Tag Archives: russian

Russian Superstition – itchy ears

Text:

LM: ” If your ears or nose are itchy, that means that someone is talking about you. If they are hot, then they are talking ill towards you. I remember both my mother and my grandmother telling me this. My grandmother was from Russia, and she always told me it was a Russian superstition, which meant it was true. I don’t really remember if anyone outside of my family said this, but I know I always told it to my children.”

Context:

I was told this superstition by my grandmother, LM. She is 83 years old and lives in California. She is of Russian decent, and this superstition she says is Russian. I remember her telling me this on numerous occasions growing up, usually when I said I was itchy, or specifically my nose/ears were itchy. She shared this information with me in an over the phone interview.

Analysis:

This is a superstition that has been passed along through each generation of the family. When my informant learned about this superstition it was presented to her as fact, and she believes it to this day, even if it has no logical or scientific reasoning. Usually, superstitions like this are believed without any proof, especially if many people within the culture believe it or it was taught to them while a person was a child. Superstitions are often even subconscious beliefs, like avoiding walking under ladders. Usually there is some supernatural or spiritual component that grants good or bad luck. That is not the case here, but in other iterations of this superstition, the person with itchy will have good luck if they can guess who is talking about them right. However, this is not the version that LM learned or believes. This superstition has a lot of multiplicity and variation amongst the various cultures that it is found in. It is also interesting that LM’s grandmother believes that only Russian superstitions are true, whereas other culture’s superstitions are silly or false. Often, the cultural specificity of a superstition or folk belief plays a significant role in a person’s willingness to believe in the superstition or not. Because the superstition is “Russian,” LM’s grandmother believes it because it connects her to her culture, even if the superstition did not originate in Russia.

Russian recipes – Piroshkis, Borscht

Text:

KT: “There are a couple recipes that I have memorized and these three I learned from my grandmother, so your great-grandmother, who I am almost sure learned them from her mother. Your great-great grandmother came from to America from Russia, so that would make sense.”

Me: “Where did you first learn them?”

KT: “I have memories of learning them from her when I was probably around your age, maybe a little younger, when she lived out in Lancaster. I learned how to make piroshki, and both hot and cold borscht from her. My mother knows how to make them too, so I’m sure I also made them with her, but I distinctly remember make them in my grandmother’s little kitchen with her.”

Me: “What are the traditional dishes called and how do you make them?”

KT: “Well piroshkis are kind of like little loaves of bread that are fried and filled with meat and rice. Your dad likes when I make those the most. My favorite is borscht. I know how to make both hot and cold borscht, which are kind of similar. They are both made with beats and cabbage, just one of them is a cold soup and one is a hot soup.”

Me: “How do have the recipe, is it hand-written or is it in a cookbook?”

KT: “I might have them written down somewhere, but I just have them memorized, so I never need to look up how.”

Context:

KT is a 59 year old woman from California. Her, her mother, and her grandmother have all lived here for most of their lives. Her great-grandmother immigrated from Russia and brought these recipes with her, which have been passed down the generations. She has the recipes memorized, so does her mother and grandmother. Usually, she or the other women in the family make all the meals, traditional or otherwise, for family gatherings. She still makes these recipes regularly. I have eaten all three of these dishes that she has prepared, but I do not know how to make them. She told me this in an in-person interview that I recorded and later transcribed.

Analysis:

These three dishes are traditional recipes from Eastern Europe that have been collected and stored matrilineally. Cooking holds a special significance because it is a way to stay connected to older family members, a person’s culture, or enjoy foods that remind a person of their family/childhood. It is something that is often taught to a younger family member by an older or more experienced family member. Usually, these recipes are shared (especially in the 21st century) when a person is first entering young adulthood. Cooking is often viewed, especially historically, as a part of the domestic sphere which regulated it to a women’s role in the household. This means that much of traditional cooking is preserved through the women in a family line or culture. We can see the structure of domestic ideologies of Eastern Europe through the preservation of cooking as a female role, even into the 21st century. Many of these recipes also have spread and gained popularity. Often, different Eastern European countries will have the same dishes by different names. However, these dishes have also gained popularity in several non-eastern European countries due to Russian diaspora. The countries have collected the dishes as their own, often under a significantly different name, when at various times in history huge swaths of the Russian or Eastern European populations left and settled in new areas, such as is the case with my informant’s great-grandmother in the United States.

Baba Yaga – Russian tale

Text:

“My grandmother told me this legend when I was a little girl. I don’t remember all of it super well but this is pretty much what she told me. Baba Yaga is a woman-like creature who I think had chicken legs and she lives in the woods. She is very cruel and really quite ugly. She would scare children and eat them if the went near her home. I was always really quite scared that would happen to me when I was little. She really is very witch-like. But, she also was very knowledgeable, so if you needed something and you came to her with the right gifts she would help you. But you had to be careful because she would play tricks on people, so you had to think everything she said or did for you because you never know if she is playing a trick or not. I remember asking my grandmother one time what you had to bring to her to receive help and she wouldn’t tell me. I think she was scared I would go looking for her and get lost [laughs].”

Context:

I was told this story from L, my grandmother, over the phone. I knew she could tell me this story because she had told it to me also when I was very little. Her grandmother (my great-great grandmother) was the one who originally told it to L. L was born and raised in California, but her grandmother was born in Russia.

Analysis:

Although L categorized this story as a legend, it fits more succinctly as a tale. This is a relatively well known tale in Slavic countries. It teaches you to be wary of strangers and careful when receiving something from someone because their motives for helping you are not always clear. It is also used to teach and scare children away from wondering into the woods alone. L who never even lived near the woods, feared Baba Yaga when she was a child. Adults are not usually scared of Baba Yaga the way children are. It is shares similar qualities of other stories from the tale type index, such as the character Baba Yaga, who like many other tales, is a witch who lives in the woods. It is also interesting to note in the version L shared with me, there are no other characters, nor does it center around a plot. The whole tale is who Baba Yaga is and what she does, yet it is not told through the perspective of other characters, such specific children. Other versions might have more details, which might give a deeper look into the lessons behind the tale.

spit on the devil

1) I recall my friend used to always “spit over his left shoulder” when something made him superstitious (e.g. a black cat crossing the street). I met up with him over spring break and asked him what that was all about, and he responded: “oh… that’s actually a piece of Russian folklore… my mom taught me to do that whenever a black cat crosses the road… a lot of my friends from Orthodox Church did this too…” “What does it mean?” I asked. He explained “you’re spitting on the devil.”

2) The informant is my close friend from high school and a Russian international student. He was raised in the Russian Orthodox Church. He claimed that he finds validity in doing this “folk practice,” under appropriate circumstances. Although I questioned the rationality of this practice, he simply responded, “me and my family are superstitious people,” and “this is an expression of that.” He claims he thinks I should be more superstitious like him because he thinks it will protect me in the future. 

3) This was performed when I visited my friend in Boston at the end of spring break. I asked him to demonstrate the practice after talking about its origins. 

4) This practice is known to be popular within Russian communities and is often paired with the act of “knocking on wood,” which is a practice also known in America. An interesting parallel could be that Russian Orthodox Christians kiss icons, yet “spit” on the devil, suggesting that in both instances Russians are hyperfocused on form or image. The icon is a literal image of Jesus, while spitting on the devil on one’s left shoulder requires an imaginary image of a form present to spit on. Here, the key issue is that regardless of whether or not this superstitious practice, which is derived from Biblical legends as adopted by Russians, is proven effective, its value of folklore is gained from the fact that many Russians practice it. 

Domovoy

Um, in Russia, we believe that there is a little gnome-like creature living in your house, and you have to, if you’re like, if you are, if you got robbed or something like that, or, if something bad happened to your house or you don’t have enough money or something like that, or you keep losing stuff that’s the main thing, then, uh, you have to like bribe the little gnome guy and everything’s gonna be ok, he’s gonna protect your house. And, I believed in him until I was like 13. Because, when I was like 11 or 12, I was in a camp, in a summer camp, and there was like uh, like I’m pretty sure it was a fire extinguishing door, like you know, like, just was like a little door on the wall, right? I’m pretty sure the fire extinguisher was stored there or something, but it could never open. And I believed that the little gnome, I thought that the little gnome guy lived there, and one day, I leaved – I left. I left, um, little snacks below the door, and the snacks disappeared and I was like, oh my god, it was the gnome guy.

People are looking for explanations for things they can’t explain, like. My mom still, or like even I, even I still do it I can’t get rid of it. When something disappears, like when I can’t find something I say, “Devil devil, you played with it, can you please give it back now.” And, in Russian, and like, just because, the moment when you say it you’re already desperate enough and you’ve looked for so long, that there’s a big chance you’ll actually find it, after saying the phrase. So because of that, it’s like, it almost has a 100% success rate so you continue doing it. And like, when I’m on a call with my mom and I say I lost something she’s like, oh have you have you tried saying the phrase yet?

Background: My informant is a recent immigrant from Russia. They recall having always had this knowledge and having continued the tradition of appealing to the Domovoy (a name which they later provided to me) until the present.

Домовой

Domovoy

Context: This piece was collected in an in-person conversation in my apartment.

My thoughts: This legend reminds me of several other “house spirits” that I am familiar with. I was surprised at the benevolence which my informant described this creature as having. The invocation of this creature whenever an object is lost seems to be an extension of what my informant called “explanations for things they can’t explain,” a cry for supernatural aid when all natural means of finding a thing have been exhausted. I was interested to hear about my informant’s own encounter with the gnome – their brief story is a wonderful example of a memorate, of their witnessing their snacks disappearing and fitting that occurrence into their existing belief in this creature.