#zayt

[changingmymajortojoan]

i’m choreographing fiddler this week and next and my gf taught me how to say “from the beginning please!” in yiddish ☺️

[atthebell-moved]

making the schmaltziest fucking soup rn it may in fact have too much schmaltz

[lubadalu]

Fasoliyyeh Bi Z-Zayt Syrian Green Beans with Olive Oil Recipe I learned how to make this while visiting my husband's family in Syria. It can be a healthy, fast, easy vegetarian/vegan main dish for lunch or dinner that is surprisingly filling when eaten with pita bread, or it can be a flavorful side dish. 1 package frozen cut green beans, 1 clove garlic minced, 1/4 cup extra virgin olive oil, salt to taste, 1/4 cup chopped fresh cilantro

[shuckiestshuck-faced]

Fasoliyyeh Bi Z-Zayt Syrian Green Beans with Olive Oil Recipe While traveling to Syria to see my husband's family, I picked up the recipe. It can be a flavorful side dish or a healthy, quick, and simple vegetarian or vegan main dish for lunch or dinner that is surprisingly filling when eaten with pita bread.

[cupcaketan]

Fasoliyyeh Bi Z-Zayt Syrian Green Beans with Olive Oil I learned how to make this while visiting my husband's family in Syria. It can be a healthy, fast, easy vegetarian/vegan main dish for lunch or dinner that is surprisingly filling when eaten with pita bread, or it can be a flavorful side dish.

[yvanspijk]

Aceto & aceite

The Italian word aceto, meaning 'vinegar', looks a lot like Spanish aceite, but that word means 'oil'. Why are their meanings to different? That's because etymologically, these words are entirely unrelated. Aceto comes from Latin acētum, while aceite comes from Arabic az-zayt, literally 'the oil'. The infographic shows how it went.

The graphic also covers the borrowing of acētum into Germanic, where it became for example German Essig and Dutch edik, eek. These Dutch words are dated in the standard language, but their cognates are still very much alive in a number of regional languages, such as Limburgish and Brabantian.

[mioritic]

I don't know how it happened: I was born a man, Like any other, with flesh and with blood, but in the heart There exists something similar to a harp And it trembles and plays. I don't know how it happened: I see what others see. Each colourful performance of dawn and dusk And I'm the only one who stops and stares And rises up in song. I don't know how it happened: in moonlit nights I'm full of sorrow and soulful prayer And I have no lap to lay my feverish head Just a cold white wall. — —

Uri Zvi Greenberg (1896–1981)

"I Don't Know How It Happened" (my translation)

Originally appeared as "איך ווייס נישט ווי ס'קומט" ("Ikh vays nisht vi s'kumt") in פֿאַרנאַכטענגאָלד ("Farnakhtengold") (Warsaw: פֿאַרלאַג „די זײט“ / Farlag "Di Zayt", 1921)

[londonlingo]

Arabic influence on Spanish/Portuguese

Did you know that 4,000 words in Spanish and 3,000 words in Portuguese come from Arabic? This is due to Arabic influence on the Iberian peninsula, the height of which can be seen between 711 and 1492 during the kingdom of al-Andalus. In this period large parts of the peninsula were ruled by Muslim leaders. Remnants of Arabic vocab can be seen more in some areas than others. For example, culinary vocab and agricultural vocab:

(SPAN-PORT-ARABIC-ENG)

-azúcar -açúcar -as-suqar -sugar

-alcohol -álcool -al-kuhul -alcohol 

Notably, many of these loan words begin with “al” as it is a definite article in Arabic:

-almohada -almofada -al muẖádda -pillow

-algodón -algodão -al-qutn -cotton

Other examples for the Arabic influence on Spanish include: 

-bairro-bairro -al-barri -neighborhood

-aceite -azeite -al-zayt  -(olive) oil

-atún -atum -al-tūn -tuna

-sofá -sofá -al-suffat -sofa

SOURCES: https://www.babbel.com/en/magazine/arabic-influence-on-spanish#:~:text=According%20to%20philologist%20Rafael%20Lapesa,modern%20Spanish%20come%20from%20Arabic. 

**Note I don’t speak Arabic, so please feel free to correct any mistakes that you may find.

[thejoyofseax]

Bustāniyya & Mis̲h̲mis̲h̲iyya

There was a practice day run by Master Agnes Boncuer in the Scout Hall in Clara the weekend just gone, courtesy of the good offices of THL Órlaith Caomhánach, and I took the opportunity to try out a couple of recipes on people. Both of these I've actually cooked before, but it was mostly before I was taking good notes. The two are from the same page of Annals of the Caliphs' Kitchens, the translation of al-Warraq by Nawal Nasrallah. They are bustāniyya, a dish with orchard produce, and mis̲h̲mis̲h̲iyya, an apricot stew. Both call for chicken rather than "meat", which makes them somewhat unusual.

It's worth noting that in both cases, where the recipe calls for the juice of the fruit, I used fruit and all. This is the "peasant" version of the dishes, at least in my head; while I can see the elite of the elite using just the juices and presenting meat "alone" as the dish, I can't see most cooks of the time leaving out the fruit. So in it went. I will at some point try the posh as-written version.

Here are the two recipes:

Bustāniyya (cooked with orchard produce) from the copy of Abū Samīn Wash small and sour plums and put them in a wet kerchief [to hydrate them] if using the dried variety. If fresh ones are used, [just] add to them some water, press and mash them then strain the liquid. Cut chicken breasts into finger-like strips and add to them whatever you wish of other meats. [Put them in a pot], add the [strained juice of] cherries, and let them boil together. Season the pot with black pepper, mā kāmak̲h̲ (liquid of fermented sauce), olive oil (zayt), some spices, a small amount of sugar, wine vinegar, and 5 walnuts that have been shelled and crushed. [When meat is cooked], break some eggs on it and let them set [with the steam of the pot], God willing. A recipe for mis̲h̲mis̲h̲iyya (apricot stew) Clean and wash a plump chicken. Disjoint it and put it aside. Choose ripe apricots, which are yellow and sour. Put them in a pot with some water and bring them to a boil. Press and mash them with the water they were boiled in, and strain them into a bowl.Now go back to the chicken, put it in a clean pot and add the white part of fresh onion (bayāḍ baṣal), cilantro, and rue [all chopped]. Add as well a piece of galangal, a stick of cassia, and whole pieces of ginger. Light the fire underneath the pot and let it cook. Then sprinkle the pot with onion juice and add enough of the strained apricot liquid to submerge the chicken. Season the pot with coriander seeds, black pepper, and cassia, all ground.Let the pot simmer until [chicken is] cooked and serve it.

For the bustāniyya, I had fresh plums (probably much sweeter than the ones available in period), frozen sweet cherries (definitely sweeter), and I left out the sugar to compensate. Last time I made this was over a slow fire, outdoors, and two different people asked if there was chocolate in it - at least in part due to the colour it arrives at. The plums this time were very juicy, and there was rather too much liquid overall, so that the eggs at the end were submerged and poached, rather than sitting on top to steam. I think the walnuts might be intended as a thickener, rather than anything else - I had them down to a grit, but not to a powder, so they didn't really work that way. "Some spices" is unusually unhelpful for al-Warraq, but I used some cinnamon and ginger. The spices tasted stronger in this than in the other dish.

The mis̲h̲mis̲h̲iyya I've done a few times now, and it's starting to enter my rotation as just another dish I can do at short notice. Chicken and apricots are a good combination in any cuisine, and I'm pretty sure I've seen tagine recipes very much like this. As usual, I left out the rue, because nobody ever knows if they're allergic to it or not, and I don't fancy someone finding out from my cooking.

Both were served with plain rice and stack of pita and naan bread.

They went down well in general, the mis̲h̲mis̲h̲iyya more so (a few people took some home, too). The bustāniyya had 12 eggs in it, and I've only accounted for about four of them being eaten, so either eight people ate them and didn't notice, or were so horrified by the discovery they couldn't talk about it. Daniel was amused; he'd expected his to be a large chunk of chicken, and was very puzzled by finding white and yolk when he cut into it. I suspect that the bustāniyya might actually be better with just the juices, as written, so that'll be the next thing to try.

[alfedena]

One of the oldest living olive trees, dubbed “al-Badawi” [زيتونة البدوي], which sits right outside Bethlehem in the town of al-Walaja, is estimated to be around 4,000 to 5,000 years old. [...] The tree sits right on the orchard of Salah Abu Ali, who has made it his life mission to tend to it. Every morning, Abu Ali walks down from his family’s home to water and guard it, often finding himself sleeping beneath his branches at night. Now, just 20 meters away from al-Badawi, stands a chain link fence denoting a separation between Israel and al-Walaja, a town that was partially annexed by Israel during the Nakba and later in 1967, as well as the greater West Bank. Due to ongoing Israeli expansion into the West Bank, al-Badawi, along with millions of other olive trees, are under threat of being set on fire, uprooted, bulldozed, cut down, or sprayed with herbicide by settlers and the IOF, which is a common occurrence. Since 1967, millions of Palestinian trees have been destroyed by Israelis, 800,000 of them being olive trees, in an attempt to eliminate Palestinian people. However, the practice of eradicating olive groves is not new.

A slogan of Early Zionism, especially for Christian Zionists and Western Jewish Zionists, was “a land without a people for a people without a land.” Though this is obviously untrue, as before the Second Aliyah, there was a population of around 700,000, which included Arab Muslims, Christians, and Druze, as well as Old Yishuv, after its inception, the Israeli state promptly took on a policy of “making the desert bloom,” i.e. making the supposedly unused and unpopulated land productive. This was rooted in the Zionist idea that only Jewish labor could transform the barren landscape, unlike the people living there who apparently only did so with maltreatment, as the Palestinians took the blame for the deterioration of the land. Despite having varied climates throughout the country, marshes, shrublands, steppes, and deserts, as well as microclimates within the deserts, Palestine was painted a desolate wasteland.

The task of “making the desert bloom” was mainly taken up by the Jewish National Fund (JNF), which was the key actor in land development and afforestation in Mandatory Palestine, planting 240 million trees over the course of a century. In an attempt to Europeanize the land, the JNF purposefully chose to utilize pine (pinus halepensis), as well as eucalyptus and cypress, though often, because these plants were not native, they were especially prone to disease and had trouble adapting to the soil. By 1960, 85% of all trees planted by the JNF were coniferous. Later on, realizing they needed to diversify the forests, the JNF invested in other coniferous spieces, like Turkish pine and Stone pine, as well as deciduous and other species, like carobs, acacia, tamarisk, and palms. As of 2008, 44% of the trees in Israel are pine. To this day, only 11% of flora in Israeli forests are native species, and a whopping 90% of all forests were erected after 1948. At the same time, afforestation was deeply related to the displacement of Palestinians, as the JNF would sow these groves, national parks, and picnic sites over obliterated Palestinian homes and olive fields. The question remains if it is just or necessary to turn every piece of land, against the will of nature, into farmland for the sake of productivity. This disrupts the fragile desert ecosystems; despite being unproductive land, it remains valuable in the life it harbors.

[stickalittle]

Ej, Janó, hát annyira nem fut a szekered Hódmezővásárhelyen, hogy már nyíltan kell zsarolnod?

[jyideshyzyk]

7

Подарунок з їдиш

ТАЛАнТ

Талат

טאלאנט

די הויפּט זאַך אין לעבן איז צו האָבן אַן אינטערעס אין דער שפּיל און אַ פריי שוטעף ביי דיין זייַט. אָבער, די מערסט וויכטיק זאַך אין לעבן איז די פיייקייַט נישט צו פלירטעווען. ווײַל בײַם סוף פֿון יעדן שפּיל, אין אָנדענק פֿון די באַטייליקטע, אַפֿילו די וואָס האָבן געליטן אַ מפלה, ווערט געגעבן אַ טרייסט־פּרײַז. אָנדענק צו געדענקען.

di hoypt zakh in lebn iz tsu hobn an interes in der shpil aun a frey shutef bey deyn zayt. ober, di merst vikhtik zakh in lebn iz di feyikayt nisht tsu flirt-even (насправді фліхтевен). vayl baym suf fun yedn shpil, in ondenk fun di bateylikte, afilu di vos hobn gelitn a mflh, vert gegebn a treyst-prayz. ondenk tsu gedenken.

у житті головне — це мати інтерес до гри та вільного партнера поруч. втім, найголовніше у житті — це вміння не заграватися. адже під кінець кожної гри, на памʼять учасникам, навіть тим, хто зазнали поразки, дарується втішний приз. сувенір на згадку.

[ravensvirginity]

menchn af tumblr zayt normal vegn yidish aroysruf: DURKHFAL

[could-beokay-inanotherlife]

al zayt bangsat :) yaallah cape di sia siain, lo kalo mau love bombing jan ke gue bangsat, gue trauma

[linguistlist-blog]

FYI, Call for Book Proposals: Routledge Studies in Language, Health and Culture

Dr. Olga Zayts (Associate Professor, School of English, The University of Hong Kong) is currently editing a book series titled: Routledge Studies in Language, Health and Culture. She would like to invite linguists working in the field of healthcare communication to submit a proposal or manuscript. The series has several distinctive features. First, it investigates health communication through linguistic lenses. The contributions to the series in the form of research monographs or targeted edite http://dlvr.it/SrH0nF