Rituals and Customs.

Ritual performance that employ specific symbols, words, or objects are common to

cultures across the world. People celebrate various aspects of their existence through such

performances. Rituals play a key role in maintaining roles that are foisted upon individuals by

social institutions, and acknowledging their contributions to said roles. Ritualistic behaviour

serves as a conduit for artistic and creative expression, and the expression of personal beliefs

and values in an acceptable manner. Some rituals during holidays and festivals serve to mark

the passage of time, while other rituals like coming of age, christening, circumcisions etc.

serve to demarcate developmental stages for people. The building blocks of rituals i.e.

symbols, words, and objects, offer contextual meaning to them and the associated customs. It

is often the case that rituals result in the formation of new customs. Rituals represent more

contextual meanings that are accrued in scenarios that occur in day to day experiences.

The performance of rituals involves folkloric, expressive communication that serves

to alleviate the quandaries of daily life. In a contemporary context, such rituals help make

meaning and communicate differences and similarities. For example, Narváez describes how

ritualised banter and joking can help alleviate the possibility of personal conflict and promote

harmony within groups using his example of journalists often engaging in kidding about each

other’s political leanings or behavioural tendencies (2002). The use of esoteric nomenclature

is another way in which individuals offer meaning to their position and situation in life. Such

ritualistic performances are especially valuable given the complex world settings that people

live in. The spontaneous performance of rituals can result in the creation of new customs that

serve to both maintain and acknowledge the roles that individuals play in the settings they

live and work in. For instance, Narváez indicates how journalists create simple games which

serve as a utilitarian function, albeit masked in humour (2002). The researcher points out how

one journalist’s story on an elderly individual’s plight resulted in swift government response
on the issue. In this case, fellow journalists began a custom of leaving humorous notes which

imply that the elder gentleman would welcome further contributions, on the journalist’s desk.

This custom served to caution the journalist on the responsible use of media, lest the ethical

constraints of their profession be violated. Often, something as simple as eating a meal is

ritualised (a ritual of feasting), like in the case of festivals like Thanksgiving. In

organisational contexts, having a meal together would offer a sense of privacy in which

individuals can express themselves in a more open manner among allies, inciting a sense of

catharsis. Such rituals are often adapted and become customary in new organisational settings

because of its advantages. In organisations or contextual settings where rituals and customs

have not yet developed, it is possible to see spontaneously created rituals develop into

customary behaviour in a manner that accounts for the complexities of the associated

occupation and the stresses experienced by individuals who are a part of it.

It is also often common to see rituals being adapted to reinforced established customs.

Given the powerful effect that rituals can have on social cohesion, it is quite common to see

rituals being overlaid on others to create a more unique custom. The celebration of Christmas

on the day of winter solstice – the longest recorded night in a year – is an example of older

customs being reinforced by new versions. The adoption of new rituals can help account for

new issues or changes in contemporary lifestyle, while also acknowledging past traditions.

The infusion of new components – whether original or adopted from external sources – helps

infuse new contextual information into older customs, adding more dimensions to it. Quite

often, the borrowing of such ritual components can result in rituals gaining an entirely

different meaning based on the existing customs in a community. For instance, Santino

explains how the use of fireworks during New Year’s implies the expelling of demons for

Hawaiians and noisemaking for Ohioans (1995). Through this process of continual borrowing

and adaption, previously established customs and practices are continuously reinvigorated
and contextualised to be more aligned to the practices of local communities or organisations.

In fact, it is safe to say that modern rituals are amalgamations of ancient rituals interpreted in

a manner that offers it more coherent meaning in the contemporary sense.

Ritualistic performances have a number of meanings and uses associated to them. For

instance, rituals can be folkloric expressive mediums of communication that serves to

alleviate challenges, mark the passing of time, or increase solidarity within groups. Typical

rites of transition like a rite of passage or rite of retirement can be classified as rituals. Rituals

serve as a conduit for emotion and artistic expression, and as such are highly imaginative and

intriguing in its setup. In contemporary context, rituals help contextualise occupational

settings and maintain the social role that individuals play within organisations. By adhering to

these rituals or creating new rituals within the context of the setting, there is a possibility of

them being adopted as routine customs which help further differentiate the narrative within

the setting. At the same time, it is often common for rituals to be borrowed and adapted to

new contexts because they are equally efficacious. In such cases, adopted rituals are

contextualised and interpreted in related to the new settings in a manner that completely

differentiates it from its earlier uses. This way, such rituals help create greater meaning and

help reinforce the narrative in different settings.

References

Narváez, P. (1990). “I've Gotten Soppy” “Send-Off Parties” as Rites of Passage in the

Occupational Folklife of CBC Reporters. American Behavioral Scientist, 33(3), 339-

352.

Santino, J. (1995). All around the year: Holidays and celebrations in American life.

University of Illinois Press.