Olivia: So… Well, two months ago I was diagnosed with Chronic Mononucleosis. I’ve been not feeling well for a little over 6 years now. It’s terrible….On a regular basis, I experience the like extreme exhaustion to the point where I sleep up to 22 hours in one day, acheyness all over my entire body, chronic headaches, a fever of 101 or higher about twice a month, acute chronic sinusitus, sore throat and facial tenderness (sinus pressure). Now, until umm, about two months ago, I had solely relied on the practices of ‘Western Medicine’ to cure my symptoms, like sinus surgery, continuous dosages of antibiotics, steroids, etc. After years of taking medication on top of medication (and medication to counteract the symptoms of medication), I sought out a highly respected doctor who practices Chinese or “Eastern” medicine. Since then, I have undergone intensive acupuncture and heat therapy.

Isabel: What does this folk treatment entail?

Olivia: Well, ummm…So, I first began with a very intensive treatment- twice a day for three days. This serves as a sort of diagnostic process I guess. During a single session, the doctor inserts needles on the front of my body (usually the hands, feet and face) and then, after 30 minutes, on my back. He told me that the point of conducting treatments very close together and in a short amount of time, was to put the body under a slight amount of stress in an effort to bring about the symptoms. In other words…like, the way my body would react to the therapy, would tell the doctor what organs weren’t functioning correctly. So then… ummm, after conducting this intensive treatment, I was able to slow the pace of treatment until my symptoms began to dissipate.

Isabel: And do you feel this treatment has helped you?

Olivia. Yes. I know a lot of it is mind over matter but I really do feel less tired and more soothed. Does that make sense? I just feel less stressed about my health, like I am not constantly feeling so lousy. Since beginning this process, I’ve realized how harsh the antibiotics are for your body and although they may be helping one aspect, like clearing up my sinuses, they are ultimately damaging another part of my body, like making me more immune to the drug.

Isabel: So what drove you this form folk medicine?

Olivia: I just felt like I had tried everything. I have taken so many dosages of antibiotics that I am not allergic to over 4 different types. Mom heard about this Doctor on the news and his philosophy on medicine and specific cases in dealing with Chronic Mononucleosis. I basically just thought I’d give it a try for the heck of it.

Acupuncture originated thousands of years ago and involves the insertion of extremely thin needles in your skin at strategic points on your body. Traditional Chinese theory explains acupuncture as a technique for balancing the flow of energy or life force — known as qi or chi (chee) — believed to flow through pathways (meridians) in your body.[1] When your body is not functioning correctly, Chinese theory explains that there is blockage in the movement of qi throughout your body. Acupuncturists believe that by inserting needles at strategic points along your skin, you can free the blockage and allow blood to flow freely throughout.[2]

The practice of Acupuncture is considered a folk method because it is not scientifically proven to improve one’s health, however many believe it in fact does. Additionally, there is multiplicity and variation within its practice. Philosopher, John Bowers describes the profound depth and variant forms of this folk medicine. He writes, “One or more of the practices of Chung-i is followed in China, Japan, Korea, Taiwan, Indonesia, and by the 18 million overseas Chinese. Thus, one third of the world’s people receive some form of Chinese traditional medicine.”[3] Reliance on folk medicine is clearly widespread and indicates a significant belief in its benefits. Practicing this method for health care separates individuals from the mainstream ‘Western’ mindset as well as provides guidance for one’s lifestyle. Consequently, a spiritual element often accompanies the practice of folk medicine, creating a culture specific to the individuals who believe and perform these folk medical methods.

---

[1] John Z. Bowers. Proceedings of the American Philosophical Society. Vol. 117 No. 3 (June 15, 1973) pp. 143 -151 Publish by American Philosophical Society. Article Stable URL: http://www.jstor.org/stable/986539

[2] ibid. pp. 143 -144

[3] ibid

Kevin: So, there is also a lot of customs concerning dress at Oxford. For instance, we are required to wear black tuxedos with a white formal shirt and white bowtie when taking our final examinations. No one really knows why this came to be or why it is still practiced, although it clearly relates to the more formal and conservative era in which the university was first established. It also applies to woman, although they can wear black skirts and sweats with a white blouse. Ummm…apparently before I got here the college proctors would always wear their cap and gowns. They do still wear them when proctoring examinations. Again, I think it coincides with the university’s value of tradition and history. I guess I’d say by continuing to practice all these little customs, it is a sign of respect to the university and what it stands for.

Kevin thoughtfully highlighted the university’s impulse to continue to honor its past by preserving the university’s customs, even through the minor folkloric exhibitions of dress. A New York Times article from 1996, similarly draws upon Oxford’s cemented practice of traditions. The author, Penelope Lively, reflects upon the folklore that formed a significant part of her alma mater’s culture. She revisited Oxford after some time and found that not much had changed. The examination dress custom still remained, students still used the same onamastics when referencing the campus’ structures, and the student’s spirit and respect for the perpetuation of the traditions continued to invigorate the Oxford culture.[1] Thus, both in this article and in Kevin’s more recent account of the smaller customs at the university, the significance of Oxford’s folklore practices is clearly an extensive attribute to the university’s identity. Not only is the university united by the common participation in these traditions and likewise, connected to it’s history through such participation, the continuation of these customs demonstrates a sense of respect for the education Oxford is providing.

---

[1] GOING BACK: OXFORD BY PENELOPE LIVELY New York Times (1923-Current file); Sep 15, 1996; ProQuest Historical Newspapers The New York Times (1851 – 2007) pg. SMA17

Kevin: Both Being a graduate student at Oxford University and living in London have been great experiences in exposing me to the rich traditional culture of the UK. One celebratory ceremony that immediately comes to mind is Oxford’s May Morning at Magdalen Tower. Although it takes place in Oxford, on Magdalen College grounds, it is not a festival exclusive to the college, nor the university. What basically happens is, students and visitors (I think lots of people come for the festival itself) gather in silence – I believe. Anyway, they gather at the Magdalen Tower in the early hours of the morning, before sunrise. The bell rings several times and then a choir sings the traditional May Morning ceremonial song. I used to know it all actually. It goes something like ‘To thee O God the father, thee, all worship, praise and glory be!’ I forgot it mostly… shoot. Anyway the tower bells ring after the song and then, basically, the streets of Oxford turn into one big party. Nowadays people wear crazy costumes, and there are even concerts organized around the tradition. I’m not sure if the costumes have always been apart of the celebration or not. But anyway, it’s become an excuse to throw a great big party outside and celebrate spring and all. I don’t even go to the ceremony part actually, we just participate once the celebration ensues (LAUGH)!

May Morning at Oxford is a primary example of the folkloric tradition of festivals. Further research of the celebration reveals the celebration’s deeply rooted practice at the university. Tracing back older accounts of the day highlight how the celebration has transformed within contemporary times, yet also shows how the main tradition and meaning of the celebration has maintained throughout its practice. Similarly to what Kevin explained, descriptions of May Morning have always outlined the day starting before sunrise, at the Magdalen Tower, with the sound of bells. This ritual is followed by a performance from the Magdalen College choir, after which the bells ring again, and the party festivities ensue.[1] The hymn Kevin tried attempted to sing, Te Deum patrem colimus (apparently often confused with, Hymmu Eucharisticus – another hymn by the same author at the college) was eventually integrated into the ceremony, although the specific period in which it became the primary song within the ceremony is unknown.[2]

Academic investigations of the Magdalen celebration attempt to uncover the event’s origin and purpose. However, not unlike most folklore, a specific date of origin cannot be pinpointed. Similarly, analyses of the initial purpose for the ceremony differ between sources. A New York Times clipping from 1935 mentions two possible reasons behind the emergence of this traditional- both from drastically different time periods. The newspaper first presents it as a tribute to King Henry VII’s generosity and connection to the Magdalen College. However, the article later associate’s May Morning with the longstanding Roman tradition of celebrating the onset of spring.[3] Additionally, a more contemporary investigation of this particular folk tradition considers both these possibilities as well as the initiation of this festival as an attempt to host a secular celebration during a religiously controversial time.[4]

Justifications for the festivals purpose are not the only aspects of the practice that vary. Many different forms of folklore help to construct the event. The day includes traditional ceremonial rituals, folk music specific to this festival, folk beliefs concerned with the meaning behind the festival, and the day now even encompasses the tradition for Oxford students to dress in whimsical costumes. Similarly, there are many cultural expressions that reference May Morning, such as Holman Hunters 1891 painting entitled, May Morning and the Magdalen Tower.[5] Consequently, the festival is a vibrant part of the Oxford culture. It is a highly respected and celebrated form of expression and celebration, indicated by the extensive literature, both academic and personal, generated about the topic. May Morning unifies the Oxford community as it celebrates the pristine nature that surrounds the university because the whole festival is conducted outdoors.

[1]

A MAY FETE AT OXFORD

By DIANA LIVINGSTON. New York Times (1923-Current file); Apr 28, 1935; ProQuest Historical Newspapers The New York Times (1851 – 2007) pg. X20

[2]

May Morning and Magdalen College, Oxford Author(s): Roy Judge Source: Folklore, Vol. 97, No. 1 (1986), pp. 15-40. URL: http://www.jstor.org/stable/1260519 . pp. 17

[3] Livingston

[4] Judge, pp. 25

[5] ibid. pp. 26