Category Archives: Rituals, festivals, holidays

Star Wars Game

Text: When my mom was a kid she says she and the neighbor kids would play a lot of Star Wars. They would use finger guns and run around and chase after each other and shout. “I mean, it wasn’t very sophisticated.” She said there were probably at max 5 or 6 kids. I asked if they would pretend to be storm troopers and her memory of it was that they all wanted to be all the heroes, and so nobody was really the storm troopers. It wasn’t like a show and picking roles, it was kinda just climbing the fences and being weirdos. “What I remember most is kind of like running up on the dirt hill and leaping off of it. you know, kind of making noises and throwing your finger guns in the air. You know, I mean, it was just very… ridiculous and innocuous and probably look stupid as could be.” My mom was always resistant because she wanted to be Luke, but since she was a girl everyone wanted her to be Leia. 

Context: My mom is 49, white, and when this story was taking place lived in North Idaho (she moved to Washington when she was 9). I asked if when they played they would reenact the movie? Her response was that they had only seen it once, not the 82,000 times we can today, so someone would go “I think this happens, then someone else goes, no, it was this way, and no one really knows because you’ve only seen it once.” 

Analysis: In this childhood memory we see the folk taking back canonized culture. They had probably only seen the film one but that didn’t really matter. They took this commercial media and made it their own, creating a game that was inspired by the original media but took off on its own from there. They are active consumers in the decoding of this media, as Stuart Hall would say, even if they didn’t know it. My mother even used it to start negotiating identity, not wanting to be boxed into playing the princess because she was the only girl, something she has mentioned multiple times. The Frankfurt school was worried about cultural hegemony, and while there is a point to be made that this might be an example of a way that mass media can be used to influence children at a young age I would argue this is actually people at a young age taking media and turning it into something of their own. Creating their own personal variations of something they love even when they only saw the movie once.

New Years Grapes

Text: Every New Year’s Eve before midnight, you sit under a table and you eat 12 individual grapes, and supposedly it’s supposed to make it so that you find love or you make like a wish that comes true. The informant thinks you have to eat them all either before it hits midnight or as it hits midnight. 

Context: Informant in 20, half white half pacific islander, born in Washington and now going to school in Southern California. She herself has never practiced this tradition. She saw it on TikTok and was like what is this? And then she saw more TikToks and was like, now I know.

Analysis: This tradition no longer has roots, it isn’t traveling in the same way other traditions used to before the internet, as we’ve talked about before in class. The brothers Grimm and other proponents of ethnonationalism would have a stroke. My informant is still a passive bearer, but not in the usual way, she didn’t learn it from a group she’s in and doesn’t know where it came from originally. But weirdly if you think about it she does still have a group and that group is TikTok, a large nebulous group but a group all the same. I, who does not use TikTok, did not know this tradition, or I wasn’t in the right algorithm to see it when it came to Instagram. The algorithm opens up a whole other part of the interaction between digital orality and folklore groups. Folklore no longer can be tracked by location but what you know does tell us things about how you interact with the digital space.

Weddings & Banana Plants

Text: A pre-wedding tradition where a representative from the groom’s family will cut down bamboo plants to clear the way for the marriage. Everyone there is also dressed up in traditional clothes.

Description of the tradition–Informant: “they’ll be like… depending on, you know, if the brides and groom’s parents are alive as well, um, there’s usually a representative from the groom’s family, and we have like this thing where we go and there’s the–there’s 3 per, um, parent, basically. So like the bride has like 3 and the groom has 3 and it’s, the actual thing itself is these banana plants. And they’re really tall and they kind of look like bamboo almost, but they’re really tall. And, um, like a representative from the groom’s family will come around and we have this very traditional knife called a Pichangatti It’s like a hooked knife. And basically, my dad has done this for a specific wedding, but you go around and you take this knife and you’re like cutting down these banana plants and it’s kind of showing like that there’s no obstacle that’s gonna like get in front of this marriage and like you’re you’re like metaphorically like cutting down obstacles or anything that like has to do with the like the transition into marriage.”

Context: The Informant is from Coorg, India. Their ethnicity is called Coorgi or Kodava and they speak Kodavathuk (it is a South Indian Dravidian language). Weddings last three days and this is a pre-wedding ritual. There they have huge emphasis on ancestry, so this tradition is a way to honor their ancestors. Many of their ancestors were warriors so this tradition is very symbolic with cutting down things, showing strength and power and ancestry, but also just giving wishes for the new couple. 

A Pichangatti is a knife used in agricultural and traditional cultural contexts. It is known for its unique shape as a curved blade and tends to be heavily decorated. 

Analysis: This is a ritual that is preparing the couple for the wedding, the time of transition into marriage, a time of liminality which can be uneasy. While also preparing the couple for the resulting state after the wedding: marriage. Within this ritual we see a performance element, as people are dressed up and someone is using a ritualistic element, the knife, to perform this ritual calling upon their ancestry and past as warriors. The informant said it but we really do see how in this important ancestry is, especially at a right of passage. Having three from both the bride and grooms side can be seen as honoring the two separate ancestors of the bride and groom while also preparing to merge the two families through this clearing of obstacles This ritual also involves magic superstition and slightly falls into the realm of sympathetic magic, specifically the law of similarity. The bamboo plants are tall and literal obstacles. In this ritual the participants externalize what are normally internal obstacles turning them into something that can be physically cut down, through representation like calling to like. This is done to create a good outcome for the marriage thus magic superstition. 

Wedding Tradition: The Water Pot

Text: 

Informant: “So one of the traditions that we have during weddings is that woman go and they get a pot, and they grab get water from the holiest river in India and this well and you fill it into this pot. And when it’s time for the bride and groom to get married, after they get married, the woman, um, kind of stands for a very long time with this pot on her head. It’s like this very pure water and the bride and groom’s like families like negotiate with time or how long to stand with this pot on her head. It’s usually like a symbol of like honors as well to be standing there. You know, it doesn’t sound like that because like everyone else is dancing and whatnot, but I think my mother stood for like 6 hours.” 

Interviewer: “What’s an average time?”

Informant: “Average. I would say at a recent, um, sort of, like, I think maybe like a year ago, 2 or 3 hours. I definitely think that longer you are back in time, it’s more like like the definitely like a rite of passage and this feeling of like you’re about to get married and you basically afterwards when the woman is getting down from standing, usually what will happen is like someone from the bride’s family will be like, no, we’re just not gonna let her go just that easily, so they like demand money from the groom side of the family. So they like kind of shower her with money as she like steps down and takes this pot off her head. And then the water, that’s like this really holy entire water, is later on, like supposed to be, um, kind of like splashed at the house of the new couple to like show that you’re getting brought a lot of this like good energy, I guess.”

Context: The Informant is from Coorg, India. Their ethnicity is called Coorgi or Kodava and they speak Kodavathuk (it is a South Indian Dravidian language). Weddings last three days and this is a pre-wedding ritual. The Informant also mentioned that there they don’t use caste systems but do have a huge emphasis on ancestors. 

Analysis: In this we see a high context marriage ritual that is repeated through multiple generations. According to Van Gennep, rites of passage have three stages, separation (preliminal), transition (liminal), and reincorporation (postliminal). In this ritual, the separation comes when the bride puts the pot on her head, entering into a state of semi vulnerability and trial, liminality, holding a pot of water on your head is not necessarily stable which clearly signifies a transition period. Then the reincorporation stage is where she steps down and can take off the pot of water, interestingly this can be postponed, holding the bride in this state of liminality and in between to demand a price from the groom’s family, though seemingly in the interest of the bride. Many wedding rituals or traditions are a test to see if you are ready for marriage and this one is no different. The purity or holiness of the water invokes the idea of virginity going into marriage. Holding the water on the bride’s head could also be seen as a metaphor for pregnancy. The long duration of the ritual, the instability of holding water on one’s head, and the symbolism of it being literal water, a woom, might be a nonliteral test to see if the bride can carry a child to term. In this ritual we can also clearly see the remnants of the transactional nature that marriage has traditionally held in the past in a patriarchal society. The woman is the one who being put in this liminal state while the families are negotiating on her behalf how long this ritual will take place. This is even more firmly cemented when the brides family demands money before she can step down, before they will hand her over, interestingly a subversion of the dowry system which usually has the money going the opposite way. 

Salmon Days

Text: Salmon Days is a local festival about the return of the salmon to Issaquah creek. It is the first full weekend in October because that is when it’s most likely for the salmon to be fully back.

The festival started around 60 years ago, starting either before my father was born or when he was a small child. It used to be small, though still had face painting, booths, crafts, etc. my dad says that craft fairs were big back then, every town has its own little craft fair. By the time my father was in high school he can remember there was a year when 20,000 people came, in comparison the population of Issaquah back then was about 8,000. “It was one of those times where you’re just like, Maybe this isn’t such a little festival anymore”. There also were very few towns around that were doing a festival of that scale. Now it’s “freaking huge”. 

At the Festival:

  • They remember there was little crafts you could either do or buy. When my mom was a kid there was a trend where they gave you a “weird” shaped bottle, then you filled it with styrofoam balls (my dad who is older remembers it used to be sand). Then you’d put a hat and hair on it.
  • Elephant ears; which are according to my mom a “big slab of buttery deep fried gluten with cinnamon and sugar” — They have been “Epic forever”. “Anybody you ask about Salmon days is probably gonna talk about elephants ears.
  • The Parade: Saturday Morning is the parade. It used to be little and go down Front Street (the town’s main street). It would have little floats and Miss Issaquah riding down the Salmon float, a couple of marching bands. Then by the time my dad was in high school or just out of high school it became so big they had to move it to a different street. There was one year where the parade was three hours long. My parents talked about how in the pre internet world it was The thing to do, The place to be.

They remember that when they were in school it was a great way to be social and connect up with your friends on the weekends. My dad, who didn’t have many friends, remembers it being a weird social experiment. 

Dad (cleaned up): You weren’t in school, so suddenly people would–you’d be walking along and people would be like, “Hey D”, you know, “Hey, how are you doing?” It’s like, “Hey, you want to go walk around with me?” You know, even though you barely knew this person. So, it was definitely a weird, like, social experiment. (laughs) So I remember walking around with people that I’d never even like talked to before. 

Interviewer: And you wouldn’t again? 

Dad: Uh, you know, maybe we’d say hi again on Monday, you know, at school, but then you’d drift back apart, you know, it’s like.

Mom: Please remember the source of this. 

Dad: Yeah, I mean, me. Hello? 

Mom: He just doesn’t maintain that sort of thing very well, so they may or may not have tried it’s unclear.

Context: I interviewed my parents, my mother who is 49, white, and moved to Washington from Idaho when she was at the age of 9 and my father who is 60, white, has lived in this town his entire life. Both my parents are introverts, but my mother had friends during high school while my dad was a bit more of a loner due his shyness and obliviousness.

Analysis: This festival is a tradition that is long standing and has evolved as the town grew, becoming a part of the way of life of living in Issaquah Washington. Salmon are a big part of living in Issaquah, with the salmon hatchery and the return of the salmon, but I think that’s really just a jumping off point for this festival for community and evolving traditions are also a big part. Both my parents remember community in high school being a huge thing that the Salmon days brought, for my dad it created a frame that allowed him to connect to his peers in a way he wasn’t able to otherwise. The Salmon return and the people gather in a ways that normally don’t, allowing for a different experience than everyday life. It’s also been going for so long that people have established their own traditions within the festival, like getting elephant ears. It started out small but took on a life of itself. It also makes me wonder if this celebration in part kept the Salmon hatchery alive, though that is speculation as I have no idea the financial situation of the hatchery nor have I heard anything.