Tag Archives: custom

Reid Hall Customs

Text:

“It’s almost like a respect thing — treating Reed Hall as a nice place, you know? Like, you’ll go to other places to be rowdy and stuff. But Reed Hall is supposed to be the place where you are, like, content and calm. So I think it is just a respect thing, because it is like someone’s house, and you’re made very aware of that.”

Context:

The informant attended a private boarding school in Illinois, which dated back to the 1800s. The school’s original headmaster lived in a building, Reid Hall. Pictures of the building during the headmaster’s residency were made visible around the building to mark the historical continuity. The informant initially shared this tradition during winter break, after insisting that the lights be turned off before we left the building, and later reflected on it.

Analysis:

Reed Hall illustrates how place-based folklore can come from more than fear-driven origins. Many campus ghost legends function as a form of protection, keeping certain spaces intact and, over time, evolving into etiquette. Instead of the building behind being haunted, the students were clear that it was someone’s house, fostering a behavioral norm of care and respect. The folk belief has moved past supernatural claims and has actually been folded into the school decorum. The informant’s insistence on turning out all the lights is evidence of successful folk transmission: the etiquette has been internalized and can now operate on a subconscious level.

Sweeping Ritual – Chinese New Year

Age: 21

Collection Date: 03/26/2026

Context:

During an in-class fieldwork activity, my informant, “R,” told me about a ritual tradition his family practices. The ritual is one of many that his family practices during the Chinese New Year season.

Text:

R: During the Chinese New Year, it’s a very cultural and ritual-heavy period of the year. One of the things that we’ll do, and that a lot of the families will do, is you’ll sweep your house, and then you’ll sweep the things out the front door. So you’re basically sweeping out like, you know, the bad spirits or, you know, all the bad luck. You’re getting that out of your house.. So you’re kind of like cleansing the place. So, like, all the bad luck, all the evil kind of goes out the door, you know. 
It’s kind of like putting a physical touch on a spiritual belief.

Interviewer: Yeah

Interviewer: Yeah. Is that like more of like a, is it a, like a metaphorical thing or are you like actually sweeping out like dust and like cleaning as well? Like, is it kind of like dual purpose?

R: Yeah, it’s definitely dual purpose. Yeah, like Chinese New Year, you’re definitely cleaning the house, you know, putting up like decorations and stuff like this. 
You put out like little clementines and stuff, but. Yeah, you’re definitely sweeping like actual dust out. But with that, you know, you’re sweeping out the evil spirits and all that. There’s more behind it than just like simply cleaning.

Interviewer: So there’s more meaning behind it then just simply cleaning.

R: Double entendre. Exactly.

Interviewer: Is that something that you’d be doing, like your parents would be doing or like the the whole family’s getting involved? What’s that look like?

R: I wouldn’t say that. I mean, I’ve never swept, but like, obviously.

Interviewer: Could you vacuum? 


R: No, like, I’d be cleaning around the house, but it’s my mom that’s sweeping mainly.. But, like, you know, we all help out. It’s definitely, like, a big, big family time. Like you want to help out. You want to spend time with your family. So definitely, yeah. 


Analysis:

The ritual seems to be a form of imitative magic in which the performer performs a physical action that has an “intangible” effect on the spiritual world. The idea, then, is that the change made in the spiritual world would positively impact the real world. The act is also representative. So it would seem to be homeopathic; the performer is literally sweeping the dirt out while also having a profound spiritual effect. This suggests that their culture may view dirt and dust in the house as impurities that do not belong and, like evil spirits, should be dealt with to prevent disorder.

The use of a broom is also interesting. I didn’t get to ask whether it was a special broom, but brooms are seen as having magical elements in English and American culture as well. I’m thinking about the witches’ broomstick, a magical and important element we associate with Halloween. Even in our culture, brooms are symbolic of magic and the spiritual world. But perhaps in Western culture, witches’ association with brooms has more to do with gender norms. Brooms symbolize cleansing and purity, and in most cultures, cleanliness is next to godliness. It seems then that the same idea is kept in Chinese folklore. A clean house has no crevices for demons to hide.

The ritual also functions as a way for families to bond. The ritual and cleaning ceremony bring them close together to achieve a common goal. These are also traditions that are passed down from generation to generation, so all ages are involved and can relate. Older generations might find this a great opportunity to connect with their kids and share some identity. It also seems to help offer some agency over the uncontrollable. My informant explained that it might help prevent bad luck and evil spirits, or smooth out the uncontrollable elements we face in our daily lives.

Based on what I collected, men, women, and children can participate in the ritual. So it is all inclusive and reflects the culture’s view on women and gender roles. Perhaps, this wasn’t always so, but we learn that customs change and adapt to time. The tradition itself has been passed down; my informant views the memory positively. But, it likely isn’t the same ritual his grandparents performed. That highlights the idea that folklore is multifaceted and varied. No two rituals are completely alike, even within the same family.

Hold Your Breath!

‘When I was younger my parents and older siblings taught me the superstition that whenever we had to drive across a bridge, it was necessary to hold your breath or else the bridge would collapse underneath us. I still do it now, even though I know the bridge obviously won’t collapse, but what if it does because I wasn’t holding my breath?!’ – NZ

This superstition has had a grasp on NZ as long as he can remember; a hold so tight, he refuses to not hold his breath if he has to drive across a bridge. He also shares this superstition and ritual with his friends, also forcing them to partake in it. NZ can’t remember a single time he did not hold his breath going over a bridge, “the ritual has practically taken over my life” he emphasizes. He also grew up in New York, a state with many bridges, thus this tradition was fully engrained in him from a young age driving around with his family. NZ also plans to continue to share this superstition with friends, and one day “trick” his own future kids into holding the same ‘bridge-crossing’ ritual.

My first impression was that my own father actually taught me the same superstition; a superstition I have not met many other people to have! Superstitions in folklore have long existed and take hold to prevent misfortune and bad luck among communities. While this superstition did not have a community wide affect, it is a familial folk belief that has been passed down to yet another generation, as NZ’s parents learned it from their parents and shared it with each other when they first met. This superstition is a classic example of oral tradition, and also folk beliefs in supernatural forces. For example, there must be some supernatural force to make a bridge collapse, so holding your breath will prevent it, much like knocking on wood to un-jinx something.

Text:

The ‘Joota Chupai’ ritual is a playful custom at Indian weddings where the bride’s female relatives, often sisters and cousins, spiritedly steal and secrete the groom’s shoes. This lighthearted heist is enacted during the ceremony when the groom is required to be barefoot, setting the stage for a spirited negotiation for their return.

Context:

Recounting the jovial antics from his brother’s wedding last year, my friend narrated the high-spirited ‘Joota Chupai’ episode. As tradition dictates, the bride’s kin seized the opportunity to hide the groom’s shoes, demanding a sizable ransom for their safe return. The situation escalated into a humorous turn of events at sundown when the need for a picturesque sunset photo session led the furious bride to intervene, overturning the ritual’s usual outcome and the groom’s shoes were returned without the customary financial exchange.

Analysis:

The ‘Joota Chupai’ ritual transcends the mere act of playful mischief; it is emblematic of the cultural fabric that interweaves familial bonds, societal expectations, and the negotiations between tradition and modernity. This practice, underscored by Deirdre Evans-Pritchard’s analysis of authenticity in cultural expressions, suggests a complex interplay between established customs and the evolving dynamics of contemporary weddings. While the ritual typically concludes with the groom acquiescing to the monetary demands, this narrative reveals an intriguing deviation. The bride’s insistence on retrieving the shoes to capture the perfect wedding moment underscores the adaptability of cultural traditions in the face of practical circumstances. It demonstrates a shift from the ritual’s traditional financial objective to prioritizing the aesthetic and emotional value of the wedding experience. This incident not only reflects the fluidity of cultural practices but also highlights how individual agency can redefine traditional roles and expectations. The negotiation process inherent in the ‘Joota Chupai’ serves not just as entertainment but as a microcosm of the give-and-take present in familial relationships, where cultural rituals are subject to reinterpretation in response to immediate personal and collective priorities.

USC marching band flute section’s chant/ditty

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Nationality: United States
Age: 18
Occupation: student
Performance Date: 2/21
Primary Language: English

text:


“So, we do this before any performance. It’s in a band again, in the flute section. I don’t know who taught us this. And I don’t remember being taught this. It’s something that I had experienced since freshmen year, and we teach it to our incoming freshmen as seniors.”


“This chant that we do, I think it’s for good luck. Or just to let out some steam or nerves before a big performance. But it goes like ‘stop, don’t talk to me, loser lame don’t wanna be. Oh, like totally, all you wanna be is me, stay fresh!’ And then you put your hands in the middle and you throw them up at the stay fresh part.”
“And we scream it as loud as humanly possible whenever we do it. And I have to know idea where it comes from.”


Context:


My informant is a performer at USC’s marching band. She is in the flute section.


Analysis:


This is an example of a hype-up song or chant before a game or performance. Like sports games, musical performance requires the players to come up with a way of encouragement. This is typical in a team environment before an important performance. The chant or the hype-up song helps the player build up confidence, and confirm solidarity.


The chant is rhythmic. So it’s easy to remember, learn and perform. It’s similar to the special handshakes, that once one learns it, it almost becomes mechanical in performing it with one’s in-group members.


I had a similar experience before. When I played in my high school soccer team, my team would do something similar to cheer each other up before the game. And I remember that different teams had different slogans to yell before the game. The volume of it is also very important. It almost serves as a scale for courage and determination. I think this is more typical in the sports arena because there is competition.