All Posts By

Lukasz Luczaj

FOOD ANTHROPOLOGY POLAND

Change everything or go back to how things should be?

24th March 2020

Like many of you, I am writing this post while remaining in partial isolation. In the course of a few days, the world has changed beyond recognition. A paralysis in transport, the slow downfall of the economy, empty streets. I wanted to write about what’s going on from the point of view of someone who has been preparing for this eventuality for many years now. I would like to share some loose thoughts that you can expand on yourselves. I’ve always hated cities and felt that in the case of any crisis, life in a city can become hell. This is what’s happening now, with people stuck in their flats. What if they run out of water? So remember: live in a place where you are 100m away from a source of water.

In a crisis, what matters is family and close friends who live nearby, within a brisk walk’s distance. After all, who will hand you water when you have a fever? Until only a few days ago, one of my daughters was doing an internship in New York City. I told her a few weeks beforehand not to go, I told her everything was going to collapse. She took the last flight back from New York to Scotland. My other daughter is also in Scotland. I sadly failed to convince them to come to Subcarpathia.

Tradition, with family at its forefront, is our best bet in a crisis. It’s good to know that my parents and sister live only a few villages away, and that I am now self-isolating in my log cabin in the countryside with someone who is very close to me.

Traditional taboos – such as those to do with kissing and embracing strangers – often protected us from epidemics. The veils covering Muslims were like masks that protected them from infection. They are mainly worn by women, who were at great risk of viral infections and their repercussions on foetal development. Traditional wisdom is often something tested by dozens of generations. Knowledge about wild plants is a kind of such knowledge. The fact that some plant has been traditionally eaten by generations is a hundred times more important to me than some lab results from one scientific publication.

Isolation forces us to meditate on the local. To limit travel. To grow our own potatoes. To visit places close by, not the ones further away. To take care of our gardens. In the past 18 months, I visited Laos 4 times to conduct my research in the markets of Luangprabang. I felt guilty for flying so much, but I could also sense that this might have been the end, that I might never get the chance to go there again, or at least not be able to visit anytime soon… Every time I go away, I have all of my affairs sorted out beforehand, I always take into account that I might not return, and I take a lot of cash with me.

The global crisis will turn everything on its head. It will mark the end of capitalism as we know it. No, I don’t want communism, but the sort of capitalism we’ve been living in is unhealthy. Maybe finally the culture of loans will come to an end, and international corporation owning more than some countries, tax resident in offshore locations will fall. It’ll be the end of a world based on usury. Let those dodgy guys who took loans to make money on renting out flats in Kraków suffer, I’m not at all sorry for them. Let them go bankrupt.

From the point of view of this crisis, I think I live slightly too deep in the countryside. I’m a 1.5h walk away from the closest town, Frysztak, and 2h away from Krosno. I think I would prefer to live half that distance from some traditional market settlement.

I look at my shelves of preserves. I see dozens of jars of plum jam and marinated mushrooms. There’s always a lot left, and some go to waste. Now, however, I treat them like a treasure for the time of crisis. They might come to use. I hope I don’t have to eat them all… I hear people complaining about others making food provisions! But that’s the way people used to live… They worked in the fields from spring to autumn to then be able to eat what they’d managed to pick for the remaining half of the year. Grains, pasta, a barrel of sauerkraut, dried mushrooms and 300-or-so jars of preserves (and homemade alcohol, of course) are not only a safety measure against the coronavirus crisis. They are a safety measure against any crisis. An asteroid, a volcanic eruption, cholera. We should always have provisions for a few months in our house. Let yourselves have that in your homes, too. Some countries practiced this very recently… for instance, Croatia and Bosnia during the war in the 1990s, or Georgia at the same time, after the fall of the Soviet Union. When I went to Croatia a few years ago, many houses had large provisions of alcohol and food, the memory of war still being fresh. I met many an old lady with a few hundred litres of rakija. And now they’re better prepared than we are.

I’ve been living in self-isolation for a long time. For over twenty years, I’ve been sorting out most things online and living in the countryside. I go to work at the University of Rzeszów once or twice a week to run classes and attend meetings. I do all of my work remotely. I hate the city, even a shithole like Rzeszów. Now perhaps more people will be able to live like I do. Because some have wanted to yet couldn’t. I think that in a few days we will switch to working online to the extent of not wanting to go back to driving into the city, often pointlessly. How many times did I have to drive for 50 minutes in traffic to some stupid 10-minute meeting. We could save so much petrol! Shopping once a week, homegrown potatoes, maybe a sheep instead of a lawnmower. Don’t worry!

In the case of a crisis, we begin to see what’s really important. Food and doctors are important, while Wi-Fi, petrol stations, car mechanics, some shops and factories are in second place. The rest are parasites: the clergy who take money for funerals, the boring teachers, the officials who have you stored in their databases. In a crisis, anarchy takes over, but it’s also quick to self-organise. However, everything begins with food and having someone who can make us a hoe, a spade and an axe.

I would always get worked up when I heard on TV that Poland should consolidate farming and arable land in the hands of a small number of big owners. No! Poland’s fragmentation is its strength. The fact that in a month’s time, something like 1/3 of Poles will have access to their own land and will be able to plant their own potatoes on it. The fact that so many families have access to half an acre of arable land is a real treasure.

And, to end on a positive note, the death rate of the virus is very low. A maximum of 0.1% of the population will die and the virus itself will die down in a few months. You might want to limit your social activity, but don’t let yourselves go crazy. Let’s treat this as allowing our system a few more weeks to get themselves together, make tests, relieve hospitals. But don’t let your government limit your rights. Closing borders, locking people up in prison for not going to hospital, surveillance, the right to confiscate cars and property. We shouldn’t be fooled by people who will try to enslave us on the sly using the virus as a pretext. Maybe we’ll come back from this to a different country – with a basic income, a clean garage, a new book, the skill of growing potatoes and foraging for wild vegetables, cleaner air and better people to rule our beautiful world.

The picture was taken in Georgia, a country which never lost its gastronomical autonomy and spirit of companionship. I’ve used it here to comfort us. Let’s drink to countries free to maintain their orchards and traditional farming and shepherding. I bought some Georgian wine for the time of crisis, so I’m now raising a toast to this!

If you want to read more about my way for economic safety and foraging go to:
https://www.amazon.com/gp/product/1713423995?pf_rd_p=2d1ab404-3b11-4c97-b3db-48081e145e35&pf_rd_r=D6X7W1W6979ZKPZ760ZQ

COOKING ETHNOBOTANY FOOD ANTHROPOLOGY

Banana and sweet flag

9th January 2019

Among thousands of plant species that are similar to each other, there are some characteristic ones that are difficult to mistake, and at the same time incredibly useful. The banana, for example. The banana is a large plant that can reach over a dozen metres in height, but it’s a gigantic perennial rather than a tree.

It is generally known as a plant with edible fruits. Its flowers are also edible and are sold as a vegetable in the markets of southern Asia, e.g. in Thailand, Laos or Cambodia. The leaves can be used in many ways, as natural plates for meals (India), for rolling up dishes that are roasted on hot coals, or even as short-term hut coverings. The banana seems to be hard to replace. Its mealy fruits with a unique taste and massive, non-poisonous leaves make it a plant of great value. In our climate, we could use other large leaves instead of banana leaves, but when we look around us, there are not all that many plants with big leaves to choose from. Horseradish works really well. It is actually traditionally used in Poland for baking bread on and its leaves are wrapped round fish grilled in fire. My daughter loves to eat grilled sausages and hold them in horseradish leaves.

What other leaves were used in Poland for baking bread on? As research by the Polish Ethnographical Atlas has shown, in addition to horseradish, cabbage was widely used, along with the fragrant leaves of sweet flag (Acorus calamus, also called calamus) in the north-east. Much less often, maple, sycamore, and oak leaves were used in some villages.

Vuknius-style sour dough rye breadwith sweet flag leaves on the bottom side

I’ve also heard of the use of grape vines for this, which is probably a more recent fashion, but may well be a traditional practice in the South, as after all both the Balkans and the Middle East are famous for their stuffed grape leaves, dolma or sarma. Just like we use cabbage for our Polish gołąbki, the Southeners in the Balkans, Turkey and the Middle East use grape vines, the Romanians and the Hutsuls stuff the bitter leaves of coltsfoot, while in Moldova they even used to use marsh marigolds for this purpose.

Actually, once I took part in a project reviewing all the leaves used for food wrapping in the former Ottoman empire and we managed to get to 82 species! For more details see here:

Dogan, Y., Nedelcheva, A., Łuczaj, Ł., Drăgulescu, C., Stefkov, G., Maglajlić, A., Ferrier, J., Papp, N., Hajdari, A., Mustafa, B. and Dajić-Stevanović, Z., 2015. Of the importance of a leaf: the ethnobotany of sarma in Turkey and the Balkans. Journal of ethnobiology and ethnomedicine, 11:11:26. https://ethnobiomed.biomedcentral.com/articles/10.1186/s13002-015-0002-x

Romanian-style sarma rolls made with coltsfoot (Tussilago farfara) leaves in my cooking classes

Why, when writing about naturalness, am I writing about stuffed leaf dishes? Because the leaf as an architectonic product or a substitute for paper or vessel is something natural, deeply primitive. Before bread was made, rice was cooked or stuffing it in leaves was invented, meat, fish, insects and bulbs had been roasted on embers.

Besides roasting on the surface of the ground, the practice of pit cooking is also widespread among primitive people even of places very far away from each other. The Maori, Australian Aborigines, and Native Americans from the coast of the Pacific all did this.

They would make a pit, often surrounded by stones, in which they would light a fire and then remove at least some of the hot embers. They would make a layer of green leaves with bulbs or meat between them. Meals cooked in such a way have an amazing aroma and usually cook evenly (it is easy to burn a lot of things when roasting them over a fire). Another strength (and at once weakness) of this method is the long preparation time. We put the produce in in the evening, and breakfast is ready for us in the morning. Burying food in the ground is also a primitive method of its preservation. In Poland, too, cabbage used to be pickled directly in pits, similarly to how the people of Siberia prepared wild plants. There were also cases of meat being conserved by burying a whole animal underground. Peat is especially useful for this purpose. Mammoths conserved in peat, which are probably still good to eat, have been found many times in Siberia. A good stomach can take a lot… Once, during a botany class, I stole a piece of coconut from a friend. I was surprised that the meat was so hard (although it did taste of coconut). Only then did I notice a stamp with the Russian two-headed eagle on the shell – Carskiy Imperatorsky Universetet (Tsars Imperial University). It was a museum specimen from the end of the nineteenth century.

ASIA ETHNOBOTANY FOOD ANTHROPOLOGY

Seven Spring Herbs

8th January 2019

On the seventh of January, the Japanese celebrate a special holiday, nanakusa-no-sekku 七草の節 (The Festival of Spring Herbs), which marks the end of the New Year festivities. Nowadays, most Japanese people buy these plants in the supermarket only once a year, but until quite recently these wild weeds were collected throughout the winter and spring on an everyday basis. The tradition originally concerned the seventh day of the lunar year but was moved to the seventh day of the European calendar, which means that in some areas in the North it may be more difficult to collect these species for the Festival. However, most of Japan has quite a mild climate and some weeds can still be found in the fields in winter, only temporarily covered by snow.

Haru no nanakusa is served as a simple rice gruel with boiled herbs (nanakusa-gayu). The number seven is very important to the Japanese and has magical connotations. Usually the following plants are mixed in nanakusa:

  1. seri 芹 (せり) (Asian dropwort Oenanthe javanica ssp. stolonifera) – beware that the European dropwort O.croccata is extremely poisonous, whereas its Asian counterpart can be eaten)
  2. nazuna 薺 (なずな) (shepherd’s purse Capsella bursa-pastoris) – a common weed throughout Eurasia
  3. gogyo 御形 (ごぎょう) (jersey cudweed Gnaphalium affine)
  4. hakobera 繁縷 (はこべら) (common chickweed Stellaria media) – a common weed throughout Eurasia and beyond
  5. hotokenoza 仏の座 (ほとけのざ) (henbit dead-nettle Lamium amplexicaule)
  6. suzuna 菘 (すずな) (field mustard Brassica campestris ssp. rapa), now called kabu (蕪)
  7. suzushiro 蘿蔔 :(すずしろ) (radish Raphanus sativus var. hortensis), now called daikon (大根)

There may be deviations from this list in different parts of Japan, depending on local traditions and the plants’ availability. For example, mugwort Artemisia sp. can also be used. The custom came from China around the 8th century. It was first introduced bu the royal court and then became popular among all the inhabitants.

If you want to know more about traditional foraging in Japan I highly recommend you the book by Winifred Bird published in 2021 in Berkeley (Stone Bridge Press). Bird lived several years in Japan and wrote someting edging journalism, a foraging guide and and an ethnobotanical review. A masterpiece.

On the morning of January the seventh or on the eve of this day, a spoon for eating rice and/or a wooden mortar are placed on a chopping board, indicating an auspicious direction, and a song with the words: „before birds from the Continent come to Japan, we are going to collect nanakusa” is sung. The herbs are chopped while chanting.  

This film shows hitting the weeds with seven kinds of tools:

And another film:

Shepherd’s purse is one of the most widely collected and eaten wild vegetables. It’s not always wild. It can easily be grown from seeds and cultivated like a normal vegetable. It’s especially popular in Shanghai, where you can easily buy ji cai hou dun dumplings. There’s also a beautiful legend to do with Shepherd’s purse that was what first brought me to China.

I was always fascinated by this country. When I was three, I tried to learn Chinese characters. Later, I became very interested in the Chinese art of Feng Shui. When temporarily living in Norwich, England, I rented a room to a Chinese student, who taught me Chinese. This made me regain my interest in this place and two years later, in 2005, I bought a flight to Beijing. However, my main destination was a suburb of the ancient city of Xi’an, a place called Hanyao. I had read about the Hanyao legend in a book called “Road to Heaven. Encounters with Chinese Hermits” by Bill Porter.

Here’s the legend: Wang Pao Ch’uan was the youngest daughter of a prime minister from the T’ang Dynasty. He wanted to marry her to a politically suitable man, but she kept refusing all of the candidates. Eventually, her father made all the men who wanted to ask for her hand gather together, and she was supposed to climb the Great Goose Pagoda and throw a ball of silk from it.

Great Goose Pagoda in Xi’an

The man who would catch the ball would become her fiancé. She saw a poor traveller, P’ing-kuei, standing in the crowd. She had met him the day before and threw the ball to him. But her father did not respect her choice and the young couple had to leave the palace. They were forced to settle in an empty cave in a loess cliff that was formerly used for making pots. Unfortunately, a war with Tanguts from the North broke out soon after they had settled there, and P’ing-kuei joined the army. One of the prime minister’s sons-in-law organized a trap and P’ing Kuei was captured and imprisoned by the enemy. In spite of receiving the news of her husband’s death, Pao Ch’uan faithfully waited for his return. P’ing Kuei came back 18 years later to find her collecting shepherd’s purse. She had been eating it all the time throughout those long 18 years. Now the place is a small Daoist temple, and inside it a wax figure cabinet which depicts the story. They are also meant to serve shepherd’s purse dumplings, though I couldn’t find any when I was there in September 2005.

The gate of Hanyao in 2005

A loess cliff in Hanyao, a very typical feature of central Shaanxi landscape
One of hermit huts in the cliff
A cleaning lady guided me around
This is where Wan Pao Ch’uan lived
A holy pine tree
Wan Pao Ch’uan and her husband
A Demon House from Hanyao
Another part of the Demon House story
FOOD ANTHROPOLOGY

The original affluent society

30th December 2018

The ‘original affluent society’ is a term coined by the American anthropologist Marshall Sahlins, who first introduced it at the Man the Hunter symposium in Chicago in 1966.

The symposium was of great importance. A breakthrough occurred in the way that the lives of primitive hunter-gatherers were perceived. Until then, they were associated with poverty, hunger, and primitivism. Then they became associated with a sort of ideal of a ‘golden age’, because apparently they didn’t go hungry, and their spiritual culture was often very elaborate (as were the less visible aspects of their material culture).

Sahlins called the economy of hunter-gatherer societies a ‘Zen economy’. Sahlins argues that hunter-gatherers can achieve a sense of affluence by not needing much and by satisfying these basic needs in any way possible.

Sahlins quotes Lorna Marshall, who spent years living among the Basarwa of Botswana:

They all had what they needed or could make what they needed (…) They lived in a kind of material plenty because they adapted the tools of their living to materials which lay in abundance around them and which were free for anyone to take (…) They borrow what they do not own. With this ease, they have not hoarded, and the accumulation of objects has not become associated with status.

Sahlins pays special attention to the large amount of free time at the hunter-gatherers’ disposal. Based on works by McCarthy and McArthur on Arnhem Land and by Richard Lee on the South African !Kung tribe, his view is that hunter-gatherers work for only around twenty hours per week, that is, half the time people work nowadays.

LIFE

Introduction

8th December 2018

Dear reader. This is a new site. It is devoted to wild foods and foraging. What is different compared to other foraging sites? I think the main difference is that I am a professional ethnobotanist carrying out documentation of wild foods in many countries of the world. This means I will write more about TRADITIONS, and less simple posts describing uses of edible plants. I have also done a lot of experiments on using wild food and collecting it based on archeobotanical data and ethnographic descriptions, so I am a PRACTITIONER. I am also deeply interested in cooking. All in all this block will aim to combine writing about wild food traditions, modern foraging practice and cooking.

And here is the link to my scientific PUBLICATIONS:

https://scholar.google.pl/citations?user=ELVUgD0AAAAJ&hl=en&oi=ao