Tag Archives: Rituals

Afikomen Ritual

In Jewish tradition, during Passover, um, there is like this big long dinner called a seder… One part of it, that is fun I guess, is the Afikomen, which is, at the beginning of dinner, you are supposed to take the middle piece of matzah and break it in half. And you eat one half of it now, and the other half becomes the Afikomen. So it usually comes in this fun cloth bag and the adults hide it, and the kids have to find it and ransom it back. People have gotten like, money from the Afikomen, and I always got like a dum dum lollipop. It’s kind of like the desert, there are other deserts, but the traditional dessert is the Afikomen once it’s found.

Context:

The informant is a college student discussing different family rituals that their family partakes in, leading them to bring up this specific tradition. The informant is explaining this ritual when discussing Passover, and how this is a common ritual that takes place during this time. 

Personal Thoughts:

This is an interesting ritual as it shows the overlap in folklore, since this is both a ritual and a game that takes place. From this, one can gather that this is not only a specific tradition to this family’s folk group, but also one that many folk groups take part in for Passover, as the informant discussed how this is a common ritual that many families participate in. As the informant mentioned, there are also variations to this ritual, children will get different prizes from the Afikomen. This is reflective of the multiplicity and variation of this specific ritual, and how when practiced by different families, or folk groups, that there may be different visions of this, allowing for the tradition to continue on. 

Kai Society Burnings

TG is a 25 year old graduate student and cultural forensic anthropologist. She grew up in Maryland and currently resides in Tennessee. She was an active member at her university.

Context: Kai Society is a secret university society at Longwood University where they encourage university involvement and service. However, it is very exclusive and secretive; no one knows who is in Kai. TG was not a part of this organization and as far as she knows does not know anyone in it either.

Transcript (discussed over the phone):

Collector: What is the connection between the Burnings and senior students?

TG: To start off, the organization started around 1900 and recognize students and faculty that do great things at the university. Kai has burnings where they make a fire and stand around it wearing robes that conceal their identity. At the end of each spring semester, all of the senior members of the Kai have the option to reveal themselves and this is the only time you can do it. You either wait 4 years to reveal yourself or you never do. The society’s purpose and its cult-like characteristics does not make much sense but they are an inherently good group.

Thoughts/Analysis: What makes Kai different from other service and recognition groups outside of its cult-like approach is that they do not want to be identified. This is unlike typical organizations who even have social media accounts to promote themselves and make them seem more open. However, the way that there is a rite of passage ritual for the seniors that is not public is interesting. Senior pranks are public and light-hearted and the Kai burnings are serious and mysterious.

Snow Day Magic Rituals

TG is a 25 year old graduate student and cultural forensic anthropologist. She grew up in Maryland and currently resides in Tennessee. She says this ritual occurred often in the winter months when she was in elementary school.

Context: TG experienced many snow storms throughout her life, the most notable one being the North American Blizzard of 2010. TG loved the snow as a kid, but like many other kids, loved no school more.

Transcript (discussed over the phone):

TG: When I was younger, maybe in third or fourth grade, whenever the forecast said there would be snow we would do three things: flush ice down the toilet, sleep with a small spoon under our pillow, and wear our pajamas inside out. If we did this then there was a greater chance that we would have a snow day.

Collector: How did you and your classmates know to do this?

TG: We were told by our teachers. They’d tell us to do those things so we could have a snow day, they wanted one too I guess. Oh! And everything had certain meanings to them, the ice down the toilet represented the snow, the spoon represented the shovel that was not big enough to shovel all of the snow, and to me the inside out pajamas just represented disorientation.

Collector: Did you actually do those things every time there was supposed to be snow?

TG: Oh my goodness of course! I didn’t wanna have school just like the teachers. I loved doing those little things and hoping we’d have a snow day.

Analysis: This is especially important when considering the geographical location of this superstition. It also being children’s superstition shows that children also have their quirky and interesting rituals that they do that reflect sympathetic magic. These rituals reflect how children are influenced by their teachers and families. These children will grow up to pass this on to the children in their lives.

Coin Rubbing / Cao Gio

Main Piece: Coin Rubbing / Cao Gio

“It is a piece of traditional Asian medicine and the prospect of it is, you take a coin, usually a bigger coin such as a quarter or silver dollar, and you use some type of oil or liquid that you can apply like vaporub, take that and you apply it to your skin, not to the coin, and it is performed on somebody’s back when they are feeling sick or cold. You put the coin on the persons back and you kind of scrape. There are a few variations, but for my family it has been that you go along the spine and outwards on both sides of the back. It leaves streaks on your back and the more red the streaks are after doing it continuously, that is the level of sickness that you have. The purpose of it is to get the bad blood to rise to the surface which is supposed to heal the sickness.”

Background Information:

The informant learned this performance from his parents. Both the informant and his parents are Vietnamese and this is a traditional Vietnamese ritual for healing those who are sick.

Context of the Performance:

This is performed on a person who is sick or is cold. It is a traditional medicine, so this would not be performed on somebody who is not sick.

My Thoughts:

I think that this is a very interesting folk medicine and I am very curious to find out whether it works or not. There are many different folk medicines, some of which work and some do not. If a folk medicine is proven to work consistently, it is taken into the field practicing professional medicine. This folk medicine reminds me of bleeding a person to get rid of the bad blood inside of them, but that was proven to not be an effective way of curing somebody from a sickness. Both are aimed at getting rid of the bad blood inside of a person, although bleeding a person literally rids the body of blood whereas this folk medicine only brings blood to the surface of the body, but it still remains underneath the skin.

Annotation:

For more information and versions of traditional Vietnamese coin rubbing, please see below.

Yeatman GW, Dang VV. Cao Gío (coin rubbing). Vietnamese attitudes toward health care. JAMA. 1980 Dec 19;244(24):2748-9. doi: 10.1001/jama.244.24.2748. PMID: 7441861.

Campfire song: ‘A Boy took a Girl in a Little Canoe’

Text:

NP: “We sang this song at campfires once a week. It was a traditional thing that they would do every week since the camp started in 1924. And the whole thing is that we would sing the same songs every year that the girls had always sang.”

The song:

Well, a boy took a girl in a little canoe with the moon shining all around

And as he applied his paddle

You couldn’t even hear a sound

So, they talked, and they talked till the moon grew dim

He said you better kiss me or get out and swim

So, whatcha gonna do in a little canoe with the moon shining all around?

Well, a boy took a girl in a little canoe with the moon shining all around

And as he applied his paddle

You couldn’t even hear a sound

So they talked, and they talked till the moon grew dim

He said you better kiss me or get out and swim

So, whatcha gonna do in a little canoe with the moon shining all a—

Boys paddling all a—

Girls swimming all around?

Get out and swim!

Context:

The informant is my sister. She is a 22-year-old college student from New York City who attended a girls’ summer camp in Kent, Connecticut from ages 12 to 15. Though she thinks this song sends an archaic message, promoting gender stereotypes and heteronormativity, she remembers singing the song fondly. NP remembers feeling a sense of safety during these weekly congregations at the campfire, which fostered a sense of connection between her and the other girls.

Analysis:

I think that this song sends a simplistically feminist message. While one could interpret it as empowering or as an espousal of female courage and independence, since the girl in the story refuses to kiss the boy despite the unpleasant and possibly dangerous action she must take to avoid doing so, it also conveys sexist, heteronormative ideals. The song promotes gender stereotypes and, whether intentionally or not, problematic ideas about the value of female chastity. 

         Still, the song feeds into the atmosphere conjured by the campfire tradition, which can be seen as a celebration of girlhood and female community. I think that this environment is intended to make girls feel supported, empowered, and safe. With this weekly tradition, girls are free from the pressures of the male gaze and experience a sense of connection with the other campers as their voices blend. Moreover, the fact that these songs and the tradition of congregating at the campfire have such a long history connects current campers with previous generations of girls who attended the camp.