Kutia

http://www.korwelphotography.com/2011/01/03/holiday-food-kutia/

Kutia

My mother has called me in from playing in the snow to help her out in the kitchen.  As I enter, I am greeted by a charming air of vigor and vitality and warmed by the heat of the ever-running stovetop.  She hands me a mortar filled with poppy seeds and a pestle. Basic and primitive, it is safe in the arms of a child.  Electric wonders designed to make cooking easy  -- the blender, the food processor – have attacked the mortar and pestle, but it has stubbornly resisted and is still found in most Ukrainian kitchens.  The reason is simple: it does a better job.   Rather than cutting, it bruises and mashes, releasing the oils and flavors necessary for an authentic taste.  And then, of course, there is the sound.  The whir of an electrical appliance doesn’t provide the feeling of cultural strength and solidity created by the thud of pestle against mortar. 

My eyes light up because I enjoy crushing the poppy seeds every year.  I imagine I am concocting some sort of magical elixir.  The rhythmic pounding of wood on seeds and clay has brought me to a meditative calm as I reduce the tiny grey-blue grains into a violet hued mousse.  It smells nutty and creamy at first, and then a strong almond note becomes apparent, teasing me and tempting me to dip my finger into the smooth paste to taste its sweetness.  I look over to see if my mother is watching, but she is preoccupied with peeling potatoes.  It takes all of my willpower to resist because the Advent fast can only be broken when the first star rises.  I continue to work.  My body is in the kitchen, but my mind is racing with anticipation of supper, as I have not eat anything all day.  

http://en.wikipedia.org/wiki/File:Kutya.jpg

The dish that I am helping to make is kutia: a preparation of cooked wheatberries dressed with honey, ground poppy seeds, and sometimes chopped walnuts.  The almond sweetness of poppy seeds, married with that of honey lends kutia a warm, rich character, while a generous addition of walnuts makes the taste dark and full bodied.  It has an earthy quality in texture, taste, and appearance. This ritual dish, of very ancient origin, has survived hundreds of generations without losing its importance in traditional festivities.

The origin of this dish dates back some 5000 years when the Ukrainian people first cultivated wheat (Kohut 57).  For many years, Ukrainians were strongly attached to their land and its fruits.  As an agrarian society, Ukrainians concentrated their attention on what nature gave them.  Before agriculture developed around 10,000-8,000 B.C. in the Middle East, our early ancestors hunted animals, caught fish, and gathered foods such as berries, roots, and seeds (Pawliczko 204). Along the way, as they gathered the earliest forms of wild grains, they discovered that even though they were tough to chew raw, the grains still provided more nourishment and energy than other foods. When cooked, the grains were tastier, and much easier to chew and digest.  That being said, these wild grains were still scarce, and one had to collect very many for even a small nutritious meal.  Poppy seeds, another ingredient of kutia, were also common during the onset of agriculture.  The poppy flower was especially generous to a grower, for within one pod there were thousands of tiny seeds which scattered great distances from the mother pod.  This made for both a high and likely yield of flowers, which would then go on to spread even more (Kubicek 50-52).  Last but not least, honey was extraordinary for early civilizations. In the wild, it was there for the taking once the swarms protecting it were overcome.  Additionally, it was not only remarkable for its intense sweetness but also for its many uses in folk medicine (Farley 39).  Perhaps most importantly, it was a food that did not spoil which was vital to people who lacked methods of preservation. 

http://www.claudiascookbook.com/wp-content/uploads/2011/01/img_87576.jpg

There must be something to this kutia.  Why else would it have survived since time immemorial?  Whether tangible, visible, or edible, the meanings of symbols are often marred while the symbol itself remains.  To an extent, kutia is the same way because it does not have one absolute significance.  In fact, its rustic simplicity almost belies its powerful symbolic meanings. For instance, some believe the wheat represents the staff of life while the honey is symbolic of the spirit of Christ (Hughes 89). However scholars of folklore generally believe that originally it symbolized spiritual clan unity of both living and deceased members (Vaughn 66). Agricultural prosperity may be a secondary symbol in which the wheat grains symbolize hope and immortality while and honey and poppy seeds ensure happiness and prosperity respectively (Lomatski).  In another light, for some, kutia is served as a tribute dish as it is believed to be the food of Mokosh, the Ukrainian pagan god of harvest and fertility (Vaughn 67).    

The exact meaning of kutia has been lost. In his etymological dictionary, Ivan Ohiienko says that the Greek "koukkia" (broad bean), and earlier "kokkos" (kernel of grain) could be the roots of kutia.  Koukkia were beans often used in Greek tradition as an offering to the dead, which in a way resemble the role of kutia in the Ukrainian culture.  Interestingly, there is similar dish, "kolyvo," served at the "tryzna" memorial meal after a funeral.  It is like kutia, but without the poppy seeds (Ohiienko 143-144).  Because poppy seeds symbolize fertility and prosperity, it is appropriate that they are a missing ingredient in a dish for someone who will no longer need either. Kolyvo, called "pomynal'na kutia" (memorial kutia) in Ukrainian, is also served by the Greeks, where it is called "kolyva." Moreover, in Old Church Slavic (language), it seems that kutia and kolyvo are synonymous. Kutia is defined as "bread of the dead" in T. A. Lysaght's dictionary (with a reference to kolyvo).  This gets a Christian explanation, which has earlier roots: "kutia is served to honor a saint or in memory of the dead. Wheat offered in memory of the dead signifies that the dead will rise from the grave the way that the wheat, sown into the soil first rots, and then brings a new, complete crop.” (Tracz).   Due to the similarities regarding letters, syllables, and cultural function it appears as though the word kutia has Greek origins.

"horshchyk" or pot used for kutia
http://veggieprairiegirl.blogspot.com/2009/11/kutya-wheat-porridge.html

Kutia is a dish reserved only for Sviata Vecheria (Holy Supper) during Christmas and it is the most important dish of the entire meal.  For Ukrainian people, Christmas is the main family (as opposed to religious) holiday of the entire year.  It is celebrated solemnly, as well as merrily, according to ancient traditions that have been passed on though the ages and are still observed today.  Ukrainian Christmas customs are based not only on Christian traditions, but also to a great degree on those of pre-Christian pagan culture and religion.  Long ago, the Ukrainian society was primarily agrarian and had developed an appropriate pagan culture, elements of which are present in current tradition.  The ancient pagan Feast of Winter Solstice and Feasts of Fertility became part of Christian Christmas customs (Helbig 80).  This has resulted in Ukrainian customs that are both unique and deeply symbolic.   

The ceremonies of Christmas Eve are dedicated to God, the welfare of family, and to the remembrance of ancestors.  The Oxford English Dictionary defines a ritual meal as a meal consumed in the manner of a ritual and Sviata Vecheria  certainly fits this description (OED).  For our Holy Supper, the table is covered with two tablecloths, one for the ancestors of the family, the second for the living family members.  In pagan times, ancestors were considered to be benevolent spirits, who, when properly respected, brought good fortune to the living family members (Helbig 80). Under the table, as well as under the tablecloths, some hay is spread to remember that Christ was born in a manger. The table always has one extra place setting for deceased family members, whose souls, according to belief, come on Christmas Eve and partake of the food.  A pot of kutia is placed high up on the shelf in the corner of honor (where a Ukrainian family puts religious icons).  The pot is topped with a loaf of bread (knysh) and a lighted candle.  A kolach (Christmas bread) is placed in the center of the table. This bread is braided into a ring, and three such rings are placed one on top of the other, with a candle in the center of the top one. The three rings symbolize the Trinity and the circular form represents eternity (Shevchenko 35).

http://homefordinner.blogspot.com/2010/12/ukrainian-christmas-at-farmers-market.html

There are twelve courses in the supper, because according to the Christian tradition, each course is dedicated to one of Christ's Apostles.  With regards to the ancient pagan belief, each course stood was for every full moon during the course of the year (Helbig 81). The courses are meatless because there is a period of fasting required by the Church until Christmas Day. The dishes contain no meat or dairy products to show respect for the animals that shared their place of shelter and were present for the birth of Christ.  However, for the pagans the meatless dishes were a form of bloodless sacrifice to the gods (Vaughn 68).  Most dishes served at Sviata Vecheria are prepared in their earliest method: the way that nature and cultural circumstances permitted at the time of their earliest discovery.

With the appearance of the first star, which is believed to be the Star of Bethlehem, the family gathers to begin supper.  The children are often sent outside to search out this star and it becomes like a game for them – who can spot the first star and run back to announce that Sviata Vecheria should begin.   The family would have fasted all day in preparation for this feast, so it is particularly anticipated.  The first dish is always kutia and it starts the meal in a ceremonial manner.  Traditionally, when the kutia is served, the head of the household takes the first spoonful, opens a window or walks out into the yard, and invites the ‘frost to eat kutia.’  Upon re-entering, he throws the first spoonful to the ceiling and adhesion of many grains signifies a rich harvest and augurs a good swarming of bees. The head of the family raises another spoonful of the kutia, invoking God’s grace, and greets the family with the traditional Christmas greet: “Khrystos Rodyvsya” (Christ is born), to which they all reply in unison: “Slavim Yoho!” (Let us glorify Him). Following this ritual everyone must partake of the kutia and it is eaten from a common dish to symbolize unity.   Since kutia is a dish of remembrance, as we consume it on Christmas Eve, we offer some to those who are no longer with us.  It is left on the dish at the empty place setting.  Christmas Eve is a bittersweet observance in some ways. After all, before we can rejoice in the birth of a new dawn, we must honor and remember the dead.  Following the kutia, the remaining twelve dishes are consumed.  Everyone must have at least a small serving of each dish.  After the meal, the family joins in singing Christmas carols and general merry-making.  For some, the evening concludes at midnight when the family attends a special Christmas service enriched with beautiful choral music.  

http://annmorash.blogspot.com/2007/01/christmas-time-again.html

In my family, kutia has particularly strong associations with children.  As a picky eater, I always had trouble with Sviata Vecheria.  Most of the food did not appeal to me and it was definitely different than my regular cuisine.  That being said, I would always look forward to the kutia.  Its sweetness made it practically like having dessert before the meal: a childhood dream come true.  It was also often a child’s job to mash the poppy seeds: a simple yet time consuming task.  However this gives the food and undertone of childhood, which I enjoy.  For this reason, when I eat this food at Christmastime, I am immediately taken back to when I was younger and would help prepare it.  Moreover, it instills a sense of responsibility and closeness to my culture.  I am taking part in a making a dish that is very important and I think this is one of the reasons my mother would “put me to work.”  For both my parents, kutia was a dish that they got very excited about because it was so honeyed and served only once a year. It contained ingredients that were not always available to them, or were used sparingly.  For example, honey and walnuts were two expensive commodities.  Both my parents grew up in villages and if they wanted to buy honey or walnuts, they would have to go to into the city and would have to pay more.  Otherwise they would have to muster up the contents from the land.  For this reason, the unassuming kutia was in a way a delicacy for them.

http://emigrantki-w-kuchni.blogspot.com/2008/12/kutia.html

My father recalls a time when he and his brother ate all of walnuts that were bought specially for the kutia. After their mom thoroughly searched the kitchen for the nuts, she gave the task of finding the nuts to my dad and his brother.  Knowing they had no way out, they eventually had to confess.  This is a memory that they often laugh about today because it was one time where walnuts were not part of the kutia and it sticks out as a Christmas memory.  I like this story because it bears a sense of childhood innocence and gluttony.  Completely ignorant of the monetary value of walnuts and the cultural value of the dish they tampered with, they indulged on something they thought was delicious.

As mentioned earlier, kutia is ceremonially thrown at the ceiling and the more it sticks, the more prosperous the coming year will be.  Today this custom is much less practiced because of the mess it causes.  I am sad to say that I have never experienced it.  However, my mother remembers that as a child she would go to her grandmother’s house for Sviata Vecheria and they would take part in this tradition. My mom recalls that she and her cousins would sneak the kutia into a separate room and throw it to see how it would stick.  Though her mother admonished this, her grandma was always fine with it; a classic scenario in which grandparents coddle their grandkids (and value their culture).

The recipe for kutia is simple and customary so it is rarely subject to change.  Though this may seem dull, I value this quality of the food as it provides a sense of integrity and identity.  Kutia is one of my favorite dishes not only because of its saccharine taste, but also because of the tradition it bears. It is delicious yet withheld. I have such strong ties to this dish because through this food the memories of the times and people associated with it come to life.  Each year, I feel my spirit changes during the holiday season. I feel warmer.  I feel more goodness.  I feel closeness with both my family and my culture.  It is this change of heart that makes the holidays distinguished from other days in the year, and this difference we so greatly enjoy is rooted in tradition. By restricting a food to tradition, it carries with it only certain connotations.  For me, kutia is such a food. Kutia epitomizes tradition more than perhaps any other food in my culture and it is an aspect of Christmas that makes it memorable and distinctive. The fifteen times that I can remember having this dish were fifteen joyous occasions and for this reason it is almost inherent that I cherish kutia.  In essence, just as the unique gathering of family makes Christmas special, so too does this dish. 

http://www.dietfooddelivery.mobi/3053/kutia-ukrainian-traditional/

Kutia (Mother’s Recipe)

Ingredients:

1 cup wheat berries  

6 cups warm water

½ cup poppy seeds

¼ cup chopped walnuts

1/3 cup honey

1/2 cup raisins

Directions:

1   Rinse wheat berries and soak overnight in warm water.

2   Next day bring strained wheat berries to a boil with 6 cups of water, cover and simmer for 3-4 hrs, until the wheat kernels burst.

3    Scald the poppy seeds with boiling water, drain, and add lukewarm water to cover.  Soak 30 minutes, drain and grind with mortar and pestle (or food processor). Set aside.

4    Drain water from wheat kernels and keep 1/2 cup of the liquid.

5   Add the honey to the liquid from step 4 and mix well.

6   After ingredients are cool mix kernels, ground poppy seeds, honey, chopped walnuts and raisins in a bowl.

7   Keep in a refrigerator

*Note: It is best when prepared several days ahead of time in order for the full flavor to develop.  Kutia can be refrigerated for up to two weeks. 

Works Cited

"Christmas Celebration in Ukraine." Christmas in Ukraine. . Christmas Holidays. Traditions, Carols, Dishes, Preparations. Web. Apr. 2012. <http://ua-traveling.com/en/article/christmas-ukraine>.

Farley, Marta Pisetska. Festive Ukrainian Cooking. Pittsburgh, PA: University of Pittsburgh, 1990. Print.

Helbig, Adriana, Oksana Buranbaeva, and Vanja Mladineo. Culture and Customs of Ukraine. Westport, CT: Greenwood, 2009. Print.

Hughes, Ellen. Christmas in Ukraine: Christmas around the World from World Books. Chicago: World Book, 2001. Print.

Kohut, Zenon E., Bohdan Y. Nebesio, and Myroslav Yurkevich. Historical Dictionary of Ukraine. Lanham, MD: Scarecrow, 2005. Print.

Kubicek, Paul. The History of Ukraine. Westport, CT: Greenwood, 2008. Print.

Kubilius, Kerry. "Ukraine Christmas Traditions." About.com Eastern Europe Travel. Web. Apr. 2012. <http://goeasteurope.about.com/od/othercountries/a/ukrainechristmastraditions.htm>.

Lomatski, Myroslaw. "Ukrainian Christmas Customs and Cuisine." Ukrainian Christmas Customs and Cuisine. Web. Apr. 2012. <http://ukrainianchristmas.ukrainiangenealogygroup-pei.org/>.

Lysaght, T. A. Old Church Slavonic-English Dictionary. Australia: T.A. Lysaght, 1995. Print.

Ohiienko, Ivan. Etymological-Semantic Dictionary Ofthe Ukrainian Language. Vol. 3. Volyn: Naklad. Tovar. Print.

Pawliczko, Ann Lencyk. Ukraine and Ukrainians throughout the World: A Demographic and Sociological Guide to the Homeland and Its Diaspora. Toronto: Published for the Shevchenko Scientific Society by University of Toronto, 1994. Print.

"ritual meal, n.". OED Online. March 2012. Oxford University Press. 16 April 2012 <http://www.oed.com/view/Entry/166369?redirectedFrom=ritual%20meal

Shevchenko, Anna. Culture Smart! Ukraine: [a Quick Guide to Customs & Etiquette]. London: Kuperard, 2005. Print.

Tracz, Orysia. "Ukrainian Christmas Traditions: Blend of Old and New." The Ukrainian Weekly [Parsippany] 19 Dec. 1982: 8+. Print.

Vaughn, Mary Ann Woloch. Ukrainian Christmas: Traditions, Folk Customs, and Recipes. Munster, Ind., U.S.A. (8444 Kraay, Munster 46321): Ukrainian Heritage, 1983. Print.