Category Archives: Rituals, festivals, holidays

Goosey Night (AKA Mischief Night)

Text:

M: “So on Goosey Night, we’d all sneak out and we’d bring ivory soap. It was always ivory soap. And you’d go around and you’d be putting soap all over people’s car windows so they can’t drive. And we’d throw eggs at people’s houses and stuff. People called it mischief, we called it goosey night”

Context:

M grew up in New Jersey. Every Halloween Eve, the kids in his town partook in “Goosey Night.” A night full of pranks, mischief, and mayhem.

Analysis:

The phrase “Goosey Night” is a form of esoteric form of folk speech. Most people call Halloween Eve Mischief Night, but my father and the kids he knew called it Goosey Night. By have a different, unique name for the night, the kids were able to communicate with each other in ways outsiders wouldn’t understand. The pranks and mischief of Goosey Night are rituals – repeated, patterned actions. It was a tradition for kids to break the rules once a year, on Goosey Night. In a way, the kids existed in a space of liminality because they weren’t ignorant babies or knowledgeable adults. If an adult partook in Goosey Night, they would most likely be arrested, but kids could because they existed in the in-between space.

“Dale Boys”

Text:

D: “[at school] We were the Dale boys.”

C: “Because you were bussed in?”

D: “We were bussed in so we didn’t have our own high school so we were bussed in so we were from Riverdale so they call us the Dale boys, the people from the other side of the tracks. People from the other side the tracks were considered poor. And so we were from the other side of track because we weren’t canola, smoke rise, the rich kids.”

Context:

My dad grew up in a poorer town in New Jersey called Riverdale. The town/district didn’t have their own high school, so the kids in Riverdale were bussed into the nearest town’s high school. That town was much wealthier than Riverdale, and classism and elitism were always present between the two groups. My dad and the other Italian kids from Riverdale were called the “Dale Boys” to mock and patronize them for being different and less wealthier.

Analysis:

The name “Dale Boys” is simultaneously both an esoteric and exoteric. It was esoteric in the way that it connected all the kids from the wealthier town and made them “better” than the kids from Riverdale. It communicated a sense of superiority within the group. “Dale Boys” is also exoteric in the sense that it was a way for the bullies to communicate their distaste to the “outsiders” – the kids bussed in.

Salad After Dinner

Text:

“We always ate salad after dinner”

Context:

My dad grew up in a large Italian-American family in New Jersey. Every night they would have family dinner. They would eat different meals depending on the day of the week: spaghetti on Sunday, leftovers on Wednesday, etc. However, one thing remained the same: when salad was eaten. Salad was always eaten after the main course. At school, my father would sometimes tell other kids that his family would eat salad after the meal, and the kids would make fun of him, not understanding why his family did that.

Analysis:

Eating salad after the main course is a very Italian tradition. It’s a ritual because it is a repeated and patterned act that followed every family dinner my father had. My dad believes they ate salad after dinner in order to promote digestive health with the fiber. After having spent time in Italy, I agree with my dad’s belief and add onto it saying that salad is eaten after dinner in order to not be full for the main course. The pasta, fish, or meat dishes in an Italian meal are considered the highlight. It is considered almost disrespectful to not finish the main course, so eating salad after the main course ensures that you remain hungry for the meal and don’t fill up on salad. With food being so innate and important in Italian culture, it makes sense that rituals such as this one exist surrounding dinner time.

High School Coming-of-Age Rite

Text:

H: “Each class had its color, like I was the yellow class. So there was like a spirit day where you all wore your colors and at the end of the day, the seniors would jump in [a big fountain on the school’s campus] first and with all their kilts on – like our uniform kilts – and no one else was allowed to wear their kilt. And like they were allowed to go in the water like class by class you went in. So like senior, junior, sophomore, freshman, but like only the seniors could wear their kilt. And that was like a fun thing to jump in the pool ’cause like you weren’t really, the pool wasn’t used. It wasn’t like used for swim practice; it was only used this day. Yeah, it was like a fountain type thing. So yeah, if you were senior, you could wear your kilt. And I remember one year, like a freshman wore her kilt and she was like heavily trash talked, ’cause you’re not supposed to do that. It’s like a respect thing.“

Context:

H went to an all-girls high school in Philadelphia. Every grade level was assigned a color, and on spirit day they would wear their colors and jump into the school’s fountain in grade level order. However, only seniors were allowed to jump into the fountain wearing their kilt – a special piece of the school uniform.

Analysis:

High school seniors exist in a space of liminality: they are in-between youth and adulthood. Because they exist in the doorway between identities, many rites of passages are created to celebrate and commemorate the time. “Communitas” is created because of the special bond seniors form together as they transpire the liminality between youth and adulthood. This establishes sacredness of rites of passage. They are something to be earned that one cannot attain prior to their own existence in liminality. That is why students at H’s school would become very upset if a non-senior wore their kilt while jumping into the fountain – the ritual is being broken and its sacredness is being tarnished.

Vietnamese & Buddhist Healing Ritual/Belief

Text

S: “So, my mom, she’s very into like, I guess like folk medicine. She’s Vietnamese and Buddhist. So like whenever we’re feeling sick, like even if it’s not like a cold, like if we’re just like, have a headache or something. Do you guys know, like the suction cup? “

C: “Oh, I’ve heard it.”

S: “Yeah. There’s one that’s called where they like heat up the cup and then do that on your back. But this one, it’s kind of like pressure. So you kind of put the cup on your back and then like there’s like a little pump and then you put the cups all over your back. And then she [S’s mom] says like, oh, the redder your back is like the more sick you are, even though that’s like pretty sure that’s not true. So like as the days go on, like she keeps doing it and like if the redness going on, she’s like, oh, you’re feeling better or something, but she’s like, oh, like helps get the blood flowing and helps all that stuff.”

Context

Whenever anyone in S’s family doesn’t feel well – whether it be an illness like a cold or just a headache – S’s mom will take cups – or coins if there are no cups – and apply a specific amount of pressure. She believes that the redder the back becomes, the sicker one is, and that the combination of the pressure and release helps purge or cure the body of the illness/unwell feeling.

Analysis

This healing ritual seems to have a two part purpose: (1) to determine how ill one is – the redness of the back – and (2) to help the body heal from it whatever is afflicting it. The small change of the color of one’s back stands in for the immaterial presence of an affliction or illness which helps categorize this as a ritual, as well as its repeated, pattern, and symbolic characteristics.