Category Archives: Family and Household

Crafting Food, Crafting Senses

By Sonakshi Srivastava

There is something about my mother’s hands. At once so mundane, at once so magical – they infuse life to the oft-quoted, almost quotidian, Hindi idiom haathon mein jaadoo hai (there is magic in your hands).  I have often marvelled at the multiplicities of hands in general, and my mother’s in particular. Her hands, naturally, embody the essence of life to me. They contain the world, and open it up too – by appealing to the innate, the familial, the sensuous, her hands are no less than a recipe that nurtures life. 

Hands, I believe, are perhaps the most versatile parts of the human body. Crafted for tactility, and capable of creating, the catalogue of hands’ works run aplenty. Hands assume a life of their own. A mental recollection of a person would necessarily entail a recollection of their hands or by extension, a creation by their hands. Consequently, a sudden surge of memories announces itself, brimming forth with the sensual affectations of the tactile, the olfactory, the auditory. It is almost as if the senses are enmeshed with the hands, a kind of memory randomly accessed. 

My mother’s hands intrigue me. They are an archive, an extensive chronicler of time, a document of experiences – always nourishing, always nurturing. In their negotiations with the everyday, a rhythmic grammar of sameness emerges – those hands at work – mending, cooking, healing. This visual essay rings up the vocabulary of one such particular memory – the sameness that emerged when I saw her prepare my favourite dish, ghuiyyan ke patte ke pakode (fritters made from the leaves of colocasia), and when she mended and dyed a dupatta for me, and how these images spoke to the sensuous realm, thereby making me aware of the unity of the body and the mind. 

सामग्री//Ingredients:

  • spices
  • thread
  • leaves of colocasia
  • fabric
  • thread
  • flowers
  • scissors

 विधि//Steps:

1. गंध// Smell

Image credit: Anoushka Srivastava

Gather the ingredients together. Pay attention to how each ingredient evokes the senses. The smell of the marigolds, the smell of the spices, the smell of the leaves of colocasia, the gradient of the veins of the leaves, the texture of the dupatta, the edge of the scissors, of the needle.

2. स्पर्श//Touch

Image credit: Anoushka Srivastava

Hands at work. The ingredients are infused with life as the fingers gently spread the petals on the dupatta, the masala paste on the leaves. The ingredients are now works in-progress. 

3. ध्वनि//Sound

Image credit: Anoushka Srivastava

The congruency begins to emerge as the hands perform similar actions in crafting together the dupatta, the fritters. The flowers rustle in the dupatta rolling over, the masala paste is enveloped in the rolling leaves.

4. दृष्टि//Sight

Image credit: Anoushka Srivastava

Threading together as an act of putting together. The hands tread carefully, negotiating between the fragile cloth and the sharp needle, the supple leaf against the abrasive thread.  

5. स्वाद//Taste

Image credit: Anoushka Srivastava

A severance, a cut – in the cloth, in the rolled-up leaf. The carved-out parts are now dyed, and fried respectively – the final act of feeding the aesthetics.

When I moved away from home in 2015, epiphanic realizations about things that I had taken for granted hit me. I realized the importance of the most mundane things – from stitching to cooking. In an attempt to learn these skills, I pivoted to my mother’s hands – the hope was to be able to recreate a part of her haathon ka jaadoo, to be able to bask in the familial impressions of the senses that are closely tied to my mother’s hands.  The mere sight of her hands – in person, or in memory conjure up images of deep familiarity and warmth. I am instantly struck by the fertile machinations of my mother’s hands, and how a sheer recollection of the same is capable of dishing out images of my favourite recipe by her, thoroughly refreshing my senses. 

My mother’s hands are the artificer of memories – constantly weaving the present for a reflection of the past, for a window into the future.


Sonakshi Srivastava is a senior writing tutor at Ashoka University, the translations editor at The Usawa Literary Review, and an educational arm assistant at Asymptote. As opposed to eating, she loves writing and talking about food. 

 


Olfactory Notes: Integrating Embodied Research in Art History

By Madison Clyburn

In early modern Italy, perfumes were powerful substances whose therapeutic properties could generate pleasure and preserve or remedy one’s health if worn on or consumed by the body. In this post, I feature a typical Italian perfume recipe, “To make perfume for clothes,” from the Italian engraver and author Eustachio Celebrino’s (c. 1490-after 1535) printed vernacular pamphlet, Opera nova piacevole laqvale insegna di far varie compositioni odorifere per far bella ciaschuna donna…intitulata Venusta (Venice, 1550) intended for female consumers. Celebrino’s formulaic recipe books, typical of the genre, are printed records of socially important topics, like women’s health and adornment.

I made this recipe in Dr. Chriscinda Henry’s graduate seminar, Materiality and the Senses in Late Medieval and Early Modern European Art, at McGill University in the Winter of 2023. Celebrino’s recipe allowed us to work through experimental research methodologies in our final week dedicated to Embodied Knowing and Experimental Methods, which I co-led with fellow seminar member Mahdis Mohajeri. Making this perfume recipe raised questions about what it means for art historians living in one sensorium and studying others, like early modern Italy, where smelling amber rosary beads during prayer might bring one closer to God, chewing myrrh pastilles could prevent plague or wearing musk might help conceive a healthy child.

“To Make Perfume for Clothes”

The first step toward integrating embodied research in our art history seminar was to choose a recipe with accessible ingredients that was relatively quick to make. Celebrino’s perfumed sachet was just right since it simply asks one to take “fresh rose leaves & dry them in the shade & then take two carats [or vials] of musk, and make it into a powder, & two coins of fine cloves, and mix together, & then put it [all] in one or two little bags in the clothes.” 

Graduate student, Em Grisdale’s sachet keeps sweaters moth-free and smelling fresh one year later!

Before our seminar, I assembled a recipe kit with instructions and ingredients for each participant. I found cloves and dried roses from a local herbalist shop, while I substituted musk root for musk, whose extraction from the musk deer’s preputial gland is primarily illegal today. 

Next, I transcribed and translated the recipe, placing that information in a PowerPoint. This left more time in class to examine primary texts like Pliny’s The Natural History and Pietro Andrea Mattioli’s Commentaries (1565) to understand the varied classical and early modern uses of musk, roses, and cloves. At the same time, selections from Sven Dupré et al. Reconstruction, Replication and Re-enactment (2020) and Pamela Smith’s From Lived Experience to the Written Word (2022) grounded our entrance into an aromatic art history, offering insight into how hands-on historical recipe experiments can help make students more resourceful researchers and inform early modern health, hygiene, and beauty practices.

The final step consisted of interpreting the recipe through practice. Students opened their kits and began to crush, mix, and add the ingredients to a draw-string bag.

Some participants followed the recipe, and others adapted it; some used their hands, while others used a hammer or mortar and pestle to crush the musk root.

The recipe’s flexible ending tells one to put the sachet “in the clothes,” possibly in a chest, carried in a pocket, worn under a skirt or attached to a belt. Making the recipe together allowed us to pose questions, such as what types and materials of bags might be preferred, how much musk equals a carat or vial, and share reactions like musk stinks! 

Em Grisdale shows us how to wear Celebrino’s recipe on a belt loop.

Implications for Sensory Research in Art History

Embodied research welcomes questions about the sensuous relationships between the ephemeral body and its material culture. Things like perfumed sachets for clothes hinted at but not seen in visual media reveal how olfactory experiences in the early modern period are everywhere and nowhere. For example, middle- and upper-class women often had the luxury of owning multiple sets of clothes. When not worn, women stored their clothes in chests with sachets made from pure ingredients like musk or, for aspiring citizens, a counterfeit version made of spices and toasted breadcrumbs to preserve the fabrics’ quality and cleanliness. One can imagine only the finest ingredients perfuming Lambert Sustris’ Reclining Venus (c. 1548) in this wholesome atmosphere comprised of a downy mattress sprinkled with fragrant pink and white roses, sumptuous fabrics, and a woman playing a folding harpsichord, whose charming sounds vibrate through the clean air wafting through an open colonnade window.

Attributed to Lambert Sustris (c. 1515-20 -1584), Reclining Venusc. 1548, oil on canvas, 116 x 186 cm, Venice or Padua, Rijksmuseum, Amsterdam, SK-A-3479. Image credit: Rijksmuseum, Amsterdam.

But of course, we cannot see the physical sachet made from Celebrino’s recipe that may lie nestled inside the elegant cassone (chest) in the background of Sustris’ painting. We cannot sniff notes of rose, musk, and clove possibly escaping the fibres of the pastel pink dress that a woman holds above the chest. Only by reconstructing these sachets can we begin to sense smell’s critical role in preserving hygienic bodies and homes as well as in observing or challenging socially constructed gender and class hierarchies in early modern Italy.

Detail of Sustris’ Reclining Venus showing a young woman leaning over an open-lidded cassone. Image credit: Rijksmuseum, Amsterdam.

Embracing what we cannot see or smell through embodied research allows us to imagine how Celebrino’s recipe and Sustris’ painting document once fragrant interiors. An art historical approach to making recipes aims to recenter early modern sensuous practices and experiences in artworks so that teaching and academic scholarship can help us bridge two sensoria—that of our current moment and overlooked pasts.


Madison Clyburn is an Art History PhD candidate at McGill University. Her thesis focuses on the material culture of women’s wellness in late medieval and early modern Italy. Her research combines art and gender history, the history of medicine, material culture, and sensory studies to determine how perfumes were used to observe, challenge, and invert socially constructed gender and class hierarchies in the early modern period.

Recipes for Sacred Porridge in Post-Earthquake Turkey

By Su Hyeon Cho

Mid-August is the grape harvest season in Vakfılı, an Armenian village perched on the mountainous region of the southernmost Turkish province of Hatay. Tasting grapes takes the form of ritual in the patient waiting until Surp Asdvadzadzin, the holiday that celebrates the Annunciation of the Virgin Mary by blessing the grapes and cooking a sacred porridge. The prelude to this festive occasion consists of the drumbeats of davul and the blasting of zurna the night before. Cheerful crowds dance around seven steaming cauldrons of harisa in the churchyard overnight. The porridge, made out of sacrificed meat (madagh) and wheat, is simmered overnight on an open fire until the meat disintegrates. The repetitive labour of churning the ingredients into a viscous consistency is key, hence the name harisa (or hrisi in colloquial Arabic), which originated from ‘churning’ or ‘pounding’ in both Armenian and Arabic.

Left, Middle: Distributing harisa during Surp Asdvadzadzin in 2023 (photo credit: Ismail Zubari), Right: The destroyed cross tower on the churchyard of Surp Asdvadzadzin Church, Vakıflı.

 

This year’s Surp Asdvadzadzin was prepared by a much smaller, more dejected crowd, as Lora Baytar Çapar, a resident of Vakıflı, describes in her essay “May the taste of harisa be the same, this holiday lacks its flavour”. Earlier in February this year, a deadly earthquake shook Hatay and the wider region of north Syria and south Turkey, resulting in over 50,000 deaths and the destruction of the livelihoods of millions.

In Vakıflı, villagers also fell victim to the earthquake. Many had left the village by summer. A community centre in the village stood in for the severely damaged churchyard, and candle holders and other ecclesiastical ornaments were brought in to imitate the usual celebration. Yet, the seven once brimming cauldrons were only half full. There were no cheerful rhythms and melodies of davul and zurna. Although the setting may seem insufficient, Çapar underlines, continuing the tradition of cooking harisa is the community’s will to survive.

A cat sitting on the rubble of Hünkar Mescidi in the old town of Antakya in February 2023 (photo credit: Daniel Thorpe)

 

During my visit to Hatay in September, I witnessed construction work in progress, a series of emptied plots of land and what locals call “camp cities” (çadır kentler) along the road from Antakya to the coastal district of Samandağ. After an hour of dusty travel, I reached the Hızır Aleyhisselam Türbesi, where the suprahuman Hızır (al-Khidr) is believed to have met with Moses. In the vicinity of this spiritual centre for the Alawite community, there is a communal kitchen area where harisa is prepared throughout the year. As harisa is the most celebrated sacrificial meal in the region, locals vow to make a sacrificial offering (called adak in Turkish) for the healing, fertility, and safety of their beloved. On that account, Turkish guest workers in Europe (gurbetçi) hurriedly returned to their hometown shortly after the earthquake and cooked harisa.My interlocutors pointed out that cooking harisa is a form of prayer, and post-earthquake harisa reflects this belief even more strongly.

In the wake of the fortieth-day commemoration after the earthquake, Mişel Orduluoğlu pens an essay grieving for the capital Antakya. Orduluoğlu notes that fortieth day signals the departure of the souls that are no longer with us. The writer adds the period of “five Friday prayers, five shabbat meals, and five Sunday masses with candlelight and frankincense” had passed without Antakya’s usual soundscape, a mixture of call for prayer (ezan), church bells (çan), and Jewish canton (hazzan). “When the city has lost its spiritual sites, then where should one convene the funeral procession?” the writer rhetorically asks. The earthquake did not select its victims, and each community, of different ethno-religious backgrounds, is going through the same pain – together. Orduoğlu remarks that harisa is a means of collective mourning for the loss of the diversity of Antakya that residents have long been proud of.

Habib-i Neccar Mosque, built in the mid-7th-century, is one of many buildings with historical and religious significance in Antakya that was severely damaged during the earthquake (photo credit: Daniel Thorpe)

 

No writer would set preparing harisa in a closed, family kitchen. It is a communal dish, cooked in bulk for sharing at sites where communities feel a spiritual connection. The new kitchen setting, surrounded by rubble and debris, is an odd spectacle. In his essay, Hakan Mercan painfully details the destruction of historical buildings, from Habib-i Neccar Mosque to St. Pierre Church, allegedly the first mosque in Anatolia and the oldest cave church in the world, respectively. Amid despair, the author notes, the survival of the Hızır Aleyhisselam Türbesi gave solace to the community. The essay concludes with reclaiming harisa’s boisterous presence, which reads, “Nothing would remain the same as before, but let’s not surrender to the shadow of hopelessness… Excited children will impatiently stand in a long queue in front of the cauldrons of harisa, burning the frankincense. We will bloom again and again.”

Vernacular writing about harisa in the wake of the earthquake culminates in a recipe for compassion, sharing, solidarity, miracle work, and hope. As such, food writing on harisa does not resemble other food writing. It often contains wordy headnotes about pain and loss, without much in the way of culinary instruction or gastronomic pleasure. Gastronomic pleasure is nowhere to be found. Their recipes for harisa are in the future tense, waiting for the joviality to return, the community to revive.


Su Hyeon Cho is a DPhil candidate in Oriental Studies at the University of Oxford. Her doctoral project ‘Saints and States in a Plastic Bowl: Tales of a Sacred Porridge in Unlikely State’ focuses on harisa-cooking Alawite, Greek Orthodox, and Armenian communities from Hatay to explore the transcending power of rituals in perpetual ruptures from anthropological perspectives. Before returning to academia, she worked in different capacities at research institutions, diplomatic missions, and the United Nations in the Middle East.

Unlearning Patriarchy: Flavors of Change in the Kitchen

By Niharika Tripathi

In the heart of our family kitchen, where the flavors of tradition and conformity converged, I witnessed a peculiar blend between food and patriarchal influence. As a child, I observed how my father’s preferences dictated our kitchen. His love for pumpkin permeated every dish, while the absence of spices like amchoor reflected in our meals. The very clear patriarchal hierarchy fueled by the society shaped our family dynamics. However, amidst this influence, my mother quietly rebelled by striving to please my brother and me with foods that catered to our tastes. It was a small rebellion, but it stood out as a symbol of individuality in a household that often adhered to traditional norms. Little did I know then that this seemingly mundane aspect of our daily lives held a deeper connection to the journey of unlearning patriarchal codes and the pursuit of personal rejuvenation, reimagination, reconception, and rebirth.

An image of kaddu ki sabzi (pumpkin dish), lovingly prepared by my mother.

Thinking back on the food choices that were made, one ingredient stands out in my memory: khatai. This small, pickle-like condiment, with its tangy and savory notes, held a special place in my heart. Growing up, khatai was a rarity in our meals, as my father never allowed its inclusion. I could only indulge in its delightful taste when I visited my grandmother once a year.

The limited access to khatai made it all the more precious to me. It became a symbol of the connections I cherished, the memories I treasured, and the small rebellions that brought me joy. So, as I continue to infuse the flavors of khatai into my meals, I do so with gratitude for the memories it evokes and the personal liberation it represents. It’s a reminder that even the smallest additions to our kitchen can carry profound significance, honoring our past while shaping our future.

A collection of spices, including amchoor, representing the diverse flavors explored in our kitchen.

Thinking back on the food choices that were made, one ingredient stands out in my memory: khatai. This small, pickle-like condiment, with its tangy and savory notes, held a special place in my heart. Growing up, khatai was a rarity in our meals, as my father never allowed its inclusion. I could only indulge in its delightful taste when I visited my grandmother once a year.

The limited access to khatai made it all the more precious to me. It became a symbol of the connections I cherished, the memories I treasured, and the small rebellions that brought me joy. As I continue to infuse the flavors of khatai into my meals, I do so with gratitude for the memories it evokes and the personal liberation it represents. It’s a reminder that even the smallest additions to our kitchen can carry profound significance, honoring our past while shaping our future.

As I grew older, I couldn’t help but notice another aspect of patriarchal codes: the unequal distribution of food. Even as times changed, the practice of serving men first persisted within our extended family. Even now, as my cousins’ wives and my sister-in-law strive for change, my aunts and mother find solace in feeding everyone else before savoring the meals they have lovingly prepared. 

Amidst the flavors that defined our family’s culinary landscape, there was one dish that my mother held close to her heart: kadhi. Its tangy notes and velvety texture had always enticed her taste buds. However, a cloud of restriction hung over this beloved dish. My father, driven by his own preferences, made it very clear that he did not care for kadhi. The mere mention of it seemed to trigger an unspoken restriction. Although my mother had a strong fondness for kadhi, she still adhered to the restriction. It was a silent sacrifice, a relinquishing of her own desires to appease the patriarchal codes that subtly dictated our family’s culinary choices.

Kadhi Recipe

Ingredients:

1 cup yogurt

3 tablespoons gram flour (besan)

2 cups water

1/2 teaspoon turmeric powder

1 teaspoon red chili powder

1 teaspoon cumin seeds

1/2 teaspoon mustard seeds

A pinch of asafoetida (hing)

1 tablespoon ghee (clarified butter)

Curry leaves 

Salt to taste

Fresh coriander leaves for garnish

My mother would whisk curd with gram flour to form a smooth mixture. In a pan, she would heat ghee and add cumin seeds, mustard seeds, and a pinch of asafoetida, sautéing them briefly. Then, she would add the yogurt-gram flour mixture and stir in water, turmeric powder, red chili powder, and salt. The kadhi would simmer on low heat until it thickened and the raw taste of gram flour disappeared. Finally, she would garnish it with fresh coriander leaves. While this process resulted in a delicious dish, its significance has always been beyond its flavour for me. 

Through these experiences of our kitchen, I developed a sense of self awareness of the pervasive influence of patriarchal codes and their impact on individuals and relationships around me. I started questioning the norms and expectations that permeated our family dynamics. Witnessing my mother’s quiet rebellion and the compromises she made to accommodate the preferences of others opened my eyes to the hidden sacrifices and silencing of personal desires that often accompany traditional gender roles. It became clear to my brother and I that unlearning patriarchal codes required a conscious dismantling of ingrained patterns and a reimagining of relationships rooted in equality and individual autonomy.

A bowl of tangy and velvety kadhi, representing a dish restricted by patriarchal preferences.

The change in our kitchen may have seemed subtle at first, but in hindsight, it was a much-needed and transformative shift. As I began questioning the patriarchal nature of our surroundings, a seed of change was planted within our family dynamic. The conversations initiated sparked a collective awakening, encouraging each family member to reevaluate their own beliefs and behaviors in the kitchen. We recognized the need to break free from the limitations imposed by tradition and embrace a more inclusive and authentic way of living. Gradually, our kitchen became a space where everyone’s voices were heard, preferences were respected, and contributions were celebrated. It was through this subtle revolution that we cultivated an environment of harmony, equality, and individual empowerment. The change in our kitchen rippled into other aspects of our lives, inspiring us to challenge societal norms, pursue personal growth, and forge deeper connections with one another. In hindsight, I now realize that this seemingly small shift held the power to transform not only our family’s relationship with food but also our overall sense of well-being and fulfillment.

The dining table displays a variety of dishes. In the center, a vibrant pumpkin dish stands out, accompanied by a creamy kadhi bowl.

Niharika Tripathi is a feminist researcher and writer specializing in research and advocacy. With a background in law, she brings a unique perspective to her work, focusing on gender-based violence and social change. Through qualitative research and community engagement, Niharika challenges patriarchal norms, striving for a more inclusive world.