Tag Archives: Korean tradition

Miyeok Guk (Seaweed Soup)

Text:

Seaweed soup is traditionally eaten every year on someone’s birthday. Historically, seaweed soup was eaten by mothers who were about to give birth or just had given birth, as a way to boost their iron levels in their blood–seaweed has exceptional levels of iron. This would help the mother’s body heal or prepare for the birth, as at the time it would be dangerous, with high mortality rates.

Context:

The informant has eaten seaweed soup every year for their birthday; not only have they eaten it every year, they also learned how to make it from their mother.

Interpretation:

Because miyeok-guk is traditionally consumed by women after childbirth due to its rich nutrients like calcium, iodine, and iron, and belief that it helps with recover and milk production, the soup is now closely associated with mothers, maternal care, and birth. I assume that it is eaten on people’s birthdays(regardless of whether they are or plan to become mothers) as a way to honor the mothers who gave birth, recognizing the sacrifices that one’s parents–especially the mothers–make. Beyond its symbolic meaning, miyeok-guk is also a regular part of everyday meals due to its nutritional value and accessibility. This highlights Korea’s traditional food culture, which often views food as medicine—a concept rooted in hanbang, or traditional medicine that reflects the often health-oriented approach to food in Korean society.

On a personal note, for many Koreans, whether they live in Korea or are part of the diaspora, miyeok-guk can evoke a strong emotional pull for family, home, and heritage–many have grown up eating it together with their families–serving as a cultural anchor and linking personal identity with tradition.

Korean Doljabi Tradition

Text: “I’m Korean, and there is a tradition that we do on our first birthday called Doljabi. Basically, we are placed in front of various items that each represent something. For example, at my Doljabi, there was an orange to represent food, a dollar bill to represent wealth, a gavel to represent law, and a stethoscope to represent medicine. As a one-year-old child, we have to crawl towards an object and pick one, and whichever we pick, represents our future. I picked the dollar bill, of course, and growing up, my parents always reminded me that I will become wealthy just because I picked this. I’m not entirely sure if I believe that whatever you pick comes true, but I would not mind if it does.”

Context: The informant is ethnically Korean but lives in Canada. His grandparents moved from Korea to Canada, so he is a second-generation Canadian. He says he does not celebrate many Korean traditions now, especially being at college, but his mother has tried to engrain as much of Korean culture in him and his siblings as possible. He said he has no recollection of this celebration himself, since he was only one year old, but his parents often remind him of it. He has seen photos of himself in the hanbok, the traditional Korean clothing, and there is a video on his father’s old video camera of him crawling towards the money. He said it makes sense for him that he chose money, and his parents always joke that they knew he would become money-oriented because of this. He said this celebration still resonates with him, as he is a Business major and wants to go into investment banking. He said money is not the only factor that drives him, but it is important for him, and he hopes to become relatively wealthy in the future.

Analysis: The Doljabi ritual is a life cycle celebration celebrated at a pivotal point in one’s life, their first birthday. This ritual is symbolic, as the object that the baby chooses has the power to predict their future. In this sense, it is not only celebrating birth and the start of childhood, but rather, the start of selfhood, and choosing a future for yourself. The ritual shows the power of folkloric performance in terms of structuring and forming identity. The rest of the baby’s future, including their identity, can be solely based on an object that they choose. Many people put full faith into this tradition, meaning that they believe their trajectory is fixed by it.  

This ritual is also a form of homeopathic magic. This object can represent something larger. For example, in this case, choosing money means that they will become wealthy. In this case, like produces like, and grabbing an object that represents money, will imitate a result of wealth for the future. Even though the baby is too young to understand what their actions mean, the adults take it very seriously, and believe that their choice in object is a form of prophecy. It is not just about the child, but the projection of values. In Korean culture, they value success, shown through the objects (wealth, medicine, law). This shows what professions or attributes are desirable in a person. This also highlights the pedagogical aspect of folklore, especially related to culture. In this sense, Korean culture is trying to teach children, at such a young age, what traits and professions are valued in a person. This becomes a way for the child to understand their role in their cultural identity. 

Even though the informant shows that they are skeptic of the tradition, the significance of the memory, which is lived on through their family continuing to joke about it, shows the lasting power of performative tradition. Even though Doljabi may be viewed as superstitious and dramatic, its emotional resonance is what allows it to persist throughout generations. Even when these traditions may be detached from institutional belief, they still hold power. Despite people not believing in the actual “magic” of the tradition, they want to perform it because it is still fun, meaningful, and feels important, since it is a tradition.

Lastly, Doljabi also functions as a way to maintain heritage. This is especially the case because the informant grew up outside of Korea, in Canada. It is a way for people to maintain ties to their ancestry and culture. Doljabi is often performed with grandparents and accompanied with Korean food and a hanbok, which is traditional Korean clothing. This shows how folk objects can work together to serve a greater purpose of maintaining cultural heritage.

Celebration of Survival- Infant Edition

Nationality: South Korean
Age: 67
Residence: Chicago, Illinois
Performance Date: 05/01/2021
Primary Language: Korean
Language: English

Main Performance:

The Dol (돌) is the celebration of an infant’s first birthday in South Korea. Childbirth and its complications in an impoverished country without advances in medicine and temperamental weather patterns meant that many children did not survive long past birth. Many children were kept in-doors as a means of protection and as a necessity for survival. Milestones for a child’s survival are celebrated on the 100th Day (백일) and then a large celebration is held on the first birthday where the wider family gathers for the occasion as the belief goes that once a child survives until its first year, the next hundred will be guaranteed. The Dol is characterized by a feast of traditional foods and also the an activity at the end called Dol-jabi (돌잡이) where a child is placed in front of multiple items. Bills of money, golf-balls, pieces of string, microphones, all sorts of objects are placed in front of the child and whichever object the child reaches for first will determine their success in that field. Reaching out to the string guarantees their long life, the microphone meaning that they will become a talented entertainer, a golf-ball for a pro golfer, money for being good with money, and etc.

Background:

The informant is my father who remembers me and my brother’s 1st Birthdays, 100th Day, and many other occasions involving the extended family. As Korea was still a developing country during his childhood and farther back, the reasons for celebrating a child’s survival is by no means a small matter. While the 100 Day celebrations have been phased out because of the advances in medicine, the first birthday is still widely celebrated. Of course, more modern items have been added to the myriad of objects placed in front of the child in the dol-jabi activity as the years go on.

Context:

My nephew had just celebrated his 1st Birthday on the 1st of May and I asked on the specifics of what the event pertained to and both of my parents explained what they did for me and my brother’s, which I have seen pictures of but have no recollection of.

My Thoughts:

It’s been stated multiple times that many Korean traditions stem from its impoverishment and I think no other element reflects that fact better than the celebration of a child’s survival past birth. The homeopathic magic comes into play to determine what the child’s preferences will be in the future as well, a determinant little “game” that I’ve also seen in other country’s. I find this story a lot more relevant these days because of the Covid pandemic and the world’s inability to contain the situation during 2020 that makes these life celebrations relevant again, especially when I hear about so many people trying to not have kids as their outlook on the world’s future becomes dimmer and dimmer. Korea in particular has had an issue about declining birth rates and my cousin and her son gave me some first had examples of the Korean government stepping in to promote childbirth and giving her family a large amount of federal money because she had given birth, giving credence to “government sponsored culture vs. tradition” going on. While I have heard some humorous conspiracy theories about Japan promoting marriage and procreation through positive portrayals of romance in their multi-media, I have not heard the same in the Korean context.

For a Chinese equivalent, see the Zhuazhou celebration:

The Tradition of Zhuazhou, 15 Feb. 2011, www.chinadaily.com.cn/life/2011-02/15/content_12016991.htm.