American Folklife Center The Library of Congress

Spring 1991

Volume XIII, Number 2

TRADITIONAL CHINESE OPERA OPENS 1991 CONCERT SERIES

The 1991 Neptune Plaza Concert Series opened this year on April 18 with a presentation of traditional Chinese opera by the Han Sheng Chinese Opera Institute of Washing­ ton, D .C. The group is under the direction of its founder, Dr. David Lee, and has delighted audiences in the Washington area since 1977. Members of the company are from China and many have Peking Opera backgrounds. At a full house in the Mumford Room of the Library's James Madi­ son Building, the group presented three scenes that used the formal movements and pantomime charac­ teristic of the genre: in the first, a pretty country girl is courted by a young scholar, who falls in love with her at first sight; in the second, a heavenly maiden is sent to earth to heal one of Buddha's disciples by scat­ tering flowers; and in the third, two warriors, one male and the other fe­ male, clash in a carefully choreo­ graphed battle. More on page 11.

Judy Huang, an actress with the Han Sheng Chinese Opera Institute, portrays YuJiao, a young girl in the opera Jade Bracelet, who occupies herself at home by sewing (which she pantomimes here) and tend­ ing her chickens, until her life is changed by the attentions ofa young scholar who falls in love with her. Photo by Jim Higgins AMERICAN FOLKLIFE CENTER THE LIBRARY OF CONGRESS EDITOR'S NOTES

Alan Jabbour, Director Ray Dockstader, Deputy Director Doris Craig, Administrative Assistant Hillary Glatt, Clerk Camila Bryce-LaPorte, Program Specialist Three Traditions Featured at mind, the Folklife Center regularly Jennifer A. Cutting, Program Coordinator Center Programs presents foodways workshops during Acquisitions the winter holidays, when the body Joseph C. Hickerson, Head Folklorists like to point out that new craves the sweets and fats that enable traditions can come into being at any it to survive the season ofdarkness and Processing cold. From the 1990 winter workshop, Marsha Maguire, Archivist time or place, and in any group of Stephanie A. Hall, Archivist people. True as this is, we should not Folklife Center News offers the reader Elaine Bradtke, American Memory Project forget that some traditions are so old recipes for Hanukkah, the Festival of Catherine Hiebert Kerst, as to be called ancient, so essential to Lights. Guaranteed to be high in American Memory Project a particular group as to be called em­ cholesterol, they should not be at­ tempted until next December. Programs blematic. Three such traditions are Peter T. Bartis, Folklife Researcher featu red in this issue of Folklife Center Mary Hufford, Folklije Specialist News: Chinese opera, Noruz, and David A. Taylor, Folklife Specialist Hanukkah. New Center Board Publications While European opera, as staged in Members Appointed James Hardin, Editor this country, is generally regarded as a high-brow entertainment for acer­ Three new members have been ap­ Public Events tain "cultured" portion of the popu­ pointed to the Folklife Center's Board Magdalena Jannotta, Coordinator lation, it is loved by people from all of Trustees. Juris Ubans, a professor Reference parts of society in its various home­ of art at the University of Southern Gerald E. Parsons, Reference Librarian lands. The same can be said of the Maine, was named by the President Judith A. Gray, Folklife Specialist presentation that translates into En­ Pro Tempore of the Senate on June Gregory K. Jenkins, Sta.ff Assistant glish as ''Chinese opera,' ' a combina­ 20, 1990; Robert Malir, a farmer and Administrative Office tion of storytelling, singing, acting, businessman from Kansas, was named Tel: 202 707-6590 elaborate costumes, and instrumental by the President Pro Tempore of the music.' For Am encans,. t h e "rmre1gn­ . Senate on January 15 , 1991; and Reference Service ness11 of both formg makeg them diffi­ Lindy Boggs, a former member of Tel: 202 707-5510 cult to understand and appreciate; for Congress from Louisiana, was named Federal Cylinder Project the people oftheir respective lands, the by the Speaker of the House ofRepre­ Tel: 202 707-1740 very familiarity of the forms gives sentative on April 11, 1991. We are them the power to engage feelings. sorry to report, however, that John­ The news from the Middle East has netta Cole has had to resign from the Board of Trustees been so bleak for the past few years, board, citing the many demands Judith McCulloh, Chair, Illinois it is easy to forget that rich and diverse placed on her time by her position as William L. Kinney, Jr., Vice Chair, cultures flourish there. The springtime president of Spelman College in At­ South Carolina celebration of the Persian New Year, lanta, Georgia. Nina Archabal, Minnesota Noruz, is one of the ancient traditions Lindy Boggs, Louisiana; Washington, D. C. Johnnetta Cole, Georgia ofthe region. Noruz customs resonate John Penn Fix III, Washington with mythical, religious, and histori­ Folklife Reading Room Closes Robert Malir, Jr., Kansas cal implications, engaging celebrants Juris Ubans, Maine on many levels. The Thomas J efferson Building of Hanukkah may have gained more the Library of Congress, where the Ex Qfficio Members importance in America than it is ac­ Folklife Center is located, has been corded in Jewish tradition because it under renovation for a number of James H. Billington, Librarian of Congress falls at the time of the winter holiday years. InJuly the Center will move to Robert McCormick Adams, season, when Christmas and New Secretary of the Smithsonian Institution a renovated section of the building, J ohn Frohnmayer, Chairman, Year's Day holidays are occasions for and during the summer months ref­ National Endowment for the'Arts social gatherings, gift giving, eating, erence service will necessarily be Lynne V. Cheney, Chairman, and drinking. Of all the aspects of all curtailed. Beginning June 17, the National Endowment for the Humanities traditional cultures, foodways are per­ Folklife Reading Room will be closed. AlanJabbour, Director, American Folklife Center haps the most widely appreciated and Those wishing to conduct research in easily accepted by others. With that in the Archive of Folk Culture should call

2 FOLKLIFE CENTER NEWS (202) 707-5510 to make advance appointments. Normal service will resume in our new location on the south side ofthe Jefferson Building on August 19.

FOLKLINE

For timely information on the field offolklore and folk.life, includ­ ing training and professional oppor­ tunities and news items ofnational interest, a taped announcement is available around the clock, except during the hours of 9 A.M. until noon (eastern time) each Monday, when it is updated. Folkline is a joint project of the American Folk­ life Center and the American Folk­ lore Society. Dial:

202 707-2000

FOLKLIFE CENTER NEWS

James Hardin, Editor David A. Taylor, Editorial Advisor Donald Shomette, Design Consultant

Folklift Center News publishes articles on the programs and activities of the American Folklife Center, as well as other articles on traditional expressive culture. It is available free ofcharge from the Library ofCongress, American Folklife Center, Washington, D.C. 20540. Folklife Center News does not publish announcements from other insti­ tutions or reviews of books from publishers other than the Library ofCongress. Readers who would like to comment on Center activi­ ties or newsletter articles may address their remarks to the editor.

On August 13, 1990, Marie Hackett ofthe Fox television network interviewed Center director Alan Jabbour about North Carolina storyteller Ray Hicks. The setting was the Folklife Reading Room, which closes for a time this sum­ mer while the Center moves to new quarters in the Library's Jefferson Build­ ing. Photo by Gerald Parsons

SPRING 1991 3 THE MAGIC OF NORUZ Iranian New Year's Day Celebrations

By Yassaman Amir Moez Year after year, an old woman waits day and night are equal; when the sun for him. She has cleaned her dwelling; enters the zodiac sign of the Ram; she wears new clothes; she has set up when the constellations of Leo and The Iranian New Year, Noruz, falls a ceremonial display; and she has pre­ Taurus, at their zenith, coincide with on the first day of spring, on about the pared special offerings. Once every­ the spring equinox. Noruz celebra­ twenty-first of March. Noruz tradi­ thing is ready, she falls asleep. During tions reaffirm the connections between tions include a folktale that introduces her sleep, Uncle Noruz rings in the human beings and the natural world. many of the customs associated with new year and disappears. While she Noruz customs illustrate the way the event. Uncle Noruz is an old man. sleeps, the old woman dreams of re­ Iranians once attempted to control a He is the emblem of benign authori­ birth and renewal. Her private dream mysterious environment and render it ty, a wise and humble elder. Year after is the public myth of the whole na­ comprehensible through nature rites, year, invisible to the world of humans, tion.' ceremonial acts, and symbolic para­ he appears at the time of the new year. Noruz is observed at a time when phernalia. All these festivities and

A lecture and reception sponsored by the American Folklife Center on March 13 brought together many members of the Iranian community in Washington, who enjoyed an evening of fellowship and celebr ation in honor of Noruz, the Iranian New Year. Shown here with two members of the community is the evening' s lecturer, Yassaman Amir Moez (right); a version of her paper appears above. On the table is the traditional ceremonial display of items sym­ bolic of Noruz-flowers, grain sprouts, candles, the Koran, a mirror, eggs, coins, and a goldfish in water. Legend has it that by gazing into a mirror at the time of the change of the year, Iranians can protect themselves from the evil eye. Photo by Reid Baker

4 FOLKLIFE CENT ER NEWS rituals aim at leaving behind pain, gods and natural forces of the Indo­ text is the source of interpretation, the hunger, disease, vice, want, and Iranian pantheon in second millen­ environment of significance. Outside 4 greed, for the blessings ofplenty, love, nium B.C. Persians converted to context there is no understanding.'' health, and wealth. Zoroastrianism by the first millenni­ The ancient themes of Noruz can be um B.C. and to Islam in seventh cen­ Preparations for Noruz begin a traced back to the early empires of the tury A.D., but kept alive vestiges of month or so in advance ofNew Year's Near East in the third century B. C. the old local rituals, and the major reli­ Day. Celebrants clean the inside of In Babylon, one of the ancient reli­ gions could not totally supplant cus­ their dwellings thoroughly and rit­ gious centers of Mesopotamia, the toms of previous times. The people ualistically. They replace old furniture holy time began at the spring equinox, carried on the traditional ritual prac­ and rugs, give away pans and clay which marks the rebirth of the year. tices of Noruz, which represent for pots. In some homes the walls are This period of conflict between the sun the Iranian nation supreme cultural painted. The walls in adobe houses are and winter was believed to repeat the values. covered with new mud. Rooms are conflict that took place at the dawn of purified with aromatic wild rue, con­ time between the demiurge and chaos. Some of the early Noruz customs sidered a spirit chaser. Flowers are The "Poem of Creation,'' on seven have been lost or altered over time (the planted in gardens or in niches in the tablets, dating from the ninth century ancient authentic forms are un­ walls. B. C., was recited in the course of the known), but many others have con­ New clothes and shoes are acquired Babylonian festival. It tells of the vic­ tinued to the present day. Sometime to be worn on the first day of the new tory of Marduk, the sun-god, who also before Noruz, Iranians germinate year. The wealthy give their old symbolized the forces ofspring. 2 These seeds of wheat, barley, lentils, and clothes to the poor and buy new ones. hymns ofcreation were honored by the many other grains. The process is Some people buy fabric to make new many people who inhabited Meso­ started well in advance so that the clothes. In the Qashqa'i tribe of south­ potamia-like the Sumerians, the sprouts will stand green and tall on a west Iran, gifts of cloth are given and Semites, and the lndo-Europeans­ ceremonial display during the first received. According to the seven­ and can be compared to later celebra­ thirteen days of the year. The seeds teenth-century French traveler John tions like Passover, Good Friday, and are washed thoroughly and immersed Chardin, Noruz was commonly called Easter. in water for a few days. At the appear­ the feast ofthe new clothes. 5 More re­ When myth and history are mixed, ance of the first shoots, the grains are cently, the renewal ofwhole wardrobes as in the Shahnameh, the Iranian na­ spread out on a plate or in a clay pot, tional epic, the tale of the creation of and covered with a cloth both to speed has been replaced by the tradition of the universe is recounted with fantas­ the growth of the sprouts in the dark­ wearing at least one new item at the time of the change of the year. tic stories of the death and resurrec­ ness and to protect them from the gaze Noruz brings joy to both children tion of legendary kings and heroes: ofstrangers and the evil eye. The cloth and adults. Before the Islamic revolu­ The first legendary hero, called is removed when the sprouts are long tion of 1979, streets and buildings Gayomard, was also the first king. He enough. In some areas of western reigned for thirty years. When Gayo­ Iran, a circle is left open in the mid­ in Iran were decorated with lights mard was killed by the demon, his dle of the sprouts to be filled with a and lanterns a few weeks before the seed was purified by the sun and from bowl of water, orange flower water, or new year. Peripatetic entertainers and musicians appeared in the streets of it grew a rhubarb plant, out of which painted eggs. In central Iran, seeds are the cities. Among them were the developed Mashya and Mashyana, germinated in special niches built in clowns of Noruz, Haji Firuz, with the first mortal man and woman. the walls of adobe houses and left to blackened faces, tall pointed hats, and When their son, Jamshid, became grow until the last days of the cele­ king, he ruled with great glory over brations. flamboyant red clothes, who played men, beasts, and demons for more Germinating seeds is a symbol of tambourines or pipes, whistled, and than six hundred years. He promoted the wholeness of human commitment joked with the crowds they attracted. the well-being of the human race and to the renewal of nature. The ritual is They sang and danced the burial of winter and celebrated the rites of taught his people craftsmanship and attended by women only. Women are spring. Haji Firuz has replaced the skills. Happiness reigned, and evil, old the vehicles of life and nourishment older clown named Atash Afruz age, sickness, envy, and extremes of with powers like those of the earth weather were banished. At the height goddess. The sprouts are watched described by Henri Masse as havin~ ofhis power, J amshid rose to the skies closely, cherished, and regarded as a demonic appearance, with a black­ to reach the sun in a throne carried by part of the great pattern oflife by those spotted face and a crown-like cap with two horns. 6 slave demons. Jamshid commemo­ who follow the tradition. Others may rated this day by instituting Noruz not treat the sprouts so reverently. The (which means new day), the New first time my sister germinated seeds The Feast ofWednesday, called Cha­ Year's festival, on the first day of for Noruz in California, she came harshambeh Suri, is particularly rich spring. 3 home one day to find her American in rituals and ancient customs. Ac­ Many of the rituals ofNoruz can be husband eating part of them with his cording to Adam Olearius,7 Iranians understood in the context of the sacred salad. As Henry Glassie says, "Con­ considered the last Wednesday of the

SPRING 1991 5 year as the most sacred day ofthe year was created in seven stages: sky, especially with those who are sick and treated it as a holiday. It is ob­ water, earth, plants, animals, man, or deprived. Thus they redistribute served on Tuesday night with rites of and fire. The seventh stage was the wealth and abundance. water and fire purification. Family creation offire, the endless light from members, especially women, sprinkle which the six initial creations were A few days before the change of the water on each other's heads and formed and received life. Fire was the year, a variety of sweets are baked to around in their homes. Youngsters element that mediated between man be eaten during the celebrations and wait by water sources to splash those and the gods, and offerings were made sent out to those in need. Eggs are who come to fetch water. Pots are to be carried through the flames up­ boiled, and children help their mothers filled with water that is then spilled in ward to the gods. paint them with a variety ofcolors and the entrances of dwellings. Women Jumping over fire is the most dra­ patterns. hold pots of water, sprinkle water in matic ritual of Noruz and leaves those A few hours before the change ofthe the air, and then break the pots to des­ present in a state ofecstasy due to the year, Iranians spread a cloth on the troy the clay. exertion required, the heat ofthe fire, ground or on a table and set up a On the Feast of Wednesday, fires the fascination of the flames, or sim­ ceremonial display consisting of a mir­ are lit on rooftops and on nearby ply the sense of belonging to a com­ ror, candle, wild rue, a gold fish in one mountains. Dried thorns and bushes, munity engaged in a deeply significant water bowl, a bitter orange and a gathered from plains and mountains rite. green leafin another, a copy ofa holy or purchased from itinerant mer­ The fires are left to die, and ashes book, water in ajar, coins and newly chants, are arranged in piles outside are gathered in a clay pot and taken minted money, the twigs of seven of dwellings. as far away as possible by a woman. different kinds of trees, scented hya­ At sunset, seven fires are lit, and Upon returning to her dwelling, she cinths, narcissus, and tulips. The men and women, young and old, requests permission to enter. Inside sprouted seeds set in a plate or a pot come together and, in turn, jump the lights are turned off, and family occupy a place of honor and around three times over the fires, chanting members question her: ''Where do them are arranged sweets, the every­ verses of purification for the expulsion you come from?" She answers: day bread, salt, milk, yogurt, cheese, of evil: "my yellowness to you, and "From a wedding." It is completely as well as vividly colored eggs, pome­ your redness to me.' ' The color yel­ dark. The men do not talk but listen granates, and the seven sacred foods low, symbolic ofage, sickness, and the carefully. The women inside ask her which start with the Persian letter SJ paleness ofwinter is ritually traded for another question: ''What have you including apples (sib), vinegar (serkeh), the color red, symbolic of life, new brought?" And she answers, "Abun­ sumac (somagh), garlic (sir), herbs and blood, and earth. dance." Then she enters and turns on vegetables (sabzi), a wheat porridge Women sprinkle seeds of wild rue the lights. Pain, anger, disease, vice, (samanu), and bohemian olive (senjed). in fires to purify the air from the power want, greed, and winter have been These are seven offerings to each ofthe of curse and the evil eye. Glowing symbolically cremated and thrown seven gods ofthe seven stages ofcrea­ coals are brought into dwellings and away with the ashes, and the cele­ tion, of the seven celestial climes sym­ circulated to bring health, abundance, brants are ready to receive the bless­ bolically rising to the seat of eternity. and love to the home. ings of the goddess of plenty, the Family members dressed in their The Qashqa' i tribesmen celebrate glorious and radiant Farrah (Kua­ bright new clothes and shoes gather Chaharshambeh Suri with special renah), one of the most impor­ around the ceremonial offerings. They rites. The nomads are still in their tant divinities of the Indo-Iranian sit spellbound in anticipation of the winter pasture where the weather is pantheon. moment of the change of the year. mild. When evening descends on the The Feast of Wednesday is also a Custom has it that the new year will encampment, fires are lit on nearby time when women and children of be spent in the same spirit of family hills and mountains. Men return from both sexes, hiding their identities closeness and happiness as that of the pastures passing by fields ofwheat and under veils, set out on trick-or-treat first moment of the year. Those who barley in every shade of green. The expeditions (qashoq zam), taking along do not join in will spend the year in tent-dwelling Qashqa'i gather their bowls and spoons. They bang the homelessness and loneliness. Cele­ herds in the middle of the encamp­ spoons against the bowls, expressing brants prepare themselves for the ment and pass them between two large their request for treats. They do not change ofthe year. People look at their fires . Then they jump over smaller speak. A single word could break the own reflection in the mirror and at the fires, and the celebration continues spell, and their wishes would not come candle lights. Some hold coins in their throughout the night, with members true. Families buy a mixture of dried hands wishing for prosperity and be­ of the families dancing and singing fruits and nuts, as well as special lieving that money attracts money. close to the fires. sweets called "difficulty unraveller, " Others gaze at the sprouts or the fish Jumping over fires finds its deeper to eat throughout Noruz but also in the water wishing for health and fer­ significance in ancient beliefs and cus­ to give away when spoon bangers tility. toms. According to their sacred writ­ come for treats. The food gathered is ings, the Vedas and Bundahishn, the brought back home by the spoon The moment of the change of the Indo-Iranians believed the universe bangers, who share it with others and year is announced these days by the

6 FOLKLIFE CENTER NEWS radio, the television, or by three blanks fired from a cannon in cities in Iran. At the moment of the change, family members hug and kiss and wish one another a happy new year. The oldest distribute gifts of money and new coins to youngsters and inferiors. Many seventeenth-century travelers noted an older ritual of exchanging eggs at Noruz. 8 The first moments of the new year are filled with rituals. Mothers and children walk out of their homes, tak­ ing with them water, salt, and bread. They spill the water on their doorsteps and blow into the air the breath oflife. They return home with a feeling of renewal, having purified the way, and as the first visitors ofthe year they step in ritually, offering their best wishes for a happy, healthy, and prosperous year. The lights ofNoruz are kept lit, and candles on the ceremonial display are left to burn out. Mothers sit at the ceremonial display and eat hard-boiled eggs from it, the number of eggs de­ pending on the number of their chil­ dren. Others take bits of sweets and put them in the mouths ofeach family member. The first night of the year is called the "Night of the Herb" and is celebrated with special foods consist­ ing of fresh and smoked fish, a rice made with dill and parsley, and a type of fried omelet filled with chopped herbs. Another food is noodle rice and sometimes a chicken. The Qashqa'i traditionally eat broiled lamb and rice on Noruz. The festivities of the new year rein­ force community relationships and customs. On the first twelve days of the year, Iranians pay visits to each other in order of age and seniority. Visits are ritually marked with eating sweets and exchanging gifts of newly minted money, coins, and eggs. Noruz is a time for close and distant family members to come together, and each visit is reciprocated. It is a time for forgiveness and for reestablishing all weakened or broken ties. The thirteenth day of the year, Yassaman Amir Moez (dimly visible in the background) and her husband, called sizdeh bedar, is spent outdoors. along with their children, jump over fires to celebrate the coming of the new Family members pack up food and year. The ritual is one of many ancient Iranian traditions still practiced today. other items necessary for the day and Family photograph 1991, courtesy of the author find a picnic place in a green fresh spot

SPRING 1991 7 under the shade ofa tree. It is the cus­ The celebrations of Noruz reflect a and observed by the Zoroastrian Par­ tom to spend the day frivolously in nation at a moment of exuberant life, sees who have adapted its rites of wonder and joy. Children frolic; a people turned for two weeks or so spring to local rituals. adults play games of chess, backgam­ into a unanimous community, all par­ Noruz is observed by Iranians who mon, and cards. A noodle stew with ticipating in a single symbolic event. live outside of Iran, who jump over herbs is the honored food of the day, The rituals of N oruz are passed on fires on the Feast of Wednesday, along with lettuce leaves dipped in from generation to generation. Other gather around a ceremonial display at vmegar syrup. important Iranian festivals have dis­ the change of the year, and set out on Some of the principal activities in appeared. Religions as well as dynas­ a picnic on the thirteenth day of the Iran on the thirteenth day of Noruz ties have come and gone in Iran, but new year. The magic of N oruz lies in used to be horse-racing, polo, wres­ Noruz has remained untouched by its rites of purification, of renewal, and tling, and bull or cock fighting, as well any institution. Noruz is celebrated in its promise of abundance and happi­ as dancing, singing, and playing remote tribal territories, in villages, ness. For Iranians, it is their birth­ music. On the last day of the festivi­ and in cities. Noruz has been kept right. It is a way they live beyond ties, women and especially girls tie alive in areas that used to be part of history, with its invasions, wars, dic­ knots in the grass so that their wishes the Iranian territory or were deeply in­ tatorships, and exiles. Purified by the come true in the following year. fluenced by Iranian culture. In the rites of spring, year after year, they are The last ritual of Noruz consists of Republics ofthe Soviet Union, Noruz ever willing to start again. D throwing the tall sprouts prepared for has been officially authorized since the ceremonial display into the run­ 1988. In Afghanistan, Noruz is ob­ ning water of a stream or a river, in served with new clothes, gifts, and a Yassaman Amir Moez is acultural anthro­ symbolic surrender to the magical pat­ special dish of seven fruits and nuts on pologist who received her doctorate from the tern of life, to the cycle of birth and the first day of the year. In Turkey, Sorbonne University in Paris. She has lived rebirth, the cycle of the seed being Noruz is celebrated among families in the United States for four years and has born from the primeval water and be­ but also with festive public manifesta­ been aSmithsonian Fellow at the Arthur M. ing buried in its source to be born tions ofsinging and dancing. In India, Sackler Gallery in Washington, D. C. Dr. agam. N oruz is called the feast of Jamsh id Moez would liketo thank Christopher Mur­ phy, Roya Marejat, and Ali-as Asghar Maez for theircontributions to her paper on Noruz.

Notes

1 Fardideh Fardjan, Uncle New Year: An Original Folk Story (Tehran: Carol­ rhoda Books, 1972). 2 Pierre Grimal, Larousse World My­ thology (New York: G.P. Putnam, 1963), 55- 70. 3 Ehsan Yarshater, " Iranian His­ torical Tradition," in The Cambridge History ofIran (New York: Cambridge University Press, 1983) 3(1): 343- 481. 4 Henry Classie, The Spirit ofFolk Art (New York: Harry N. Abrams, 1989), 17. 5 SirJohn Chardin, Travels in Persia (London, 1720). Reprint editions: London 1927; 1972 . 6 Henri Masse, Croyances et Coutumes Persanes (Paris: Maisonneuve, 1938), 147. A greeting card.depicting the clowns of Noruz, Haji Firuz, who dance in the streets and joke with crowds ofonlookers to celebrate the new year (the prac­ 7 Adam Olearius, Relation de Voyage tice ended with the advent of the Islamic Republic in 1979). Their blackened (Paris, 1639), 399. faces symbolize the death of the old year and and their flamboyant red clothes 8 Pietro Della Valle, Les fameux symbolize new blood, rebirth, and the purification of fire. The traffic signal voyages (Paris: G . Clovzier, 1662?), reads Happy New Year. Greeting card, courtesy of the author 286.

8 FOLKLIFE CENTER NEWS HANUKKAH Feast of Dedication, Festival of Lights

By Devorah S. Sperling

Hanukkah is an eight-day festival, commencing on the twenty-fifth day of Kislev on the Jewish calendar. The holiday commemorates the purifica­ tion and rededication of the Temple in Jerusalem in 165 B.C.E. The story of Hanukkah, which is found in Maccabees I and Maccabees II in the Apocrypha, involves the efforts of the Assyrian Antiochus Epiphenes to unify his conquered lands into a powerful homogenous kingdom. He embraced Hellenism as a political strategy, proclaiming that all peoples of the empire were to serve Grecian gods and in effect become Greeks. Resistance from the monotheistic Jewish population led to a new royal decree addressed to the people of Judea in Kislev 167, B.C.E., and designed to force the Jews to change their peculiar ways. Idols and offerings of swine flesh were introduced into the Temple, circumcision and the obser­ vance ofJewish feasts were banned, At a December 14, 1990, program at the Library of Congress on Sephardic and Torah scrolls were burned. Dis­ culinary traditions, Annie Totah demonstrated the preparation ofatayif(left) obedience was punishable by death. and baklava (center), which are traditional Hanukkah foods in her native A small army ofJews led byJudah Beiruti Jewish community. Plwto by Gregory Jenkins the Maccabean rose up to restore the service in the Temple and to install their own religious leaders. According and complexion ofa multi-ethnic state The foodways of the holiday are to legend, when the Maccabees pre­ cannot be determined by the arbitrary associated with the symbolic oil. pared the Temple for rededication dictatorial imposition of a single pat­ Hanukkah is a high cholesterol, high they found only a small flask of oil to tern ofbehavior on all elements ofthe fat-content holiday. Jews ofAshkena­ light the candelabra. Miraculously, population. zi background traditionally devour the oil lasted for eight days. potato latkes (fried potato pancakes) The central themes of the popular The holiday of Hanukkah is a minor with apple sauce and/or sour cream. Hanukkah narrative are (a) the victory one in the Jewish calendrical cycle. Sephardic culinary traditions are of the "good moral values" ofJuda­ The actual observance of Hanukkah somewhat more diversified; some ism over the "evil forces" of Hellenic involves a special candelabra called a examples include sufganiyot (jelly-filled hedonism and (b) the revolt as populist hanukkiyah or Hanukkah menorah, doughnuts), bimuelos (fried doughnut anti-colonialist uprising. The histori­ which holds eight candles plus an extra holes), atayif (cream-filled pancakes cal record, however, reflects a deeper candle called a shammas used for light­ with nuts), and simola (semolina and idea: The Maccabees defended the ing the others, moving from right to rosewater cake). Recipes for several of principle that in a diversified society left. The customary practice is to start these specialties appear on page 10. 0 the function of the state is to em­ with one flame and increase the num­ brace- not to subordinate- constit­ ber by one each evening at dusk, while Devorah Sperling is afolklorist who special­ uent cultures, and that the character reciting a blessing. izes in Jewish culinary traditions.

SPRING 1991 9 ATAYIF with ASHTA Syrup: Combine the sugar, water, and lemon juice in a small saucepan HANUKKAH RECIPES (Pancakes with Cheese Filling) and bring to a boil, stirring to dissolve By Annie Totah, the sugar. Reduce heat and simmer 10 from Beirut, Lebanon minutes. Add orange flower water. A Library of Congress program (Yields about 60 pieces) Remove from heat and cool. on December 14, 1990, featured Sephardic culinary traditions pre­ Batter Fold the pancakes in half and pinch sented by members of the recently es­ Yz cup lukewarm water the sides near the folded end part-way tablished Sephardic synagogue Magan to seal and form a small pocket. Stuff 2 teaspoons sugar David. Annie Totah offered recipes for these pockets with the ashta. Decorate 2 packages active dry yeast the preparation of atayij, which is tra­ with ground pistachios. Arrange the 2 cups flour ditionally made and eaten for Hanuk­ stuffed atayif on a serving platter and 1 cup farina kah in her native Beiruti Jewish keep refrigerated. Spoon the cool 1 teaspoon baking powder community. Denise and Charles syrup over top or serve separately 3 cups lukewarm water Suissa, immigrants from Casablanca, from a small bowl with a spoon. Oil or Pam spray for skillet offered a recipe for sufganiyot, which became the dominant Hanukkah food Variation: Use walnut filling in­ in Israel following the mass immigra­ Ashta stead of the ashta. Fill the pancakes tion from North Africa in the 1950s. with the following and seal all around Y2 pound ricotta cheese And Dina Doron provided a recipe for edges. Deep fry in hot oil. 2 teaspoons sugar simola, a custard or pudding-like cake, 4 ounces Cool Whip which she remembers her grand­ Mix Ground pistachios mother baking every Hanukkah in Ankara, Turkey. 1 Yz cups chopped nuts Syrup 1 tablespoons sugar Y2 teaspoon cinnamon 1 Y2 cups sugar SUFGANIYOT %cups water Y2 lemon (Doughnuts) A few drops orange flower water SIMOLA By Denise and Charles Suissa, (Semolina Cake) from Casablanca, Morocco Atayif: Add 2 teaspoons of sugar to (Yields 4 dozen) By Dina Doron, from Ankara, Turkey the lukewarm water. Stir to dissolve. (Yields one cake, 15-20 pieces) Mix in the yeast and set aside for 10 Y2 teaspoon sugar minutes. Combine the flour, farina, 1 cup warm water (about 105-115 5 cups warm water and baking powder in a large bowl. degrees) 1 cup milk Stir the yeast and add to the dry in­ 1 package active dry yeast 1 cup semolina gredients. Stir in the water gradually 1 large egg, beaten 114 cups sugar to make a thick batter. Cover and set 2 cups flour Y2 cup crushed almonds aside for 8 hours or overnight. If the Pinch of salt Rose water dough is too thick the next day, add Vegetable cooking oil (safflower, Ground cinnamon a little lukewarm water so that the con­ canola, etc.) Cake or gelatin form sistency will be that of pancake batter. Stir well. Grease a heavy skillet lightly In a large bowl, dissolve yeast and In a large steel pot or sauce pan, sugar in warm water and let stand with oil or Pam and heat. Drop 1 add the milk and sugar to warm water until mixture bubbles. Add beaten tablespoon of batter onto the hot skillet (slightly hotter side of warm, about and spread out into a round pancake egg. With your hands or a wooden 115-120 degrees). Slowly whisk in the spoon, stir sifted flour into yeast mix­ with a diameter of 2 Y2 to 3 inches. semolina, making sure that it dissolves (Four of these may be made at a time ture. Beat dough vigorously until it is without being lumpy. Heat mixture smooth and elastic, like the consis­ in a large skillet). When the edges curl slowly on stove and stir while bring­ up slightly, remove with a spatula and tency of glue. Leave it to rise, covered ing it to a boil. Reduce heat and con­ put on a platter. Cover with a kitchen with plastic wrap, in a warm place for tinue to stir until it starts to bubble and 1 Y2 to 3 hours or until it triples in size. towel to avoid drying. Repeat until all thicken. Remove from heat and stir in Punch down. With wet hands, make the batter is used up. almonds. Lightly coat cake form with doughnut shapes and drop into hot oil. rose water. Pour the mixture into the Turn over to fry evenly. Drain on Ashta: In a separate bowl gently cake form . Let it cool. Turn it over on paper towels. While still warm, dip mix the cheese, Cool Whip, and to a cake plate. Sprinkle top with rose doughnuts in honey, confectioner's sugar. Set aside in the refrigerator water and ground cinnamon. Slice sugar, or jam as desired. until ready to use. into 15-20 pieces and serve.

10 FOLKLIFE CENTER NEWS CHINESE OPERA Stylized Forms Characterize Ancient Tradition

By Terence Liu characterized by a distinct acting style, representations of mountains, battle­ musical structure, repertory, or dia­ fields, and palaces. When an actor car­ For thousands of years, the Chinese lect. Ching-hsi (pronouncedJing see), or ries a riding crop and swings his leg have developed and performed hsi­ Peking Opera, is the most dominant. over a vacant space, the audience chu (pronounced see chew), the art of Peking Opera resulted from a combi­ knows he has mounted an imaginary combining fantastic stories, singing, nation of several Chinese opera styles horse. By reaching forward, grasp­ acting, elaborate costumes, and in­ popular around the end of the nine­ ing the air, pulling back and stepping strumental music. Hsi-chu, when trans­ teenth century in Peking (Beijing), the over an imaginary threshold, an actor lated into English, becomes "Chinese capital city of China. It enjoyed the opens a door and enters a room. opera,'' but it is very different from patronage of emperors, especially dur­ Costumes are as elabo-rate as the European opera. In the fourteenth ing the reigns of Ch'ien-lung (1736­ stage is bare. Male characters (sheng) century, Chinese opera became one of 1795), Tung-chih (1865-1875), and are distinguished by long black beards, the most popular genres of Chinese Kuang-hsu (1871-1908). Today, the which they tend to stroke whenever arts. Still popular today, it is per­ governments of both China and Tai­ deep in thought. Old men (lao sheng) formed on outdoor stages by itinerant wan, as well as Chinese people all over have white beards while young schol­ companies and in the theaters ofopera the world, remain proud of this mag­ ars (hsiao-sheng) have none at all. institutes by professional actors. It is nificent traditional dramatic art form. Clowns (ch 'ou) have white patches of also played and replayed on video­ paint on their faces and constantly act tapes. Few stage props are used i~ the silly. Warriors (wu-sheng) pantomime There are over three hundred kinds productions-sometimes only a table the martial arts. Refined women of Chinese opera from the various and two chairs. Actors employ the (ch 'ing-z) have long sleeves, which they regions and cities of China, each techniques of mime to create stylized fold and refold to indicate contempla­ tion or fling to represent shyness, anger, or fear. Coquettish women (hua -tan) flirt with coy glances, and warrior women (wu-tan) brandish swords and move about with fighting skill. Painted-faced actors (ching) repre­ sent larger-than-life characters, usu­ ally generals or officials. The color of their face paint reveals their personal­ ities: red for loyalty, black for coarse­ ness, green for impulsiveness, and blue for fierceness. Generals, government officials, stu­ dent scholars, beautiful women, and even heavenly spirits act out historic, romantic, and mythic stories that Chi­ nese people love. Characters reveal their inner thoughts and motives through their actions. Audiences judge them by the standards of Chinese virtue- patriotism, loyalty, bravery, honesty, and justice. D

Terence Liu is a program specialist at the YuJiao (played byJudy Huang) displays shyness in the presence ofher suitor, Folk Arts Program, National Endowment Fu Peng (played by Zhu Chushan), in this scene from the operajade Bracelet, for the Arts. Dr. Liu is an ethnomusicolo­ which was presented at the Library of Congress on April 18 by the Han Sheng gist who specializes in Chinese traditional Chinese Opera Institute. Photo by Jim Higgins arts.

SPRING 1991 11 The Han Sheng Chinese Opera Institute performed at the Library of Congress on April 18, the first program in the Folklife Center's 1991 Neptune Plaza Concert Series. In this scene from Heavenly Maiden Scattering Flowers, actress Wu Hong skillfully manipulates a long ribbon to portray the wind that carries a heavenly maiden to earth to heal one of Buddha's disciples. Article on page 11. Photo by Jim Higgins

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