Category Archives: Foodways

Chitlins & Sals in Southern Food

Main Piece:

Me: So, what are these foods that you’re describing?

DH: Uhm… Sals is leftover pig parts— I don’t know what parts specifically. Uhm, it’s good… Chitlins is really more of a Southern delicacy now, but it used to be… I’m pretty sure that’s just pig intestines and all that, right?

Me: I believe so. Yeah.

DH: So, the reason that black people eat that is, you know, back in slavery, the owner would give you whatever they had left… You gotta eat something… I’ve never eaten chitlins, but…

Me: Have you had family members who have eaten it?

DH: My dad. Uhm, mostly every family gathering—you know like Christmas, Thanksgiving—they’re gonna have that at somebody’s house.

Me: … It’s interesting too, because I’m pretty sure my mom eats chitlins as well and so does my dad, occasionally.

DH: It’s really more of like a Southern thing.

Me: It’s interesting how it’s evolved in that way.

Context:

This was performed over FaceTime with one of my best friends from high school, who is African-American. She lives in Brandon, Mississippi, a small town right next to the state capital of Jackson and is a freshman studying Communications at Copiah-Lincoln Community College.

Analysis:

As my friend said, this most likely derives from Slavery Era practices in the American South. When slave masters were finished with their meals, they would give the scraps to their slaves. This included all the undesirable parts of a pig, and so this adaptation to ‘eating anything’ and making the most out of a bad situation was most likely necessary for survival. It was probably passed down through generations and developed as a cultural delicacy amongst black southerners. This is evidence to how people take traumatic experiences from their collective histories and evolve it into a way of embracing one’s past and culture. It has now developed more as a general Southern delicacy, right along the line with gizzards. Food that is so rich in history like this, that was once used as a way of division, is now being used as a point of connection amongst communities.

See more on ‘Ethnic Folklore’ below:

Oring, Elliott. “Ethnic Groups and Ethnic Folklore.” In Folk Groups and Folklore Genres: An Introduction, edited by E. Oring, 23-44.Logan: Utah State University Press, 1986.

Traditional Arabic Dish – Koosa and Ejeh

Text/Context

EM – Koosa is a traditional Arabic dish. First, squash is hollowed out using a special scoop. My grandmother uses a scoop that belonged to her mom and grandmother. The squash is stuffed with a seasoned ground lamb meat and rice mixture and cooked in a tomato soup seasoned with spearmint.
And of course the squash seeds can’t go to waste, so they are salted to draw the water out and squeezed to drain as much as possible. They are then mixed with eggs, parsley, onions, and Syrian pepper to make an omelette-like batter. They are then deep fried into little cakes called ejeh. Fun to make and heavenly to eat.
Interviewer – Any special occasions to eat these recipes?
EM – We usually make koosa and ejeh in the summer when we can get fresh squash from the farm.
Interviewer – Are they always made side-by-side? Do you eat them at the same time in the same meal or do you eat them separately?
EM – Sitto (Arabic word for grandmother) doesn’t always make ejeh, but when she does, its always with koosa. We don’t usually eat them together, though. I like ejeh as a snack or breakfast, and koosa is always lunch or dinner.
Interviewer – If your grandmother has the special scoop, can no one but her make them “properly” or do you use whatever scoop you have? Is the scoop actually made specifically for koosa, and what does it look like?
EM – There are other scoops out there. I have my own, but Sitto’s is special because it’s been passed down. I don’t actually know if anyone uses the scoops for anything else but we call it a koosa scoop. It’s a long metal half-tube basically.
Interviewer – Does someone make them better than anyone else?
EM – Sitto makes them the best.
Interviewer – Have you learned both of the recipes?
EM – I know the recipe fo koosa, but not ejeh yet.
Interviewer – Do these recipes feel culturally significant to you personally, or are they just food you are glad you get to eat? Do you feel connected to your family through these recipes?
EM -The recipes are culturally significant to me because I feel close to my family when we make and eat them.
EM – All of my family’s recipes are either in our heads, or in the case of ka’ak and other desserts, the recipe is written down but no directions are given, so the only way to learn to make them is to observe and learn from our elders making special bonds and memories

Analysis

The dishes are usually made in the summer for maximum freshness. Because I collected the story during the winter, the story was not performed with the actual food but rather in a context of discussing favorite foods.
Koosa and Ejeh are examples of food connecting a person to their family and their heritage. The informant has never traveled to Lebanon, and knows only a few words in Arabic, but is proud of their heritage and feels connected when they learn the recipes that are passed down through family, learned by memory, and made with and for their family.

The Hole in One

Nationality: American
Age: 74
Occupation: Retired
Residence: North Carolina
Performance Date: 4/29/22
Primary Language: English

Context: The subject of the interview is an older man who grew up in southern California 

Text:

“When I was in high school at some point, I turned to my dad one morning and asked “hey dad is there something you could teach me to cook”. He said that he doesn’t cook much but he could teach me how to cook a hole in one. And I said no I didn’t say anything about golf, I said cook. He said I know, it’s called a hole in one. I asked, what’s that? So he said he’d teach me. He said get that piece of bread and butter it up on both sides. He said now take a little knife and make a circle in the bread. And so you’re cutting around the circle in the bread. Now take that little circle out of the bread. Now go over and put a pan on the burner and turn the burner on and put the piece of bread in the pan. It will start to cook. So what’s next? So now get an egg out and crack the egg into the hole. When you crack the egg and the egg starts to come out the shell, make sure it goes in the hole. All of a sudden it starts to cook and within about five minutes it starts to look done. Now take a spatula and you’re done. And finally, as my dad would say, yokes on you”. 

Analysis: 

This piece of folklore is an example of folklore that is passed down through culinary activities. This genre of folklore in particular is greatly rooted in cultural and familial practices. It is usually in a familial setting that someone would be cooking, and food usually has ties to a greater culture. 

12 Round Fruits on New Year’s Eve

Background information: My dad is My mom is a second-generation Filipino-American, meaning he was born here in the US. His parents immigrated from the Philippines when they were both relatively young, and he grew spending a good amount of time with his family and distant relatives.

Dad: Yeah, every year, before New Year’s Eve, we buy twelve round fruits and make them the center piece at the table at the start of the new year.

Me: Why do we do this? Where did you learn this from?

Dad: Growing up we did this, I think. The fruits represent abundance and help us make sure that the coming year will be hearty and happy for everyone in the household. You have to have a fruit for each month, and they all have to be round.

Me: Why should the fruits all be round?

Dad: Uh…I don’t know, probably to represent the cycle of a full year? It’s hard to find 12 round ones because that’s more than they usually have at one grocery store. We always go to the asian market to get a good variety of fruits. So we end up with ones you wouldn’t eat any other time of the year, and the table looks really nice with all the fruits there.

I remember this tradition really well, as my dad has always been adamant about making sure we start the New Year with 12 round fruits on our table. I have many memories of us going to multiple markets to find fruits that were round enough, and all different enough. I myself am not sure how much my dad believes in this tradition, or if he just feels so strongly about it because it has always been a practice for him and his family, but either way, it has made me feel strongly about it too. I think this is a good example of showing how folklore can endure many generations, because even though it is not a very popular or well-known practice, I want to keep doing it for all the years to come, and I’m sure my dad does, too.

Blessing the Rice

Background information: My mom is a second-generation Filipino-American, meaning she was born here in the US. Her parents immigrated from the Philippines when they were both relatively young, and my mom’s family grew up with a lot of relatives in San Francisco, CA. 

Mom: I don’t know if this is something you and the boys have noticed all the time, but I try to use the rice spoon to bless the rice before we eat every time. I draw a cross on rice with the spoon. I think this is just something all Filipino families do.

Me: Where did you learn to do this from? 

Mom: I learned it from my mom, so your grandma, and it just became like a practice to bless the rice before eating. Probably like…I still do it because of the connection to grandma, so there’s nostalgia there, and of course the gesture of like actual blessing. It’s like a comforting thing. I don’t always remember to do it, but I try to do it more now and I tell your brothers to do it when we eat too. 

My family did not raise me to be very religious, but my mom does always remind me to pray and have faith in a higher power, and to stay connected to my loved ones who have passed away. For my mom, I think that her relationship to religion, and religious practices like this, are mostly connected to her upbringing and relationship to her own parents. This small custom that has become an everyday practice for my mom shows how folklore and traditions that are passed down through constant performance in childhood can have such strong emotional roots for the person practicing them many years later.