Category Archives: Game

Doe slaps

Text:

AB: “It originated from ‘Give me my dough,’ which may have been more of a universal thing, If someone said something stupid, you’d say ‘Give me my dough’ and then hit them on the head. But then it transformed into, like, the most complex thing ever. It turned into ‘doe slaps,’ so when someone said something stupid you could say ‘doe slaps’ and hit them on the head. But there’s so many different rules. There’s ‘doe slaps extra hardies,’ ‘no returnies.’ But basically, if you don’t say certain things, they can slap you back… it just involved getting whacked in the head for saying something stupid.

I think it started in middle school and it went into the high school. It was big in high school, like if someone said something stupid in class, people would go up and be like ‘doe slaps.’ If it was your friend. It was fun. It was endearing but people slap hard.”

Context:

The informant is a 19-year-old college student from Montclair, New Jersey. She remembers “doe slaps” being pervasive among boys and girls, in middle school but especially in high school. She says that the tradition has died out among her friends from high school, but her younger brother attends the same school and has seen people in his peer group do the ritual.

Analysis:

I think that this game and ritual, like the Circle Game, where one is allowed to hit another person if they make them look at their hand making the “OK” gesture, conveys the competitive, emotionally complex social dynamics between adolescents. Teenagers are very critical of one another and often use the failures or missteps of others to bolster their own self-esteem. While it could be seen as a way to perpetuate power dynamics or convey social status through bullying, it also can be interpreted as egalitarian, since the act demands justification and can technically be carried out by and to anyone. Kids sign a sort of unwritten social contract, allowing them to give people “doe slaps,” but also agreeing that they can receive them.

This ritual involves humiliation and physical pain, however, giving someone “doe slaps” is also a kind of act of endearment carried out between friends. While the act is humbling, the practice conveys someone’s status as an insider or outsider. Being able to give someone “doe slaps” indicates a degree of closeness or a person’s belonging in a social group, since it wasn’t acceptable to do it to people you didn’t know or weren’t friends with. Moreover, the elaborateness and specificity to one school in one town in New Jersey makes the practice a cultural identifier, something which people from Montclair can use to understand and connect with each other. Because there’s no cultural understanding of “doe slaps” outside of the town, and because hitting people under any circumstances is generally not socially acceptable among adults, it makes sense that this practice fizzled out when the kids who practiced it graduated high school and left Montclair.

Afikoman with a twist

Background: Informant is a 19 year old, Jewish American/Argentinian college student. They are from the Chicago area but now live in Los Angeles. The informant has a family tradition during the holiday of passover that inverts the common tradition of many other Jewish people. 

Informant: So, during passover (the Jewish holiday), there’s a tradition that most families do where the parents have to hide the Afikoman which is a little piece of matzah, an the kids have to find it and whichever kid finds it gets a special prize. But in my family we do the opposite. So, the kids have to hide the Afikoman and it’s my dad’s job to go look for it and find it. But the tradition and the joke is that he doesn’t get up from the Seder table, he sits in his chair when it’s time to go look for it and bribes us with money to tell him where it is. And that’s the kids prize it’s not like, you get a prize for finding it; you get a prize for revealing to him where it is. So for example he’ll be like, “5 dollars.” And we’re like, no that’s not enough cause’ it’s a really good hiding place. And he’s like, “10 dollars.” And then we always, like, talk him up and negotiate to like, 25 bucks. And this is without him getting up from the table to even look for it. 

Reflection: This story came from the informants family flipping a traditional Jewish tradition on it’s head. In Jewish tradition, looking for the Afikoman is something that kids do in the ages before 13, so having the parent who is an adult search is a funny twist on it. Beyond that, there is an aspect of the tradition that is capitalistic as the kids are putting monetary value on the hiding place of the matzah, focusing on how they can bargain with the adult to receive the most money. This reflects an American twist on a Jewish tradition, as it adds American values of capital and money into Jewish culture.

Playing ”balances.”

B is a 21-year-old Korean male originally from Busan, South Korea. B is currently a college student in Los Angeles, California.

B taught me to how to play the following Korean game while we were taking a break from studying in a college dorm.

B: The game is called “balances” and you have to pick one of the two options I say. And you can’t say “neither,” even if they are both bad.. you still have to pick one laughs. It’s a really popular game in Korea.

Interviewer: Ahh so it’s like “would you rather?”

B: Yeah! It’s similar to that. Like…. “Would you rather eat a tomato that tastes like vomit or vomit that tastes like tomato?

Reflection: After playing and recording my brief game of ”balances” with B, he told me that the game is actually called 균형 게임 (gyunhyeong geim) or ”balance game” in Korea. The game is practically identical to “would you rather,” especially regarding how much of game derives from the idea that both options are a form of opposites and yet equally terrible choices. Despite the sameness, I found it interesting that B insisted that the games are different. In relation to polygenesis and folklore, people understandably want to stake claim in folklore they perceive as theirs, even if the same or highly similar folklore developed on its own elsewhere.

Number Games and Familial Ties

“A game that my family has given meaning is we play a number guessing game, especially on road trips and it started out as a joke by my dad because my sister and I would always ask for things to do or things to play.  But it’s evolved into something that we unironically choose to do because we’ve given it such meaning. To me, it, it, it symbolizes … it’s hard to describe, it symbolizes, like, the nature of friendly competition and always loving to challenge each other to silly little things. It’s really a simple and rather stupid game.  You give them a range and you give them a certain number of tries to guess the number, and you tell them ‘higher or lower’ to see if they can guess the number.  and while it may seem like it’s sort of just luck, we’ve gotten to the point where we can make more informed guesses based on who came up with the number because we know each other so well. and then that way it also just symbolizes our connection…”

Background: The informant is a 19 year-old college student who went on road trips often with his family growing up.  The game shared with me was created by his father when he was 9 and has become a staple part of their traveling as a family in the years since.

Context: I was told about this game in USC’s Annenberg Hall during a quick interview.

It’s interesting how simple games can become a symbol of a family’s close connections to each other.  Shared activities like the number game can become a small group of people’s defining characteristic, and the informant was enthusiastic about how they could guess the patterns that each player used in the game as an indicator of how well they knew each other.

Beer Pong Blowing

“I watched my upperclassmen doing this at my first college parties.  After they dip their ping pong balls into the water before their turn, they would blow on it, and have nearby spectators blow on it too… apparently it’s supposed to coat your ball with good luck.  More like germs, but I don’t know… It’s pretty much counterintuitive to the part where you dip it in the water in the first place.”

Background: The informant is a college student who has witnessed others performing the gesture of blowing on one’s ping pong ball prior to taking a shot in the game.

Context: This superstition was shared with me over FaceTime.

These rituals are reminiscent of the arbitrary “strategies” that schoolchildren come up with that they swear will help secure victory in a meaningless game.  The informant goes to school in a different region of California, yet this strategy is still consistent with what I’ve seen people do at USC; I don’t know how such a custom of blowing on a ping pong ball was spread across college communities.  There also isn’t any kind of online information that confirms this as a phenomenon in the general college community, so it is also unclear whether this strategy even exists outside of a certain geographical radius.