Category Archives: Magic

Ritual actions engaged in to effect changes in the outside world.

Break a Leg

Age: 17

Text:

“I joined theater in high school because of my sister. She did it. And I learned that you should always say ‘break a leg’ instead of ‘good luck,’ because one time I said ‘good luck,’ and the person in the show got kind of, um, angry, and explained to me how that was actually really bad luck. So now I just make sure to always say good luck I guess.”

Analysis:

This example is a form of verbal folklore, specifically a superstitious/customary phrase tied to the performance settings. It reflects a broader theatrical superstition in which saying something positive (good luck) is believed to produce a negative outcome, while saying something negative (break a leg) will bring a good performance.

The moment of correction highlights how folklore is transmitted through informal social interaction, especially within a specific folk group like theatre performers. The informant’s experience shows how members outside of the folk group are socialized into the group norms, learning not just what to say, but what meanings those phrases carry within that context.

This practice also demonstrates how folklore relies on shared belief systems, even if those beliefs are not taken literally. The rule is maintained through repetition and reinforcement by the group, giving it authority within the performance space.

More broadly, this example shows how folklore helps define group boundaries. Knowing to say “break a leg” signals membership and understanding. In this way, the phrase functions not only as a superstition, but also as a marker of identity and belonging within the theatre community.

Splitting the Pole

Interview: “Its a superstition i guess. It’s a superstition like walking under a ladder. If you split the pole when you’re walking next to somebody, and you both go to different sides of the pole its bad luck. Which, I don’t know, probably came from it being unsafe to be on the other side, the side closer to the road.
I dont know if anyone really believes the bad luck part, I guess its just disrespectful, you know, to the person you’re walking with.”

Context: The informant is 21 years old. He first remembers encountering the superstition in grade school, but says it remains a relatively common practice among friends.

Analysis: This superstition is so common that I really never stopped to think about where it actually came from. While the informants hypothesis about road safety seems to be incorrect, it shows how superstitions like this can survive just fine without any knowledge of their history.
Another reason this belief probably survives so well is how naturally the superstition fits with the ritual itself. The idea that putting that physical barrier between two people would also contribute to a distancing in their relationship makes sense on a certain level, and shows the importance of having that parallel between the physical and symbolic.

Step on a Crack, you’ll Break your Mother’s Back

Interview: “Don’t step on a crack, you’ll break your mother’s back. So that’s the saying we used to… Uh… sling around on the playground. If you’re on a sidewalk or blacktop, you’re not supposed to step on the cracks. I think painted lines counted as well, in parking lots and stuff. I guess its a superstition but like, nobody actually believes it.
Its a little bit of a game. More than anything it was just to annoy people. If there’s a lull in conversation and somebody steps on a crack you’d be like: Oh, better call your mom, see if she’s okay.”

Context: The informant is 21 years old from Los Angeles. He remembers playing the game in grade school.

Analysis: This falls into a group of superstitions which are prevalent around schools. Like many school superstitions, it survives and spreads likely because the consequences are so severe. Even a child who is pretty sure that the consequences are not real, might still be hesitant to step on a crack, and might still warn his friends about it, just in case.

Weddings & Banana Plants

Text: A pre-wedding tradition where a representative from the groom’s family will cut down bamboo plants to clear the way for the marriage. Everyone there is also dressed up in traditional clothes.

Description of the tradition–Informant: “they’ll be like… depending on, you know, if the brides and groom’s parents are alive as well, um, there’s usually a representative from the groom’s family, and we have like this thing where we go and there’s the–there’s 3 per, um, parent, basically. So like the bride has like 3 and the groom has 3 and it’s, the actual thing itself is these banana plants. And they’re really tall and they kind of look like bamboo almost, but they’re really tall. And, um, like a representative from the groom’s family will come around and we have this very traditional knife called a Pichangatti It’s like a hooked knife. And basically, my dad has done this for a specific wedding, but you go around and you take this knife and you’re like cutting down these banana plants and it’s kind of showing like that there’s no obstacle that’s gonna like get in front of this marriage and like you’re you’re like metaphorically like cutting down obstacles or anything that like has to do with the like the transition into marriage.”

Context: The Informant is from Coorg, India. Their ethnicity is called Coorgi or Kodava and they speak Kodavathuk (it is a South Indian Dravidian language). Weddings last three days and this is a pre-wedding ritual. There they have huge emphasis on ancestry, so this tradition is a way to honor their ancestors. Many of their ancestors were warriors so this tradition is very symbolic with cutting down things, showing strength and power and ancestry, but also just giving wishes for the new couple. 

A Pichangatti is a knife used in agricultural and traditional cultural contexts. It is known for its unique shape as a curved blade and tends to be heavily decorated. 

Analysis: This is a ritual that is preparing the couple for the wedding, the time of transition into marriage, a time of liminality which can be uneasy. While also preparing the couple for the resulting state after the wedding: marriage. Within this ritual we see a performance element, as people are dressed up and someone is using a ritualistic element, the knife, to perform this ritual calling upon their ancestry and past as warriors. The informant said it but we really do see how in this important ancestry is, especially at a right of passage. Having three from both the bride and grooms side can be seen as honoring the two separate ancestors of the bride and groom while also preparing to merge the two families through this clearing of obstacles This ritual also involves magic superstition and slightly falls into the realm of sympathetic magic, specifically the law of similarity. The bamboo plants are tall and literal obstacles. In this ritual the participants externalize what are normally internal obstacles turning them into something that can be physically cut down, through representation like calling to like. This is done to create a good outcome for the marriage thus magic superstition. 

A Rattlesnake’s Rattle Has the Devil in It 

Text: The belief: the rattle of a rattlesnake is associated with the devil. You should never keep one. The legend that authorizes it: a man once found a rattle in the brush, thought it looked cool, and slipped it into his pocket. He carried it with him for some time. It made him slowly insane. He could not sleep well and would sometimes hear the rattle shaking in his pocket when no one else could hear it. One night he got up in the middle of the night, took a knife, and killed his entire family. He was found in the morning on his porch, rattle in hand, without memory of what he had done. 

Context: Told to me by my roommate JS, who attributes the story to his grandmother. JS’s grandmother is a devout Catholic and Tejano, who grew up in Texas. The legend, as his grandmother framed it, is a general cautionary tale, not something that happened to anyone she knew personally. JS does not believe the rattle is cursed but says he would not pick one up. 

Analysis: This is a classic example of a folkloric rule and a story that demonstrates the consequences of breaking it. The underlying idea is that the rattlesnake’s danger does not leave when the snake dies. The rattle keeps it, and whoever picks it up carries it home. The legend’s shape (find, want, keep, lose your mind, lose your family) is familiar among Latin American cursed-object stories, where the trouble begins whenever someone takes home an object that should have been left where it was. The story’s real work is what it did to JS, and through him to me: neither of us believes a rattle is literally dangerous, and yet neither of us would ever pick one up. The “devil” reading the grandmother gives the rattle is a Catholic name for an older unease, as the rattlesnake as a charged figure predates even the arrival of Catholics to the new world. The geography is also significant: the Texas-Mexico border is where the snakes have a real material presence, and Anglo and Tejano traditions have been swapping folkloric material about them for some time. The dangers of a live rattlesnake are clear, but the story extends the good form of avoiding them even to dead rattlesnakes.