Category Archives: Gestures

Feeding Birthday Cake

AGE: 21

DATE OF PERFORMANCE: 4/19

LANGUAGE: English 

NATIONALITY: Canadian 

OCCUPATION: Student 

PRIMARY LANGUAGE: English 

RESIDENCE: Westlake Village 

Text

Interviewer: What’s a tradition you and your family have done during the holidays or certain celebrations?

SA: “One small but meaningful tradition in my family happens during birthdays. I only recently learned that this is an Indian thing–but the person whose birthday it is feeds cake to the people closest to them, and they get fed cake by those same people. It’s a simple act but deeply rooted in affection and closeness.”

Interpretation

A lot of the rituals, superstitions, and other traditions that SA had described to me in her family and her culture surround concepts of love, devotion, and affection. I think it’s so beautiful that there are so many distinct rituals that surround the concept of love and adoration. The only rituals or traditions I can think of at the moment in American society is either Valentine’s Day or someone’s anniversary. But on the topic of birthday rituals, in Korean culture it’s typical that the person’s family will make them birthday soup. The next chance I get to interview SA, I would love her to expand on how she found out it was an Indian tradition and whether she would like to continue this tradition with her family in the future. Since it involves cake, did this tradition begin as the modern world developed or has cake replaced something else used in the past? Either way, what a beautiful and familial tradition.

Minor Genre: Gesture – The Moutza

  1. Text: Gesture of someone thrusting their open hand forward at someone else, all five fingers spread out. Used in Greek culture.
  2. Informants Context: I come from a family of Greek immigrants who haven’t necessarily chosen to teach me about this gesture, but I’ve inevitably learned it from them. The moutza is the Greek equivalent of the middle finger, for better or worse. It’s definitely less offensive than the middle finger and can be used more playfully. It’s ultimately a confrontational gesture though, meant to be displayed as a form of disagreement. The sign also has some superstitious connotations as technically the person giving the moutza is sending a curse to whoever is receiving it. This curse generally just means bad luck. The place I most often learned and observed this from was with my Papou (grandfather). He’s an entrepreneur, completely self-made from the villages and may rank among the smartest, most boss guys I’lve ever known in my whole life. That said, sometimes he has been known to blow the fuse a little bit, and when he does, it’s the moutza that he whips out (laughter). If he wants to double insult someone, he might throw his other hand behind the one that is already thrust open, layering the two of them like pancakes. That’s the ultimate disrespect. This gesture is recognized by Greeks globally but rarely in other cultures. An open hand like the moutza might even be misunderstood as a friendly gesture by certain cultures, including in America where it could be seen as something like a high-five. I personally use the moutza in a mostly fun way, in the kinds of spaces where I could get away with that kind of offensive joke. For example, when I’m with some Greek friends and we’re having a laugh, I might throw it one of their faces to get a reaction. They’ll understand I’m being funny and play along.
  3. Collectors Interpretation: The moutza is firstly a demonstration of power by Greek people. When used in a non-playful context, the gesture is clearly rooted in a show of force or intention to shame people. This might reflect a greater value on the part of Greek people about personal pride and their eagerness to defend it. Moreover, as a potential way to “curse people”, the practice could be seen as a form of contagious magic. It functions on multiple levels as a demonstration of folklore. The fact that the gesture is not universally understood, reflecting different contexts in different parts of the world, continues to demonstrate its folklore roots. It is a practice specific to Greek people, inside the country and abroad, but nonetheless specific to culturally attuned Greeks. This might also reflect a broader culture within Greece surrounding how its people perceive confrontation. If the purpose of the moutza is to pass shame onto someone who has done you wrong, perhaps this reflects a value towards honor. Shame cannot be of value without dignity simultaneously being a high-priority as well.

Fields

AGE: 21

Date_of_performance: May 9, 2025

Language: English

Nationality: American/Greek

Occupation: Student

Primary Language: English

Residence: United States of America

Ritual – Christmas Morning

Nationality: American
Occupation: USC Student
Residence: Los Angeles, CA
Language: English

Christmas Morning in my informant’s Catholic family

“Every Christmas Morning my family takes a family photo. The guys wear one color of pajamas and the girls wear a different color. Then we get to open one present before having breakfast. After breakfast, we open all the gifts in our stocking before moving on to the rest of our presents”

My informant’s Christmas morning tradition is a good example of a ritual that combines family and religious values into a meaningful, structured sequence of events. Rituals tied to annual events help reaffirm groups cultural identity and shared cultural meaning. This ritual starts with the pajamas, all wearing the same color depending on gender, and represents the symbolic visual unity of my informant’s family. The color difference distinguishes gender roles within the family while also reinforcing that sense of unity and tradition. The family photo is a performative ritual that makes the passage of time and captures the moment. Folklorists would call this a “ritual documentation” that summaries a point in time and can be references across generations. The order of the events is very structured and creates a rhythm and sense of anticipation for Christmas morning. Though there is no religious content in this ritual, it still reflects the Catholic family values of unity, joy, and the celebration of special events. By repeating this structure every year, the family creates their own kind of folklore, passing down an informal tradition that can be shared across generations. In summary, this Christmas morning ritual seeks to strengthen family identity and mark the celebration of a special holiday.

Bucktoothed Buzzards – Ballad

Nationality: American
Age: 19
Occupation: Student
Residence: Los Angeles
Language: English

Text/Context: “This is a girl scout song that we would always do at sleepaway camp, around the campfire, a bunch of sugar-high girls, the whole deal. At least in my unit, it was always reserved for the oldest troop. The eldest girls on their way out of the program are the ones teaching it to the younger girls, they have that privilege. And with girl scout songs, when you’re the one leading them you have to give 300% so that anyone else only has to give 50%. We usually do this starting at 3 or 4 but I’ll start at 2 for the sake of time.

Two buck toothed buzzards, sitting in a dead tree. Ohhh no. One has flown aaa-way. What aaa shame. Darn. 

One buck toothed buzzard, sitting in a dead tree. Ohhh no. One has flown aaa-way. What aaa shame. Darn.

No buck toothed buzzards, sitting in a dead tree. Ohhh look. One has reee-turned, let us reee-joice. Hallelujah!

One buck toothed buzzard, sitting in a dead tree. Ohhh look. One has reee-turned, lett us reee-joice. Hallelujah!”

Analysis: The girl scouts are one of the largest and most well known folk groups, and the scale is reflected in the variety of folklore they have to offer. My sister was a girl scout for a few years, so I thought I was familiar with most of their folklore, but I have never heard this song before. It has a similar structure to other silly folk songs, with the counting and all, but I think it separates itself from others like it in a few unique ways. When performing this song for me, my informant also performed a dance that she said is essential to the song. It was quite the interesting dance with lots of unusual motions, and those combined with the unique delivery and enunciation made it very interesting. I already understood that being a girl scout is an experience that sticks with people forever, but seeing this performance and hearing what my informant had to say about it really reinforced that fact. It goes to show how powerful folk groups really are, and how even something like a silly song can mean so much more.

Finger Point of doom. 

Nationality: African American

Primary Language: English

Other language(s): French

Age: 49

Occupation: Digital Marketing Consultant

Residence: Upstate, NY

Performance Date: 4/18/2025

Context: 

My informant, YD, is a family member of mine who lives in the Hudson Valley area of New York. YD has told me about gestures as they were growing up in quite diverse households, from gestures of Italian culture, Chinese culture, and Swiss culture, I had never truly known what each of these gestures they’d jokingly use with me actually meant to them. So one day I asked them this question, but instead of explaining the gestures they’d learned from their diverse cultural background, the ones in which I had known, they told me the story behind a different kind of gesture, one I had overlooked. 

Text: 

“I’d say the gesture that has the most meaning (good and bad) is the ‘finger point’. Typically growing up the ‘finger point’ was an unspoken instruction or nonverbal scolding. Similar to ‘the look’ that many black families instinctively understand, I had the ability to decipher what my mother was saying when she pointed to something or at me. You didn’t dawdle but moved into action, clearly understanding every ‘word’ and detailed action expected of you. I think it came from slavery’s time frame, from what my mother had told me, when communication needed to be coded. I see this as a badge of honor and super power within our family that has kept me safe and I will continue to teach that instinct within our culture.”

Analysis: 

The “finger point,” as described here, and from my research, isn’t just a scolding gesture or a tool for discipline, but is indeed, part of a coded system of communication that has deep roots in African American cultural survival. YD connects it to practices that may have originated during slavery, when verbal communication was restricted or dangerous, and truthfully so, in many African American folklore studies that explores the development of nonverbal codes as survival strategies, quiet gestures that spoke volumes in unsafe or oppressive environments was common and impressively passed down for generations. That concept alone blows my mind. It’s interesting how YD doesn’t just view the gesture as disciplinary, but as a legacy of resilience, intuition, and inter-generational wisdom. It’s especially meaningful that they frame it as something to be passed down, reinforcing the idea that folklore isn’t always just stories or songs, but also ways of seeing and navigating the world. YD’s account transforms what some might consider a small behavioral detail into a rich cultural artifact, filled with meaning, memory, and pride. I think that’s all so brilliant, and will probably never look at finger pointing the same way again, in a good way I mean. YD’s tale is a great reminder that folklore can live in the body, in silence, and in a single glance or gesture.