Author Archives: Queenique Dinh

Exchanging Senior Portraits – A High School Custom

Item:

Q: Did you take prom pictures?

T: Yeah, yeah, yeah.  Oh! Exchanging pictures, that’s something people do, like prom pictures and senior pictures.

Q: Why do people exchange senior pictures?

T: Oh bro Ion’ know. I actually don’t know. Like… like… cause yenno people, like, write little notes on the back of it?

Q: Mhmm.

T: And it’s just, memories I guess.

Q: So did you learn about exchanging them when you started high school or what?

T: I didn’t even know!

Q: You didn’t know until you were a senior that people exchanged senior portraits?

T: I did but, like, I didn’t know, like, my freshman year.

Q: Oh, so, when did you figure out then?

T: Like…

Q: When I was a senior?

T: Ion’ know, probably. Most likely. I didn’t really talk to people.

 

Context:

This piece was collected from a high school student, denoted by ‘T’.  I inquired about any high school lore she knew about, and when she couldn’t think of any, we changed topics.  Later on in the conversation, she was prompted by my question about prom pictures to mention this custom.  Though she did not have much insight into the custom which she describes, I will provide further information on it in the following section.  The informant has attended the same school that I graduated from in Hawaii for all of high school and will be graduating this May.  As seen in the conversation above, she most likely learned the custom of exchanging senior portraits from when I approached graduation at the end of senior year and began preparing portraits to give to my teachers and friends.  The informant also mentions how she is especially aware of this custom now that it is her turn to partake in it; her peers have already begun taking casual pictures to use and she spoke to me about how she wants one of her friends to take her portraits as well.  The informant seems to primarily take this custom as just another one of those things high school seniors do before graduation, and as she said in the exchange, something you do “for the memories”.

 

Additional Personal Notes:

I can elaborate more on this custom, having participated in it myself when I graduated high school.  It should be noted that prom photos are exchanged as well between high school students, which may have reminded the informant about the exchange of senior portraits.  Photos from formal dances, including proms and winter formals, are generally exchanged amongst all grade levels; senior portraits, on the other hand, are exclusive to the graduating class.  They are commonly exchanged among graduating seniors and their closest friends (which may be other seniors or underclassmen), as well as their teachers and advisors, in the weeks leading up to graduation.  Oftentimes, the photo-givers would handwrite notes on the frames of portraits before giving them out, typically something along the lines of a thank you message or a good luck message.  I learned this custom from having upperclassmen friends who graduated before me; some of them gave me their portraits as well.  This custom is most commonly passed on through connections with graduating seniors, like if you received one as an underclassman for example.  In addition, some teachers would also display their collection of portraits from students in their classrooms, so students would be able to learn about this custom through that as well.

 

Analysis:

Having also participated in this custom when I graduated high school, my analysis of its significance has a personal bias because of the role it played for me during this time.  Since it is temporally exclusive to the weeks leading up to graduation and exclusive to members of the graduating class, I believe the custom of exchanging senior portraits is about reinforcing social relationships in a time of changing identity.  Although a student’s plans after high school may be solidified by this time, and she may spend her last few weeks enjoying time with her peers, there still remains a level of anxiety – particularly pertaining to her social relationships she has built throughout high school as a familiar environment is left behind for the uncertainty of life after graduation.   As such, exchanging senior portraits is a material way of reinforcing certain social relationships before they are tested, especially because they are selectively exchanged among friends.  Giving a friend your senior portrait is essentially communicating “I remember you” and “I want you to remember me”.  Furthermore, in the age of digital media, a tangible portrait literally holds more weight than merely texting each other photos.  In the case of exchanging with teacher or advisors, the senior portraits serve a similar purpose of reinforcing these social relationships because you would give them to your favorite and/or most influential teachers as a thank you and final goodbye.  As such, giving out senior portraits is, in fact, about the memories of the social relationships you built during high school and reinforcing them before you make the transition into adulthood.

Charge Books – A Navy Chief Initiation Tradition

Item:

T: The older chiefs will pass on the knowledge and the expertise to the new chiefs with the charge book, right? So then when you- before people in the old days, when you want to be chief you have to carry around a charge book to see all other chiefs to get the- collect the knowledge and experience from them.  But through the years, they use the charge books, they do all kinds of stuff with that charge book, yenno, they- they destroy the charge book, yenno, you’re supposed to protect that charge book, you cannot let the charge book go and some of the chiefs they’re destroying it and burning it so, it just doesn’t mean much anymore so they changed it new way, they changed it a lot, they put a lot of that restriction to them.  Some of the guys ruin it for other guys. So yeah.

T: So the new way is, inside your chief’s mess, depending on how big it is – some mess got really small number of people, some people got a big – but you list all the chiefs in your mess and you go to see each one of them.. to get the knowledge to pass down.  That’s what you’re supposed to do during the transition period.

Q: So you’re not considered an actual chief until you finish that process?

T: Well, that’s the tradition, but the new- I mean, the way, once you got selected for chief, you gonna become a chief either yes or no but, yenno, if you go through the transition, you go through the training, you become a chief.  If you don’t you decide not to do that, other chiefs they’re gonna call you an E7 not a chief.  So in the Navy, you call someone an E7, that’s in-insulting.

Q: So does that mean you still have yours then?

T: Have what?

Q: Your charge book?

T: You’re always supposed to have it with you. You carry that through your life, that’s your memory.

 

Context:

I collected this piece in a conversation about the informant’s experiences in the U.S. Navy.  He joined in 1990 and served 26 years before retiring as a Senior Chief Petty Officer in 2017.  He recalled the charge book tradition while discussing some of the Navy Chief culture.  He also mentioned how the Navy Chief’s Mess is the largest association in the world.  He has a lot of pride in being a retired Navy chief, saying how “The Chiefs are the backbone of the Navy, the Chiefs make the Navy run.”  The informant remembers his own initiation in which he also completed a charge book as a significant moment in his life, especially considering how he asserts that you carry your charge book through your life.  He briefly joked about how when you ask a Navy Chief their birthday, they’ll ask back which one in regards to their actual birthday or the day they became pinned as a Chief.  In addition, the informant talked about why there may be such significant traditions around becoming a Navy Chief.  He says that in other branches, moving from to an E7 ranking is nothing particularly special.  For the US Navy, though, becoming a Chief (the equivalent title for an E7) holds a higher significance and as such has an initiation “just like joining a fraternity”.

 

Analysis:

Initiation rites and traditions are a means of legitimizing or introducing an individual’s membership in a group to those who are already members, especially beyond any official announcement.  Particularly in the charge book tradition described above, even though becoming a Chief is an official designation in the Navy, the informant mentions how the other Chiefs will not acknowledge an individual as such unless they have completed the initiation tradition.  The alienation of those who choose not to participate is further emphasized by their insulting address as an E7, as also mentioned by the informant.  The process of the initiation is quite literally gaining a body of knowledge and experience from the existing members of the Chief’s Mess that otherwise would have taken years of experience to learn.  Especially considering how disparities in knowledge or experience are the basis of distinguishing a certain identity, as the Chief candidates complete their charge books, they slowly close the gap between themselves and the Chiefs already in the.  Thus, they slowly become part of the association.  The pieces of advice given are like stepping stones as the candidates complete their transition; once they have completed all of them, they have earned the right to be called Chief and a part of the Navy Chief’s Mess.  Initiation traditions, like completing a charge book to become a Navy Chief, not only legitimize an individual’s membership in a group, they also provide the means to earn an identity that cannot merely be given.

White Headbands – A Chinese Folk Belief

Item:

Q: Why can’t you wear white headbands?

H: 嗰啲 (go2 di1) white 係人地死咗人地 先戴白色吖嗎(hai6 jan4 dei6  sei2 zo2 jan4 dei6  sin1 daai3 baak6 sik1 aa1 maa3)

[Translation: People only wear white when people die, right.]

Q: 白色件衫定係 白色喺個 頭(baak6 sik1 gin6 saam1 ding6 hai6 baak6 sik1 hai2 go3 tau4)

[Translation: White clothes or white on the head?]

H: 個頭 (go3 tau4)  Like when the parents, like the- your upper generation, like your parents or your grandparents or something, yeah.  When they pass away, so wearing the white [gesturing a headband]. So Asians nope, not gonna wear the white headbands.

[Translation: The head.] (Rest of line remains the same)

Q: So the person who dies wears the white or when you have someone who passed away?

H: Mhmm. So the younger generation will need to put the white thing on their heads, so that’s why no Asians wearing white headbands.

 

Context:

I collected this folk belief as part of a conversation in both Cantonese and English about Chinese traditions and customs.  The informant, denoted by ‘H’ in the exchange above, is Chinese and was born and raised in a Chinese community in Vietnam before immigrating to the United States in her late teens.  She can speak Cantonese fluently but chose to speak to me in both Cantonese and English for my understanding.  It should also be noted that the informant likely meant East and Southeast Asians when referring to Asians in the text because these are the cultures that are most similar to her own.  She didn’t mention specifically where she learned about white headbands from when asked but only said that you just know this kind of thing growing up because you would see it all the time in Vietnam.  She also told me about how one of her daughters unknowingly wore a white scrunchie once and thus had to explain the symbolism behind it before making her take it off.  White headbands as a funeral custom is an inherent part of the culture in which she grew up, and as such, she will never forget about it and will always stay away from wearing one out of proper context herself.

 

Analysis:

This folk belief can be tied to a belief in sympathetic magic: since white headbands are worn as part of funeral custom when a member of your family has died, you could potentially cause death in the family by wearing them if no one has actually passed away.  The likeness of performing the custom during a particular event may evoke the event itself to happen.  Here we can also see an example of the difference in color symbolism between cultures, a difference that becomes apparent when one is removed from the immediate environment of their own culture.  The informant grew up around this symbolism, taking it as a given, and as such never recognized it as significant until coming to the United States.  In the United States and other western countries, white is often a symbol of innocence and purity.  On the other hand, in Vietnam and other eastern countries, white is a symbol of death and thus only worn during funerary rights.  This is likely why the informant’s daughter did not initially realize the bad omen of wearing a white scrunchie because she did not have the background of having grown up in Vietnam where white headbands were only worn for funerals.  Now with another example of the symbolism in the color white in Chinese and Vietnamese cultures, I can understand why it is also a bad omen to wear white during the lunar new year.  Since it represents death, you may bring death upon yourself.  All in all, this folk belief outlines the symbolism of the color white in East and Southeast Asian cultures and furthermore, it proves how one’s own culture is not immediately recognizable until taken out of its initial context.

Chicken Games – Proving Personal Vigor in American Childhood

Item:

M: Most of the games I had, like, heard about and observed were all the, like, chicken games where it’s like, “ah yeah, take an eraser over your knuckles. Whoever wimps out first loses.”

R: Well of course they- did you play quarters**?

M: Yeah, or um, slaps.  This is where people would like, hold the other person’s hand, slap each other as hard as they can

E: Until someone gave up.

M: Until someone gave out.

E: It’s so stupid I hated it.

A: A version I played was when you did the middle finger thing to their forearm until they gave out.  And you’d end up with these giant red spots.

 

Context:

**Quarters was understood by all as a game where each player places his fist knuckles down on the table and shoots quarters at the other until someone gave out.

I collected this piece about chicken games while hanging out with friends from the University of Southern California and we all began to talk about the games from our childhoods.  One of the participants in the conversation, denoted as ‘M’ , brought up chicken games from his elementary and middle school days, prompting others to contribute the variations they knew of and demonstrating on themselves when necessary.  Each interlocutor is denoted by a different letter.  The interlocutors were students of the University of Southern California, but of different class standings and two had already graduated.  The first informant, ‘M’, is a sophomore who went to elementary school on a military base in Japan but middle and high school in Texas; ‘R’ is a Ph.D. student who grew up in Maryland and Michigan; ‘E’ graduated in 2018 and grew up in Lompoc, CA; and ‘A’ graduated in 2018 and grew up in San Diego, CA.  They all brought up these games as something they had either observed or participated in during either middle or elementary school years, saying they viewed it as something either funny (a common opinion amongst the males) or stupid (as said by the only other female in the conversation aside from myself) at the time, but particularly viewing it as stupid nowadays.  There was also a general consensus that most kids would abandon these games by late middle school (8th grade) at the latest.

 

Analysis:

The wide range in age of the interlocutors is very indicative of how long these chicken games perpetuated, particularly with how the oldest interlocuter is ten years older than the youngest interlocuter.  Since you would pick these games up from other kids, it would make sense that as the older kids pass them down to the younger kids, they would continue through the years, particularly through neighborhood interactions where groups were not necessarily divided by age.  Another interesting point was the wide variety of locations in which each of the interlocuters grew up and/or attended elementary and middle school.  There were locations all over the United States, and even abroad in an American community overseas; I also knew of these games while growing up in Virginia.  As such, these chicken games are likely a part of greater American school-age children’s culture, especially amongst younger children because there was a general consensus that these games were abandoned once late middle school years came around.

What is more important, though, is why children would partake in these kinds of games, especially when they sometimes left physical marks on the body as mentioned by ‘A’ in the exchange above.  Particularly in the institutionalized schooling structure of the US, children are all brought up to think in particular ways and learn specific things and as such there can be a large sense of homogeneity among them.  These chicken games can establish another type of identity that is more counterhegemonic, considering these games were often strictly ruled against in schools and looked down upon by parents.  They can also establish a power dynamic amongst children who might otherwise be in an egalitarian environment.  If children can establish themselves as the strongest or the bravest in these games, it gives them something else to identify themselves with, which is why leaving marks may also be apart of why they take part in these games in the first place.  They become victorious signifiers of glory and pride, somewhat like battle scars; this also becomes significant when considering how children become increasingly aware of their bodies and their physical images as they get older.  These games were more popular among boys and with American culture so heavily centered around physical strength in men, these chicken games may be their attempts to embody these ideas from early on.  As for why they typically died out during middle and high school, partaking in certain subcultures becomes increasingly more significant during this time as children becoming adolescents begin to further explore who they want to be; these subculture identities begin to take more precedence moving out of elementary years.  This can correlate with why chicken games die out as students get older and more mature because they would no longer need these trivial markers of identity.

 

Additional Interlocuter Information:

The informant description for ‘M’ is in the section above the item, and the same information for each of the other informants is included below.

‘R’ – Nationality: USA; Age: 29; Occupation: Ph.D. Student; Residence: Los Angeles; Primary Language: English

‘E’ – Nationality: USA; Age: 22; Occupation: Non-Profit Arts Administrator; Residence: Los Angeles, CA; Primary Language: English; Other Language(s): Italian

‘A’ – Nationality: American-born Taiwanese; Age: 22; Occupation: Digital Marketing/Entrepreneur; Residence: Los Angeles, CA; Primary Language: English; Other Language(s): Mandarin, Japanese

Euchre – A Michigan Game

Item:

R: Euchre, in fact, uses a subset of a deck of cards.  It only uses cards 9 through Ace, or I guess Ace then 9 through King.  But ah, you play.. by.. ah, it’s like- it’s like Hearts or Spades where there’s the trump suit.  But uh, when you play, oh and everybody, uh uh, there’s- has five cards in their hand, and you do five different tricks where everybody plays down one card.  I’m sure it’s similar to Peaknuckle, and Hearts, Spades, other ones.  One of the suits is trump, and the way that that suit becomes trump is very Euchre way of making it, I think.  Maybe it’s similar to Peaknuckle.  One of the weird things about Euchre is that the Jacks, are the highest cards in the game.  Usually, in a game of cards, either the Aces are the lowest or the Aces are the highest and then Kings are the highest or the second highest.  But in Euchre, the Jack of trump is the highest card and the Jack of the same color off suit of trump is the second highest card, so there’s that extra thing to remember.  Ah, and thereafter all the other cards of the trump follow as you would expect: Ace, King, Queen, 10, 9.  Then you keep track of your score on the five cards.  First team to get ten points wins.  You get one point if you take a majority of tricks in a hand.  Two points if you take all the tricks in the hand, or you take the majority of tricks in the hand but the other team called trump.  You get, ah, four points if you go alone and you let your partner not do anything at all.  You get eight points if you go alone when the, ah, other team called trump. And you win still, because you Euchre’d them.  To “Euchre” someone means to beat them when they called trump.  But.. ‘cause when they call trump, they get the advantage of being able to pick up an extra trump card, or they get the advantage of knowing what’s in their hand should be better toward that trump.  If they called trump, and you still beat them, they were fools!  They made a terrible mistake and misread their hands.

Q: Sorry, could you explain trump again?

R: Trump is a system in cards where that suit mysteriously beats the other suits for no particular reason.  It’s like, it’s like white supremacy, there’s no real good reason for it, but for some reason white people beat other people at things.  In Euchre, every time you play a new hand, ah, you.. every hand, the trump gets redecided.  The trump is a suit of cards.  So, in one hand it might be spades, the next hand it might be hearts, and somebody who’s brave and thinks they could do well with that trump calls that trump.  Usually what happens is the dealer deals out cards, and then the dealer flips over one of the remaining four cards, ‘cause you don’t deal out four of the cards, otherwise people would be able to count cards and you don’t want that.  So, flip over one of the cards, that card is up for grabs as the trump suit.  The person to the left of the dealer goes first and says either they want to pass, or they ask the dealer to pick up that card.  If they ask the dealer to pick up that card, that suit become trump, the dealer puts that card in their hand and puts a different card down on the table, face down and puts those and the other cards to the side.  That’s how trump is decided. But if nobody tells the dealer to pick it up including the dealer doesn’t want the card they flipped over, they don’t want that card to be trump, the dealer flips that card over and then you go in the circle, and from the left of the dealer around, you can choose any suit as trump, except for the one you flipped over.  If nobody picks it, then the dealer is screwed.  It’s a move called screw the dealer, and the dealer has to pick the trump.   Even if they have no chance of winning with anything.  You play in pairs, the dealer is one member of the pair.  It’s a four-person game, and uh, the dealer rotates around.  You rotate the dealer around in the circle.

 

Context:

I picked up Euchre while hanging out with a group of friends from the University of Southern California and we all began to talk about games from our childhoods or where we grew up.  Two members of this group were from Michigan, but one of them did not know the game, explaining how she’s had people assume she knew the game because she was from Michigan.  She talked about how if someone knows the game Euchre, and knows that someone else is from Michigan, it’s a good possibility that the person knows how to play it.  She also explained that you would pick the game up from family or friends in a social setting.  The other informant did not entirely grow up in Michigan, but did know how to play and explained the game in great detail above.

 

Analysis:

Euchre is a prominent example of how a particular piece of knowledge is tied to a certain locale, in this case, the state of Michigan.  It is also an example of how something like a game shared from person to person amongst a group creates or reinforces a certain identity.  Euchre serves as a very obvious identifier of who comes from Michigan.  The significance of the relationship between Euchre and Michigan is evidenced by how the female informant explained that everyone assumes she knows the game because she’s from Michigan.  She does, in fact, know of the game, but she does not know how to play.  To some others from the state, it may seem like she is not truly a Michiganian.  Since Euchre is primarily a Michigan thing, learning it may also be a method of assimilating into the state culture.  In the case of the male informant, he actually lived in Maryland before moving to Michigan.  As such, he turned from an outsider to an insider by learning how to play, becoming a Michiganian himself.  There appear to be no rules about sharing Euchre outside of Michigan, alluding towards openness in the state culture because there is not any exclusivity.  In this particular case, the informant’s willingness to share the game with others outside of Michigan allowed them to partake in the state’s culture when they otherwise would not have had a chance to.

 

Additional Informant Information:

The data of the male informant, ‘R’, who explained the gameplay of Euchre is in the section above the item.  The same information is provided for the other informant below.

‘S’ – Nationality: USA; Age 29; Occupation: Ph.D. Student; Residence: Los Angeles, CA; Primary Language: English; Other Languages: Spanish, Portuguese, Hebrew