Category Archives: Rituals, festivals, holidays

Thunder Explained to a Child

Text:

“The angels are bowling”

Context:

“The angels are bowling,” my mom use to tell me when I was a child. I was so afraid of thunderstorms, so my mom told me that thunder was just the angels in Heaven bowling. I stopped being afraid of thunder then and would just complain that the angels always had to go bowling when I was trying to fall asleep.

Analysis:

In order to help me overcome my fear of thunderstorms, my mother constructed a legend – a story set in the real world and told as if it was true. Now, I asked her if she came up with the legend on her own, and she tells me she’s not sure. She may have heard it from somewhere else or come up with it on the spot. My family and I are Christians, so my mother used emic, or insider’s, language when discussing that thunderstorms are just angels bowling to esoterically communicate to me that I had nothing to fear.

University of South Carolina Game Day Tradition: Burning Tiger

Context:

The informant attends the University of South Carolina, which has an intense football rivalry with Clemson University. This ritual is performed a week before the rivalry game each year.

Text:

Before the rivalry game between Clemson and the University of South Carolina, the students in the engineering school build a large tiger out of natural materials. The informant recalls that most recently they built this tiger out of wood. The tiger represents the mascot of Clemson University. The tiger is burned a week before the game occurs on the practice football field in front of all the students.

Analysis:

This ritual is a ritualesque performance that represents a sense of rivalry and shared group identities through the collective action of building and burning the tiger. This act connects to Jack Santino’s idea in “The Carnivalesque and the Ritualesque” that some events intend to create real effects (i.e. USC winning the rivalry game). Additionally, the construction and burning of the tiger reflects a form of homepathic magic that Frazer describes, where destroying a representation of Clemson’s mascot attempts to show superiority over them. This ritual helps reinforce both in-group and out-group boundaries by showing how folklore can strengthen group identity, while simultaneously sowing divisions within larger regional communities.

Women’s National Championship Celebration

Age: 20

Context:

The informant attends the University of South Carolina, which has a nationally ranked women’s basketball team. In the past few years, the team has won the NCAA championship multiple times. The informant has witnessed campus wide celebrations each year they win.

Text:

The informant recounts that if the USC women’s basketball team wins the national championship at the end of the season, crowds gather to jump in the fountain outside Thomas Cooper library to celebrate. Hundreds of people gather to celebrate immediately after the game is won.

Analysis:

This celebration is a ritual that helps create a sense of communitas since the entire student body joins in to cement a social bond through their sports team’s victory. Jumping into the fountain serves as a rite of passage that transforms a mere fountain outside a library into a place with communal meaning. This tradition turns the team’s success into a part of the entire university’s identity to create a collective sense of pride and belonging.

Blessing a New House

Context:

The informant has only moved homes twice in her life. Each time she moves her family does this custom before moving their stuff and furniture into the space. It is a Hindu tradition.

Text:

When the informant moved into her new home, a priest had to ensure the space was good to move into. The priest blessed the home and performed a pooja involving incense, allowing for her family to fully move in. The priest had the family repeat after him to chant in Sanskrit. The informant admits that she does not know nor understand this language.

Analysis:

This practice is a transition ritual, where moving homes involves leaving the old home, a liminal blessing of the new one, and re-introduction into a purified environment. These processes within the ritual reflect Van Gennep’s rites of passage where the pooja holds culturally shared significance. Using incense and chanting, the house is symbolically transformed into a sacred, safe space. In this way, people can manage their anxieties and uncertainty over new environments with such spiritual protection. Additionally, the informant’s relationship with Sanskrit demonstrates an instance of esoteric communication, where meaning is rooted in tradition even if it is not fully understood by participants.

Puttari Festival

Age: 23

Context:

This festival is celebrated in November to early December. People come together to prepare special foods and honor the gods for plentiful harvest, which is important for the informant’s community that is is dependent on agriculture.

Text:

Puttari is a traditional festival of harvest for Coorgs. “Puttari” means new rice and is celebrated when crops are ready to harvest. On the day of the festival, family members come together at their ancestral family home, or “aine-mane” and cut sheaths of rice to bundle up. During the festival, they pray to the gods of agricultural, transportation, and tools for good harvest.

Analysis:

Puttari is a calendrical festival that celebrates the agricultural cycle. From a functionalist perspective, the ritual expresses gratitude towards the gods and reinforces cultural values around family and dependance on land. The emphasis on returning to the “aine-mane” demonstrates how folklore is rooted in cultural meaning, places, and ancestry, and the festival acts to maintain continuity between the past and present.