Tag Archives: spring

Beltane / Birthday Celebration

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“What Beltane actually is it’s like an old holiday, like Pagan but also Greek and Roman, it’s just an old holiday back when we were relying on crops cause it’s like the peak of spring, right in between the spring equinox and summer solstice. So what I do is I have a bowl of water that I place at the window at the start of the morning, and it collects the sun during the day and you put in your yellow flowers, or just any flowers you have to symbolize spring, and you can manifest over it. It’s an offering to the Mayday goddess, she’s not necessarily someone I follow, but I just like that it’s the same day as my birthday so I always do a little thing for it, a little offering. It’s more of like, a new beginnings thing, cause it’s actually the start of my next year of life. It’s sort of cleansing, I think in general spring is the time for that, new growth, birth and all that. A lot of people do fertility stuff, for me it’s just clean slate, new beginnings, on my birthday. I find it calming to have my own space, mediate, manifest, and go about my day.

Context

Y is a 19-year-old college student from Denver, Colorado. She started celebrating Beltane when she was in middle school, after she found out it was on the same day as her birthday. She doesn’t follow any pagan faith or celebrate any other Sabbats, so this celebration is both a Beltane ritual and more of a personal birthday ritual. She is actually of the Muslim faith, and says the ritual is technically a sin in her religion. She interprets the ritual and Beltane celebration more as a birthday cleansing ritual and as a quiet moment for her to calm herself before her birthday begins and reflect on what she wants in the year ahead.

Analysis

Beltane is one of the holidays that follows the agricultural calendar and also follows our life cycles, representing the cyclical calendar.. It happens on May 1st, during a time of great agricultural reproduction and the planting and growing of new crops. It also represents the time of budding youth in the life cycle. It’s similar to the saying of a May-December wedding, referring to when a young girl (in her May era) marries an old man (in his December era). May, spring, and Beltane are associated with new beginnings and growth in both the life cycle and agricultural cycle. This particular Beltane ritual especially represents new beginnings, as for Y it represents a new year of her life. The fact that she celebrates this holiday is very interesting because it illustrates an inter splicing of faiths. She is Muslim, and doesn’t usually celebrate the pagan holidays of the Sabbats. She chooses to celebrate this one because it’s on her birthday, which makes it also a birthday celebration. Birthday celebrations are one of the three big steps in life that are usually celebrated: birth, marriage, and death. Birthdays represent coming into a new identity, and are a time of liminality when a person is first becoming that new age. A lot of birthday celebrations are group celebrations, such as singing Happy Birthday together. Some people say that birthday parties started because the birthday, as a day of liminality, is a day when a person is more vulnerable to spirits, so groups would gather to protect the birthday person. Birthdays are also a time of private ritual though, many people have their own private rituals they do on the day to either reflect back on their life, or imagine the possibilities the new age will bring them. Y uses her birthday ritual to manifest good things into her life for the next year. This illustrates Dundes’ argument that the American worldview is very future centric. Instead of reflecting of the past, she looks forward to the future on her birthday. It is also an example of how American society looks at time linearly. Despite celebrating a festival like Beltane that uses cyclical time, her perspective of her birthday moving forward linearly is an example of her experiencing linear time. 

St. Patrick’s Day Leprechaun Tradition

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“My mom did something every St. Patrick’s Day when I was growing up. She would sneak into my room the night before, ransack it and put green streamers all around my room. She would write a note from the leprechauns on the mirror in green lipstick and then put green food dye and gold glitter in the toilet like they had used it and left the seat up.

“They were just mischievous little devils … I had a stuffed animal that I really loved, a toucan called birdy friend, and one year she tied up birdy friend with the streamers.”

Context

GR is a 21 year-old college student from Portland, OR, currently living in Los Angeles. Her grandparents were Irish immigrants.

St. Patrick’s Day is celebrated every year on the 17th of March. It is both a religious and cultural holiday celebrated by citizens of Ireland and Irish people, such as GR’s mom. Saint Patrick is the patron saint of Ireland, where nearly a third of the population believes in the existence of leprechauns.

While she can’t pinpoint the moment she stopped believing the leprechauns were real, GR said definitely believed it when she was really young.

GR said she definitely will continue the tradition if she has kids one day. “It’s just so fun and magical. It brings such joy and silliness and playfulness into your life. My mom helped me realize that, yes, magic is real but it’s something that we create ourselves.”

She even intended to recreate the tradition for her housemates at college this year, but the holiday fell during spring break.

“Something that I do really believe in is creating magic for other people.”

Analysis

The annual celebration of St. Patrick’s Day falls very close to the spring equinox, an example of how folk traditions are embedded in the cycles of seasons.

This idea of cyclic time allows a repeated festival to pull together moments in time. As GR told me about her mother’s tradition of leprechauns wreaking havoc in her room, she was recalling not a singular event but a culmination of every year’s festivities, each year building upon the prior memories of the holiday.

Because festivals have a specific time and place, it was difficult for GR to continue this tradition once she moved away from home, despite her intention to do so.

An aspect of festival time is the idea of ritual inversion, a process by which social roles are reversed or subverted. On any other day, GR’s mom would not be trashing her child’s room; more likely she would be asking GR to pick up after herself. Inverting these norms is part of what signifies that it is a special day.

St. Joseph Miracle — Family Legend

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“My great great grandfather from Sicily prayed to St. Joseph for a favor. I believe he had a near-fatal illness and needed healing. Anyways, he got better. So every year on St. Joseph’s day (March 19) he promised to have a big feast in St. Joseph’s honor and invite friends and family to celebrate. He also had a large St. Joseph statue in his home, which now belongs to my great uncle. 

“More widespread, I believe St. Joseph’s day is celebrated in March because it is believed that praying to him brings rain and bountiful spring crops. Creating a table or altar of offerings is commonplace in Italian tradition, but my family goes above and beyond with the festivities to recognize this family legend.”

Context

SR is a 20 year-old college student from Thousand Oaks, CA. Her family is Catholic and has Italian roots. She first heard the story of her great great grandfather’s miracle when she was very young.

“I believe it was first told to me when I was five or six years old, around the first time I met my extended family in New York,” she said.

The extent of her belief in the family miracle/legend has decreased alongside her religious belief.

“I considered it a miracle at the time, but given how little evidence I have for it actually happening and how I’ve sort of grown out of the Catholic faith, I’m definitely skeptical,” she explained. “However, that doesn’t change the fact that I cherish the tradition and plan to share the legend — as something that may or may not have been true — with my own kids one day.”

Analysis

This miracle slowly devolves from a personal experience of myth (sacred truth) to a legend, reflecting the shifting truth value of the story. In this way, this testimonial is a great example of how the major distinguishing factor between a myth and a legend is its truth value to an individual. SR’s skepticism means that she still values the story as a legend and as a site of tradition, regardless of belief. 

The story of a relative experiencing a miracle functions to strengthen a myth (sacred truth) by bringing it closer to an individual. Additionally, SR learned this story in a familial context, which functioned to link myth (religious belief) with family. Social networks have a strong influence on belief.

The myth also functions to naturalize an aspect of SR’s culture, the St. Joseph’s Day celebration, by endowing it with a sacred origin story of why they celebrate the feast day. These family myths/legends function to create a more personal experience of religious (mythic) belief.

Užgavėnės

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GD: “Užgavėnės is a Lithuanian holiday, um, that’s translated to ‘The Before Lent.’ So, it takes place, um, right before the Lenten season, the weekend right before that, and what it is culturally is, um. It’s a festival in which we scare away the winter pretty much, and welcome the spring. Um, it’s been compared to, like, Mardi Gras and you’ll see as I talk more about it you’ll be able to connect that a little bit more, but um. The entire festival is just Lithuanian people getting together, making really scary masks and decorating them and going really big with these costumes and these like huge masks that they’ll wear, um, to scare away the winter. There is a structure that we construct that is usually a representation of winter, like taking place in like the form of a man or something or like a stick figure, uh, just this really large totem that we burn ultimately to just say ‘To the end with winter, here comes spring.’ And in the same light there is a little staged playing of a man and another man dueling pretty much, and one guy represents winter with the other guy represents the spring, and always the spring will overcome that and win against the winter.”

Background

GD is a 19 year old Lithuanian-American second year student at USC studying Theatre and Classics. Her mother was born in Lithuania and moved to a Lithuanian community in New Jersey, where GD attended Lithuanian school and church. GD describes Užgavėnės as her favorite holiday growing up, attending it not only in America but also in Lithuania. She remembers waking up before dawn in order to peel potatoes in order to make pancakes specifically for the festival. GD believes Užgavėnės to be so important not only to her but also to her culture because it was one of the few pagan holidays that survived Christianization in Lithuania.

Context

GD describes Užgavėnės as one of the more important holidays in the Lithuanian calendar with it originally being celebrated on the last day of winter before Christianization. It has been hastily Christianized and is now celebrated on the weekend immediately preceding Lent, but the traditions and meaning of the festival remain. GD describes Užgavėnės as being full of food like bagels and pancakes, and performers playing music as people dance.

Interviewer Analysis

Many traditional folk festivals and celebrations have been slightly changed in order to fit into the rising wave of Christianity, even Christmas retains many aspects of its original pagan traditions. It is unfortunate however that many of the traditions were lost in these re-skinnings, so it is nice to see that Užgavėnės, according to GD, was able to keep so many of its traditions. Festivals celebrating the end of winter and the coming of a sweeter season are a very common phenomenon especially in northern countries that experience harsher winters like Lithuania.

Baba Marta

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CS: “So the next one I was thinking of was the tradition of Baba Marta, which is like the first day of spring for Bulgarians. It’s like the first of March and you hang up these white and red like crochet, or like knitted things, like yarn and they sometimes look like people, sometimes they’re just abstract shapes. I don’t really remember what the shape is. But people always wish each other ‘Chestita Baba Marta’ or like happy first day of spring and Baba Marta is like baba of spring. I guess somewhat similar to the Baba Yaga story, there’s this grandma who is the incarnation of spring and shes just like a joyous type I guess.”

Background

CS is a 21 year old Bulgarian American from California and is a third year student studying Computer Science: Games at USC. CS describes the Baba Marta holiday like Christmas, you do not remember your first one but it is an ever-present time in your life. CS loved Baba Marta as a holiday because he could look forward to seeing his family and having an excuse to eat. His father, aunt, and grandmother all celebrate it with him every year.

Context

Baba Marta is a spring time festival celebrated in Bulgaria on March 1st. Confusingly it is also the name of a physical embodiment of springtime that comes to people as a joyous old woman.

Interviewer Analysis

Festivals celebrating the end of winter and the coming of a sweeter season are a very common phenomenon especially in eastern European countries with Slavic influences, even though Bulgaria’s geographical placement further south in Europe means that its winters would not have been as harsh as say countries like Lithuania. Lithuania’s Užgavėnės festival however is a very similar celebration, in that it celebrates the end of winter and the beginning of a more fertile season.