Category Archives: Childhood

Fox Day

‘Both of my parents went to Rollins College in Winter Park, Florida and every year they have a fox day. It is an annual tradition and festival that was started decades ago by the president of the University. So each year on a day in spring that was “too pretty to have class”, the president would put a fox statue on the lawn in front of campus and all the students on campus would get free buses to the beach. Since my parents went there, every year on fox day, when I was younger I would skip school and we would always go and take a picture in front of the fox and have a fox day celebration of going out to enjoy the weather.” – PH

PH’s parents would celebrate fox day every year in college, and continue to do so even when PH was a baby. He has countless baby photos of him with the fox statue, showing him grow up on the nicest spring days of the year. The biggest role this has had in PH’s life is that it has allowed him to hold a huge connection with his mom, and is something he will never forget. This ritual also feels like a superstition to him… Every spring day if the weather is beautiful out it could be fox day. It encourages him to take in the new weather and get excited for what’s to come.

Statue on Rollins’ Campus put out to symbolize Fox Day each year

Fox Day is a celebration and ritual that has been passed down through generations, obviously leaving a mark on many who celebrate, as PH always wonders on beautiful days if Rollins College is having their Fox Day. The annual ritual enforces a sense of tradition and significance for a community that is shared and celebrated throughout Winter Park, Florida, just as folklore intends. Additionally, the fox statue works as a symbolic figure, as it represents the tradition and allows the community to recognize what day it is! Also, in much a folklore, a strong motif is that of a fox, holding symbolic significance, and in this scenario, this fox signifies the beginning of beautiful weather and prompting the community to go enjoy their day outside. Fox Day embodies many folkloristic behaviors and contributes to a sense of community and tradition.

Korean Doljanchi

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JK: In Korea there is a particular celebration for 1-year olds. Korean “doljanchi” is the first birthday celebration. Technically Koreans view birthdays in different times than Western cultures but the first year birthday is very important. The 1-year old is dressed in very traditional clothing and so are the guests, they wear hanboks. There is a lot of fruit everywhere and rice cakes. One of the most important things is the baby choosing an item. There are a lot of things laid out in front of the baby, money, paintbrush, stethoscope, gavel, that sort of thing. Then whatever the baby grabs or touches is meant to influence their future in Korea. For example if they grab a pencil, they’re gonna be a scholar, if they grab money they are going to be rich.

Context:

JK’s family is Korean as well and he participated in this culture as a baby. He grabbed the pencil and money. He doesn’t know if it influenced his future, but he is here pursuing higher education and “hopefully the money will come in soon.”

Analysis:

Other cultures have similar coming of age rituals that are conducted on a child’s birthday. These rituals are meant to determine a child’s future and celebration of their first milestone. Most cultures have a birthday celebration meant to recognize when a child becomes an adult, such as a quinceanera or a bar mitzvah. This specific divination ritual is practiced in other cultures as well, notably in China. Other Asian cultures have varying rituals for the first birthday. In India, the child’s head is shaved to purify them of any evil committed in a past life. This ritual is heavily influenced by the large presence of Hinduism in India.

Antelope Valley Fair

Text: 

The Antelope Valley Fair in Lancaster, CA

Minor Genre: 

Festival; Celebration

Context: 

“One of the festivals we had growing up was the Antelope Valley Fair. I think these [fairs] go back to where every year, you grow a crop and all the farmers bring in their best livestock and crops and whatever and show off what they made. It’s a huge community coming together to have a celebration.

“In Lancaster, [the fair] was basically all of the kids who did FFA and 4H and would bring their show animals. Steers, pigs, and sheep were the main livestock. One year, I had a grand champion lamb that I showed. But [in addition to the livestock], you still had all the other arts and crafts and stuff and everything else. It always happened the last week of summer before school started.

“I was there every year, but probably when I was seven or eight was when I started 4H, and that was when we got really into it. But we probably went there just for fun my whole life. My dad’s older brothers did the haybaling competition; before everything was automated, guys would go out on trucks and have to lift these hay bales with pulleys and hay forks. They had tractor races, too –– basically anything associated with a farm. My uncles were haybaling champions for many years in the 1950s.”

Analysis:

Antelope Valley’s first main industry was agriculture, with farmers crowing crops such as alfalfa, various fruit, carrots, onions, lettuce, and potatoes. The city of Lancaster emerged as a bustling city with successful farming at the end of the 19th century, and in the 1980s, had a large increase in population due to the development of new housing tracts. The informant was born in 1974 and would have experienced the Antelope Valley Fair during the period of this population boom, which may have corresponded with a popularity increase in the county fair.

The informant’s memories of the Antelope Valley Fair suggests a heavy agricultural influence in both their personal life and in the city of Lancaster. He had a history of farmers in his family –– the informant’s father raised animals, and his uncles had experience baling hay –– which likely skewed his perception of the fair to lean more heavily on its agricultural experiences, particularly because the informant himself participated in 4H. Additionally, the farm-oriented activities such as competitive hay-baling suggest that success as a farmer was a highly valued trait in Antelope Valley during the time period.

Text:

Within the Sindhi community, ‘Chetti Chand’ marks the celebration of the Sindhi New Year. On this auspicious day, it is customary for my friend’s family to wear white attire and practice vegetarianism, abstaining from meat for the entire 24-hour period.

Context:

During a conversation, my friend reflected on the annual tradition his family observes during ‘Chetti Chand.’ For the past decade, his family has enforced a strict ban on consuming chicken, urging him to avoid social outings and to dine at home instead. He recounted a memorable clash with his parents, sparked by their insistence on him wearing white clothing in adherence to the New Year’s customs, indicative of the tension that can arise when personal desires encounter cultural expectations.

Analysis:

The observance of ‘Chetti Chand’ in my friend’s Sindhi family is a vibrant example of religious folklore that intertwines personal purity with cultural renewal. Wearing white symbolizes a state of cleanliness and new beginnings, akin to the fresh start promised by a new year. The abstention from meat is a practice deeply rooted in many cultural traditions as a form of purification, reflecting Valdimar Tr. Hafstein’s notion of collective tradition. Here, the family unit serves as the custodian of cultural heritage, with practices such as these ensuring the transmission of values across generations. The resistance my friend exhibited towards changing into white attire speaks to the friction that can arise when modern individualistic tendencies meet the collective expectations of tradition. This tension is representative of the broader dialogue between contemporary personal identities and longstanding cultural practices. The familial insistence on observance points to the depth of cultural identity within the Sindhi community, and the importance of such rituals in reinforcing the communal fabric. The ritual here is not merely an act of refraining from certain foods or adopting a dress code but a reaffirmation of identity and belonging, symbolizing unity and continuity within the community, and illustrating the cultural significance embedded in seemingly simple acts.

Text:

In a particular birthday tradition known as ‘birthday bumps,’ the individual celebrating a birthday is subjected to playful kicks and hits by friends, signifying their right to do so on this occasion.

Context:

My roommate’s recounting of birthdays spent at an all-boys boarding school painted a picture of both celebration and apprehension. The day would command a compulsory treat for all, paired with the ritualistic ‘birthday bumps.’ This tradition, seemingly harsh, was upheld even in the presence of authority figures who stood by, recognizing the practice as customary. Although the physical aspect of the ritual was moderated in his college years, the essence remained through symbolic gestures like a slap on the back or the more mirthful cake smashing.

Analysis:

The practice of ‘birthday bumps’ embodies a folk custom that acts as an informal rite of passage, echoing the trials one undergoes to enter a new phase of life. This ritual, while appearing merely as a form of entertainment or a test of endurance, carries deeper cultural and personal significance. It is a manifestation of the community’s acknowledgment of an individual’s transition into a new year of life, as well as a reinforcement of social bonds through shared, albeit challenging, experiences. Ray Cashman’s research into visual displays of identity in Irish nationalism suggests that such customs function similarly, where actions and symbols serve to reaffirm connections within a community. The physicality of ‘birthday bumps’ is a tangible expression of this social fabric, a collective embrace through playful yet ritualized aggression. Furthermore, it reflects the implicit understanding and acceptance of certain levels of discomfort in the service of tradition, paralleling other cultural practices where symbolic actions are believed to confer blessings or good luck. This tradition encapsulates the juxtaposition of individual endurance and communal celebration, uniting the group in a singular, memorable moment that marks personal growth and social continuity.