Food Rituals Research Articles

НОВЫЕ РЕЗУЛЬТАТЫ ИССЛЕДОВАНИЙ КУРГАНОВ РАННЕГО ЖЕЛЕЗНОГО ВЕКА НА МОГИЛЬНИКЕ ХАНКАРИНСКИЙ ДОЛ

The article presents the results of the study of mounds N26 and N33 at the Khankarinsky Dol burial ground, located in the Krasnoshchekovsky district ofthe Altai Territory. The excavations were carried out by the Krasnoshchekovskaya archaeological expedition of Altai State University with the participation of students of the Barnaul State Pedagogical University. As a result of the excavations, it was revealed that both mounds had been robbed, which makes their chronological attribution difficult. At the same time, the inventory in the form of fragments of gold foil was found only in mound No. 33. Recorded during the excavation of mound No. 33 features of the burial rite is the position of the deceased on his right side, facing to the East, accompanying burial of the horse along the Northern wall of the grave, ritual food, have certain analogies to previously explored objects of the Pazyryk culture on the necropolis Khankarinsky Dol and the nearby burial grounds Inskoy Dol and Chineta-II. In addition, such signs of the funeral rite find parallels with similar indicators for the sites of the Pazyryk period excavated in the Central and South-Eastern Altai. Mound No. 26, taking into account the analysis of the burial structure, the eastern orientation of the deceased, the presence of ritual meat food, the location next to the chain of mounds of the Pazyryk culture, gives reason to tentatively attribute it to the Scythian-Saka period. Keywords: funeral ceremony, Scythian-Saka period, burial mound, altai, artifacts

The Gastronomy of Tenggerese's "Cangkriman-Sodoran" Oral Literature

The diversity and uniqueness of Tenggerese cuisine is a small part of the complexity of gastro-ritual. So far there have not been many comprehensive studies on the gastronomy in Tengger, especially the one in Tenggerese rituals. This article is focused on the ways Karo ritual reveals the aspects of art, aesthetics, socio-culture, history, and science and knowledge. Using the perspective of gastronomic literature, this research found out that the sacredness of traditional Tenggerese cuisine is stabilized in the oral literary piece of Cangkriman. This oral literary piece, which falls into the category of puzzle, becomes an integral part of the performance of Sodoran dance. Sodoran dance in turn becomes an integral part of Karo festival. The symbols of mercy, generosity, thoroughness, detailedness, and ancestor veneration can be seen in the preparation and serving of ritual foods (sesaji [food offerings]) and foods for the participants (cooked rice, side dishes, and snacks) in Karo festival. The preparation and serving of Karo ritual foods show unique culinary aesthetics. The preparation and serving of foods, side dishes, and snacks, which are done by the village institution bethek-sinoman, show a social activity that is full of the value of gotong royong (mutual cooperation). Specifically the genealogy and embryology of the Tenggerese people are symbolized in the traditional snacks of pepes and pasung.

A SEMIOTIC ANALYSIS OF THE MESSAGE BEHIND THE INDIGENOUS FOODS IN THE TRADITIONAL TOBA BATAK MARRIAGE PROCESSION: THE INDIGENOUS MEAT OF PORK AND THE GOLD FISH

The research, aims to find out what meaning is contained in the customary food ritual of Pork and Gold Fish in the traditional Toba Batak marriage procession. This research uses qualitative research method of semiotics by using the main theory, that is Charles Sanders Pierce theory. Data collection is done by observation, direct interview with resource person, and literature study. From the results of this study it can be concluded that several meanings are contained in customary food of pork and goldfish according to the analysis of signs, objects, interpretations, and categories of signs in the form of icons, indices and symbols. The meanings that can be drawn from the traditional foods are a) The head (ulu) is made into 3 parts: 1) right upper jaw (na marngingi parsiamun), 2) upper left jaw (na marngingi parhambirang), 3) lower jaw (osang), b) tail (ihur-ihur), C) the circle of the neck (aliang-aliang), d) the circular backs to the ribs (eastern), e) the groin (soit), and goldfish (dekke mas) according to the division in Dalihan na tolu.

Сила каши: удмуртское ритуальное блюдо

Автор размышляет о главенствующей роли каши в ритуальных трапезах удмуртов. При этом он опирается на свои многолетние полевые исследования, проведенные главным образом в Башкортостане, где удмурты проживают компактно и не подверглись христианскому влиянию, а также на наблюдения в Удмуртии и Татарстане. Задействованы комментарии респондентов, зафиксированные непосредственно в ритуальном процессе. Рассматриваются деревенские общинные моления, где каша является своеобразным завершением, окончательным синтезированным результатом ритуальных действий. Не игнорируются более интимные обряды, проводимые на уровне семьи или рода по поводу календарных или семейных праздников. This article reflects on the importance of porridge as ritual food in Udmurt ceremonies. It concentrates on village animistic ceremonies in which porridge is the final synthetic product, but also examines more intimate calendar ritual ceremonies at the level of the family. The field research was mainly carried out in Bashkortostan, where Udmurt communities have been protected from Christian influence. However, it takes into account case studies from Udmurtia and Tatarstan. The article examines the ingredients of porridge - water, grain, butter, meat - and shows how central they are to the Udmurts’ life and how they have changed in recent decades. Finally, it reflects on the symbolism of porridge, from the gendered aspect of its fabrication to its suggestion of wealth and of Udmurt ethnicity.

Cauldrons in the cultural traditions of the Ob Ugrians and Samoyeds: a sacral aspect

The ritual attitude towards the cauldron as the sacred vessel can be found in all religious practices. Archaeo-logical and ethnographic materials indicate the incredible versatility and polysymbolism of the cauldron in the cul-tures of the Ob Ugrians and Samoyeds. The first part of this research, which was published in the previous issue of the present Journal, covered the archaeological context along with the functional, morphological and social aspects associated with the cauldron as a unique ethnocultural phenomenon. The second part presented here aims to consider the sacral aspect of the cauldron. The conducted archaeological and ethnographic research was based on a structural-semiotic approach. In this article, we analyse field ethnographic materials collected during long-term fieldwork (1980s–2018) from Northern (Synya, Voykar, Sob, Kunovat, Polui, Ob, Polar Urals), Eastern and Southern (Salym, Yugan, Pim, Tromyogan, Agan, Vakh) Khanty; Northern and Western Mansi (Northern Sosva, Lyapin and Lozva Rivers); tundra and forest Nenets (Yamal Peninsula, Pur and Agan Rivers). The materi-als of research carried out in Western Siberia and the Urals were also applied. The use of cauldrons in rituals and rites is characterized by a wide diversity and local variability of traditions. Judging by the information presented in the article, the cauldron plays the roles of a divine sacrifice-gift, a guard-talisman, as well as a home-receptacle for gods and the souls of people. The cauldron concentrates the energy of life through participating in the rites of birth-rebirth and the cult of Mother Earth. Besides cult practices, the multifunctional character of the cauldron manifests itself in the funeral and memorial rites of the Nenets, Khanty and Mansi. Cauldrons from burials, as well as products made thereof (masks, mountings, brackets), indicate the social status of the deceased. Cauldrons act as a guard and a receptacle for the soul of the deceased and/or his posthumous image; they are used as an ac-companying item and a vessel for preparing ritual food.

Eating Korean in America: Gastronomic Ethnography of Authenticity

Eating Korean in America: Gastronomic Ethnography of Authenticity

Comparing ritual foods and everyday diet from the Middle Horizon site of Tenahaha, Cotahuasi, Peru using stable isotope and macrobotanical analyses

Prehistoric populations actively chose what foods were used in different social and political contexts. Ritual meals may have included special foods or different preparation in contrast with quotidian meals. In this study, we compare plant remains with isotope values from human remains to understand food practices at the site of Tenahaha in the Cotahuasi Valley of highland Peru (CE 850–1050). Built in a time of rapid social change, Tenahaha was a local mortuary center where people stayed for a few days to bury their dead and celebrate ancestors. Most food and drink appear to have been prepared and consumed communally, in contrast to the more private dining practices typical in villages of the era. C3 foods such as quinoa, tubers, and molle were ubiquitous at the site, suggesting a diet heavy in C3 foods. In comparison, stable isotope analysis of individuals buried at Tenahaha shows a diet dominated by C4 plants (maize) and animal products that may have been foddered on maize. A more maize-centric diet was common by the Middle Horizon in the central Andean sierra, replacing diets dominated by C3 foods. Although taphonomic and sampling concerns must be taken into account, the emphasis on C3 foods seen macrobotanically at Tenahaha may reflect a desire to consume more traditional foods while honoring the dead.

Belonging, Togetherness and Food Rituals

In this article I highlighted the importance of belonging, togetherness, and interpersonal support, and examined eating rituals, in various cultures and religions, that emphasize that food is not just for the body, but can nurture the soul and bond people.

The ritual and festive cuisine of the Czechs of the South of Ukraine as a marker of ethnic identification (based on ethnographic research materials of the Zaporozhye region)

The article analyzes features of the ceremonial and festive cuisine of modern descendants of Czech immigrants living in р. Novgorodkovka of Melitopol District of Zaporozhia Region. Ethnographic materials of the author, recorded from Czech respondents in 2000, 2011-2013, became a source for scientific work. For the Czechs, as for most Slavic peoples, cooking was typical: boiled, stewed, fried and baked. Of particular importance in this case acquires the design of the furnace. The main body of the furnace was in the living room. In the summer they also used ovens in the open air. Until the end of the twentieth century, electric ovens entered the peasant life. Folk ritual food (festive, ritual, ceremonial) was not only a wayto meet the vital needs of a person, but became an important form of social intercourse. By comparing results of the author’s field studies and published data on the immigrants’ cuisine in the motherland, it was established that, on the one hand, the folk ritual and festive food has saved its basic elements and methods of preparation. On the other hand, because of close interethnic Czech-Russian-Ukrainian contacts, it has gained new characteristics. In particular, in the memorial kitchen, the rye wheat porridge with raisins was replaced with boiled rice with cherries; baked apples with sugar were replaced with dried butter and ghee. Wedding dishes complemented the new version of baking − the cow, which served as the ceremonial attribute. The food of the calendar cycle of holidays was characterized by the preservation of Czech ethnic traditions. However, there were: Easter ceremonial bread (Pasca), dumplings, sea fish. In after the birth rite, nutritional elements were most important in the visiting the mother and child.

Banchetti e cibi rituali a Lama dei Peligni

Lama dei Peligni is a village of the Abruzzo (province of Chieti) that has undergone several economic and socio-cultural transformations. In the following work, after brief considerations of a general nature concerning the relationship between nutrition and geography and between nutrition and rituality, are examined at first: the economic-geographical framework of the survey site and the main characteristics of local agronomic biodiversity. Later we consider the ritual foods of everyday life, of the cycle of life and of religious festivals used in the past and in current events, emphasizing the contribution they make to the formation of the cultural identity of the place.

A Contextual Approach on the Suryukjae Ritual Food in the early Joseon Dynasty

A Contextual Approach on the Suryukjae Ritual Food in the early Joseon Dynasty

A Contextual Approach on the Suryukjae Ritual Food in the early Joseon Dynasty

A Contextual Approach on the Suryukjae Ritual Food in the early Joseon Dynasty

Feasting on Wild Boar in the Early Neolithic. Evidence from an 11,400-year-old Placed Deposit at Tappeh Asiab, Central Zagros

The contents of a pit located in the centre of a large communal structure at Asiab in the central Zagros mountains provides rare evidence for ritual food practices during the Early Neolithic (~9660–9300 cal.bc). This pit contained the skulls of at least 19 wild boars carefully placed inside and subsequently sealed. Antler from red deer and the skull of a brown bear were also concealed within the pit. The boars included both male and female animals varying in age and some of the larger canines were deliberately removed. Such a unique collection of remains is unlikely to be the result of day-to-day activities; instead, this represents a group of ritually interred bones. This new evidence strengthens views that activities reinforcing social cohesion were important as human society was approaching a juncture leading towards agricultural subsistence strategies.

Mälestamisrituaal tšekan nüüdisaegse udmurdi küla etnokultuurilisel maastikul

The Chekan Commemoration Ritual in the Cultural Landscape of the Contemporary Udmurt Village In investigating the chekan ritual of commemorative sacrifice carried out in Kalašur and Dubrovski Villages in the Kiyassovo region of the Udmurt areas, it emerged that certain changes had taken place at various levels. The term chekan has become demythologised in the Udmurt language, but scholars believe that its roots go back to Turkic languages, and that as a cultural sign it means ‘offering sacrifice/sacrificing’ and is related to the cult of the dead. Commemorative practices that bear some likeness and similarity have been seen in the traditions of local groups among the Udmurt peoples, as well as among other Finno-Ugric peoples (the Zyrian and Perm Komis, and the Maris) and neighbouring peoples (Russians and Chuvass). Yet chekan is a unique ritual with specific attributes: it takes place only in June of leap years and is dedicated to those who died abroad, loved ones buried elsewhere and people who committed suicide. Through the commemoration, the Udmurts in this group devote attention to their ‘special’ category of deceased, the belief being that otherwise they may become demonic spirits. Research trips spanning sevaral years (2008, 2012 and 2016) have shown that the traditional structure and rules governing the ministrations have changed. For example, the sacrificial animals are not bled on the eve of the ritual, but on the day of the ritual itself. The ritual food is no longer cooked all night long but from morning to mid-day, and the ceremony no longer is presided over by a priest. Both linguists and the author have observed that fewer and fewer people take part in the ritual and people living in more distant parts no longer make the trip, which makes the older generation concerned. It is presumed that the ritual was previously held every three years, as in the case of similar customs mentioned in scholarly literature (Chekaskon Chokskon) and only later was it scheduled to coincide with leap year, referring to the symbolic semantics of the year with the extra day. The biggest changes concern the site of chekan. In 2008 and 2012, the ritual and the rites for the departed souls were relocated, without any procedures related to the change of venue, but solely based on consensus reached by local inhabitants. The main reason cited for the change of venue is that the original place had become overgrown by brush, and it was difficult to reach the original sacral ‘centre’ and the spruce tree where the offerings were laid. The rituals carried out in 2008, 2012 and 2016 also pertained to another shrine on the village’s ethnocultural landscape, the sacral place where once the worship was held in honour of the god Aktash. This led a number of older inhabitants to enquire into the feasibility of the whole development. The given shrine took on a double sacral quality as fieldwork showed that among young people, knowledge of this place, which became inactive in the 20th century, was no longer salient. All of the topographical sites where the sacrifices took place in recent years are marked with the commemorative ritual in question. To sum up, it can be said that the chekan, a commemorative ritual in the calendar cycle of the Udmurts of Kiyassovo region, is changing, which is leading to a transformation in the village’s cultural landscape. The spatial changes related to the local population’s sacral sphere lead to a specific mode of behaviour and regimentation of rites in space and time.

Ritual Performances in the Nāṭyaśāstra II. Food Offerings

In the pursuit of a better understanding of how theatrical performances relate to ritual ones in Bharata’s Nāṭyaśāstra, the whole work has been scrutinized for relevant data. This data can be assigned to three major categories: (1) prescriptive information on rituals to be performed prior to a theatrical spectacle; (2) prescriptions regarding the theatrical representation of rituals within a play; and (3) miscellaneous references that, often incidentally, afford additional insights into individual aspects of ritual performances. In view of the large extent of the compiled information, the latter is at first systematically presented in separate articles covering individual aspects of ritual performances, before being considered as a whole in the theoretical reflections and conclusions of the final article. Whereas the first article of the series dealt with a wide range of ritual items, the present one specifically looks at ritual food offerings.

Ssam food recipe: A case study on jongka ancestral ritual food

BackgroundJongka (宗家, a traditional Korean family) is a traditional Korean familial system that has existed since the mid-Chosun period (1392–1910). The present study explores the etymology and historical value of a representative ancestral ritual food of jongka, “ssam (쌈).” Over many years, ssam has been gradually modified from its original form. This study seeks to identify the history of ssam's transformation and to determine its original form. MethodsThree related dishes were considered, and finally, the “mitssam (밑쌈)” of Bangchon jongka was selected for a field study in which the author visited a jongka to prepare “mitssam” and participated in bulcheonwi (不遷位, unmovable ancestral tablet) ancestral rites. ResultsIt was found that the name “mitssam” is a misnomer of the proper name “mwissam (뮈쌈)” with the “mwi (뮈)” in “mwissam” being a pure Korean word referring to a sea cucumber (海蔘). Haesamjeon (海蔘煎, a pancake made with sea cucumber) probably first appeared in records in the later 17th century and early 18th century. The pure Korean word “mwi” used in the 19th century fell out of use in the 20th century as the modern term “missam (미쌈)” took over. “Mwi” was eventually replaced with “mi (미);” members of the jongka pronounced “mwissam” as “mitssam” when speaking the term, and eventually “mitssam” became the name of the dish. ConclusionApart from “mwissam,” other lost jongka ancestral ritual foods and related recipes should be recovered. They should be maintained along with modern recipes and Korea's traditional food culture values.

The social meaning and function of household food rituals in preventing food waste

Many studies have blamed consumers for their behaviors leading to food wastage, and a growing body of literature is analyzing the specific dynamics of everyday domestic food practices in terms of food waste. This study draws on these recent social practice theory studies to analyze the social meaning behind the practice of discarding food and the role that household food rituals play: (1) in shaping the social meaning of food and (2) in spurring care about food waste (and ultimately reducing the amount of food wasted). Both Q-methodology and semi-structured interviews are applied to analyze the food rituals of 21 households in an Amsterdam neighborhood. The findings show that in ten out of the 21 households analyzed household food rituals help not only to shape the meaning households give to food but also to institutionalize care about food waste, thereby contributing to the decrease of the amount of food wasted at the household level. Despite its small sample, this research contributes to enlarge the body of literature that analyzes the potential role of household food rituals in institutionalizing a change in meaning regarding food waste. Also, by combining Q-methodology with semi-structured interviews, this study explores innovative methodological avenues for practice theory research investigation of household food waste.

Ancestral ritual food of Korean jongka: Historical changes of the table setting

BackgroundIn the agrarian society of historical Korea, jesa (祭祀, traditional rite from ancestors), rituals practiced for praying to the gods for a rich harvest, was one of the most important rites. Since its founding, Chosun adopted Korean Confucianism and Neo-Confucianism as its governing principles, and karye (家禮, family rites of Zhu Xi), the customary formalities of the family, was perceived as an obligatory guideline to practice with the Confucian rites. This study aims to examine periodic changes in how the ritual table was set up in Korea's traditional head families, or jongka (宗家, the traditional Korean family), from the Chosun Dynasty (1392–1910) to the present time. MethodsWe compared the varieties of food and their positioning in a diagram illustrating the placement of ritual food or jinseoldo (diagram illustrating the placement of ritual foods for ancestral rites), from karye, and three guides about family rites published during the Chosun era. We also analyzed the food arrangement style for ancestral rites from the ritual standards of the Japanese colonial era and the Simplified Family Ritual Standards issued by the Korean government. In addition, we visited eight head families to observe the varieties and positioning of fruits on the ritual table. ResultsDuring the Japanese rule (1910–1945), the Japanese Government General of Korea declared the ritual standards for the purpose of simplifying the ritual practices of Chosun, but with an ulterior motive to disintegrate Korea's traditional rites and put the nation under its control. After independence from Japanese rule, the Korean government insisted on a new set of family ritual standards. However, the standards imposed from the outside rarely affected the rites practiced by families. ConclusionThe examination of historical records revealed that kakarye (家家禮, different rituals by each family) was being practiced among families, which causes only formalities to remain and sincerity to disappear. This is unfortunate as sincerity matters more than formalities. (The “Supplementary File” provides further explanations of each term mentioned in this article.)

“We Smoked a Gator!”: An Exploration of College Football Fans’ Instagramming of Food

The ritual of tailgating is a staple of college football Saturdays, particularly for fans of teams in the Southeastern Conference (SEC). Fan traditions help infuse pregame gatherings around the stadiums with team spirit, as fans frequently theme their food and drink to represent their chosen team. New social media platforms—particularly photo-sharing platforms such as Instagram—have taken tailgates to the virtual space. Through interviews with participants who partake in the phenomenon, this study sought to ascertain what fans of SEC teams gain from the process of social media participation. Utilizing the critical framework of symbolic interactionism, this exploratory study examines meaning attached to the ritual and symbolism of team-specific food and drink. By sharing pictures of food and drink with supporters of their favorite team, SEC fans create a virtual community, united by fan allegiance and food and drink fellowship, realizing personal benefits such as sharing nostalgia and developing a sense of community.

ОБРЯДЫ, ПРАЗДНИКИ И ИГРЫ ЗИМНЕГО ЦИКЛА ГОРЦЕВ ДАГЕСТАНА В КОНЦЕ XIX - НАЧАЛЕ XX В. (ЭТНОЭКОЛОГИЧЕСКИЙ АСПЕКТ)

Статья написана на полевом этнографическом материале, собранном автором по исследуемой проблеме. Обряды, праздники и игры зимнего цикла горцев Дагестана как компонент духовной культуры представляют большой интерес на современном этапе, так как отчасти входят в состав современного календаря, достаточно полно отражают экологические представления этносов и характеризуют разные области этнической культуры – приготовление и раздачу ритуальной пищи, ряжение, игры, песни, пляски и т.д. Целью данной статьи является выявление и рассмотрение (исследование) обрядов и праздников горцев Дагестана зимнего цикла, в связи с наметившимся в последнее время повышенным интересом к национальным истокам современной культуры, в частности, к духовной культуре. При написании статьи были использованы общенаучные методы (анализ, синтез), позволяющие рассматривать роль и место обрядов и праздников зимнего цикла горцев Дагестана в этнокультуре, показать общее и особенное в связи с различными условиями (социально-экономическими, этнографическими, экологическими), развитие отдельных регионов нагорного Дагестана. Вместе с общенаучными в статье использованы частные методы исследования: выявление конкретного, описательный метод и др. В статье мы пришли к следующим результатам. Рассматриваемые обряды и праздники зимнего цикла делятся на несколько групп. Первая группа связана с началом зимы и календарного года; вторая включает праздники середины зимы, которые содержали в себе идею пробуждения природы от зимнего сна и подготовки ее к весне. Значительное место в жизни народа занимали – зимние игры и развлечения. В заключении нашего исследования показано, что зима была временем отдыха после напряженного года. Помимо праздников чисто календарного характера (начало, середины зимы), в этнической культуре горцев Дагестана имелись различные формы традиционного досуга, создававшие праздничную ситуацию.