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.

Kaveri Shankramana Festival

Age: 23

Context:

The informant comes from a cultural community that values agriculture. He comes from a distant line of native farmers and plantation owners. The festival is performed back in the city he is ancestrally from. It is not performed during a specific time, but instead depends on the progression of nature. The informant remembers his mother lamenting on the importance of this festival.

Text:

Kaveri Shankramana celebrates when fresh spring water flows into the Kaveri river. This is an approximate time and people tend to bathe in the river during this festival. Rice is thrown in celebration to honor the goddess Kaveri. A jug of the holy water from Kaveri is kept in each home and when people fall ill, they are to sip from the cup to heal them.

Analysis:

This festival acts as a ritual tied to the time of year according to nature. The acts of bathing in the river and throwing rice turn nature into a sacred, meaningful place that connects the informant to the goddess Kaveri. The use of the stored water for healing invokes the idea of sympathetic magic, as described by James George Frazer. Specifically, the healing property of water reflects contagious magic, in which contact with a sacred source continues to influence others even once separated from the original source itself. As a result, ritual healing appears to produce real perceived effects for those suffering from sickness.

Rituals for Expectant Mothers

Age: 56

Context:

The informant has gone through pregnancy three times and childbirth twice. In each instance, the informant relied on their family during difficult times and found comfort in cultural customs. However, the informant is an immigrant and their experience was influenced by the distance and long travel between them and their family.

Text:

Expectant mothers in India usually must return to their current childhood home to deliver the baby in this house. They must reside here for 3-6 months as they recover from childbirth and settle into their new role. Every day, their family and in-laws with provide them with oil massages and baths to rejuvenate them. The new mothers are fed meal and high-protein meals constantly and told to sleep/rest whenever possible.

Analysis:

This practice is a life-cycle ritual and rite of passage, in which childbirth marks a transition into motherhood. There is separation in the act of returning home, liminality during the recovery period, and reincorporation after the mother re-enters society. The emphasis on care and rest demonstrates how rituals are intentional and promote both mental and physical healing. According to Ted J. Kaptchuk, these performative and symbolic aspects of healing can create real, tangible change. In this way, rituals reinforce cultural values about family responsibility and create communitas, a strong social bond, through caregiving. The informant’s specific experience as an immigrant highlights how folklore adapts to context and yet, traditions persist even when separated from community.

Death & Ash Rituals

Age: 56

Context:

My informant has dealt with the death of both of her parents. Each funeral procession took around a week including preparation of the body. This ritual has distinctive religious and cultural meaning for her. She told me that when she passes away, she will also participate in this ritual as an active bearer of tradition.

Text:

In Hindu tradition, deceased family members are often cremated. When gathering the ashes, ashes cannot be brought into the house. Instead, ashes are wrapped in pots made from natural ingredients and these pots are kept in nature. Specifically, the information recalls her father’s ashes being placed into a carved out tree. Then, the ashes are carried to a sacred river, Talakaveri. At Talakaveri, the ashes must be placed into flowing water rather than still water.

Analysis:

This funeral practice reveals the importance of the connection between the departed soul and the living. Ashes are not brought into the house to preserve the soul of the person and their transition to reincarnation. According to Van Gennep’s rites of passage, the process of cremation, placement in nature, and later integration into sacred water, helps both the deceased and living navigate death as a transition. The specific emphasis on Talakaveri, a river that all Hindus believe they originated from, and flowing water conveys the symbolic nature of customs and the inseperable bond between a body and its environment. From an emic perspective, the informants intention to continue this ritual shows how folklore is actively performed to maintain tradition through communal lived experiences.

Don’t Step on the Chalk Lines

Folklore:
Don’t step on the lines of a baseball field before the game starts. It is bad luck to step on the line during the warm ups or moving through the field before the start of the game.

Context:
The informant is a baseball player who “learned baseball superstitions through players” who heard it from their teammates, coaches, parents. The informant notes it likely “became a thing out of respect… [it’s] respectful to keep it in check.” It preserves the “feel of the game.” Practically, the lines serve as a marker to help play the game and count foul balls which are important for play.

Analysis:
The function of this folklore is a way to help keep the field of the baseball game cleaner before the game. It could hold many functions as a way for more experienced baseball players to identify newer or more inexperienced players. The folklore is spread from older members of the community to younger members. This superstition tends to help preserve values of the community and as the informant discussed, create respect for the caretakers of the field, who may also be their coaches or seniors.