Category Archives: Holidays

Holidays and holiday traditions

New Years Grapes

Text: Every New Year’s Eve before midnight, you sit under a table and you eat 12 individual grapes, and supposedly it’s supposed to make it so that you find love or you make like a wish that comes true. The informant thinks you have to eat them all either before it hits midnight or as it hits midnight. 

Context: Informant in 20, half white half pacific islander, born in Washington and now going to school in Southern California. She herself has never practiced this tradition. She saw it on TikTok and was like what is this? And then she saw more TikToks and was like, now I know.

Analysis: This tradition no longer has roots, it isn’t traveling in the same way other traditions used to before the internet, as we’ve talked about before in class. The brothers Grimm and other proponents of ethnonationalism would have a stroke. My informant is still a passive bearer, but not in the usual way, she didn’t learn it from a group she’s in and doesn’t know where it came from originally. But weirdly if you think about it she does still have a group and that group is TikTok, a large nebulous group but a group all the same. I, who does not use TikTok, did not know this tradition, or I wasn’t in the right algorithm to see it when it came to Instagram. The algorithm opens up a whole other part of the interaction between digital orality and folklore groups. Folklore no longer can be tracked by location but what you know does tell us things about how you interact with the digital space.

牛郎织女: The Weaver Girl and the Cowherd

Text: There was once a poor cowherd, Niulang (牛郎), who lived alone with an old ox. One day the ox spoke, telling him that seven heavenly maidens were coming down to bathe in the river, and that if he hid the youngest one’s robes, the Weaver Girl Zhinü (织女) would not be able to return to the sky and would become his wife. He did, and she did. They had two children and lived happily.

The Queen Mother of the West discovered that her granddaughter had married a mortal. She came down and pulled Zhinü back into the heavens. Niulang followed, with his two children carried in baskets on a shoulder pole. The old ox had told him before dying to wear its hide so he could fly. He came close. But the Queen Mother pulled out her hairpin and drew a line across the sky, and the line became a river of stars: the Milky Way. 

Niulang and Zhinü are now two stars on opposite banks of the river, unable to cross. Once a year, on the seventh day of the seventh lunar month, all the magpies in the world fly up to form a bridge across the heavenly river, and the two of them meet for one night. This has become China’s equivalent to Valentine’s Day. 

Context: Told to me by my mother, IW. She has told it to me in some form since I was small, sometimes as a bedtime story. The story even became a tool to teach me Chinese as I vividly remember reading it from a book of fairytales. For most of her life and for most of mine, the Milky Way that the story turns on has been invisible: we have always lived in areas too light-polluted for it. On a family vacation to Fiji several years ago, on a beach far from any artificial light, we saw the Milky Way clearly for the first time. It did look like a river. 

Analysis: ‘The Weaver Girl and the Cowherd’ is one of the four great Chinese folk tales, with attestations reaching back to the Han dynasty. It explains a visible celestial phenomenon (the Milky Way as a river, with Niulang as Altair and Zhinü as Vega on either side), supplies the etiology for the Qixi festival on the seventh day of the seventh lunar month, and exists in clear regional variation across Han Chinese, Korean, Japanese, and Vietnamese traditions. IW’s telling is a standard northern Chinese version. What stays with me about hearing it for years and only later seeing the Milky Way clearly, on a Fijian beach, is that the myth was composed by people who could see the river every clear night. To stand under a sky where the river is visible was to recover the perceptual ground that produced the story. It was a powerful moment for us both. 

Razors in Halloween Candy

Text:

In the 80s, there was a belief and fear that children would unknowingly receive candy at Halloween that had razors or sharp pins in it.

Context:

The informant was a child in the 80s and experienced this fear from their parents firsthand. It was a common fear that children would be injured severely by accidentally swallowing ingesting sharp objects when eating their Halloween Candy.

Analysis:

This fear still prevails today. It is rooted in real events, where parents would find dangerous items and materials in their children’s candy. It shows a belief and a way of thinking that affected parents/guardians mostly.

Christmas Songs

Age: 19
Occupation: Student

Context: “I grew up in a big Christmas family. We went to church, decorated every part of the house, and sang every Christmas song there was. Singing wasn’t just for caroling; it happened throughout the season. Every year, the same songs, the same excitement. My parents were especially big on the ‘magic’ of it. They were really believed in ‘the magic of Christmas’ and really believed that it brought everyone closer together. I personally don’t know about that but I think it’s nice that even just for a little bit or just one day, everyone gets even closer for the holidays. There’s one song specifically called Must Be Santa, and it was so annoying, but we used to sing it at church every year.”

Analysis: Singing Christmas songs is a ritual that blends both religious and secular traditions. In families like Anne’s, it reinforces seasonal joy, community belonging, and shared memory. A song like Must Be Santa, though often seen as lighthearted or even annoying, takes on symbolic importance through repetition; especially in a church setting where it bridges sacred and playful elements. The act of singing together, becomes an expression of belief, nostalgia, and identity. It binds participants to cultural rhythms and holiday expectations. Even “annoying” songs serve as touchstones of collective memory, especially when tied to family or religious routines.

“Collectivism Day”

Age: 23

Interview:

I understand your family has some special politically charged traditions centered around the Fourth of July, could you expand on that?

My dad is a first-generation college student; his father immigrated here from Croatia during the reign of the USSR. My dad has a lot of the same views as my grandpa, who believed the USSR was just doing communism wrong. As a revolt, somewhat, I guess, somewhat as a welcome to the American people, my grandfather passed down a version of celebrating “Collectivism Day” as opposed to the usual Independence Day.

I understand, too the number “four” is significant to your grandfather wanting to start this tradition, why?

So my grandfather was convinced the four great bringers of communism and Marxism were Trotsky, Lenin, Stalin, and himself.

Not Marx?

Not Marx. Frankly, toward the end of his life, Grandpa got into numerology and into the “out-there” aspects of spiritualism, and so while originally the idea of the four started as a personal goal, he eventually saw it as more of a prophecy where on a particular Fourth of July he would lead the revolution.

So let’s talk about the actual day, what do you do to celebrate?

Grandpa wanted the day to appeal to Americans, and so he borrowed a lot of iconography and traditions, for instance, the hot dog swap, where we’d make a bunch, but to emphasize collectivism, we’d cut them into 5-6 pieces, and then everyone would give away all of their pieces but one and still eventually be left with a whole hot dog with swapped pieces from every other party present. In the typical sort of fashion where when you’re little you don’t get how Santa works, I didn’t really understand the significance of the hot dog swap; I just thought it was sort of a fun thing. The collectivist message was lost on my six-year-old brain.

Do you plan on passing this tradition down to your kids?

I do, but there are certain parts of the holiday I might not continue… like the choosing of the Kulak.

What is that?

Eh…I don’t really want to talk about it. (Interviewee seemed uncomfortable by the question.)

That’s okay! Is there anything else you want to share?

At the very least, Collectivism Day will be a way for my children to connect with their heritage. At the most, Collectivism Day could be the domino that topples the American Empire as we know it. Who is to say?

Context:

F is discussing a tradition within his family that is a recently immigrated Czech family in the Bay Area. The tradition mixes the elements of the grandfather’s exposure to communism in USSR-controlled Czechoslovakia with American food and nationalistic celebrations. The celebration takes place on the traditional American holiday of the Fourth of July, but runs counter to the celebration, even serving as a protest.

My interpretation:

This is an interesting blend of a lot of folklore elements with an American twist. There are elements of prophecy, superstition, counter-hegemonic behavior, and straining to keep a sense of tradition within a family structure uprooted by the move to another country. I think this tradition is a little bit of the grandfather straining for identity in a place that doesn’t conform to his ideology.