{"id":106,"date":"2017-07-22T18:22:42","date_gmt":"2017-07-22T18:22:42","guid":{"rendered":"http:\/\/tending.to\/blether\/?p=106"},"modified":"2017-07-22T18:22:42","modified_gmt":"2017-07-22T18:22:42","slug":"the-yam-question","status":"publish","type":"post","link":"https:\/\/tending.to\/blether\/index.php\/2017\/07\/22\/the-yam-question\/","title":{"rendered":"The yam question"},"content":{"rendered":"

This is post recovered from 2010, when we were staying in Florida and working with Bron Taylor and Rick Stepp on a special issue of Religion, Nature and Culture<\/em> on ethnobiology.<\/p>\n

My thanks to those brave few people who actually answered the yam survey. (For those who had no idea there was such a thing, please consult http:\/\/bit.ly\/en05b4<\/a> and answer the questions!) I did promise Felice Wyndham I’d post the results, so here’s what I uncovered.<\/p>\n

The whole haggis hunt was set off by the need to prepare a Māgh Saṃkrānti feast at our house in Aberdeen. That’s one of the only solar, as opposed to lunisolar, feasts in the Newar ritual calendar, and among other things one should eat ही [hī<\/strong>](in Newari) or तरुल [tarul<\/strong>](in Nepali)—that is, Dioscorea<\/em> root. Bhāwanā and I had a long conversation about exactly what plant was involved, and what other tubers might be confused with it.<\/p>\n

Particularly confusing to me was the listing in several Newari dictionaries of a term चकु ही [caku hī<\/strong>]—that is, a sweet Dioscorea<\/em>—referring to Ipomea batatas<\/em>. Neither Bhāwanā nor her father had ever heard that term (even though it was listed in Sugat Das Tulādhar’s little dictionary from the 1950’s) and both were sure that Ipomea<\/em> was the wrong food. Strangely, K Shrestha’s Dictionary of Nepalese Plant Names<\/em> didn’t give any Newari word for Dioscorea<\/em> or Ipomea<\/em>, though to be frank, it’s not much good for Newari language terms. It made formal sense that in Newari, Dioscorea<\/em> was the reference tuber and Ipomea batatas<\/em> thus became a ‘sweet Dioscorea<\/em>’, while in North America, Solanum tuberosum<\/em> was the reference tuber and Ipomea batatas<\/em> was thus a ‘sweet Solanum tuberosum<\/em>’ — except that it was only dictionaries, and not real people, who actually had the term. When we talked about Ipomea<\/em> batatas<\/em> with the Nepal family, everyone used the Nepali word शकर खण्ड [śakar khaṇḍ<\/strong>] and my suspicion is that चकु ही is a hyper-Newari back formation associated with the Newar language movement, much like च्वसा [cvasā<\/strong>] for pen instead of the ‘Nepali’ कलम [kalam<\/strong>](actually from the Persian قلم <\/span>(ghalam)<\/em>, so predating the much-resented Gorkha conquest).<\/p>\n

Being a Californian, to me Ipomea batatas<\/em> was either a ‘sweet potato’ or a ‘yam’ – I had no English word to refer to Dioscorea<\/em> spp. tubers. English language dictionaries confirmed this: although ‘yam’ should refer to Dioscorea<\/em> tubers or plants, for North Americans, ‘yam’ was an orange-fleshed Ipomea batatas<\/em> and a ‘sweet potato’ was one with white flesh. That was news to me: I had never encountered either with anything other than orange flesh. Since we’re reading Marjorie Kinnon Rawling’s The Yearling<\/em> at night just now, I’m hoping among its other intricate descriptions of animals and crops she’ll let slip a hint of whether the Baxter grew and ate white or orange Ipomea<\/em>…but I’m getting distracted here.<\/p>\n

I trundled down to our local Asian shop on King St., by a little bit worried that I would get the wrong thing.<\/p>\n

When I got there, this is what I saw (with apologies for quick iPhone shots and messy stitching):<\/p>\n

\"kingstshoptuberphoto-2011-02-18-10-382.jpg\"<\/span><\/p>\n

From left to right, what you are seeing are the roots of
\nIpomea batatas<\/em>, Manihot esculenta<\/em>, Dioscorea<\/em> spp., and Colocasia esculenta<\/em>.<\/p>\n

Of course, I had no idea what word they would use to refer to ही so I just pointed, and that’s when it got interesting. Given that the staff at City Spice, who are a mix of Scots, Bangladeshi and sometimes also Nepali, need to sell this range of tubers in English (or Scots) to folk from Scotland, South Asia, Southeast Asia, and Africa, they have unambiguous words for each. For them, what you have here are:
\nSweet potato, cassava, yam, and taro.<\/p>\n

The shopkeeper confirmed that a significant number of customers used the word ‘yam’ to refer to Ipomea batatas<\/em> and he thought they were mostly North American.<\/p>\n

I bought my ‘yam’, after a long conversation about names for these, trotted home, and wrote the survey. It seemed to me that migration and changing foodways might well be driving a change in how people distinguished these roots. It made sense that the proprietors of shops that sourced and sold foods to a wide range of migrant populations would need to have clear distinctions, but would that also apply in urban centres elsewhere as global cuisines began to spread? I assumed that the sorts of people who would answer the survey—because I publicized it through my own social networks—would be unusually mobile, highly educated, from a range of ethnic backgrounds, and have a wide exposure to different foods. Would there be a clear consensus?<\/p>\n

Nah.<\/p>\n

To begin with, I had only 9 responses. To those of you that saw my pleas to do the survey and moved on, well, fine. I guess I shall simply have to write more appealing surveys. I was able to follow up with a handful of those responses. Here’s a brief summary:<\/p>\n

    \n
  1. One respondent had never encountered ‘yam’ at all, whether as food or as commodity, and before the survey had suspected it was a fruit.<\/li>\n
  2. Three of the respondents distinguished between ‘yam’ and Ipomea batatas<\/em>; two identified it as Dioscorea,<\/em> and one was sure that it was not a ‘sweet potato’.<\/li>\n
  3. Two respondents said that ‘yam’ was a sweet potato or a variety of sweet potato.<\/li>\n
  4. While I had hoped to pick up further distinctions through asking ‘What other tubers are like yams’, this didn’t work the way I had expected. Seven respondents, including some who said yams were sweet potatoes, listed sweet potatoes among tubers like yams. One person used this answer to record their confusion as to whether a yam was a sweet potato; another used the ‘when you last ate a yam’ question to do the same.<\/li>\n
  5. Three respondents distinguished yams by country of origin, and two also by similarity to some other tuber. Responses included (a) ‘Old World version of American sweet potato’; (b) ‘South American tuber’; (c) ‘potato-like tuber of African origin’.<\/li>\n
  6. Almost everyone saw their yams in supermarkets. One person saw theirs in a CSA delivery box.<\/li>\n<\/ol>\n

    7.Three respondents had cooked their own; two of these identified it as Dioscorea<\/em> and one as Ipomea batatas<\/em> and all were confident of their answers.<\/p>\n

      \n
    1. Of the remaining six respondents, four had been fed by a relative or friend and were less sure of their answers. One had eaten it in an Indian restaurant, and was sure it was not a sweet potato.<\/li>\n<\/ol>\n

      Just from this, it is clear that among the respondents there is still a division in the use of the term between kind-of-Ipomea<\/em> and Dioscorea<\/em>. Three answers were markedly confident, but for the rest, just asking these questions exposes respondents to considerable doubt as to their answers.<\/p>\n

      In one response where I was able to ask further questions, it became clear that the respondent had learned what a ‘yam’ was through playing Farmville, on Facebook—and thus although they were not from North America, had internalised ‘yam’ as a kind-of-Ipomea<\/em> through virtual agriculture (!).<\/p>\n

      Without a much larger response pool and a more carefully crafted survey, not much can be done; but I suspect as a result of this exercise that there are two trends at work. One is, as I suggested above, the movement of foodways through migration and globalisation. The other—which I didn’t expect—is the possibility for unfamiliar terms to acquire a firmly held definition through internet or mass media socialisation wholly divorced from the actual crop or food item.<\/p>\n

      However, if anyone does care to pick this project up, I propose that seeking changes in just the English terminology would be comparatively unrevealing. Given that the hard work of constructing immigrant foodways often happens in retail transactions at ‘Asian shops’ (where I often meet as many African cooks as I do South or East Asian) it would make sense to look for changes in several languages where those languages are the lingua franca<\/em> of shopkeeper or hotelier networks, such as Cantonese, Punjabi, Bengali, or Spanish. In each of these communities there will have to be adjustments to a wider inventory of food types as well as a complex clientele; will they move in parallel within each major urban region?<\/p>\n

      (With thanks to those of you who responded, and thanks to the kind staff at City Spice Shop.)<\/p>\n

      Extended:<\/p>\n

      Excerpt:<\/p>\n

      Keywords:
      \nCalifornia, ethnobiology, foodways, Migration, research, Scotland<\/p>\n","protected":false},"excerpt":{"rendered":"

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