Category Archives: Initiations

Pagpag – Filipino Funeral Custom

Nationality: Filipino
Age: 51
Occupation: IT Help Desk
Residence: Naperville, IL
Language: Tagalog

Text:

“Pagpag” in Tagalog translates to “Dust off”

“If you go to a wake/funeral, you shouldn’t go straight home. You have to go and stop by somewhere else – for example a coffee shop, mall, or restaurant.”

Context:

The performer didn’t experience this tradition until his Lolo died, and it he never really questioned it, because it was common for his Filipino relatives to eat after any gathering. It was something the people he grew up with just understood. He grew up in the Philippines (rural Luzon) until he was 8, then moved to America where his family still followed this tradition.

“That way you wouldn’t bring death to the household. If there is a ghost that latches on from the funeral home or just death in general, you don’t want it to follow you home. You don’t just go to a place and drive by, you have to stop and spend some time there.” “In the Philippines, there weren’t really places to go before going home. Now whenever we go to a funeral, we do Pag pag.”

Analysis:

Pagpag is rooted in spirital folk belief of liminality: the belief that events such as death and spiritally charged and potentially dangerous. By not going home right away, people seek to disrupt the path of wandering spirits and ensure their household won’t become haunted. This ties into Filipino animism and folk Catholicism which is a blend of indigenous spiritual beleifs and Catholic concepts of afterlife (brought over in the 1500s by Spanish colonizers).

Another great value of Filipinos is community. By avoiding going home right away, this practice also forces community through shared mourning and offers emotional decompression after an emotionally taxing event. Even if it’s not tied to superstition and the fear of vengeful spirits, societies tend to pact together after devastation just to cheer each other up as it’s human nature which has been passed down across generations.

Aarti – A Ritual of Lights

Nationality: American
Age: 18
Occupation: Student
Residence: Connecticut, United States
Language: English

Festival: Aarti – A hindu ritualistic offering of Lights

Informant’s Interpretation: Celebrating with his parents, this festival is celebrated during the fall season of the year, falling around Halloween. Centered around aarti, where a lamp is lit with fat and clarified butter, his family offers each lamp to a specific god. His parents did this with him daily before dinner as a culmination of the day. With his dad, his mom, and he coming back from work, school, and other strenuous day activities, this ritual brings them all together on a positive note. Waving it in a circular motion to a deity, they sing prayers or mantras to show offering and praise to the gods.

My Interpretation: I find this intriguing due to the fct that this is cultural aspect is spread amongst the varying ethnic groups across India and similar forms of it appear in other religions or festivals. Here, a worldly sort of meaning can be interpreted into one ethno-religion centered area but at the same is representative of shared beliefs. For example, a group in North India might believe in a god centered around their geographic region, while one in the Bottom South part of India believe in another due to geographic ties. Aarti connects them together. This shared heritage also applies to the wide variety of festivals that are celebrated in India, and life cycle related festivals such as a wdding or childhood significant events.

Mount Holyoke Pangynaskeia Day

Age: 22

Text: My sister tells me about a tradition at her school, Mount Holyoke. It’s called Pangy, short for Pangynaskeia Day. She told me it’s the last Friday of the spring semester, kind of part Earth Day, part May Day, part spring fun, and part celebrating women. 

Context: She has never been before, because in past years she’s been busy or studying abroad ,and is going for the first time this year. She said she’s excited because she hears there are sometimes chickens and llamas and bunnies. There is also a may pole and a cultural festival, as well as good food on the lawn. She said they can wear whatever but she specified flowy dresses because it’s springtime and said, “Think witchcraft circles and dancing I guess but happier.”

Analysis: Pangy Day is an example of a festival that happens with the seasons, and it draws on older traditions such as May Day and Earth Day. However, it is reimagined in a modern college setting. Rooted in place based tradition, it’s a ritual that all Mount Holyoke students and alums have in common. Even though she has never been, the fact she knows a lot about it and is excited for it shows how these traditions live within the community and are anticipated every year.

Scripps College Library Tradition

Age: 22

Text: A. told me about a Scripps College tradition where the doors that look like the main entrance to Denison Library only open twice a year. They open during freshmen orientation, where you walk through the front of the library and sign your name and hometown in a book that has all of your peers and classmates in it. Then you walk out through the library and out through the side onto the lawn wher eyou just connect more with your peers and your endless new space for your college life. And you don’t walk through the doors again until your graduation day where you’re in your green robe. You walk in through the side of the library out to the front and then onto the lawn to graduate.

Context: It’s meant to be a very nice metaphor that when you get to Scripps, you walk into the library and gain all this knowledge over your four years and then when it’s time to leave your library, you go into the real world. It’s symbolic how Scripps provides you with all these opportunities and knowledge while you’re there and when it’s your time to leave you take this knowledge and spread it!

Analysis: This is a rite of passage for Scripps students and symbolizes their college experience through institutional folklore. The opening of the doors is turned sacred and the fact that the experience happens at the beginning and the end of the college experience, like bookends, makes this ritual symbolic of personal transformation. It only happens in liminal spaces, where you cross over from different phases of life. Additionally, the signing of the book lets students forever be a part of the community and a shared experience. The meaning is constantly evolving with each new class.

Rites of Passage and Community in Wargaming

The Informant

The informant AG has been playing wargaming for over five years, and he has not only painted his own miniature sets but also developed his own homebrew games. The informant mostly plays ‘miniature agnostic’ games with abstract rulesets that enable players to bring their own unique miniature sets.

The Text

A common experience in becoming a member in the wargaming community is painting your own miniature sets, and it tends to be very poorly painted. The informant reports wargamers as largely older demographics amongst historical wargames while younger demographics play sci-fi wargames. A rite of passage the informant notes is learning how to thin the paint, as amateurs can be identified by blotches of paint on their miniatures that blot out the miniature details. While any wargamer can be identified by having miniatures of units on display, a passionate wargamer and a “poser” can be differentiated by the types of miniatures they have on display in their house. Uncommon miniature sizes like 6mm, 3mm, 2mm, and scaled ships or uncommon historical eras such as Medieval or Ancient as these miniatures aren’t usually commercially mass produced, and the players must go out of their way to acquire them. The base for the miniatures are also a good indicator, as companies like Litko allow specified customizations on base sizes and even material, offering wood or metals instead of the mass produced plactic, which proves further investment in the hobby. The Miniatures Page and Tactical Command are forums where these hobbies gather online, but they are rather dated in terms of web design. Tournaments and expos are events where wargamers gather, and people bring their own miniature sets while miniature studios market their services. If someone disrespects another person’s miniature set by stepping on them, tossing them aside, etc, they will be disqualified from the tournament or asked to leave if at a home game, likely to never be invited back again. These players often have special cases for carrying miniatures.

Analysis

There are a few folk aspects to this interview, starting with membership identification with a folk community through the miniatures, which seem to be highly valued and personal within the community. The existence and even preference for “agnostic” wargame systems suggest importance placed on the personalization of miniatures, and the personal offense taken when one’s miniature set is disrespected suggests a Frazeristic contagiously magical connection to the miniature as an extension of the self given the time invested on customizing and painting them. As such, they have meaning to the players in the sense that players convert their own time and labor into these products. Similarly, painting one’s own first miniature set is considered a rite of passage for becoming a member of the wargaming community, beyond first setting foot into a game store with the interest of trying a game with someone else’s miniature set. The choice made in how one creates or even carry their miniatures reflects Stuart Hall’s reception theory of identity expression in consumerism, with specific studios offering customized miniatures. Furthermore, tournaments and conventions serve as a festival where players can gather to share this common love for a niche hobby which they do not have much opportunity to express their affiliation in public otherwise. In a sense, performing this identity is an inversal of the norm, which the spatially and temporally localized festival enables and encourages.