Tag Archives: food

Travelling Tradition of Eating Noodles and Dumplings

Text:

“Whenever you’re going after travel, even if it’s just one day or something, you have to eat dumplings before you go. And when you come back, you eat noodles. Like for the first meal. The meal right before you leave has to be dumplings, and the meal right after you come back has to be noodles. We have a saying that goes “When you get in the car, you eat dumplings. When you get off it, you eat noodles.” It might be a Beijing tradition, but my grandmom is from Shandong, and they still follows this tradition. The dumplings look like small pieces of gold. You have to eat an even number of dumplings. Even numbers are considered luckier than odd numbers. When you come back, you eat noodles, which symbolize that you are attached to your home, because the noodles look like ropes. They held you to your home. Noodles are also not tangled, which simplifies a smooth future and a smooth return home.”

Context:

The informant describes a travel-related food tradition practiced in her family. This tradition is possibly rooted in northern Chinese regions like Beijing and Shandong. Before leaving for a trip, even a short one, the family must eat dumplings, and upon returning, the first meal must be noodles. She learned this practice from her grandmother, who continues to follow it, showing how the tradition is passed down across generations. The informant also explains specific rules, such as eating an even number of dumplings because even numbers are considered lucky. This ritual remains important even when travelling becomes routine. For the informant, it functions as a meaningful way to frame movement away from and back to home.

Analysis:

This tradition shows that everyday practices create a symbolic order. The pairing of dumplings and noodles structures the uncertainty of travel into a predictable and meaningful sequence. Dumplings, shaped like gold, symbolize wealth and a good beginning, while noodles represent connection and continuity, emphasizing a safe return home. The rule of eating even numbers further reflects how ideas of luck and order are embedded in routine actions. These practices turn travel, a potentially uncertain experience, into something culturally organized and emotionally reassuring. Thus, this tradition reinforces values of safety, prosperity, and attachment to home.

Chinese New Year Tradition of Making “Dern”

Text:

“On the 15th of the Chinese New Year, my grandma would make something called “dern.” “Dern” is like a bun shaped in the form of our Chinese Zodiac. She would make the “dern” for all family members. She would make seven of them, and they are all in our corresponding Chinese zodiac. So, if I’m born in the zodiac of the chicken, then she would make a chicken. This is practiced on the last day of the Chinese New Year. All of our animal characters would be on the same big bun; there are usually three big buns in total. She would also make two fish on one of the big buns, corresponding to the proverb “May you have abundance/surplus year after year.” After I got a boyfriend, my grandmother started making his “dern” as well. It is referred to as “dern” in the Shandong dialect. To be honest, sometimes it is hard for me to recognize which animal is which after she made them. Another thing is that we have to eat it. We have to bring this gigantic bun back to our own house and place it on our table for a day, and then you eat it. I’m not sure why we put it on the table for a day, but if you eat your zodiac, that just means that you are safe and good, and you have to eat the parts with the pieces of gold as well, which means that you can earn a lot of money in the upcoming year.”

Context:

This text was collected from a Chinese international student from Beijing, China. She learned this tradition through direct participation in her grandmother’s annual practice and shared it with me in a casual conversation as she spoke from personal memory. Her grandmother was from Shandong province, and dern is also a word describing decorated buns in the Shandong dialect. The tradition takes place on the 15th day of the Chinese New Year (the Lantern Festival), which marks the final day of the celebration period. The grandmother serves as the sole maker of the buns, crafting zodiac-shaped figures for every family member. A significant detail is that after the informant began dating her boyfriend, the grandmother started making a bun for him as well, suggesting the practice functions as an informal way of welcoming new members into the family. She interprets eating one’s zodiac as ensuring personal safety and prosperity in the coming year.

Analysis:

This piece exemplifies material culture, more specifically when it functions as a family lore, which shows how a broader regional tradition becomes personalized at the household level. This reminds me of Carl von Sydow’s concept of oicotypes: in this case, the family’s specific variation — seven individual buns, three large bases, fish for prosperity, a one-day display — represents a local adaptation of a wider Shandong practice. The variation is shaped by this family’s particular values and composition. Moreover, the ritual also aligns with Frazer’s theory of homeopathic magic: eating one’s zodiac animal and the golden pieces embedded in the bun not only symbolize safety and wealth, it also enact them. Corresponding folk beliefs like those exemplified through the shape of the “dern” collapse the boundary between representation and outcome. The grandmother’s decision to include the boyfriend’s bun is especially interesting, as it functions as a vernacular act of admitting family membership, which comes before any official social recognition of the relationship.





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.

Korean Military folk dish: gundaeria

Text: ***google translated from Korean to English via google translate

Informant:

“Back when I was in the military 30 years ago, our country was slowly becoming a developed nation. As a result, the military decided to copy foreign armies and offer a wider variety of food option. Western-style dishes began appearing on the menu on weekends. That dish was the “gundaeria” – essentially a chicken patty and some shredded lettuce inside a hamburger bun. It didn’t taste particularly good, but it was a welcome change from the usual rice and soup, and since it was something you could only get while in the service, it’s something I Iook back on in a bittersweet way. When I first saw it, it felt like nothing more than a cheap imitation of a real hamburger. As for the taste? It tasted like shit. Looking back now, even that has become a cherished memory”

Context:

The informant is a 51 year man born and raised in South Korea. As a South Korean male, he was required to serve in the military, and he served in the Korean army from October 1994~ December 1996 after his freshman year in college. This topic came up when we were talking about military food, when I told him about my worries for food quality at my military training center for ROTC. As shown in his words, his first impression was not particularly good, but it has become one of his core memories from his time in the military.

Analysis:

In my opinion, this piece of food folklore serves great historical value that helps one understand the culture and history of South Korea. Historically, as South Korea rapidly industrialized and grew its economy following its desolate state after the Korean War, issues in human rights, free speech, and democracy were often suppressed by force to prioritize improving its world image as a developed nation and growing the economy. Likewise, this dish symbolizes this trend of Korean history, as it was introduced to mimic the Western and developed countries South Korea strived for, but its inner truth of cheap ingredients could not be masked, as shown from the informant’s distaste for the actual dish.

Despite its horrid taste, however, its exclusivity of only being served on weekends and contrast from traditional military meals created the dish’s significance for soldiers during their service, and gundaeria’s distinct taste only being something you could taste in the military made it an unforgettable memory for veterans at that time like my informant. Hence, just like this famous Ratatouille scene where the critic is blown away by the dish’s ability to bring back nostalgic memories, it goes to show that folk dishes can become significant not just for its taste, but for the nostalgic values it brings. Moreover, this exclusivity surrounding this food also becomes something that only the Korean military veterans folk group can relate to, serving as a group marker. In short, while it may not be remembered for taste, gundaeria is a folk dish that provides historical commentary and a reminder of shared experiences.

Midwest Family Food – Familial Folk Speech

Context:

My informant is a 20-year-old student at the University of Southern California. She currently lives in Kansas City, Missouri, but she has also lived on the East Coast. Her mom’s family is Mexican and she spent a large portion of her childhood in Texas living near the border.

Text:

“When I was growing up, whenever my grandma, my mom’s mother, would come to visit from Texas, she would bring a carry-on full of frozen tamales and Mexican cookies from where she lived. These were tamales and cookies from the place my mom used to go when she lived in Texas. We’d call it “The Food Suitcase,” and it was something she always did until she passed away.”

Analysis:

This familial folk speech is used to describe this family ritual of packing a suitcase full of tamales and cookies, a food way or material folklore. This term “The Food Suitcase” became a repeated phrase used in their household to refer to the item. The phrase held emotional and sentimental value to the family.