Category Archives: Rituals, festivals, holidays

Punching Roof of Car Ritual

Age: 19
Greenwich, CT

Context:
I met the person who told me about the ritual here at USC. She is originally from Connecticut. She told me about this ritual when we were talking about driving because my family happens to have a similar one. She said she learned this from her friends rather than her family at around age 15-16.

Content:
Interviewer: “Can you repeat what you were telling me about your car ritual?”

Interviewee: “Yeah, when you’re in the car and you’re running through, not a red light, probably yellow light you punch the top of the car ceiling just to give good luck in the hopes of not being pulled over.”

Interviewer: “I think I’ve just learned from my friends as it’s not specific to my family.” 

Analysis:
This is a folk ritual tied to luck and risk-taking. The physical action of punching the roof after running a yellow light is used to influence a certain outcome. Punching the car roof also turns a moment of anxiety into a controllable act, helping reduce stress and create a sense of agency in the moment. Because it was learned through friends, it reflects peer-to-peer transmission and how informal traditions have the ability to develop within social settings like friend groups. Overall, it shows how people create small, shared rituals to cope with uncertainty and stressful situations.

“Please Take One”

Context: While in class, a student and I discussed creepy Halloween events that occurred when we were kids. They shared with me that there was one old house that always had a bowl of candy in the front, but it never looked like anyone was in the house.

Text:

“During Halloween, we would always go to my friend’s house — this was in middle school — she lived near a swamp in Connecticut. All the houses were very spaced out, and so trick or treating would be really fun because we would always chat and play music in between each house. But it would be scary because it would get dark and we’d have to sprint from one house to another.

There was always one house that was haunted on the walk because it had a basket outside. It was probably an old lady that didn’t want to come to the door, so she’d leave some candy outside, but it was always good candy.

So each year, we would force someone to go and we’d always stand outside like ‘Okay…who’s going to do it?’ And they would sprint up to the house and grab the candy as fast as possible. We’d make them go for everybody, and we’d always look in the windows because we were scared. The basket had a sign that said “please take one”. So we’d take one and then we’d be like [to the person who’d been selected] you have to get another one.”

Analysis:

This was a humorous tale that reminded me of Halloween kids in movies, who always naturally name the house that doesn’t look like the others as “haunted.” It’s so interesting how children can come up with monsters and their own cautionary tales. Despite knowing the risk, they still advocate for the cause, which in this case was the candy. On the flip side, I’m curious whether the possible adult in this case recognized the repetitive initiation and played along by letting the kids be kids. Additionally, our discussions about popular culture’s influence may have encouraged kids to test this theory more often during a scary event (movies like Scooby Doo and Goosebumps).

Dancing in Spain

Age: 22

Context: A roommate of mine from Spain shared a picture of her cousin in a pretty dress. Then she described the dance practice and what people do during the celebration.

Text:

“When I lived in Spain, when I was like a kid from 7 to 10 years old, um we would go to the Feria de Sevilla, which is a fair that happens, like, after Holy Week, every April. Um, and it’s basically a week-long party where people stay up until like 3 in the morning, like dancing and stuff. But it’s very communal because, um, every family gets a casita, which is like a little tent where they have a little wood floor so people can, um, dance.

People are just like dancing flamenco and having a good time and drinking beer and listening to music and wearing really pretty dresses, flamenco dresses for the ladies and very like, nice suits for the guys.

Um, it’s just really fun. And they have like um, and they have a fairground on the side as well. But people usually go for the family and for dancing and having a good time.”

Analysis:

The festival happens at a specific time of year and gives people the responsibility and prep required to put on a successful celebration. As Stoeltje states, this festival sets a scene and a tone, bringing groups of people together with purpose. Additionally, as we’ve discussed in lectures, this is a multigeneric festival. The costumes, food, and dancing are all pivotal parts of the whole. If I didn’t live in a quiet suburb, I would love for us to have celebratory festivities such as these.

The Caroling Party

Age: 22

Context: My friend told me about a sweet tradition her and mother started that eventually evolved into an event shared in the community around the holidays.

Text:

“My mom and I throw it every year. And, um, we bring together, like, neighbors, friends, and we started off like, it was only maybe 30 people. And now it’s upwards of, like, 75 people that come every year. Everyone looks so forward to it. And we go up and down the street, and we collect, like, the neighbors, we sing to them, and then they join us for the next house.

And then we all come back and have drinks and desserts, and we sing songs and play music. I think it’s just really nice. It’s like my mom’s colleagues and her old piano teacher. And all of my childhood friends. And then they bring, like, their favorite people. I think that like, it’s just nice. These people from all walks of lilfe, in all areas of our lives, just come together for this one massive, this party, and everyone contributes to dessert. We always have 2 full tables now that we set up for the dessert.”

Analysis:

Caroling has been around for decades and has evolved over generations in various forms. Instead of going door-to-door and leaving, they collect people over time. Most of these songs tell stories of Jesus and other significant aspects of Christmas; however, I find it interesting that even if these people don’t align religiously with Christian beliefs, the songs and collaborative singing make it a staple for them to participate.

These songs do not carry the same political intensity as Depression-era labor movement songs or the ones we discussed, carrying warnings or stories of those lost. However, as folk music sometimes does, it brings people together to sing in unison. This celebration also ties into our in-class discussion of foods and how recipes are passed down or shared within families. In this case, food is part of a specific celebration, and it’s fun to learn how it’s grown over time with each new group of people who have joined them.

Nigerian first paycheck

Age: 20s Location: Chicago, IL, Background: Nigerian-American

Context: Participants (initals DA) is from a Nigerian-American household. She grew up in Dubai and now lives in a Chicago suburb. She has many siblings and is very close to her family.

Text: DA states that in Nigerian culture, the first paycheck a teen/young adult makes must go back to their parents or an adult figure. She says it’s a way of “showing appreciation and gratitude to those who raised you”. Participant mentions that everyone in her family does this. However, for her personal first paycheck she went and spent it at McDonald’s. DA says that her mother especially was not happy about it.

Analysis:

Here, a teens first paycheck serves as an offering, marking perhaps a transition from the adolescence to adulthood. A first paycheck is a time where one steps into the world of independence and financial freedom from their parents. By surrendering this first check, it’s a symbolic gesture of gratitude and the sacrifices that the family has made to get the individual to this point in their life. When the participant breaks this tradition, she, without realizing the depth of meaning behind this gesture, breaks a social contract. This moment can be a “paying back” of the life-debt to the parents so that the child can begin their own life with a clean start. This is obvious in the participant’s mothers angry reaction, which likely wasn’t over the loss of a couple dollars, but of, in her eyes, her child’s failure to acknowledge the transition point.