Tag Archives: Folk Tradition

Christmas Present Map

Main Piece:

The following conversation is transcribed from a conversation between me (HS) and my mother/informant (SW).

HS: When I was young, you would make a map of our home with presents marked as x’s scattered throughout the house. Where did you get this tradition from?

SW: From what I can remember, my mom would make Christmas maps for us when we were kids. Particularly for my brother, because he was always super adventurous. My mom may have gotten it from her family, but I’m not 100% sure. Anyways, I remember the first time I did it for you so well. You totally lit up and got super excited, and so I would make a map of our house every year and hide presents in obscure places. At first, I would hide the presents in pretty easy-to-find places, but as you got older I had to get a lot more creative so that you wouldn’t find them in 30 seconds.

Background:

My informant is my mother. She was raised in Huntington Beach, California, but she moved to Kansas with her family when she was 16 because a majority of her family was living there and in Missouri. She always dreamed of coming back to California and took the first opportunity she could get to come back. She now lives in Dana Point.

Context:

I was sitting at dinner with my parents and was talking to my mom about how she had gotten the idea to make a Christmas present map.

Thoughts:

I have always been curious about this tradition within my family, particularly because I often wonder whether it is unique to us or not. If there is one thing that I have learned from taking ANTH 333, it is that a lot of traditions that people think are unique to them are in fact not and in some cases actually very widespread.

Cahuilla Death Ritual: Burning the Passed’s Possessions

Main Piece:

I: When someone dies, it’s traditional to burn all of their things, like all of their personal possessions. We do that because… essentially you’re giving what they want to go with them into the next life, so you’re burning it so they can take it with them. Some people burn, some people don’t, and I think the general practice is you just try to burn like the most beloved items, that you’d be like, “They would definitely need this or would want this.” And I think part of it is like– because if you carry on their possessions for a certain long period of time, where you don’t move on or like get rid of it, it can be harmful for the living, as well. So it’s just kind of like a sense of acknowledging that they’re going somewhere else, moving on, but then you’re still here and you just have to wait it out. And you think that your family or your loved ones will burn your stuff when you go to the next world.

Background:

My informant is a good friend from high school. She is a part of the Cahuilla and Chippewa Indigenous Nations and explains this traditional practice of burning the passed’s possessions so they can take them along to the next world. When she first learned of this tradition, she thought it was sort of harsh to burn all of the things the living associated with the dead. She explains that there is usually a desire of the living to hold onto the dead’s most prized possessions, but the practice of burning is also a part of the mourning process. She says that the most traditional people will burn everything, but explains that there are also people who don’t perform this practice.

Context:

This is a transcript of a conversation between my friend and me over the phone. I have talked to her a few times about my folklore class and explained the collection to her. She was happy to help and talk about some of her traditions.

Thoughts:

This traditional Cahuilla practice of burning the possessions of the passed is representative of how life is regarded as cyclical, rather than linear like in American culture. Because life is cyclical, it is thought that the dead will need their possessions for the next life or the next world. My friend expressed to me how she felt this practice was harsh at first, but then explains how she grew to understand that it is also part of the mourning process, and is beneficial for the living to let go of the dead’s possessions. Such a thought process can illustrate how American culture may focus on the needs of the living because if life is linear, there is nothing after death. However, her shift to understanding the benefits of this practice for both the living and the dead, along with the relief in knowing your loved ones will do the same for you when you pass, illustrates the view of life as cyclical; life continues and repeats. Furthermore, this practice could be thought of as both homeopathic and contagious magic. The act of burning possessions and its physical disintegration or disappearance mimics its transfer to the next life or the next world. While, because these items were in contact with the dead when they are burned, they will surely become in their possession again in the next life.

Undie Run-UCLA Folk Tradition

Context: This is a folk tradition that occurs at UCLA during finals week as a means of blowing off steam, my brother learned this tradition as a freshman and gave his opinions on the tradition and its value.

K: So ya….uh. Undie Run is basically a quarterly tradition at UCLA in which the Wednesday of finals week, where….uh at…I wanna say starting at midnight….ya right at midnight. 

Basically, everybody that’s capable….comes to…um…under the bridge…across from UCLA. 

It’s a certain start point at UCLA that everybody gets to in their underwear and then we run from there up until the top of Janss Steps which is at UCLA and basically…uh.. its kind of a..its a way in which you commemorate finals. 

It’s just a tradition…uh… I don’t know how long we’ve been doing it for.

K: It’s important to us because it’s like…it’s just tradition. 

It’s the student experience. I know that like I remember like..um..some of my older friends like they would have their sashes.

Like you would see seniors with their graduation sashes doing it….you know…its..its just a college experience…a college thing…fundamentally it’s a UCLA college thing.

K: Um..why underwear…you know that’s…actually….you know  I don’t ….

Some people can wear like their pajamas….you know..but typically you wear your boxers, wear like….uh..wear like leggings…you know what I’m sayin…if you’re a dude.

You know people are wearing…you know…they..they determine their spectrum as to what constitutes as underwear. 

Thoughts: After interviewing my older brother about UCLA’s Undie Run tradition, it honestly made me laugh at first because I thought it was ridiculous for students to run while practically naked and not get in trouble. When I was in high school they banned having any kind of senior prank or event because of a previous year so I never had the chance to do anything to commemorate my high school graduation. Hearing my brother describe the Undie Run gave me the nostalgia that he must have felt coming in as a freshman and being introduced to this folk tradition. The Undie Run is a unique tradition because its meaning is subjective to each individual person and its something that continues to live on with both the students and the school. As a freshman, my brother’s experience was less sentimental because he had just arrived at UCLA and was getting used to his environment and its many traditions. However, for the senior friends that he described the meaning was different. The Undie Run for them meant that they were not only commemorating their finals being over but were also celebrating four or so years of hard work as they were about to leave UCLA and this run would be there last. I would never have imagined a large group of people collectively running in their underwear, it sounds so strange, but that seems to be the beauty of folklore in this case. A tradition like the Undie Run is something that I view as strange because, as a student at USC, I’m not apart of the culture. As a sophomore at USC, I understand how events like these can be an important feature of the college experience like my brother emphasized. Now that he is a senior, he was finally able to participate in his last Undie Run as a UCLA Bruin and was able to fully appreciate its importance and commemorate all his hard work.

For another version see: Vassar, Ethan, and Ethan Vassar. “Seriously: Undie Run Cancellation Threatens CSU Admission Rates, Sponsors.” The Rocky Mountain Collegian, 7 May 2019, collegian.com/2019/05/category-opinion-seriously-undie-run-cancelation-threatens-csu-admission-rates-sponsors/.

Irish Sing Song

The Main Piece: 

The following is a conversation about an Irish tradition called Sing Song. 

Informant: Sing Song! Ya they’re just kind of automatic after dinner. There can be a conversation but like it’ll just naturally go towards like “oh hey I heard the new single the Foggy June” and someone will be like “Oh yeah!  the Foggy Jew” and then everyone will just go (vocalizing) “Oh down the glen…” and then everyone just starts singing it and then they’ll be like “let’s sing some more songs” and my uncle will grab his guitar and you know he’ll sing a song. And then someone will get a penny whistle out there too and people are dancing.

Interviewer: Do people have to sing songs when it’s their turn?

Informant: No, if it’s an actual event it’ll be like we’re having a SING SONG but if it is after dinner then it just kind of  goes wherever it wants to, but it does go between singing songs and telling stories mostly. Conversation doesn’t really happen that munch unless people are drunk and screaming. But if it’s like an event, like grand dad’s retirement party, then everyones gonna sit down like alright let’s have a sing song and you get out the musical instruments and you get out the stories and it’s like alright let’s go. It’s a big thing. 

Interviewer: What types of songs and stories do you share?

Informant:Traditional Irish music, uh music written by current Irish people. Ya, that’s actually it, stories will be a lot of the time just favorite stories or anecdotes that someone has. Like everyone knows it but we still want to hear it again because we like the way that person tells it. We can also help tell it.

Background: The informant was born in Ireland, and moved to the United States as a baby. He is a Dual-Citizen and feels closely connected to his Irish roots. Here he explains a favorite pastime of his, one he regards as a tradition, called Sing Song. A sometimes formal, but often informal space for creation and storytelling amongst family and friends. He explained that this occurs at every family gathering big and small, so it is something he has grown up with, and something he will continue to do. 

Context: This conversation took place in a relaxed environment after dinner. The informant was reminded of his fond memories at the table and was excited to share such a lively tradition with those around him.

My thoughts: I actually have heard and participated in something very similar to the informants when I worked at a renaissance faire. At the faire, we called this method of storytelling a bardic circle and essentially used it as a space for bards to tell stories, sing songs, or perform epics. Like, the informant these circles sometimes would just evolve naturally if we were already gathering in a small circle, or it could be its own event that people went to. Of course, in my situation we were performers mimicking life in the renaissance. However, my heart was warmed to hear that similar traditions still live out in households today. Not only that, but the subject matter has evolved as well to include personal accounts performed in a way that makes them legendary. 

Libation- Folk Religious Practice

  • Context: Libation is a form of prayer and is an African tradition. We pray through our ancestors to commune with God. Our ancestors are our guardian angels and we pray through them because of their honesty, purity, and integrity. We call on our male and female ancestors and call on the female ancestors specifically because they are the matriarchs and life-givers of any family. 
  • Performance
    • What does one have to wear white?
      • During libation, if you are an ozo titleholder, meaning you are a member of the ancient Agbalanze Society of Onitsha responsible for preserving the culture and traditions of Onitsha, during prayer you have to wear white. If you are the odipka of the entire clan, you have to wear complete white with an eagle feather attached to your hat. The eagle feather is a sign of purity. 
    • What is said and done?
      • All prayer is done in our dialect Igbo regardless of outside presence[English is off limits]. The one who is praying[my dad] must sit on antelope, goat, or lion skin that has been dried to mark a sign of royalty. In order to pray effectively, you must be one with your inner spirit and be pure of heart. During prayer, your feet have to be planted to the ground, as it marks a physical connection to the ground and is a connection to our ancestors. You first call out your family members by name and raise the four lobes kola nut[ prayer offering] and call out God. You ask God to take the gift of the kola nut and ask him to come to be with us as we give thanks for all that he has done for our family. Then you shift and call on all our ancestors, as far back as you can recall their names. You will call each ancestor[great-great grandparents, grandparents, and in-law]. You should call male names first and then female names. Once you address your ancestors, you now call on all of the deities of your ancestors and ask them to continue to bless and guide the family. Then you give blessings and prayer to each member of the family[mom, brother, me, and dad]. You end the prayer by asking all of the deities, ancestors, and God to come and partake in the breaking of the kola nut.

Thoughts: The process of doing libation was something that I never really understood when I was younger. In fact, Sunday libation was something that I always found to be annoying or forced because in my young mind it just meant that I was stuck in one place, unable to move or go out and play. However, not that I am older I have come to understand its immense value and meaning. When my dad prays during libation, he makes it clear that at times he is not the one talking. During his prayer, it is as though our ancestors are speaking through him, calling my mom, brother, and I together as a family and giving thanks for our life, health, and continued well being. My dad is a very spiritual person, believing that the spirit of our ancestors are always with him and his family and are all around protecting us from evil and harm. My dad prays for each and every one of us, wishing for good health, that I and my brother achieve our goals and succeed in life, and that no evil shall befall his family and our extended family back in Nigeria. Now that I am older, I understand the value of the prayer and oftentimes feel a connection to my ancestors like my dad. There are moments where I truly believe that figures like my late grandfather are watching over me and allow me to overcome challenges that I may not be able to do by myself. When I went to Nigeria last winter, I was able to visit my grandfather’s grave and listen to my dad’s prayer. This was a very impactful moment in my life because it really made me realize and understand why libation, why prayer, and ultimately why spirituality in my family is so important in our day to day life. My dad acts as the spiritual anchor of our family and through his prayers, he passes messages and thoughts to my brother and me, maintaining the connection to those before us. I believe that sooner or later I will start learning how to tap into my spirituality further and eventually start channeling our ancestors like my dad and his dad before him.