Festival: Japanese New Year

Date of Performance: 04/30/2025

Nationality: American

Primary Language: English

Residence: Los Angeles, California

My informant, who is half-Japanese, tells me of the traditional New Year’s celebration her and her family would follow every year. She didn’t grow up in Japan, but her grandparents still lived in Tokyo, so around the new year, they would visit and stay with them for about a week. The week would be spent watching reruns of 80s television, and then on the 31st, her grandmother would prepare a traditional wintertime stew called Oden, which consists of fish cakes, radish, and other vegetables. They would stay up until midnight, and then celebrate with the annual airing of a New Year’s concert attended by various important figures in the Japanese political and entertainment world. The following day, they would eat something called Osechi Ryori, an assortment of traditional dishes that is eaten every new year’s day, each of which have symbolic meaning for good luck and fortune. Then, they would all go to the shrine near her grandmother’s house, where they would make their first prayer of the year, draw cards that symbolized their incoming fortunes, and eat from traditional food stalls. Sometimes she would go in traditional kimono attire, but for the most part she describes this experience as pretty casual. 

Kind of like the Christmas celebrations described by my other informant, while this practice has its roots in religion, my informant has treated it as more of an informal, familial celebration than one related to its Shinto foundation. They related this experience more to their memories of their grandparents than to its cultural and religious significance, but stated that its yearly practice helped to link my informant with her Japanese side.

Ritual: Pre-performance Routine

Date of Performance: 04/30/2025

Nationality: British

Primary Language: English

Residence: Edinburgh, Scotland

My informant is a performing musician, and describes to me his pre-show ritual. He’s a singer, and so his routine is precise – while some of it is mental, any anomalies could compromise the condition of his vocal cords. It consists of several conditions: first, without fail, on the day of a show, he drinks “two full britas” worth of water. This, he explains, is to keep his vocal cords as hydrated as possible. This step is probably the most critical – as an example, he recounts a time when he had several alcoholic drinks instead of water, and embarrassed himself deeply onstage after the fact. Next is his diet: on the day of the performance, he eats only a sandwich with tomatoes and cucumber. Anything oily, like meat or fried foods, throws him off, he says. Before he arrives at the venue, he drinks a thermos of tea, specifically throat coat, at a medium temperature. Finally, while driving to the show, my informant listens to “Boogie Wonderland” by Earth, Wind, and Fire to get him in the right state of mind for his performance. 

He says that he doesn’t necessarily ascribe meaning to each of the steps in his ritual, but that adhering to them keeps his mind and body in the right space so as to perform to his best ability. When asked as to how he formulated each step, he responded that they were things that just sort of stuck with him as he performed more and more. I did witness a concert of his after this interview, and I can attest that his ritual seems to have worked. 

Being a performing musician myself, too, I can understand the importance of a standardized pre-show routine to my informant. While personally, I don’t adhere to as strict of a regimen, the music I perform doesn’t rely heavily on vocal technique, which might be the difference. A lot of singers I know have similarly precise routines, likely due to the biological component of singing properly. Often, they are encouraged to follow more rigid warm-up rituals so as to keep the vocal cords, a muscle, in its best condition, much like athletes would do before a game or competition.

Festival: Christmas

Date of Performance: 04/30/2025

Nationality: American

Primary Language: English

Residence: Los Angeles, California

My informant describes the importance of his family’s Christmas celebration every year growing up. He notes that it isn’t necessarily unique, but that his parents made it a point of emphasis in his childhood, and that to this day he fondly remembers the effort they put into making it special for him and his brother. He also notes that while was raised culturally Catholic, he is not particularly religious, and regards the holiday as having more of a personal than spiritual significance in his eyes. His family tradition went as such: every year, they would decorate the tree together on the first of December. His father took care to always buy a real, fresh, pine tree, because he enjoyed the smell of it throughout their house. The biggest day of the Christmas holiday, he describes, was the night before Christmas, when his cousins, who only visited about once a year, would come over with his uncle and aunt, and his parents would cook a large dinner. This was followed by a screening of A Charlie Brown Christmas, after which they were all allowed to open one present before going to bed. The next morning, they would find the milk and cookies they’d left out eaten, and their stockings stuffed with one or two items from their Christmas list. After this, they’d eat the leftovers of the night before, and watch Christmas movies with their parents and family. 

My informant describes this practice with much enthusiasm – I could tell he really enjoyed reminiscing about his childhood. He notes that his parents’ treatment of the Christmas holiday was likely due to his father, who grew up as the child of immigrants, always envying the “classic” Christmas experience he peers had. 

On another note, my informants’ perception of Christmas as less of a religious event and more of a family celebration  is pretty similar to the experience of my other friends. Regardless of if they were raised religious or not, many describe the winter holidays with similar fondness, likely because of globalization and the cultural prominence of the “classic” Christmas holiday. Interestingly, this practice is less community based as it is familial, perhaps reflecting the dominance of the nuclear-family model amongst Western countries and cultures.

Ritual: Burning of Sugarcane

Date of Performance: 05/01/2025

Nationality: Filipino

Primary Language: Tagalog

Residence: Manila, Philippines

My informant, an older woman in her 80s, recounts to me an annual ritual in her hometown of Bacolod, in the Philippines. The town is on an island known for its fertile, dense soil, and therefore the quality of any plant grown in it. My informant’s family had been sugarcane farmers for generations, and so she grew up around the fields. She describes to me the annual burning of sugarcane plants following a successful harvest, so that new plants might grow in their place, the ash from the burned plants creating soil supposedly twice as fertile for the following harvest season. She remembers how the children of her hometown would gather around the heavy, sweet scent of the burning sugarcane, watching the plume of smoke climb higher and higher. She follows with an anecdote about one of her friends, who, even well into adulthood, would make the pilgrimage from Manila back to her home island during periods of depression and turbulence, and says that the smell of the burning crops would cure any ailment. 

My informant is clearly very fond of her hometown – I’m sure she associates this sensory memory with her feelings of nostalgia and pride. She describes the sugarcane fields and soil with a kind of reverence that I think reflects the importance of agriculture to Bacolod’s local culture and economy.

I was quite touched by this story. The process she describes is known as slash-and-burn agriculture, and is pretty common across the globe, but I can easily relate to her feelings of sentimentality regarding specific smells, sights, and feelings. Often, I think that holidays and festivals are associated strongly with these memories – the smell of pine in the winter, the taste of candy during Halloween – and I think that these sensory recollections do a lot to endear these rituals to those who practice them. The celebration of the practice my informant describes also helps to make the town’s agriculture something close to succeeding generations’ core identities, ensuring prosperity in the future.

黄仙” (Huáng Xiān) Beijing weasel

AGE: 55
Date_of_performance: May 1, 2025
Language: Mandarin Chinese
Nationality: Canadian
Occupation: Editor
Primary Language: English
Residence: Toronto, Canada (formerly lived in Beijing, China for 20 years)

Folklore Explanation:
“When we were living in Beijing, we started hearing stories about something called ‘黄仙’—the weasel spirit. It wasn’t something you’d see in tourist guides or museums. It came up more when you talked to older locals or cab drivers, or if you spent time in the older hutongs. Apparently, weasels—especially yellow ones—were believed to have spiritual power. People said they could turn into humans or possess people, especially if you disturbed them or disrespected their territory.

There was this kind of unspoken rule about not messing with weasels. If one came into your house, you were supposed to leave it alone, maybe even light incense. It wasn’t fear, exactly—more like respect. A lot of people referred to them as one of the ‘Five Immortals,’ and they’d warn you that strange things might happen if you upset them. It was never presented as superstition so much as something you just knew not to challenge. Like, don’t risk it. It made the city feel layered—modern on the surface, but still holding onto these old beliefs right underneath.”

Analysis:
The legend of 黄仙 (Huáng Xiān), or the Yellow Weasel Spirit, is part of a broader category of animistic and transformation folklore rooted in Daoist cosmology and folk religious beliefs. In Northern China—especially in and around Beijing—黄仙 is one of the “Five Immortals” (五大仙), a group of animal spirits (fox, weasel, hedgehog, snake, and rat) believed to possess supernatural powers, often associated with both protection and trickery.

These spirits occupy a liminal role in Chinese folklore: part deity, part ghost, part moral enforcer. The belief in Huáng Xiān is a form of vernacular belief folklore, transmitted primarily through oral storytelling, neighborhood custom, and superstitious behavior rather than written texts or organized religion. It reflects a blend of animism, moral caution, and the uncanny, often surfacing in everyday life situations—someone’s illness, odd behavior, or even unexplained luck—providing a framework for interpreting the unknown. Though not officially recognized in modern state narratives, it continues to persist in urban folklore, especially in areas with a strong connection to traditional community life.