Learning about Norwegian Culture in Minnesota with Savvy Mom Ruth Paget

Learning about Norwegian Culture in Minnesota with Savvy Mom Ruth Paget 

Fall colors convinced me to go along with my husband on a business trip to Minneapolis, Minnesota one weekend when we lived in Wisconsin.

While my husband worked, I drove around Lake Mille Lacs outside Minneapolis and visited all the small towns.  “Lake Mille Lacs” means “Lake One Thousand Lakes” and “Isle” means “Island.” 

The name Lake Mille Lacs refers to all the lakes in Minnesota that were created when the last glaciers retreated.   The license plates all said that there were 10,000 lakes in the state.  The mosquito was jokingly called the state bird on postcards.

A state park dedicated to Father Hennepin further attested to French exploration of this area.  The largest group of Europeans, though, who settled Minnesota are from the Scandinavian countries of Norway and Sweden.  The Objibway are the original inhabitants.

When I arrived in one small town, I immediately saw a little craft store that sold Norwegian items like tablecloths.  I decided to start my souvenir shopping at the hardware store, though, because that was the only place that was open.  I bought some fishing tackle for the fishermen in the family and started to look for some old-fashioned toys for my daughter.

The toys I found for my daughter included dominoes, white chalk, a pick-up sticks game, and a little handheld pinball game.  I loved getting things like this as a child and looked forward to sharing them with my little one.  

I would dole them out in two-week intervals so that each item would get her full attention.  I bought my mother a pretty flowered tablecloth for her kitchen table; small town hardware stores carry just about everything.

The Norwegian crafts store was now open, and I proceeded across the street.  I walked into a party happening at 10:00 am in this crafts store.  About fifteen Norwegian matrons were gathered around a “Congratulations” cake.  The elderly owner of the store was signing copies of her first book, which detailed her romance with the American who had brought her to Minnesota.

She invited me to have some cake and tea and asked where I was from.  I told her about my wanderings that had led me to Wisconsin.  She told me, “You should write a book, too!  Everyone’s life has drama in it.”

“I’ll try to keep that in mind,” I said.

She knew I was buying souvenirs for a child and let me purchase a book for my daughter.  I found a Scandinavian fairy tale called The Tomten and the Fox.  The tomtem looked like a Norwegian leprechaun, but instead of tricking people the tomtem helped them. 

 

In this story, the tomten protected the chickens from a wily fox for a family, who did not realize how hard the tomten worked.

The visit to the Norwegian craft store left me in high spirits.  The scenery was beautiful with the leaves turning golden, red, and brown as I drove back to the hotel.  I did want to write, but mostly I wanted to participate in wonderful moments in life like going to a 10 am book signing for a romance book.

By Ruth Paget, Author of Eating Soup with Chopsticks and Marrying France

Click here for:  Ruth Paget's Amazon Books

Ruth Paget Selfie

Trying Norwegian Food with Juilliard Graduate Florence Paget by Savvy Mom Ruth Paget

Learning about Norwegian Food with Juilliard Graduate Florence Paget by Savvy Mom Ruth Paget 

"How do Norwegians make any money from their fundraising dinner when no one wants to eat the main dish?” I asked my mother during my first Wisconsin winter.  My question concerned lutefisk, dried salt cod reconstituted in lye that is boiled and steamed to make it palatable…supposedly. 

 

I knew that in its Italian form as codfish, you could fetch top dollar for this delicacy.  I wanted to see what the Norwegians did with codfish.

Lutefisk dinners are no small time affair.  One of our Lutheran churches in town served 2,500 meals in one day in well orchestrated shifts.  My great-aunt bought the family tickets to attend one of these events, because she was 104 and “not feeling like cooking this week.”  On the appointed day, we arrived at church.  Smiling ladies in starched white frocks with flower embroidery led us to our tables and served us.

The pale, white lutefisk flaked away and did not have much flavor; it tasted better with butter.  The Norwegians cook the fish outside in a hut, so the church will not have a fishy aroma.  I discovered that the older generation of Norwegians did eat lutefisk and enjoy it just like little my daughter.

We supplemented our token lutefisk portion with Swedish, or rather Norwegian, meatballs made from ground beef, pork, and veal and seasoned with meat sauce.  The pan gravy from the meatballs covered the boiled potatoes and went under the green beans.  Homemade, flat, tortilla-like sheets of potato bread called lefse accompanied our meal.

The lefse tasted good with cinnamon and sugar, but was merely a prelude to dessert.  We started out with a warm pudding called rommergrot made from cooking heavy cream, milk, and a little flour together.  Brown sugar tops off the rommergrot, but that is not the end of the Norwegian dessert fare we sampled.

Bonde Pike sounds like you should be eating another fish dish, but it is another delectable sweetie.  The church ladies make a crushed graham cracker shell for this dish, add a thickened cherry filling, and top it all off with whipping cream.

 
You do tend to put on a little weight during a Wisconsin winter supporting all the church fundraising efforts, but supporting the community in small town America certainly is tasty.

Lutefisk dinners form the backbone of winter entertainment small town Wisconsin.  Our little town newspaper had just run an article about the Sons of Norway going to net the year’s catch of lutefisk in the local river.  The spoof article heralded the new season of Lutefisk dinners organized by the local Lutheran Churches.

By Ruth Pennington Paget, Author of Eating Soup with Chopsticks and Marrying France

Click here for:  Ruth Paget's Amazon Books

Ruth Paget Selfie

Celebrating German Christmas in Small Town Wisconsin with Juilliard Graduate Florence Paget with Savvy Mom Ruth Paget

Learning about German Christmas in Small Town Wisconsin with Juilliard Graduate Florence Paget with Savvy Mom Ruth Paget

Once I took my daughter to our town’s local history society in Wisconsin.   The history society was holding a German Christmas party, since many of our town’s settlers were German.  The only thing I knew about German culture in our town despite my attempts to find out about it was that the local supermarket had a German name.  

This market had a large selection of marinated hareng, brats (sausage), and locally brewed beers.  We did not have a bakery in our town, but several towns over they had German bakeries with rye bread and pumpernickel bread.  I found those flavors to be too strong, but thought they would be good with Wisconsin cheese selections.

This resulted in a mini quest by me to find what was German about German culture.  When I begin an anthropological search mission, I go to cookbooks.  I read The Cooking of Germany by Nika Standen Hazelton (Time-Life Books, 1969), who led the life of a diplomat’s daughter.  

She wrote about what women in 1969 and what women of today most probably sought to do for guests – make them feel like royalty with the quality of the food and service surrounding it.  She wrote that German women all practice schően decken (to set a table beautifully).  I could certainly see that at the German Christmas party.

Red, ironed tablecloths displayed glass dishes of Christmas cookies, Kaffe (coffee), and napkins with bells and holly on them.  German coffee I discovered was strong yet smooth.  My daughter was more interested in the cookies offered to her by ladies with newly coiffed hair and Christmas pins on their dresses with belts at the waist.  Each cookie tasted of the Middle Ages with flavorings such as allspice, cloves, mace, black pepper, and anise in cookies such lebkuchen and pfeffernüsse.

There were many photos of the early German settlers, but there was no sheet describing German settlement in our town.  German culture is somewhat hidden in the United States, but I am sure it is protected.  The German grandparents in town could probably tell you who everyone was in the photographs on the walls and in some cases what was happening in the agricultural cycle depicted.  As a city girl, I felt removed from “the land,” especially after reading books on organic gardening. 

We left the photo exhibit to join the Christmas carol singers.  We sang in English and in German – Silent Night (Stille Nacht) and O Christmas Tree (O Tannenbaum) to organ music.

By Ruth Paget, author of Eating Soup with Chopsticks and Marrying France

Click here for:  Ruth Paget's Amazon Books

Ruth Paget Selfie

Learning about Moroccan Culture through its Cuisine by Savvy Mom Ruth Paget

Learning about Moroccan Culture through its Cuisine by Savvy Mom Ruth Paget 

Raymond A. Sokolov coined the word “gastroethnography” to describe a method of examining a society in his book Why We Eat What We Eat: How Columbus Changed the Way the World Eats.  

Gastroethnography proposes the study of another culture through the preparation of its food, food items that are worthy to be eaten, table etiquette, geography, and historical events.

Who prepares meals and in what situation gives us ideas about social organization.  In the article “Une Odeur de Sainteté” by Mohammed Kacimi El-Hassani, readers can see that traditionally in wealthy Moroccan families, it was always the female family members who prepared meals and not servants.  Female family members ensured that that foods were made with fresh ingredients to prevent food poisoning.  Cooking allows many women to express creativity as well.

This creativity comes after a long apprenticeship in the kitchen that begins early.  Moroccan cuisine requires many hands to reduce spices and nuts into powder, for example.  The wealth of able hands challenges the need for food processors, and purists say that ingredients prepared by hand taste better.  Measuring cups and recipe books are rare in the traditional Moroccan kitchen.  

Ingredients for meals come from Morocco’s Saharan climate up to its sea coasts.  Moroccans traditionally like to mix different flavors in their dishes, and it is easy to see this tendency in their national dishes described by Claudia Roden in her book Mediterranean Cookery:  Moroccon tagines are stews cooked with meat and fruits usually; Couscous features a tagine with steamed small pasta; and Bisteeya, a pigeon pie decorated with patterns made by cinnamon.

The etiquette around a Moroccan meal is characterized by hospitality.  Visitors are offered many dishes that must demonstrate shaban, or abundance.  Diners who eat in the traditional manner use the three first fingers of the right hand along with bread to bring food to their mouths.  At the end of the meal, Claudia Roden writes in Mediterranean Cookery that diners drink three glasses of mint tea.

This refined cuisine and its meal ritual are born out of the combination of geography and history.  Morocco only lacks arctic regions and tropical rain forests to offer its inhabitants a wide range of food products.  From a historical standpoint, Moroccan cuisine has benefitted from three important periods – the Arab immigrations in the seventh century; the Kingdom of Andalusia in what is today’s Spain, and the Columbian Exchange that brought New World products to the Mediterranean and beyond such as peppers and tomatoes.

Good cookbooks can be a first foray into a foreign cuisine, if you cannot learn from cooks of a particular culture like that of Morocco.  The best cookbooks tend to be information packed, contain photos of processes not only finished products if they are included, and attempt to provide recipes for people from all levels of society.  Some of the best cookbooks around, by the way, have no photos or images in them.  These seem to be the kind of cookbooks that home cooks cherish.

By Ruth Paget, Author of Eating Soup with Chopsticks and Marrying France

Click here for:  Ruth Paget's Amazon Books

Ruth Paget Selfie

Louis XIV's Use of Fairy Tales for Political Ends by Savvy Mom Ruth Paget

Louis XIV's Use of Fairy Tales for Political Ends by Savvy Mom Ruth Paget

The politics of seventeenth century France revolved around the efforts and success of Louis XIV (1638-1715) to unify the kingdom of France around his person to the detriment of the provincial nobility, who had mini kingdoms of their own in the Middle Ages.  Under Louis XIV, the warrior knights of the Middle Ages became concerned with fashion and free food.  Louis XIV paid Swiss mercenaries to wage war, so he could control his pesky French noblemen and their wives.

In particular, Louis XIV weakened the nobility by allowing a portion of the bourgeoisie (i.e. lawyers, financiers, and doctors) to assume positions of prestige and limited power. He granted nobility to some, who brought great amounts of income to the kingdom.   Charles Perrault (1628-1703), the author of Les Contes de ma mere l’Oye (Mother Goose Tales), was a member of the bourgeoisie called upon to serve the king.  

Perrault supported the political objectives of Louis XIV in his fairy tales, especially his Cinderella and Donkey Skin tales, whose models of feminine beauty played into the unification strategy of Louis XIV by demising the number of people who could compete for the throne against his family.

The tale of Cinderella is one of a step daughter from a previous marriage, who becomes a servant to the children of her father's second marriage.  Cinderella dreams of becoming a princess despite her being a servant.  

Cinderella’s fairy godmother gives her fashionable clothing to wear to the palace and other accoutrements of aristocratic position such as a carriage with fine horses.  Cinderella meets her prince, who later identifies her by placing a thin glass slipper on her foot; only a feather light woman could wear such a shoe. 

 

In Perrault’s version of Cinderella, Cinderella forgives her jealous step-sisters and finds them rich husbands, so they would leave her alone it appears.

The heroine of Donkey Skin, unlike Cinderella, is already a princess and not a member of the bourgeoisie when the story begins.  Her father, the king, wants to marry her.  With the assistance of her godmother, the princess uses several ruses to avoid the incestuous desires of her father.

When the princess could no longer avoid her father’s advances, she leaves the country to protect her virtue.  The princess must wear a donkey skin to hide herself, but her godmother assures her that her clothes and jewels will accompany her everywhere.

The ending of Donkey Skin resembles that of Perrault’s Cinderella.  A prince finds his princess by placing a ring on her very little finger.  The prince’s family is thrilled to find out that Donkey Skin is a princess, who does not really wear a donkey skin everyday like a peasant.  

In the last scene, Donkey Skin forgives her father the king for wanting to marry her.  However, in an absolute monarchy, everyone must obey the king despite what the church says is moral; the king assures food, clothing, and shelter in greater amounts than cloistered nuns.

The moral of these two fairy tales is that women who conform to the king’s ideal of beauty get to be part of palace life, especially if they forgive the king for any trespass.  including incest. 

 

Perrault subtly informs readers that well-clothed women of slight weight are ideals of beauty for their delicate physical size; thereby making many of them incapable of self-defense or of danger to the king or his family without a weapon.

Women had already lost their political rights by the time of Louis XIV due to the rigid implementation of the Salic Law, which was promulgated under Charlemagne (circa 742 -814).  Salic Law prevented noblewomen in France from inheriting dominions or ruling as sovereigns to reduce the division of property in the kingdom.  Noblewomen were supposed to become part of their husband's "house" as far as property and land were concerned.


Despite Salic Law, the power of Catherine de Medici (1519 – 1589) must have lingered in the mind of Louis XIV as to what women could do just as queen mothers.  The menace of possible female leaders in the land with the example of Joan of Arc (1412 - 1431) must have also worried Louis XIV, but he effectively dealt with his problems by subtle and not so subtle means of control.

Among his methods of control were dictating models of clothing fashion, determining cultural program offerings in which he starred at Versailles inside the palace and out in the gardens.  The king wore ballet slippers while all his courtiers wore heels.

Louis XIV also encouraged competition among nobles as to whom could participate in the “Lever du Roi” or “Waking up of the King” to help him bathe, shave, dress, and eat.  He would change favorites every two weeks or so for special food and drink treats during ballets, theatre, and puppet shows as well.

Finally, like the women in Cinderella and Donkey Skin, who need a godmother to arrange for their positions in society, Louis XIV made sure that even his most prestigious courtiers knew that they held their positions due to royal prerogative alone.  Demeaning women leads to the demeaning of men as well.

By Ruth Paget, Author of Eating Soup with Chopsticks and Marrying France

Click here for:  Ruth Paget's Amazon Books

Ruth Paget Selfie

Uncovering Secrets in Jean de la Fontaine's Fables with Savvy Mom Ruth Paget

Uncovering Secrets in Jean de la Fontaine's Fables with Savvy Mom Ruth Paget

The morals that are stated or are implied by many of Jean de la Fontaine’s (1621 – 1695) Fables often criticize the powers-that-be of 17^th century France, notably King Louis XIV (1638 – 1715).

La Fontaine was astute in criticizing the government in the form of fables; it most probably saved his life.  Louis XIV and his courtiers evidently found nothing in common with the animals and insects described in the Fables. 

La Fontaine likely formed his dislike of Louis XIV when his patron, the Superintendent of Finances, Nicolas Fouquet (1615 – 1680) was tried and imprisoned by Louis XIV for corruption.  La Fontaine suffered after Fouquet’s disgrace as well by having to pay a large fine for using an aristocrat’s title in his name and having to seek a new patron.

La Fontaine begins his Fables with the story of the grasshopper and the ant.  The grasshopper asks the ant for food, which the ant refuses to give him.

The implicit moral of the fable is to economize to prepare for difficult times.  The financial vocabulary that La Fontaine uses all point to an economic interpretation of this fable with words such as interest, principal, debtor, and borrower being used in the text.

The lesson here is that small-scale economies apply to the kingdom as well.  Louis XIV’s projects such as diverting the Eure River to supply the fountains at Versailles with water were expensive.

La Fontaine’s ultimate moral in the grasshopper and ant fable may have been that kings should manage their treasury and save money rather than divert rivers and engage in wars.

The absolute power of Louis XIV may have served as the subject of La Fontaine’s fable of the wolf and the lamb.  The lamb tries to persuade the wolf not to eat it using reason and logical arguments. However, the wolf eats the lamb without remorse, using force to do so.

Force appears to win the day in La Fontaine’s Fables, because rulers, subjects, and La Fontaine’s animals are susceptible to flattery.  In La Fontaine’s fable of the crow and the fox, a crow holds a piece of cheese in its beak. 

When the fox flatters the crow, the crow opens it mouth to show off its beautiful voice. When this happens, the crow drops its meal to the fox below.  The moral of the fable is that flattery harms those who listen to it and believe it, which suggests how Louis XIV was able to divide and conquer his once-powerful nobles.

Looking for veiled political criticisms such as these in Jean de la Fontaine’s Fables adds another level to appreciating La Fontaine’s work and to understanding the era of Louis XIV.

By Ruth Paget, Author of Eating Soup with Chopsticks and Marrying France

Click here for:  Ruth Paget's Amazon Books

Ruth Paget Selfie

The Dictation of Mérimée - a French Grammar Game Described by Savvy Mom Ruth Paget

The Dictation of Merimee - a French Grammar Game with Savvy Mom Ruth Paget - Ruth Pennington Paget

I first saw a framed copy of the Dictation of Mérimée  created by Prosper Mérimée (1803 – 1870) in the home of my husband’s grandparents.

I knew that this had to be a dictation after years of doing grueling Friday dictation exercises in my high school. My French teacher would read a passage for half an hour that we students would write. Then, we would pass our papers to the student behind us and correct the dictation exercise.  I credit dictation exercises for my command of French grammar.

French is full of traps related to homonyms. The sound “oh” can be written as “o,”, “ô,” “eau,” “ault,”, “eaux,” “au,” “aux,”, and “ot.”

You have to know your vocabulary words and be analytical about applying grammatical rules. In French class, dictation correction time solidified correct usage in our young minds. We all wanted perfect scores to show how polished our French was.

As we students advanced through high school, our French teacher gave us dictation exercises from works such as Antoine Saint-Exupéry’s Le Petit Prince and Gustave Flaubert’s Salammbô. (Salammbô takes place in Carthage in the 3rd century BCE after the First Punic War.) These dictations were somewhat easier for us, because we were reading these books in our French class.

So, when I saw this framed dictation about a dinner in Saint-Adresse near Le Havre, I knew I had to ask my husband’s grandmother a question, “Is this a famous dictation?”

She laughed and said, “It is infamous. It is the Dictée de Mérimée. Napoleon III had trouble with it, but the Austrian ambassador to France only made three mistakes on it.”

The Austrian ambassador was the Prince de Metternich. The dictée that Mérimée created in 1857 was part of the entertainment at the court of Napoleon III in Compiègne, France. The Empress Eugénie made 62 mistakes and Napoleon III made 75 mistakes.

Dictations have remained a part of French culture and not just in school.  I was surprised to learn when visiting one of the great-aunts in my husband’s family that she attended a weekly dictation club where she and her friends took turns choosing and reading the dictations that others wrote. 

Sometimes they chose passages from French literature, but mostly they made the passages up themselves.  (No doubt the made-up passages were full of exceptions to the rules.)

After that discussion, I felt like going home and reviewing French grammar books like Le Petit Bescherelle and taking advantage of the many dictations that are now available on the web. I always liked my French teacher’s dictations that required etymological knowledge in addition to analytical ability.

My family’s copy of the Dictée de Mérimée written on parchment is in a frame on a wall in our home in Germany (now Monterey County California).

By Ruth Paget, Author of Eating Soup with Chopsticks and Marrying France

Click here for:  Ruth Paget's Amazon Books

Ruth Paget Selfie