Category Archives: Rituals, festivals, holidays

“Happy Game Day” Helmet Bump

Context:

The informant is a member of the Trojan Marching Band at USC. At the same time, the informant is a strong supporter of USC school spirit and marching band traditions, and is very knowledgeable about band “lore” and internal practices.

Text:

Before the marching band marches into the field to perform their pregame show, the band typically waits in the tunnel for around 20 minutes with little to do. During this break, members began a practice known as the “helmet bump.” This involves two members holding hands, congratulating each other with “happy game day,” and then gently bumping their helmets together. Over time, this developed into a game day tradition. During the 20-minute wait, members try to repeat the ritual with as many people in their section as possible, and it is said to help calm nerves before going onto the field to perform. As the tradition evolved, some sections also began giving short section speeches. This waiting period has come to mark the official start of game day for the marching band.

Analysis:

The “helmet bump” tradition illustrates how informal practices can emerge within structured performance environments as a way of managing emotions. Through repeated physical gestures and verbal affirmation, members reinforce interpersonal bonds while also reaffirming their shared identity as a section and as part of the larger marching band. As the practice evolves to include section speeches and wider participation, it also shows how folk rituals can gradually become institutionalized within a group, marking the transition from preparation time to the formal beginning of game day.

The Worshiping of Confucius During Finals

Context:

The informant is a senior undergraduate student at USC, but she finished all her previous education in Chinese public school. Where the education system drastically varies from the US.

Text:

“On Chinese school campuses, you often see bronze statues of Confucius. In hope for Confucius to bless them to do well on their monthly exams, students often offer various “sacrifices” to the statue. For example, they would place snacks and milk around the statue as a tribute. The offerings completely surround the statue. They do this in hopes of getting good grades on their exams. Some students might say, “Wow, both hands are full!” Others might ask, “why must it be Confucius?” This is because students believe Confucius can bring them good luck, and that he is respected as the “Teacher of all teachers.” He is seen as the originator of the examination system in a way. So if they pay respect to this founding master, he will bring them good luck. That’s basically the idea.”

Analysis.

This ritual shows how students turn a respected cultural figure into a practical ritual tied to academic success. The ritual is not formally required, but it is shared and repeated among students, giving it a collective meaning. The choice of Confucius reflects his association with education and scholarly authority, linking traditional values to modern exam culture. Overall, the practice demonstrates how students adapt cultural symbols into simple, everyday actions to cope with academic pressure.

New Month Prosperity

The Story:

“A tradition I grew up seeing was on the first of every month take a handful of cinnamon and blow it out on your doorstep from the palm of your hand. It’s  so  interesting. It was meant for prosperity, to bring prosperity for the new month. I think this is more of a witch spell type thing, I don’t think it’s cautionary really, but it’s just for you to bring abundance and prosperity to your front door, on the first day of the month.”

Reflection:

The informant showed an example of ritual with the historical link to voodoo and magic. The tradition of cinnamon and the first of every month with the blowing action frame this to be a prosperity spell originating from a folk group. Additionally, something I noticed from the information was the acknowledgment of these spells, but they did not participate. It allowed for the informant to talk about how they appeared in their life while also being able to objectively inform me, an outsider, on the origin and the purpose behind these spells. This allowed for a nice insight of folk magic and just how deeply they are rooted within a folk group, even if it is not practiced by every single folk member. In this case, it was not an active ritual, but had enough significance to still be acknowledged by the informant. The timing of this ritual also shows the importance of calendrical rituals in this case and how they can be the backbone behind certain rituals within a folk group. 

Plane Tapping Ritual

Age: 20

Folklore Story:

“Every time I go on a flight  and I fly Southwest mainly every time I go on a flight,  I touch the little heart that’s on the outside of the plane  and I put my palm on it.  And then I as I enter the plane.  I do it as like a good luck thing and I got it from my dad because he would always do it.  He would like put his hand on and he would like pray or like say like a quick prayer.  So I just started doing it too because he would take me on flights  and it was always good. I first saw him do it at like eight because I’ve been going on flights kind of young. I like the idea of like having a child and just like picking up my kids so that they can put their hand on the heart, not the plane.”

Reflection:

The informant’s story is a textbook example of ritual and contagious magic. They describe the desire to touch the heart on the outside of a Southwest plane before boarding. This is a repeated, patterned act performed for good luck. The informant learned from her father, who would pray while touching it, that touching the heart on the plane connects you to the whole. The informant plans to pass this ritual to her own children, showing how rituals reproduce themselves through vertical transmission. This reflects a broader societal reality: despite the advancements of technology and the global dependence on it, people still exhibit small acts of control over the uncontrollable.

Inky Binky Bonky

The Story:

“When I was younger, I had this tradition that I did with all of my friends. It started with my cousin, she taught it to me. But one of my favorite games growing up was tag and the way that we determined who would become or who would be the first to be it was Inky Binky Bonky. What we would do is we would come together and we would put our feet in a circle, and then we would chant the song while pointing onto each other’s toes. “

 “Inky Binky Bonky, 

daddy had a donkey, 

donkey died, 

daddy cried, 

what color was the donkey’s butt?”

“and then you land on somebody and then they give a color. If they’re like pink, you go P-I-N-K pink and then you’re out. That person’s out. And then you keep going until you have one person.

I taught the rhyme onto other people. My cousin did it because when I was younger the only rhymes I think were mutually accepted and known or widely known were like bubble gum bubble gum in a dish and Eenie Meenie Minie Moe, but Inky Binky Bonky, I had never heard of it. My cousin taught it to me and then I taught it to all of my friends.  The last age I played it, I would say maybe when I was like 11 or 12. I learned it, I want to say either kindergarten or first grade.  A twist I added was if it landed on me, I would count how many feet it would take for me to be it. Say a color that was longer, I knew that if I said pink, it would land on me, so I’m saying orange or I’m saying something else so that it’s somebody else. But yeah, I would just  use the color in my mind to navigate what I wanted to do and where I wanted to go.”

Reflection:

This interview and the informant reminded me of childlore and the multiplicity of folklore and how it can transcend regions but still have the original intent. The counting rhyme functions as a folk narrative in a shorter form, a verbal performance that assigns social roles and the weight they carry via rhythm, chance and choice. This also touches making do with whichever mediums are at hand and still perpetuating the original intent of the folk media. This version of a counting game, as well as some of the tactics used when determining social roles as implied by the rhyme are especially interesting. Although there is no direct author of this rhyme, it still exists and has several variations in different locations and regions. Further, it shows the creative control the informant and players of the game have when choosing the color when playing the game. It goes to show that while several versions of a game may exist, the original intent remains and the initiation players take to achieve the desired outcome.