Category Archives: Rituals, festivals, holidays

Funeral Headbands

Context:

H is a pre-med Biology major at USC who grew up in Vancouver, Washington. His parents immigrated to the US from Vietnam.

Text:

H: “For funerals, you have to visit every day for the first week after the funeral and then once a week for seven weeks. And then, on the hundredth day since the funeral, everybody comes back to the temple. It’s like, the biggest day for them (the dead). You pray for them, wish them well at the temple. The hundredth day is when you have everybody together and you have a big feast. You have these white headbands that you wear and on the hundredth day, they chop off the headband.”

Analysis:

Since H was raised in a Viet-American household, he and his family’s celebration of weddings is similar to an Irish wake funeral, but also adds cultural specificity to Viet customs. For example, it is common in Irish funerals to throw a party on the deceased’s behalf, not only as a celebration of the deceased when they were alive but as a re-engineering of the domineering sorrow of a funeral. H’s feast on the hundredth day pays homage to the one who died without inviting negative emotions into the celebration of the individual.

Funerals are a liminal space, as Von Gennup puts it, lingering between the stages of life and death in a person’s existence on Earth. Rather than using funerals as a chance to mourn, H and Irish funeral traditions connect with members of their community and pray for safety into the next part of existing for the dead. This acceptance of death, the massive respect and commitment to the dead after the funeral, seems cultural, as does the white headbands and time. There is an acceptance of death as time marches on, not a denying of it. Rather, H’s family seems to come to terms that nothing can get in the way of death but glimmers for an appreciation of life and the one the once dead led.

Bloody Mary in the Bathroom – Legend

Nationality: Canadian/White
Age: 20
Occupation: Student
Residence: Los Angeles
Performance Date: March 27 2023
Primary Language: English

Context:

J is a screenwriting second-year at USC, raised in Canada but moved to American when J was 10 years old. The below text is a story told among the female students at J’s elementary school.

Text:

When J was in elementary school, there was a bathroom where people said that a girl had died in while she was a student in school who continued to haunt the bathroom because of how gruesome her death was without finding peace. Her spirit believed to be lingering there resulted in the creation of their own version of Bloody Mary. Students would say that “Bloody Mary lives in that bathroom.” They could tell because it was the very last stall and one of the pipes on the toilet had a splash of red paint on it, which students thought was blood. J themselves would go to the stall at the end of the day, and never got haunted by Bloody Mary. But, J was always on edge in the bathroom, where every little noise or motion may “summon” Bloody Mary, so J never did the “summoning” (saying Bloody Mary) to not chance the possibility of the ghost.

Analysis:

This narrative takes advantage of two legend themes: ghosts and Bloody Mary. Ghosts are an entity that lives on liminal boundaries: the line between life and death, human and non-human, and science and will power. The legend of a ghost forces the audience to question if one’s will truly is strong enough to overrule death, if a death with regret strong enough truly can provide haunting, or if there really is a line between life and death that is invisible to the living. Death itself is enigmatic and frightening for the living, so ghosts are a way people cope with it. For an audience as young as elementary students, ghosts not only become a way to deal with the permanence of death, but also a way to refuse grieving or accepting death, tying ghost narrative back to anti-hegemonic childhood folklore. So, the ghost itself as a literary object in a story subtly questions much of the real world’s ideas of death, maybe even denying them outright. Furthermore, because the legend is also about Bloody Mary, the story also becomes a coming-of-age for young girls. Bloody Mary serves the mark women’s menstrual cycle, a point at which blood comes out of the body, the girl is no longer chained to childhood and has to face harsh reality. Avoiding the bathroom stall avoids Bloody Mary, avoiding growing up as a young woman. An acknowledgement that Bloody Mary is not real (this childhood rumor is not real) marks a turning point in the young female world, that they have “risen above” childhood, gotten their period (marked by blood..Bloody Mary) and became women.

Rosie the School Mascot – Legend

Nationality: Canadian
Age: 20
Occupation: Student
Residence: Los Angeles
Performance Date: March 27 2023
Primary Language: English

Context:

A is a sophomore at USC studying Screenwriting. A was born in Canada but moved to the United States when A was 10. The below text is a legend at A’s elementary school and, according to A, was the origin of how the school is decorated.

Text:

A’s elementary school has a fox as a mascot and they circulated a story about how they had gotten a fox as a mascot. “Why did they choose Rosie the Fox? This is why, this is the story we heard from teachers and friends but it was never confirmed by the school.” Basically, decades before, while a teacher was taking her kids out for recess, they found an injured fox lying in a ditch near campus. The kids all pleaded with the teacher to treat the fox, and they ended up taking it to school (principal or nurse’s office). They gave the fox a splint and eventually nursed it back to health (A did specify that the fox did not bite). Over the course of days, all the students got super attached tot he fox and named it Rosie, after the school’s name.

It got to the point where the fox was very tame. When the leg healed, they released it and all the kids were super sad about it. But, after that point, the fox would always come back. At recess, kids would see it standing on the side of the woods watching them play at recess. Eventually, obviously, the fox died and the school ended up naming the mascot after the fox in order to carry on the legacy of Rosie. A’s elementary now has a lot of culture surrounding Rosie. During A’s time there, they even had a whole festival or day surrounding Rosie.

Analysis:

The above narrative is a story that is highly probable, so much so that the school themselves indulge in it as if it was truth even though it has never been proven legitimately. A specifies that it has not been proven historically, and perhaps there may never be a way to prove it, but here is an example of folk history secluded to a school. The contemporary setting of the narrative makes the story an urban legend, however the deep belief with which the school puts in Rose the Fox makes the truth of her existence inconsequential. In my opinion, even if the school did find out Rosie wasn’t actually real, it wouldn’t matter. She became a legend ingrained as almost fact for the school, therefore what they think happened matters more than the unknown of what actually happened. Furthermore, being good to nature, kind to all creatures, and community are values upheld and respected in schools. Not only is Rosie the fox a heartwarming story to tell young students, but an example of how to behave at school. Rosie’s story provides an almost-forbidden rule broken by the school itself; letting an injured fox’s leg heal. It almost gives the audience room to make mistakes, using something as sutble as a fox to encourage breaking rules for kindness. Here is another reason why it doesn’t matter if the legend of Rosie is true or not.

Two Dollar Bill

Text:

The informant was given a two dollar bill by a grandparent of a close friend from college. It acts as a good luck charm, and the informant carries it with them wherever they go in their wallet.

Context:

This particular grandparent had a unique tradition of handing out two dollar bills to those they deemed important in their life or in the life of their loved ones. The grandparent took a moment with each of the friends of his granddaughter, and gave each of them two-dollar bills. This moment created a sense of connection and solidarity among the recipients, fostering a shared bond through the common experience of receiving the two dollar bill. The intimate moment shared between the informant and the grandparent further highlights the significance of this gesture, as the grandparent acknowledged the informant’s importance to their grandchild.

Analysis:

The two dollar bill, often associated with luck due to its rarity in circulation, serves as a symbol of protection, good fortune, and well wishes from the grandparent. Additionally, the bill acts as a reminder of the informant’s college friends and their shared experiences, emphasizing the importance of maintaining connections with those who positively impacted their life. This moment acts as both a ritual and a superstition. The grandparent took the time with each individual, ensuring that the performance of handing over the bill was both sincere and impactful. Because the grandparent performed this ritual effectively, the informant continues to believe in the bill they carry around with them daily.

THAI POOSAM – SOUTH INDIAN RELIGIOUS FESTIVAL

Nationality: Indian
Age: 54
Occupation: Senior Programmer Analyst
Residence: Nevada, USA
Performance Date: 02/19/2023
Primary Language: English
Language: Tamil

Informant Info

Nationality: Indian

Age: 53

Occupation: Computer Programmer

Residence: Las Vegas, Nevada

Date of Performance/Collection: 2023

Primary Language: English

Other Language(s): Tamil

Relationship: Mother

Referred as AS.  AS was born in India and moved to the United States when she was 24. 

Text

Thai Poosam is a Hindu festival celebrated by the Tamil community, particularly in the southern Indian state of Tamil Nadu and Sri Lanka. The festival is held in the Tamil month of Thai (January-February) and is dedicated to Lord Murugan, the Hindu god of war and victory.  The festival is characterized by elaborate rituals, religious ceremonies, and the participation of many devotees from all over the region to participate in the festivities.

Context

While growing up, AS attended this yearly festival on several occasions.

One of the festival’s main events is the Kavadi Attam, a devotional dance performed by devotees as a form of penance and offering to Lord Murugan.  During this dance, devotees carry kavadis, decorated structures weighing up to 40 pounds, on their shoulders as they perform various dance movements.

Another important aspect of Thai Poosam is the Pal Kavadi, a procession of devotees who carry milk pots as offerings to Lord Murugan. This procession is led by the Pal Kavadi carriers, who are dressed in bright and colorful attire and are accompanied by musicians playing traditional instruments such as the nadaswaram and the thavil.

Interpretation

According to Hindu mythology, Thai Poosam marks the day when the goddess Parvati gave Lord Murugan, her son, a vel (spear) to defeat the demon Soorapadman and his army of demons. Lord Murugan, with the help of his vel, defeated the demons and restored peace to the world.

Also, Lord Murugan is believed to be a deity who can bestow wealth, health, and wisdom upon his devotees. Devotees fast, pray, and offer special prayers and rituals to Lord Murugan, seeking his blessings and protection.  It is believed that by observing fasts and performing rituals, one can purify one’s body and mind and eliminate negative energies and impurities. Some devotees perform acts of self-mortification, such as piercing their tongues or cheeks with sharp objects, to seek purification and atonement for their sins.  Finally, Thai Poosam is believed to be a day of community and togetherness. Devotees come together to perform the rituals and offer prayers, and the festival provides an opportunity for families and friends to bond and strengthen their relationships.