Tag Archives: Religion

The Albino Donkey in Grand Canyon Sweat Lodge

“So our tribe is Umatilla. That’s the name. That’s the name of our tribe. It’s in northern eastern Oregon. Okay. And. And, you know, while I was out there, one of the things I do is a sweat lodge.

It’s like a ceremony where you go into, like, this mud igloo, and they get these, like, blackstone rocks, and they get really, really hot all day long.

And. And then you. You go in there. The rocks in there. And then you go in there and you sit in, like, a little crisscross applesauce, you know, position.

And they bring water in there. And then they. They close up the. The. The. The hut, and they’ve got herbs on top of there, too, like, you know, sage and other stuff.

So they get that water on that hot rock, and it just like.

It’s like a. You just hear, like, sizzling on rocks, and then that steam gets released within the hut.

Well, when you’re doing this, it. It literally feels like. It feels like your skin is melting. It’s so darn hot. You feel like. You feel like surely my. I’m gonna see, like, my skin melting off my arms because it’s so hot.

And you’re like, oh, let me blow. Let me cool myself down a little bit. So you. So you gotta blow. And it feels like you’re breathing fire on top of your skin.

Likeinstinct that’s a bad idea. Let’s not do that. So you. You have to contain your breathing in a nice, slow, slow breath so you’re not breathing too hard.

So you have to control that whole panic inset, which, you know, a lot of people can’t handle it because you kind of start to panic.

And. And then you get into this, like, you know, once you get that slow breathing, you can get this, like, really nice and meditative state.

And of course, there’s drumming going on outside where, you know, so that, that also, the, the, the drumming of the, of the drums puts you also in a, in a nice sort of trance.

And then, once you sit in for 20 minutes, there’s a river right next door.

Oh, the other thing is rivers. Like, if I’m next to a river, that flowing water is like my charger battery.

Like, I can pick up on almost anything that, like, I’m like, supercharged.

So running water is like. It’s like if I wanted my abilities to be like, on high, you know, premium, you know, optimum position of everything.

Running water. It’s just like, it’s amazing electrical or circuit for charging.

That ability, for some reason I find, at least for me.

And then you jump the water and you, you, you, you know, you pull yourself off.

Well, one of the things that they do prior to that is calledtype of cactuseremony, ya ou.

They, they prepare peyote tea. I don’t know if you. If you’re familiar with that.

Speaker 2 (shaking head), I’m not.

Speaker 1 You don’t know what that is? Okay, so peyote is a cactus type of plant or type of plant that you use part of it, and they take about like 48 hours to prepare this tea.

But it’s a, It’s a hallucinogenic type of tea, apparently.

But so you drink it, and literally, you have like half a teaspoon.

I mean, it’s very little that you drink. And then you, you know, we went on a. A hike throughout the Grand Canyon. And while we were out hiking, which is funny because I didn’t realize that no one else saw this but myself, I was watching and like, oh, my gosh, look at this white albino donkey that’s behind me, following me.

I’m like. And it had a palm leaf in. In its mouth. I’m like, wow, that’s really amazing. Like, this pure white albino donkey is following me.

He’s got this palm leaf. Like, that’s. Wow. I couldn’t even believe it, you know. Right. And. Well, yeah, I was the only one that saw that. So, you know, who knows where my mind was at? But it was, it was quite a. I don’t know, it was a very spiritual moment.

I felt very. It actually felt. I felt like it was showing me the way to go down this, this treacherous, you know, mountain in the, you know, Grand Canyons, you know, and, and the Havasupai or the Havasupai Indians, That’s who was leading this ceremony. Anyway. That was a really interesting and very spiritual. Very beautiful, enlightening experience as. As far as, like, at that point when you’re under that influence, You know, you feel so connected to Mother Earth and Your ancestors and stuff like that. You feel like they’re guiding you in, you know, teaching you the ways of What, like, you know, what life, what truly living is, you know, like, you know, being, you know, take. Like when. If you go hunting, you don’t. You don’t. You don’t kill the first animal that you see of that species. You wait till you see more than one, because if you only see one, that means that the population is not enough to support your hunting. Right, right. It’s just being mindful. Right? Mindful of, you know, the nature and, you know, what, what you, you know, how much you take is what you’re going to receive.And so, you know, don’t always use all of the animal, always using all the plant or, you know, you know, just being mindful of all that stuff.” 

Her thoughts : 

She sees this as a deeply spiritual and meaningful experience. She describes feeling connected to Mother Earth and to her ancestors, and believes they were guiding her and teaching her ways of living. In particular, she emphasizes ideas of being mindful in nature, such as how and when to use resources, including animals and plants, and living in balance rather than excess.

My thoughts: 

This was, by far, the story that felt the most cultural and spiritual to me compared to the other ghost stories she shared in that session. It also generated the most questions for me. I really enjoyed learning about the Umatilla tribe, and it made me curious to hear more about their habits and ceremonies. Before this, I didn’t know anything about the tribe, the sweat lodge ceremony, or the Havasupai who led it.

I found myself wondering about the structure and purpose of the ceremony – why they hold it, how often it takes place, and what it is based on. Is it connected to a specific time of year, a need within the tribe, or some kind of celebration? I was also curious about the physical experience itself: how many people are inside the hut, whether there are multiple huts, and if everyone participates in the hike together afterward. Even small details stood out to me, like the peyote tea – why it takes 48 hours to prepare and how it is actually made.

I was especially interested in the moment where she saw the white albino donkey. Within her belief system, that kind of animal can be understood as sacred or spiritual, which made the moment feel significant. The fact that it was carrying a palm leaf in its mouth made me think it could be interpreted as a kind of message, especially since that is not something I would expect to see in that environment. I even tried to look into what a white donkey might symbolize, and found that in different belief systems it can represent ideas like peace, wisdom, or guidance.

Overall, this story felt like a combination of a ghost encounter (the donkey) along with a spiritual experience shaped by cultural beliefs and ritual.

Post-Fast In-N-Out Tradition

Text:

“My tradition is, I’m Coptic Orthodox, which means I’m Egyptian and Christian, and what we do is every Easter, because we fast from meat, we go to In-N-Out every single year, since I was a kid. And we basically get three-by-threes, double-doubles, and we get super fat. And it’s great.”

Context:

The informant is part of the Coptic Orthodox Christian community and describes a yearly tradition that takes place after the Lent fast leading up to Easter. During this period, members abstain from meat and other animal products, making the end of the fast a significant moment of return to those foods.

The informant explains that their family and friends mark this transition by going to In-N-Out every year, a practice that has been repeated since childhood. In-N-Out is a fast food American burger chain in California.

Analysis:

This example is a form of customary folklore, specifically a ritual tied to a religious calendar. While the fast remains part of the formal religious tradition, the act of going to In-N-Out is an informal, family-created practice that builds on that structure in a modern way.

It connects to broader patterns in foodways, particularly the idea that the end of a fast is marked by specific, often indulgent foods. The emphasis on meat-heavy meals also shows the contrast between a period of restriction for religion and belief and then abundance. This is a common feature is post-fast ritual not just in religion but across cultures like body building. In this case, the use of In-N-Out shows how traditional practices adapt to local contexts because it blends religious and cultural identity with American consumer culture.

The repetition of this activity every year also demonstrates how folklore is maintained through ritual. The joking tone of “we get super fat” shows the humor that reinforces the group identity and marks a space where “getting super fat” and breaking all these religious strict rules is not only okay but celebrated by the group. It brings balance to daily life and also provides a safe way to go against the structures of religion. The fast may be over but religion itself is against over indulgence, this space, folk group and the end of the fast, creates the frame to subvert authority while still playing into it.

More broadly, this example shows how folklore can exist at the intersection of religion and informal practices. While the fast is institutionally defined the way it is experienced and celebrated is shaped by peoples everyday choices. Individuals and families can activley participate and create meaningful culture, with similar impacts of a religious fast, within larger systems on their own.

Garlic and Onions as Medicine

Age: 16

Text:

“One weird medicinal thing my parents would do is that even though they were doctors, they’re Romanian, so when we were younger, when we would get sick, they would always tell us to eat garlic and onions, which I think stemmed from the whole vampire Dracula thing, but somehow that was a way to avoid being sick.”

Context:

The informant describes a ritual from childhood in which their parents, both trained doctors, encouraged them to eat garlic and onions when they were sick. This advice was given as a part of everyday care, rather than in a formal medical context. The informant connects this to their Romanian cultural background referencing associations with garlic and onions as protection from things such as vampires.

Analysis:

This example of belief based folklore and foodways, specifically a home remedy that is passed down through cultural tradition. It reflects how folklore and coexist with formal systems of knowledge as the informants parents rely on both their medical training and inherited practices.

The use of garlic and onions as protective or healing substances connects in a widely known way to Vampires. However, this shows how stories and culture spread into each other and affect one another. This connects in a broader context to sympathetic logic where certain foods are believed to have magical qualities. While the information links this to vampires folklore it is also a cultural association around the world between food and health, showing how meanings can overlap across different traditions. Folklore is adapted and changed overtime, its performance and daily practice is what impacts the culture and identity around us.

This example also demonstrates how folklore functions as vernacular knowledge operates outside of institutional authority even when practiced by individuals within those systems. The fact their parents are doctors highlights that belief-based practices are not limited to a lack of scientific knowledge, but instead persist because they are culturally meaningful and familiar.

This example shows how folklore is transmitted within families and adapted into everyday life, shaping how people understand and respond to illness. Even if the reasoning is not fully explained or scientifically grounded, the practice continues because it is part of a shared cultural framework around healing.

Las Posadas

Nationality: Mexican American
Age: 23
Occupation: Supervisor
Residence: Los Angeles
Language: English and Spanish

Text: “Every December, my family would take a trip to Jalisco, Mexico, from where we are from. For nine nights starting from the 16th to the 24th, we do Las Posadas. It starts with a procession, where kids and adults carry candles, sing songs, and walk from house to house, asking for shelter just like Mary and Joseph did. At each house, they will deny us entry until we get to the last house, and we all gather to pray, sing more songs, and eat food like tamales and pan dulce. The last night is the biggest; there’s a piñata usually shaped like a star and a lot of fireworks and kids running around playing games.” 

Context: My informant told me about this ritual that she does every year. As a kid, she started participating, dressing up as an angel, but now she helps her mom organize the singing and food. Las Posadas are elaborate with actors for Mary and Joseph and scripted songs. 

Interpretation: Las Posadas is a ritual that transforms sacred narrative into a performance. This ritual is rooted in Catholic tradition but shaped by local Mexican customs; it reenacts Mary and Joseph’s search for lodging as a form of communal empathy. The nine nights reflect both religious devotion and a buildup of community. The use of candles, song, food, and movement through space blends sensory experience with spiritual meaning, making the tradition memorable and multi-generational. The piñata is in the shape of a star, ties religious symbolism, and is indigenous. 

The Traditions of the Prophet Elijah

Age: 19
Occupation: Student
Residence: Culver City, CA
Language: English

Text: For as long as I can remember my mom has been leaving our front door open for Passover. We do this because we believe the Prophet Elijah will enter our household and potentially introduce the return of the Messiah. Though I believe this to be a little excessive, as we don’t live in the safest of communities, I recognize its importance due to how long the tradition has been continued. We also pour a specific kind of wine, known as Elijah’s cup, near the entrance of the house.

Context: Informant describes being a follower of Judaism, though they are less strict on themselves, in terms of following the laws of the religion, than prior generations. They also describe Passover as being one of the two most important holidays in the Jewish Community. Informant believes that this act of pouring wine near an open front door will allow for the Prophet Elijah, who is the herald for the Messiah, to enter the household and initiate the return of the Messiah.

Analysis:

I believe this piece of tradition to exist at the crossroads between religious tradition and folk practice. When talking to the informant about this tradition, they brought up the fact that they have Jewish neighbors who do not open their door or pour any wine at all. Informant also describes some people who only open the door or only pour wine to welcome the Prophet Elijah. This, to me, is very representative of the multiplicity and variation that Dundes suggest is necessary in folklore. It is also clear that this entire folk- tradition is essentially a performance. Though their belief may be strong, it may be clear to many, as it is to the informant, that a physical entity will not enter the household. So then, this act becomes a way of tying a community close together through shared actions.