Author Archives: smcummin

Mawssim (season) Fantasia Festival

Text:

“One of my best childhood memories was the Mawssim (season) Fantasia Festival. I used to go with my dad to the country side of Larache in the spring to attend one of the most fascinating cultural festival where men would ride Arabian horses very fast at the same speed and shout in synchrony old traditional riffles in the air at the same time and in the same line while professional females dancers performed cultural dances and sing at the same time in two straight lines dancing in front of each others back and forth. After the show finished, they would bring and serve a festive meals in each tent where guests sat around tables on the floor on top of colorful hand made carpets and beautiful pillows.”

Analysis:

This festival has two lines of, I assume, male individuals and two lines of female individuals. The spring time represents rebirth, fertility, and new beginnings. The dances with the race represent this concept, along with a subtle hint of courtship. In addition, this event brings numerous crowds of people from different places. Viewing dance and this festive horse display could facilitate connections with others that otherwise wouldn’t have much in common. After some research, the Fantasia festival represents the connection between masculinity, horses and warfare. It has Amazigh origins of men fighting on the backs of horses. The Amazigh are the indigenous people of Morocco, and they are more largely nomads of North Africa (Algeria, Tunisia etc). My grandpa (Amal’s father) was very proud of his Amazigh heritage, and being a part of the Mesmouda tribe – one of the largest and last tribes in Morocco. They do not have a nation-state but they still do have a sense of collective identity that is more fluid. My family had to convert their last names from Mesmoudi to Abdelkhalek because the government was scared of them overthrowing the Arab ruled government again that is largely Islamic (they do not have a set religion). On numerous occasions they demanded him to say that he is an Arab but he refused. He then said to my mom that even if the King has a sword to your throat and tells you to say that you are someone you are not (Arab), never succumb and be proud of who you are (Amazigh). My mom told me a variation of this without the Arab-Amazigh connotation where it is more like “even if the King has a sword to your throat, always stand up for what is right and what you believe in”. Even though I haven’t participated in any Moroccan festivals, the Amazigh warrior mentality has been passed down to me.

Moroccan Mint Tea Ritual

Text:

“In Morocco, mint tea ritual is one of the most special ceremony that occurs every day in households. My mom and aunts used to tell me funny stories about babajudu [ grandpa], a sit down mint tea gathering. Every day, not only babajudu prepared the tea in very elaborate manner but also, he had a special way how he drank his tea. The tea is prepared in a traditional crafted teapot with beautiful engravings and served in small glass cups with colorful decorations served on top of a silver artisanal tray.  He would sat in front of lowered legs table with the ingredients to make the most tasty tea with fresh rinsed mint leaves, gunpowder (dried green tea leaves), broken sugar loaf and hot water. First, he would put in the pot a table spoon of the gunpowder and rise it quickly with boiling hot water to remove its bitterness. He would pour it  in empty cup that would be disregarded. He would add a large handful of fresh mint leaves, sugar loaf, than he would pour hot water on top of all the ingredients. After a few minutes, he would stir the mixture and taste it to see if more sugar or fresh mint leaves needed to make sure it had just the perfect flavor . He would serve the tea from very high point, which allows it to be aerate and unveil all its aromas. It took almost an hour for making the tea and savouring it.  He loved to press the glass of tea on his forehead to feel it warmth treating it as if it was a sacred object.”

Context:

“Preparing and serving cup of tea is not just boiling water and adding green tea, fresh mint and sugar, but it it is ceremonial art that is passed from generation to generation. Not only, it is  an old tradition of hospitality but it is deeply rooted in every day’s family life. The tea can be sipped at any time of the day to finish a meal. It is also served in special events like wedding ceremonies, a birth or even other predicaments like funerals.  This ritual is a cultural phenomenon that brings families and people together not only in happy times, but also in  sad times  to show respect and honored guests.”

Analysis:

This is an example of ICH (intangible cultural heritage), meaning that it is traditions that are passed to the next generation. This ritual was passed down to me in a passive way when my mom and my family took me to Moroccan restaurants to have the tea prepared for us. Occasionally though, my family would cook some dishes at home, and I would make the tea myself. It is a ritual which is a form of greeting in a lot of Moroccan households, which didn’t happen as much in America since we didn’t have guests often. That is what differentiates Moroccan and American culture – people would be able to more freely stay at anyone’s house in Morocco compared to America, exemplified through this ritual. Since rituals symbolize a right of passage for individuals, mint tea represents this as it is always served at events such as weddings. Its sweet and energizing quality are always fit for greetings and celebrations.

Aïcha Kandicha Jinia

Text

“Every summer, we used to visit grandma house in Morocco. At night, my cousins and I loved all the mystical stories that she used to tells us. One in particular was the mystical legend of Aïcha Kandicha Jinia. She appeared to her victims as a beautiful woman with very long hair that flowed behind. She had an enchanting voice that give her magical power to lures who ever come cross her to their doom. One day, in Atlas mountain a group of men was walking at night when she appeared to them. They were lured by her beauty. When they approached her, they realized her feet were not human but animal feet.  They were so petrified, looking at her goat feet that some went mad to death and others run away and survived. My grandma told us only the  men with a pure Heart survived and their soul were free from being possessed and haunted by her. As much we were fascinated by the story, we were all scared by the name of Aïcha Kandicha. 😂”

Analysis:

The tale of Aicha Kandicha Jinia is similar to the tale of La Llorona. This is because La Llorona is usually also an otherworldly woman luring men to their demise because of her beauty. I believe this story is fit to be a tale in order to be suitable for kids but scary enough to have them not trust a stranger for their safety. I also read in other sources that sometimes they depict her having a snake tail for legs. Goats are the most common animals in the Atlas mountains though, which is probably why that is the chosen variation of her depiction. This is a case of polygenesis, meaning that the folklore has independent origins. This is because the supposed origin point of La Llorona was the aftermath of Spanish colonization, which happened in North America. However, there could be a possibility of a similar archetype story from Spain to Morocco, since they are neighboring countries. My mom is an example of a passive bearer as she didn’t tell me this story. It is a story very much related to the Atlas mountains for her, and that’s not where I grew up (a city in the states). I believe it is also a tale of the countryside or rural areas. Perhaps it is even demonizing the women there, or more specifically the Amazigh women, as they (the indigenous people of Morocco) have been alienated from urban and Islamic life for the most part. After further research though, apparently she was a person who resisted Portuguese occupation in the 16th century by luring the soldiers and having her accomplices kill them. She was thus given the name “La Contessa”, which sounds the same as Kandicha. She was heartbroken after the death of her fiancé in the hands of the Portuguese, so she vowed to kill any soldier she saw. Thus, the tale has evolved to killing any man she sees, in which her spirit lingers there for eternity to haunt people.

Altar

Name: Georgia

Text

I created an altar and painted all of the matriarchs in my family line. In the middle I painted myself wearing a Bulgarian head covering. The women are painted as the different waxing and waning moons. I added some nature ~ leaves, sticks, whatever wonders I find on the ground. There are some other objects that hold an ancestral significance to me. I pray at this altar. By praying at this altar, I commune with my ancestors. I sometimes leave food offerings, I create paintings of them and I talk to them when I pray. Sometimes I cry a lot at the altar and I feel comforted, it’s like crying in your grandmother’s lap. It’s always warm. This is a space where my ancestors can land & where I can share things with them. My brother is awaiting his first child & so I blessed the baby’s gift by leaving it a few weeks on the altar. 

Context

Altars have been used in all sorts of cultures. Praying or praying at an altar wasn’t practiced much in my family and it’s something I’ve rekindled on my own. 

Analysis

This friend is a very spiritual person. I believe she is taking on a traditional practice of altars and re-contextualizing it into her own ritual. They both have a different perspective, or rather have started a new trend in their life because of their spirituality. The idea of altars could reach her through diffusion since it wasn’t taught from her family. This knowledge could be from online, books, or others as I know she is active in spiritual communities online. I believe this is a form of the law of similarity. She altered the tangible world to connect to a bigger thing in the intangible world by depicting something of similarity to that bigger thing. In this case, she has painted her matriarchs in each cycle of the moon to facilitate this. In addition, Georgia is using fetish objects (spiritually loaded or magically significant) to place on her altar to increase the connection to the divine/her ancestors. This is an example of a mashup resulting from the exposure of new cultures from around the world and taking what resonates to create one’s own charged ritual.

Svatební Košile/The Wedding Shirt

 Name: Emma

Text: 

“A girl prays to St. Mary to bring her fiancé back from war.  He comes back and knocks on her door at Vespers, and she suspects something to be off, but it’s dark, and she’s in love with him, so she goes with him into the darkening night, taking the wedding shirts her mother sewed for their impending marriage along with her. As the night passes, each time the clock strikes, he convinces her to throw away another thing connecting her to her religion/culture– first, her rosary– it’s too heavy, he says, as they trudge through the mud, on the way to the church to get married.  Second, her prayer book, because it’s weighing her down. Third, her pendant of St. Mary; she looks into his eyes, and they look dead, then looks around her, seeing they are at the church’s gates– but not the front gates, rather the gates to the cemetery. He looks away, then looks back, asking if she’s thrown her pendant away; Yes, she lies. He asks her to throw the wedding shirts over the fence, and she does, in fear; then, he helps her climb over.  In the center of the cemetery, lit with a ghostly light, is an empty grave. Her fiance takes her by the hand and leads her closer; she looks at the gravestone, and both their names are on it. He pushes her into the grave, as the light of day begins to creep upon them, and she sees him, standing above her– visibly dead, and shaking under the creeping light. Quick, he says, and she prays to St. Mary as he throws the first shovel of dirt over her; her horrifying realization striking her that her lover has come back: dead. Her prayer is answered as the sun rises, and at the crow of the rooster, he burns and crumbles to dust before her with a scream, leaving just the girl and the wedding shirts.”

Context:

“The original written version of the story is a poem written by Karen Jaromir Erben (the same guy who wrote the vodnik down). They’re both in Kytice which means golden wreath or something like that but it was a book of Czech mythology that was banned during the communist takeover for being too nationalist and a lot of the stories the way they’re written are subtly anti communist basically. Like the reason that they feel like they’re warning against what was about to culturally happen is cuz they were. Like this story is obviously like. Supposed to imply that she’s being strung along to throw away these elements of her Czech religious culture and identity for ultimately nothing. In the same way that I think the vodnik was a warning of what it would be like to defect to a different place lol or at least why I always related to it because I grew up like feeling in between water and land / with a loss of national identity because I am neither really Czech or American yk, like it’s about the experience of diaspora. The vodnik is the fish man who has to steal the woman from earth against her will in order to have companionship bc he’s repulsive and lowkey nobody would consensually be with him. And he’s not able to walk on earth without his jacket dripping bc he’s like a fish man. But he can’t find companionship amongst fish bc he’s smart like a person. So it’s lowkey kind of tragic, he’s like a Frankenstein character. Like a character who does horrible stuff but it’s lowkey like You feel sorry for him bc he got made like that. The Kytice (by Eben) is key to Czech national identity. ”

Analysis:

Similar to the ghost memorate of the lady after the USSR occupation, the tale has largely to do with possessions that cannot be taken away that represents the self or more broadly put, to represent not relinquishing Czech national identity as Emma said. This can be seen through the Christian motifs throughout the tale, as different religions were not allowed under communism. Additionally, it mentions wedding artifacts such as the wedding shirt and the church gates. Terminating the wedding and only being a fiancé represents the perpetual liminal identity of individuals in limbo within those two phases caused by death – in a larger sense, the imposing political state of the country and its effects on the identity of individuals. The idea of ghosts or death could be considered an allomotif of communism in this case.