Claddagh ring

Age: 22

“I am white, specifically mostly Irish and Italian, and this story particularly has to do with the west coast of Ireland. Basically, in the west coast of Ireland, and specifically in the city of Galway- I don’t even think tradition is quite the right word, but there is a symbolic gesture, that goes along with a like very specific object. it’s called a Claddagh ring. The Claddagh symbol is a heart being held on either side by 2 hands with a crown on top of it. I’m fairly sure that it originates from the city of Galway, if not, just the west coast of Ireland. Um, but it, historically symbolizes love, loyalty and friendship, not necessarily to like a crown of any sort. It doesn’t maintain that sort of, like, colonial affiliation with England in any sort of way, but that’s what the symbol, like, visually looks like. Traditionally within Irish culture and something that the Irish friends in my life also very much observe and believe in: You cannot give one to yourself- or you can’t buy one for yourself. It’s considered bad luck to purchase that for yourself. It has to be given to you. I think that that has some kind of cool relation to the way that the Irish language thinks about possession and ownership. There’s actually no way to say that something is yours in the Irish language. You just say that something is on you or with you or near you. I think that’s a pattern in a lot of different native languages too, that that idea of possession actually can’t be directly expressed in the language. I think that that’s kind of an interesting reflection in an important tradition. sometimes Claddaghs are worn as wedding rings, not all the time. There’s also a little bit of I think slightly more modern folklore or like tradition around wearing Claddagh rings, which is that, no matter what finger you’re wearing it on, if you flip the ring around so the heart is like facing away from you, that usually means that you’re single or like that your heart is open. Then if you flip it the other way, it means that you’re married or taken.”

Context: The informant studied abroad for a semester in a university in Galway, which is a city in the Republic of Ireland. They have Irish ancestry and wanted to study abroad in Ireland specifically to get more in touch with their Irish roots. They made many friends during their semester abroad and learned many folkloric traditions that their Irish friends taught them. They were gifted a Claddagh on their last day in Ireland by a group of friends before returning home to the United States, where they currently live and grew up.

Analysis: The ring itself is socially assigned meaning, and symbolizes social status such as being “taken” or “single”. I think the custom that it should not be bought for yourself is really interesting, and its association with bad luck reinforces social bonds. Like many other folklore, this piece of tradition and culture also comes with bad luck consequences if not followed correctly. Since it must be gifted, it gives more meaning when you receive one. The nonverbal communication of one’s relationship status using the heart symbol while wearing the ring creates an esoteric “in” group specifically Irish people who are familiar with the Claddagh ring tradition can recognize. Wearing this ring is also an indication of reinforcement of Irish culture or status.


Origami Cranes

Informant: “I learned origami as a child in my home. My siblings were the ones to teach me. My parents had bought instructional books for my older brother and sister and before I could read, they were teaching me to fold paper cranes and frogs. At school, I would habitually fold scrap paper into birds and other creatures and sometimes gift them to friends or teachers. If asked, I would happily show my friends how to make origami creations of their own, as my siblings had for me.”

Context: Informant is a 23 year old Japanese American USC student who grew up in Lancaster, CA. He also recalls how often other classmates would make things out of paper in his elementary school. Fortune tellers, paper airplanes, and other origami animals were among the many things he learned to make when he was younger, usually taught by family.

analysis: Origami is a classic example of material folklore. This material folklore tradition may have a deeper meaning to the informant’s family due to his Japanese cultural heritage, because origami originated in Japan and has been taught across multiple generations. It’s interesting how the origin of this folklore has adapted and changed over time. Although the original teachings of Origami may have required someone to physically be there to teach you, it has been more commercialized due to its instructions being published and spread in kids books across the world. Also, being able to make Origami swans in school is a way for children to socially collaborate and interact with one another. Its a living tradition amongst children, and is still shared even today.

“Handball” rules at Williams Elementary School

Age: 22

TEXT

My informant and I talked about the rules of the most popular recess game back in elementary school, handball (more popularly known as four-square). We talked about how much more distinct and difficult our school’s version of four-square was, as we had a rule in which the ball had to bounce once in your own square before it went into another square and that you could not step out of your own square. In contrast, as shown in this video, it shows people playing four-square violating all the “rules” of our version of the game and while there is outrage over rules in the comments, none of the outrage is over the fact that they are hitting the ball without bouncing the ball in their own square first.

CONTEXT

This informant is my older brother, who currently works as an engineer in Cleveland, Ohio, but grew up and attended the same elementary school as me in San Jose, California. This topic came up when I sent my informant a TikTok post showing four square clips, where we became critiques of how bad other versions of the game was. As I talked with him more about his memories of four-square over the phone, he recounted how his classmate had taught him the rules of four-square on his first day of school when we moved to San Jose, and how the game holds a special place in his heart as his favorite recess game and our memories of playing the game together as kids. While he says he hasn’t played or thought about four-square in over ten years, he affirms that the version of four-square we grew up playing is the hardest and true version of four square.

ANALYSIS

The confusion and frustration my informant experienced from this conversation encapsulate a lot of the folklore concepts our class talked about. It shows the unique aspects of multiplicity and transmission of folklore. At its core, four square is played with the same playground rubber ball with a painted square on the concrete but each school/region seems to have their own rules, and the game was informally taught to each other by our classmates. In my opinion, I think the most interesting insight I took away from this folklore came from the reactions of all the comments online. With the internet, four-square was not only able to be transmitted all over the world as kids learn about the game online, but it also allowed people who grew up playing their variation of four square to see others’ versions. However, my informant’s and the video’s comment section’s negative reaction to this other variation shows how for all individuals, they believe their version is the most authentic and aren’t hesitant to judge anything else as wrong. As a metaphor, the rules of four square could be seen as similar to moral values that a certain religion, community, or people value. Depending on the region, these “rules” will change, and as we unfortunately see, things like discrimination and hatred often stem from individuals clinging to their “rules” as the most authentic and correct, while refusing to acknowledge the fact that that other variations may exist and label them as wrong without hesitation.

Purdue University Bell Tower Superstition

Text

At Purdue University, there is a long-standing superstition that if you walk under the Bell Tower, where the university seal is, you will not graduate within four years.

Context

My informant is a 20 year old sophomore at Purdue University studying mechanical engineering. I was interested in learning about folklores surrounding other universities, and asked him if he could recall any fun ones he heard at Purdue. He shared that he learned about this superstition during his official freshman orientation, and that while he isn’t superstitious, he actively goes out of his way to walk around the tower just in case.

Analysis

What I found most interesting about this superstition is that compared to other university superstitions, which are often vernacular and informally transmitted throughout students, this legend was told to the students during their official freshman orientation. It may be possible that this legend started vernacular but became so famous that the university incorporated it as a “fun fact” at official meetings, which mirrors some of our lecture concepts of how folklore can often become commercialized, like Native American cultures often being popular costumes.

Another interesting component of this superstition is its function; at its surface, it functions as a warning with serious consequences, yet also creates a strong sense of school culture implicitly. To start, this superstition is transmitted to the new members of the Purdue students folk group, showing that it is an important element that only insiders can relate to. In addition, since the reason walking under this tower bringing bad luck is because it forces students to step on the university seal, it indirectly sends a message for the students to take pride and respect their university, as stepping on the official logo could symbolically be seen as a sign of disrespect.

Finally, such superstitions of not walking under a certain building or a touching a certain statue exists in various universities. Beyond the multiplicity of this genre of folklore, the fact that such superstitions continue to exist and influence the actions of students like my informant shows the power of long-standing folklore, regardless of the levels of belief. All in all, I find this tradition to have great cultural value in terms of school pride for students, but also a great exemplification of the key elements of folklore like multiplicity and the sense of belonging they create.

USC NROTC Dining In

TEXT

At the end of the spring semester, USC’s Naval ROTC has an yearly celebration event called dining in, where midshipmen (ROTC students) wear their formal dress white uniforms and enjoy a nice, catered dinner at an off-campus venue to celebrate the end of the semester and their hard work. The highlight of the celebration are the “skits” and “roasts”, in which midshipman are allowed to address the entire room to make jokes or call out fellow students. Any individual that is found “guilty” of what they are being called out for, violate celebration customs, or make a joke/skit that the room deems unfunny, are required to drink out of “the grog”, a disgusting drink created from blending and mixing a variety of drinks, food, and condiments.

CONTEXT

This informant is a 20 year old USC sophomore studying aerospace engineering. In addition, he is a part of the USC Naval ROTC battalion and hopes to be a submarine officer after he graduates. His relationship to this celebration is that he is someone who takes part in this celebration, and he first learned about this celebration last year from an older NROTC member when he was a freshman. He recounts that he was cautioned to not go on stage and make a joke, as anyone that addresses the entire room will eventually be forced to drink out of the grog. The informant explains that he looks forward to the event every year not only for the good food, but also the fun jokes and skits, and the fact that this is the one event they are allowed to wear their dress whites, which he believes looks cool and gives him “aura”.

ANALYSIS

This yearly ritual from the USC NROTC folk group functions as not only a celebration for the end of the school year, but also a way to reinforce group identity through formal uniforms that invoke military pride, a shared dinner, and skits/performances that are based around inside jokes that only midshipmen and staff would be able to understand. In addition, with NROTC and its different classes/ranks based on the midshipman’s academic year, dining in provides a unique opportunity where this hierarchy is temporarily challenged from midshipman being allowed to make a joke about another midshipman regardless of rank. However, with this strict hierarchy being the backbone of structure in the military, the punishment drink grog and specific celebration customs/rules continue to maintain a sense of order, ensuring the core values of the military are always maintained.