Author Archives: folklorestudent21

MIYEOK GUK

MAIN PIECE:

Informant: So in Korea there’s this soup called Miyeok Guk. It is…  Essentially like a seaweed soup. And um… Seaweed has like iron in it, I believe. And in your blood… Your like hemoglobin has iron in it as well? So Korean reasoning is that, whenever a woman gives birth, she loses a lot of blood with that. So to make up for it, you should have food that can supply your body with iron, such as Miyeok Guk and seaweed. So on birthdays, in addition to like cake and just like normal birthday routines, the traditional side of it is eating Miyeok Guk and seaweed… For the iron that your mom lost. 

INFORMANT’S RELATIONSHIP TO THE PIECE: 

Informant: I do practice this. Cause I like Miyeok Guk.

Interviewer: So you’re really consuming it for the taste? 

Informant: Yeah… I mean… I also think that we all have a desire to keep our culture going. I think when we’re younger it was easy to forget about and not care. Like, “Who cares what they’ve done for a thousand years, Imma do me…” My dad was born in Korea but moved to Guam and later Hawaii and later Anaheim. So he’s very Americanized. My mom didn’t leave Korea until college, so she was always the more traditional Korean side of the family… But my dad and I are more Americanized. Um… But yeah, as time has gone on, I feel like it’s good to keep some things, even if it has zero significance or importance… Even if it’s just soup that reminds me of my mom, it’s nice to continue on with those little traditions. 

REFLECTION:

Korean birthday tradition honors the mother by including food that recognizes the hardship of childbirth. The informant, while also consuming Miyeok Guk for taste, has grown to appreciate this food as a symbol of his mother. This is multifaceted, as Miyeok Guk is both a Korean symbol of the mother in general, but also a reminder of the informant’s mother specifically, who passed this tradition onto him. This demonstrates how food can have a “broad” cultural significance, but also a more intimate, immediate, familial significance. Thus, there are several reasons that food traditions might be upheld. This tradition also seems to hint at an appreciation for the mother within Korean culture. 

ITALIAN CHRISTMAS DINNER

MAIN PIECE: 

Informant: For Christmas, ever since I was a kid, my mom would make, uh… Rigatoni… It was two dishes. One was Rigatoni alla Norma which is like, uh, an eggplant dish. It’s Sicilian and her dad like passed down the recipe. Um… And then she would also cook sausage and peppers? Which is kind of like a stew, almost… I don’t know if it originated anywhere or if it was like Sicilian or Italian at all. It was just something that like, at Christmas we knew we were gonna have that.

INFORMANT’S RELATIONSHIP TO THE PIECE:

Informant: I think it’s nostalgic. Um… I think especially those dishes, I remember my mom talking about the Rigatoni alla Norma, her mom and dad would make that for holidays when she was a kid. She never, like, ate it on her own. It was only when she had kids and a family that she wanted a tradition. My mom’s really big on traditions, like having certain things that we as a family do for the holiday. And food is a big part of that… I think it’s definitely nostalgic. I don’t think it’s just because of the holiday ‘cause my family’s not religious… It’s just like we know that on this day we will all have this meal together. It’s really about togetherness. 

Interviewer: Do you think when you have kids you’ll do the same thing?

Informant: I don’t know if I’ll stick to those dishes. Because, like, even though I’m Italian… I don’t like pasta… Um… But even if I didn’t like the pasta, those meals still have a special place in my heart. Just because my mom would slave in the kitchen all day just so we could all sit down and have time together, and it was always really like… Sweet. And I want that for my family. The appreciation. The coming together gratefully with food on the table. 

REFLECTION:

In Folk Groups and Folklore Genres: an Introduction, Elliott Oring writes, “Eating is one of the earliest interactive behaviors of a newborn, persisting as a situation for intimate human interaction throughout life… [W]e are likely to bring a great fund of emotion to the behavior of eating” (34). There is an emotional quality surrounding food, and eating is a highly social activity. The informant does not enjoy the taste of Rigatoni alla Norma, yet she has an emotional attachment to the dish because it is part of her family tradition. However, she does not plan to make this dish a staple of Christmas dinner with her future family. Instead, her focus will be continuing the tradition of coming together to share a meal. The informant does not seem to feel that the tradition is diminished if the dish changes. To her family, the Christmas dinner tradition is primarily about “coming together gratefully with food on the table.” If her children do not like the dish the informant prepares, perhaps they will change the dish too. And so the tradition would continue to vary, and yet, the heart of it––the togetherness––would remain intact. This demonstrates how traditions can change overtime (adhering to Alan Dundes’ definition of folklore as demonstrating multiplicity and variation), and also that foodways are concerned, not only with specific ingredients, dishes, and food preparation, but with why and how people eat.

ANNOTATION:

Source cited above:

Oring, Elliott. Folk Groups and Folklore Genres: an Introduction. Utah State University Press, 1986. 

BURNING ESPHAND

MAIN PIECE:

Informant: So my grandma does this a lot and I actually just asked her for clarification about it, but… A lot of the time when I was younger, and especially now, I’ll like wake up and the house will smell like… Smoke… It smells like burnt popcorn, almost? And it’s not like a great smell. And I always thought, like, “Oh, like, my grandma put something in the toaster-oven for too long.” But it turns out it’s an intentional thing. So what she’s doing is… There’s this thing called Esphand… And it’s almost like… Black sand, it looks like? It almost looks like little seeds. I’m not sure what it actually is. It’s not edible. But… Something that Persians do––particularly Persian mothers or grandmothers––is they will put it, you know, in like a pan on the stove, and they’ll toast it and it burns and it smokes, and it smokes very quickly. And it fills the house with that like burnt popcorn aroma… And they’ll like get a towel or something and sort of wave it through the air so it like fills the house… Um… Yeah, and that smoke is supposed to cleanse the air. Um… And it alleviates any bad luck. It’s not that it gives you good luck, but it just prevents bad things from happening, sort of. And the Esphand is, it’s not like only confined to the home? Uh… It’s also… It can be incorporated into weddings? It’s not really done these days, but something they would do in the past is… They would kind of sprinkle the Esphand on the ground before the bride as she was walking. And as she was walking down the aisle, uh, they would kind of… Actually burn it in front of her as she was walking. So someone was leading, walking in front of her, and she would walk through the smoke… So it was kind of like… Like cleansing her on her way. So she’s entering into this marriage cleansed of bad luck.

INFORMANT’S RELATIONSHIP TO THE PIECE:

Informant: My grandma, she would usually do it if my sister and I weren’t home, ‘cause she knew it––we’d always complain about it… And actually when I was at college, she’d do it, like, she would do it for me, right? Like to… Cleanse my spirit from afar. So that was an interesting kind of practice… And it’s not really about the Esphand… It’s what you do with the Esphand. It’s the ritual…  But it’s not like––it’s not an everyday type of thing. It’s only if she’s like––if she’s nervous, she’ll do it. It’s like to cleanse bad luck. So like, if the family is preparing for something and she, uh, doesn’t like want anything to go wrong… Like at the beginning of the pandemic it was a little bit more common… Like she was doing it more than she ever had before, I think. Or at least, I noticed it more. But like, when I was in high school, I hardly knew it was a thing. Like sometimes I’d just come home and like, “Ugh, someone burned something,” you know? 

REFLECTION:

In Folk Groups and Folklore Genres: An Introduction, Elliott Oring claims there is “difficulty [in] interpreting the meaning of symbolic acts in human behavior” (55). In order to give meaning to the act of burning Esphand, one must first be familiar with its ties to the evil eye. The lighting of Esphand is thought to ward off the evil eye. The evil eye is a contagious form of magic; if someone who has the evil eye engages with you, they may bring on bad luck or “jinx” you (jinxing stems from the concept that if you have a jinn attached to you, you bring on bad luck). For example, if a houseguest who has the evil eye compliments a child on their beauty, a mother or grandmother might burn Esphand to clear the air, concerned that the child has been met with an evil eye (i.e. been jinxed) and is thus at risk of their beauty being ruined. While burning Esphand is unique to Persian culture, the act of trying to reverse bad luck is shared across cultures. Similar actions include throwing salt over a shoulder or knocking on wood. These behaviors (performing an action to remove bad luck) can be referred to as a conversion superstitions. The existence of conversion superstitions suggests that humans have an underlying, psychological preoccupation with controlling luck and fate; if we are apprehensive that something will go wrong, it makes us feel better to perform a ritual or action that is meant to steer things in a more desirable, less unlucky direction. And these rituals or actions only have meaning through their association with reversing bad luck.

ANNOTATIONS:

Source cited above:

Oring, Elliott. Folk Groups and Folklore Genres: an Introduction. Utah State University Press, 1986. 

Further reading(s):

“Esfand & The Evil Eye.” My Persian Kitchen, 2016, www.mypersiankitchen.com/esfand-the-evil-eye/#:~:text=It%20is%20pretty%20safe%20to,curse%20on%20someone%20else’s%20behalf.

Saba Soomekh. “Iranian Jewish Women: Domesticating Religion and Appropriating Zoroastrian Religion in Ritual Life.” Nashim : a Journal of Jewish Women’s Studies & Gender Issues, vol. 18, no. 18, Indiana University Press, 2009, pp. 13–38, doi:10.2979/NAS.2009.-.18.13.

BUCHE DE NOEL

MAIN PIECE:

Informant: Well at Christmas we’ll always have Buche de Noel… Which is a French dessert. It’s like, “Christmas log…” And it’s like a cake, and it’s like a roll, you know? Where you roll it up? And you decorate it to like resemble a log, and a lot of times it’ll have like marzipan… Like little marzipan mushrooooms, or little like eeeeelves, or something, and there’ll be like powdered sugar to be like snoooooow. And they’re just like super pretty. And we always do that. 

INFORMANTS RELATIONSHIP TO THE PIECE:

Informant: We’re not French, but we always do it. My mom did a year abroad in France, so she’s big on France. We go there a lot. All I know is it’s just like a traditional French dessert to have at Christmas. 

Interviewer: Do you make it or buy it?

Informant: We always buy it. We always do catering for Christmas. Cooking or baking is too much pressure. We wanna be like enjoying ourselves. Like for me, I really love baking, but if there’s a lot of people around, I like hate baking. I’ll be like, “Get out of my space. Like stop it. Like leave.”

REFLECTION:

Buche de Noel began as a tradition because it represented the burning of the Yule log, which is rooted in Pagan rituals. The tradition then evolved from the burning of a log to making and consuming a cake, which has then become cross-culturally adopted, with a German-American family making this French dessert part of their family tradition. This demonstrates how traditions can change over time and become adopted by new people and groups. The informant is attracted to this Christmas cake even without fully understanding its ritual context and history. Instead, she appreciates it for its aesthetic appearance and sweet taste. This is perhaps why, as Elliott Oring writes in Folk Groups and Folklore Genres: an Introduction, “food traditions are likely to be tenacious and survive when other aspects of culture are transformed or disappear” (35). One does not always have to know a food’s ritual context to appreciate its taste or appearance. Thus, food can be adopted by “outsiders.” Buche de Noel is now a part of the informant’s family tradition, and has taken on its own meaning within the Christmas traditions and rituals of her family––a meaning that is separate from the context and meaning it might have to a French family.

ANNOTATION:

Source cited above: Oring, Elliott. Folk Groups and Folklore Genres: an Introduction. Utah State University Press, 1986.

SYTTENDE MAI

MAIN PIECE:

Informant: So we celebrate the 17th of May because that was when Norway became independent from Denmark. Um… Most people wear the national costume that day, which is handmade, and it’s called a bunad. A lot of families, the moms make the national costume for the children and for themselves.

Interviewer: So what does a typical Syttende Mai day or celebration look like?

Informant: Um, it’s usually a lot of parades. There’s school parades. Almost every single school that’s sort of outside of town will have their own parade where the kids march around their little neighborhood. But if you live close to the city all the schools participate in the city parade… Which means that every school will have their own… Little banner and they will march together and it will be various bands playing throughout the day… And it usually starts in the morning… So everyone gathers in town for that… And then another thing is, there is like a breakfast that people have, like “Independence Breakfast,” which a lot of friends will do and family will do in groups… And then the breakfast itself is very traditional and typical. It’s buffet style. The food itself, it’s a typical Scandinavian breakfast with bread and jelly and røkt laks, which is smoked salmon… So then your closest friends come over and we eat and then walk into town together afterwards and everyone has flags that we fly. And we watch the parade… Yeah, and you know… So then you meet all your friends and your relatives in town after the parade and people hang out and celebrate together… And usually most people have lunch in town where they will just get coffee and cakes… And then there’s another parade later that afternoon, usually around 2 or 3 p.m., where all the organizations, like athletes’ and scouts’ organizations, do a parade. And that one’s fun because it’s more entertaining, because if like the gymnasts are walking, they will stop at certain places and then they will do a little performance… There’s also a separate parade… Kind of in between the two that I mentioned, that is for all the graduated students in town, and that one usually takes place around 12 p.m. and they have buses and cars in the parade.

Interviewer: And what do people do at night? Or in the evenings?

Informant: I think usually that evening, I think most families are just with their families and at like… Mellow gatherings with friends… But the night before is a big party night. The 16th of May is a party night where all the young people go out and party.

INFORMANTS RELATIONSHIP TO THE PIECE:

Informant: So we used to host the breakfasts, you know… We would invite some of our friends and family to our house early in the morning before the parade started… So they would come to our house and we would then walk into town and watch the parade, and we would meet any family or friends that we haven’t seen yet… And you and your cousins would be in the school parades and then the activities parades, and the activities one is the most fun because there’s a lot of, like, energy and things to watch, you know? And then the schools will normally do things too. So parents will go with their kids to their school after the parade. So we would go with you to that. 

Interviewer: What happens at the schools?

Informant: It’s a lot of games. So you’ll have like… Balls that you throw against these bucket things… Like it’s very much homemade. All of these games are made by the parents… So you like try to knock the buckets down by throwing the ball, and you do the potato bag races, you know. Or running around with the egg on the spoon. Oh and then actually there’s usually a carnival in town. At least in my town there was, you know? Like with all the little merry go rounds and rides.

REFLECTION:

Syttende Mai involves a lot of visual displays of nationalism. From wearing the traditional costume (the bunad) to waving flags to marching in parades, participants are openly displaying and expressing their Norwegian identity.

The activities of Syttende Mai also suggest that Norway has a family-oriented social culture. Parents contribute plenty of time to their children, whether watching them in parades, or setting up and then participating in the games at the schools. The buffet-style breakfast is quite communal, as it entails everyone coming together to serve themselves from the same mass plates at the same table. Having coffee and cakes in town after the parades is a time to sit and talk; cafés are very social settings, meant for conversation as everyone sits at a coffee table with only each other and their food and drinks, no distraction (unlike a sports bar, for example). Even the national costumes have a familial element, as they are often made by a mother for herself, her husband and their children. There is quite a bit of time spent with close friends too, and one might suggest that such friends may be considered extensions of family. Despite being about Norway’s independence, the activities that make up this holiday suggest that Syttende Mai is a celebration of togetherness, especially as it pertains to family.

ANNOTATION:

To Read More About Syttende Mai:
“Norway Constitution Day (Syttende Mai).” Cultural Studies: Holidays Around the World, 2018.