Category Archives: Foodways

Lapp Mug

Nationality: Finnish

Age: 54

Occupation: Nomad

Residence: Vuontisjärvi, Finland

Performance Date: 3/15/18

Primary Language: Finnish

Language: English, Saame

The item pictured is a traditional Lappish drinking cup/mug (known locally as a guksi) gifted to me by a local Saame (Lapp) woman while I was spending time in Finland in an area known as Lapland, which covers the northern expanse of the Nordic countries of Sweden, Finland, and Norway and is largely located within the Arctic Circle.

The Saame, the group to which the woman belongs, are a people indigenous to Lapland.

Although the woman did not speak English, my guide acted as an interpreter between us as I asked questions regarding the mug.

The mug itself is carved out of a single piece of wood collected from burls on birch tree trunks. The birch tree is ubiquitous in the Finnish wilderness and is the most commonly used material in the construction of most Lappish items, including the mug itself, sled frames, furniture, and even entire homes. Revered for its strong, hardy, and unyielding quality and capable shock resistance, the use of birch is an endless sight in Lapland.

The most significant characteristic of birch, as it relates to the mugs, is its antibacterial properties, which necessitates little to no cleaning. Thus, the mug bears with it benefits of both health and convenience. Any cleaning of the mug is to be conducted with a simple combination of cloth and water, as it is believed soap or detergents will damage the mug.

As for the actual construction of the mug, what is most noteworthy is the presence of two holes through which to place one’s fingers. This serves a practical purpose for maintaining additional stability as to not accidentally drop the mug, although the dual hole it is not a strict method of construction, as many guksis contain a single hole. Another benefit is the insulative properties of the wood when drinking hot liquids, as one can wrap their hand around the entirety of the mug without discomfort, as opposed to the tendency for ceramic mugs to become heated (hence the necessity of a handle.

Finland Lunch Cookout Setup

Nationality: Finnish

Age: 32

Occupation: Dog Sled Guide

Residence: Kittila, Finland

Performance Date: 3/14/18

Primary Language: Finnish

Language: English

The following is a recorded observation centering on a local guide’s preparation of a lunch area/cooking of said lunch while on a weeklong dog sledding excursion in the northern Finnish wilderness, an area known as Lapland.

To provide context, in the late winter months of Lapland, the snow can reach depths of up to five feet, unable to melt and having compiled for many months before. It is not uncommon anywhere in this area that one can take a single step off of a packed, stable path and immediately sink waist deep into the snow.

After anchoring our dog sleds and unboxing containers of food, the guide took four sizable branches from a nearby shrub and sharpened a single end of each branch to a point with his knife.

These four branches were left to the side as the guide then stepped into the deep snow and began to dig an eating area with his hands. This proceeded for the better part of twenty minutes. When finished, the hole was about eight feet across and four feet deep. Considerably flat on the bottom as to allow for a fire, the sloped sides of the hole allowed for comfortable seating at a safe distance from any burning wood.

Firewood kindling was then gathered from the adjacent birch forest from whatever available wood could be found. Primary logs, previously cut at the cabin we had left that morning, were then assembled into a square, three-tiered stack. Using the kindling to help foster the ignition of the larger logs, the guide sparked the blunt metallic end of his knife against a flint and subsequently lit the fire.

The two of us then took the sharpened sticks and skewered sausages onto the pointed ends, roasting them over the fire until ready to eat.

After the course of eating, the heat of the fire had allowed the wood to sink considerably into the snow, allowing any remaining burning logs to be covered with ease with only a kick of snow.

What stood out in this entire situation to me is the inherent making use of one’s surroundings for the sake of providing supplemental comforts alongside necessary functions, such as eating. While it would have been easy enough to simply start the fire on the tightly packed dog sled path, the seating would not be nearly as comfortable as a padded slope against which to lean, made possible by digging the hole. It is also important to note that following 20-30km of captaining a dog sled team over rough terrain make any such indulgences worthwhile expenditures of energy. The cooking of the sausages goes the same way in terms of making use of one’s environment, turning a simple tree branch into a useful tool without which roasting a sausage would not be practically possible. The rooting in practicality and makings of any available comfort reflected to me an overall Lappish spirit of a similar nature.

Yiddish Prayer for the Dead

Nationality: USA

Age: 73

Occupation: Architect

Residence: Los Angeles, CA

Performance Date: 3/24/18

Primary Language: Yiddish

Language: English

The following is a prayer, the traditional Jewish prayer for the dead, as given by my godfather on the birthday of my late brother.

As he explained, the prayer is usually reserved for the day of the deceased’s passing. However, given that my late brother’s passing came only two weeks after his birthday, and the fact that my godfather and I would not be able to see each other on that date, he opted for conducting the prayer on the birthday night instead.

The same prayer was given a number of weeks the year prior after my brother’s actual passing. Although my godfather gave the prayer in the presence of his own family on that day, he repeated it during a visit on my behalf.

Given before seating at dinner, the prayer is repeated each consecutive year onward. However, it is reserved for kin, not given for friends and familiar faces.

Standing at the dinner table with our food before us, my godfather proceeded to recite the prayer (from memory), in its original Yiddish, which is also his first language:

Yitgaddal veyitqaddash shmeh rabba. Be’alma di vra khir’uteh. Veyamlikh malkhuteh, behayekhon uvyomekhon uvhaye dekhol bet Yisrael, be’agala uvizman qariv. Ve’imru: Amen.

Yehe shmeh rabba mevarakh le’alam ul’alme ‘almaya.

Yitbarakh veyishtabbah veyitpaar veyitromam veyitnasse veyithaddar veyit’alleh veyithallal shmeh dequdsha berikh hu. Le’ella min kol birkhata veshiratea tushbehata venehemata daamiran be’alma. Ve’imru: Amen.

Titqabbal tzelotehon uva’utehon d’khol bet Yisrael qodam avuhon di bishmayya. Ve’imru: Amen.

Yehe shelama rabba min shemayya, vehayyim ‘alainu v’al kol Yisrael. Ve’imru: Amen.

O’she shalom bimromav, hu ya’ase shalom ‘alenu, v’al kol Yisra’el. Ve’imru: Amen.

After this point, he took out a small candle and lit it, explaining that after the prayer, the candle is allowed to burn for 24 hours, and then extinguished.

The candle was then set in the center of the dining table. However, he explained, tradition does not call for the candle to be placed anywhere in particular. Given that the prayer is said before seating for the dinner meal, it is most often placed among where the meal is being eaten as a matter of simple convenience.

Following the recitation of the prayer and the lighting of the candle, we sat and ate.

At the same time next year, it will be done once more.

The English translation of the prayer has been included:

“Exalted and hallowed be His great Name.

Throughout the world which He has created according to His Will. May He establish His kingship, bring forth His redemption and hasten the coming of His Moshiach.

In your lifetime and in your days and in the lifetime of the entire House of Israel, sword, famine and death shall cease from us and from the entire Jewish nation, speedily and soon, and say, Amen.

May His great Name be blessed forever and to all eternity. Blessed and praised, glorified, exalted, and extolled, honored, adored and lauded be the Name of the Holy One, blessed be He.

Beyond all the blessings, hymns, praises and consolations that are uttered in the world, and say, Amen.

Upon Israel, and upon our sages, and upon their disciples, and upon all the disciples of their disciples, and upon all those who occupy themselves with the Torah, here or in any other place, upon them and upon you, may there be abundant peace, grace, kindness, compassion, long life, ample sustenance and deliverance, from their Father in heaven; and say, Amen.

May there be abundant peace from heaven, and a good life for us and for all Israel; and say, Amen.

He who makes peace in His heavens, may He make peace for us and for all Israel, and say, Amen.”

What is interesting to note about the prayer itself is that it does not acknowledge the dead at all and is instead entirely an exaltation towards God. The significance of the prayer is undeniable given its exclusive reservation for family members, but to not mention death at all might prompt a double glance.

My uncle explained this as an almost humorous consideration, but elaborated that the absence of mentioning death in a prayer whose very purpose centers on it is that remembrance is almost implied, and that a reminder of the person’s passing is not necessary. I found it noteworthy, then, that the traditional prayer for the dead draws the entirety of its significance in the symbolism of its name and subsequent use, with the actual components of the prayer itself important to a lesser degree.

A topic that is often joked upon between my godfather and me is the fact that I am an Episcopalian Christian, and he a Russian Orthodox Jew. It is interesting to consider, then that such a highly specialized and ritualistic prayer may be conducted between members of two religions with a distinct barrier between them. In this case, circumstances of love supersede those of preconceived notions of theological leanings.

12 Grapes on New Years

Nationality: Mexican, American

Age: 20

Occupation: USC Student

Residence: Los Angeles

Performance Date: 2/24/18

Primary Language: English

I interviewed my informant, Brianna, in the study lounge of the band office. When I prompted her for her knowledge of folklore/folk tradition/folk beliefs, she was reminded of her family’s New Years tradition.

Brianna: “We eat twelve grapes each — one for every month of the year. And when you eat each grape you make a wish. Oh, and you eat your grapes at midnight. It brings good luck for the year.”

Me: “And how do you know this tradition?”

Brianna: “I learned it from my grandmother. She passed the tradition down.”

Me: “And what does it mean to you?”

Brianna: “It’s just a nice superstition. Start of the year with something fresh.”

Analysis

Like my informant shared, this is a good example of a superstition or folk belief. It is also similar to a few other New Years traditions of eating special dishes with family members. My informant did not share why grapes were particularly magical, so it’s plausible that her family does this ritual out of tradition to feel a family connection.

Anoushabour

Nationality: Armenian, Spanish, American

Age: 19

Occupation: USC Student

Residence: Los Angeles

Performance Date: 4/24/18

Primary Language: English

I interviewed my informant, Vanessa, in the band office lounge. As I prompted her to think of the folklore/folk traditions/folk beliefs she knew, she was reminded of a New Year’s celebration in her family:

Vanessa: “We have this rice pudding we eat on New Year. It’s called ‘anoushabour.’”

Me: “What is anoushabour? What’s in it?”

Vanessa: “It’s, like, a rice pudding with shredded almonds… and grapes and walnuts. And you put cinnamon on top so it spells out the year.”

Me: “You said it’s eaten on New Year?”

Vanessa: “Yes. It’s eaten at midnight. Everyone gets a bowl and eats together. And it’s bad luck to eat it after the week of New Year.”

Me: “Is this tradition accompanied by any other rituals?”

Vanessa: “Well, we give kisses — like on the cheek — right at midnight before eating the pudding.”

Me: “What does it mean to you? What’s the significance of this tradition?”

Vanessa: “It’s, like — you are gathering with family, and celebrating another year that you are blessed with. It gives good luck for the year.”

My informant also told me that her great grandmother taught her the tradition, and that her grandmother carries on the tradition today. The eating of the anoushabour happens in someone’s home where the family has been invited to celebrate.