Tag Archives: Folk Remedy

Halluchila Sickness Remedy

Age: 23

Interview:

“In both TCM and ayurvedic practices there is the notion of hot and cold foods. Not to do with temperature In real life, they loosely map to inflammatory/heavy and anti-inflammatory/light foods,

hot: deep fried foods, avocado, chocolate, meat
warm: rice, corn, bread
cool: onion, mushroom, cheese
cold: watermelon, mango, bok choy (typically watery foods)

In cold weather you wanna eat hot/warm foods, in hot weather cold/cool.

When i was sick my parents would make the most gnarly combo of cool/cold foods to make me feel better. One called Halluchila, hallu=turmeric, chi=hot, la=water. It would be turmeric water with salt, black pepper, ginger, honey, garlic, sometimes onion, and some other stuff. It was genuinely awful but unfortunately it did make me feel better”

context: The informant is a 23 year old friend attending USC. They are Nepali, and grew up in the DMV area, specifically Maryland. When interviewed they gave this interesting home remedy for sickness.

Analysis: This Folk Medicine is a remedy that is learned within the informant’s family, and use ingredients that are commonly associated with “healing” across a lot of other cultures. It is a form of family folklore, since it was specifically passed down from the informant’s parents to the informant. It also demonstrates how a medical understanding of the body isn’t only demonstrated in western medicine, but has been demonstrated through these traditional remedies that have been passed down multiple generations over a long period of time. This specific remedy is also, in a way, a reinforcement of the informant’s Nepali cultural identity, since Ayurveda is so embedded in Nepali culture. This is also an example of social norms within a Folk group, like specific foods being associated with hot and cold, even if the food items themselves aren’t typically served hot or cold.

Text:

In a discussion about family health practices, a classmate shared a folk remedy rooted in his heritage. When a family member falls ill, his father employs a traditional healing method. This involves igniting a tissue, placing it on a glass, and then setting the glass on the stomach of the sick person. The belief is that the burning tissue creates a vacuum within the glass, which then draws out the infection from the individual’s body.

Context:

My classmate explained that this practice of using fire and a glass to cure ailments is an ancestral folk medicine technique passed down through generations in his family. They believe that the heat and resulting suction specifically target the sickness, effectively extracting it from within. He recalled this method being applied various times throughout his childhood, particularly for stomach-related issues. The ritual, though medically unverified, is deeply embedded in the familial tradition, and it’s a vivid representation of the intimate trust they place in their heritage and the natural methods of healing.

Analysis:

This folk remedy mirrors the principles of sympathetic magic, specifically of the contagious variety, as outlined by James George Frazer. Just as Frazer described how objects associated with a person, such as a lock of hair, could be used to influence their well-being, so does the use of a glass on the body in this practice suggests a transfer or extraction of ailment. While to the outsider it may seem a quaint or even irrational act, to those practicing, it’s a manifestation of a deep-seated belief in the tangible interaction between physical objects and one’s health. Furthermore, Hafstein’s notion of collective tradition plays a role here, emphasizing the importance of community and shared practices in the development of folk remedies. Rather than deriving from a single innovator, this practice is likely the result of communal beliefs and the collective wisdom of the family, passed down and adapted over time. It represents a lineage of knowledge and a tangible connection to their ancestors, imbuing the act with personal, cultural, and historical significance beyond mere “entertainment value” or rudimentary medical intervention. This traditional method, while not scientifically substantiated, offers a unique lens through which we can examine the interplay of belief, culture, and the human need to find solace in the face of illness.

Arak to cure a stomach ache

Nationality: Lebanese-American
Age: 20
Occupation: Student
Residence: Los Angeles, CA
Performance Date: 2/19/2023
Primary Language: English
Language: Arabic

L is 20 years old and a student at USC. She grew up in Michigan, but spent most summers in Lebanon with family. Her dad grew up in Lebanon and immigrated to the United States in his early 20s, and her mom grew up in the United States in a Lebanese immigrant family.

L and I were sitting a coffee shop talking about all of the homeopathic remedies our parents taught us for curing ailments and she shared a Lebanese one with me; she said that if you have a stomach ache you can pour arak (Lebanese liquor/moonshine) on a towel and put that over your stomach to make you feel better.

L learned this from her mom and dad, who learned it from their parents and other family members that grew up in Lebanon or grew up around Lebanese Culture.

L doesn’t necessarily believe that it works, but it was a big part of her childhood and she has strong memories of her mom telling her to do it whenever she had a stomach ache.

What interests me the most about this folk remedy is that L didn’t really have any idea how it was supposed to work, but knew that it was widely-practiced by people in her community and in her culture. While she was talking about it, I could see that L was a bit confused herself as to why she so easily believed it to be a natural course of action when one had a stomach ache. It certainly speaks to the power that folk remedies can hold through generations; so much so that even though more recent generations may not have any reason to believe it will work, they’re still ready and willing to practice it.

An Italian Cure For Warts

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Nationality: Schlief
Age: 79
Occupation: Retired, Former Jewler
Residence: Kelseyville, California
Performance Date: April 26, 2021
Primary Language: English

Background:

My grandmother (and my informant) learned this folk remedy in her twenties when her mother-in-law, who was born in Italy, noticed my grandma had warts on her hand. It was something she taught me as a young child, and although I’ve never tried it, she claims she did and the warts on her hands have never come back.

Context:

In a natural setting, this piece of folklore is almost exclusively passed from one who has had warts and used the remedy, to one who currently has them and is in need of a remedy. And when being carried out, is only performed by the individual with the ailment. My informant also noted that when she practiced the remedy, she was traveling and in a place she knew she’d never go again, making it easier for her to find a spot she wouldn’t revisit.

Main Piece:

“You have to tie a string around each digit with a wart on it–and you can only use one hand. You have to wear it for a whole day, and at the end of the day you have to take a walk to a place you’ll never go again. On the walk you gotta bury it, and make sure you never-never-ever go back to that spot or the warts will come back!”

Analysis:

The other day, I was retelling this remedy to a friend of mine because she was curious about the project that I’ve been working on. As I told her about how the cure is conducted, she started asking things like, “why a place you’ll never go to again?” and “why do you have to bury the string?”. After taking some time to think about it, I believe this cure is a practice of sympathetic magic. In sympathetic magic, actions are taken which are representative of the change one wants to be made. In this case, each string is representative of a wart, wearing the string(s) for a day corresponds to the time one had already had the wart(s), and therefore burying the string in a place one will never visit again indicates the wart(s) disappearing and never returning.

Lapsi: The Common Cold Cure?

Nationality: Indian
Age: 52
Occupation: Homemaker
Residence: Mumbai, India
Performance Date: 30/04/2021
Primary Language: English
Language: Hindi

Transcription

The Interviewer will be referred to as ‘I’, and the informant as ‘S’. Translations for Hindi words will be italicised and in parentheses. The Informant is a 52-year-old Punjabi mother, born and raised in North India.

I: So, do you have any remedies or recipes to follow when someone you know has come down with a cold? 

S: Cold? Yeah, definitely.

I: Please describe the recipe and each ingredient, and why these ingredients would help someone with a cold.

S: Well, they’re supposed to be heat-inducing, primarily. So, you… you take gramflour—besan, we call it besan, that yellow powder—you take some besan and you roast it. Typically it was done in ghee (clarified butter, a South Asian staple), but we don’t really use too much ghee nowadays so I kind of dry-roast it, and you boil milk on the side, and if you want some flavouring you can add to it. You know, depending on what and who it’s for, you can add a little cinnamon, a little elaichi (cardamom), and… but you add that at the end, cinnamon you can add at the beginning. You dry-roast it a little, some, and you have boiling milk on the other side. You mix it all together and let it cook for a little bit, so that the gramflour gets cooked thoroughly, and towards the end of it you add your elaichi, or your cardamom, more cinnamon, whatever you want to add for flavour, and I-I like to do elaichi because the flavour is nice, it goes very well with it, and then you add… honey. I add honey. People like sweet, so I add a dash of honey, and cover it for a bit so the elaichi flavour seeps in. And there you have it! That’s lapsi. And in the end, I just add a teaspoon of ghee—because I don’t roast it in ghee but that’s the usual way of doing it. 

I: Is this something you’ve been taught by family — is this a family recipe?

S: Well,  this is just what I’ve learned by… I guess, just, seeing and hearing. My nani (grandmother) used to make it, then my mother, now me. We each use different flavours, yeah, depending on who’s making it and who’s eating it, but the base is the same. 

I: And it’s always called lapsi?

S: Yeah. I guess everybody around me used it. You could call it a family recipe, yeah. 

Analysis:

When it comes to ‘cures’ for the common cold, known medically to be viral and therefore virtually incurable, only something you can wait out, I’ve found that people in India do normally describe all of their remedies as having “heat-inducing” ingredients. While there is no concrete reasoning as to why these ingredients are such, within Indian culture, there are many spices and herbs believed to be so, used within these remedies, usually hot drinks or soups—another can be found in a piece titled “Kaadha: The One-For-All Remedy” (http://uscfolklorearc.wpenginepowered.com/?p=59885)—and this is a long-standing recipe for this particular family. I have not found such a recipe for this ‘Lapsi’ anywhere else, including online, even though it has been passed down the lines of this family. Home remedies are extremely common in India, as they are in many places around the world, sometimes even preferred to allopathic medicine, because they rely on herbs, nature, spices, things that are ‘pure’ and gathered from the earth itself, not chemically processed. Even though it is common in some, primarily Western communities, to rely on allopathic/pill-based medicine and comfort food, when it comes to the common cold and other such illnesses, Indians gravitate to homeopathy and home remedies before anything else, from within the family and the community. Additionally, the common use of these hot soups and drinks makes sense, since they automatically would warm the body from the inside and cause relief from the cold.