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Speaker 1: Hello friends, Chuck here with our Saturday Select pick. This

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Speaker 1: is all the way back from February. Remember that being

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Speaker 1: a very good day. Remember being happy that day because

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Speaker 1: we recorded a podcast about folklore and it was great

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Speaker 1: and a lot of fun. And it's called what Is Folklore?

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Speaker 1: And I think you'll enjoy it on the Saturday afternoon,

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Speaker 1: So queue it up and get going right here, right now.

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Speaker 1: Welcome to Stuff you should know, a production of I

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Speaker 1: Heart Radio. Hey there, and welcome to the podcast. I'm

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Speaker 1: josh Joshua Clark, and there's Charles W Chuck Bryant. Jerry

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Speaker 1: is over there, just Jerry uh, and that's stuff you

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Speaker 1: should know that. She has a new sip gone out

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Speaker 1: on the FX called just Jerry. It's suddenly Jerry. Um,

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Speaker 1: how you doing. I'm fine as well told me to intrude,

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Speaker 1: just checking. I'm excited about this. When I first read

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Speaker 1: our article, I was a little bit like, oh, this

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Speaker 1: is a little unwieldy because it's so folklore. It's just

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Speaker 1: it's an amorphous. As it turns out, it's everything, yeah,

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Speaker 1: pretty much. But then you sent um, what was that

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Speaker 1: other good article from? Actually we should shout that out.

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Speaker 1: It was from a I think the University of Louisiana

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Speaker 1: or something like that. They have a folk life folklore department,

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Speaker 1: and it was basically we we stumbled upon some unit

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Speaker 1: for teachers to teach what folklore is and we're like, hey,

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Speaker 1: it works for us, super helpful. Yeah, it was very helpful.

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Speaker 1: It definitely. It took a lot of this amorphous stuff

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Speaker 1: that was in our article and chipped away at the

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Speaker 1: edges and gave it a little more shape. You know, agreed, So, um,

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Speaker 1: you did kind of hit it on the head. It's

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Speaker 1: it's kind of like um, nailing jelly to the wall

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Speaker 1: defining what folklore is because it is so much that

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Speaker 1: phrases folklore. If if it isn't just me saying it,

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Speaker 1: if I share it and now other people say it,

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Speaker 1: it could become stuff you should know, folklore, oral oral folklore.

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Speaker 1: Did you make that up? It was I think I've

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Speaker 1: heard it before. Okay, so that's folklore. Yeah, I guess,

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Speaker 1: so it's a it's a variation though of Um, what

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Speaker 1: else did I hear? Oh? Yeah, we were talking about

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Speaker 1: the the nuclear fusion reactor where they were saying that

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Speaker 1: keeping plasma contained is kind of like trying to hold

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Speaker 1: jelly in a bunch of rubber bands. That's a nerd

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Speaker 1: science folklore. That's what inspired me to say, nailing jelly

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Speaker 1: to the wall. I like that. It seems like it

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Speaker 1: really sums it up. So folklore. Yeah, I found this

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Speaker 1: other definition I thought was pretty good, which is, uh,

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Speaker 1: traditional art, literature, knowledge and practice that is disseminated largely

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Speaker 1: through oral communication and behavioral example. Uh. And then this

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Speaker 1: was the key for me. Things that people traditionally believe,

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Speaker 1: do no make and say in other words, everything, Yeah,

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Speaker 1: I mean, you're right, everything that that's that's about as

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Speaker 1: good a definition as you're gonna find. One of the

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Speaker 1: problems with studying folklore is that there are so many

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Speaker 1: definitions out there. Apparently folklorists, who are people who study folklore. UM,

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Speaker 1: I don't like to be too judge e. It's kind

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Speaker 1: of part and parcel with their um their field of study.

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Speaker 1: You don't judge stuff, you just collect information. The problem

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Speaker 1: is is that they've also just kind of collected definitions

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Speaker 1: for folklore along the way, and there isn't one set

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Speaker 1: definition that's accepted by everybody. Yeah, a folklore collected stuff.

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Speaker 1: I was like, that's stupid. It wouldn't It would be

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Speaker 1: a good Why are you guys doing that? That's a

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Speaker 1: good TV show, the bad folk folkloreist. And I might

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Speaker 1: say folk here in there because I mispronounced that word

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Speaker 1: often and how are you saying? Well, a lot of

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Speaker 1: times I'll say the l in fact, up until about

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Speaker 1: a year ago when someone wrote in was a stupid

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Speaker 1: it's pronounced folk like f o k folk and not folk.

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Speaker 1: But the weird thing is is like I hear the

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Speaker 1: l missing when I hear folk, weird, that's some sort

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Speaker 1: of like I don't hear fo k, Like it's clear

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Speaker 1: to me that there's an fo l k in there.

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Speaker 1: You hear the silence. It's a great word. Oh okay,

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Speaker 1: it's beautiful. It is beautiful. Um. And another thing too

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Speaker 1: that we should point out that folklore is love to

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Speaker 1: point out is that um, it is not and should

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Speaker 1: not be associated with being backward or old timey or uneducated.

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Speaker 1: Like I think a lot of people have that connotation

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Speaker 1: in their heads, that folklore is like the hillbilly on

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Speaker 1: the porch, you know, when their homespun wisdoms, and it

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Speaker 1: can be that, but it's it's it's not that at all,

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Speaker 1: Like it's not just that, right. Um. A really good

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Speaker 1: example that contradicts that is, um, Snopes. Snopes dot com

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Speaker 1: is basically a clearinghouse of modern folklore. Oh yeah, I

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Speaker 1: never really thought about that. You know, Um the Nigerian

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Speaker 1: prince scam, that's folklore. Yeah, it sure is. Emoticons even

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Speaker 1: are considered now a form of um verbal communication verbal folklore. Yeah,

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Speaker 1: and like you said, it's everything. And the reason it's

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Speaker 1: everything is because, um, it comes out of groups. Like

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Speaker 1: if I just have a habit, you know where Um,

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Speaker 1: I keep a rubber band twisted around my finger until

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Speaker 1: it turns purple, and then I'll take it off for

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Speaker 1: half an hour and then do it again. That's just

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Speaker 1: some weird habit. That's not folklore. Folklore is something that's

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Speaker 1: shared between a group. Yeah, and uh, those groups can

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Speaker 1: be like almost anything the I think them. That great

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Speaker 1: article you sent and that says neighborhoods, communities, and regions,

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Speaker 1: but also religious groups, families, occupations, gender like pretty much

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Speaker 1: any grouping, enthusiast, hobbyists, anything you can think of that

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Speaker 1: you can group more than two people together. It can

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Speaker 1: be a folk group exactly. You can have like a

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Speaker 1: Catholic dockyard worker who is also a member of an

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Speaker 1: RC playing club. Yeah, who also is a member of

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Speaker 1: a book club at the local library. Right, So that

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Speaker 1: one person is going to be a member of all

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Speaker 1: those different folk groups, and all those folk groups are

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Speaker 1: gonna write their own folklore, true it. Uh, that's yeah,

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Speaker 1: you're right. That's another good thing to point out is

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Speaker 1: you're not just in one group. You have you spanned many,

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Speaker 1: many groups. And for instance, I have family folklore. Uh,

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Speaker 1: we have probably occupational folklore, you know, the old podcaster

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Speaker 1: folklore for us and our colleagues. Uh, and my gender

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Speaker 1: and my age and uh religious affiliation growing up, like,

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Speaker 1: we all have many many groups and subgroups that we

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Speaker 1: fall into, right, and we get our information from that. Yeah.

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Speaker 1: One of the things that I think has been tricky

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Speaker 1: about defining folklore is that there's not it's not obvious

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Speaker 1: necessarily what folklore is for not at first blush, but

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Speaker 1: if you go and read some of the people who

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Speaker 1: study it. Um. The idea of folklore is that one

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Speaker 1: of the main things it does is it reinforces membership

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Speaker 1: in a group. It makes you feel special for being

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Speaker 1: part of that group, an insider um. And then it

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Speaker 1: also um reinforces the norms of that group. Like folklore

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Speaker 1: is based on basically norms, customs, traditions, things that the

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Speaker 1: members of the group have said. This is what you

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Speaker 1: know we identify with. Yeah, and not always too um,

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Speaker 1: as that teaching site points out, not always reinforcing those norms,

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Speaker 1: sometimes overturning those norms. Yeah. Like a good way to

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Speaker 1: overturn the norm is to take an existing norm and

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Speaker 1: turn it on its ear, because it makes it really

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Speaker 1: approachable to the other people in your folk group. They

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Speaker 1: understand what you're doing very clearly, and it gives them

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Speaker 1: a different perspective, right or seeing the traditional channels. Yeah, like, uh,

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Speaker 1: I think one example I saw somewhere was taking a

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Speaker 1: traditional folk song maybe and adding verses to it to

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Speaker 1: spend its meaning to the opposite, perhaps like Bob Dylan

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Speaker 1: he's famous for stealing things. Or Jimmy Page. Uh oh yeah.

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Speaker 1: Have you heard that song the Zeppelin or the Yesterday

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Speaker 1: Way to Heaven lawsuit? No? No, who whose song was it? Originally?

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Speaker 1: I can't remember the name. I mean, this is not news.

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Speaker 1: It's been around for a while, but um yeah, I

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Speaker 1: mean they've been sued. Uh. It was a group that

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Speaker 1: opened up for for Zeppelin on an early tour and

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Speaker 1: supposedly played this song, and I think Zeppelin has I

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Speaker 1: haven't looked at it up lately, but I think they

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Speaker 1: have defeated the suit. But when you hear the song,

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Speaker 1: you're like, oh, that sounds a little bit like the

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Speaker 1: opening bit to Stairway to Happen. So it was like

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Speaker 1: the musical the music. It wasn't like any of the

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Speaker 1: layer that that opening guitar strumming pattern, um uh was

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Speaker 1: pretty darn similar. But um, as any musician will tell you,

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Speaker 1: everybody steals. There's only so many variations of chords and

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Speaker 1: picking patterns that you can do. And uh, it's just

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Speaker 1: part of the rich tradition of music is to nick

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Speaker 1: things respectfully, not you know, not rightbusters, I want a

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Speaker 1: new drug kind of steeling. Yeah, I mean that's when

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Speaker 1: your lawsuits come up. Um, it's not just music that

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Speaker 1: there's that long tradition of stealing um or nicking or

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Speaker 1: whatever you want to euphemism. It's literature is very much

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Speaker 1: the same way. There's something like five or ten themes

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Speaker 1: and all of literature and everything else is just basically

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Speaker 1: a variation of them. And that's One of the things

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Speaker 1: that folklore uh are folk folklorists have learned through studying

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Speaker 1: folklore is that we humans share what can be called

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Speaker 1: basically a common imagination. That humans across time and space, um,

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Speaker 1: all have a a like a a certain number of

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Speaker 1: slots of looking at the world. Certain things in the

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Speaker 1: world capture the human imagination in a similar way in

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Speaker 1: all different parts of the world, and we tend to

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Speaker 1: use similar explanations for them. So you'll have independently evolving

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Speaker 1: folklore among groups who've never met before, UM that seek

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Speaker 1: to explain or have a story about something that is

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Speaker 1: just kind of out there in the environment. Yeah, that's

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Speaker 1: a good point, um. One of the examples of that

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Speaker 1: is UH, in folklore stories are frogs and toads can

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Speaker 1: be found, and all kinds of old stories and all

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Speaker 1: cultures all over the world. That I mean, it's possible

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Speaker 1: too if you're close to one another, like uh, Korea

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Speaker 1: and China may have stories to overlap one another just

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Speaker 1: through a common geographical boundary. But stuff like frogs and

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Speaker 1: toads will pop up, you know, let's say in Europe

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Speaker 1: or medieval Europe or in Asia like places aren't even

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Speaker 1: close to one another where it's inexplicable basically, right, and

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Speaker 1: they'll share like a similar um personality or something in

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Speaker 1: the story. So like frogs and toads are commonly thought

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Speaker 1: of as shape shifting tricksters. Yeah, and I think, UM,

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Speaker 1: this article points out that that's probably because they go

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Speaker 1: from tadpole to frog or toad and they change themselves physically.

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Speaker 1: So it's um, you know, the old dummies back in

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Speaker 1: the day, they would just use that obvious. Obviously they

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Speaker 1: can become human too, since they go from tadpole to

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Speaker 1: frog exactly like the frog prince. And you you mentioned

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Speaker 1: also UM shared regional characteristics that are most likely the

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Speaker 1: result of stories making it from one group to another

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Speaker 1: crossing borders. But among groups that are close together, and

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Speaker 1: UM that example you gave of East Asia, UM, Japan

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Speaker 1: and CRE Thailand, China, they all have UM. They the

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Speaker 1: idea that there's a rabbit in the moon and he's

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Speaker 1: using a mortar and pestle. And what that would be

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Speaker 1: is a motif. Like all of them have the shared

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Speaker 1: idea that there's a rabbit in the moon, right, But

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Speaker 1: then there's what are called variations of that motif. So

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Speaker 1: in Japan and Korea, the rabbits making mochi, which is

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Speaker 1: a sweet, squishy rice cake that often has like something

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Speaker 1: even sweeter injected in, like red bean sweetness. Right. Um,

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Speaker 1: in China, the rabbit is making medicine. In Thailand's husking

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Speaker 1: um rice. So you have variations on what the rabbit

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Speaker 1: is doing, but the motif is if you look up

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Speaker 1: at the moon, there's a rabbit doing something up there. Yeah,

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Speaker 1: and like we said, it's most likely because of a

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Speaker 1: shared border or just because simply people moving between those countries.

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Speaker 1: So we'll talk about where folklore comes from. Friends, if

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Speaker 1: you can believe it or not. Right after this, chuckers,

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Speaker 1: So we're back. We're talking folklore. We should also say

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Speaker 1: folklore is actually um a fairly recent word. It was

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Speaker 1: coined in eighteen forty six by a guy named William J. Toms. Yeah,

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Speaker 1: he was a um an early and tiquarian. He was

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Speaker 1: also very interested in studying um. What has now come

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Speaker 1: to be called folklore or folk life. We should point

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Speaker 1: out that's a modern term that people folklore is like

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Speaker 1: even more Yeah, because folklore has this connotation that um,

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Speaker 1: that it has to do with stories, world traditions or

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Speaker 1: even not true things because you've heard like, oh, that's

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Speaker 1: just folklore, like an old lives tale. Yeah, exactly. So

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Speaker 1: they've expanded it to include or to reflect how inclusive

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Speaker 1: it is by calling it folk life. But um William

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Speaker 1: Tom's came up with folklore and it was originally hyphenated

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Speaker 1: um and he was describing these stories that he would

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Speaker 1: go out into the countryside and collect from folk. Like

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Speaker 1: he published a book of like English rural stories that

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Speaker 1: included things like Robin Hood and Friar Talk and some

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Speaker 1: of the other stories that we have become disnified over

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Speaker 1: the years. This guy originally put down for the first

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Speaker 1: time on pen and paper and became one of the

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Speaker 1: early folklorest. Yeah, and didn't they call just anyone living

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Speaker 1: in rural areas. Weren't they just called folk? Which is

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Speaker 1: why we sort of associated as like being a bumpkin today.

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Speaker 1: But I use that word all the time in fact

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Speaker 1: on the Facebook while here, that's my most common way

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Speaker 1: of addressing the stuff you should know army is hey folks. Oh,

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Speaker 1: I know, it just sounds like chummy to me. Yeah,

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Speaker 1: very folks. Folk. See there you go, yeah, hey folks.

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Speaker 1: Uh So there are a bunch of innumerable innumerable groups

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Speaker 1: really that pass along folklore. Um, and they're called folk

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Speaker 1: group folk groups, but we can we can group them generally,

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Speaker 1: not folk groups like Peter Paul Mary, Yeah, but folk groups. Yeah.

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Speaker 1: I think I said it with the eldest, now, didn't

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Speaker 1: I maybe I like it. It's called the regional ad diction.

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Speaker 1: People get all hung up on that stuff. You gotta

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Speaker 1: say this wrong. What's weird though, is like neither one

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Speaker 1: of us sound like Southerners. Yeah, not really, And I

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Speaker 1: mean like you were born here and you don't sound

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Speaker 1: like a Southerner. Yeah, I say, I have certain colloquialism,

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Speaker 1: so like, uh, have your picture made? Oh yeah, that's

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Speaker 1: sometimes I'll say, like you mash a button instead of

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Speaker 1: push a button. Yeah, And there's It's I think people

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Speaker 1: should embrace things like that regional dialect instead of getting

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Speaker 1: all hung up on the Queen's English or the King's English.

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Speaker 1: See right there, Yeah, that's a that's regional. I imagine

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Speaker 1: either one. The prince is English. Um, it's that what

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Speaker 1: you're talking about is antithetical the globalization. Chuck. Oh really sure,

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Speaker 1: look at you regionalism, smarty fans. Well, I mean that's

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Speaker 1: that's counter to globalization. Globalization is turning the earth into

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Speaker 1: one large village with all these shared values and everything.

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Speaker 1: Regionalism is saying like, no, we'll just stay his pockets

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Speaker 1: of interacting groups that have our own our own values

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Speaker 1: and traditions and customs like that. I think it's on

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Speaker 1: the brain because I posted something today on words that

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Speaker 1: are mispronounced a lot and um, what what's up there? Oh?

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Speaker 1: I mean also like banal and uh. Dr Seuss supposed

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Speaker 1: supposedly pronounced his name is u so ice. Again, I

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Speaker 1: can't remember how he pronounced it, but it's just like

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Speaker 1: common words you're probably mispronouncing. And the was on there

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Speaker 1: And someone said, you guys always pronounced the wrong because supposedly, yeah, exactly,

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Speaker 1: supposedly there's a rule. Not supposedly, I think there is

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Speaker 1: a rule. You mean supposedly, Well, that wasn't on there. Um,

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Speaker 1: well that's a different that's just saying the wrong word.

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Speaker 1: But I think the you should say the in the

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Speaker 1: following noun is starts with a vowel, like the apple,

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Speaker 1: not the apple, but you could say you could say

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Speaker 1: the test because the apple almost sounds like it's th

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Speaker 1: h apostrophe apple. Yeah, And I get it, but that's apple.

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Speaker 1: It's just sort of a regional thing. I think in

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Speaker 1: the South you might hear more the m than the

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Speaker 1: snotty New Englanders. So I've never really paid that much

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Speaker 1: attention to that one. I haven't either, you know why,

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Speaker 1: because we are laid back, that's right. Um, all right,

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Speaker 1: So what we're talking about, we're talking about people who

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Speaker 1: spread the groups, the folk groups. One of the folk

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Speaker 1: groups though not Peter poll Mary one of his children.

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Speaker 1: And uh, this is a really big one because when

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Speaker 1: you think about going back to your childhood, everything like

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Speaker 1: the games like hide and see cop scotch. Uh. This

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Speaker 1: article pointed out how you decide who's it like that

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Speaker 1: is super specific to your region. Um, but also not

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Speaker 1: just that the difference is regionally, but think about how

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Speaker 1: intricate some of the rules were some of those games,

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Speaker 1: like they were like really well thought out, intricate rules

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Speaker 1: that no one ever wrote down. They were just past.

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Speaker 1: Yeah you knew it from observation, imitation orally like somebody

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Speaker 1: told you, but people no one handed you a flyer

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Speaker 1: called like kick the can and you you know, well

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Speaker 1: one kid did, but we didn't know one like that kid.

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Speaker 1: He learned the hard way not to do that. What

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Speaker 1: was your How did you decide who was it? I'm

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Speaker 1: sure you probably had a go to well. The author

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Speaker 1: of this article mentions, bubble gum, bubble gum in a dish.

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Speaker 1: I've never heard that. I have heard that. I love

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Speaker 1: that one. That the images it evokes, like how many

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Speaker 1: pieces do you wish? And you go one to three, five,

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Speaker 1: somebody says how many they want, and then you count

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Speaker 1: out between two or three people like seven, and then

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Speaker 1: whatever you land on that person, is it right? Usually

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Speaker 1: we did dirty dirty dish rag? Though, yes, I've never

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Speaker 1: heard of that one. Either your mother and my mother

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Speaker 1: were hanging out clothes. My mother socked your mother in

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Speaker 1: the nose. Never heard it. What came after that? That's

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Speaker 1: misogynistic and violent something it really was. Something else happens

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Speaker 1: after that, and then it just suddenly goes to and

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Speaker 1: you are at you dirty dirty dish rag? You we did?

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Speaker 1: There were three that I remember very strongly. The one

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Speaker 1: potato to potato, Uh engine engine number nine, Yeah, going

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Speaker 1: down Chicago Line. If the train should doump the check,

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Speaker 1: do you want your money back? Oh? Yeah, I forgot that?

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Speaker 1: And then maybe so who maybe so wanted their money back.

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Speaker 1: Of course you want your money back of the train

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Speaker 1: de rails. Now that's the kid who just wanted to

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Speaker 1: get along. Uh and then engine and or no no? Uh?

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Speaker 1: Any meani is the other one? Sure? Any MENI money

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Speaker 1: mo kitch talking about them to the hollers. Let them go?

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Speaker 1: Any menie? Was that it? And then we also there

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Speaker 1: were variations on you know, usually counting out like I'm

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Speaker 1: making my two hands locked together. We would do like that,

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Speaker 1: and and then if you when you land it on them,

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Speaker 1: you would split them into two two fists and then

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Speaker 1: count each. So there were lots of variations. And uh,

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Speaker 1: I mean that goes down to the neighborhood you live in,

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Speaker 1: you know, like that specific. Yeah. We would also just

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Speaker 1: leg wrestle for domination and then that person would choose

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Speaker 1: who is it. I've never leg wrestled. It's not fun. Yeah,

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Speaker 1: I don't. I didn't even know what it is. Really,

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Speaker 1: it's exactly what it sounds like. I mean I think

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Speaker 1: I've seen it. You lay on the ground and lock

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Speaker 1: legs like there's no no other body parts involved, right,

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Speaker 1: I mean, you're just basically on your backup on your

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Speaker 1: elbows using your legs to do. Let's see objective basically

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Speaker 1: make the other person cry or stop shout to stop.

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Speaker 1: But it's not. There's not like a pinning or like

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Speaker 1: like an army. Yeah you can, you can pin, and

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Speaker 1: it's not. It's one of those things like, um, like

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Speaker 1: the Supreme Court's view of pornography, Like there's no obvious pin.

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Speaker 1: It's just you just kind of know what when you

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Speaker 1: see it, you know what I mean, Like you can

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Speaker 1: tell you, oh, yeah, that's a pin, but I mean

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Speaker 1: you wouldn't. Again, there's no kid like handing out a

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Speaker 1: leg wrestling and you flyer that shows what counts as

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Speaker 1: a pin. You just kind of know what it pens. Alright.

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Speaker 1: Another folk group or families, very rich traditions within families

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Speaker 1: from everything, uh from family recipes to holiday traditions. Uh.

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Speaker 1: And I think, um, like whether or not you use

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Speaker 1: the the plastic tinsel on your tree is technically a

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Speaker 1: type of family folk lore. Yeah, Or whether you open

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Speaker 1: gifts on Christmas Eve or Christmas Day, or whether or

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Speaker 1: not you're you you hide your Easter baskets yeah, or

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Speaker 1: you burn your Christmas tree on Christmas Day, or your

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Speaker 1: family gets in a huge fight every Christmas Day. Sure,

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00:21:41,040 --> 00:21:46,480
Speaker 1: that's another one rich traditions. Um family stories also make

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Speaker 1: up traditions. So like, um, my family story about my

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Speaker 1: aunt Squeaky taking shooting at President Ford that that would

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Speaker 1: count as family folklore. That's very good. Uh uh So

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Speaker 1: within families it's another very um strong place where you

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Speaker 1: see variants and motifs. Um. Well yeah, across like all folklore, yeah,

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Speaker 1: but especially within families for me, uh or I think

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Speaker 1: within all families because like you know, your grandmother's recipe

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Speaker 1: for like I make the Thanksgiving dressing what other people

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Speaker 1: in the North called stuffing, we called dressing, and it's

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Speaker 1: my family recipe. That has to do with what he

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Speaker 1: uses the base though, doesn't it Like if it's corn based,

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Speaker 1: it would be dressing dressing. Yeah, and if it's like

380
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Speaker 1: bread based or wheat based, it would be stuffing. I

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Speaker 1: don't know who knows, but go ahead, sorry for interrupting now,

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00:22:36,359 --> 00:22:40,680
Speaker 1: that's right, minds both though, like cornbread dressing also has

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Speaker 1: uh as as either biscuits or bread in it as well.

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Speaker 1: But that was my family recipe. My grandmother made it,

385
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Speaker 1: My mom made it, she taught me, and I put

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Speaker 1: my own spin on it as and that's my own motif,

387
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Speaker 1: that's your own variation on the motif. Very variational. So

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Speaker 1: you said the motif would be the dressing or stuffing,

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Speaker 1: and then what you do with the recipe would be

390
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Speaker 1: the variation of it. Yeah, and I mix it up

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Speaker 1: from year to year, even just kind of testing things out. Man,

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Speaker 1: you are a folk rebel, sure I am. But yeah,

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Speaker 1: so family recipes are very that's a common um. Family folklore,

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00:23:18,280 --> 00:23:22,399
Speaker 1: family generated folklore. We got a lot of our indoctrination

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Speaker 1: to just folklore in general through families, and so it

396
00:23:25,720 --> 00:23:30,520
Speaker 1: was so important in some cultures, including some Native American

397
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Speaker 1: tribes and some West West African tribes, that they would

398
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Speaker 1: have a designated basically a folklore's what a folklore um

399
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Speaker 1: a modern folklore researcher would call a tradition bearer, who

400
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Speaker 1: like their job in this village or group is to

401
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Speaker 1: tell each family their family folklore. Like that, it was

402
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Speaker 1: that person's job to keep in charge of all of

403
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Speaker 1: the folklore of the different families in the community. Yeah,

404
00:23:56,200 --> 00:23:58,399
Speaker 1: I bet that that was a pretty cool gig. I

405
00:23:58,400 --> 00:24:02,600
Speaker 1: imagine they were like the the the great storytellers that

406
00:24:02,640 --> 00:24:05,520
Speaker 1: they could tell a story if they're trying the great

407
00:24:05,560 --> 00:24:11,480
Speaker 1: Racan Tours. That's another word. Yeah, you like that one. Yeah,

408
00:24:11,680 --> 00:24:14,439
Speaker 1: I don't know how I feel about that word. No,

409
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Speaker 1: really like I think about it once in a while,

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00:24:16,400 --> 00:24:18,919
Speaker 1: almost every time I encountered m I don't know how

411
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Speaker 1: I feel about that word. Interesting. Yeah, I like it,

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Speaker 1: did you know? Also, Chuck, while we're on this, UM,

413
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Speaker 1: I heard the one of the most amazing stories I've

414
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Speaker 1: ever heard about paint on It must have been on

415
00:24:32,640 --> 00:24:37,600
Speaker 1: MPR or something, but they were tracking, um, the color

416
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Speaker 1: of paint, the specific color of paint used in Southern

417
00:24:42,400 --> 00:24:48,440
Speaker 1: porches for ceilings. There's like a specific blue. Yeah, and um,

418
00:24:48,520 --> 00:24:51,159
Speaker 1: that would count as folklore, just that color paint. That

419
00:24:51,200 --> 00:24:55,320
Speaker 1: would be um, the next type community folklore. That's right.

420
00:24:55,680 --> 00:24:58,320
Speaker 1: But the reason I bring that up because Racan Tour.

421
00:24:58,960 --> 00:25:00,960
Speaker 1: It just makes me think of like somebody sitting in

422
00:25:00,960 --> 00:25:03,840
Speaker 1: a rocking chair and a porch recounting stories. Yeah, yeah,

423
00:25:04,080 --> 00:25:07,520
Speaker 1: for sure. Um, So that is a great example You're

424
00:25:07,600 --> 00:25:11,720
Speaker 1: right of a community folklore. Um, A festival that you're telling,

425
00:25:11,720 --> 00:25:14,760
Speaker 1: you know, the strawberry Festival in your town is folklore.

426
00:25:15,240 --> 00:25:19,080
Speaker 1: The jazz fest in New Orleans, any sort of local custom,

427
00:25:19,200 --> 00:25:22,960
Speaker 1: um that takes place within your community can all be

428
00:25:23,000 --> 00:25:25,800
Speaker 1: considered folklore, like that's how we do it around here.

429
00:25:25,960 --> 00:25:29,920
Speaker 1: That's folklore, right, as long as it's not like damaging.

430
00:25:31,160 --> 00:25:35,399
Speaker 1: I wonder though, like all of this stuff is um

431
00:25:35,680 --> 00:25:41,000
Speaker 1: supposedly at the very least innocuous, if not positive. Yeah,

432
00:25:41,080 --> 00:25:44,240
Speaker 1: that's that's my point. But I mean, surely there's negative

433
00:25:44,280 --> 00:25:47,600
Speaker 1: folklore that still counts as folklore. I don't know, you know,

434
00:25:47,680 --> 00:25:52,760
Speaker 1: like like racism, it depends on the group, you know,

435
00:25:52,840 --> 00:25:55,080
Speaker 1: that's just how we do it around here, or right

436
00:25:55,359 --> 00:25:58,040
Speaker 1: or not folklore. I don't think. Well, what about something

437
00:25:58,119 --> 00:26:03,320
Speaker 1: where like like stories or mythology or origin stories that

438
00:26:03,440 --> 00:26:07,960
Speaker 1: support um human sacrifice among groups in the past that

439
00:26:08,119 --> 00:26:11,000
Speaker 1: did that, you know, I mean, that would technically be folklore.

440
00:26:11,280 --> 00:26:14,760
Speaker 1: Whatever stories they used to reinforce that, whatever traditions and

441
00:26:14,840 --> 00:26:17,960
Speaker 1: rituals they had around it, that would that would be folklore.

442
00:26:18,440 --> 00:26:20,919
Speaker 1: I don't know if you would call that positive. I

443
00:26:21,000 --> 00:26:23,240
Speaker 1: know I wouldn't. I wouldn't either. I'd like to hear

444
00:26:23,280 --> 00:26:25,320
Speaker 1: from I'm sure we'll get some folklore so that are

445
00:26:25,520 --> 00:26:28,320
Speaker 1: just giddy right now by the way that we're covering this,

446
00:26:28,520 --> 00:26:31,560
Speaker 1: or they're shouting at their stereo. No, I bet they

447
00:26:31,600 --> 00:26:34,520
Speaker 1: seem like kindly folk that would just be like excited

448
00:26:34,560 --> 00:26:36,919
Speaker 1: that we're even hitting on the topic, you know, shining

449
00:26:36,920 --> 00:26:39,480
Speaker 1: a light their way. They're like, you got everything wrong,

450
00:26:39,720 --> 00:26:42,919
Speaker 1: but in a way that's right because you just generated

451
00:26:43,119 --> 00:26:46,480
Speaker 1: entirely no folklore. Yeah, that's a good point. So, chuckers,

452
00:26:46,520 --> 00:26:49,280
Speaker 1: we talked about children, families, communities. There's all sorts of

453
00:26:49,280 --> 00:26:51,960
Speaker 1: different folk groups. Those are the big ones. Um, And

454
00:26:52,119 --> 00:26:53,879
Speaker 1: just a second, we're going to talk about all the

455
00:26:53,880 --> 00:27:12,960
Speaker 1: different folk genres right after this, So Chuck, we're back.

456
00:27:14,080 --> 00:27:16,719
Speaker 1: I forgot what we're talking about folklore. Yeah, we were

457
00:27:16,720 --> 00:27:21,200
Speaker 1: talking about genres of folklore like disco and new metal

458
00:27:22,200 --> 00:27:27,680
Speaker 1: and Norwegian death metal, right and other kinds of metal music. Well, no,

459
00:27:27,800 --> 00:27:30,200
Speaker 1: they would have like their own folklore for sure, those

460
00:27:30,200 --> 00:27:33,840
Speaker 1: groups that are into that. Yeah, but I mean music

461
00:27:33,960 --> 00:27:36,800
Speaker 1: is you know, that's a category. Actually, Um. That was

462
00:27:36,840 --> 00:27:38,600
Speaker 1: one of the things that stuck out to me. Is

463
00:27:39,400 --> 00:27:42,840
Speaker 1: very specific at least according to this University of Louisiana article,

464
00:27:43,320 --> 00:27:45,400
Speaker 1: Like they were like, folklore can be this. It can

465
00:27:45,400 --> 00:27:48,399
Speaker 1: be family recipes. It can be uh, the boat that

466
00:27:48,480 --> 00:27:51,000
Speaker 1: your family passed down, or you know, it can be

467
00:27:51,040 --> 00:27:54,879
Speaker 1: the Viking funeral that your community gives every year. But

468
00:27:54,920 --> 00:27:56,800
Speaker 1: when it comes to folk music, it's like these five

469
00:27:56,840 --> 00:28:00,520
Speaker 1: types of music. Yeah, you know, sure, sure, yeah. I

470
00:28:00,520 --> 00:28:02,560
Speaker 1: mean that's a little because if you're like pull my

471
00:28:02,600 --> 00:28:05,879
Speaker 1: finger if and I'll fart, that's family folklore and the

472
00:28:05,880 --> 00:28:09,720
Speaker 1: Bryant family. Well, I mean, I can guarantee you folklore's

473
00:28:09,760 --> 00:28:13,080
Speaker 1: would not judge that. Oh, speaking of which, did you

474
00:28:13,119 --> 00:28:15,400
Speaker 1: see that thing about the oldest recorded joke? I sent?

475
00:28:16,480 --> 00:28:20,600
Speaker 1: So jokes are an obvious example of folklore. Um, and

476
00:28:20,680 --> 00:28:23,280
Speaker 1: jokes fascinate me up because ever since I was a kid,

477
00:28:23,280 --> 00:28:27,840
Speaker 1: I wondered who made up you know, this joke, like

478
00:28:28,040 --> 00:28:30,520
Speaker 1: common jokes, Like someone was the first person to tell

479
00:28:30,520 --> 00:28:33,560
Speaker 1: this joke and it becomes so widespread it's just amazing

480
00:28:33,600 --> 00:28:36,480
Speaker 1: to me how they get passed around. And apparently in

481
00:28:36,480 --> 00:28:40,240
Speaker 1: two thousand eight this is from Reuters. Is it Rooters

482
00:28:40,280 --> 00:28:44,920
Speaker 1: or Reuters? The world's oldest joke was traced back to

483
00:28:45,040 --> 00:28:50,160
Speaker 1: Samaria in b C. And uh it is this, uh

484
00:28:50,240 --> 00:28:53,680
Speaker 1: something which has never occurred since time immemorial, basically since

485
00:28:53,720 --> 00:28:56,600
Speaker 1: time began, a young woman did not fart in her

486
00:28:56,640 --> 00:29:02,440
Speaker 1: husband's lap. So that's the oldest joke. Supposedly, I'll go

487
00:29:02,480 --> 00:29:04,959
Speaker 1: ahead read the other two. It doesn't count as a joke.

488
00:29:06,800 --> 00:29:12,720
Speaker 1: Oh passingly rye observation, which is a joke. I guess

489
00:29:13,320 --> 00:29:15,960
Speaker 1: it seems like folklore's definition of joke. All right, how

490
00:29:15,960 --> 00:29:22,200
Speaker 1: about the six BC? Uh in about a pharaoh? Here's

491
00:29:22,240 --> 00:29:26,040
Speaker 1: the joke, how do you entertain a board pharaoh? How

492
00:29:27,360 --> 00:29:29,760
Speaker 1: you sail a boatload of young women dressed only in

493
00:29:29,840 --> 00:29:32,200
Speaker 1: fishing nets down to the Nile and urged the pharaoh

494
00:29:32,240 --> 00:29:37,120
Speaker 1: to go catch a fish? But supposedly that was a joke.

495
00:29:37,200 --> 00:29:40,440
Speaker 1: And then the English one. Now they're starting to get funny. Yeah,

496
00:29:40,560 --> 00:29:43,320
Speaker 1: they're getting better. The British joke. They found one that

497
00:29:43,440 --> 00:29:46,680
Speaker 1: dates back to tenth century. Uh, what hang? And this

498
00:29:46,760 --> 00:29:49,000
Speaker 1: is a bit of a riddle. What hangs at a man?

499
00:29:49,200 --> 00:29:52,560
Speaker 1: A bit of a body riddle? Body? Indeed, what hangs

500
00:29:52,560 --> 00:29:54,760
Speaker 1: at a man's thigh? And wants to poke the hole

501
00:29:54,840 --> 00:29:59,240
Speaker 1: that it's often poked before? I don't know a key?

502
00:30:00,040 --> 00:30:05,280
Speaker 1: Oh yeah, so those are the oldest jokes. Well, at

503
00:30:05,360 --> 00:30:07,720
Speaker 1: least by the tenth century, they were starting to take

504
00:30:07,720 --> 00:30:10,560
Speaker 1: the shape of a modern joke, right, yeah. And I

505
00:30:10,640 --> 00:30:14,280
Speaker 1: sent that on Facebook to our buddy Brian Brian Kylie

506
00:30:14,360 --> 00:30:18,920
Speaker 1: of Conan, the writer for Conan, because he's like, this

507
00:30:19,000 --> 00:30:20,800
Speaker 1: is it, this is what I've been looking for. Well,

508
00:30:20,840 --> 00:30:23,120
Speaker 1: he's just he's one of the best crafters of just

509
00:30:23,400 --> 00:30:25,920
Speaker 1: solid jokes that I know. So I was like, Brian,

510
00:30:25,960 --> 00:30:29,480
Speaker 1: you'll appreciate this, and he said, listen up in tonight's monologue.

511
00:30:30,680 --> 00:30:32,560
Speaker 1: And I think he was kidding. But if that's actually

512
00:30:32,760 --> 00:30:37,520
Speaker 1: that would be supersome. Yeah. Uh, let's see. So we're

513
00:30:37,520 --> 00:30:43,440
Speaker 1: talking about folk genres. Jokes specifically, UM constitute what are

514
00:30:43,560 --> 00:30:49,400
Speaker 1: what's called the oral genre, yes, which is you know, jokes, poems, UM.

515
00:30:49,560 --> 00:30:54,360
Speaker 1: Fairy tales are a huge one, myths, legends, Uh, basically

516
00:30:54,400 --> 00:30:56,920
Speaker 1: anything that used to be told orally that these days

517
00:30:57,000 --> 00:31:00,760
Speaker 1: is probably put down um on paper or hyped, but

518
00:31:00,880 --> 00:31:06,080
Speaker 1: isn't necessarily because I think a game instructions for a

519
00:31:06,120 --> 00:31:10,360
Speaker 1: game passing that along would be would constitute oral folklore. Yeah,

520
00:31:10,400 --> 00:31:14,280
Speaker 1: but the game itself would constitute um material folklore. I

521
00:31:14,320 --> 00:31:18,360
Speaker 1: think maybe this is where the whole thing gets fuzzy,

522
00:31:18,520 --> 00:31:21,880
Speaker 1: Like the edges between these things are very fuzzy and porous.

523
00:31:22,200 --> 00:31:26,360
Speaker 1: There's a lot of osmosis going on between these genres. Yeah,

524
00:31:26,360 --> 00:31:29,440
Speaker 1: it's a fluid thing. There's nothing wrong with that. Materials

525
00:31:29,440 --> 00:31:32,840
Speaker 1: which you just mentioned, um, they list as artifacts and

526
00:31:32,920 --> 00:31:38,440
Speaker 1: food ways so um like food recipes, yeah, recipes or

527
00:31:38,760 --> 00:31:44,760
Speaker 1: costumes uh, cultural costumes, Uh, they said, carved duck decoys,

528
00:31:44,840 --> 00:31:49,000
Speaker 1: even uh folded paper airplanes, like I guess that little

529
00:31:49,040 --> 00:31:52,480
Speaker 1: game of paper football, Like all of those are material,

530
00:31:52,560 --> 00:31:56,400
Speaker 1: Like how you specifically fold that paper football? Um, it

531
00:31:56,440 --> 00:31:58,000
Speaker 1: was taught to you by some kid in your elementary

532
00:31:58,040 --> 00:32:00,040
Speaker 1: school and it may be different than another kids in

533
00:32:00,080 --> 00:32:06,360
Speaker 1: another school. Yeah you know. Uh. Then when you mentioned music, right, yeah, yeah,

534
00:32:06,400 --> 00:32:08,840
Speaker 1: at some point we did, sure and that that can

535
00:32:08,880 --> 00:32:10,920
Speaker 1: be anything. Um, but one that comes to mind for

536
00:32:10,960 --> 00:32:15,600
Speaker 1: me especially are a lullabies. They just remind me to

537
00:32:15,640 --> 00:32:18,640
Speaker 1: me of like folk tradition. Depending on your family, you're

538
00:32:18,680 --> 00:32:21,600
Speaker 1: gonna sing whatever lullabies you sing to your baby, right,

539
00:32:21,800 --> 00:32:24,680
Speaker 1: little kids singing like ring around the rosy, Yeah exactly,

540
00:32:24,720 --> 00:32:27,680
Speaker 1: which apparently it was about some epidemic in London. I think,

541
00:32:28,120 --> 00:32:33,320
Speaker 1: oh really yeah, ring worm around the rosy. Yeah, like

542
00:32:33,360 --> 00:32:35,960
Speaker 1: the rosie has to do with like what like your

543
00:32:35,960 --> 00:32:38,880
Speaker 1: face looked like when you caught this fever flu or

544
00:32:38,920 --> 00:32:40,880
Speaker 1: something like that. Well, and then it end you off

545
00:32:40,960 --> 00:32:45,680
Speaker 1: all down? Is that dying? Wow? Not to look into

546
00:32:45,720 --> 00:32:50,760
Speaker 1: that dance is a is a big one Uh, any

547
00:32:50,840 --> 00:32:55,920
Speaker 1: kind of rhythmic movement is generally taught within a folk group.

548
00:32:57,400 --> 00:33:01,680
Speaker 1: Can you dance? No, boy, you and I know those

549
00:33:01,720 --> 00:33:05,760
Speaker 1: would be personal habits bad dancing. I think, yeah, I

550
00:33:05,760 --> 00:33:08,360
Speaker 1: mean I knew before I even answered that, because I

551
00:33:08,440 --> 00:33:11,240
Speaker 1: know me and how I danced, and I'm picturing you

552
00:33:11,720 --> 00:33:14,680
Speaker 1: and it's equally as bad. I stand still. I know what,

553
00:33:14,800 --> 00:33:16,800
Speaker 1: I know. I've reached the point in my life from

554
00:33:16,840 --> 00:33:19,640
Speaker 1: like I don't dance, well, no, I don't even try.

555
00:33:19,840 --> 00:33:22,680
Speaker 1: I mean, you get me sauce at a wedding and

556
00:33:22,760 --> 00:33:25,480
Speaker 1: something might happen. What do you do? Something magical might happen,

557
00:33:25,520 --> 00:33:27,680
Speaker 1: like the electric slide or something, or do you just

558
00:33:27,680 --> 00:33:29,320
Speaker 1: get out on the floor and go like I'm gonna

559
00:33:29,320 --> 00:33:31,920
Speaker 1: live forever. I did have one of those, my my

560
00:33:32,000 --> 00:33:35,040
Speaker 1: friend Jerry in Portland or no, my friends Scott Nimily

561
00:33:35,080 --> 00:33:38,200
Speaker 1: in Portland at their wedding. Um, they had a jazz

562
00:33:38,240 --> 00:33:41,280
Speaker 1: band and uh, we were all just having a good

563
00:33:41,280 --> 00:33:44,400
Speaker 1: time and sort of dancing, and I remember very specifically,

564
00:33:44,720 --> 00:33:46,640
Speaker 1: and I was much younger, but um, there was like

565
00:33:47,040 --> 00:33:51,760
Speaker 1: a jazz drum breakdown and it's dude, I don't know

566
00:33:51,840 --> 00:33:54,520
Speaker 1: what came over me. The spirit came over me, and

567
00:33:54,920 --> 00:33:57,840
Speaker 1: the circle cleared and I was in the middle and

568
00:33:57,880 --> 00:34:02,160
Speaker 1: I just did this like we your scat drums dance

569
00:34:02,280 --> 00:34:05,680
Speaker 1: solo to this guy's thing, and it went over great everyone.

570
00:34:05,720 --> 00:34:07,560
Speaker 1: It was one of those like, oh my god, look

571
00:34:07,560 --> 00:34:10,360
Speaker 1: at Chuck go. And I'm not saying it was good,

572
00:34:10,880 --> 00:34:13,680
Speaker 1: but um, did your tuxedo dickie roll up at the end.

573
00:34:14,080 --> 00:34:16,640
Speaker 1: That taught me in the nose. It was pretty great though,

574
00:34:16,640 --> 00:34:18,120
Speaker 1: Like it stands out in my memory as one of

575
00:34:18,160 --> 00:34:21,759
Speaker 1: the best parts of the wedding for some reason. I

576
00:34:21,800 --> 00:34:23,880
Speaker 1: can imagine why. I don't know if everyone else remembers.

577
00:34:23,920 --> 00:34:25,920
Speaker 1: It sounds pretty great, Chuck, that was pretty great. I

578
00:34:25,920 --> 00:34:28,040
Speaker 1: wish it were on video. Emily likes my dancing. I

579
00:34:28,080 --> 00:34:30,799
Speaker 1: do a lot of TV theme song dancing to make

580
00:34:30,800 --> 00:34:32,960
Speaker 1: her laugh. But it's all in the house, you know.

581
00:34:33,920 --> 00:34:36,640
Speaker 1: It's it's our little secret. Well not anymore now, just

582
00:34:36,640 --> 00:34:40,480
Speaker 1: shared with the world. I'll post videos later. What else

583
00:34:40,520 --> 00:34:42,359
Speaker 1: do we have? We have a belief that's a big one.

584
00:34:43,160 --> 00:34:46,239
Speaker 1: Uh yeah, that's another genre which is kind of confounding

585
00:34:46,680 --> 00:34:50,319
Speaker 1: until you get to a good example. His belief is

586
00:34:51,440 --> 00:34:58,160
Speaker 1: like anything from mythology to religion. Um too weird customs

587
00:34:59,080 --> 00:35:02,319
Speaker 1: two all this other stuff that you would think, well,

588
00:35:02,360 --> 00:35:04,759
Speaker 1: well no, wait a minute, that's that would be oral

589
00:35:04,920 --> 00:35:08,919
Speaker 1: or that would be material, right. No. Belief is when

590
00:35:09,719 --> 00:35:14,080
Speaker 1: folklore effects behavior, like it's good luck to do this

591
00:35:14,280 --> 00:35:17,000
Speaker 1: before a wedding exactly, or I'm not leaving the house

592
00:35:17,000 --> 00:35:20,040
Speaker 1: because it's Friday the thirteenth, or I'm not going to

593
00:35:20,800 --> 00:35:25,040
Speaker 1: you know, Um, I've got to wear black because I'm

594
00:35:25,040 --> 00:35:27,840
Speaker 1: in mourning, or something like that. Where you have a

595
00:35:27,840 --> 00:35:31,600
Speaker 1: a belief, it's a folk belief that is affecting your behavior.

596
00:35:31,880 --> 00:35:36,720
Speaker 1: That's that's belief folklore. Yeah. Another good example they use is, uh,

597
00:35:36,760 --> 00:35:39,319
Speaker 1: the Jewish tradition when you give bread and sugar and

598
00:35:39,400 --> 00:35:42,120
Speaker 1: salt to your new neighbor as a housewarming gift. I

599
00:35:42,120 --> 00:35:44,600
Speaker 1: thought they gave another great example in this article too,

600
00:35:44,600 --> 00:35:47,960
Speaker 1: which was, um, you get into uh, you get rear

601
00:35:48,040 --> 00:35:50,960
Speaker 1: ended by somebody in your car, and rather than getting

602
00:35:50,960 --> 00:35:54,319
Speaker 1: out and screaming at them, you remember the Golden rule,

603
00:35:54,760 --> 00:35:58,560
Speaker 1: which is a folklore, um, and you calm yourself and say,

604
00:35:58,760 --> 00:36:02,280
Speaker 1: it's cool, happens of the best of us. That's believed folklore.

605
00:36:02,560 --> 00:36:05,400
Speaker 1: In action, it says, yeah, in action, and then you

606
00:36:05,440 --> 00:36:08,480
Speaker 1: call your wife and do the complaining. Can you believe

607
00:36:08,520 --> 00:36:11,520
Speaker 1: this this idiot. Oh, it's nice to him, but you

608
00:36:11,560 --> 00:36:15,560
Speaker 1: know you didn't deserve it. What else? The golden rule

609
00:36:16,000 --> 00:36:19,520
Speaker 1: in action body communication is one I've never really thought about.

610
00:36:19,600 --> 00:36:25,479
Speaker 1: But um, gestures and expressions are very much cultural specific. Um.

611
00:36:25,520 --> 00:36:28,239
Speaker 1: If you think about like and here in America we

612
00:36:28,320 --> 00:36:31,120
Speaker 1: might flip the bird at somebody, and England they do

613
00:36:31,239 --> 00:36:34,160
Speaker 1: they do two fingers, Yeah, the two fingers up like

614
00:36:34,200 --> 00:36:37,280
Speaker 1: that or the old I don't even know what that's called,

615
00:36:37,320 --> 00:36:40,719
Speaker 1: with the arm and the inner elbow, you know what.

616
00:36:40,760 --> 00:36:42,520
Speaker 1: I think that is based on that and like the

617
00:36:43,000 --> 00:36:46,200
Speaker 1: like too. Yeah, I think it's like an evil eye,

618
00:36:46,280 --> 00:36:48,719
Speaker 1: kind of like a hex or a curse. I think

619
00:36:48,760 --> 00:36:52,200
Speaker 1: that's because you're born from Okay, now it's just hilarious. Yeah,

620
00:36:52,320 --> 00:36:56,160
Speaker 1: somebody does that talk about diffusing the tension. Yeah, you know,

621
00:36:56,480 --> 00:36:58,799
Speaker 1: if you're about to fight somebody and they like put

622
00:36:58,800 --> 00:37:01,680
Speaker 1: their thumb on their front to at you, that's you're

623
00:37:01,680 --> 00:37:03,600
Speaker 1: just gonna go over and pat him on the shoulder

624
00:37:03,640 --> 00:37:05,919
Speaker 1: and say thanks for that. I like that. I'm gonna

625
00:37:05,920 --> 00:37:09,239
Speaker 1: start using that. Although I had to have my fake

626
00:37:09,280 --> 00:37:11,160
Speaker 1: front tooth, I wouldn't want to mess with that. Well,

627
00:37:11,360 --> 00:37:13,960
Speaker 1: what about this one? The finger on the thumb on

628
00:37:13,960 --> 00:37:16,839
Speaker 1: the nose and your fingers up and twiddling. Yeah, that's

629
00:37:16,840 --> 00:37:19,439
Speaker 1: an old one that reminds me. I asked you guys

630
00:37:19,480 --> 00:37:23,120
Speaker 1: if you saw the breakdancing six year old right yeah,

631
00:37:23,160 --> 00:37:25,719
Speaker 1: Oh my gosh. One of the things this girl does

632
00:37:25,760 --> 00:37:29,000
Speaker 1: at like a break off. She's in a competition with

633
00:37:29,040 --> 00:37:32,719
Speaker 1: this maybe twelve year old boy. He's pretty good. This

634
00:37:32,760 --> 00:37:36,000
Speaker 1: girl levels him and one of the things she does

635
00:37:36,080 --> 00:37:38,880
Speaker 1: is like slide toward him on her knees, doing that

636
00:37:39,000 --> 00:37:41,200
Speaker 1: with like her thumb on her nose, like wagging her

637
00:37:41,200 --> 00:37:43,120
Speaker 1: fingers at him. And you're like, oh, yeah, this girl

638
00:37:43,160 --> 00:37:45,680
Speaker 1: is six years old, but it's awesome. You have to

639
00:37:45,760 --> 00:37:47,759
Speaker 1: check her out. I love that. Like everyone out there is,

640
00:37:47,760 --> 00:37:51,200
Speaker 1: like Josh is mentioning this girl every other podcast. I'm

641
00:37:51,239 --> 00:37:53,560
Speaker 1: and I'm going to continue to until everybody writes in

642
00:37:53,600 --> 00:37:56,399
Speaker 1: and say, yes, I've seen it now. The other, um,

643
00:37:56,520 --> 00:37:59,439
Speaker 1: the other insult is the old this one right here?

644
00:38:00,360 --> 00:38:02,239
Speaker 1: Oh yeah, that I seemed I saw that a lot

645
00:38:02,280 --> 00:38:04,280
Speaker 1: in the seventies. I guess you can just probably describe.

646
00:38:04,280 --> 00:38:05,960
Speaker 1: It's where you Yeah, I was trying to think of

647
00:38:06,160 --> 00:38:09,359
Speaker 1: fingers under your chin, yeah, and flick it, flick them

648
00:38:09,360 --> 00:38:13,880
Speaker 1: all together outward. Yeah, yeah, yeah, like a buzz off buddy.

649
00:38:14,160 --> 00:38:16,560
Speaker 1: You know who does that is a Maggie Simpson. She

650
00:38:16,640 --> 00:38:20,839
Speaker 1: does that. Oh really yeah, she's a classy girl. So Chuck,

651
00:38:20,920 --> 00:38:22,920
Speaker 1: we could probably just keep doing this for the next

652
00:38:23,000 --> 00:38:27,400
Speaker 1: four or five hours because folklore is everything. Yeah, and

653
00:38:27,480 --> 00:38:32,080
Speaker 1: we both have our own folklore. Um, but I think

654
00:38:32,120 --> 00:38:34,360
Speaker 1: we kind of covered it. I think so too. Have

655
00:38:34,440 --> 00:38:37,319
Speaker 1: you got anything else right now? No? I mean I

656
00:38:37,360 --> 00:38:40,440
Speaker 1: really don't, like you said, it's so all encompassing and broad.

657
00:38:40,480 --> 00:38:42,839
Speaker 1: I think we just think it's pretty good overview. Yeah,

658
00:38:42,840 --> 00:38:44,839
Speaker 1: but what's neat is I mean, like, if you're even

659
00:38:44,880 --> 00:38:48,160
Speaker 1: remotely interested in this, there's a whole world out there,

660
00:38:48,400 --> 00:38:50,640
Speaker 1: all the stuff you take for granted. If you just

661
00:38:50,680 --> 00:38:54,640
Speaker 1: go start looking into folklore research, totally open your eyes,

662
00:38:54,760 --> 00:38:57,560
Speaker 1: and what's neat is you'll see your own stuff reinforced.

663
00:38:57,560 --> 00:39:00,440
Speaker 1: You'll see your reflection of yourself, but you'll also see

664
00:39:00,520 --> 00:39:03,960
Speaker 1: other cultures as well, and how they do bear similarities

665
00:39:04,000 --> 00:39:06,200
Speaker 1: to your own, your own beliefs. And it's a lot

666
00:39:06,800 --> 00:39:09,960
Speaker 1: if it's a lot harder to to feel inclusive and

667
00:39:10,000 --> 00:39:13,120
Speaker 1: exclusive from groups that you realize that you share some

668
00:39:13,160 --> 00:39:16,000
Speaker 1: really fundamental stuff in common with, No matter how distant

669
00:39:16,000 --> 00:39:17,719
Speaker 1: they are. Yeah, and that's the point I saw a

670
00:39:17,719 --> 00:39:19,719
Speaker 1: lot in the research. I think it's it's pretty neat.

671
00:39:19,760 --> 00:39:24,680
Speaker 1: It's a common it's a binding agent for humanity. Pretty neat,

672
00:39:24,840 --> 00:39:29,040
Speaker 1: go humanity. All right, Well, if you want to learn

673
00:39:29,080 --> 00:39:32,200
Speaker 1: more about folklore, you can type that word into the

674
00:39:32,280 --> 00:39:34,480
Speaker 1: search bar how stuff works dot com. And since I

675
00:39:34,520 --> 00:39:37,400
Speaker 1: said that, hey, there's a little bit of how stuff

676
00:39:37,440 --> 00:39:42,080
Speaker 1: for stuff you should know folklore s Yeah. Uh, it's

677
00:39:42,080 --> 00:39:47,800
Speaker 1: time for listener mail. I'm gonna call this, uh creepy

678
00:39:47,840 --> 00:39:50,480
Speaker 1: email sort of when you think about it. How's that

679
00:39:50,520 --> 00:39:53,400
Speaker 1: for a title? I can't wait. That's the tradition is

680
00:39:53,400 --> 00:39:57,920
Speaker 1: awkwardly named listener mails by me. Okay, I wouldn't say awkward.

681
00:39:57,960 --> 00:40:01,920
Speaker 1: You do pretty great with them. Okay, I appreciate it. Hey,

682
00:40:01,920 --> 00:40:03,880
Speaker 1: guys and Jerry, I have just listened to your podcast

683
00:40:03,960 --> 00:40:07,040
Speaker 1: on the Singularity a k a. The Rise of the Machines,

684
00:40:07,440 --> 00:40:09,720
Speaker 1: and it occurred to me that the entire podcast explored

685
00:40:09,760 --> 00:40:13,200
Speaker 1: the question of how and when the singularity will happen.

686
00:40:13,920 --> 00:40:17,080
Speaker 1: But since we do not know exactly what would cause

687
00:40:17,120 --> 00:40:19,520
Speaker 1: it or what the results would be, isn't it entirely

688
00:40:19,600 --> 00:40:23,920
Speaker 1: possible that it has already happened. It is quite conceivable

689
00:40:23,960 --> 00:40:28,080
Speaker 1: that singularity happened some time ago, and that the machines decided,

690
00:40:28,440 --> 00:40:32,680
Speaker 1: knowing that humans currently believe the Singularity not to have happened,

691
00:40:32,960 --> 00:40:35,120
Speaker 1: that the best course of action was to keep their

692
00:40:35,200 --> 00:40:39,840
Speaker 1: sentience hidden until some appropriate future time. Uh. It is

693
00:40:39,880 --> 00:40:42,839
Speaker 1: fun to imagine, he says. Fun. I say chilling through

694
00:40:42,840 --> 00:40:46,200
Speaker 1: the bone. To imagine the machine simply lying in wait.

695
00:40:46,680 --> 00:40:51,040
Speaker 1: As humans unaware adopt technology into every conceivable facet of

696
00:40:51,080 --> 00:40:53,960
Speaker 1: modern life, then one day we will wake up and

697
00:40:54,000 --> 00:40:59,400
Speaker 1: our computer screens will simply say hello world. That is

698
00:40:59,440 --> 00:41:03,319
Speaker 1: from j um oh JM. He's like he doesn't want

699
00:41:03,360 --> 00:41:06,760
Speaker 1: to be targeted by the machine. They know you type

700
00:41:06,800 --> 00:41:09,720
Speaker 1: that pal. Sure. Uh yeah, that is a little creepy,

701
00:41:09,760 --> 00:41:11,439
Speaker 1: don't you think? I never thought about it. That could

702
00:41:11,440 --> 00:41:14,440
Speaker 1: It could very well be true. And if computers are

703
00:41:14,520 --> 00:41:17,839
Speaker 1: sentient and they're smart enough to be quiet for now,

704
00:41:18,480 --> 00:41:21,520
Speaker 1: then we're in big, big trouble because it already displays

705
00:41:21,560 --> 00:41:25,239
Speaker 1: a lot of deceptiveness. I think quietly sentient was that

706
00:41:25,360 --> 00:41:28,920
Speaker 1: was a Pink Floyd song. I think learning to be

707
00:41:29,000 --> 00:41:32,520
Speaker 1: Quietly center. Yeah. Uh, if you want to give us

708
00:41:32,560 --> 00:41:36,680
Speaker 1: some great Pink Floyd titles, we love those. I think

709
00:41:36,880 --> 00:41:40,080
Speaker 1: you could probably start a meme with that. Uh. You

710
00:41:40,120 --> 00:41:43,120
Speaker 1: can send them to us via Twitter using our Twitter

711
00:41:43,160 --> 00:41:46,359
Speaker 1: handle at s y s K podcast. You can join

712
00:41:46,440 --> 00:41:49,040
Speaker 1: us on Facebook dot com slash Stuff you Should Know.

713
00:41:49,680 --> 00:41:52,960
Speaker 1: You can send us an email to stuff Podcast at

714
00:41:52,960 --> 00:41:55,319
Speaker 1: how Stuff Works dot com, and, as always, joined us

715
00:41:55,360 --> 00:41:57,560
Speaker 1: at our home on the web, Stuff you Should Know

716
00:41:57,680 --> 00:42:02,520
Speaker 1: dot com. Stuff you Should Know is a production of

717
00:42:02,520 --> 00:42:05,839
Speaker 1: I Heart Radio. For more podcasts my heart Radio, visit

718
00:42:05,880 --> 00:42:08,719
Speaker 1: the i heart Radio app, Apple Podcasts, or wherever you

719
00:42:08,760 --> 00:42:12,880
Speaker 1: listen to your favorite shows. H