Today is a National Day in the Lao People’s Democratic Republic marking the anniversary of the victory of the Pathet Lao in the Laotian Civil War that was an adjunct of the Vietnam war. Let’s talk about the country’s name before I get into the heart of things. The country was called Laos (with an /s/) by French colonists, but both the people and their language are known as Lao indigenously, and they refer to their country by the full name, sometimes, or as Muang Lao (ເມືອງລາວ) more commonly. After independence from France in 1953 until 1973 the country retained the French colonial name, Laos, but subsequently it has been called Lao. I will use the name Laos here for the country prior to 1973.
The First Indochina War (1946 – 1954) was centered on Vietnam, but involved Laos and Cambodia as well, and eventually led to French defeat and the signing of a peace accord for Laos at the Geneva Conference of 1954. In 1955, the US Department of Defense created a special Programs Evaluation Office to replace French support of the Royal Lao Army against the communist Pathet Lao as part of the US policy of “containment” of communism in Asia.
In 1960, amidst a series of rebellions in the kingdom of Laos, fighting broke out between the Royal Lao Army and the communist North Vietnam-backed, and Soviet Union-backed Pathet Lao guerillas. A second Provisional Government of National Unity formed by Prince Souvanna Phouma in 1962 was unsuccessful, and the situation steadily deteriorated into large scale civil war between the Royal Laotian government and the Pathet Lao, backed militarily by the NVA and Vietcong.
Laos was a key part of the Vietnam War since parts of Laos were invaded and occupied by North Vietnam for use as a supply route for its war against the South. In response, the United States initiated a bombing campaign against the North Vietnamese positions, supported regular and irregular anticommunist forces in Laos and supported South Vietnamese incursions into Laos. In 1968 the North Vietnamese Army launched a multi-division attack to help the Pathet Lao to fight the Royal Lao Army. The attack resulted in the army largely demobilizing, leaving the conflict to irregular ethnic Hmong forces of the “U.S. Secret Army” backed by the United States and Thailand, and led by General Vang Pao.
Massive aerial bombardment against the Pathet Lao and invading People’s Army of Vietnam forces were carried out by the United States to prevent the collapse of the Royal Kingdom of Laos central government, and to deny the use of the Ho Chi Minh Trail to attack US forces in the Republic of Vietnam. Between 1964 and 1973, the U.S. dropped 2 million tons of bombs on Laos, nearly equal to the 2.1 million tons of bombs the U.S. dropped on Europe and Asia during all of World War II, making Laos the most heavily bombed country in history relative to the size of its population; The New York Times noted this was “nearly a ton for every person in Laos”. Around 80 million bombs failed to explode and remain scattered throughout the country, rendering vast swathes of land impossible to cultivate and killing or maiming 50 Laotians every year. (Due to the particularly heavy impact of cluster bombs during this war, Laos was a strong advocate of the Convention on Cluster Munitions to ban the weapons, and was host to the First Meeting of States Parties to the convention in November 2010.
In 1975 the Pathet Lao, along with the Vietnam People’s Army, and backed by the Soviet Union, overthrew the royalist Lao government, forcing king Savang Vatthana to abdicate on 2nd December 1975. He later died in prison. Between 20,000 and 62,000 Laotians died during the Civil War. On 2nd December 1975, after taking control of the country, the Pathet Lao government under Kaysone Phomvihane renamed the country as the Lao People’s Democratic Republic and signed agreements giving Vietnam the right to station armed forces and to appoint advisers to assist in overseeing the country.
Larb is probably the best known Lao dish and I covered a version of it here. http://www.bookofdaystales.com/lao-new-year/ This recipe is for a common beef version, but there is also a fish version which is popular. It resembles ceviche a little, in that the fish has a lime juice dressing, but it is parboiled, and other herbs and vegetables are added. The greens preferred in Laos, and SE Asia in general, are not easily found outside of Asia, but you might find a friendly Vietnamese market. When I lived in New York there was one near my work. In Lao the fish used is local fish from the Mekong. You can use any white fish, but remember, the more you substitute ingredients, the farther you get from the taste of Lao.
¼ cup fresh squeezed lime juice
1 tbsp lemongrass, white parts only, finely minced
1 tsp fresh ginger, minced
1 clove garlic, minced
1 tsp fish sauce
2 tbsp shallots, thinly sliced
¼ cup scallions, green part only, thinly sliced
¼ teaspoon sea salt
1-2 red Thai bird chiles, chopped (or Prik Bon chili powder)
3 cups Asian greens, whole leaves, coarsely chopped
¼ cup cilantro, fresh, whole leaves, coarsely chopped
½ cup fresh mint leaves, coarsely chopped
1 lb white fish, sliced
1 stalk lemongrass, cut into 2” pieces
1 ½ tablespoons ground roasted rice (optional)
In a small bowl, mix together the lime juice, lemongrass, ginger, garlic, fish sauce, shallots, salt and chili. Set aside.
Put the watercress, cilantro and mint into a medium bowl.
In a small saucepan, boil 3 inches of water with 1 stalk of lemongrass, place the fish into the boiling water, turn off the heat. Let sit 3-4 minutes.
Toss the greens with lime-lemongrass dressing plus the roasted rice (if using). Drain the fish and mix in gently. Serve immediately.
Today is called the Day of Remembrance in Cambodia, formerly called (in English) the National Day of Hatred, which is a mistranslation of the Khmer name ទិវាចងកំហឹង – tiveachangkamhoeng — which literally means “Day of Tying Anger” but is perhaps better translated as “Day of Maintaining Rage” that is, a day for maintaining the sense of anger at the genocide against Cambodians perpetrated by Pol Pot. The day has changed names, and fluctuated in importance over the years since Pol Pot was formally defeated by communist Vietnamese, because the Khmer Rouge has maintained a continuous presence in Cambodia, with waxing and waning fortunes. The Day of Remembrance (as I shall refer to it), was first launched in the People’s Republic of Kampuchea (PRK) on May 20th 1984. The commemoration was initiated by a September 12, 1983 conference in Phnom Penh of around 300 intellectuals and clergymen. The date was selected since it marked the initiation of mass killings in Democratic Kampuchea on May 20th 1976. It was also the date that the Khmer Rouge had initiated forced collectivization in southern Takéo in 1973.
Under the PRK, the full title of the event in English was ‘Day of Hatred against the genocidal Pol Pot-Ieng Sary-Khieu Samphan clique and the Sihanouk-Son Sann reactionary groups’. The Day was an important holiday in the PRK, and the Kampuchean United Front for National Construction and Defense mobilized Kampuchean mass organizations to ensure popular participation. Under the PRK, the policies of the United States (dubbed as imperialist) and the People’s Republic of China (dubbed as expansionist) were also targets of dislike during the Day of Hatred. The 1983 conference had made as the objective of the National Day of Hatred the mobilization of international public opinion against the Khmer Rouge, their allies and their foreign backers. In particular, the issue of the representation of the Coalition Government of Democratic Kampuchea in the United Nations was highlighted.
(AP Photo/Heng Sinith)
The Cambodian genocide killed somewhere between 1.5 and 3 million Cambodian people from 1975 to 1979. In 1976, the Khmer Rouge changed the name of the country to Democratic Kampuchea. In order to fulfill their goals, which were a particular blend of nationalism, Stalinism, and Maoism that was designed to create a monoethnic and deliberately uneducated agrarian society, the Khmer Rouge emptied the cities and forced Cambodians to relocate to labor camps in the countryside, where mass executions, forced labor, physical abuse, malnutrition, and disease were prevalent. This resulted in the death of approximately 25% of Cambodia’s total population. People perceived as the opposition were taken to the Killing Fields, where they were executed and buried in mass graves. The Vietnamese invasion of Cambodia ended the genocide by defeating the Khmer Rouge in 1979. Things did not end there, however, because the Khmer Rouge remained an active presence for many years, and were recognized internationally as the legitimate ruling party, while the world turned a blind eye to the genocide.
The Vietnamese were especially troubled by the Khmer Rouge because their genocide targeted ethnic Vietnamese living in Cambodia. The border between the two countries has always been fluid – especially around the Mekong Delta because control of that region is critical for trade and defense. On December 3, 1978, Radio Hanoi announced the formation of the Kampuchean National United Front for National Salvation (KNUFNS). This was a heterogeneous group of communist and noncommunist exiles who shared an antipathy to the Pol Pot regime and a virtually total dependence on Vietnamese backing and protection. The KNUFNS provided the semblance, if not the reality, of legitimacy for Vietnam’s invasion of Democratic Kampuchea and for its subsequent establishment of a satellite regime in Phnom Penh.
In the meantime, as 1978 wore on, Cambodian bellicosity in the border areas surpassed Hanoi’s threshold of tolerance. Vietnamese policy makers opted for a military solution and, on December 22nd, Vietnam launched its offensive with the intent of overthrowing Democratic Kampuchea. A force of 120,000, consisting of combined armor and infantry units with strong artillery support, drove west into the level countryside of Cambodia’s southeastern provinces. Together, the Vietnamese army and the National Salvation Front struck at the KR on December 25th. After a 17-day campaign, Phnom Penh fell to the advancing Vietnamese on January 7th, 1979. Pol Pot and the main leaders initially took refuge near the border with Thailand. After making deals with several governments, they were able to use Thailand as a safe staging area for the construction and operation of new redoubts in the mountain and jungle fastness of Cambodia’s periphery, Pol Pot and other Khmer Rouge leaders regrouped their units, issued a new call to arms, and reignited a stubborn insurgency against the regime in power as they had done in the late 1960s.
For the moment, however, the Vietnamese invasion had accomplished its purpose of deposing an unlamented and particularly violent dictatorship. A new administration of ex-Khmer Rouge fighters under the control of Hanoi was quickly established, and it set about competing, both domestically and internationally, with the Khmer Rouge as the legitimate government of Cambodia. Peace still eluded the nation, however, and although the insurgency set in motion by the Khmer Rouge proved unable to topple the new Vietnamese-controlled regime in Phnom Penh, it did nonetheless keep the country in a permanent state of insecurity. The new administration was propped up by a substantial Vietnamese military force and civilian advisory effort.
As events in the 1980s progressed, the main preoccupations of the new regime were survival, restoring the economy, and combating the Khmer Rouge insurgency by military and by political means. The UN General Assembly voted by a margin of 71 to 35 for the Khmer Rouge to retain their seat at the UN, with 34 abstentions and 12 absentees. The seat was occupied by Thiounn Prasith, an old colleague of Pol Pot from their student days in Paris and one of the 21 attendees at the 1960 KPRP Second Congress. The seat was retained under the name ‘Democratic Kampuchea’ until 1982 and then ‘Coalition Government of Democratic Kampuchea’ until 1993. Pol Pot continued as nominal ruler of Cambodia until 1997, and died in 1998.
On 2 January 2001, the Cambodian government established the Khmer Rouge Tribunal, to try the members of the Khmer Rouge leadership responsible for the Cambodian genocide. Trials began on 17th February 2009. On 7th August 2014, Nuon Chea and Khieu Samphan were convicted and received life sentences for crimes against humanity during the genocide. As of 2009, the Cambodian NGO Documentation Center of Cambodia has mapped some 23,745 mass graves containing approximately 1.3 million suspected victims of execution. Direct execution is believed to account for roughly 60% of the full death toll during the genocide, with other victims succumbing to starvation or disease.
The effects of Pol Pot’s policies, including, but not limited to, genocide cannot be overstated, and have left an enduring legacy in Cambodia. Virtually the entire urban population was displaced, educational and religious institutions were ravaged, and the whole culture was turned upside down. On the surface, Cambodia seems like other SE Asian cultures to the casual visitor, but if you live there for any length of time it is obvious that the culture is far from “normal.” There is still a general undercurrent of suspicion of strangers, particularly foreigners, and key institutions, such as universities and temples, are still essentially rudderless and ill staffed. It will take at least a generation before Cambodia can be said to be a stable nation.
All that said, Cambodian cuisine marches on regardless. I’ve talked about Cambodian dishes several times already, and given my usual caution that for authentic dishes you need to travel to the country. As the chameleon cook, I routinely cook Cambodian dishes at home because the ingredients are readily available and I know the basic principles. Sour and spicy/hot are the most common elements along with sweet/fruity, salty, and bitter (not unlike the Chinese ideal, although the flavors are different.
Kuy teav (គុយទាវ) is one of my favorite morning dishes whether I make it at home, or get it from a market stall. It’s better at market stalls because they have constantly simmering vats of broth that are enriched over the morning with the ingredients that are cooked in them. Kuy teav is a noodle soup consisting of rice noodles with pork stock and toppings that is generally assumed to be of Chinese origin. In Khmer, kuy teav is formally pronounced IPA: [kuj t̪ieʋ] but is often elided to IPA: [kə t̪ieʋ] (Romanized as k’tieu, katieu, kateav, etc.) due to the sesquisyllabic nature of the Khmer language. It is impossible to learn Khmer pronunciation from books. When I learn a new phrase and then practice it on the streets, all I get are puzzled looks, because I am putting too many syllables and consonants in. You almost never hear a final consonant, even though it is there in the written text and complex vowel sounds and diphthongs are drastically simplified from what books teach.
Kuy teav is prepared with partially dry thin squarish rice noodles cooked by quickly immersing the noodles in boiling water. The noodles are then strained, placed into a bowl, and moistened with a nutty, caramelized garlic oil. After dressing with a sticky brown liquid made of oyster sauce, soy sauce and a pinch of sugar, the bowl is then filled with a clear broth made from pork bones, dried squid, and sugar, and seasoned with a bit of fish sauce. Then the meat toppings are added, which may include a variety of different types of meat, such as pork loaf, minced pork, pork belly, duck, seafood or offal. When I order from a market stall I just ask for a little of everything on offer. It usually varies from day to day. Only once in a while will I ask for one ingredient only. This is not unheard of, but is not normal.
When the dish is served, you have a wide choice of garnishes and aromatics to customize the dish. The pork broth is tasty and complex, but also subtle, so you add what you want to adjust it to your taste. I usually add the Cambodian trinity of garlic, fresh lime juice, and hot peppers. Garnishes can include lettuce leaves, bean sprouts, fresh herbs (sawtooth coriander and holy basil), crushed black kampot pepper, and chopped green onion.
Today is World Puppetry Day. The idea came from the puppet theater artist Javad Zolfaghari from Iran. In 2000 at the XVIII Congress of the Union Internationale de la Marionnette, (UNIMA) in Magdeburg, he put up the proposal for discussion. Two years later, at a meeting of the International Council of UNIMA in June 2002 in Atlanta, the date of the celebration was fixed. The first celebration was in 2003. The original focus for the day was marionette puppets, but it can easily be expanded to include the whole cascade of possibilities. These are a few that I have encountered and enjoyed.
A hand puppet (or glove puppet) is a puppet controlled by one hand, which occupies the interior of the puppet. The Punch and Judy puppets are familiar examples of hand puppets, and I have enjoyed them over the years. In fact a good friend of mine operated a Punch and Judy show as a sideline, and Tony Hancock’s Punch and Judy Man is stellar film concerning English class values. As a boy, I have to say that Harry Corbett and Sooty won out for me, though. I even had my own Sooty puppet. Akin to the hand puppet is the sock puppet, a particularly simple type of hand puppet made from a sock. One of the best-known practitioners was Shari Lewis with Lamb Chop. Not my thing – sorry, Shari.
Marionettes, or “string puppets,” are suspended and controlled by a number of strings, plus sometimes a central rod attached to a control bar held from above by the puppeteer. The control bar can be either horizontal or vertical. Basic strings for operation are usually attached to the head, back, hands (to control the arms) and just above the knee (to control the legs). This form of puppetry is complex and sophisticated to operate, requiring greater manipulative control than a finger, glove or rod puppet.
A shadow puppet is a cut-out figure held between a source of light and a translucent screen. Shadow puppets can form solid silhouettes or be decorated with various amounts of cut-out details. Color can be introduced into the cut-out shapes to provide a different dimension and different effects can be achieved by moving the puppet (or light source) out of focus. Javanese shadow puppets known as Wayang Kulit are what I know best. Shadow puppetry in Asia may have originated in China during the Song Dynasty (960-1279 CE), but it became widespread, especially in SE Asia.
The Ventriloquist’s Dummy is a puppet although they are called dummies because they do not speak on their own. I have loved these acts since childhood, and never tire of them.
Múa rối nước is a Vietnamese water puppet form, originally used in flooded rice paddies. Múa rối nước literally means “puppets that dance on water.” The tradition supposedly dates back to the 10th century. The puppets are built out of wood and the shows are performed in a waist-deep pool. A large rod supports the puppet under the water and is used by the puppeteers to control them. The appearance is of the puppets moving over the water. When the rice fields would flood, the villagers would entertain each other using this puppet form.
The water also provides the setting for traditional stories depicting day-to-day village life. Water puppets bring wry humor to scenes of farming, fishing, festival events such as buffalo fights, and children’s games of marbles and coin-toss. Fishing turns into a game of wits between the fisherman and his prey, with the fisherman getting the short end (often capturing his surprised neighbor by mistake). Besides village life, scenes include legends and national history. Lion dogs romp like puppies while dragons exhale smoke and shoot sprays of water at the audience. Performances of up to 18 short scenes are usually introduced by a pig-tailed bumpkin known as Teu, and accompanied by a small traditional orchestra.
There are many more types of puppets, of course, and you probably have your own favorites. I was thinking of cooking lamb chops as the recipe of the day, but I expect Shari Lewis fans would not be amused. Instead, here is the Swedish chef from the Muppets making popcorn.
Today is the birthday (1809) of Louis Braille, inventor of a system of reading and writing for use by the blind or visually impaired. His system remains virtually unchanged to this day, and is known worldwide simply as braille. The immense personal legacy of Louis Braille was described in a 1952 essay by T.S. Eliot:
Perhaps the most enduring honor to the memory of Louis Braille is the half-conscious honor we pay him by applying his name to the script he invented – and, in this country [England], adapting the pronunciation of his name to our own language. We honor Braille when we speak of braille. His memory has in this way a security greater than that of the memories of many men more famous in their day.
To honor Louis Braille’s achievement, today is celebrated as World Braille Day.
Louis Braille was born in Coupvray, a small town about twenty miles east of Paris. He and his three elder siblings – Monique Catherine (b. 1793), Louis-Simon (b. 1795), and Marie Céline (b. 1797) – lived with their parents, Simon-René and Monique, on three hectares of land and vineyards in the countryside. Simon-René maintained a successful enterprise as a leather maker and manufacturer of horse tack. As soon as he could walk, Braille spent time playing in his father’s workshop. At the age of 3, he was playing with some of the tools, trying to make holes in a piece of leather with an awl. Squinting closely at the surface, he pressed down hard to drive the point in, and the awl glanced across the tough leather and struck him in one of his eyes. A local physician bound and patched the affected eye and even arranged for Braille to be met the next day in Paris by a surgeon, but no treatment could save the damaged eye. In agony, he suffered for weeks as the wound became severely infected. The infection then spread to his other eye, likely due to sympathetic ophthalmia.
Braille survived the torment of the infection but by the age of 5 he was completely blind in both eyes. Braille did not realize at first that he had lost his sight, and often asked why it was always dark. His parents made many efforts to raise Braille in as normal a fashion as possible. He learned to navigate the village and country paths with canes his father made him, and he grew up seemingly at peace with his blindness.
Braille went to school in Coupvray until the age of 10. Then he attended one of the first schools for blind children in the world, the Institut National des Jeunes Aveugles (National Institute for Blind Youth), in Paris. At the time the Institute was underfunded, but it provided a relatively stable environment for blind children to learn and associate together. The children were taught how to read by a system devised by the school’s founder, Valentin Haüy, who was not blind himself, but was a philanthropist who devoted his life to helping the blind. He designed and manufactured a small library of books for the children using a technique of embossing heavy paper with the raised imprints of Latin letters. Readers would trace their fingers over the text, comprehending slowly.
Braille was helped by the Haüy books, but he also despaired over their lack of depth: the amount of information kept in such books was necessarily small. Because the raised letters were made in a complex artisanal process using wet paper pressed against copper wire, the children could not hope to write in this manner by themselves. So that Braille could send letters back home, Simon-René provided him with an alphabet made from bits of thick leather. It was a slow and cumbersome process, but he could at least trace the letters’ outlines and write his first sentences.
The handcrafted Haüy books all came in uncomfortable sizes and weights for children. They were laboriously constructed, very fragile, and expensive to obtain: when Haüy’s school first opened, it had a total of three books. Nonetheless, Haüy promoted their use enthusiastically. To him, the books presented a system which would be readily approved by educators and they seemed – to the sighted – to offer the best achievable results. Braille and his schoolmates, however, could detect all too well the books’ crushing limitations. Haüy’s efforts still provided a breakthrough achievement – the recognition of the sense of touch as a workable strategy for sightless reading.
Braille read the Haüy books repeatedly, and he was equally attentive to the oral instruction offered by the school. He proved to be a highly proficient student and, after he had exhausted the school’s curriculum, he was immediately asked to remain as a teacher’s aide. By 1833, he was elevated to full teacher status. For much of the rest of his life, Braille stayed at the Institute where he taught history, geometry, and algebra. Braille’s ear for music also enabled him to become an accomplished cellist and organist through classes taught by Jean-Nicolas Marrigues at the school. Later in life, he played the organ for churches all over France. Braille was a devout Catholic, and held the position of organist in Paris at the Church of Saint-Nicolas-des-Champs from 1834 to 1839 (where Marrigues had played on a famous Clicquot organ), and later at the Church of Saint-Vincent-de-Paul.
Braille was determined to invent a system of reading and writing that could bridge the gap in communication between the sighted and the blind. In his own words:
Access to communication in the widest sense is access to knowledge, and that is vitally important for us if we [the blind] are not to go on being despised or patronized by condescending sighted people. We do not need pity, nor do we need to be reminded we are vulnerable. We must be treated as equals – and communication is the way this can be brought about.
In 1821, Braille learned of a communication system devised by Captain Charles Barbier of the French Army. Some sources depict Braille learning about it from a newspaper account read to him by a friend, while others say the officer, aware of its potential, made a special visit to the school. In either case, Barbier willingly shared his invention called “night writing” which was a code of dots and dashes impressed into thick paper. These impressions could be interpreted entirely by the fingers, letting soldiers share information on the battlefield without having light or needing to speak. The captain’s code turned out to be too complex to use in its original military form, but it inspired Braille to develop a system of his own.
Braille largely completed his system by 1824, when he was 15 years old. From Barbier’s night writing, he innovated by simplifying its form and maximizing its efficiency. He made uniform columns for each letter, and he reduced the twelve raised dots to six. He published his system in 1829, and by the second edition in 1837 he had discarded the dashes because they were too difficult to read. Crucially, Braille’s smaller cells were capable of being recognized as letters with a single touch of one finger.
Braille created his own raised-dot system by using an awl, (ironically, the same implement which had blinded him). In the process of designing his system, he also designed an ergonomic interface for using it, based on Barbier’s own slate and stylus tools. By soldering two metal strips across the slate, he created a secure area for the stylus which would keep the lines straight and readable. “It bears the stamp of genius” wrote Dr. Richard Slating French, former director of the California School for the Blind, “like the Roman alphabet itself.”
The system was soon extended to include braille musical notation. Braille was passionate about his own music, and wanted a musical notation system for the blind that would be “flexible enough to meet the unique requirements of any instrument.” His first book, published in 1829, Method of Writing Words, Music, and Plain Songs by Means of Dots, for Use by the Blind and Arranged for Them, included music notation along with standard writing. By a strange twist of fate, this book was first printed by using the raised letter method of the Haüy system.
Although Braille was admired and respected by his students, his writing system was not taught at the Institute during his lifetime. The successors of Valentin Haüy, who had died in 1822, showed no interest in altering the established methods of the school, and, in fact, they were actively hostile to the use of braille. Dr. Alexandre François-René Pignier, headmaster at the school, was dismissed from his post after he had a history book translated into braille.
Braille had always been a sickly child, and his condition worsened in adulthood. A persistent respiratory illness, long believed to be tuberculosis, dogged him, and by the age of 40, he was forced to relinquish his position as a teacher. Despite the lack of a cure at the time, Braille lived with the illness for 16 years. When his condition reached the terminal stage, he was admitted to the infirmary at the Royal Institution, where he died in 1852, two days after his 43rd birthday.
Through the overwhelming insistence of the blind pupils, Braille’s system was finally adopted by the Institute in 1854, two years after his death. The system spread throughout the French-speaking world, but was slower to expand in other places. However, by the time of the first all-European conference of teachers of the blind in 1873, the cause of braille was championed by Dr. Thomas Rhodes Armitage and thereafter its international use increased rapidly. By 1882, Dr. Armitage was able to report that “There is now probably no institution in the civilized world where braille is not used except in some of those in North America.” Eventually even these holdouts relented: braille was officially adopted by schools for the blind in the United States in 1916, and a universal braille code for English was formalized in 1932.
I am not a great fan of television, and I especially dislike so-called “reality” shows, which are clearly manipulated (sometimes even scripted). I used to watch chef competitions once in a while, however, not because I was interested in the competitors, but because I got inspiration from the dishes they prepared once in a while. By chance I came across a blind competitor, Christine Hà (Vietnamese: “Hà Huyền Trân) on Masterchef in 2012 when I was flipping channels one evening. I especially despise Masterchef, and really cannot watch it. Gordon Ramsay is a (carefully crafted) self-important prick, and it’s abundantly clear that his “reality” cooking shows are staged. I expect Masterchef predetermines the winner for the sake of entertaining television. The fact that Hà won seems like a no-brainer in crafting a following and good ratings. Nonetheless, her dishes are worth a look. This was her audition to see if she would get an apron in able to be a competitor in the 3rd series.
If you are not convinced it is fake, take note of the judges’ votes. The first is enthusiastic, the second says no. So it is up to Ramsay (big drama !!!) to cast the deciding vote. I’m sure she is a good cook, and she is certainly comfortable in the kitchen. The fact that she had no rice to accompany the soup in her first dish was a major mistake. In SE Asia in general, soup is always accompanied by rice. There is no recipe given, or even shown, on the Masterchef clip, but canh chua (catfish soup) is a well-known Vietnamese dish. Here’s a recipe for you to try.
½ lb catfish steaks (on the bone)
2 tbsp fish sauce
8 cups chicken stock
5 tbsp granulated sugar (or to taste)
2 tbsp tamarind powder
1 tsp salt (or to taste)
1 medium size taro stem (sliced thin)
2 cups bean sprouts
4 large tomatoes, quartered
1 Thai pepper, sliced thin.
2 cloves garlic, peeled and sliced thin
2 tbsp vegetable oil
1 tbsp fresh Thai Basil, sliced in thin strips
Douse the catfish with fish sauce, and let it sit for at least 30 minutes (preferably refrigerated overnight).
Bring the chicken stock to a boil in a large pan. Add the catfish, with its juices, and simmer for 15 minutes. Skim any scum that rises as the fish cooks.
Heat the vegetable oil in a skillet and sauté the garlic until it is pale golden. Remove with a slotted spoon and dry with paper towels. Mix with the chile and basil, and set aside.
Add the tomatoes, taro stems, sugar, tamarind, and salt to the soup, and cook for 3 minutes. Add the bean sprouts and immediately remove from the heat.
Serve the soup in bowls with the garlic, chile, and basil mix as a garnish. Serve plain boiled rice separately.
Today is a public holiday in Cambodia (where I currently live) celebrating the Paris Peace Accords of 1991 (សន្ធិសញ្ញាសន្តិភាពទីក្រុងប៉ារីស), formally titled Agreements on a Comprehensive Political Settlement of the Cambodia Conflict, which were signed on this date, and marked the official end of the Cambodian–Vietnamese War (1975 – 1991). The agreement marked the first occasion when the UN took over as the government of a state. The last quarter, or so, of the 20th century was a horrific time to be living in Cambodia, so that as the century closed with the Paris Peace Accords there was a sense in the country that a modicum of equilibrium and normalcy in the country was possible. I’ll highlight a few salient points in the history of Cambodia here as a way of underscoring two themes I return to in my writing quite often: (1) Nationalism has been an unmitigated disaster since the 19th century. (2) The vast bulk of Westerners are quite contentedly ignorant of the history, culture, and politics of Asia as a whole and of SE Asia in particular. Obviously, all I can do is scratch the surface. You’ll have to learn more on your own.
Independence of Cambodia and Vietnam from France in the 1950s led to civil war in both countries but in different ways. Cambodia’s independence was reasonably straightforward at the outset, Vietnam’s was not. When France divested itself of Indochina in 1953, Cambodia became a kingdom under Sihanouk, but Vietnam split into a pro-Russian communist northern region and a pro-Western southern region. We all know what happened there next. Cambodia’s history in that era got very complicated because it not only split ideologically between the kingdom under Sihanouk and the Chinese-communist Khmer Rouge under Pol Pot, but also had to battle incursions from Vietnam.
During the Vietnam War, Vietnamese and Khmer Rouge communist armies had formed an alliance to fight U.S.-backed regimes in their respective countries. Despite their open display of cooperation with the Vietnamese, the Khmer Rouge leadership feared that the Vietnamese communists were scheming to form an Indochinese federation with Vietnam as the dominant force in the region. In order to pre-empt an attempt by the Vietnamese to dominate them, the Khmer Rouge leadership began purging Vietnamese-trained personnel within their own ranks starting in 1975 when the Lon Nol regime, which had overthrown Sihanouk in 1970, capitulated. (Are you following so far?) Then, in May 1975, the newly formed Democratic Kampuchea, dominated by Pol Pot and the Khmer Rouge, began attacking Vietnam, beginning with an attack on the Vietnamese island of Phú Quốc. In spite of the fighting, the leaders of reunified Vietnam and Kampuchea made several public diplomatic exchanges throughout 1976 to highlight the supposedly strong relations between them. However, behind the scenes, Kampuchean leaders continued to fear what they perceived as Vietnamese expansionism. As such, on 30 April 1977, they launched another major military attack on Vietnam. Shocked by the Kampuchean assault, Vietnam launched a retaliatory strike at the end of 1977 in an attempt to force the Kampuchean government to negotiate. In January 1978, the Vietnamese military withdrew because their political objectives had not been achieved and the Khmer Rouge remained unwilling to negotiate seriously.
Small-scale fighting continued between the two countries throughout 1978, as China tried to mediate peace talks between the two sides. However, neither country could reach an acceptable compromise at the negotiation table. By the end of 1978, Vietnamese leaders decided to remove the Khmer Rouge-dominated regime of Democratic Kampuchea, perceiving it as being pro-Chinese and too hostile towards Vietnam. On 25 December 1978, 150,000 Vietnamese troops invaded Democratic Kampuchea and overran the Kampuchean Revolutionary Army in just two weeks. On 8 January 1979, the pro-Vietnamese People’s Republic of Kampuchea (PRK) was established in Phnom Penh, marking the beginning of a 10-year Vietnamese occupation. During that period, the Khmer Rouge’s Democratic Kampuchea continued to be recognized by the United Nations as the legitimate government of Kampuchea, and several armed resistance groups were formed to fight the Vietnamese occupation. Behind the scenes, Prime Minister Hun Sen of the PRK regime approached factions of the Coalition Government of Democratic Kampuchea (CGDK) to begin peace talks. Under heavy diplomatic and economic pressure from the international community, the Vietnamese government implemented a series of economic and foreign policy reforms, which led to their withdrawal from Kampuchea in September 1989.
At the Third Jakarta Informal Meeting in 1990, under the Australian-sponsored Cambodian Peace Plan, representatives of the CGDK and the PRK agreed to a power-sharing arrangement by forming a unity government known as the Supreme National Council (SNC). The SNC’s role was to represent Cambodian sovereignty on the international stage, while the United Nations Transitional Authority in Cambodia (UNTAC) was given the task of supervising the country’s domestic policies until a Cambodian government was elected by the people through a peaceful, democratic process. Cambodia’s pathway to peace proved to be extremely difficult, because Khmer Rouge leaders decided not to participate in the general elections, and instead chose to disrupt the electoral process by launching military attacks on UN peacekeepers and killing ethnic Vietnamese migrants. In May 1993, Sihanouk’s FUNCINPEC movement defeated the Cambodian People’s Party (CPP), formerly the Kampuchean People’s Revolutionary Party (KPRP), to win the general elections. However, the CPP leadership refused to accept defeat and they announced that the eastern provinces of Cambodia, where most of the CPP’s votes were drawn from, would secede from Cambodia. To avoid such an outcome, Norodom Ranariddh, the leader of FUNCINPEC agreed to form a coalition government with the CPP. Shortly afterwards, the constitutional monarchy was restored, and the Khmer Rouge was outlawed by the newly formed Cambodian Government.
If the alphabet soup and other complications confuse you, don’t panic. To be customarily simplistic I’ll boil it down for you. In the post-war era European colonial governments granted independence to the nations that they had colonized and created where previously ethnicity and governance had been fluid for centuries. Here’s where my fury against nationalism comes in. You really have to be a complete simpleton (which unfortunately too many people are), to think that nations have rigidly defined borders that were established in some misty past (perhaps by God?), and that all the people within the borders of that nation belong to one stock speaking one language. ALL nations are inherently multi-ethnic and linguistically diverse. I’m not talking about the complexities of immigration for the moment; I’m talking about people born and bred on the soil for generations. Even if you take away the problem of defining borders you are left with a mess. Look at Italy, which has water surrounding it on most sides with the Alps in the north to define the northern bit. Within those geographic borders you have a complete hodge-podge of languages, dialects, and ethnicities of long standing. When I taught in Mantua I had a fair sprinkling of red-haired, blue-eyed students who would look quite at home in Glasgow, yet were as Italian as they come.
Nationalism was the great evil perpetrated on Europe by the Congress of Vienna in 1815 — http://www.bookofdaystales.com/congress-vienna/ — allowing the powerful nations it solidified to spend the rest of the century dominating the world via colonization. Prior to the Congress, Spain and Portugal had done the job of colonizing the New World only to see its empire crumble when they were weakened by the Napoleonic Wars, so that local forces were able to fight successfully for independence. The aftermath, especially in South America, was a century of civil war as local factions sought to carve out their own nations. In place of Spain, Britain and France took the initiative, colonizing much of the rest of the world (fighting over colonial territory among themselves when they weren’t fighting the locals), with Germany and Italy joining the fray rather late once they had unified into nation-states in the latter 19th century.
What happened to South America in the early 19th century happened in south and southeast Asia in the post-war era. When France felt compelled to release its colonies in Indochina all hell broke loose as I have summarized above. Cambodia does not have God-given boundaries that contain a unitary ethnicity speaking a single language, but Khmer Rouge under Pol Pot thought it should be, though, and set about killing everyone that was not “Cambodian” enough. Pol Pot slaughtered roughly 25% of the population (somewhere between 1 and 3 million out of a population of 8 million), because they were not ethnically pure enough (or were not agricultural enough, or too well educated, or simply a threat to his vision of Cambodian nationalism). The deep irony was that Pol Pot was himself part-Chinese and had been to university. I’m sure someone has written about this before, but the common thread among tyrannical nationalist dictators is that their own ethnic bona fides are far from pure. Hitler had some Jewish ancestors, Napoleon was a Corsican, Stalin was Georgian . . . etc. etc.
It has not been plain sailing in Cambodia since 1991 but the Paris Peace Accords were a start. In 1993, Norodom Sihanouk was restored as king of Cambodia, but all power was in the hands of the government established after the UNTAC sponsored elections. The stability established following the conflict was shaken in 1997 by a coup d’état led by the co-Prime Minister Hun Sen against the non-communist parties in the government. In recent years, reconstruction efforts have progressed and led to some political stability through a multiparty democracy under a constitutional monarchy. Elections next year are a toss-up for the moment with a lot of trepidation in the country.
In July 2010, Kang Kek Iew was the first Khmer Rouge member found guilty of war crimes and crimes against humanity in his role as the former commandant of the S21 extermination camp and he was sentenced to life in prison. However, Hun Sen has opposed extensive trials of former Khmer Rouge mass murderers. In August 2014, a U.N.-backed war crimes tribunal, the Extraordinary Chambers in the Courts of Cambodia (also known as the Khmer Rouge Tribunal), sentenced Khieu Samphan, the regime’s 83-year-old former head of state, and Nuon Chea, its 88-year-old chief ideologue to life in prison on war crimes charges for their role in the country’s genocide in the 1970s. The trial began in November 2011. Former Foreign Minister Ieng Sary died in 2013, while his wife, Social Affairs Minister Ieng Thirith, was deemed unfit to stand trial due to dementia in 2012. The group’s supreme leader, Pol Pot, died in 1998.
As has become my custom here I ought to simply suggest that you buy a ticket to Phnom Penh if you want to taste Cambodian food and leave it at that. Normally for breakfast I find a stall in the market that serves some kind of noodles in broth with meat or fish and vegetables. That is a very common Cambodian breakfast. Noodles in broth with bits added is ubiquitous throughout SE Asia with seemingly infinite regional and local varieties. Without the proper noodles, vegetables, and flavorings you don’t stand a remote chance in the West of replicating even the simplest dish that you can find at a market stall in Cambodia for $1 or less (Cambodian rials and US dollars are used interchangeably in Cambodia). They simmer their broths over wood fires for hours and then heat your chosen ingredients in them for a minute, serving them in deep bowls with a generous portion of broth, (which gets richer the more ingredients are added), and giving you side dishes of condiments. I’m partial to fiery pepper condiments, but I enjoy the pickles also.
What can I say? Pork is a very common broth base. You could start by making a stock from meaty pork bones from a roast. Green onions, garlic, cardamom, star anise, cloves, cinnamon, nutmeg, ginger, lemongrass, galangal, garlic, shallots, cilantro, and kaffir lime leaves can be added in various quantities to enrich the broth. The secret is to simmer the broth for hours, refrigerate overnight, and then simmer again in the morning. Then cook some rice noodles of your choice in the broth augmented by vegetables such as bean sprouts or Chinese greens and a little sliced pork. Really though – come to Cambodia if you want the real thing.
Today begins the three-day Mid-Autumn Festival (Simplified Chinese: 中秋节, Vietnamese: tết Trung Thu, Korean: 추석), a harvest festival celebrated by ethnic Chinese, Korean, and Vietnamese people worldwide. The festival begins on the 15th day of the 8th month of the lunar calendar, corresponding to a date in late September or early October in the Gregorian calendar that ushers in the full moon. It is also a public holiday in Taiwan, and in Hong Kong. The full moon is actually tomorrow (16th ) in Europe and the day after (17th ) in Asia.
Europeans have not cornered the market on nonsense spouted about the ancient “origins” of calendar customs; Asians have their fair share too. In the case of Mid-Autumn Festival in China there is a degree of legitimacy to the notion that it is an ancient festival, but only a degree. The Chinese have celebrated the harvest during the autumn full moon since the Shang Dynasty (c. 16th to 10th century BCE). What this festival looked like is anyone’s guess. Morris Berkowitz, who studied the Hakka people during the 1960s, theorizes that the harvest celebration originally began with worshiping Mountain Gods after the harvest was completed. Supposedly, for the Baiyue peoples, the harvest time commemorated the dragon who brought rain for the crops. Both are speculations based on little evidence. The celebration as a festival did not start to gain popularity until the early Tang Dynasty (618–907 CE). One legend says that Emperor Xuanzong of Tang started to hold formal celebrations in his palace after having explored the Moon-Palace (that is, he visited the moon).
The term mid-autumn (中秋) first appeared in Rites of Zhou, a written collection of rituals of the Western Zhou Dynasty (1046–771 BCE). Empress Dowager Cixi (late 19th century) enjoyed celebrating Mid-Autumn Festival so much that she would spend the period between the thirteenth and seventeenth day of the eighth month staging elaborate rituals.
An important part of the festival celebration was moon worship, now softened to moon symbolism. The ancient Chinese believed in rejuvenation being associated with the moon and water, and connected this concept to the menstruation of women, calling it “monthly water.” (which is pretty much what “menstruate” means without the “water” bit). The Zhuang people, for example, have an ancient fable saying the sun and moon are a couple and the stars are their children, and when the moon is pregnant, it becomes round, and then becomes crescent after giving birth to a child. These stories made it popular among women to give offerings to the moon on this evening. Customs such as this one are rare in China now.
Offerings were also made to a more well-known lunar deity, Chang’e, known as the Moon Goddess of Immortality. One version of the story is as follows:
In the ancient past, there was a hero named Hou Yi who was excellent at archery. His wife was Chang’e. One year, ten suns rose in the sky together, causing great disaster to people. Yi shot down nine of the suns and left only one to provide light. An immortal admired Yi and sent him the elixir of immortality. Yi did not want to leave Chang’e and be immortal without her, so he let Chang’e keep the elixir. But Peng Meng, one of his apprentices, knew this secret. So, on the 15th of the 8th month in the lunar calendar, when Yi went hunting, Peng Meng broke into Yi’s house and forced Chang’e to give the elixir to him. Chang’e refused to do so. Instead, she swallowed it and flew into the sky. Since she loved her husband very much and hoped to live nearby, she chose the moon for her residence. When Yi came back and learned what had happened, he felt so sad that he displayed the fruits and cakes Chang’e liked in his garden and gave sacrifices to his wife. People soon learned about these activities, and since they also were sympathetic to Chang’e they participated in these sacrifices with Yi.
In more agrarian times, the festival was a time to enjoy the successful reaping of rice and wheat with food offerings made in honor of the moon. Today, it is still an occasion for outdoor reunions among friends and relatives, to eat mooncakes, and to watch the moon, a symbol of harmony and unity. The festival is celebrated with many cultural or regional customs including:
Dragon and lion dances (especially in southern China and Vietnam)
A notable part of celebrating the holiday is the carrying of brightly lit lanterns, lighting lanterns on towers, or floating sky lanterns. Another tradition involving lanterns is to write riddles on them and have other people try to guess the answers. It is difficult to discern the original purpose of lanterns in connection to the festival, but it is certain that lanterns were not used in conjunction with moon-worship prior to the Tang Dynasty. Traditionally, the lantern has been used to symbolize fertility, and functioned mainly as a toy and decoration. But today the lantern has come to symbolize the festival itself.
As China gradually evolved from an agrarian society to a mixed agrarian-commercial one, traditions from other festivals began to be transmitted into the Mid-Autumn Festival, such as the putting of lanterns on rivers to guide the spirits of the drowned as practiced during the Ghost Festival, which is observed a month before. Hong Kong fishermen during the Qing Dynasty, for example, would put up lanterns on their boats for the Ghost Festival and keep the lanterns up until Mid-Autumn Festival.
In Vietnam, children participate in parades in the dark under the full moon with lanterns of various forms, shapes, and colors. Traditionally, lanterns signified the wish for the sun’s light and warmth to return after winter. In addition to carrying lanterns, the children also wore masks. Elaborate masks were made of papier-mâché, though it is more common to find masks made of plastic nowadays. Handcrafted shadow lanterns were an important part of Mid-Autumn displays since the 12th century Ly dynasty, often of historical figures from Vietnamese history. Handcrafted lantern-making has declined in modern times due to the availability of mass-produced plastic lanterns, which often depict internationally recognized characters such as Pokémon’s Pikachu, Disney characters, SpongeBob SquarePants and Hello Kitty.
Making and sharing mooncakes is one of the hallmark traditions of this festival. In Chinese culture, a round shape symbolizes completeness and reunion. Thus, the sharing and eating of round mooncakes among family members during the week of the festival signify the completeness and unity of families. In some areas of China, there is a tradition of making mooncakes during the night of the Mid-Autumn Festival. The senior person in that household cuts the mooncakes into pieces and distribute them to each family member, signifying family reunion. In modern times, however, making mooncakes at home has given way to the more popular custom of giving mooncakes to family members, although the meaning of maintaining familial unity remains.
Although typical mooncakes can be around a few inches in diameter, imperial chefs have made some as large as several feet in diameter, with its surface impressed with designs of Chang’e, cassia trees, or the Moon-Palace. One tradition is to pile 13 mooncakes on top of each other to mimic a pagoda, the number 13 being chosen to represent the 13 months in a full lunar year.
According to Chinese folklore, a Turpan businessman offered cakes to Emperor Taizong of Tang in his victory against the Xiongnu on the 15th day of the 8th lunar month. Taizong took the round cakes and pointed to the moon with a smile, saying, “I’d like to invite the toad to enjoy the hú (胡) cake.” After sharing the cakes with his ministers, the custom of eating these hú cakes spread throughout the country. Eventually these became known as mooncakes. Although the legend explains the beginnings of mooncake-giving, its popularity and ties to the festival began during the Song Dynasty (906–1279 CE).
Another popular legend concerns the Han Chinese’s uprising against the ruling Mongols at the end of the Yuan dynasty (1280–1368 CE), in which the Han Chinese used traditional mooncakes to conceal the message that they were to rebel on Mid-Autumn Day. Because of strict controls on Han Chinese families imposed by the Mongols in which only 1 out of every 10 households was allowed to own a knife guarded by a Mongolian guard, this coordinated message was important to gather as many available weapons as possible.
Imperial dishes served on this occasion included nine-jointed lotus roots which symbolize peace, and watermelons cut in the shape of lotus petals which symbolize reunion. Teacups were placed on stone tables in the garden, where the family would pour tea and chat, waiting for the moment when the full moon’s reflection appeared in the center of their cups. Owing to the timing of the plant’s blossoms, cassia wine is the traditional choice for the “reunion wine” drunk on the occasion. Also, people will celebrate by eating cassia cakes and candy.
Food offerings made to deities were placed on an altar set up in the courtyard, including apples, pears, peaches, grapes, pomegranates, melons, oranges, and pomelos. One of the first decorations purchased for the celebration table was a clay statue of the Jade Rabbit. In Chinese folklore, the Jade Rabbit was an animal that lived on the moon and accompanied Chang’e. Offerings of soy beans and cockscomb flowers were made to the Jade Rabbit. Nowadays, in southern China, people will also eat some seasonal fruit that may differ in different district but carrying the same meaning of blessing.
I gave a pretty complete description of mooncakes here — http://www.bookofdaystales.com/giordano-bruno-crater/ No need to repeat myself. Most Chinese buy them rather than make them these days. You’ll find them on sale everywhere from regular markets to street stalls. For today’s celebration I recommend dragon fruit also known as pitaya.
Sweet pitayas come in three species, all with leathery, slightly leafy skin:
Hylocereus undatus (Pitaya blanca or white-fleshed pitaya) has red-skinned fruit with white flesh. This is the most commonly seen dragon fruit.
Hylocereus costaricensis (Pitaya roja or red-fleshed pitaya, also known as Hylocereus polyrhizus) has red-skinned fruit with red flesh.
Hylocereus megalanthus (Pitaya amarilla or yellow pitaya, also known as Selenicereus megalanthus) has yellow-skinned fruit with white flesh.
Dragon fruit are very common in Asia but you won’t find them often in the West, although popularity is increasing. They’re touted for their health benefits, but they don’t appear to have much more in the way of nutrients than other more common fruit. I had them first in Hong Kong a couple of years ago and was not hugely impressed. They’re rather bland, in the same ballpark as kiwis. I ended up mixing mine with other fruit in a fruit salad. That works for me.