Tag Archives: Chinese

The Pen Spirit (笔仙)

Context:

Me and the informant became friends in middle school due to our common interest in ghost stories and spiritual ceremonies. We decided to summon 笔仙 (a spirit that can be summoned through the action of two or more participants holding a single pen over a sheet of paper), and to let them answer some of our stupid questions, and it actually worked, somehow.

Text:

“笔仙 (Pen Spirit) is a very popular folk ritual in China,” the informant recalls, “even for people who are not into spiritual study, it’s almost safe to say that whenever people think about spiritual rituals, they would immediately think about 笔仙. Like any other folk ritual, the 笔仙 ceremony has multiple variations of how to perform it, but what we did was we wrote the alphabet on a piece of paper. We held a pen in our hands and chanted an incantation and start drawing in circles. If the spirit has been successfully summoned, the pen would start moving on its own, and then it is time for us to ask whatever questions we want. However, there are limitations, of course. You can’t ask how the spirit that is summoned died, or else it would be considered disrespectful. In addition, after you finish all your questions, you need to respectfully ask the spirit to leave.”

“And the spirit you summon can be random. For everyone who is performing the ritual, you are not summoning the same ghost. It varies—some can be friendly, some can be hateful toward us. So I’m really surprised that back then we even had the courage to actually do the ceremony, because if we were ever to summon a spirit that wanted us dead, they could potentially curse us. But he was so friendly (the informant was referring to the spirit that we successfully summoned). We didn’t ask any questions regarding his death, of course, but we did ask him something about his past life and the reason why he is still around on earth. I remember he said he actually spoke some English, and he went to college, and I think he died at a young age.”

“He was very generous with our stupid questions”, I said.

“Yeah, because I remember we were asking questions like who would be the next president of the United States. It was back in 2020, before the presidential election. He said it would be Biden, which he did get right. Many people summon 笔仙 to predict things, you know, but I don’t think the spirit that we summoned had that much power or energy to do so. We just asked a lot of random and silly questions, and we let him go, as if we were chatting with a friend or something. This is still a totally crazy experience, you know—we were two crazy middle schoolers.”

Analysis:

The interview highlights how rules and boundaries play an important role in shaping folk rituals, even among young participants. The informant describes clear limitations, such as not asking about the spirit’s death and the need to respectfully dismiss it, showing that the ritual follows an understood structure and moral code. At the same time, this experience reflects a coming of age moment, where engaging in something slightly forbidden or risky becomes a way for middle schoolers to test boundaries and bond with each other. The mix of caution and curiosity suggests that the ritual is not only about contacting a spirit, but also about navigating fear, respect, and social connection. And for sure, me and the informant became closer after this experience.

The Paper Fan

Context:

The interviewee attended the same elementary school as me. She is currently in her early 20s and studying in college in China. The events she describes took place during her elementary school years, in a typical Chinese classroom setting with approximately 40–50 students per homeroom.

Text:

“So it became a trend, a fashion, really,” the informant said.

The informant recalls that back in elementary school, she learned how to fold a simple paper fan using homework paper without any glue or scissors, so students could basically fold it whenever they wanted (especially during class). At one point, everyone in the classroom was trying to make their own paper fan.

The trend eventually got stopped by the teachers because they noticed students getting distracted in class from making paper fans. Some paper fans were confiscated, and students stopped making them. The trend ended quickly—within a week, like many school trends do.

Analysis:

This account reflects how small, improvised practices among children can rapidly develop into collective trends within a tightly structured environment like a Chinese public school classroom. The paper fan activity demonstrates how shared constraints (limited materials, classroom setting, and boredom) can encourage creative folk practices that spread quickly through the imitation. At the same time, the teacher’s intervention highlights the role of institutional authority in regulating informal student folk culture.

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.

The Haunted Forth Floor

Context:

The informant attended the same elementary school as me. We ended up going to different middle schools but somehow remained in contact. She is now studying Chinese literature at a highly selective university in China.

Text:

In the informant’s Chinese local college, there is a well-known student folklore about the “haunted fourth floor” of the Literature Building. Students say that after a certain hour in the evening, you should no longer step into the fourth floor, or else you will be cursed by a ghost who died in the building. There is also sayings that the literature building use to be a small factories, and a worker died from an accident yet their family was not compensate, thus he haunts the livings. Students sometimes would avoid staying there alone, especially during exam season.

The informant doesn’t believe in this ghost story. She thinks the fear is closely tied to the number four itself, which in Chinese pronunciation is similar to the word for “death” (死). Because of this association, the number is widely considered unlucky, and in some buildings it is either skipped or treated with discomfort. She considered this as superstition.

But when asked if she would go study there, she said no.

Analysis:

This folklore shows how superstition, memory, and academic pressure come together to shape student space and behavior. The “haunted fourth floor” draws on the cultural association between the number four and death, which gives the location an immediate symbolic unease even without belief in ghosts. At the same time, the story of a worker’s death adds a narrative of unresolved injustice, turning the building into a site of imagined haunting and moral tension. Even though the informant personally rejects the supernatural explanation, her reluctance to study there suggests that folklore can still influence behavior without belief.

Tomato and Egg

Context:

The informant is a Chinese woman in her mid-50s who was born and raised in China and currently lives in Beijing. She has primarily taken care of the domestic side of her family. Although she considers herself a poor cook, but the tomato and egg stir-fry is probably the best that I have ever tasted.

Text:

西红柿炒鸡蛋 (tomato and egg stir-fry) is one of the most common home-cooked dishes in China. It is widely considered a “basic” dish that almost everyone learns to make at some point in their life. The informant recalls that it is often associated with everyday family meals, especially during childhood, because it is simple, affordable, and quick to prepare. The dish is usually made with just tomatoes, eggs, sugar, and salt, and is frequently served with rice as a main meal in domestic settings.

Analysis:

This dish reflects more than just domestic cooking practices in China; it is also tied to historical memory and changing social conditions. Its simplicity and low cost are often associated with earlier periods of economic hardship, when families needed to rely on accessible ingredients to sustain daily meals. Over time, however, 西红柿炒鸡蛋 has shifted from a “poverty food” to a cultural symbol of comfort and familiarity, representing home and everyday stability. In contemporary contexts, it is often framed with a sense of national culinary identity, as it is widely recognized, universally accessible, and deeply embedded in shared lived experience across generations.