Food culture reading 2

The Ainu called salmon “shipe” from the original phrase “shi-e-pe” which translates into “the real thing we eat”, meaning “our staple food”.

Other foods include deer, bear, wild fruits and berries, millet, wild onions, wild potatoes and other plants.

According to Masami Iwasaki-Goodman, food culture is learned from birth and developed as children grow up eating what their families eat and preparing it, treating it, and valuing it as their families do. “Along with food habits, children also learn the attitudes and values associated with food items and their preparation through interactions with family members and friends.” (Iwasaki-Goodman) Lasting ties are formed in kitchens and around the table. Tastes and traditions are passed from generation to generation, all through food. When those traditions are taken away, so are the ties that they bring. (Iwasaki-Goodman,)

The diet shift from Ainu food – salmon, deer and wild vegetables with grains – to Japanese food, such as white rice, pork, chicken and vegetables, did not cause serious negative effects on the health of Ainu people. 

However, although the diet change had an insignificant impact on the health and nutrition of Ainu people, it had a serious cultural impact in the minds of both Ainu and non-Ainu people in Saru River region. Mainstream Japanese culture dominated the community, affecting local people’s views regarding every aspect of life. (Iwasaki-Goodman, Masami.)

Food culture reading 1

shi-e-pe – THE REAL THINGS WE EAT

Catching salmon in the river

" They are catching salmon—look!" said Unacharo to me ; "the salmon are coming up the stream from the sea." The small net was between the two canoes, and each time they put the net into the water a large salmon was pulled out.  A woman sitting in the most forward part of the canoe hit the salmon on the head with a large stone.  If one escaped they would cry out and then this cry echoed off the high white cliff. Both men and women were naked, and the skill and speed was simply wonderful. They paddled their canoes down the stream, working the net at the same time, seldom missing a fish, On the other hand, it must be remembered that fish were so plentiful in the river.

Extract from: Alone with the Hairy Ainu (1893)

by Henry Savage Landor

*                *                *

Catching salmon (and using nets) was outlawed in 1878 by the Meiji government so when Henry Savage witnessed this in 1893 the Ainu risked series punishment. 

…as in the following story

“Then he faced the flames in the fireplace and prayed to the goddess of the fire: ‘Today for the first time this year I have brought home a salmon. Please rejoice. This salmon is not merely for us humans to eat by ourselves, but for us to eat with the gods and with my children, as tiny as insects. Please watch over me, that I may catch many salmon hereafter.’”   (Kayano, Shigeru)

“One night [in 1932] a policeman stepped inside [my home], looked at my father and said ‘Shall we go, Seitaro?’ My father prostrated himself on the floor and said, ‘Yes, I’m coming.’ Without raising his head, he let large tears fall onto the wooden floorboards … . My father was being taken away by the police for catching salmon… . As my father was led away, I ran after him, sobbing.” (ibid)

Several problems associated with acculturation of Ainu during the first years of Meiji were:

·          Loss of hunting and fishing rites so a change in their staple diet (deer and fish)

·          Those forced into farming and made to grow non-traditional foods.

·          Changes in the way food was prepared including tradition ritual food.

·          The changing of names of dishes to reflect Japanese preferences.

·          Stigma attached to mountain vegetables used in Ainu cooking: example ainu negi.

*                *                *

Mr Harris and the Night Train

Elena says she loves her brother but he is cruel and selfish.  She married a man that was quick to anger and her fear showed: ‘My husband’s going to kill me,” she says.  “You’re my brother…Please help me. Please!”   Yet her brother laughs at her again. Then there were consequences.

Discuss Elena’s situation in relation to the three men in her life.  Evaluate her actions and character. 

How languages are learned

Here is a list of factors influencing learner performance

Use rejoinders: surprise, interest, disappointment

Cooperate on tasks: 

Get involved.

Disagree

Use exaggeration.

Have an opinion; ask for opinions

Recognize point of view POV.

Volunteer ideas

Repair breakdown

Clarify meaning

Vocabulary, vocabulary, vocabulary

Use comprehension checks

Belief in yourself

Paraphrases

Give details

Get details

Recognize mood: happy, disappointment, excitement etc.

Expand general knowledge.

Show don’t tell

*Be interested in others

Don’t fake

Review what people said.

Review new language learned.

Echo instructions.

Take the initiative.

Correct others’ mistakes

Use non-verbal

Be polite

Keep in touch

Interrupt politely

Use registers

Use voice as a tool:

Be interested in others

Use small talk

Autonomy:  take control of the learning process

Compliment

Ask for repetition only when you need it

Accept ambiguity

Don’t switch to native language in the classroom

Manage difficult topics:  “I’d rather not say..”

Use probabilities.

Recognize the role of memory.

Ask questions.

Think of the group as having shared goals.

Andrew, Jane,the Parson, and the Fox

Write about the following

Notice the careless actions of people in the story.  Give examples. What were the consequences? Comment on the juxtaposition of a formal occasion and inappropriate behaviour.  What was inappropriate? Comment and compare two of the characters.  How are they similar? In what way was the author commenting on the human condition?  What line in the story shows that the tension was finally diffused?

Think about

Was this a serious drama or a comedy?

What is typical of small village life?

LEGEND OF THE SCREECH OWL

THE LEGEND OF THE SCREECH OWL

A long time ago an Ainu went to the mountains to hunt, and while there he saw a bird. It was white in color, and very beautiful. It was also very large. The Ainu therefore hastened to make some inaw (wood shaving offering) out of a bush near by and offered them to him with prayer.

After this he fell asleep and had a dream. In his dream he saw a man clothed in pure white who came to him and said, " Listen to me you made inaw out of a shrub and offered them to me. I thank you very much indeed for hem. Henceforth I will bring you good luck in hunting: I will also command my children and they shall direct you to where the animals are to be found and shall also warn you when danger is near."

Upon this the man awoke and it was mid-night and still quite dark. After a short time a bird came and sat upon his inaw and gave a most beautiful hoot. By-and-by the Ainu got up and, thinking over the bird's hoots in connection with his dream, worshipped God.

When it became daylight he set out on a hunting expedition, and very soon came across and killed a great number of deer. He was thus able to feed the people of his village. Therefore the name of this bird became hash inaw koro kamui, " the deity who has bush fetich," and isho sange kamui, " the deity who gives success in hunting." He has the name yuk chikap kamui, " the divine deer bird," given him because he hoots when deer are close by.'   (Bachelor 1901)

True or false

The owl is important for hunting deer.  If so, how and why?

The hunter must behave properly toward the owl.

The owl is an integral part of family and kotan  economics.  How?