Author Archives: Queenique Dinh

Challenge Coins – A Navy Chief Tradition

Item:

T: Well, the challenge coin, it started during the war.  So.. the guys would go to the war, they come back, they bring stuff back like their.. their.. kind of their achievements, their, yenno, their bragging rights, right?

Q: Mhmm.

T: People bring in guns, ammo, explosive stuff so it’s kind of get danger, right? So that’s why they start doin’ the – that’s the kind of challenging each other, so that’s.. they start the, using coins instead, so they’re challenge coins.

Q: Mhmm.

T: Right. So for the Chiefs, the Navy Chiefs, the challenge coin, you’re supposed to have it with you all the time, so every time you go in the bar, you go and sit and talk, somebody can pull out the coin and start tapping, right?  If they’re tapping on the bar and.. whoever doesn’t have a coin in them, they have to buy drinks for everybody else.  But, if they’re tapping and everybody got a coin, the guy that’s tapping the guy gonna buy the drinks for everybody else.

T: So with the Chiefs, the coin is more.. every chief gonna walk around with a coin.  Sometime they personalize their own coin or sometime they have, like, their command coin. So.. but the Chief coin a lot different than just a command coin.  It’s just the Chief coin got an anchor on it; every Chief coin got an anchor on it.  It’s for the Chief’s Mess, Chief Association.

Q: Did you ever get stuck on the end of the stick where you had to buy drinks?

T: Never.  Friends that cover me too. Some carry multiple coins with them, they just slip it through under the table.

 

Context:

I collected this piece in a conversation with a retired U.S. Navy Senior Chief Petty Officer about his experiences during active duty.  I had actually heard about this piece before and inquired about it directly.  The informant told me about challenge coins and other traditions in the conversation following the exchange above.  He talked about how he learned this piece while completing a charge book as part of his Chief’s initiation, and took pride in never having had to pay for drinks for the Mess in his 13 years as a Chief.  For my understanding, the informant explained that the Chief’s Mess is essentially the Chief’s association.  Inside the Mess, they can address any and all problems conflicts, including personal ones, but outside of the Mess, the Navy Chiefs are one operational unit that “makes the Navy run.”

 

Analysis:

The informant mentioned how Navy Chiefs are expected to have challenge coins on them at all times, but this expectation is never specified. Rather, it is something that is passed from person to person in between Chiefs.  Like how the informant learned about challenge coins through his charge book, a Chief would hope someone else tells him or helps him out before he has to buy drinks.  Carrying a challenge coin, then, becomes a way of proving one’s identity as a Chief.  It may also be a material reminder to uphold the expectations of a Navy Chief and fulfill those duties because it needs to be on you constantly.  It is less of an initiation though, I would say, rather than a game or a test of sorts.  The Navy Chief’s initiation is completing a charge book, and those who do not go through with this are called E7 instead of Chief.  In the case of the challenge coin, the repercussions are significantly less insulting, albeit still undesirable.  Also, as opposed to an initiation process, this tradition continues throughout the entirety of one’s service as a Chief rather than just at the start.  The possibility of being tested for a challenge coin can happen at any time, so individuals must be constantly prepared for it.  In addition, the informant mentions how he has had friends help him out when he did not have a challenge coin.  This is an interesting point because the challenge coin tradition, as a whole, asserts the group identity as the Navy Chief’s Mess and their relationship as an operational unit.  Since this tradition happens in the Mess, where they are able to set aside their responsibility of acting as a cohesive unit, individual interpersonal relationships can be revealed.  The possibility of helping each other out is an example.  Just as how only certain people may be friends within a larger group of people, potentially only certain Chiefs will be friends within a certain Mess, whether it be because of shared backgrounds or experiences, etc.  These friendships work to prevent each other from punishments and potential embarrassment from being caught without a challenge coin.  All in all, the challenge coin tradition of U.S. Navy Chiefs is a symbol of Chiefhood, through constantly having one on you as a material reminder of your duties and being prepared to present it as proof of your identity.

Tanks – A Pen and Paper Game

Item:

M: This is Tanks, at least that’s what I’ve always heard it as.  Um, we have two different control schemes that we’ve played with.  He used to do an actual flick to move it*, um, I never did.  Mine was always just pressure.  And then you just see if you can- the danger is actually stabbing the other person the pen, but you set it up at the end of the triangle, and then the- your tank moves to wherever, um, so you see that tank only moved a little bit.  (Gestures towards recent opponent move) So the goal of this is to actually eliminate your- the- all of your opponent’s tanks.

*By it, he meant a pen.

 

Summary of Game Rules:

Each player draws three triangles at either end of a sheet of paper pointing towards the opposite end; the paper should be fairly large like loose-leaf or computer paper.  The players take turns placing a pen at the tip of one of their drawn triangles and by either flicking the point or applying significant pressure draws a line from that point.  Regardless of the orientation of the line, the new tank is drawn facing the opposite end of the paper.  The tank’s new position is drawn at the end of the line.  To eliminate an opponent’s tank, your line must solidly touch the other person’s tank; eliminated tanks are crossed through with an X.  Whoever eliminates all of the opposing tanks first wins.  Please see the reference images below.

 

Context:

This game was collecting while hanging out with a group of friends from the University of Southern California and we all began to talk about different games from our childhoods.  The primary informant, ‘M’, provided the brief description above as he was playing it with another informant who also gave his experience with this game.  The summary of the game rules was written using the explanation given and my observations as the game occurred.  The primary informant stated how he learned this game in elementary school while living in Okinawa, specifying that he attended school with both Japanese and other American students.  He also stated that this game was something he did during camps with his friends as well.  The informant playing against him grew up in San Diego and learned this game from his dad when he was four years old.  He mentioned how he was surprised that others knew this game because he thought it was just a game among Asians since his dad never fully assimilated into American society.

 

Analysis:

A quick search online yielded dozens of variations on this game, including, but not limited to, playing with planes or rockets instead of tanks, drawing a map that players must navigate around while also trying to destroy their opponents’ tanks, or destroying the tanks by means of gunshots as opposed to running directly into them.  Even with the two players above, they knew two different ways to complete their move: flicking the tip of the pen as it is standing or applying pressure until the pen slips from underneath itself.  I believe the drastic variations in the game and the spread in geographic location where this game is learned is due to a number of different reasons.  As a start, pen and paper games are easily accessible because of the simplicity of materials.  They travel easily and the game is easy to teach because the materials are familiar to most and do not need to be transported.  Tanks has no cultural or language dependencies, allowing it to be shared across cultures and potentially even cultivate cross-cultural relationships.  There is not a large learning or knowledge curve to overcome before the game can be enjoyed, either.  Lastly, as evidenced by how the opponent from the game above learned it from his father, there are no age limitations to this game.  The gameplay does not necessarily become boring or childish; younger kids may enjoy being able to flick pens around and destroy tanks, while adults may find simple pleasure in strategizing how to make a move or entertainment in playing.  Thus, it is easily passed down between generations and easily perpetuated over time.  All of these factors in the gameplay of tanks lend to how easily it can be modified and how easily it is shared among people.  Tanks is easily accessible by people from a variety of different cultural and personal backgrounds, and thus it can foster interpersonal connectedness wherever it travels through the shared enjoyment of a simple pen and paper game.

 

Images:

Tanks Game Board

The tanks game board, where each player starts with three triangles at their end of the paper.  You can see the drawn lines from each tank for the moves made, and how a tank is destroyed in the center because the opponent’s line crossed through it.
Tanks Gameplay

An example of the gameplay in tanks.  This player is making his moves by applying pressure to the pen until it buckles from underneath itself, making a line on the paper as it does so.

 Additional Informant Information:

The information for the primary informant, ‘M’, is above the item, the same information for the second informant is included below.

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

The Passover Plate and Matzah – Symbolic Food at the Passover Seder

Item:

L: This is gonna explain the Passover plate in the middle, not all things are on it ‘cause we have a big bowl of charoset and um, and we don’t have a lamb’s shank bone because yenno, where you gonna find those?  Not really, so we’ll just break something else and uh..

S: For reference, my, uh, my family uses the same lamb shank bone every year.

L: That’s terrifying.

E: Do you actually break it or is it just symbolic?

S: No, it’s just symbolic.

L: So there’s the egg, symbolizes, uh, new life, uh, new beginnings, that sort of thing.  A little bit of the karpas which is the vegetables, spring new life, that sort of thing. Uh, the egg is more of a new life for you as person and the culture, spring is the vegetable.  There’s the charoset, um, and the maror, that’s the herbs and the bitterness.  Um, and the salt water, which is supposed to represent the tears of our ancestors and how much they suffered! Yaaay! Um, it’s all- this is all pretty much about remembrance.  Um, and being- welcome to Judaism, pretty much everything is remembering the troubles you went through in the past so that you, uh you know, remembering your past.  Don’t, you know, take things for granted.  Uh, think about how fortunate you are now that you’re not building pyramids

S: Be afraid of Egyptians and Christians and everyone.

L: But it’s also like, you know, new birth, rememb- like you know, it’s not all bleh.  Um, which comes across in the charoset, which is the mortar between the bricks that we built.  Um, yeah, why is mortar made out of apples and walnuts? I don’t know, it tastes good though.  And we’ll get to that later with the Hillel sandwich.  But that’s what the plate in the middle is supposed to represent.  Um, so karpas! Which is the herbs, pretty much this is the parsley and the salt water.  The herbs, which is the little bitter, dip it into the salt water to remember the tears of our ancestors and the sweat of all the hard work they did when they were enslaved in Egypt. Hahum, once again. Tha- this is gonna be a reoccurring theme guys!

L: So um, we all take a little bit of the parsley… [distributes parsley] and do you typically say the prayer before or after you eat it?

S: Before.

L: Before? Okay, I did- somebody did it after, and I was like [makes a confused face].  I know, I was confused as well. Alright so, um, this is to remember the tears of our ancestors and all the hardships they went through.

All: Blessed are You Lord our God, King of the Universe, who creates the fruit of the earth.

L: And then we dip it in the salt water.

L: Yachatz.  Matzah! What is matzah? It’s unleavened bread, because when we left Egypt, we didn’t have time to let our bread rise, um, ‘cause we were in such a hurry.  So we left Egypt in a hurry and the bread baked on the backs of the Jews who were walking through the desert, um, on their long journey.  So that’s what matzah is, we don’t eat any bread with wheat, or basically leavened bread this night, um, to signify that.. um, and we will break it in half.  So what we do is we break it in half, and hide the smaller piece, uh, and this is the Afikomen which is our “dessert” for the Passover uh, but yenno real dessert, it’s- it’s a modern thing. But what we do is we hide this somewhere in the area and then all the children go and find it and a lot of the time if you find it, you get a prize or something like that, um, I was thinking the people who could find it are the people who have not participated in Passover before.

S: In case you were wondering, as the oldest cousin, I did find the Afikomen every year.

L: I never found the Afikomen!

S: My grandma got dollar coins.  So it was a dollar, but it was a special dollar.

[Continuation of the Seder dinner, primarily the telling of the Story of Passover]

L: The pesach, which is the lamb bone that we don’t have.  No one actually uses roasted beets

S: That’s true

L: So that’s why I didn’t even think about it.  It’s the sacrifice that God passed over the Israelites’ houses with the tenth plague, um, what they did is they painted lamb’s blood on their doorways so that God would pass over their doorway and not kill their firstborn. So that’s what the shank bone is for, the blood of the- the sacrifice of both the firstborns of the Egyptians also the lambs that we painted blood with.

[Second Glass of Wine]

[The Second Urchatz – Washing of Hands]

L: Blessing over matzah, so now we get to eat the matzah.  This is eating the unleavened bread so you can crack off a little piece.

All: Blessed are You, Lord our God, King of the Universe, who has sanctified us with His laws and commanded us to eat matzah.

S: Whenever you make matzah at home, it’s circular.

L: It’s supposed to look like this ‘cause that’s how they made it back in the day.  However, you know, factory processed matzah.

S: This is in fact why you have matzah that’s not Kosher for Passover ‘cause they were too lazy to get a rabbi in there.  Or too cheap.

L: The maror, okay the bitter herbs. Here’s the horseradish.  This is the bitter herbs, um, remembering the bitterness and pain, again, of our ancestors.  Yep.  It sucked being slave so what you do is take a little bit of the horseradish.  If you’re feeling the pain of your ancestors, you get a big ol’ glob on there but if you’re not really feeling the pain of the ancestors. This- this would also be a competition.  Whoever could eat the most bitter- the most maror, would be the most remember-y Jew.

S: What my family does is we’d chop up the horseradish and take a teeny tiny little bite.

All: Blessed are You, Lord our God, King of the Universe, who has sanctified us with His laws and commanded us to eat bitter herbs.

L: Yaay, the best part, the charoset. So charoset, anyone remember?

Participant: It’s the spackle and the mortar!

L: Yeah! Cool. So what we do is that we make a Hillel sandwich.  Hillel was a famous, ah, um.. is he a rabbi?

S: He was a rabbi, they’re all rabbis.

L: Yeah, he was a famous religious figure in Judaism who made the- who would- this is what we name after, Hillel.

L: So what we do is we take the mortar, there’s no prayer for this funny enough, you take – if you want, you don’t have to – a little bit of the radish, the bitter.

S: You kinda have to.

L: You do.

S: You kinda have to, but you drown it out with the charoset.

L: Now the charoset, oh so we take it ‘cause we still remember the bitterness, but we put in the charoset ‘cause we- because it’s also the hope of the future and the- the taste of the joys of life.  So there’s the sweetness outweighs the bitter, but you still need the bitter to remember.

S: In case you were wondering, for this and the previous thing, most people take like a teeny teeny little bite.

L: Oh yeah, no- no one ever really goes super hard.  That was just the first time ‘cause someti- it’s always a competition, especially if there are kids.

 

Context:

This recorded excerpt is only parts of the Seder dinner I attended that reveal the symbolism of food at Passover.  I collected this piece as the leader of the Seder, denoted by ‘L’ in the excerpts above, was going through the ritual agenda.  That being said, it should be noted that these excerpts were not consecutive in the procession.  In some locations there are brackets with the rituals that came in between certain sections.

The primary informants of the Seder dinner were two students from the University of Southern California.  They are both Jewish and both grew up celebrating Passover and attending Seders with their families.  As such, throughout the transcription, there are places where one of the informants may have an additional comment regarding something their family did specifically or what their family may have changed from the a more traditional Seder as prescribed by a guide book called the Haggadah.  For example, typically three days of Seder are observed, on Friday, Saturday, then Sunday, but both informants mentioned how their families typically only did one.  Both the informants also talked about the Haggadah they used in their families, but the guide book was not a means of learning the rituals or the traditions by far.  It served as amore of a refresher and catalog of knowledge on the stories that are told through the night.  People would actually learn about the rich symbolism and reasoning behind Seder as they experience it and partake in it.

 

Analysis:

The Passover Seder is very rich in food symbolism, as seen in the excerpt of the dinner I attended above.  The food itself does not inherently hold meaning, but it is the context in which it is presented and consumed in which the meaning arises.  The choice of a particular food to hold meaning may have different origins as well.  Whereas matzah is a literal representation of the unleavened bread that baked on the backs of the Jewish people as they traveled through the desert, some of the other items on the plate have physical connections to their intended meaning.  For example, the bitterness of the horseradish, or the maror, was meant to parallel the bitterness and pain of suffering in Egypt.  The charoset, though, a delicious mixture of apples and walnuts, is supposed to represent the mortar and spackle between the bricks of the pyramids.  There is not quite any apparent connection here as opposed to the other items whose taste or appearance is the basis of their symbolism.  On the other hand, though, later on one the informants mentioned how the charoset also represents the joys from life and hopes of the future, and this has more of a direct connection because delicious food can be a joy of life.  Children or non-Jewish participants in Seder are able to very quickly identify the symbolism of foods during Seder because some of the spoken rituals are about explaining them as well.

Not only is the symbolism of the food important at Seder, but the ritual interactions with these foods are significant as well.  The most prominent example of this would be having to eat the maror, or the bitter herbs.  As ‘L’ mentioned, those who really strive to experience the bitterness and pain of the Jewish ancestors would go for a large amount of it (though on the flip side, it may just be a competition).  If the foods hold the essence of some state of being, then eating the food could nurture that same essence within an individual by means of contagion.  I think this is part of the reason why such emphasis is placed on food symbolism during Seder.  Whether the resulting state of being is negative or positive, it provides a means to remember the events of the past.  By continuing to ritually reenact Seder dinner, during which the suffering of the Jewish ancestors is remembered and God is thanked for freeing the Jewish people of their slavery, the story of Passover for the Jewish people will continue to perpetuate and thus preserving this aspect of Jewish culture.

 

Annotation:

For additional examples of familial variations in celebrating the Passover Seder, please refer to  Sharon R. Sherman’s essay titled “The Passover Seder: Ritual Dynamics, Foodways, and Family Folklore” in Chapter 14 (pages 193 – 204) of Food in the USA: A Reader.

Sherman, Sharon R. “The Passover Seder: Ritual Dynamics, Foodways, and Family Folklore.” Food in the USA: A Reader, edited by Carole M. Counihan, Routledge, 2002, pp. 193-204.

 

Additional Informant Data:

The informant data for the leader of the Seder is included in the section above the item.  The same information is included for the other informant below:

‘S’ – Nationality: USA; Age: 26; Occupation: Ph.D. Student; Residence: Los Angeles, CA; Primary Language: English; Other Languages: Spanish, Portuguese, Hebrew

The Game

Item:

E: So basically The Game is, once you know about The Game, you’re playing The Game and if you think about The Game, you lose The Game and that’s it.

S: Yeah.

E: So once you think about The Game, you lose The Game and then you say “I just lost The Game” and then everyone around you now hates you.

S: It’s beautiful in its simplicity.

Q: So.. you guys would learn about this from, like, your classmates?

E: Yeah, so someone would just be like “I just lost The Game” and then you would ask

S: (simultaneously with ‘E’) “What’s The Game?”

E: And they were like “you just lost The Game” and you kinda just pick it up.

 

Context:

I collected the following piece while hanging out with friends from the University of Southern California and we all began to share games from our childhood and school days.  On the way back from practice, one of the informants (‘S’ in the exchange below) announced that she had just lost The Game, prompting ‘E’ to express disgruntlement and me to inquire after what ‘The Game’ was.  I am ‘Q’ in the conversation, and there were three participants in the conversation, denoted by ‘E’, ‘S’, and ‘M’.  For two of the informants, the time period in which they learned about The Game approximately matched up, with ‘M’ being in elementary school, ‘E’ being in middle school and ‘S’ being in high school.  The informant denoted by ‘M’ also did say that he has seen The Game on the internet.  It should be noted that all of the informants were in different locations when they learned of The Game, ‘M’ stated that he attended elementary in Okinawa on an American military base, ‘E’ attended middle school in California, and ‘S’ attended high school in Michigan.  None of the informants seemed to know of the origin of The Game.

 

Analysis:

The Game is a particularly interesting piece of folklore in a number of ways.  For starters, it is a purely psychological game where you have to avoid thinking about The Game in order not to lose The Game. That being said, there also seems to be no apparent method of winning, so some of the motivation to continue must derive from making others lose The Game instead. Also, there is really no physical evidence of The Game at all.  Although there is digital evidence as referenced to by ‘M’ online, otherwise you would only learn about The Game if someone around you loses they game because they are technically supposed to announce it.  The only clue to the origins of The Game would be that the staple saying, “I just lost The Game” is in English, but I am not sure if there are versions of this in other languages or if this game may have originated in another language before being translated for English speakers.  The Game also very clearly dichotomizes the world into those who are playing The Game and those who are not.  Furthermore, The Game is not restricted to a particular time and place.  In fact, its spontaneous nature is what allows it to be passed along for so long.   Also, because of its simplicity and the universality of human thought, The Game spreads easily across cultures as well, particularly on the internet where the space is incredibly global.  Regardless of the fact that there seems to be no apparent motive or winning strategy to The Game besides not thinking about it (which is much harder than it sounds), people continue to play it.  It may be because it is fun to introduce people to the game, or entertaining to see the people around you express disgruntlement when you made them lose, but it may be because it can serve as a reminder of the fact that our brains work between the subconscious and conscious in response to the world around us.  Trying to figure out how thought works brings about the psychology questions of whether we can “un-think” something, and if we cannot, whether we can and how to avoid thinking about it.

 

Additional Informant Data:

The data for the informant denoted by ‘E’ is included above the item.  The same data for the other two informants is included below:

‘S’ – Nationality: USA; Age; 26; Occupation: Ph.D. Student; Residence: Los Angeles, CA; Primary Language: English; Other Languages: Spanish, Portuguese, Hebrew

‘M’ – Nationality: USA; Age: 19; Occupation: University Student; Residence: Los Angeles, CA; Primary Language: English; Other Languages: Spanish, Mandarin

 

MASH – A Game to Predict Your Future

Item:

E: MASH is- is a game, um, where it stands- it stands for mansion, apartment,

S: (simultaneously with ‘E’) shack, and house

E: and then there were different categories.  And how I played it you could always customize your categories, but it was usually always something along the lines of the pet you’re gonna have, the car you’re gonna have, your job, your husband, or wife, blah blah blah blah

S: Who’s gonna be your husband, or wife.

E: How many kids you have, that was a popular one. And then you would, um…

S: Salary!

E: You played with salary? That’s terrifying

Q: That’s a little too high stakes!

S: We were really hardcore middle schoolers man

E: And then you would write it all down.  And then you would, um, you would say start and go and you would draw lines until you said stop and that would be the amount of times the person would just go down the list counting and crossing things out, and then whatever was left was, uh, your prediction for your future life.

 

Context:

This piece was collecting while hanging out with friends from the University of Southern California and we all began to talk about the games from our childhoods or school days.  Some of us even played them again now as college students, including but not limited to MASH as described above.  After this exchange, we proceeded to play a few rounds of MASH choosing the following categories: husband/wife, occupation, husband’s/wife’s occupation, salary, husband’s/wife’s salary, car, number of children, place, and pet.  The person whose future was being predicted chose three things to place in each category and the others in the room chose the last, usually an unfavorable choice, for a total of four items.  We also restricted the husband/wife options to those who were in the room at the time.  The counting number was determined by me drawing lines until the person said stop, then I counted through the categories back-to-back, crossing out the one I landed on each time.  Once I finished the categories, I counted through MASH at the top and then we read out the person’s future to the room.

The two informants were both females, and a majority of those who chose to play were female as well, but the person whose future was predicted was male.  The two informants grew up in different places and we have age differences of a few years between each of us.  ‘S’ in the exchange above grew up in Michigan and primarily played this game during middle school.  ‘E’ in the exchange above grew up in California, and mentioned how she would play the game with her friends at “every sleepover ever.”  There was a general consensus that primarily it was girls that would play MASH.

 

Analysis:

I played MASH quite a bit as well while going to middle school in Virginia.  It was mainly just a fun way to pass the time at that age.  The fact that it was so widespread and so popular for a period of time may be because it is an easy pen and paper activity that is simple to learn, customize, and pass on, but I believe there is another reason why it was so popular, especially during middle school years.  At its core, MASH is a game about predicting the future, and this practice existed long before the game existed.  People have a desire to predict the future so that they have more control over it and can decrease their anxiety about what may come.  Especially for middle schoolers, when most children are now going through puberty and beginning a transition into adolescence and eventually adulthood, there can be great uncertainty about the future.   MASH, then, becomes an unconscious way to plan out and/or predict the future in a completely low risk, zero consequence, and even humorous environment.  There may be even a hint of belief in its prediction power for some, indicated by how you would primarily put choices you wanted under each category.  Furthermore, the particular anxieties can be extrapolated from the categories chosen.  These categories may be completely trivial and entertaining (e.g. Type of Pet) or they can reveal desires regarding social class (e.g. Salary, MASH) and gender roles, particularly for females (e.g. Number of Children, Occupation).  Even the common addition of an undesirable choice to each of the categories, when it is known that there is a possibility it may be picked, indicates an awareness that the future may not always be in their favor.  On the surface, MASH may seem like just a funny way to pass the time and be entertained due to the improbable nature of the results, but all things considered, it seems to be a way for middle-school age children to overcome their anxieties about the future in a time where they are going through a number of changes, both physical and psychological.

 

Additional Informant Data:

The informant data for the interlocuter denoted by ‘E’ is included in the section above the item.  The same data for the other informant is included below.

‘S’ – Nationality: USA; Age: 26; Occupation: Ph.D. Student; Residence: Los Angeles, CA; Primary Language: English; Other Languages: Spanish, Portuguese, Hebrew