Category Archives: Foodways

Cuban New Year Traditions: Grapes, Water, and Roasted Pig

“So my dad’s thing, his folklore I guess, is that on New Year’s you eat 12 grapes, one for each month of the coming year. Each grape is basically a wish, a month of good luck. And then you fill up pots and pans with water and you throw the water out to get rid of all the bad luck from the year before. And you bang the pots together to scare away any bad energy, bad mojo. That’s his Cuban heritage, that’s where all of that comes from.

And then more generally, for any big holiday, it’s just about getting the whole extended family together. Like everyone comes. And the food is a huge part of it. The main thing you’re always going to have is roasted pig, and then black beans, rice, and fried plantains. It’s not a gathering without those. The food is really the center of everything, honestly. That’s just how those family holidays work.”

Context: This is from my friend whose father is Cuban. The informant was relaxed and a little giggly about it, clearly fond of these memories. It’s about the specific rituals their family does on New Year’s Eve, and then more broadly the way big family holidays just always look a certain way, same food every time, same people crowded around the same table. Someone in the room kept kicking them partway through, which did not help.

Analysis: The way he describes it shows that he is not quite sure what category it belongs in. But that slight distance actually makes it more interesting, because it shows how folk traditions get transmitted within families without ever being formally taught. Nobody sat this person down and explained the symbolism of the grapes or the water. They just grew up watching it happen, and now they know it.

The grape-eating and pot rituals are recognizable from Cuban and broader Latin American New Year’s tradition, but what stands out here is less the rituals themselves and more the fact that they’ve survived the distance of immigration intact, still tied to a specific identity, still understood as distinctly Cuban even several generations in. Throwing water out to expel bad luck, banging pots to scare off evil, these are physical, almost theatrical acts, and that probably has something to do with why they stick. They’re hard to forget once you’ve seen them.

The food side of things is doing something a little different. Roasted pig, black beans, rice, plantains showing up at every single holiday isn’t really about any one occasion. It’s more like a recurring proof of belonging. The meal is the same because the family is the same, and making it together, eating it together, is how that continuity gets felt rather than just assumed.

This entry was posted in Calendar Custom, Festival, Food, Family Folklore and tagged Cuban heritage, New Year’s, grapes, luck, roasted pig, family gathering, Latin American tradition on 0420.

The Hidden Meaning Behind Spring Festival Customs in Northeast China

Age: 53

“During the first fifteen days of the Lunar New Year, there are certain things you’re not allowed to do. No sweeping the floor, no needlework. When I was young I just thought these were old rules, traditional customs that everyone followed without much explanation. But later I heard it from your grandfather. He said the real reason behind it is actually for the women. Women are busy all year long, doing every kind of housework you can think of. So those fifteen days of not sweeping, not doing needlework, it was actually just a way to give them a break.

And then there’s the dumplings. In families like your grandfather’s, before the New Year even starts, everyone would get together and make huge batches of dumplings, enough to fill these enormous vats, about waist-high, big wide ones. In the Northeast you can just leave them outside to freeze, so they keep. The idea was the same. So that during the holiday, the women wouldn’t have to be in the kitchen cooking big meals every day. You just boil some dumplings. It’s like a fast food solution, really.

Looking back at all of this now, it’s actually a set of practices designed to protect women, or at least give them a little breathing room.”

Context: This account was shared in a casual family conversation, with the informant recounting customs observed during the Spring Festival in a northeastern Chinese household. The informant recalled being told the reasoning behind these practices by an older family member, specifically the maternal grandfather, who reframed what had always seemed like arbitrary traditional rules as deliberate, if unspoken, gestures of consideration toward women in the household. The conversation had a warm, reflective tone, with the informant noting that this interpretation only became clear in retrospect.

Analysis: What makes this piece especially compelling is the gap between how these customs are experienced and what they were apparently designed to do. On the surface, the prohibitions against sweeping and needlework during the first fifteen days of the Lunar New Year look like straightforward ritual taboos, the kind of rules passed down without explanation, simply because that’s how it’s always been done. But as the informant’s grandfather reframed it, the logic was never mystical. It was practical and protective: a built-in rest period for women whose labor was otherwise unceasing.

The mass dumpling-making tradition carries the same quiet logic. Filling enormous vats with pre-made, freezable dumplings before the holiday begins is, as the informant puts it, essentially a form of meal prep, a way to reduce the domestic burden during a period officially designated as celebration. The fact that this required collective effort before the holiday, and yielded convenience during it, reflects a kind of community-level care that operated below the surface of festive ritual.

Together, these customs illustrate how folklore can encode social values in ways that aren’t immediately legible, even to the people practicing them. The meaning doesn’t disappear just because it goes unspoken. It gets carried forward in the practice itself, waiting to be named.

This entry was posted in Calendar Custom, Festival, Domestic Life, Folk Belief and tagged Spring Festival, Lunar New Year, Northeast China, women, dumplings, household customs, folk practice.

Salad After Dinner

Text:

“We always ate salad after dinner”

Context:

My dad grew up in a large Italian-American family in New Jersey. Every night they would have family dinner. They would eat different meals depending on the day of the week: spaghetti on Sunday, leftovers on Wednesday, etc. However, one thing remained the same: when salad was eaten. Salad was always eaten after the main course. At school, my father would sometimes tell other kids that his family would eat salad after the meal, and the kids would make fun of him, not understanding why his family did that.

Analysis:

Eating salad after the main course is a very Italian tradition. It’s a ritual because it is a repeated and patterned act that followed every family dinner my father had. My dad believes they ate salad after dinner in order to promote digestive health with the fiber. After having spent time in Italy, I agree with my dad’s belief and add onto it saying that salad is eaten after dinner in order to not be full for the main course. The pasta, fish, or meat dishes in an Italian meal are considered the highlight. It is considered almost disrespectful to not finish the main course, so eating salad after the main course ensures that you remain hungry for the meal and don’t fill up on salad. With food being so innate and important in Italian culture, it makes sense that rituals such as this one exist surrounding dinner time.

Mud Night

Folklore:
Holding a Mud Night where a desert, called mud, is served and enjoyed by the family.

Context:
Informant described a tradition from her grandma who held Mud Nights. The night would be delineated through the desert served, mud. Informant described Mud as a chocolate pudding like desert with oreo cookies crushed on top. Also, she noted that looking up mud on the internet to describe the desert, but found they didn’t look similar with the photos found online. The night was special to the informant’s mother who experienced it throughout her childhood and even into adult years, mentioning she returned home during college for some of these events. Informant experienced a few as a young child. The informant noted even though they didn’t particularly like the desert the thing that was special about the Mud Nights were the gathering of the family. Talking with the informant they noted there wasn’t a clear knowledge on who started the tradition.

Analysis:
The celebration seems to be used as a experience from elder to child to help create a shared experience for the family. With the history and variation, it is a special celebration to bring connection between the elders and the youth. Informant noted it was specifically a tradition her grandmother stewarded and continued. It emphasized the importance of family and communicated values of care and joy with its members and participants.

Meal Train

Folklore: A meal train is a tradition where following a member of the community having a baby or another significant event, the community organizes a group of people to help make and provide meals immediately following the event.

Context:
The informant encountered the practice through her local church and after moving to Los Angeles. The informant noted they were exposed to the practice a bit as a child, but not in such a large and traditional scale. It is to help provide meals to a member of the community and help them in times where the extra care is helpful.

Analysis:
The folklore is used to help bring together community and emphasize care for its members especially those in tiring, difficult, or wonderful situations. The experience brings people together and helps the member receiving the care feel appreciated.