The informant is a USC student and friend of mine from Bangkok, Thailand whose family is Cantonese. She came over to make dumplings at my house, and while we were eating, she kept putting dumplings on my plate for me. This is what she told me when I asked her why she was doing that.
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“In cantonese culture, when you’re sharing a meal with someone, you would have all the plates with food on them, for example, like all the dumplings would be in one plate–if you’re sharing dumplings with someone, you would always take the dumpling, dip it in the sauce, and put it on their plate, and then you would get one for yourself. And when you finish yours, you put another one on their plate. And then, when you get to the last one, you have to put it on their plate, so they get to eat it.”
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I found that this was an interesting custom that seemed to reflect something I have seen in many cultures, specifically non-Western ones; many cultures emphasize the importance of serving others before yourself, or respecting others before yourself. I have seen this reflected in my own Ethiopian culture, which emphasizes the importance of attending to others before yourself in almost everything from serving food to giving houseguests your bed and sleeping on the couch or floor. This custom is also part of a larger customary lore that exists almost everywhere but seems to emerge more when people move away from their home countries: when engaging in the customs of hospitality from their native countries, they are expressing a sense of nostalgia for that community, for the “old country.” These customs also tend to become simplified over time as cultures mix; in more cosmopolitan societies, a lot of the nuance and specificity of certain customs tends to fade away. We can now see them in more generalized customs, such as asking someone whether they would like a glass of water when they visit your home, which are more simple, symbolistic nods to that culture of hospitality.
Category Archives: Foodways
Persian New Year Traditional Dishes
Context: The informant is a student in college and both of his parents were born in Iran. While he was born in California, the informant is a fluent Farsi speaker. He has never been around that many other Persians throughout his life besides his family, which he told me is quite extensive, and during the times in which he has visited the country of Iran. His family celebrates all of the major Iranian holidays. As I was interviewing him, I remembered that the informant had recently told me that he was going to his Grandparents house to celebrate the Iranian New Year with his entire extended family. I asked him if he could describe a particular custom that takes place or a food that is eaten during the celebration.
Piece: “My family is Persian and every year we gather together to celebrate the Persian New Year. The holiday takes place during the spring solstice. I don’t know exactly when that is, but I think it was on March 19th this year. Every year we… it’s tradition to have the same meal. Every year, my family always eats whitefish with rice and dill and lima beans. The dish is called sabzi polo and . Mahi is fish and ‘sabsipola’ is green rice. Wait, no. ‘Sabsipola’ is rice with greens. You eat that dish at the meal, and you always have to remember to squeeze the juice of a fresh orange over it. Make it good and yummy. I’m not sure if this dish physically represents some aspect of Iranian culture, but it’s like a very clean food. It’s really light, natural, refreshing, easy food to take in. It’s simple and has bright colors. The white fish, the green vegetables, and the orange juice all come together, and they make the food really visually striking and cleansing. These go along with the bright fresh flavors. The entire celebration is about spring, renewal, rebirth, life, green, prosperity. All that stuff.
Analysis: I find this piece interesting, for a major aspect of the folklore of this celebration, which the informant’s family cherishes to a great extent, are the sensory aspects that come with it, such as taste, smell, and sound. It seems that the dish containing whitefish holds a large amount of symbolism during the springtime festival. As the Iranian New Year celebrates the rebirth of the natural world that comes every springtime and the transition from one year to the next, the dish acts as a palette cleanser to send whoever eats it into the new year with a clean slate. All of the bad decisions that one may have made during the year may be partially absolved by the celebration. Like in this piece, there is an abundance of symbolic food dishes in many other holidays celebrated by a multitude of different religions. In the Jewish celebration of Passover, for example, the meal consists partially of a “seder plate” that holds many small individual food items, which all represent different elements of the Jew’s biblical exodus from Egypt.
Fertility Charms
Context: I was interviewing a 50-year-old female informant from Memphis, TN, who is a registered nurse. She grew up in an Orthodox Jewish household that kept strict kosher dietary laws and regularly attended temple. I was in her home and explaining to her the many different categories of folklore, so she would have a good idea of the type of information that I was looking for. When I mentioned the category of folk medicine, she seemed very intrigued and asked me what types of things could be considered folk medicine. I listed off a few examples, and she said, “Ok, then I definitely have a piece of folklore that is good.”
Piece: “Many years ago, about 21 or so years ago, me and my husband wanted to have our first child. We attempted to do so for a while but had a very difficult time conceiving. We, of course, sought out help from a medical professional, but for a while, many of our friends and relatives who knew we were having trouble having a baby came to us with personal and family items that they claimed would help us conceive. I did not take any interest in any of these offers. I remember one of my older relatives offered my husband and me a family blanket which she told us would definitely give us a baby if we lied under it during intercourse. Obviously, we turned that offer down immediately; it made us pretty uncomfortable. One of my closest friends at the time was very spiritual and worldly; she traveled a lot and spoke multiple languages. She came to me with something that was given to her by another friend when she was trying to have a baby. It was this small stone idol. I do not remember exactly what the figure looked like, but I think it was just a regular woman. It was held in this small stone box that could fit in my hand and the box had a detachable lid. My friend told me that when me and my husband were having intercourse we needed to put the stone container on our nightstand with the figure in it. And we also needed to take the lid off. We were eventually able to conceive and I became pregnant. This all happened soon after we used the fertility god, so who knows, maybe it helped some. After you are finally able to get pregnant, you are supposed to pass the idol to another person to help them have a baby. There was also something else that my mother gave me to help with conception. It was a pie made out of the citron fruit, which is similar to a lemon and used during the Jewish holiday Sukkot, during which it’s called an Etrog. I don’t think you’re really supposed to eat the fruit because it tastes terrible, but my mother insisted as she said it was sure to help. The citron pie definitely did not help.”
Analysis: There are surely many examples of folk medicines that do actually have effective medical benefits; however, there are also surely examples that have no medical benefits whatsoever. There is a category of folk medicine that does fall in between the aforementioned effects, and that is things that bring health through the placebo effect. This is when a subject experiences a response to something, usually a medicine, but only because they expected that thing to produce that result. The fertility god and the citron pie that the informant spoke about definitely do not work based on this effect because, of course, you cannot experience pregnancy unless you are actually pregnant. However, I do find it interesting that she only became pregnant after she used the folk medicine to which she did not have any objection but not after using the medicine which she very much did not like. While there is no way of knowing if a fertility god can actually help someone become pregnant, it can still functions as a ritualistic folk item.
Oyster stew on Christmas
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INFORMANT: We had a nasty tradition growing up that I absolutely hated.
ME: What was it?
INFORMANT: Well papa was really German and, I guess, proud of his German heritage, and it’s an old German tradition to eat oyster stew at big meals, so he made us all eat the stew at Christmas dinner even though none of us liked it. I don’t even think he liked it at the end of the day.
Background
The informant’s father’s grandparents were the ones who raised him and were from Germany. This close line to Germany made the informant’s father extremely proud of his heritage, especially because of the immense respect he had for his grandparents.
Context
The informant currently lives in Dallas but grew up in the small town of Garner, Iowa (population: 2,000 people).
Thoughts
Tradition plays a crucial part in how one identifies one’s self. The informant’s father clearly identifies heavily with his german heritage, and wants to hold onto all German traditions, even if he does not necessarily like the tradition itself. These traditions give him some sense of being apart of a group and, therefore, being apart of something bigger than himself.
Swedish Coffee Cake
Main Piece
Swedish Coffee Cake – its very good. Its key ingredient is cardamom, which is a spice. You make the whole thing from scratch, so after you make the dough, you braid, you roll it out, and then depending on what you want in it, its usually sugar, cinnamon, and raisins, some people like raisins, some don’t, and then nuts, and then you roll it up, and then when you’re making Swedish Coffee Cake, you make it in a circle. And then you take scissors and then cut it all the way around so you can flip the sides. We made this all the time really – it was so good, the kids loved it, so it wasn’t really for a specific occasion, its just what you did. I stopped making it because kneading dough is really hard and tough on the hands and arms, unless you were going to buy the dough, but I always made it. It is hard though, you have to bake the dough, punch it down, and then it rises again, and you have to punch it back down, it’s a lot of work.
Background
The informant of this piece was born in America, yet her family comes from Sweden. She was taught this traditional recipe from her mother, and would make it very often for her children. Her children affirmed loving it and having it all the time, and mentioned they wish they still made it.
Context
The informant of this piece is a 79-year-old women, born in America to the family of Swedish immigrants. The information was collected outside a home in Palm Springs, California on April 20th, 2019.
Analysis
I wish that this traditional recipe had been passed down and used in my family! I would love to be able to celebrate my historical culture, even if through specific, traditional recipes! I find it really interesting that I have never tried it – even with the informant helping make important meals shared by the whole family, it has not been made, to my knowledge. I think it really interesting that specifically Swedish coffee cake is said to be made in a circle – I feel like most cakes are circular, although the use of scissors to flip the dough is interesting. It makes sense that it became harder and harder to make as the informant got older, but a big part of me wishes that wasn’t the case.