On the one hand there is participation in a tradition and on the other hand there is traditionalism. Traditions are (I am not doing fundamental ontology here) living things, and the participants in them stand in a line that embodies central features of the spirit of the tradition, which may be more or less clearly defined as the case may be. Traditionalists, on the other hand, seize on some aspect of a tradition and run with it in a way that may or may not be faithful to the living tradition that the aspects they seized on were a part of or were thought to be a part of.
This morning I was looking up the rules for "traditional" class archery competitions. The point of this class is to rule out sights and other fancy doodads that people put on their bows. But it is the ruling out of sights that is the central aspect of the class. Because any mark on the bow that the archer sees can be used as a sight, the rules forbid any markings in the relevant parts, including wood grain. An amusing consequence of this is that I suspect that no bow made prior to the second half of the 20th century could qualify. Moreover, I bet that just about from the first day that somebody made a bow, things like grain, scuff marks and the like were used, consciously or not, for sighting. This is a rather nice example of traditionalism rather than tradition: an archer thousands of years ago ]whose life depended on accuracy would presumably use any available marks (and make more?), but here one aspect of the ancient practice, the lack of add-on devices, is taken and generalized.
There is, of course, nothing wrong with traditionalism in the context of a sport or game. It is when traditionalism concerns what is central in life—say, traditionalism in religion (e.g., SSPX) or medicine (e.g., home births)—that it becomes problematic. The traditionalist is not fully a participant in the traditional practice she is focused on, failing to embody central aspects of that practice (e.g., failing to obey the Pope in the SSPX or following the best medical practices available at one's time and place), while yet missing out on the benefits of full participation in our contemporary community.