not learn, and the impatient one doesn’t teach.”

 

Collector’s Notes

  • I was unsure when I first heard this piece if it was in fact a proverb. The initial situation in which Shoshana explained it was used was far too literal with no use of metaphor. However, when Shoshana explained that the proverb can also be used to refer to any pair of people in a difficult relationship, the proverb gained metaphorical meaning.
  • The proverb itself lacks the structures suggested by Dundes, but clearly has a parallel structure of its own that is unique among the proverbs I collected. The piece is also interesting as it does not seem to suggest a way of resolving the situation (two people that aren’t able to work together), but rather provides the absolute that such a relationship will not work.

Collector’s Name: Hannah Margolis

Hannah Margolis, 20

Hinman Box 2464

Dartmouth College

Hanover, NH 03755

Russian 13

Fall 2018

Tags/Keywords 

  • Verbal Lore
  • Proverbs
  • Hebrew Proverb
  • Relationships
  • Teaching
  • Learning

 

 

Difficult Person

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Title: Difficult Person

General Information about Item: 

  • Verbal Lore, proverb
  • Language: English and Yiddish
  • Informant: Hannah Margolis
  • Date Collected: 28 October 2018

Informant Data

  • Hannah K Margolis was born and raised in north-eastern Nevada. She is Jewish by birth, and her mother, father, and father’s parents all practiced Judaism actively throughout her early life. Her grandparents spoke and could read both Yiddish and English, so when Hannah visited them in Baltimore she was exposed to Yiddish sayings and their contexts.

Contextual Data

  • Cultural Context: Although Hannah doesn’t remember when or where she first started using the proverb in question, it was likely picked up during her childhood from her grandparents. She uses the proverb as advice when someone mentions having to deal with a difficult person- often someone they don’t get along with from former experience. Most often, she would invoke it when a difficult relative was visiting and someone mentioned dreading the visit.
  • Social Context: The proverb itself is meant to be met with amusement and is used casually. Often, the amusement can help relax the tense situation of awaiting said relative or acquaintance’s arrival. To Hannah, the proverb should convey a sense of relief and reminder that it is better to deal with a difficult person you do know than a difficult person you do not know as when dealing with someone you do know, you can at least be aware of what is ahead, manage expectations, and have experience on how to make the encounter less difficult. The proverb can be said to people of all ages and regardless of which family member or acquaintance they are experiencing difficulty with.

Item

The piece was recalled in its English version, which is how Hannah has always used it. She is aware that the piece also has a Yiddish translation from which it originated, which she looked up and provided.

“Better the devil you know than the devil you don’t!”

Translation to Yiddish-

“Besser mitn taivel vos m’ken eider mitn taivel vos, ‘ken im nit!”

 

Collector’s Comments

  • This proverb is a clear example of Dundes’ “Better _______ than ______ structure” and  a clear example of a Yiddish proverb. Particularly in English, this proverb had the interesting characteristic in that it is rather a mouthful to say and has a specific rhythm to it. Given that this proverb is used to dispel tension through humor (as well as give advice), I have speculated that the rhythm and clunkiness of the English saying within itself provides a way of diverting a conversation out of concerns over a relatives visit and into the proverb and humorous response to follow.

Collector’s Name: Hannah Margolis

Hannah Margolis, 20

Hinman Box 2464

Dartmouth College

Hanover, NH 03755

Russian 13

Fall 2018

Tags/Keywords 

  • Verbal Lore
  • Proverbs
  • Yiddish Proverb
  • Relationships
  • Family
  • Friends