Tag Archives: rite of passage

Comedic Ritual

Age: 20

The Story:

“I’m going to tell a story about an improv comedy club on campus. We have a lot of initiation rituals that are funny and weird and cute. I remember when I first got on the team my freshman year, that night they called you, it’s like a football draft. You audition for two teams and then they all take turns picking who they want. I got picked by my team, then I got a phone call from an unknown number to  meet me at this location on campus. They told me to meet them at *REDACTED*, which is like this little stage. “

“I went there and it’s like the middle of night, it’s like 10 p.m. and I was alone and it was dark for a little while. I thought ‘what did I sign up for?’ then they all were like dark clothes and like cloaks and they yell like comedy rules out in the woods. Then all at once they scream and yell at you to get to the stage. It was like a medieval theme going on in there. After getting to the stage, then they knight you, so you get on your knees, and then they knight you in the name of the club. It’s all in the middle of the night and terrifying, and then they take you to a secondary location.”

Pretty much all the teams do this, they kidnap their noobs, they’re called the noobs, they’re the new people, then they bring them to this diner called *REDACTED*. The staff already know just right now because it’s been happening for years. And then they treat you to just a really nice meal at this diner.

Reflection:

The informant’s story was a perfect example of how in certain folk groups, folk members must go through rites of passage to fully be accepted into the respective folk group. Additionally, it highlights the specific rituals in place amongst acceptance. I thought it was very interesting to see that these rites of passage were not only an act of dedication, but mutually were an opportunity to show the understanding of the traditions and morals of the respective folk group trying to be joined. On a more personal note, it was interesting to see some of the stigmas I may carry about clubs with rituals be broken down or disproved by an actual perspective. I, as the outsider to the folk group, had my own connotations that did not actually align with the personal experience of an actual member of the folk group. Further, it lessened any stereotypes that I carry when hearing about group initiations when hearing of clubs. I realized that in believing that many club initiations are harmful or taboo, I participated in watering down the culture and lived experience of participants of those folk groups instead of having a direct contact and understanding.

The Shotgun

Age: 21

Collected 4/22/2026

Context:

My roommate, who is of Irish-American descent, told me the story of when he first went shooting. We met in high school and have been friends for about 8 years now. He told me in our apartment kitchen after asking about his family traditions.

Text:

His family first immigrated to New York in the 1800s. About a century later, he told me that his great-grandpa bought a “classic Baretta double-barreled shotgun like you’d see in Red Dead” for hunting ducks in Maryland. Nowadays, my roommate and his dad often go hunting in the woods in Montana, and he fondly remembers that core memory with his dad of when he first learned to shoot.

My roommate told me that back when he was 15, his dad took him to a gun range in Lake Piru, California, to learn how to shoot. The event wasn’t specifically on his birthday or any particular day, as he can remember. But it was sometime soon after he turned 15. In his family, “each male for the last 3 generations has learned to shoot the same double-barreled shotgun.” The shotgun is a family heirloom that he suspects his Irish immigrant great-great-grandfather bought, for hunting and it’s been passed down steadily from father to son.

While at the range, his dad started with gun safety. Essentially, just the basics, like “don’t aim it at people or things you don’t wanna shoot.” He also learned to respect the weapon, “don’t treat it like a toy,” and not to throw it around or handle it roughly. As far as he knows, the shotgun has been largely kept in good condition, and most, if not all, of the parts are original. The wood stock and grip are lacquered with oils to keep it clean and in good condition. When it finally came time to shoot, his father showed him how to stand and helped him aim. When he pulled the trigger, the gun went off, but he found out that it was loaded with a blank. He told me that he and his dad first shot a blank to get a feel for the recoil.

After handling the recoil, he began to shoot at the clay pigeons launched in the air at the range. He said his dad wanted to teach him how to hunt, so moving targets were a great way to get into it. After shooting, he explained that his dad showed him how to clean and take care of the gun. Later, when he turned 18, he was allowed to have his own gun under different state laws. He hasn’t shot the shotgun since; it serves as a ceremonial piece.

I asked him if there was a specific time or moment when he learned, but he can’t remember. But he did say it was a moment when he started to feel more grown up. He told me that his sister also learned how to shoot. He couldn’t say whether she got the exact same treatment. But their father took her to a local range and taught her to shoot the same shotgun.

I asked if he would continue the tradition. He told me “that he plans to “of- course man.” The shotgun will be passed to him and he plans to pass it to his kids when they’re born and ready. He feels that the passing of the shotgun and the instruction in how to shoot are a metaphor for life. He and his family “value being responsible and self-sufficient.” He said it felt pretty special to be the fifth in his family to hold and shoot the gun. As the sole male child and heir to the family name, he felt it was a really special moment to step into the shoes that his family had left. To fulfill expectations and continue the legacy.

Analysis:

This was a cool story to hear; my roommate hadn’t told me about it before, and I’ve known him for around 8 years now. It was a pretty nice story and makes sense because his family has a strong military background dating back 3 generations. Shooting, hunting, gun safety, and responsibility are all very important to him and to his family.

I think the ritual serves three main functions besides bonding. The first and more obvious is that the ritual serves as a lesson in gun safety. It’s a father teaching his son how to properly hold and shoot a weapon. He learned discipline and responsibility, and it made him interested in the responsible use of weapons at a young age. It teaches real safety skills for young people and taught him the power and potential danger of weapons.

I think an equally important purpose for this event is to serve as a passing of the family legacy. Family is a big thing for him; he cares a lot about that lineage and is proud of where he comes from. The fact that the same gun has been used by all the males in his family says a lot. It is their legacy, their transition into adulthood, and their father passed that legacy to him so he could learn what it means to be a male in their family. His sister also learned and got the same experience. But my roommate said she isn’t as interested in the legacy, shooting, or the shotgun as he is. Also, he will inherit the weapon, not his sister. By learning with that gun, he is an active participant in that tradition and now a part of that shared family history. He remarked that it felt really special to him to be part of that. I asked him, and he explained that he did have a connection to that story. But for him, the most important thing it did for him was teach him responsibility.

The gun itself is also a physical representation of that legacy. It has existed for over a century and serves as a marker of his family. Sure, other guns exist, but this is his family’s gun. He adds meaning to it by using it, continuing that legacy, and being interested in teaching his children how to shoot that gun.

A final, deeper meaning is that the lesson served as a rite of passage for young men in his family. In a way, it created a liminal space to help facilitate the transition of children to young men. The lessons it taught him about weapon safety carry over to real life. Being disciplined, respectful, self-sufficient, and responsible are all qualities that he holds dear. He and I agree that those values probably stem from the family’s deep military history. Those are all imparted to him through that event.

It’s also interesting to me that I just found out about this. I knew he knew how to shoot, but I didn’t know it was such a significant family tradition. I know a lot about him since we’ve known each other for 8 years, but that story seems to be sacred and personal. It’s also funny because at first glance, my friend doesn’t look like someone who would have traditions. He grew up in a suburban neighborhood in what our other roommate would call a “boring” neighborhood. But this just showed me how much folklore and culture are lying just under the surface. I’ve known him for so long, but all I had to do was ask, and it seemed there was more to my friend that I hadn’t learned.

It also challenges my pre-existing notion that folklore is foreign or unique to a specific identity. Folklore is all around us; we just forget to pay attention because it’s “normal” or we’re used to it. I mean, this is a dude who’s got red, white, and blue coursing through his veins, and yet he has some great traditions. This is just a great reminder that folklore is often studied from a distance because the stuff close to us blends so well into our daily lives.

College rite of passage Tradition

Informant: “One of the traditions I remember most from Yale happens on Class Day, when we all sing the alma mater, “Bright College Years.” Toward the very end of the ceremony, everyone pulls out these white handkerchiefs and starts waving them during the final line: “For God, for country, and for Yale!”

It’s kinda the moment where you realize everyone around you is about to go their separate ways. You’re all doing the same thing, singing, waving these white handkerchiefs, and kind of holding onto that shared experience for just a little longer. It’s simple, but it really sticks with you.”

Context: The informant attended Yale University in the 80s and attended the Class Day celebration the day before graduation at the university. She recalled this tradition after being prompted if there were any traditions at her university. 

Analysis: This tradition is a clear example of institutional folklore, where a formal organization (Yale) sustains and transmits a ritual that becomes meaningful through repeated student participation. The act of waving white handkerchiefs during a specific line of “Bright College Years” acts as a ritual, tied to the incoming graduation.

This is also a rite of passage, marking the shift from individuals being students to alumni. The waving creates a visible sense of unity and collective identity, while the lyrics reinforce shared values. Even though the handkerchiefs have been officially distributed since 1984, the meaning of the tradition comes from its performance and emotional resonance, not just its institutional origin.

High School Coming-of-Age Rite

Text:

H: “Each class had its color, like I was the yellow class. So there was like a spirit day where you all wore your colors and at the end of the day, the seniors would jump in [a big fountain on the school’s campus] first and with all their kilts on – like our uniform kilts – and no one else was allowed to wear their kilt. And like they were allowed to go in the water like class by class you went in. So like senior, junior, sophomore, freshman, but like only the seniors could wear their kilt. And that was like a fun thing to jump in the pool ’cause like you weren’t really, the pool wasn’t used. It wasn’t like used for swim practice; it was only used this day. Yeah, it was like a fountain type thing. So yeah, if you were senior, you could wear your kilt. And I remember one year, like a freshman wore her kilt and she was like heavily trash talked, ’cause you’re not supposed to do that. It’s like a respect thing.“

Context:

H went to an all-girls high school in Philadelphia. Every grade level was assigned a color, and on spirit day they would wear their colors and jump into the school’s fountain in grade level order. However, only seniors were allowed to jump into the fountain wearing their kilt – a special piece of the school uniform.

Analysis:

High school seniors exist in a space of liminality: they are in-between youth and adulthood. Because they exist in the doorway between identities, many rites of passages are created to celebrate and commemorate the time. “Communitas” is created because of the special bond seniors form together as they transpire the liminality between youth and adulthood. This establishes sacredness of rites of passage. They are something to be earned that one cannot attain prior to their own existence in liminality. That is why students at H’s school would become very upset if a non-senior wore their kilt while jumping into the fountain – the ritual is being broken and its sacredness is being tarnished.

“Johnny, I want my liver back…”

Genre: Folk Narrative – Ghost Story

Text: 

One day a boy named Johnny is told by his mother to go to the butcher’s to get some liver for dinner. He takes the five dollars she gives him and heads off toward town, taking a shortcut through the local cemetery. When he gets to the butcher’s shop, Johnny is distracted by a stand of comic books, where the newest edition of his favorite series is on sale for only five dollars. Without thinking, he immediately buys the comic book and begins to read it, losing track of time until the sun begins to set.

Jonny realizes he’s made a mistake: he now has no money to buy the liver for dinner, and his mother is going to be furious that he spent it on a comic book! He has no choice but to hurry home, cutting again through the graveyard. But on his way home, just as he passes a freshly-dug grave, Johnny has an idea – a way to get a liver for free.

“What kind of liver is this?” his mother asks when he gets home and gives her the liver. “It looks old… you’re sure you asked for the freshest cut?”

Johnny tells her that he’s sure it’s fresh and it’s what the butcher gave him. Johnny’s mother finally accepts the liver and tells him to wait upstairs while she makes his favorite meal for dinner: spaghetti and liver.

While Johnny is waiting in his room, he begins to feel sick, thinking about the graveyard, the fresh grave, and the liver currently being prepared into spaghetti. When his mother calls him down for dinner, Johnny feels too sick to eat and tries to just go to sleep.

But late that night, once his mother has gone to bed, Johnny hears a low call…

Johnny, I want my liver back…

Johnny sits up straight in bed. The call sounds like it’s coming from the direction of the graveyard. He feels even more sick now and hides under his covers, but then he hears a thudding on the front door…

Johnny, I want my liver back… I’m outside your front door…

Johnny is crying now in fear, desperately wishing he hadn’t spent his five dollars on a comic book and instead had gone to the butcher’s.

He hears the front door creak open and then slow footsteps coming up the stairs, getting closer… and closer… and closer… Then there’s a rattling on his bedroom door.

Johnny, I want my liver back… I’m outside your bedroom…

Johnny runs to his closet and shuts the door, trying to hide but knowing it is too late. There is a sudden pounding on his closet door…

Johnny, I want my liver back… I’m inside your bedroom…

Johnny holds his breath. The closet door creaks open… and then…

AHHH! (the narrator screams)

Context:

“I grew up going to a summer camp near Lassen National Park and the camp led day trips through a bunch of subway tunnels. The tunnels were dark and cold and eventually led to a larger opening, where all the campers would gather in a circle and turn off their flashlights while the counselors told a ghost story. It was tradition to tell this story and the younger campers would always get scared, but it became a part of the camp’s culture. The story didn’t have an exact narrative ending, but it ended with the counselors suddenly turning on their flashlights and jumping at the campers while their screams echoed through the subway caves.”

Analysis:

This story has a pretty clear message to the listeners, who are primarily children: that dishonesty will only get you in more trouble and to follow directions. If Johnny had listened to his mother’s directions and spent his five dollars on the liver, nothing bad would have happened. But because he wanted to cover up his mistake of spending the money on a comic book, he ended up getting an old liver from a fresh body in the local graveyard and his actions came back to haunt him.

I also see this experience as a whole as a “rite of passage” for the participants in the summer camp described by the informant. Young listeners who are hearing the story for the first time will be hanging onto every word and will therefore receive the most shock at the end, when the counselors scare the campers. In contrast, campers who have heard the story before will know what to expect and may even join in on scaring the younger campers. The shared experience of anticipation, fright, and eventual laughter likely creates a sense of bonding/community within the group of listeners.