Category Archives: Foodways

Dual spirit possession. Huh?

Age: 15
Performance Date: 04/17/2026

Context: 

I am an international student in the US. When I went back to India for my winter break, I took a trip to Rajasthan – the western part of the country – with my family. One night, my cousins and I decided to talk about our experiences with ghosts at 2 am. We turned the lights off, sat in a circle, and turned on our touches. One cousin of mine, let’s call her T for the story, volunteered to share her frightening experiences of being possessed by a spirit(S).

The Story:

One day, T was coming back home from school when she unknowingly stepped on a piece of lime on the road. Eatery items in India tend to have an association with black magic, where the magician uses food, i.e., items like sweets, lime, or fruits and leaves them on the roads or distributes them in temples, taking advantage of the naive nature of people as they unknowingly eat the possessed food item, considering it a gift of god.

However, in her case, T stepped on one instead of eating it. Coming back home, she was normal. But it didn’t take long for her to be abnormal. She started liking to sit in the dark, would randomly laugh, and would look at the right side of her bed, and would cry for no reason. 

As the days passed, no one in her family really noticed what was happening. One day, she was having lunch when she randomly picked up her lunch plate and took it out of the house. She walked towards the spot where she stepped on the lime. By then, her mom was out of the kitchen and realized that T was not there. Her mom, in search of her, came out of the house and shouted out loud. “Hey T, what are you doing?” This sharp sound broke her trance, but made her mom realize that something was not right with her. 

After a few days of repeated unusual things that T did, it made her mom certain that her daughter was possessed. She fortunately knew a priest, who previously had experience dealing with necromancy. When the priest paid a visit to their house, he gave a piece of paper with spiritual chants written on it, and asked T to read it for a week and then mix that piece of paper in a glass of water and drink it at the end of the week. T also mentioned that after mixing that paper, the glass of water would turn orange. Before that priest left the house, he told T, “Be strong, someone is fighting for you as long as you let them”.

Days passed, and the priest paid weekly visits. Even though the hallucinations were declining, they weren’t completely gone. Suddenly, one day, T stopped sleeping in her room, saying that the right side of the bed feels inclined, and I feel there is a gush of wind hitting my face whenever I toss towards that side.

After a couple of days, she began waking up in places she didn’t remember going to, and her mother started staying awake at night. One evening, T quietly started walking towards the balcony. As T walked closer to the edge of the balcony, her body refused to move, as if two magnets with the same polarity were kept head-on. It felt like something was pulling her forward and holding her back at the same time. That night, when the priest returned, he explained that  “There are two spirits. One is trying to take her. The other is trying to protect her.”

Over the next few days, the rituals became more intense. T read more chants and the priest performed cleansing prayers in the house. And the weird behavior slowly began to fade away. One fine day, it was the end of the week, when T began mixing the piece of paper in water, ready to drink, but it did not turn orange. After that day, everything stopped.

Their Thoughts: 

T says that it was a horrifying experience for her. She also believes that this made her more spiritual. Not only this, she initially was a bit reluctant to share this story with others, but now she has mustered the courage to talk about it among her peers, and feels “it is just cool, thankfully I have no spirit now”.

My Thoughts: When T began narrating the story, I initially was a bit skeptical about whether the story was true or not. Over the course of the trip, I spoke to her mom to ask if something like this really happened, and to my surprise, it really did. More so, it was scary for me too, as I used to hear legends about people being possessed by back magic, but I never believed them. This time, when it happened to T, I now feel black magic exists, and I try to be vigilant of my surroundings when walking on the road or when eating food given by people.

“Sampanelli” (Family Recipe)

Age: 20

Text:

“My dad makes sampanelli, which is like an Italian dish, because my grandmother is 100% Italian. So they grew up having a lot of olive oil and vegetables and that type of stuff, but there weren’t that many recipes fully passed down.

My dad doesn’t really cook, like we don’t want him to cook, but one thing he does make is sampanelli, which is kind of disgusting—it’s raw meat, garlic, Parmesan cheese, and like a crepe. The meat is raw—like salted pork—and he makes the crepe himself.

But the funny thing is, we were doing research this year, and I think it’s actually called something else, like “sampanel,” but they just assumed it was sampanelli because they wanted to make it sound Italian.

So now whenever people come over and my dad says, ‘I think I’ll cook,’ we all know what that means.”

Context:

The informant describes a dish made by their father that is understood within the family as an “Italian” recipe connected to their grandmother’s heritage. The dish often in social situations when guests are present. It has become a recognizable and somewhat humorous tradition within the family, especially as her father isn’t much of a cook. The name “sampanelli” is the family interpretation rather than an accurate term, showing how the dish has been adapted and redefined over time. The informant now lives in the US on the east coast with her family.

Analysis:

This is an example of material culture and foodways folklore, where cultural knowledge is expressed through preparation and sharing of food. A key aspect of foodways is its nature of bricolage, where people create tradition by piecing together available ingredients, memories, and cultural influences rather than following a fixed and original recipe. So, even though this recipe may not be authentically or accurately Italian, or prepared as such, it functions as a symbol of heritage and identity within the family.

The uncertainty around the name and origin of the dish demonstrates the variation that occurs in performance and through generations. This highlights how folklore adapts overtime and this doesn’t make the recipe less valid. The family maintains a version that reflects their own understanding of their culture background. It shows that folklore doesn’t need to be historically accurate to have meaning and still functions in preserving their culture.

This dish is also a form of family humor and shared knowledge. When guests come over they are brought into the collective experience of disappointment in the father cooking and therefore join the folk group of the family while present for the event. It is a way for all the bond and constructs an identity through performance and even for those experiencing the performance.

Post-Fast In-N-Out Tradition

Text:

“My tradition is, I’m Coptic Orthodox, which means I’m Egyptian and Christian, and what we do is every Easter, because we fast from meat, we go to In-N-Out every single year, since I was a kid. And we basically get three-by-threes, double-doubles, and we get super fat. And it’s great.”

Context:

The informant is part of the Coptic Orthodox Christian community and describes a yearly tradition that takes place after the Lent fast leading up to Easter. During this period, members abstain from meat and other animal products, making the end of the fast a significant moment of return to those foods.

The informant explains that their family and friends mark this transition by going to In-N-Out every year, a practice that has been repeated since childhood. In-N-Out is a fast food American burger chain in California.

Analysis:

This example is a form of customary folklore, specifically a ritual tied to a religious calendar. While the fast remains part of the formal religious tradition, the act of going to In-N-Out is an informal, family-created practice that builds on that structure in a modern way.

It connects to broader patterns in foodways, particularly the idea that the end of a fast is marked by specific, often indulgent foods. The emphasis on meat-heavy meals also shows the contrast between a period of restriction for religion and belief and then abundance. This is a common feature is post-fast ritual not just in religion but across cultures like body building. In this case, the use of In-N-Out shows how traditional practices adapt to local contexts because it blends religious and cultural identity with American consumer culture.

The repetition of this activity every year also demonstrates how folklore is maintained through ritual. The joking tone of “we get super fat” shows the humor that reinforces the group identity and marks a space where “getting super fat” and breaking all these religious strict rules is not only okay but celebrated by the group. It brings balance to daily life and also provides a safe way to go against the structures of religion. The fast may be over but religion itself is against over indulgence, this space, folk group and the end of the fast, creates the frame to subvert authority while still playing into it.

More broadly, this example shows how folklore can exist at the intersection of religion and informal practices. While the fast is institutionally defined the way it is experienced and celebrated is shaped by peoples everyday choices. Individuals and families can activley participate and create meaningful culture, with similar impacts of a religious fast, within larger systems on their own.

Garlic and Onions as Medicine

Age: 16

Text:

“One weird medicinal thing my parents would do is that even though they were doctors, they’re Romanian, so when we were younger, when we would get sick, they would always tell us to eat garlic and onions, which I think stemmed from the whole vampire Dracula thing, but somehow that was a way to avoid being sick.”

Context:

The informant describes a ritual from childhood in which their parents, both trained doctors, encouraged them to eat garlic and onions when they were sick. This advice was given as a part of everyday care, rather than in a formal medical context. The informant connects this to their Romanian cultural background referencing associations with garlic and onions as protection from things such as vampires.

Analysis:

This example of belief based folklore and foodways, specifically a home remedy that is passed down through cultural tradition. It reflects how folklore and coexist with formal systems of knowledge as the informants parents rely on both their medical training and inherited practices.

The use of garlic and onions as protective or healing substances connects in a widely known way to Vampires. However, this shows how stories and culture spread into each other and affect one another. This connects in a broader context to sympathetic logic where certain foods are believed to have magical qualities. While the information links this to vampires folklore it is also a cultural association around the world between food and health, showing how meanings can overlap across different traditions. Folklore is adapted and changed overtime, its performance and daily practice is what impacts the culture and identity around us.

This example also demonstrates how folklore functions as vernacular knowledge operates outside of institutional authority even when practiced by individuals within those systems. The fact their parents are doctors highlights that belief-based practices are not limited to a lack of scientific knowledge, but instead persist because they are culturally meaningful and familiar.

This example shows how folklore is transmitted within families and adapted into everyday life, shaping how people understand and respond to illness. Even if the reasoning is not fully explained or scientifically grounded, the practice continues because it is part of a shared cultural framework around healing.

Fideo

Text: Recipe for a soup made when your sick.

Ingredients: 

  • Noodles; Traditionally you use Fideo noodles but they can be any noodles
  • Oil, usually like vegetable oil
  • Tomato sauce – Informant’s family specifically swears by Del Monte tomato sauce, the mini ones, which you can get at smart and final for 99 cents.
  • Chicken broth
  • Optional: Bouillon cube
  • Large amount of garlic salt – informant’s family usually uses McCormick
  • Pepper
  • Worcestershire sauce
  • Optional Lemon juice and Tapatillo

Recipe: Traditionally you use fideo noodles but they can be any noodles. You put noodles in a pan with oil and fry the noodles a little bit, so they’re a little bit browned, and then you add tomato sauce enough of that to cover the noodles. You stir it, to make sure all the noodles are coated, and then after that, you eyeball an amount of chicken broth to add. It’s like vaguely double the amount of noodles that you have, like it has to cover noodles, but however much broth you want, you add the chicken broth. If you want, you can add a Bouillon cube that makes it taste really good. And then you add an eyeballed large amount of garlic salt. The Informant’s usual rule of thumb is to put in a decent amount and then when they think that it’s enough, then they add a little bit more and then they’re done. And then also pepper, and you stir it all together. You wait until it boils, and then once it boils, you shut off the heat, you cover it, and you leave it for 15 minutes. After that, it’s ready to serve. Their family traditionally serves it with worcestershire sauce in it. The Informant also thinks it’s really, really good with lemon juice and tapatio. That’s usually what they make if I’m sick and then it clears out my sinuses. 

Context: The Informant, 21, white with Mexican heritage, lives in Southern California, learned this recipe from their mom and grandmother. Though they’re pretty sure people in their family have been making it longer than that and assume it came from their great grandmother, their grandmother’s grandmother, who was the matriarch of the family and and from Mexico, where the informant assumes she learned it. The informant remembers “making it as a kid. My grandmother used to pick me up from preschool and she would take me back to her house and I would help her make Fideo, and then I would go, and I would sit, and I would watch Sesame Street, and then when it was done, she would bring me a bowl of, uh, a Fideo when I would sit there and watch PBS kids. So like Sesame Street and Zoboomafoo and Bob the Builder and all of the like. All the, all the old uh, things. And so, yeah, and then anytime I was sick, my grandma or my mom would make it for me. My grandma calls it Mexican penicillin. Um, cause it makes you feel better whenever you’re sick.”

Analysis: This soup is folk medicine and the process of making it can be thought of as a low context ritual. Rituals, especially in regards to folk healing rituals often include a narrative, I believe part of the narrative that gives this medicine it’s power is the process of someone lovingly making it for you, it is the heartwarming memory that the informant has of their grandmother or mother making this soup by that gives it its power. Even if they make it by themselves it still has that memory association, to the process and the taste. As Kaptchuk says, it has a ‘could be’ dimension to the healing through this tradition and memory.

Taking a closer look at the ingredients of this recipe the base ingredient is chicken broth which has its relation to the to chicken noodle soup, a very common recipe to bring when someone is sick. The addition of garlic salt is also interesting given garlic’s preestablished presence in folklore. We repeat these ingredients in folklore because they are familiar. We also see bricolage in the optional ingredients, lemon juice and tapatio, that the informant adds in at the end, this is a traditional recipe but it also gets personalized.

Citations: Kaptchuk, Ted J. “Placebo Studies and Ritual Theory: A Comparative Analysis of Navajo, Acupuncture and Biomedical Healing.” Philosophical Transactions of the Royal Society B: Biological Sciences, vol. 366, no. 1572, June 2011, pp. 1849–58. DOI.org (Crossref), https://doi.org/10.1098/rstb.2010.0385.