Author Archives: Kelly Lichter

Poem – South Africa

Gulwe op die Strand

Hulle val oor hul eie voete

Al val hulle terug hou hulle moed

Hulle staan weer op en storm,

Storm in waansin waar voort

Net soos dit lyk of hul die geveg

Wen, kom die wit bal

en trek hul terug waar hul

vandaan kom

Party dae is hulle rof en grof

Ander dae skuif hul rustig voort

maar altyd bly hul genadeloos

In die stilte van die oggend

Dreun jul voort en klap soos ‘n sweep

Hul spoeg dood maar nie verwoesting nie

Selfs die magtige swart kastele

Bly nie staande, nie staan teen hul

Voortdurende aanslag nie

Hul sal voortgaan heel dag, heel nag

Lank na ons en lank voor ons

Sal hule oor hul eie voete breek

Transliteration

Hille fal oor hulle aya foete

Al fal hille terug hoe hille moet

Hille staan veer op en storm

Storm in vaansin veer foort

Net soos dit lake orf hil di gefeg

Ven, korm dee vit bul

En trek hil terug vaar hil

Fandaan kom

Partay dae is hille rof en grof

Anda dae skuyf hil ristig fourt

Mar alteight blay hil genadiloos

In dee stilta fan dee ogind

Dreen hil fourt en clapsoos a swap

Hil spoeg dout mar knee firvosting knee

Selfs dee magtiga swaart kasteala

Blay nee stande,knee staan teun hil

Fourtdurende aanslag knee

Hil sal fourtgaan heal dug,heal nug

Lunk na ons en lunk four ons

Sal hil oor hil eye foete breuk

English translation

Waves on the beach

They tumble over their own legs

Even though they fall back, they are courageous

They go out again and charge

charge forward vehemently again

Just as it appears as if they are winning

the battle, the big white ball comes

and drags them back

to where they came from

Some days they are rough and mean

Other days they move on quietly

but they are always merciless

In the silence of the morning

they rumble forward and hit like a whip

They spit forth death but not total destruction

Even the powerful black castles

do not stand, do not stand

against the constant attacks

They continue on all day and night

Long after us and before us

They will break over their own feet

English and Afrikaans used to be the two official languages of South Africa until Apartheid was ended. My father is fluent in Afrikaans as it is a mandatory subject one had to take from kindergarten through twelfth grade. Literature and poetry were significant parts of the Afrikaans curriculum and this is a poem that my father remembers learning in junior high school.

The poem symbolizes to him the eternity of the sea. People’s lives are transient and whereas the waves on the beach are interminable. However what both have in common are the ups and downs, the tranquil times and the rough times, and the unknowing variation that takes place.

He feels that the poem is very descriptive, however a lot of the impact is lost in translation.

I agree with my father about the juxtaposition of the eternity of waves with the terminable human life. However, I feel that there is more to the poem that can be explored. This poem not only delves into the difference between the sea and humans but also shows the similarities as well. The waves are shown to be unrelenting. Although they are given obstacles (“Even though they fall back, they are courageous”) they continue each day extending effort to defeat the current. However the waves will continue each day regardless of success but that will not stop them from continuing relentless for eternity.

This poem seems to teach a lesson about the human spirit. Similar to the waves being defeated, humans will always have people pushing them back from achieving their goals. Yet this should not stop one from trying to succeed with a goal but instead encourage persistence and dedication. Sometimes one will never reach the desired goal but it essential to continue regardless. The phrase that reads “Some days they are rough and mean, other days they move on quietly” represents the human persona. Some days we are able to continue without complaints and power through even though challenges are constantly placed in our direction. Yet in other circumstances anger is released from the frustration of failure.

I wish I was able to fluently understand Afrikaans as I definitely think a lot of the significance and beauty is lost in translating the poem to English. Many times a word in one language does not have a direct translation into another language. Therefore a lot of the meaning is taken away through translation.

Holiday Tradition – Vietnam

New Years is a very important occasion in Vietnam. The date varies every year because it is determined by the Lunar Calendar. Nguyen Thien Nga who grew up in Saigon explained to me how her family used to celebrate and bring in the New Year.

New Years symbolizes getting rid of what has occurred in the past year. Everyone goes to great lengths to make everything spotless and makes the occasion incredibly upbeat and happy. The house is very ornately decorated. There are huge bouquets of flowers, and large bowls of fruit that fill the house and represent a healthy new year. Particularly the flowers tend to be red and this represents the color of royalty and wealth. In addition children are given red envelopes with monetary gifts inside. It is very essential that the money is brand new in order to have a good new year and as a result all the adults go to the bank to get new money. The older the person is, the more money he or she gives.

It is also very important to make amends and settle debts before the New Year comes around. It is bad luck if one does not repay a debt from the past year. If a debt is not repaid before the New Year than the person who is owed money is meant to approach the debtor about the money owed and bad luck will occur as a result of this. Luck is a prominent part in the three day celebration and people follow many specifications and put great consideration and thought into details to try and ensure a good New Year.

A traditional food eaten on the occasion is sticky rice that is placed in banana leaves. It originated from an event that took place many years ago. Back in the day there existed a king who had eighteen sons and before he died, he wanted to decide which one of them was apt to take over his position. He commanded all the boys to prepare a special dish and interpret it. They went out into the mountains for inspiration. One of the boys chose to use banana leaves which he arranged as a square. He filled the interior with sticky rice and meat and then folded it up. He called it Banh Chung. In addition he made a round, sticky steamed cake made of rice powder and sweet beans. It is called Banh Giay. The brothers called him foolish as they felt these creations were too earthy. However, he was selected as the father to be the next in line as his items were very affordable and it was within everyone’s reach to make them. These food items have been passed down since and are even made it today. The round cake represents the sun and the square dish is symbolic of the earth.

Since immigrating to San Diego, for practical purposes, Nguyen Thien Nga celebrates the New Year on the weekend closest to the Lunar date whereas in Vietnam it is a three day celebration where everything closes down for the occasion.

I think it is important to continue the rituals of one’s hometown even at after

immigrating to a new country. Obviously it is more difficult to uphold all the customs as the United States does not give three days off to celebrate the holiday but it still essential to uphold traditions as it sustains one’s background and culture.

Wedding Tradition – Teheran, Iran

Malak went to a city school in Teheran. In the summertime which was three months long, her family went to stay at their country house. The country house was situated in a location called Ajeen Dogeen which is three hours outside of Teheran. Malak is one of several children however two of them died in the revolution. Her extended family which included many cousins came to Ajeen Dogeen for the summertime. This was a time for fun and recreation for her family.

Her most vivid recollection is celebrating a wedding in the village. Everyone who lived there was invited. Weddings started traditionally on a Wednesday night and lasted until Friday afternoon. The weddings were all arranged marriages. The bride and groom did not know each other particularly well.  The groom’s family was to discuss arrangements with the bride’s family in a very businesslike manner. The groom’s family paid Shir Baha. This is translated to mean “milk price” which is money given for security in case the husband dies or if the couple divorces. The more affluent the family, the more generous the Shir Baha. In addition the groom’s family paid for the wedding. The bride’s family contributed towards furniture for the new couple’s house. They were married according to Muslim tradition. The wedding was particularly loud however the only two instruments that were played were the flute and the drum. This celebration was very inclusive of all, and everyone in the community was involved for the three days. Malak herself was approached by a gentleman to marry her but her family declined. She subsequently immigrated to the United States.

It is ironic that the occasion seems so rigid and rule-bound yet it is such a community affair. One would expect such an affair that involved others to be welcoming but by the sounds of the business dealings between the families it sounds like quite the opposite.

It is unique to see that the groom’s family is the one pays for the expenses of the wedding. In the United States it is common for the bride’s family to take care of all the expenses incurred from the wedding.

I know that in many cases people who have arranged marriages learn to love each other. In some instances arranged marriages are successful because the people that are creating the arrangement have the best interests of the two individuals at heart. However personally I feel that marriage is a lifetime commitment and I would like the ability to choose my husband rather than having my husband pre-selected for me. It is not that arranged marriages are bad bur they are just originally based off other qualities with the factor of love absent.

Poem/Folk Holiday – Scotland

Some have meat and canna eat,                                    Some have meat and cannot eat,
And some wad eat that want it;                                  And some would eat that want it;
But we hae meat, and we can eat,                                But we have meat, and we can eat,
Sae let the Lord be thankit.                                          So let the Lord be thanked.

Address to a Haggis

Fair fa’ your honest, sonsie face,                     Fair full your honest, jolly face,
Great chieftain o’ the puddin-race!                 Great chieftain of the sausage-race!
Aboon them a’ ye tak your place,                   Above them all you take your place
Painch, tripe, or thairm:                                               Stomach, tripe, or intestines:
Weel are ye wordy of a grace                                     Well are you worthy of a grace
As lang’s my arm.                                            As long as my arm

The groaning trencher there ye fill,                 The groaning trencher there you fill,
Your hurdies like a distant hill,                                   Your buttocks like a distant hill,
Your pin wad help to mend a mill                  Your pin would help to mend a mill
In time o need,                                                            In time of need,
While thro your pores the dews distil                         While through your pores the dews distill
Like amber bead.                                            Like amber bead

His knife see rustic Labour dight,                   His knife see rustic Labor wipe,
An cut you up wi ready slight,                                   An cut you up with ready slight,
Trenching your gushing entrails bright,                      Trenching your gushing entrails bright,
Like onie ditch;                                               Like any ditch;
And then, O what a glorious sight,                 And then, O what a glorious sight,
Warm-reekin, rich!                                          Warm steaming, rich!

Then, horn for horn, they stretch an strive:     Then spoon for spoon, they stretch and strive:
Deil tak the hindmost, on they drive,                         Devil take the hindmost, on they drive
Till a’ their weel-swall’d kytes belyve                         Till all their well swollen bellies by-and-by    Are bent like drums;                                                  Are bent like drums;
The auld Guidman, maist like to rive,                         Then old master, most like to burst
‘Bethankit’ hums.                                            “The grace!” hums.

Is there that owre his French ragout,              Is there that over his French ragout,
Or olio that wad staw a sow,                          Or olio that would sicken a sow,
Or fricassee wad mak her spew                                  Or fricassee would make her throw up
Wi perfect sconner,                                         With perfect disgust,
Looks down wi sneering, scornfu view                      Looks down with sneering, scornful view
On sic a dinner?                                              On such a dinner?

Poor devil! see him owre his trash,                 Poor devil! See him over his trash,
As feckless as a wither’d rash,                                    As feeble as a withered rush,
His spindle shank a guid whip-lash,               His thin legs a good whip-lash,
His nieve a nit:                                                            His fist a nut:
Thro bloody flood or field to dash,                Through bloody flood or field to dash,
O how unfit!                                                   O how unfit!

But mark the Rustic, haggis-fed,                    But mark the Rustic, haggis-fed
The trembling earth resounds his tread,                      The trembling earth resounds his tread,
Clap in his walie nieve a blade,                                   Clap in his amble fist a blade,
He’ll make it whissle;                                      He will make it whistle;
An legs an arms, an heads will sned,              An legs and arms, an heads will crop,
Like taps o thrissle.                                         Like tops of thistle.

Ye Pow’rs, wha mak mankind your care,       You powers, who make mankind your care,
And dish them out their bill o fare,                And dish them out their bill of fare,
Auld Scotland wants nae skinking ware                    Old Scotland wants no watery ware
That jaups in luggies:                                      That splashes in small wooden dishes:
But, if ye wish her gratefu prayer,                  But is you wish her grateful prayer,
Gie her a Haggis!                                            Give her a Haggis!

In Scotland, there is a day of the year that commemorates the famous poet, Robert Burns. Although it is not a national holiday it is celebrated by all in Scotland and also embodies the traditions of Scotland. I was told of this special celebration through a close family friend, Ann Jurkowski. Having lived most of her life in Scotland this Day of Burns was a common event for her. For Ann, this day represents a day of fun and excitement.

The day begins with the reciting of the poem written by Burns featured at the top of this paper. It represents the idea that some people are given objects in life but do not have the capacity to appreciate them. Juxtaposing this, there are others with wishes and desires for certain things however their desires will never be fulfilled. Therefore by having meat (having the object desired) and the ability to eat it should stimulate gratitude and appreciation for all that one is blessed with.

A main component of this day is the “Address to a Haggis”. As this poem (featured above) is recited, bag pipes are being played, men are dressed in kilts, and lots of drinking and dancing occurs. This particular part of the day has lots of spirit and energy associated with it.

Ann currently lives in the United States but went back to Scotland to visit her mother who resides there in her old age. She ended up being in Scotland for the Day of Burns so celebrated the event with her mother. The old age home was actually a Jewish old age home and as a result they supplied Kosher Haggis in order to adapt to the needs of the residents. Regardless of one’s age, social standing, or religion all the people have the ability to participate in this day. Although they might celebrate in slightly different manners, this day acknowledges Scottish culture and the appreciation of poetry.

I believe that an event like this should be introduced to the United States. Not only does it promote literacy and education through reading of the poems but it also creates a mode for people of all ages to interact. People are often divided into cliques by factors such as age and religion. Yet this celebration allows all to come together for a positive experience that emphasizes education, togetherness, and national pride.

Song

The chairs all are empty

The last guest is gone

The candles burn lower and lower,

And spudder on and on,

And after the last guest has parted,

It’s off to the smoke-laiden air,

There remains a lingering presence,

That goes with a fellowship prayer,

Friends, friends, friends, you and I will be

Whether in fair, dark, stormy weather,

We’ll stand or we’ll fall together

For KAT, you and I will be

Our bonds celebrating, till death separating

Old pals we’ll be (blow out candle)

This after dinner song is one that my neighbor Mackenzie participates in on a weekly basis. Mackenzie and I are members of the same sorority and so both learned this song at the beginning of the school year. Most of the girls in the sorority learned the words and sing the entire song through memorization but have no idea of the meaning of what we are saying. We never contemplate and analyze the words but because we know it is something we are meant to sing we follow without questions.

Additionally at the end of the song we blow out an imaginary candle. I never considered why we would just do this action but when I ponder it now, it makes sense. Blowing out the candle symbolizes the finalization of the evening. Light represents activity, while darkness on the other hand signifies the opposite. When a day comes to an end the transition from light to dark occurs. Therefore it makes sense that although there is not an actual candle present we are signifying this finalization of the night through the “termination of the flame”.

When I questioned Mackenzie as to her thoughts on the after dinner chant she replied that it was a fun and catchy song yet she never really thought beyond it. The part of the song that stood out most prominently to her was the one that had repetition.                 Although the song has been passed down from generations the actual words no longer hold the same significance that they used to. The song is based more off of tradition then meaning.

The tune is very catchy and thus even when we were just learning the song we were able to participate by at least humming along. The words of the song deal with the idea of friendship and the everlasting bonds that come with being sisters in a sorority. It discusses different weather conditions acknowledging that regardless of the situation the friendships that are formed will be not broken. They are everlasting and only death can break the strong bonds that are shared.

This song has been sung since this particular sorority began many years ago. Regardless of what one thinks of the songs, it is sung as it is a tradition that cannot be broken.