Category Archives: Rituals, festivals, holidays

Christmas Breakfast

“[This one] is even more specific to my family. For a number of years my family would make christmas breakfast together, each of us responsible for one specific part of the meal. My Dad loves breakfast meats so he’d find some nice bacon or breakfast sausage to make. My Mom adores home fries and so she’d always make sure we had some in the house over the holidays. My Sister LOVES cheese so she would always add a bunch to our scrambled eggs on Christmas. And I’ve always had the biggest sweet tooth of the four of us so I was in charge of baking the biscuits for whatever assortment of Jams or honey we had in the house.” 

Context

“I don’t know if other families tend to collaborate like this on Christmas, but I loved that we did so much. I’m not very religious but Christmas has always been synonymous with love and togetherness. And especially since my family does express love and care for each other through food in our own ways, eating that meal that represented all of us was really lovely. I’m glad we did that, even if it was only for a few years.”

Analysis

Speaking for myself, Christmas brunch was absolutely a tradition in my family. But unlike the informant, making breakfast was handled almost entirely by my parents. My brother and I would be too busy playing with our shiny new toys. But the informant’s family clearly has a different perception of the role Christmas breakfast plays in their own celebrations. Each family member contributes to the meal with their own taste, combining their palettes into a breakfast symbolic of their shared family bond.

Family traditions are microcosms of ritualistic folklore, small habits and activities that cement the bond between family members. What do these permutations of family rituals say about the families who practice them? From what I see, the informant’s version of the Christmas breakfast highlights their shared familial bond, and the many ways in which different people meld together to create a family unit. For them, the act of making the meal is a shared experience for the entire family, and a time for them to come together during the holidays.

Rabbit Rabbit Rabbit

“Rabbit, rabbit, rabbit” is a saying performed on the first of each month to ensure good luck for the entire month.”

Context

“I’m pretty sure my mom is the one who started saying it – it’s an English tradition and she’s from India, so I don’t 100% know where she got it from, though. We differ in what exactly the rules are – I say you just have to say it first thing [in the morning], but my mom says someone has to hear you say it.”

Analysis

Wishes and rituals for good fortune or luck are universal. If your luck turns around, theoretically it would affect every aspect of your life. Wealth, romance, career prospects, health… there’s no need for a fortune teller when the universe seems to favor you. Luck covers a lot of bases, so it makes sense that it would be something to wish for.

Rabbits are, historically, creatures that embody luck. Holding onto a rabbit’s foot is said to bring you good fortune. Thankfully, saying the animal’s name three times at the start of the month helps avoid possible animal cruelty. Still, it’s important to note the thematic, rabbit-y overlap between two luck-based superstitions, as it shows how rituals that cover the same areas can draw from the same inspiration, but be performed differently.

Speaking of performing differently, it’s interesting to see the divergence in this superstition between the informant and his mother. Even within family units, the exact specifics surrounding a superstition can differ and be performed differently. For the informant, it’s enough to invoke the saying to only the universe. For the informant’s mother, the act only works if another is there to witness it. Why does this difference exist? Did the informant’s mother re-interpret the ritual when she adopted it? Did the informant develop their own version of the superstition after interacting with other demonstrations of it?

Wu Shi (舞狮) & Nian (年), Chinese Lion Dance

Text:
Wu Shi is a traditional performance where dancers mimic a lion’s movements in a stylized costume, usually accompanied by loud drums, cymbals, and gongs. Commonly performed during Lunar New Year, store openings, weddings, and festivals.

Context:
The informant saw the Northern Lion Dance style when they are a child during New Year Festival on the streets. They remember being afraid of the lion dancer as a child because the colorfully painted mask and seemingly unpredictable movement look like monster. However, the lion is believed to scare away evil spirits, bad luck, and misfortune. Drums, firecrackers, and loud sounds are used in tandem to “cleanse” the space spiritually.
The origin of Wu Shi tracks back to a legend about a beast called Nian (年) who terrorized villages annually. People discovered it feared loud noises and red color, leading to the development of lion dances and firecrackers.

Analysis:
Wu Shi is a ritual drama performed at a liminal moment requiring protection and good luck, in this case, new year. The movements mentioned by the informant, like sniffing, blinking, jumping, are symbolic, mimicking the lion’s investigation of its surroundings; it is a metaphor for purification and control over chaos. Wu Shi is a performative folklore in which a ritual sends blessing with visual language.
The lion is actually not native to China, it was introduced through contact with Buddhism and Silk Road culture, yet it was mythologized into Chinese cosmology as a protector figure. It is a form of cultural syncretism where foreign symbols are absorbed and repurposed within local beliefs.

Miyeok-guk (미역국), Seaweed Soup

Text:
Miyeok-guk is a seaweed soup often with beef or mussels, simmered in sesame oil and broth. It is commonly eaten as postpartum recovery food for mothers or birthday soup.

Context:
The informant states that they ate this soup every year on their birthday back in Korea. The first time they ate it as a child, their parents did not explain anything but instead just told them it is a birthday thing. Despite seaweed being a very common food in Korean dishes, they know it is unique because their family usually don’t eat seaweed soup for breakfast.

Analysis:
For mothers, eating miyeok-guk is both a health practice and a rite of passage into motherhood. It is used at the threshold of life stages, particularly childbirth, which is a highly vulnerable and transformative period in many cultures.
As a commemorative food, it is not as a celebration of self, but as a gesture of gratitude to one’s mother. Miyeok-guk is a symbolic reenactment of birth—a sensory and emotional link to one’s origin.

Chuseok (추석) & Songpyeon (송편), Korean Harvest Festival

Text:

(The following is a cleaned-up transcript from a recorded interview.)

“Chuseok is pretty similar to Chinese and Japanese Harvest Festival, I think. It takes place around late September or early October. And I think historically, it was to celebrate the harvest of rice and other crops. Usually, you have a week off from school and work. During this time, my family visits the cemetery to pay respects to our ancestors. We set out food for them and eat it.
It is also a time when we have a big traditional family gathering. We have meat pancakes, vegetable pancakes, or seafood pancakes. And we also have a special kind of rice cake you only eat on that day called Songpyeon. It is a thick rice cake full of honey and nuts, and super sweet. When you bite into it, it fills your mouth-”

Context:
The informant grew up in Korea and their family has celebrated Chuseok as early as they can remember. They see the festival as a last gathering before winter sets in and “everything gets dark and sad.” The maternal side of the informant’s family is also very Christian, so aside from offering the food and eating it there, they also do prayers. They think people don’t celebrate the festival in a traditional way anymore because a lot of people have moved to the city and are no longer involved with agriculture, so Chuseok has transformed into a great time to gather with family members and enjoy good food. The informant has criticized Koran’s bad work-life balance and overworking culture, pointing out that there is not a lot of time for one to gather with loved ones anymore. To the informant, Chuseok is an opportunity to take a break from life and see family members. It is a time to step back from modern necessities and go back to a much simpler time.

Analysis:
Rituals from Chuseok reflect a continuity of lineage and honoring ancestors is a key way of affirming kinship networks and identity over time. It highlights Koreans’ household-centered cosmology. The informant’s religious background did not take away this traditional cultural value, but instead added to it and continued it.
Songpyeon, the half-moon-shaped rice cake, carries the symbolic meaning of fertility and prosperity to express how harvest is a gift of abundance from nature or spirits. The recipes and techniques are usually passed down through generations orally. Food is narrative in this sense, it tells a story about ancestry and collective memory.
The informant states their deep personal connection with Chuseok and reflects on the change in society. Chuseok is not just a holiday—it’s a ritualized enactment of cultural memory, social values, and spiritual belief.