Category Archives: Rituals, festivals, holidays

Scripps College Library Tradition

Age: 22

Text: A. told me about a Scripps College tradition where the doors that look like the main entrance to Denison Library only open twice a year. They open during freshmen orientation, where you walk through the front of the library and sign your name and hometown in a book that has all of your peers and classmates in it. Then you walk out through the library and out through the side onto the lawn wher eyou just connect more with your peers and your endless new space for your college life. And you don’t walk through the doors again until your graduation day where you’re in your green robe. You walk in through the side of the library out to the front and then onto the lawn to graduate.

Context: It’s meant to be a very nice metaphor that when you get to Scripps, you walk into the library and gain all this knowledge over your four years and then when it’s time to leave your library, you go into the real world. It’s symbolic how Scripps provides you with all these opportunities and knowledge while you’re there and when it’s your time to leave you take this knowledge and spread it!

Analysis: This is a rite of passage for Scripps students and symbolizes their college experience through institutional folklore. The opening of the doors is turned sacred and the fact that the experience happens at the beginning and the end of the college experience, like bookends, makes this ritual symbolic of personal transformation. It only happens in liminal spaces, where you cross over from different phases of life. Additionally, the signing of the book lets students forever be a part of the community and a shared experience. The meaning is constantly evolving with each new class.

Mount Holyoke Laurel Parade

Age: 22

Text: My sister told me about a graduation tradition at her school Mount Holyoke called the Laurel Parade. She said it “symbolizes when a student moves into an alum. Participants wear white in solidarity with the suffragists and seniors parade with a laurel chain and drape it on the iron fence around the grave while we sing ‘bread and roses’ (poem turned song) about protests on equal pay at a textile mill in Massachusetts.” 

Context: She is heavily looking forward to the Laurel Parade because it is a momentous occasion and she’s looking forward to the singing part. When my sister said she’s excited for it, my mom mentioned that everyone in the parent groups say it is the highlight of graduation. My sister says it’s very cult-like but also very cute. She’s been very bittersweet about graduating and can’t wait to sing songs and be in a cult.

Analysis: This is an important ritual for Mount Holyoke grads, and helps to foster a collective identity among members. The wearing of white is a long standing connection to suffragists and ties the graduation to a greater meaning, as these new women graduate from college and go off to the real world. These traditions are important as they mark a rite of passage and this one creates a sense of closure as they all work together to create the atmosphere through singing and outfits. It is a milestone that helps process the “bittersweet” feelings of leaving an institution you’ve been with for four years.

60th Birthday Celebration

Age: 25

Text: D. told me about how there are 12 zodiac signs in East Asia that apply to all 12 months, but years as well. 60 years is considered a whole cycle since there are 5 types of zodiacs (blue dragon, black dragon, 3 more). He said when someone turns 60 years old it is a big celebration because they lived through all the zodiac signs. He said they rent a venue and do a crazy fancy celebration.

Context: He said he’s always known the 60th birthday to be a milestone. He says that it is fading with the younger generations because it used to be a big accomplishment to live until 60, but nowadays it is way more common. He said that he went to his grandparent’s 60th where they had a lot of food in a big buffet and traditional Korean clothes. 

Analysis: This ritual is a good example of cyclical time and rites of passage. It’s more than just a party, it reflects ideas of symbolic rebirth. Passing through all the zodiac signs is a rebirth and cause for a celebration. It also shows how we celebrate major milestones and transformations. It’s a right of passage into elderhood. Additionally, it exemplifies how tradition shifts over time.The fact that D. mentioned it’s less popular in younger generations shows how traditions that once carried a lot of weight adapt to new contexts. Things like traditional clothing, however, help preserve cultural identity in a modern context.

The Lucky Jersey Number

Folk Belief / Superstition
Occupational Folklore – Sports / Number Lore

1. Text

SI, a college athlete and lifelong soccer player, described a common superstition in sports: the belief that a specific jersey number brings good luck. For SI, the number is 12, a number he has worn on nearly every team since middle school. “It’s more than just a number,” he said. “It feels like part of me. When I wear it, I play better. When I don’t, I feel like something’s missing.”

He explained that the belief isn’t about the number being universally magical, but about it becoming his number through performance and association. “I had my best game ever in seventh grade wearing number 12,” he recalled. “After that, it just stuck. Every time I had a good game in that jersey, it reinforced the feeling.” SI went so far as to describe himself as being “protective” of the number even feeling annoyed if another player tries to claim it first.

The superstition extends beyond performance to preparation. “One time I couldn’t wear 12, and I just dropped the league. I was already in a tournament league.” he said.

While SI recognizes that there’s no scientific logic to it, he believes the number has become a symbol of confidence and consistency. “I know it sounds silly,” he said, “but it’s mental. I just feel better when I have it.”

2. Context

SI first developed a relationship with the number 12 in middle school, during a formative moment in his soccer career. After an unexpected breakout performance in a local tournament while wearing that number, the connection became ritualized. From that point on, he began requesting the jersey number for every team he played on, even switching teams in some cases to ensure he could keep it. Over time, the number took on an almost talismanic quality, a symbol of personal power and performance.

This superstition is typical within sports folklore, where personal and communal rituals help athletes cope with the intense pressure and unpredictability of competition. SI’s belief in the power of his number was not taught formally but developed through associative experience: repeated moments of success while wearing the number reinforced its symbolic power. His emotional attachment to it grew not from tradition passed down, but from personal repetition and ritual — a hallmark of vernacular belief in individual athletic settings.

SI’s relationship to the number is deeply embodied. He noted that wearing it helps him feel physically and mentally aligned. If he’s forced to play without it, he often adapts by symbolically carrying the number elsewhere — on his warm-up gear, wristbands, or even drawn in marker on his sock. These substitutions act as symbolic proxies, maintaining the ritual even when the official uniform can’t.

The importance of the jersey number is also entangled with group identity. Numbers can signify status, position, or legacy — especially in team sports whime numbers are often retired or passed down. SI mentioned that when someone else wore him number, he felt “weirdly territorial, like they were taking something that belonged to me.” This shows how the number not only signifies self, but also occupies cultural space within the team structure.

3. Interpretation

The belief in a “lucky jersey number” is a classic example of sports superstition, rooted in what folklorist Linda Dégh would identify as personal experience narratives that become ritualized through repetition and reinforced belief. The number, in this case, functions as a symbolic charm, an object that carries emotional and psychological weight far beyond its practical use.

This superstition operates at the intersection of magical thinking and performance psychology. The number itself has no inherent power, but the belief in it helps the athlete enter a desired mental state. In this way, the superstition becomes a self-fulfilling prophecy: the confidence it instills improves focus, motivation, and execution. The lucky number acts as a trigger for performance identity, allowing the athlete to “step into” their best version of themselves.

SI’s attachment to the number, even when it’s not available, reflects a broader human impulse to anchor meaning in material objects. In moments of unpredictability (a game, a tournament, a close match), the number becomes a stabilizing symbol. It offers comfort, consistency, and an illusion of control — all of which are critical under competitive pressure.

On a larger scale, this belief mirrors number lore found across cultures, where certain numbers (e.g., 7, 13, 3) are invested with spiritual or superstitious meanings. In SI’s case, the number is not culturally universal but individually sacred, rooted in him specific history of success and reinforced by the ritual of wearing it. This personalizes the belief while still aligning with broader folkloric patterns — specifically the idea that symbols gain power through use, memory, and embodied repetition.

Ultimately, SI’s lucky jersey number is more than a superstition, rather a living symbol of personal history, identity, and agency. Like many forms of folklore, its truth lies not in evidence, but in function: it works because it feels true.

Birthday Pushups

Nationality: American
Age: 21
Occupation: Student
Language: English

“In ROTC or Naval Junior Reserve Officer Training Corps, we had a tradition to, or I guess it’s kind of ritualistic. Um when it was someone’s birthday, we would in class, we would have to do our birthday pushups. So, we would have to, ou know, get down in push up position and then the leader in at the time would command us to basically begin push ups. And as you do the push ups they sing happy birthday. But they sing it really slow. And so even if you finish your push ups you have to stay in a plank position until they’re done singing it. And then you have to wait for the leader to let you come back up.”

Context: High school Naval Junior Reserve Officer Training Corps, on someone’s birthday.

Analysis: This tradition, as one of many life cycle traditions surrounding birthdays, plays on the idea of shared pain, similar to birthday spanks. The subject has to complete push ups and go through the ritual to prove themselves and be celebrated by the group as a whole. In this ROTC tradition, the object is not just pain but achievement. By completing the birthday pushups, the individual can show their increased athleticism and reassert their place in the group identity based on strength and discipline. By knowing everyone has to do the same when it is their birthday, the individual is more willing to complete their turn in good humor and recognize it not as a punishment, but as a way to bond with their peers and recognize the achievement of another year.