Cum (mai) poate fi cineva igan?

Romii, ntre om de departe i omul negru (bau-bau)

Scrba, ca dezgust i somatizare a frontierei limitelor acceptrii umaniste, umanului

Kurzii, ttarii i rromii, popoare fr

De ce doar romii din Romnia rvesc ntreaga Europ

Din actualele teritorii romneti au pornit spre Occident toate cele trei valuri istorice de migra ie a
rromilor. Ieirea din iadul Romnia, spa iul vampiric al diabolicului nemuritor Dracula, pare un e ec
repetat al ieirii din Egipt, al eliberrii, Libert ii.

In 1988, Casa se mut in cer (la noi, cu titlul Vremea iganilor)

Comment peut-on etre persan? ntrebarea pe care i-o punea Montesquieu n 1715, n plin
fervoare iluminist a revolu iei gndiriii, era mai pu in mirarea fa de cum poate cineva avea o
identitate nesemnificativ, ct stupoarea fa de nonsensul existential al celor care triesc nafara
ra iunii nalte, primitivi. se

B, de ce eti tu igan? este cntecul de lebd al activistului rrom Nicolae Gheorghe (19472013), un interviu puzzle, publicat cu puin nainte de a muri, n Dor (Dect o Revist), o revist
marginal, fr pretenii1, dar cu un nume parc predestinat, care trimite spre dor, melancolie,
durere.

1 revist trimestrial generalist care public poveti despre cum trim azi i exploreaz
familiarul realitii romneti, experienele i tririle care ne sunt comune. Aprofundeaz o
varietate de subiecte pe care le discutm acas, la munc sau la bere: schimbri sociale,
trenduri culturale, decizii personale dup propria descriere.

Aglaia Veterani, cea care a scris De ce fierbe copilul n mmlig,memoriile cutremurtoare ale
copilriei i adolescen ei nefericite, amintete destin, de copilul minune al pianului, Mihaela
Ursuleasa, mi-a asfixiat personalitatea)a distrus eul, omul din mine.

marei pianist i Sunt iganc i asta voi rmne2

Cele 5 argumente
Dac pentru unele culture demnitatea i umilitatea, ca
Omul negru (sau bau-bau n limba romn), Boogeyman, este un monstru folcloric sau legendar.

Omul negru

Vrsta juctorilor. De la 4 ani n sus

Numrul copiilor . Jocul se joac cu de la 4 juctori n sus.
Obiective. juctorii i dezvolt spiritul de atenie, nva s numere, nva s respecte
reguli, se distreaz.
Spaiul de joac. n interior sau exterior
Materiale necesare. nu sunt necesare
Pregtirea jocului. Li se prezint juctorilor regulile de joc.
Cum se joac "Omul negru". Un copil este ales s fie Omul negru. Acesta va avea un
ajutor cu care v-a hotr o or (o cifr de la 1 la 10 de ex.) Apoi ajutorul va merge la
grupul de copii i vor cnta " Ora 1 a sosit, Omul negru n-a venit; Ora 2 a sosit...i tot
aa pn se face ora corect i vine Omul negru s -i prind pe copii. Primul care este
atins va deveni el omul negru. i iar se va hotr o cifr

2 Anina. Je suis Tzigane et je le reste. Des camps de refugies Roms aux bancs de la
Sorbonne, edition 2013, este o carte scris de Anina Ciuciu, o tnr rrom originar
din Romnia, n cooperare cu Frederic Veille, celebrul jurnalist de la RTL, cunoscut
pentru talentul su de a agenda public temele fierbini ale sferei/opiniei publice
franceze. Cartea prezint destinul de excepie (n sensul confirmrii regulii,
unicitii, raritii) a unei fetie din celebrul ghetou craiovean Faa Luncii, ajuns
ceretoare, prin Italia i Frana, ca o altfel de Fetia cu chibrituri, dar care i nvinge
destinul nefast, ajunge chiar student la Sorbona. Un self made man, amintind de
omul revoltat camusian, care-i depete resentimentele pentru o utiliznd, dup
caz, cnd de la plecarea din Romnia ipretextul crii este agendarea public a
evacuarile rromilor de ctre Manuel Valls, considerate o continuare a impopularei
politici anti-rromi a fostului preedinte al Franei i fost ministru de interne,
Sarkozyreacie la

Cum se joac Omul negru

Dintre participanii la joc se alege cel care va fi Omul negru iar mai apoi
acsta, mpreun cu un alt juctor vor alege numrul secret.
n continuare juctorii se in de mn, se rotesc n cerc i cnt:
Ora 1 a sosit
Omul Negru n-a venit
Ora 2 a sosit
Omul Negru n-a venit
.
Cnd se ajunge la numrul secret juctorul care l tie va rosti Omul Negru a
venit ! moment n care toi juctorii o vor lua la fug. Cel care va fi prins d
Omul negru i va lua acestuia locul iar jocul se va relua.
The game is played after the sunset.
The characters are Black Monster, Mother and Children.
Mother talks to Black Monster and both fix an hour (for example x) when Black
Monster will come. Children don't know the hour. Black Monster stays apart and
Mother calls the Children.
'-Children, children come to dinner!'
-We are afraid of Black Monster'
Black Monster appears in the distance and Children ask:
-Who are you?
-Black Monster.
-What do you eat?
-Man's flesh.
-What do you drink?
-Man's blood.
-What is you pillow?
-Man's skull.'
Then all the Children sing, paying attention to see when Black Monster comes:
'Hour 1 came,
Black Monster isn't here.
Hour 2 came,
Black Monster isn't here,

Hour x came,
Black Monster is here.'
All Children run and Black Monster after them.
Who is caught is the next Black Monster.
They chose another Mother and the game starts from the beginning.
n romneste, doar versurile:
Omul Negru
-Copii, copii veniti la mas.
-Ne e fric de Omul Negru.
-Ce mnnci?
-Carne de om.
-Ce bei?
-Snge de om.
-Pe ce dormi?
-Pe capatana de om?
Ora 1 a sosit,
Omul Negru n-a venit,
Ora 2 a sosit,
Omul Negru n-a venit,
Ora x a sosit,
Omul Negru a venit.

Versuri "Ada Milea - Degetelele (omul perna

soundtrack)"
Tiparire

Intr-un orasel, locuia un baietel

Atarnau, atarnau, atarnau hainele pe el
Atarnau peticite, atarnau nefericite
Atrnau gaurite, atarnau mucegaite

Download

Dar lui nu-i pasa, nu-i pasa, nu-i pasa

Prin gunoaie vesel se juca
Intr-o noapte neagra, neagra, neagra
Un om cu haina neagra, neagra
Cu gluga neagra, neagra, neagra, neagra
I-a ntins o mana neagra, neagra
A intins mana neagra catre baietel
Baietelul i-a intins paine neagra ce o avea la el
Au mancat impreuna, au mancat si au discutat
Omul negru l-a privit emotiona
I-a multumit si la rasplatit
I-a taiat degetelele cu un cutit
Intr-un orasel locuia un baietel
Aproape ca mai mari decat el atarnau hainele pe el
Atarnau gaurite, ponosit, dar mucegaite
Dar lui nu-i pasa, nu prea ii pasa
Prin gunoaie vesel se juca
Intr-o noapte neagra, un om cu haina neagra,
Cu gluga neagra, neagra, a intins o mana neagra
A intins mana neagra catre baietel
baietelul i-a intins painea graham ce o avea la el
Au mancat, au mancat impreuna
Au mancat si a discutat
Omul negru l-a privit incurcat, emotionat
I-a multumit si l-a rasplatit un pic
i-a taiat in p**a mea degetele cu un cutt
Versuri de la: http://www.versuri.ro/

La lgende du Bonhomme Sept Heures veut que ce personnage, moiti humain et moiti
malfique, enlve les enfants qui, s'amusant l'extrieur, auraient trop tard retourner chez eux
avant qu'il ne soit 19 heures (ou 7 heures du soir). Ces enfants ne seraient jamais retrouvs.
Le Bonhomme Sept Heures serait un vieil homme, portant un chapeau, une canne, une cape et un
sac. Selon les rgions, ce sac contiendrait du sable qu'il lancerait aux yeux des enfants, ou lui
servirait y placer ses victimes.

Dans certaines villes, le Bonhomme Sept Heures viendrait de nulle part. d'autres endroits, sa
rsidence serait connue des parents.
Le nom Bonhomme Sept Heures se retrouve aussi sur la liste des noms
vernaculaires des hominodes en Amrique du Nord. Les cas d'enlvements et d'agressions ne sont
pas trangers aux hominodes.
Une autre lgende veut aussi qu'un enfant, qui aurait dsobi ses parents et serait rentr tard,
aurait t emport par le vent du nord. Il n'aurait jamais t retrouv. Des personnes disent l'avoir
aperu durant leur enfance, il leur aurait dit de rentrer avant qu'il ne les attrape.

Boogeyman, Omul negru (sau bau-bau n limba romn), este un monstru folcloric sau legendar.
Omul negru nu are o nfiare specific, ntruct concepiile privind chipul unui monstru variaz de la o
gospodrie la alta, chiar n cadrul aceleiai comuniti. Omul negru poate fi folosit metaforic pentru a
exprima o persoan sau un lucru, pentru care cineva are o fric iraional. Prinii le spun adesea copiilor
lor obraznici c omul negru va veni i i va lua, cu scopul de a-i face s se cumineasc.
Se pare c legenda Omului negru i are originea n Scoia, acolo unde asemenea creaturi sunt
denumite bogles, boggarts , sau bogies. Povetile despre omul negru variaz n funcie de zon.
Astfel, n unele locuri, omul negru e brbat, iar n altele e o femeie. n statele din vestul SUA, Omul
negru zgrie la fereastr, pe cnd, n alte locuri din SUA el se manifest ca o cea verde. El se poate
ascunde sub pat sau sub toalet i i gdil pe copii atunci cnd acetia se duc la culcare. Se mai spune
c un neg poate fi transmis altcuiva prin intermediul Omului negru.
n Asia de sud-Est termenul de Boogeyman se refer la piraii Bugis / Buganezi, cei care atacau
navele comerciale olandeze i engleze n secolele XVII i XVIII. Exista astfel credina c navigatorii
europeni aduceau cu ei, n rile lor de origine, fricile lor cu privire la Omul negru. Exist o alt teorie n
care se crede c acest cuvnt Boogeyman i are originile n secolul XVII, n portul algerian Boujaya (n
francez Bougie) exista un centru unde se fcea comer cu sclavi de ctre comercianii de sclavi
englezi, de aici provenind i fraza Boogey va veni dup tine.
n Brazilia i n Portugalia exist o creatur care se aseamn cu omul negru i care este denumit
homem do saco, adic omul cu sacul. Acesta are chipul unui vagabond, ce poart n spinare un sac, n
care i pune pe copiii neasculttori pentru a-i vinde. Prinii i sperie copiii s fie cumini, pentru a nu fi
luai de omul cu sacul. De asemenea, n Bulgaria, n unele sate, oamenii cred n existena unei creaturi
proase i negre, denumit talasam, care locuiete n ntunericul hambarelor sau n podul caselor i
care iese noaptea pentru a-i speria pe copii.
Este evident c simbolismul negrului variaz n funcie de epoci i regiuni. Un veneian din Renatere sau
un plantator din Virginia nu au despre acest lucru aceeai reprezentare c i Leopold Sedar Senghor, din
cea de-a dou jumtate a secolului al XX-lea. Ceea ce se poate spune n aceast privina nu se refer
dect la nite date psihologice de natur istoric, precum i la reziduurile lsate de acestea n
subcontientul occidentalilor.
Este ns important s se exclud din aceast tema orice judecat de valoare, pentru a se reine
numai interpretarea. Negrul se refer n reprezentrile imaginative ale unei epoci, la o stare
primitiv a omului n care ar predomin slbticia, dar i devotamentul; impulsivitatea uciga,
dar i buntatea; n fond coexistena contrariilor neechilibrate ntr-o tensiune constana, dar
manifestate printr-o succesiune brusc.

Pe calea individualizrii, Jung consider negrul c partea sumbr a personalitii, una dintre primele
etape de strbtut. Albul ar fi, dimpotriv, captul unei dezvoltri n sensul perfeciunii. n acest sens, el
se apropie de concepia alchimitilor pentru care negritudinea marcheaz punctul de plecare al
Transmutaiei. Negrul ar indic faza iniial a unei evoluii regresive. Se poate de asemenea not
asimilarea negrului cu slbaticul cel bun al lui Jean-Jacques Rousseau i Bernardin de Saint-Pierre i
mod din secolul al XVIII-lea de a ntreine copii negri. Simbolismul lor ar putea n acest caz s se
apropie, dar numai ntr-o anumit msur , de cel al piticului sau bufonului.
O alt imagine a negrului a fost popularizat de celebrul romn Colib Unchiului Tom prin care acesta
devine simbolul sclavului maltratat i persecutat de ctre nite stpni nemiloi care l exploateaz, dar
pe care el i iart din sentimente religioase. Inutil s subliniem aici ct rasism incontient exist n
asemenea reprezentri, pe care ns observatorul nu poate totui s nu le nregistreze.
C o pasre din aripi, Capul din urechi vibreaz. El picioarele trudite S-i mai poarte n-are cum. Un
om negru, Un om negru, Un om negru Vine i pe pat s-aeaz. Un om negru Nu m las s-adorm
noaptea nicidecum Serghei Esenin Omul Negru.

Omul negru nu are o nfiare specific, ntruct concepiile privind chipul unui monstru variaz de
la o gospodrie la alta, chiar n cadrul aceleiai comuniti. Omul negru poate fi folosit metaforic
pentru a exprima o persoan sau un lucru, pentru care cineva are o fric ira ional. Prin ii le spun
adesea copiilor lor obraznici c omul negru va veni i i va lua, cu scopul de a-i face s se
cumineasc.
Se pare c legenda Omului negru i are originea n Scoia, acolo unde asemenea creaturi sunt
denumite bogles, boggarts, sau bogies. Povetile despre omul negru variaz n func ie de
zon. Astfel, n unele locuri, omul negru e brbat, iar n altele e o femeie. n statele din vestul SUA,
Omul negru zgrie la fereastr, pe cnd, n alte locuri din SUA el se manifest ca o cea verde.
El se poate ascunde sub pat sau sub toalet i i gdil pe copii atunci cnd ace tia se duc la
culcare. Se mai spune c un neg poate fi transmis altcuiva prin intermediul Omului negru.
n Asia de Sud-Est termenul de Boogeyman se refer la piraii Bugis / Buganezi, cei care atacau
navele comerciale olandeze i engleze n secolele XVII i XVIII. Exista astfel credina c navigatorii
europeni aduceau cu ei, n rile lor de origine, fricile lor cu privire la Omul negru. Exist o alt
teorie n care se crede c acest cuvnt Boogeyman i are originile n secolul XVII, n
portul algerian Boujaya (n francez Bougie) exista un centru unde se fcea comer cu sclavi de
ctre comercianii de sclavi englezi, de aici provenind i fraza Boogey va veni dup tine.
n Brazilia i n Portugalia exist o creatur care se aseamn cu omul negru i care este denumit
homem do saco, adic omul cu sacul. Acesta are chipul unui vagabond, ce poart n spinare un
sac, n care i pune pe copiii neasculttori pentru a-i vinde. Prinii i sperie copiii s fie cumin i,
pentru a nu fi luai de omul cu sacul. De asemenea, n Bulgaria, n unele sate, oamenii cred n

existena unei creaturi proase i negre, denumit talasam, care locuiete n ntunericul
hambarelor sau n podul caselor i care iese noaptea pentru a-i speria pe copii.

A bogeyman (also spelled bogieman, boogeyman, or boogie man, and

pronounced /bimn/ or /boimn/)[1] is a mythical creature in many cultures used by adults or
older children to frighten bad children into good behavior. This monster has no specific appearance,
and conceptions about it can vary drastically from household to household within the same
community; in many cases, he has no set appearance in the mind of an adult or child, but is simply a
non-specific embodiment of terror. Parents may tell their children that if they misbehave, the
bogeyman will get them. Bogeymen may target a specific mischieffor instance, a bogeyman that
punishes children who suck their thumbsor general misbehaviour, depending on what purpose
needs serving. In some cases, the bogeyman is a nickname for the Devil.
Bogeyman tales vary by region. The bogeyman is usually a masculine entity but can be any gender
or simply androgynous.
Contents
[hide]

1 Etymology
o

1.1 Other putative origins

2 Analogs in other cultures

2.1 Sack Man

2.2 El Coco

2.3 Babau

2.4 Butzemann

2.5 Other examples

3 In modern culture

4 See also

5 Notes and references

6 External links

Etymology[edit]
The word bogey is derived from the Middle English bogge/bugge (also the origin of the word bug),
and so is generally thought to be a cognate of the German bgge, bggel-mann (English
"Bogeyman"). The word could also be linked to many similar words in other European
languages: bogle (Scots), boeman (Dutch), Butzemann (German), busemann (Norwegian), bhman
d(Danish), bcan, pca, pooka or pookha (Irish), pwca, bwga or bwgan (Welsh), puki (Old
Norse), pixie or piskie (Cornish), puck (English), lidrc or mumus (Hungarian), bogu (Slavonic), buka
(Russian, ), bauk (Serbian), bubulis (Latvian), baubas (Lithuanian), baubau (Romanian), croque
-mitaine (French), uomo nero (Italian), bobok
(bobo) (Polish), papo or sarronco(Portuguese), torbalan (Bulgarian), (Greek).[2]
The word bugbear, from bug + bear, suggests that the bogey eating small children takes on the
appearance of a bear.[3] The word bugaboo probably arose as an alteration of bugbear.[4]

Other putative origins[edit]

In Southeast Asia, the term is commonly accepted to refer to Bugis[5] or Buganese[6] pirates, ruthless
seafarers of southern Sulawesi, Indonesia's third-largest island. These pirates often plagued early
English and Dutch trading ships of the British East India Company and Dutch East India Company. It
is popularly believed that this resulted in the European sailors' bringing their fear of the "bugi men"
back to their home countries. However, etymologists disagree with this, because words relating
to bogeyman were in common use centuries before European colonization of Southeast Asia and it
is therefore unlikely that the Bugis would have been commonly known to westerners during that
time.

Analogs in other cultures[edit]

Bogeyman-like beings are almost universal, common to the folklore of many countries.

Sack Man[edit]
Main article: Sack Man
In many countries, a bogeyman variant is portrayed as a man with a sack on his back who carries
naughty children away. This is true for many Latin countries, such as Brazil, Portugal, Spain, and the
countries of Spanish America, where it referred to as el "Hombre del costal", el "hombre del saco", or
in Portuguese, o "homem do saco" (all of which mean "the sack/bag man"), or el roba-chicos,
meaning child-stealer. Similar legends are also very common in Eastern Europe, as well as Haiti and
some countries in Asia.

El Coco[edit]
Main article: Coco (folklore)

El Coco (also El Cuco and Cucuy, sometimes called El Bolo) is a monster common to many
Spanish-speaking countries.
In Spain, parents will sing lullabies or tell rhymes to children, warning them that if they do not
sleep, El Coco will come and get them. The rhyme originated in the 17th century has evolved over
the years, but still retains its original meaning. Coconuts (Spanish: coco) received that name
because their brownish hairy surface reminded Portuguese explorers of coco, a ghost with a
pumpkin head. Latin America also has El Coco, although its folklore is usually quite different,
commonly mixed with native beliefs, and, because of cultural contacts, sometimes more related to
the bogeyman of the United States. However, the term El Coco is also used in Spanishspeaking Latin American countries, such as Bolivia, Colombia, Guatemala, Peru, Mexico, El
Salvador,Honduras, and the Dominican Republic, although there it is more usually called El Cuco,
as in Puerto Rico, Chile, Uruguay and Argentina. In Mexico and among Mexican-Americans, El
Cucuyis portrayed as an evil monster that hides under children's bed at night and kidnaps or eats the
child that does not obey his/her parents or go to sleep when it is time to do so. However, the Spanish
American bogeyman does not resemble the shapeless or hairy monster of Spain: social sciences
professor Manuel Medrano says popular legend describes El cucuy as a small humanoid with
glowing red eyes that hides in closets or under the bed. 'Some lore has him as a kid who was the
victim of violence... and now hes alive, but hes not,' Medrano said, citing Xavier Garza's 2004
book Creepy Creatures and other Cucuys CUCUYA LA WLISLOCKY
In Brazilian folklore, a similar character called Cuca is depicted as a female humanoid alligator.
There's a famous lullaby sung by most parents to their children that says that the Cuca will come
and get them if they do not sleep, just as in Spain. The Cuca is also a character of Monteiro
Lobato's Stio do Picapau Amarelo, a series of short novels written for children, which contain a large
number of characters from Brazilian folklore.

Babau[edit]
"Babau" redirects here. For other uses, see Babau (disambiguation).
In the countries of the eastern Mediterranean, children who misbehave are threatened with a
creature known as "babau" (or "baubau", "baobao", "bavbav" or similar). In Italy and Romania, the
Babau (in Romania, Bau-bau) is also called l'uomo nero (Romanian: omul negru) or "black man". In
Italy, he is portrayed as a tall man wearing a heavy black coat, with a black hood or hat which hides
his face. Sometimes, parents will knock loudly under the table, pretending that someone is knocking
at the door, and saying: "Here comes l'uomo nero! He must know that there's a child here who
doesn't want to drink his soup!" L'uomo nero is not supposed to eat or harm children, just take them
away to a mysterious and frightening place. A popular lullaby says that he would keep a child with
him "for a whole year".[8] In Slovenia, the "Bavbav" is described as a formless spirit.
In Greece and Cyprus, the equivalent of the Bogeyman is known as Baboulas(Greek: ).
Typically, he is said to be hiding under the bed, although the details of his story is adapted by the

parents in a variety of ways. In Egypt "al-Bu'bu'" ( )is often depicted as a night creature dressed
in black, who haunts children that misbehave.

Butzemann[edit]
In Germanic countries, the bogeyman is called the butzemann, busseman, buhman or boeman.
In Germany, the bogeyman is known as the "Buhmann" or the Butzemann. The common German
expression is "der schwarze Mann" (the black man in English), which refers directly to some
inhuman or rather paranormal creature, which carries children away and hides in the dark corners
under the bed or in the closet. The figure is part of the children game "Wer hat Angst vorm
schwarzen Mann" (Who is afraid of the boggie-man).
In Denmark, it is known as the busseman or Bhman. It hides under the bed and grabs children who
will not sleep. Like the English, it is also a slang term for nasal mucus. In Norway, he is referred to
as the Busemann. In the Netherlands, the Boeman is portrayed as a creature that resembles a man,
dressed completely black, with sharp claws and fangs. He hides under the bed or in the closet. The
Bogeyman takes bad children or those that refuse to sleep and locks them in his basement for a
period of time.
In the Pennsylvania Dutch dialect, used in those areas of Pennsylvania colonized by Swiss and
Germanic peoples during the eighteenth century, "der Butzemann" is the term for a male scarecrow.
A female scarecrow is a "Butzefrau".

Other examples[edit]

Afghanistan Bala or Newanay Mama, which means "The Monster or Crazy person", is
used to scare children when they don't want to sleep or when they don't want to take their
medicine.

Albania There are two similar creatures that are used to frighten children. In the South
(Vlore area), there is Katallani, that means "the Catalan." This is a collective memory of the
Catalan occupation many centuries ago, from South Italy; then in the whole country, there is
Gogoli, that indeed means "the Mongol" and is a collective memory of the Golden horde.

Algeria A monster made up of various animal parts called H'awouahoua. It has eyes that
are blobs of flaming spit and a coat made of the clothes of the children it eats.

Azerbaijan A bogeyman-like creature parents refer to make children behave is

called khokhan ("xoxan").

Bahamas "Small man" is the name given to a man who rides in a cart drawn by itself and
picks up any child seen outside after sundown, the term "rollin' cart" was used to scare children

who misbehaved. Anyone taken by the small man becomes a small person and has to ride on
the back of his cart with him forever.

Belgium A faceless bogeyman called "Oude Rode Ogen" (Old Red Eyes) was known
throughout the Flanders region and said to originate in Mechelen. It is said to have been a
cannibalistic shapeshifter that was able to change between human form to that of a black dog. It
later became a children's story in the early 1900s called "The Nikker", known to devour young
children who stayed up past their bedtime.

Belize Tata Duende is a mythical goblin described as being of small stature , has a beard,
is wrinkled, lacks thumbs, has his feet backwards, and wears a large brimmed hat. It is a
protector of the forests and animals and was used to scare children from going out to play at
night or going into the jungle.

In Bosnia and Herzegovina, Croatia, Serbia and Macedonia, the Bogeyman is

called Babaroga, baba meaning old woman and rogovi meaning horns, literally meaning old
woman with horns. The details vary from one household to another. In one
household, babaroga takes children, puts them in a sack and then, when it comes to its cave,
eats them. In another household, it takes children and pulls them up through tiny holes in the
ceiling.

Brazil and Portugal A monster more akin to the Bogeyman is called Bicho Papo (Eating
Beast) or Sarronco (Deep-Voiced Man). A notable difference between it and the homem do
sacois that the latter is a daytime menace and "Bicho Papo" is a night-time menace.

Bulgaria In some villages, people used to believe that a hairy, dark, ghost-like creature
called a talasam (Ta-lah-SUMM) lived in the shadows of the barn or in the attic and came out at
night to scare little children. In addition, there is a city-folklore creature called Torbalan (the Bagman) who raids during the night kidnapping children that have misbehaved.

Congo In the Lingala language, the Dongola Miso or "Creature with Scary Eyes" is used to
discourage children from staying up beyond bedtime. It is also used to warn children or even
adults about the potential danger in speaking to or dealing with strangers.

China "Ou-wu" is usually described as a witch or a scary woman who kidnaps children who
misbehave. It is popular among southern regions of China and places like Hong Kong. The
origin of the term is a pronoun for "monster" and it is widely used as a synonym for "ugly" or
"hideous" even until today.

Cyprus In the Cypriot dialect, Bogeyman is called Kkullas ().

EnglandIn Yorkshire, young children were warned that if they stole from orchards, they
might be eaten by a fairy in the form of a giant caterpillar called Awd Goggie. A similar creature
called The Gooseberry Wife was said to guard gooseberries on The Isle of Wight.

Egypt The "Abu Rigl Maslukha" () , which translates to the "Man With
Burnt/Skinned Leg". It is a very scary story that parents tell their children when they misbehave.
The "Abu Rigl Maslukha" is a monster that got burnt when he was a child because he did not
listen to his parents. He grabs naughty children to cook and eat them.

Finland The equivalent of the Bogeyman in Finland is mrk. The most famous usage of
the word these days takes place in Moomin-stories (originally written in Swedish) in which mrk
(the Groke) is a frightening, dark blue, big, ghost-looking creature.

France The French equivalent of the Bogeyman is le croque-mitaine ("the mitten-biter" or

rather "the hand-cruncher", mitaine means mitt in an informal way).[9]

Georgia In addition to a "Bag Man" much similar to its namesakes from other cultures, in
Georgia, a fictional creature called "Bua" is sometimes used by parents to (lightly) scare little
children (up to preschool age) when misbehaving; e.g., "if you don't eat well now, Bua will
come", or "do you hear Bua knocking? It asks why you don't want to go to bed". It's usually not
specified what Bua looks like or what it does to children; Nevertheless, Bua can "bite you", or
"take you away". It also can "steal" something: "You can't have more candys now Bua took it".
There may be an etymological link to "bu" Georgian word for owl, which makes night sounds
scary for children.

Germany The Bogeyman is known as Der schwarze Mann (the black man). "Schwarz"
does not refer to the colour of his skin (most Germans had never met a real black person during
the time these legends developed) but to his preference for hiding in dark places, like the closet,
under the bed of children or in forests at night. There is also an active game for little children
which is called Wer hat Angst vorm schwarzen Mann? (Who is afraid of the black man?) or an
old traditional folk song Es tanzt ein Bi-Ba-Butzemann in unserm Haus herum (A Bi-BaBogeyman dances around in our house) and the grossmann.

Guyana In Guyana, the "Bogeyman" is known as a "Jumbi". It is a popular belief that he

only lives in the dark. It is said that he lives in the closet and under the bed. It is used to scare
children to eat their food, so they can defend themselves against him. "Jumbies" eat little boys
and girls, starting with the leg, to the brains.

Haiti In Haiti, there is a popular belief that a tall man, with legs two floors high, walks
around the towns at midnight to catch and eat the people that stay outside. He is called

Mtminwi, which seems to be a contraction of mt (from French "matre" English "master" and
minwi from French "minuit" English "midnight", hence meaning the "master of midnight").

Tonton Macoute or Uncle gunnysack was a Haitian bogeyman who would snare
misbehaving children and eat them for breakfast. The MVSN, a secret police force of Haiti,
used this myth as a tool for control as many Tonton Macoutes were Voodoo adherents.

Papa Doc was an alter-ego of Former Haitian President Francois Duvalier. He

parlayed Haitian mythology and presented himself as Baron Samedi the Voodoo Loa of
Death. His fashion was designed to enforce the mystique of his personality cult as he
dressed like Baron Samdi and hid his eyes with sunglasses.

Hejaz, Saudi Arabia or "Dojairah and Umna al Ghola", which means "Our
mother the Monster", is used to scare children when they misbehave or walk alone outside.

Hungary The Hungarian equivalent of the Bogeyman is the Mumus, which is a monster-like
creature, and the Zskos Ember, a man with a sack, and this is the literal meaning of his name.
A third creature is the Rzfasz bagoly ("Copperpenis Owl"), a giant owl with a copper penis.[10]

Iceland The Icelandic equivalent of the Bogeyman is Grla, a female troll who would take
misbehaving children and eat them during Christmas Eve. However, as the story goes, she has
been dead for some time. She is also the mother of the Yule Lads, the Icelandic equivalent
of Santa Claus.

India In India, the entity is known by different names.

Bihar Parents use the demon name Bhakolwa for the same purpose.

South India In Karnataka, the demon "Goggayya"(roughly meaning 'terrible man')

can be treated as counterpart of Bogeyman. In the state of Tamil Nadu, children are often
mock-threatened with the Rettai Kannan (the two-eyed one) or Poochaandi (), a
monster or fearsome man that children are sometimes threatened with if they are not
obedient or refuse to eat. In the state of Andhra Pradesh, the equivalent of bogeyman
is Boochodu. In central Kerala, Bogeyman is referred to as 'Kokkachi' who will 'take away'
children for disobeying their parents or misbehave in any manner. Children are then at
freedom to conjure up what terrible things might happen to them, once taken away by
Kokkachi. In South Kerala, it is called 'Oochandi'. Among Konkani speaking people of the
Western Coast of India, 'Gongo' is the Bogeyman equivalent.

Among Marathi language speaking people (predominantly of Maharashtra), parents

threaten the misbehaving children with a male ghost called 'Buva' ( ). In general, the
'Buva' is supposed to kidnap children when they misbehave or do not sleep. A lot of times,
the name 'Bagul Buva' is also used.

Assamese parents ask children to go to sleep otherwise Kaan khowa would eat their
ears.

Indonesia In Indonesia, Wewe Gombel is a ghost that kidnaps children mistreated by their
parents. She keeps the children in her nest atop an Arenga pinnata palm tree and does not
harm them. She takes care of the children as a grandmother until the parents become aware of
what they had done. If the parents decide to mend their ways and truly want their children back,
Wewe Gombel will return them unharmed. This ghost is named Wewe Gombel because it
originated in and event that took place in Bukit Gombel, Semarang.[11]

Iran In Persian culture, children who misbehave may be told by their parents to be afraid
of lulu ( )who eats up the naughty children. Lulu is usually called lulu-khorkhore (bogeyman
who eats everything up). The threat is generally used to make small children eat their meals.

Iraq's ancient folklore has the saalua, a half-witch half-demon ghoul that "is used by parents
to scare naughty children". She is briefly mentioned in a tale of the 1001 Nights, and is known in
some other Gulf countries as well.[12]

Italy In Italy, "L'uomo nero" (meaning 'the black man') is a demon that can appear as a
black man or black ghost without legs, often used by adults for scaring their children when they
don't want to sleep. In different places of the country, it's known also as "babau".[13][better source needed]
[14]

Japan Namahage are demons that warn children not to be lazy or cry, during the
Namahage Sedo Matsuri, or "Demon Mask Festival", when villagers don demon masks and
pretend to be these spirits.[15]

Korea Dokebi () is understood as a monster that appears to get misbehaving

children. Other variations include mangtae younggam ( ) an oldman (younggam) who
carries a mesh sack (mahngtae) to put his kidnapped children in. In some regions, mangtae
younggam is replaced by mangtae halmum ( ), an old woman with a mesh sack.

Macedonia Apart from babaroga, Macedonian people have a bogeyman called Strasilo
( translated means something like "frightener" because "strav" means fear/scare ) wich only
comes out at night, hides under beds, in forests, caves, basements ... It is said to grab and eat
children ( usually bad ).

Myanmar Children are threatened with Pashu Gaung Phyat ( ), meaning

Malayu Headhunter. In Burmese, Malays were called "Pashu", which may come
fromBajau or Bugis. Even Peninsular Malaysia was called Pashu Peninsula. It is common
knowledge that some ethnic groups in Eastern Malaysia, Iban and Dayak were notorious
headhunters. Although the Wa tribe of Burma was famous previously until the 1970s, ferocious
headhunters,[16] it is a mystery why Burmese use the faraway Pashus as bogeymen.

Plaque at Itum Bahal, Kathmandushowing Gurumapa

Nepal In Nepali, a popular bogeyman character is the 'hau-guji'. Among the Newars, the
'Gurumapa' is a mythological ape-like creature who was supposed to enjoy devouring children.
Itum Bahal of inner Kathmandu and Tinkhya open space in front of Bhadrakali temple in the
centre of Kathmandu are associated with the fable of Gurumapa.[17]

Pakistan A bogeyman-like creature parents refer to make children behave is

called Bhoot or Jin Baba, which mean ghost and Djinn respectively.In some places its also
known as "Kathu Ki maa",

Philippines Pugot (only in most Ilocano regions), Sipay, Mamu and Mumu.
In Kapampangan culture it is known as the Mnguang Anak or theChild-Snatcher.

Quebec in this French-speaking province of Canada, the Bonhomme Sept-Heures (7

o'clock man) is said to visit houses around 7 o'clock to take misbehaving children who will not go
to bed back to his cave where he feasts on them.

Russia Children are warned that Babayka will come for them at nights if they behave badly.

Serbia Bauk is an animal-like mythical creature in Serbian mythology. Bauk is described as

hiding in dark places, holes or abandoned houses, waiting to grab, carry away and devour its
victim; but it can be scared away by light and noise. It has clumsy gait (bauljanje), and its
onomatopoeia is bau (Serbian pronunciation: [bau]).

Singapore The locals have a similar reference to the Bogeyman, typically told to young
children as "Ah Bu Neh Neh", or in some cases, "Matah", catching them when they are guilty of
naughty acts. Although "Matah" actually stands for "Mata-Mata" in Malay, which means a spy or
spies but is generally used by the locals as a nickname for the police.

Spain El ogro (the Spanish word for ogre) is a shapeless figure, sometimes a hairy
monster, that hides in closets or under beds and eats children that misbehave when they are
told to go to bed. El Sacamantecas ("Fat extractor" in Spanish) is a kind of bogeyman or criminal
characterized by killing for human fat and has been used to scare children into behaving.

Sri Lanka Among the Sinhalese people, the Gonibilla (Sinhala, translates roughly to 'sackkidnapper') is a figure that is described as carrying away unruly children in a sack, day or night.

Sweden in Sweden, the Bogeyman is sometimes referred to as Monstret under sngen,

which essentially means "the monster under the bed".

Switzerland in Switzerland, the Bogeyman is called Bllima or Bgg (pron. b k) and has
an important role in the springtime ceremonies. The figure is the symbol of winter and death, so
in the Sechseluten ceremony in the City of Zrich, where a figure of the Bgg is burnt. In
Southern Switzerland, people have the same traditions as in Italy.

Trinidad and Tobago Most Trinbagonians (rural demographic mostly) refer to folklore to
scare disobedient children. The most common word that is used is Jumbie. Some "jumbies" are
the Soucouyant, Lagahoo, La Diabless, Papa Bois, etc. "Bogeyman" is also used in the same
context as its origin but by mostly urbanised citizens, and it can also can be called "The
Babooman".

Turkey Gulyabani is a gigantic, strange creature that frightens children and adults alike.

United Arab Emirates Children were scared with (Om Al- Khadar wa Alleef) ()
which means (Mother of green and leef "bark"), which takes the appearance of a tall woman with
very long hair that flows in the wind, and this name is used in the UAE and some neighboring
countries like Bahrain, this Mythical creature is usually used by parents to make their children
stay inside after sun set and go to sleep (scaring them with her) she was used depending on
what was demanded usually after sunset/dark, This name was simply inspired by (thePalm tree)
because of the scary sounds and noises that come out of it when the wind blows, also because
it's high and its leaves are so long that it resembles a woman.

United States The Jersey Devil, which originated in the New Jersey Pine Barrens, is
believed by many to be an old time Bogeyman created by residents to scare off travelers from
coming into the area. Bloody Bones, also known as Rawhead or Tommy Rawhead, is a
boogeyman of the U.S. South.[18] Bloody Bones tales originated in Britain.[19] Bogeyman may be
called "Boogerman" or "Boogermonster" in rural areas of the American South, and was most
often used to keep young children from playing outside past dark, or wandering off in the forest.
During the Corn Festival, young Cherokee males wearing caricature masks would make fun of

politicians, frighten children into being good, and moreover shake their masks at young women
and chase them around. Male participants in this Booger Dance were referred to as the Booger
Man.[20] In some Midwestern states of the United States, the bogeyman scratches at the window.
In the Pacific Northwest, he may manifest in "green fog". In other places, he hides or appears
from under the bed or in the closet and tickles children when they go to sleep at night, while in
others, he is a tall figure in a black hooded cloak who puts children in a sack. It is said that
a wart can be transmitted to someone by the bogeyman. [21]

Yukon - "Quankus" is a bogeyman-like creature that places naughty children in a large sock
and carries them away, particularly at night. Children are typically threatened with the Quankus
to encourage them to go to bed.

In modern culture[edit]
As with many ancient legends, the Bogeyman sees a rekindled popularity in modern media,
including those aimed at children. Such revisited modern versions, contributing to the constant
evolution of the myth, include (in chronological order):

The 1934 Laurel and Hardy film Babes In Toyland aka March of the Wooden Soldiers depicts
an army of "Bogeymen" who live in Bogeyland. In the story, Bogeyland is separated from
Toyland by a crocodile-infested river situated just outside the gate of Toyland. It is a dark,
cavernous place, where twisted cypress trees grow, and many stalactites and stalagmites
protrude from its rocky landscape. Citizens of Toyland who commit serious crimes are banished
to Bogeyland. Those banished to Bogeyland never return; they are inevitably eaten alive by the
bogeymen. The miserly Silas Barnaby (a character based on the English nursery rhyme "There
Was A Crooked Man") has a secret tunnel to Bogeyland at the bottom of his well. In the climax of
the film, Barnaby leads an army of bogeymen out of Bogeyland in an attempt to conquer
Toyland, but is thwarted by Toyland's army of wooden soldiers

A 1973 short story by Stephen King.

Fungus the Bogeyman, a 1977 graphic novel for children.

Several horror movies since 1980.

The Boogeyman was a main antagonist in two episodes of the animated series The Real
Ghostbusters. In the show, he was powered by the fear of children. The Bogeyman could only
cross into the real world through specific closets from his home dimension. As a child, Egon was
tormented by the Bogeyman, which led to him investigating the paranormal and becoming a
Ghostbuster.

Michael Myers from the 1978 film. Halloween was referenced through the film as a
"Boogeyman" of sorts.

In an episode of Hey Vern, It's Ernest!, Ernest P. Worrell tries to catch the Boogeyman in the
dark corners of Vern's house after reading a ghost story.

The Boogeyman is a common enemy in the ToeJam & Earl video game series.

Oogie Boogie, the antagonist of Tim Burton's 1993 animated movie The Nightmare Before
Christmas, is the Bogeyman of folklore in the town of Halloween. He is also literally a
burlapsack-man later to be revealed as a mere earwig controlling a colossal mass of insects
and snakes. Faithful to his pun name, he loves to boogie in classic musical comedy style and in
some of the tie-in videogames.

Bogeymen appear in Terry Pratchett's Discworld series as anthropomorphic

personifications of children's fears. The 1995 Discworld video game has a bogeyman at the
heart of one of the quest missions. He is only ever shown as green scraggly acromegalic arms
and legs appearing behind the door where he lurks.

The antagonist of the isometric 2D platformer video game Swagman is a

scraggly scarecrow-like bogeyman, lord of the Nightmare Realm, who's attempting to become
master of both dreams and the real world by keeping all living creatures imprisoned in sleep.
The game characters are children and gameplay comprises common juvenile misbehavior:
staying up past bedtime, throwing cherry bombs indoors, collecting insects in jars, etc.

Another parodic "Boogie Man" appears in the 1998 Powerpuff Girls episode. Boogie Frights.
He's a mix of monster, disco dancer and caricatural jive talking pimp.

The traditional Boggart is notably revisited in the Harry Potter series. This shapeshifting
bogeyman first appears in Harry Potter and the Prisoner of Azkaban in 1999.

A main villain known as "The Bogey" in the May Bird series of books

The antagonist of the 2012 DreamWorks Animation film Rise of the Guardians is a dark spirit
named Pitch Black, who describes himself as the Boogeyman, and derives his power from
giving children nightmares. Pitch seeks revenge on the Guardians (Santa Claus "North", Easter
Bunny, Tooth Fairy, and Sandman) as well as the Man in the Moon for putting the Guardians in
their place and making the children not believe/fear him. He can use a fear touch to turn light
dream sand into dark sand and can conjure Nightmares that resemble monstrous animals like a

horse, bat, and wolf. The Boogeyman tries to make the belief of kids in the Guardians go out and
recruit Jack Frost join him, but is defeated by young child's beliefs and his own Nightmares.

One of the major villains of Silent Hill: Downpour is a being simply referred to as the
"Bogeyman", a humanoid being who wears a raincoat and a gas mask, and carries around a
pole with a cinder block attached at the end. The face of the Boogeyman appears to be
whatever it is the person viewing him sees as their personal fear.

The Boogeyman, professional wrestler best known for his time in the WWE.

The Korn Stalker (The Midwest Boogeyman) an iconic Character and personality at
Bloomsbury Farm Scream Acres Haunt Attraction.

See also[edit]

Big Bad Wolf

Boggart

Boogerman: A Pick and Flick Adventure

Bugbear

Slender Man

Notes and references[edit]

1.

Jump up^ Safire, William (1 February 2004). "Bogeyman or boogeyman? If

mispronounced, he's gonna getcha!". New York Times News Service. Taipei Times. Retrieved 25
March 2014.

2.

Jump up^ Cooper, Brian. "Lexical reflections inspired by Slavonic *bog: English bogey
from a Slavonic root?" Transactions of the Philological Society, Volume 103, Number 1, April
2005, pp. 7397(25)

3.

Jump up^ Harper, Douglas. "bugbear". Online Etymology Dictionary.

4.

Jump up^ Harper, Douglas. "bugaboo". Online Etymology Dictionary.

5.

Jump up^ Auchard, John (2007-01-28). "In Indonesia". Washington Post. Retrieved
2007-10-17.

6.

Jump up^ "The Buginese of Sulawesi". Retrieved 2007-10-17.

7.

Jump up^ "El cucuy has roots deep in border folklore"[dead link]

8.
9.

Jump up^ Filastrocche.it

Jump up^ Edouard Brasey, L'encyclopdie du merveilleux, T3 : Des peuples de l'ombre,
Le Pr aux Clercs, 2006, pp. 1416.

10.

Jump up^ Makra, Sndor (1988). A mgia. Magvet.

11.

Jump up^ Wewe Gombel

12.

Jump up^ Ghoul re-emerges in Iraq. Sep 5, 2013 news article.

13.

Jump up^ Tidona, Carmelo Massimo. "L'Uomo Nero (Boogeyman)". Retrieved 13

February 2013.

14.
15.

Jump up^ http://www.stampalibera.com/?p=3585

Jump up^ Yamamoto Yoshiko: The Namahage: a festival in the northeast of Japan.
Institute for the Study of Human Issues, Philadelphia 1978, ISBN 0-915980-66-5

16.

Jump up^ Soldiers of Fortune, TIME Asia

17.

Jump up^ Slusser, Mary Shepherd (1982). Nepal Mandala: A Cultural Study of the
Kathmandu Valley. Princeton University Press. ISBN 0691031282, 9780691031286. Page 364.

18.

Jump up^ Frederic Gomes Cassidy, Joan Houston Hall, Dictionary of American Regional
English, Harvard University Press, 1985.

19.

Jump up^ Wright, Elizabeth Mary, Rustic Speech and Folk-Lore, London:H. Milford,
1913.

20.

Jump up^ Cherokee Heritage Museum and Gallery, Friends "The Meaning behind the
Booger Dance Masks", by Dr. R. Michael Abram.

21.

Jump up^ McNab, Chris(Chris McNab). Ancient Legends/Folklore. New York: Scholastic,
Inc., 2007. (ISBN 0-439-85479-2)

External links[edit]
Wikimedia Commons has
media related
to Bogeyman.

Ora 9 a sosit
Omul Negru a venit!
Va mai aduceti aminte aceste versuri din copilarie? Oare ce inseamna? Si ce se ascunde in
spatele lor? Unde le-am invatat si ce simbolizau ele? Omul Negru sau simbolismul
celebrului bau-bau de care toti ne speriam cand eram mici ascunde mult mai multe decat
am putea crede. Astfel, simbolismul acestuia se pare ca e originar din Scotia, dar daca

privim dincolo de ocean in SUA si Asia de Sud Est putem observa ca aceasta creatura din
folclor apare de nenumarate ori. Ea zgarie noaptea la ferestre sau apare ca o ceata verde,
nu are o descriere obisnuita caci fiecare popor si-l inchipuie altfel, fie barbat ori femeie. El
sperie copiii sau e piratul care ataca vasele de pe mare ale colonistilor francezi. El apare si
in Brazilia si Portugalia ca un om care fura copii si ii baga intr-un sac (Omul cu Sacul). El
Coco este monstrul care ii va lua pe copiii care nu vor sa adoarma in tarile vorbitoare de
limba spaniola. Pana si in Bulgaria apare acest personaj care traieste in podurile caselor si
sperie copiii. In toate aceste cazuri, acest personaj sperie copiii care fac pozne sau lucruri
urate tocmai pentru a impiedica acest comportament. In cele mai multe locuri, Omul Negru
este o alta denumire pentru Diavol.
In Romania si Italia, Omul Negru este un calator fara chip, iar in Slovenia, bavbav este
descris ca un spirit fara forma. In Grecia si Cipru el se ascunde sub pat, iar in Egipt vaneaza
copiii care nu sunt cuminti. Buhmann apare int tarile germanice si este o creatura
supranaturala sau chiar inumana si care se ascunde in dulap. In Olanda, Omul Negru are
gheare si colti si inchide in pivnita copiii neascultatori. Alte popoare folosesc aceste sperietori
pentru ca le aduc aminte de evenimente recurente transmise prin viu grai invazii, hoarde
barbare, razboaie.
Este evident ca simbolismul negrului variaza in functie de epoci si regiuni. Un venetian din
Renastere sau un plantator din Virginia nu au despre acest lucru aceeasi reprezentare ca
si Leopold Sedar Senghor, din cea de-a doua jumatate a secolului al XX-lea. Ceea ce se
poate spune in aceasta privinta nu se refera decat la niste date psihologice de natura
istorica, precum si la reziduurile lasate de acestea in subconstientul occidentalilor.
Este insa important sa se excluda din aceasta tema orice judecata de valoare, pentru a se
retine numai interpretarea. Negrul se refera in reprezentarile imaginative ale unei epoci, la o
stare primitiva a omului in care ar predomina salbaticia, dar si devotamentul; impulsivitatea
ucigasa, dar si bunatatea; in fond coexistenta contrariilor neechilibrate intr-o tensiune
constanta, dar manifestate printr-o succesiune brusca.

Pe calea individualizarii, Jung considera negrul ca partea sumbra a personalitatii, una dintre
primele etape de strabatut. Albul ar fi, dimpotriva, capatul unei dezvoltari in sensul
perfectiunii. In acest sens, el se apropie de conceptia alchimistilor pentru care negritudinea
marcheaza punctul de plecare al Transmutatiei. Negrul ar indica faza initiala a unei evolutii
regresive. Se poate de asemenea nota asimilarea negrului cu salbaticul cel bun al lui JeanJacques Rousseau si Bernardin de Saint-Pierre si moda din secolul al XVIII-lea de a
intretine copii negri. VEZI PETRU CEL MARE I PUKIN. Simbolismul lor ar putea in acest
caz sa se apropie, dar numai intr-o anumita masura , de cel al piticului sau bufonului.
O alta imagine a negrului a fost popularizata de celebrul roman Coliba Unchiului Tom prin
care acesta devine simbolul sclavului maltratat si persecutat de catre niste stapani nemilosi
care il exploateaza, dar pe care el ii iarta din sentimente religioase. Inutil sa subliniem aici

cat rasism inconstient exista in asemenea reprezentari, pe care insa observatorul nu poate
totusi sa nu le inregistreze.
Un om negru,
Un om negru,
Un om negru
Vine si pe pat s-aseaza.
Un om negru
Nu ma lasa s-adorm noaptea nicidecum - Serghei Esenin Omul Negru
Cnd te bntuie tristeea,
Cnd pierzi toate,
Cnd te doare,
Cnd te-nfac gerul vieii,
Sub furtuni, sub ani, sub vnt, S zmbeti cu nepsare
E cea mai nalt art
Dintre cte-s pe pmnt."
"Omule, omule negru!
Nu vei cuteza aceasta,
Doar n valuri,
Ca scafandru nu i-e rostul s te-njugi,

Iat iari Omul negru

S-a ivit, s-a pus pe scaun,
Dnd jobenul ctre ceaf,
Desfcndu-i haina, demn.
"Hei, ascult-m, ascult! Mrie, privindu-mi faa care parc-nepenete
i plecndu-se asupra-mi tot mai ru,
Mai fioros, Pn astzi niciodat n-am vzut aa prostete
Suferind de insomnie pe-un mai mare ticlos.
Ah! S presupunem ns c-am grei!
Afar-i lun.
Ce mai vrea i luna asta
Toropit-n bli cereti?
Poate c-o mbie tainic
"Ea"
Cu coapsa groas,
Brun,

Printre lirice miazme

De iubire s-i citeti.
"Omule, omule negru!
Eti oaspete de-ocar.
Faima ta de cnd e lumea
Se lete peste tot."
Sunt turbat,
M-a prins furia i bastonul sare, zboar,
Cu nebun-nverunare
l izbete drept n bot.
Luna a murit. La geamuri
Zorile-s albastre, line.
Ah, tu, noapte crud,
Ce-ai scornit, ce-ai vrut s-ari?
Cu jobenu-n cap pe scaun
ed. i nimeni nu-i cu mine.
Singur sunt, bolnav...
i-oglinda
Zace spart n buci.

Mi-amintesc de cum m jucam cnd eram mic. Ne jucam de-a omu negru. Unul dintre noi era
omu negru i se ascundea ntr-un col ntunecos. Ziceam noi c-i n cmar. Restul decurgea cam
aa: Copiii veneau de la coal:Mami, mamiiiii! Am luat un 9 la biologie!Bravo, hai s te rspltim!
Du-te n cmar i ia un borcan de gem.
Copilul mergea, deschidea ua i omul negru l speria. Mama l linitea zicnd c nu-i nimeni n
cmar. Scena se repeta de cteva ori, apoi toi copiii fceam un cerc i cntam: ora dou a sosit,
omu negru n-a venit, / ora trei a sosit, omu negru n-a venit, / ora patru a sosit, omu negru n-a
venit
Apoi omu negru pornea vntoarea (nu tiam niciodat la ce or). mi amintesc cum fugeam i
vedeam asfaltul cum alerga sub picioarele mele. mi btea inima tare-tare i parc simeam c omu
negru era n spatele meu gata s m smuceasc de tricou.
Stau i m gndesc. De fapt chiar ieri am jucat jocu acesta. Sau cred c-l jucm de-o venicie. De
cte ori nu am mers acas cu gndul la o prtie cald, o mbriare neateptat, o sup de roii
cu tiei de cas? Cnd colo ne-am trezit cu asfaltul alergnd sub picioarele noastre i omu negru n
urma noastr! Cine a lsat ua de la cmar deschis? Pe unde s-a furiat omu negru? Cine l-a
lsat n cas? Ne-am sturat s ne mai jucm de-a omu negru! Laura Gavril, Braov

Dintr-un grup de copii se alegea "Omul Negru". El statea la distanta de grup si numea un sfetnic cu
care stabilea o ora (de ex. ora 3). Sfetnicul facea parte din grup si canta impreuna cu ceilalti copii cu
care se tinea de mana si toti se roteau incet in cerc:
"Ora 1 a sosit/Omul Negru n-a venit; Ora 2 a sosit/Omul Negru n-a venit; Bate ceasul ora 3... Omul
Negru a venit".
Cand se ajungea la ora stabilita, Omul Negru venea in fuga si toti se imprastiau. Cel care era prins
urma sa fie Omul Negru. ( de pus i 1,2 10, Toi tiganii s se inece, precum i 10 negri mititei

Iraionalul ca realism magic, ca preeminen a instinctului vieii, somatizare a gndirii