The document discusses the cultural and emotional significance of hallacas, a traditional Venezuelan Christmas dish, in Venezuelan identity and family dynamics. It describes how hallacas require a collaborative family effort to prepare and reflect the blending of cultural influences in Venezuelan cuisine. It highlights how the unique taste passed down from grandmothers is an important part of family tradition and emotional anchoring for Venezuelans. It also discusses the important role of grandmothers in Venezuelan families as sources of support, advice, and cultural inheritance during times of insecurity and violence in the country.
1. The document summarizes a research report on crowdfunding market trends from 2012. It analyzes data from over 170 crowdfunding platforms regarding funds raised, operations, and key stakeholders from 2009-2011.
2. The report contains four sections: an overview of the research methodology, an analysis of market growth and composition, an overview of crowdfunding models, and an analysis of platform value propositions and functionality.
3. Over $1.5 billion was raised across 452 active crowdfunding platforms worldwide in 2011, with most platforms based in North America and Europe. Reward-based platforms were the largest category but equity-based platforms grew the fastest.
Olivia Reed organized a tennis tournament and kids camp to collect donations for Must Ministries. Over several months, she met with the head tennis pro at a country club to reserve courts, ordered t-shirts, discussed drills with a coach, practiced tennis, conducted the successful camp and tournament that collected over 75 canned goods and $243, and documented her work in a powerpoint presentation. She delivered the donations to Must Ministries and completed her presentation materials.
Sellick Partnership is a recruitment agency that believes it provides an extra level of service through its consultative approach and building strong relationships with clients. It has been in business since 2002 and recruits candidates for both temporary and permanent positions across various sectors, including finance, public, private, and not-for-profit. The agency prides itself on its dedicated team and high client return rate of 85%.
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise causes chemical changes in the brain that may help protect against mental illness and improve symptoms.
The document discusses lung cancer, including:
1) There are two main types of lung cancer - non-small cell lung cancer (NSCLC) and small cell lung cancer (SCLC). NSCLC is more common.
2) Cigarette smoking is the leading cause of lung cancer. Other causes include air pollution and exposure to chemicals.
3) Common symptoms include coughing, chest pains, fatigue, and weight loss. Diagnosis involves scans, biopsies, and determining the cancer stage.
The document discusses the issue of homelessness and its causes. It notes that homelessness has increased due to factors like foreclosures and job losses from the weak economy. The document outlines some of the health and legal issues that homeless people face, such as higher rates of disease and crime. It argues that homelessness is preventable through efforts like donations, volunteering, and temporary housing assistance to help vulnerable groups like domestic violence survivors.
This document summarizes a research paper that proposes an unsupervised approach to adapt existing sentiment lexicons to the context and language used on Twitter. It captures the contextual semantics of words based on their surrounding context in tweets. This is used to update the prior sentiment orientation and strength of words in an existing Twitter sentiment lexicon called Thelwall-Lexicon. Experiments show the adapted lexicons improve sentiment classification performance on two Twitter datasets compared to the original lexicon.
1. The document summarizes a research report on crowdfunding market trends from 2012. It analyzes data from over 170 crowdfunding platforms regarding funds raised, operations, and key stakeholders from 2009-2011.
2. The report contains four sections: an overview of the research methodology, an analysis of market growth and composition, an overview of crowdfunding models, and an analysis of platform value propositions and functionality.
3. Over $1.5 billion was raised across 452 active crowdfunding platforms worldwide in 2011, with most platforms based in North America and Europe. Reward-based platforms were the largest category but equity-based platforms grew the fastest.
Olivia Reed organized a tennis tournament and kids camp to collect donations for Must Ministries. Over several months, she met with the head tennis pro at a country club to reserve courts, ordered t-shirts, discussed drills with a coach, practiced tennis, conducted the successful camp and tournament that collected over 75 canned goods and $243, and documented her work in a powerpoint presentation. She delivered the donations to Must Ministries and completed her presentation materials.
Sellick Partnership is a recruitment agency that believes it provides an extra level of service through its consultative approach and building strong relationships with clients. It has been in business since 2002 and recruits candidates for both temporary and permanent positions across various sectors, including finance, public, private, and not-for-profit. The agency prides itself on its dedicated team and high client return rate of 85%.
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise causes chemical changes in the brain that may help protect against mental illness and improve symptoms.
The document discusses lung cancer, including:
1) There are two main types of lung cancer - non-small cell lung cancer (NSCLC) and small cell lung cancer (SCLC). NSCLC is more common.
2) Cigarette smoking is the leading cause of lung cancer. Other causes include air pollution and exposure to chemicals.
3) Common symptoms include coughing, chest pains, fatigue, and weight loss. Diagnosis involves scans, biopsies, and determining the cancer stage.
The document discusses the issue of homelessness and its causes. It notes that homelessness has increased due to factors like foreclosures and job losses from the weak economy. The document outlines some of the health and legal issues that homeless people face, such as higher rates of disease and crime. It argues that homelessness is preventable through efforts like donations, volunteering, and temporary housing assistance to help vulnerable groups like domestic violence survivors.
This document summarizes a research paper that proposes an unsupervised approach to adapt existing sentiment lexicons to the context and language used on Twitter. It captures the contextual semantics of words based on their surrounding context in tweets. This is used to update the prior sentiment orientation and strength of words in an existing Twitter sentiment lexicon called Thelwall-Lexicon. Experiments show the adapted lexicons improve sentiment classification performance on two Twitter datasets compared to the original lexicon.
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What Is My Culture Essay
I am familiar with my culture because my grandparents were able to impose their customs onto my parents and their children. Without them I would not be eating traditional foods, celebrating the Hispanic culture, or be aware of my family history. I am 100% Mexican, and I admire the Latin culture to the fullest. The Mexican culture consists of a tight family, plentiful cuisine, Spanish language, Latin music, and the Catholic religion. Growing up in a Mexican household has definitely influenced my morals, values, and character. Although I remain living in a Hispanic household I sometimes forget how important the culture influences the person I am today.
In the Mexican culture, we cook with many different spices, vegetables, and meats.
Some of...show more content...I would visit every day afterschool and it was the best adventure running through multiple gardens with different crops. My grandparents grew cactus, lemons, onions, tomatoes, cilantro, and aloe vera plants. It is a small reminder of their ranch in Zacatecas, Mexico and it is also their getaway from the city. My grandparents grow their own crops because to them it is a hobby, and they are able to sell them when there is an exceeding amount of harvest. Agriculture is common in most Hispanic families, whether it is owning a simple lemon tree or growing a small aloe vera plant, there is always something sprouting. I found it unusual that no matter what oppression we were put through we were still able to preserve our most important customs and values. Many other cultures were stripped of their identities, and till today we are able to pass down our traditions. Learning about how my family traveled from deep
The document summarizes Rachel Geil's experiences volunteering in Ecuador and interning in Kentucky. In Peru, she studied traditional Andean culture and found they view the world as having reciprocal relationships between nature, gods, and people, in contrast to Western thought which views humanity as having authority over nature. In Ecuador, she volunteered at CENIT, an organization assisting working children, coaching soccer and working in their street outreach program. Her internship in Kentucky involved creating a directory for a local food organization and attending a leadership summit on issues like supporting beginning farmers.
The Mexican cities are filled with altars, offerings, and catrinas, each region with particularity and tradition, but all united in remembering their dead.
This document discusses the cultural background and traditions of Mexico, specifically focusing on mariachi music, tequila, and Dia de los Muertos. It notes that mariachi music originated in the 1850s in Jalisco, Mexico and consists of violins, trumpets, guitar, and other instruments. Tequila also originated in Jalisco and is made from blue agave plants. Dia de los Muertos is celebrated November 1-2 to honor the dead through altars, decorating graves, and sugar skulls. The document explores how these cultural traditions are deeply rooted in Mexican heritage and have spread internationally.
This virtual trip document provides an overview of a planned trip to Mexico, Guatemala, El Salvador, and Honduras. It outlines the purpose of experiencing different cultures, describes the route and major stops, highlights aspects of culture and history in each country, and discusses currency, food, and parting thoughts. The trip aims to see how the experiences in these Central American and Mexican places are similar or different from those in the United States.
Spanish Food Essay
Hispanic/Latino Culture Essay
My Family Traditions
The Country of Spain Essays
Sanchez Family Case Study
Spanish American Family
Growing Up Of A Latino Household Essay
My Family: Growing Up In A Hispanic Household
Essay on My Familys Trip to Spain
Essay on My Familys Ancestry
Family Dynamics Of Hispanic Families
My Personal Philosophy Of Family Essay
What Is A Family? Essay
Spanish And The Spanish Language Essay
Family Narrative Essay
The Culture Of Spain And Spain
My Family Essay
Characteristics Of My Family Essay
Essay on The Sagrada Família
A Mexican Culture Family
The document describes the roles and responsibilities of the different members in the author's family, with the father bringing in money and planning trips, the mother cooking meals, the younger brother being cared for as the "pet", and the author acting as a role model and source of support for younger family members through advice, encouragement, and doing what their parents say. The author feels their diverse family works well because each member plays an important part.
Poster created & presented at the Festival of Creativity - Scholars detailing my Senior Honours Thesis (with a side of homemade bread & olive oil, of course!)
The document discusses Mexican culture and traditions. It notes that Mexican culture centers around family, food, and social lives. Many festivals revolve around food in their culture. The Mexican diet contains complex carbohydrates like corn and beans, as well as a large amount of protein from sources like pork and seafood. Common dishes include tortillas, beans, tamales, and enchiladas.
!"#$%&$%'()%*+,-%./0&$1%2)#)0"$&)3%"4%5$4/$'3%,0"$1%+&)##/%6)"$)/$3%6&7&$1%&$%'()
,0)#&8/$%2/9&'/:
,;'("#<3=-%>",$$%[email protected],:&3)#/
+";#8)-%,$'(#"9":"1A%B"C/AD%E":F%GHD%."F%G%<I)JFD%GKKL=D%99F%GMNGL
O;J:&3()C%JA-%Royal Anthropological Institute of Great Britain and Ireland
+'/J:)%*P6-%http://www.jstor.org/stable/2783094 .
,88)33)C-%QHRSKRQSGT%GL-SK
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content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms
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.
Royal Anthropological Institute of Great Britain and Ireland is collaborating with JSTOR to digitize, preserve
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BORN IN THE USA: NAMING CEREMONIES OF INFANTS AMONG SIERRA LEONEANS
LIVING IN THE AMERICAN CAPITAL
'What is your name?' I asked a seven year
old girl who sat down beside me.
'Amy, my name is Amy'.
She wore a blue and white polka-dot dress
with a crisp crinoline beneath it, black patent
leather 'Maryjanes' and white cotton socks
with frilly laced trim. Her father, sitting
nearby, smiled. But her aunt Sama,
magnificent in a brightly coloured dress of
West African cloth, upbraided the child:
'Your name is Amie, Aminata! You are
Sierra Leonean, not American!'
Amy/Aminata stared blankly, ignoring
Sama. Sama stared back, then turned on the
child's father:
'What are you doing? Why do you let
your child take on this American name?
How will she know who she is?'
For Sama, as for other Sierra Leoneans
living in the diaspora, names - particularly
of children born and raised in America -
have come to symbolize the boundaries of a
community based in an imagined homeland.
To change a name to 'sound American', one
parent told me, 'is to erase our existence'.
This essay is based upon two years of
fieldwork in the Washington D.C.
metropolitan area among an ethnically
diverse community of Sierra Leonean
Muslim migrants. My informants live in
settings as varied as suburban
Maryland/Virginia and the heart of the inner
city. With no physical ethnic neighbourhood
in the classic sense, they have created for
themselves a sense of community rooted in
their memories of an African homeland, in
ethnicity, and in religion.1
Central to the lives of many paren ...
The document discusses concepts of Filipino identity through analyzing Zialcita's essays. It explores ideas like mestizos referring to mixed origins rather than skin color. Cultural schizophrenia describes societies crushed between multiple cultures. While tensions may exist, cultures can also fuse over time. The essays examine scenarios of Central Javanese, Maranao people, and Germanic peoples to show how traditions may coexist. There is no single Asian identity given differences in languages, ethnicities, and civilizations across the vast region. Filipino identity should be understood culturally rather than based on concepts of race.
More Related Content
Similar to Grandma style english versión definitiva(1)
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We strive to deliver quality custom written papers before the deadline. That's why you don't have to worry about missing the deadline for submitting your assignment.
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✅ 24/7 Support
From answering simple questions to solving any possible issues, we're always here to help you in chat and on the phone. We've got you covered at any time, day or night.
What Is My Culture Essay
I am familiar with my culture because my grandparents were able to impose their customs onto my parents and their children. Without them I would not be eating traditional foods, celebrating the Hispanic culture, or be aware of my family history. I am 100% Mexican, and I admire the Latin culture to the fullest. The Mexican culture consists of a tight family, plentiful cuisine, Spanish language, Latin music, and the Catholic religion. Growing up in a Mexican household has definitely influenced my morals, values, and character. Although I remain living in a Hispanic household I sometimes forget how important the culture influences the person I am today.
In the Mexican culture, we cook with many different spices, vegetables, and meats.
Some of...show more content...I would visit every day afterschool and it was the best adventure running through multiple gardens with different crops. My grandparents grew cactus, lemons, onions, tomatoes, cilantro, and aloe vera plants. It is a small reminder of their ranch in Zacatecas, Mexico and it is also their getaway from the city. My grandparents grow their own crops because to them it is a hobby, and they are able to sell them when there is an exceeding amount of harvest. Agriculture is common in most Hispanic families, whether it is owning a simple lemon tree or growing a small aloe vera plant, there is always something sprouting. I found it unusual that no matter what oppression we were put through we were still able to preserve our most important customs and values. Many other cultures were stripped of their identities, and till today we are able to pass down our traditions. Learning about how my family traveled from deep
The document summarizes Rachel Geil's experiences volunteering in Ecuador and interning in Kentucky. In Peru, she studied traditional Andean culture and found they view the world as having reciprocal relationships between nature, gods, and people, in contrast to Western thought which views humanity as having authority over nature. In Ecuador, she volunteered at CENIT, an organization assisting working children, coaching soccer and working in their street outreach program. Her internship in Kentucky involved creating a directory for a local food organization and attending a leadership summit on issues like supporting beginning farmers.
The Mexican cities are filled with altars, offerings, and catrinas, each region with particularity and tradition, but all united in remembering their dead.
This document discusses the cultural background and traditions of Mexico, specifically focusing on mariachi music, tequila, and Dia de los Muertos. It notes that mariachi music originated in the 1850s in Jalisco, Mexico and consists of violins, trumpets, guitar, and other instruments. Tequila also originated in Jalisco and is made from blue agave plants. Dia de los Muertos is celebrated November 1-2 to honor the dead through altars, decorating graves, and sugar skulls. The document explores how these cultural traditions are deeply rooted in Mexican heritage and have spread internationally.
This virtual trip document provides an overview of a planned trip to Mexico, Guatemala, El Salvador, and Honduras. It outlines the purpose of experiencing different cultures, describes the route and major stops, highlights aspects of culture and history in each country, and discusses currency, food, and parting thoughts. The trip aims to see how the experiences in these Central American and Mexican places are similar or different from those in the United States.
Spanish Food Essay
Hispanic/Latino Culture Essay
My Family Traditions
The Country of Spain Essays
Sanchez Family Case Study
Spanish American Family
Growing Up Of A Latino Household Essay
My Family: Growing Up In A Hispanic Household
Essay on My Familys Trip to Spain
Essay on My Familys Ancestry
Family Dynamics Of Hispanic Families
My Personal Philosophy Of Family Essay
What Is A Family? Essay
Spanish And The Spanish Language Essay
Family Narrative Essay
The Culture Of Spain And Spain
My Family Essay
Characteristics Of My Family Essay
Essay on The Sagrada Família
A Mexican Culture Family
The document describes the roles and responsibilities of the different members in the author's family, with the father bringing in money and planning trips, the mother cooking meals, the younger brother being cared for as the "pet", and the author acting as a role model and source of support for younger family members through advice, encouragement, and doing what their parents say. The author feels their diverse family works well because each member plays an important part.
Poster created & presented at the Festival of Creativity - Scholars detailing my Senior Honours Thesis (with a side of homemade bread & olive oil, of course!)
The document discusses Mexican culture and traditions. It notes that Mexican culture centers around family, food, and social lives. Many festivals revolve around food in their culture. The Mexican diet contains complex carbohydrates like corn and beans, as well as a large amount of protein from sources like pork and seafood. Common dishes include tortillas, beans, tamales, and enchiladas.
!"#$%&$%'()%*+,-%./0&$1%2)#)0"$&)3%"4%5$4/$'3%,0"$1%+&)##/%6)"$)/$3%6&7&$1%&$%'()
,0)#&8/$%2/9&'/:
,;'("#<3=-%>",$$%[email protected],:&3)#/
+";#8)-%,$'(#"9":"1A%B"C/AD%E":F%GHD%."F%G%<I)JFD%GKKL=D%99F%GMNGL
O;J:&3()C%JA-%Royal Anthropological Institute of Great Britain and Ireland
+'/J:)%*P6-%http://www.jstor.org/stable/2783094 .
,88)33)C-%QHRSKRQSGT%GL-SK
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at .
http://www.jstor.org/page/info/about/policies/terms.jsp
.
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of
content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms
of scholarship. For more information about JSTOR, please contact [email protected]
.
Royal Anthropological Institute of Great Britain and Ireland is collaborating with JSTOR to digitize, preserve
and extend access to Anthropology Today.
http://www.jstor.org
This content downloaded from 72.233.216.127 on Tue, 24 Sep 2013 18:09:49 PM
All use subject to JSTOR Terms and Conditions
http://www.jstor.org/page/info/about/policies/terms.jsp
http://www.jstor.org/action/showPublisher?publisherCode=rai
http://www.jstor.org/stable/2783094?origin=JSTOR-pdf
http://www.jstor.org/page/info/about/policies/terms.jsp
BORN IN THE USA: NAMING CEREMONIES OF INFANTS AMONG SIERRA LEONEANS
LIVING IN THE AMERICAN CAPITAL
'What is your name?' I asked a seven year
old girl who sat down beside me.
'Amy, my name is Amy'.
She wore a blue and white polka-dot dress
with a crisp crinoline beneath it, black patent
leather 'Maryjanes' and white cotton socks
with frilly laced trim. Her father, sitting
nearby, smiled. But her aunt Sama,
magnificent in a brightly coloured dress of
West African cloth, upbraided the child:
'Your name is Amie, Aminata! You are
Sierra Leonean, not American!'
Amy/Aminata stared blankly, ignoring
Sama. Sama stared back, then turned on the
child's father:
'What are you doing? Why do you let
your child take on this American name?
How will she know who she is?'
For Sama, as for other Sierra Leoneans
living in the diaspora, names - particularly
of children born and raised in America -
have come to symbolize the boundaries of a
community based in an imagined homeland.
To change a name to 'sound American', one
parent told me, 'is to erase our existence'.
This essay is based upon two years of
fieldwork in the Washington D.C.
metropolitan area among an ethnically
diverse community of Sierra Leonean
Muslim migrants. My informants live in
settings as varied as suburban
Maryland/Virginia and the heart of the inner
city. With no physical ethnic neighbourhood
in the classic sense, they have created for
themselves a sense of community rooted in
their memories of an African homeland, in
ethnicity, and in religion.1
Central to the lives of many paren ...
The document discusses concepts of Filipino identity through analyzing Zialcita's essays. It explores ideas like mestizos referring to mixed origins rather than skin color. Cultural schizophrenia describes societies crushed between multiple cultures. While tensions may exist, cultures can also fuse over time. The essays examine scenarios of Central Javanese, Maranao people, and Germanic peoples to show how traditions may coexist. There is no single Asian identity given differences in languages, ethnicities, and civilizations across the vast region. Filipino identity should be understood culturally rather than based on concepts of race.
Similar to Grandma style english versión definitiva(1) (11)
1. Grandma Style
A dish that became a cultural identity and a symbol of family wellbeing
Irene Mercedes Aguilera Monroy
BUENAS IDEAS. NETWORKING DE IDEACION.
iaguileram@gmail.com
@iaguileram
The mother-centered family system, which several social scientists recognize as the
explanatory pivot in relationship dynamics between Latin-American family members
(Ugalde, España and other 2004), could be what we call the origin of the most important
Venezuelan process for cultural branding in Venezuelan cuisine.
We will specifically refer to a traditional Venezuelan family dish, enjoyed during
Christmas, called “Hallaca” made by families during the season. Its difficult preparation
requires the participation of several people in order to be able to finish them, however, its
general direction runs under the home´s supervisory eye, who also has the responsibility of
coordinating every activity and to give her unique touch of taste that she remembers from
childhood just by using her senses and which runs directly from her mother’s bloodline, her
grandmother.
Sensorial Identity
One of the most recognized and complex proposals of Venezuelan cuisine is,
without a doubt, the Hallaca. This master piece of our gastronomy is the most traditional
dish that embellishes our Venezuelan Christmas festivities.
The hallaca is the result of a historic process that our society has lived through.
From her cover made with plantain leaves up to all the details that ornate and make
its stew, going through her fundamental ingredient, annatto colored corn flour, the hallaca
is the most visible expression of the Venezuela crossbreeding. Every ingredient has its own
roots: plantain leaves, used by the African Negro as well as by the American Indian, is the
wonderful cover that wraps it up; once opened, we bring our native past into the present, as
the annatto colored corn flour welcomes us with its bright yellow coloring; then, its interior
allows us to appreciate the arrival of the Spaniards to these lands, hen, pork and beef meets,
olives, capers, raisins: everything finely chopped, stewed and wonderfully arranged makes
an exquisiteness. Its ingredients, which all have different roots, complement each other in
the hallaca, an expression of our crossbreeding and colorfulness that makes our people.
The word “Hallaca” comes from the Guarani and derives from the word ayúa or
ayuar which means to blend or to mix. From these words, it is thought that ayuaca could be
a “something mixed”, and later, by linguistic deformation, it became ayaca.Another version
presumes that the word comes from another native language from the western part of the
country, in which case, it meaning is wrapper or bundle.
2. Regardless of this word´s origin, we know that the hallaca is totally Venezuelan, by
name as well as by its preparation and it is considered a pride of our cuisine. Regardless of
social distinctions, it is served splendidly in all Venezuelan Christmas tables, providing a
touch of wonderful taste and flavor to our Christmases.
It is in the month of December that Christmas festivities overflow with Venezuelan
joy, and the hallacas are an essential part of all celebrations; they are exchanged, given
away as presents or sold. At the end, hallacas will never be too far off the tables at any
Venezuelan Christmas celebration.
There exist diverse recipes for their preparation, as each region of the country have
their traditional recipes, and as it happens with most Venezuelan dishes, each family brings
their own seasoning and gives it a twist on its preparation (www.venezuelatuya.com).
The importance of sharing this case comes from the fact that it is a cultural identity
icon where senses and emotions prevail over the cognitive aspect. There may be other
cultures where rational elements such as flags, wars, conquests, knowledge legacies are all
cultural symbols that represent social groups.
The hallaca reflects, with absolute clarity, the features of our feeding system which
blends and builds emotional ties between family members with their regions, the mother
homeland and its origins. A very popular way of saying it is that our cultural identity comes
to us “through our mouth”.
Anthropologists catalog Venezuela amongst the “Corn Nations”, distinguishing us
from the wheat or rice nations (Castillo, 2011).
Corn presence has a leading role and is a relevant part of our diet. As it is known,
corn is born in Mexico and then spread through Latin America during several centuries, it
then becomes part of our diet, making corn dish tasting a convincing sign of well being and
deep-rootedness for those who are born in this part of the globe.
Emotional identity
Althoughingredients are not everything, there is an essential part of the hallaca that
offers whoever makes it or eats it, an emotional anchorage much more intense. That is the
extraordinary way and alchemy where ingredients are combined, and that includes their
selection, cooking times, ways they are added into the preparation and even the love and
dedication of the chef. That magical way of cooking is known as La Sazón (Spanish for the
taste or the seasoning) and is what every Venezuelan, when they try their mother´s hallacas,
recognizes, celebrates and feels at home.
In Venezuela, talking about the importance of that special taste is expressed as
“there are no better hallacas than the ones made by my mom”, that is not actually the mom,
but the grandma, since the recipe is inherited from grandmothers to mothers, and from
mothers to daughters, and while the grandmother is still alive, she is the one that commands
3. the task with knowledge and authority, like all other Latin-American grandmothers. When
she is not present, her memories are honored with admiration assuming the challenge of
reproducing the recipe exactly. That is where the unifying family magic resides, it is no
longer just a preparation but it becomes a ritual.
That expression that enhances homemade hallacas has been used in songs, poems,
texts, plastic arts and cultural movements of all sorts, which consolidate it as an emblem of
Venezuelan psychosocial dynamism.
Venezuelan grandmother
In Latin-America, the grandmother continues to be an operational support in family
daily resolution conflicts in order to be able to face demanding daily obligations.
The more we go into social dynamics, the more indispensable the support from
intimate members of the family surroundings is;distrust towards the country´s insecurity,
makes it a safe place full of love and care, away from all danger.
This role of “safe place” and “trustable” aggravates in poorer classes. We can say
that almost 70% or 80% of Venezuelan popular classes do not trust other people that are not
in their intimate surroundings (Ugalde, et al. 2004).
Presently, Venezuela is experiencing a terrible situation in terms of violence.
Nongovernmental organization Venezuelan Violence Observatory (OVV for its initials in
Spanish) affirms that delinquency has claimed 21,692 lives this year, which raised murder
rate to 73 every 100,000 inhabitants.
2011 was “the most violent year in Venezuelan history with 18,336 people
murdered, but it is worse now” Roberto Briceño, director of the ONG that congregates
social investigation centers of six local universities, told Efe (www.elnuevoherald.com).
For mid-class population, the economic situation, together with insecurity, has
forced many young couples to stay at their parents homes. Grandchildren are born in
grandparents homes while the couple saves; grandparents act as an economic platform to
help the young couples to save enough money to be able to make the leap into getting their
first home, that, if they ever make it.
So we see that reality is so tough to carry on with daily routine that grandma´s
protection becomes more feasible and realistic, as everything she does turns into a
supportive and a peace of mind element.
More than just a romantic and ethereal grandma, in the middle of an operational
environment, Venezuelan grandmas capitalize the norms inherited in the family,
communicating their own terms on how to face sicknesses, sorrows, abandonments,
celebrations, things that all have an impact on family´s socialization instilling behavioral
patterns of all sorts, including the culinary arts.
4. There also exists another territory, a magic one where grandma is the main entrance
to emotions and shapes up a psychological legacy that supports our psychic health against
hard times and difficulties that we, Venezuelans, suffer.
In Venezuela, every lullaby, kids´ party, cleaning secrets, tips on how to remove
clothes’ stains, scary tales, recovered furniture, some emotional valuable jewels, the way to
slice a cake, baptism dresses, ways to better polish floors, ways to shoo the rain, home
remedies for coughing and fevers, to drive away naughty spirits and draw in good ones, and
sleep time prayers, amongst many more, make up for grandmas ´cultural inheritance.
The archetype of the wise old lady or crone is a key element in Latin-American
environments, they are somehow witches and saints and they are feared but respected.
Independently of their social economic level, they are a social reference. Nowadays
they are much younger and active than in other eras. But all grandmas, present and previous
ones, live of illusions and offer an invaluable legacy of unconditional love, that maintain
current those values that they consider should never be lost: respect, traditions and family.
“I write to you to welcome you into this world that you have to live, although weird and
complicated, it is full of surprises and nice things to discover…” (Loaeza, 2011)
We see them on a daily basis participating on the media: protesting to demand
social benefits, confronting appalling politicians demanding their retirement remuneration,
crying over their murdered children and grandchildren lost to violence, with immense
courage and bravery, requesting from the government, without respite and betting on their
future descendants even more than on themselves.
They have embraced modernity with passion and those whose social level allows it,
own mobile phones, computers and make huge efforts learning to use applications such as
Facebook, Twitter and Skype to amplify family control, to know that they are doing well,
remind them of her love and affective support, specially to those thousands of immigrant
grandchildren that have left a country that does not offer development opportunities to the
young.
All that realism principle of love and the total availability concentrates on the long
and meticulous ritual of those five days of preparation of that dish called hallaca, which
makes motherly legacy really present. It is a magical territory that trespasses the culinary
and initiates the national character of a nation;that is the reason why there is not one
Venezuelan immigrant throughout the world that when Christmas comes around makes a
special effort to find the way to eat that dish, and therefore, be able to experience nostalgia
and homesickness and at the same time find, mentally, to put down roots and to
psychologically gain control through the senses and the taste.
Behind the process of encouragement and love offering are the Venezuelan
“mamamas”, “yayas”, “alitas”, “abuelitas”, “grandmas”, “jefas”, “Abus”, “Nonas”, and big
mamas. They all have magical names, easy to be pronounced by kids and full of meaning to
face life in a lucid but courageous way.
5. The brand as facilitator
Making clear that the intention of this article centers on the psychosocial process
existing behind the hallaca and not on a case presentation of a brand analysis, it cannot be
left out the important contribution of the brand, which makes possible the connection
between the people and the culinary process. The recipe to make hallacas requires corn
flour dough; if it had not existed, its preparation could be even more complicated and
would need much more time, as it would have to start from the grain of corn itself.
To the advantage of the country, the brand P.A.N. precooked flour, which is made
by EMPRESAS POLAR, one of the most important companies in Venezuela, if not the
most important, makes that miracle on every Venezuelan home, allowing homemakers to
prepare, easily and inexpensively, first, the traditional national daily dish called “arepa”
and secondly the one that we have focused our present article on, the typical December
season dish: the hallacas.
Since December 1960, the launching of this corn precooked flour made it possible
that just by adding water and salt, a highly productive food could be obtained, allowing a
balancednutrition for the whole family. The brand P.A.N. is the pioneer brand of the
precooked flour category in the country and has been able to increase and add value to corn
crops, making a profitable sales success not seen in Venezuela in more than 50 years.
Nowadays, corn flour has a diffusion of 99% through all distribution channels and a
production demand of more than 90.000 tons a month in the country.
Venezuelan corn flour production companies have an installed capacity to make
101.500 metric tons a month of the product; however, the production reaches an average of
73.500 tons, creating a deficit of 16.500 tons a month (www.elmundo.com.ve).
P.A.N. flour is the leading brand in the market, with a 63% S.O.M, 21,8% of top of
mind recall and a preference of 37,3% between food categories (See appendix A and B).
However, the achievement of this brand, which are interesting to mention but for the
purpose of this work they represent more than just numbers of a successful business, is to
have been able to take root in the hearts of people as “the birth brand of Venezuelans” and
it has always communicated with patriotic meaning, constructed by all kind of
communicational strategies, and, as it was mentioned before, it is used to prepare those
emblematic dishes that require corn flour and that are included in the Venezuelan habits
system of daily nutrition.
Cultural Identity through the culinary
Theoretically, cultural identity is a set of values, prides, traditions, symbols, beliefs
and behaviors that function as elements inside a social group and that allow the individuals
to establish their feelings of belonging and alsoincludes the diversity of each ones in
6. response to the interests, codes, norms and rituals that said groups share amongst the
dominant culture. The construction of an identity is a “phenomenon born from the dialectic
between the individual and the society” (Berger and Luckmann, 1988, p.240).
When we go over the processes that make the construction of that reality possible,
we find that daily life is the center of all subjective elaboration of it, social practices create
a subjective world and whatever is internalized also acts by modifying the objective reality.
Translating these theoretical statements to our case, we could suggest that it may
well be an interesting explanation to the fact that traditional dishes penetrate the subjective
reality of people and they adopt them as their roots and cultural identity of the country of
origin, even more when it is grandmother who materializes and carries out the culinary
initiation rituals.
The set of circumstances surrounding the preparation and degustation of the hallaca
consists of a huge emotional burden for socialization, where Christmas, financial solvency
due to end-of-year bonuses, the festive presence and participation of the whole family in
the preparation, the grandmother or mother supervision and the delicious taste of the dish
turn the contents into an even more intense emotional situation.
This cultural identity found in traditional dishes builds up from the sensorial to the
cognitive which differs from the assimilation of patriotic symbols, for example. Those,
from our point of view, are first learnt and later they enter people’s reality categorizing
them and acceptingits emotional burden throughout all their lives and circumstances.
The hallaca, as many more dishes that identify the community of origin, constitutes
one of the best examples of intersubjectivity as a concept, as the taste of it, which is
something subjective, recalls mother land and allows to honor and enjoy it.
If we were asked for the characteristics of a dish that makes part of a cultural
identity, we could mention five:
1. They are made out of ingredients that are part of the history of the civilization of
the nation (Corn)
2. Its preparation includes elements of the country itself (process)
3. The tutor and guide during preparation must have a legitimate value on the
learning group and must be able to create meaningful and long-lasting emotional links (the
initiator and teacher)
4. The tasting experience must be repeated and reinforced by a positive subjective
evaluation context (Gathered experiences in favorable surroundings)
5. The magical religious appreciation of the brand that makes its preparation
possible and easy.Its immediate replacement at any time of the years is already a behavior,
so it becomes a critical event when due to increases of consumption during certain months,
they disappear from the market shelves or stores.
Another extrinsic indicator of history and interrelationships between personal and
social elements in the preparation of the hallaca, as well as other Venezuelan recipes, but
7. that clearly reflects the cultural anchorage existing in them, is the interest of the present
government in controlling and confiscating the factories that produce corn flour and
particularly P.A.N. Flour.
Without any intension to make this into a political-point-of-view article, it is known
that Venezuelan government, who has a socialist tendency, has expropriated oil, mining,
cement, and coffee companies, and has made thousand of incursions to control food
companies, principally Alimentos Polar (producers of the brand P.A.N Flour). Behind the
mask of offering more accessibility to food for those consumers at the base of the pyramid,
we consider that its real interest is the expropriation of the gastronomy that represents
Venezuelan cultural patrimony.
We can categorically claim, and we are absolute sure, that apart from having the
supremacy on the production of the ingredient itself, what the government really wants to
appropriate is the tradition.
To own the property of these products does not sustain itself by the simple and
profane task of ordering an expropriation. Between the thousand of variants that include the
study of the cultural patrimony, we have identified one category of products that we
consider as sacred (Solomon, 2008). Sacred consumption includes objects and events not
included in daily activities that are treated with respect or fear; such is the case of our
hallaca, which resumes all the characteristics of a dish made sacred by the Venezuelan
culture as it has a special status and its preparation simulates a religious ceremony.
The powerful celebrator of this ritual is the grandmother, a member of the “tribe”
who has a “divine” role in a particular affective unit and that goes beyond the
circumstances and eventualities. She is the only carrier of the alchemic secret called family
sazón. That is why in Venezuelan families, the hallaca will always be made following the
guidelines of “Grandma Style”.
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