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Speaker 1: Hello, and welcome to Savor production of iHeart Radio. I'm

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Speaker 1: Any Reese and I'm Lauren Vogelbaum, and today we have

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Speaker 1: an episode for you about wild rice. Yes, UM, and

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Speaker 1: this was a really fascinating one to learn about. And

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Speaker 1: Lauren and I were discussing it earlier. And I don't

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Speaker 1: think I've ever had true wild rice. I've had something

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Speaker 1: labeled as wild rice, but I don't think it was

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Speaker 1: wild rice. Yeah, I'm questioning now, and I'm honestly not sure.

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Speaker 1: I know that certainly, UM, in the late eighties, early nineties,

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Speaker 1: I ate a number of products that were labeled wild

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Speaker 1: rice UM. One or two of them might have been

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Speaker 1: like traditional actual wild rice. I suspect a lot of

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Speaker 1: it is cultivated UM, and maybe not even the same

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Speaker 1: species that we're talking about. So who knows, who knows? UM. Well,

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Speaker 1: some of you do not necessarily about what we've had.

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Speaker 1: If you did, be impressed, I mean a little bit,

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Speaker 1: a little but yeah, yeah, let us know about that.

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Speaker 1: Several of you have written in about wild rice UM.

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Speaker 1: We previously read a note from Cecilia about it, and

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Speaker 1: Kelly wrote it's an important part of indigenous foodways, especially

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Speaker 1: around the Great lakes and it's a good holiday season topic.

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Speaker 1: Sean Sherman is a native chef who goes by the

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Speaker 1: Sioux Chef working in the Twin Cities to promote indigenous

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Speaker 1: ingredients and recipes. He'd be a great person to talk

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Speaker 1: to you about wild rice, which thank you as always

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Speaker 1: for resources. We love that, yes, yes, yes, um, and

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Speaker 1: we did check it out and it was very informative

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Speaker 1: and and a lot of cool stuff. Oh yeah, yeah,

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Speaker 1: and right Sean Sherman, um the Sioux Chef, Yes, s

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Speaker 1: i o u X chef. Yeah. A great, great human person,

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Speaker 1: very knowledgeable, very um personable in his videos. Um, oh gosh.

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Speaker 1: And I would love to get back to what interviewing

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Speaker 1: humans I know someday someday, someday. Um. In the meantime,

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Speaker 1: you can see our past episode on rice, the one

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Speaker 1: that nearly broke my brain. Yep. But but that is

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Speaker 1: not what we're talking about today. And uh, speaking of

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Speaker 1: does this bring us to our question? Why, yes, I

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Speaker 1: think it does? Wild rice? What is it? Well? Wild

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Speaker 1: rice is the common English language term for a few

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Speaker 1: species of a of a type of grain that looks

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Speaker 1: a bit like other grains that are called rice. But um,

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Speaker 1: but usually longer and skinnier UM, and their skin still

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Speaker 1: attached green to tan to brown when raw. Generally when

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Speaker 1: cooked dark brown, with the skin split to reveal the

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Speaker 1: creamy grain inside. Um. The skin is a little bit chewy,

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Speaker 1: the grain is soft. The flavor tends to be nuttier

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Speaker 1: and a little savory. Can be somewhat smoky depending on

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Speaker 1: how it's produced. Uh, it sounds to me, and I'm

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Speaker 1: like craving this thing that I'm not sure I've ever had.

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Speaker 1: But it just sounds like like like fall in a bowl. Yes, yeah,

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Speaker 1: I love it. Texture sounds so interesting to me too.

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Speaker 1: I I want it. I wanted Yeah, I I think

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Speaker 1: I'm going to go order some wild rice, like after

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Speaker 1: we finish this episode anyway. Um. Yeah. The term wild

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Speaker 1: rice is a bit of a misnomer, though it's not

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Speaker 1: closely related to other grains that we call rice, which

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Speaker 1: are in the genus ariza Um. Wild rice species are

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Speaker 1: in the genus Zizania, which is more closely related to

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Speaker 1: corn Um. All our members of the grass family Um

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Speaker 1: poossier though, and I would also argue that that wild

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Speaker 1: rice isn't truly wild as such. Um, although it is

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Speaker 1: traditionally allowed to grow naturally. It's been carefully tended and

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Speaker 1: kept for thousands of years, though that's not the same

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Speaker 1: thing as cultivation. It's more like more like cooperation, i'd say,

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Speaker 1: and it is also now cultivated in some places. More

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Speaker 1: about all of that um uh throughout most of this episode,

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Speaker 1: but for now um Three species of Zazania are native

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Speaker 1: to North America. Um one is from the Great Lakes region,

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Speaker 1: one from the Atlantic and Gulf coasts, and one from

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Speaker 1: Central Texas. All are tall semi aquatic grasses that that

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Speaker 1: route down into the shallow shore beds of slow flowing

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Speaker 1: rivers and lakes and other bodies of fresh water, including

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Speaker 1: artificial agricultural patties, and then these plants will grow tall

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Speaker 1: stocks some two meters or six plus feet above the waterline,

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Speaker 1: with these a long narrow leaves and and and loose

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Speaker 1: clusters of little white to purple flowers that, when pollinated,

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Speaker 1: will develop long narrow seeds with dark skins and fibrous holes.

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Speaker 1: UM Euroastum dry whole the seeds and then can keep

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Speaker 1: them and reconstitute them by cooking in liquid until they

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Speaker 1: are soft and fluffy. At that point they are used

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Speaker 1: in all the tasty ways that grains are used to

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Speaker 1: make sweet or savory porridges or puddings, to thicken soups

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Speaker 1: and stews, to make pull offs um puffed out into

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Speaker 1: crunchy snacks, or to make flour that can be cooked

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Speaker 1: up in cakes or other pastries. In some cultures, like

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Speaker 1: the a Jibway people around the Great Lakes, it's also

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Speaker 1: used medicinally um as a part of poultices, for example,

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Speaker 1: and ceremonially um as an offering in things like funerals.

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Speaker 1: One species in the genus is now native to China. UM.

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Speaker 1: It's grown in South China and used there more for

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Speaker 1: its stem um peeled a vegetable, which is I've heard

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Speaker 1: crisp and a little bit sweet, sort of like bamboo shoots.

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Speaker 1: Um more more than a vegetable as a grain. Um.

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Speaker 1: But you can also eat other species this way, but

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Speaker 1: I don't think that that's common particularly. Huh yeah right, interesting? Yes,

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Speaker 1: Well what about the nutrition? It can range a little bit,

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Speaker 1: but wild rice is a good source of carbohydrates and protein,

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Speaker 1: much more protein than brown rice, for example. UM, it's

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Speaker 1: got a good smattering of micronutrients. It's low in fat um,

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Speaker 1: so it will fill you up and help keep you going.

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Speaker 1: But you should probably pair it with like a little

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Speaker 1: bit more fat and you know, like eat a vegetable always, always, always, always, Yes,

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Speaker 1: we do have some numbers for you. California and Minnesota

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Speaker 1: are the top growers of wild rice in seven. Minnesota

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Speaker 1: named wild rice their official state grain. UM and it

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Speaker 1: has grown in a few other places around the world

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Speaker 1: I think Hungry Australia and New Zealand, and apparently it's invasive.

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Speaker 1: In New Zealand, about four to five thousand people participate

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Speaker 1: in the hand harvesting of wild rice each year. In Minnesota,

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Speaker 1: there are some sixty four thousand acres of wild rice

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Speaker 1: growing naturally in some two thousand lakes and rivers and

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Speaker 1: UM on a good day, with a good pair of

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Speaker 1: harvesters or or ricers working together, you can harvest some

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Speaker 1: two and fifty kilos or fifty pounds. However, UM, today

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Speaker 1: about of what's produced is from cultivated fields. Yes, and

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Speaker 1: there is quite a bit of history about how we

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Speaker 1: have arrived at this point, absolutely, and we are going

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Speaker 1: to get into that history as soon as we get

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Speaker 1: back from a quick break. For word from our sponsor,

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Speaker 1: and we're back, Thank you sponsored, Yes, thank you. So.

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Speaker 1: Wild rice is native to North America, where it mainly

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Speaker 1: grows in the Great Lakes region and has been eaten

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Speaker 1: by people there since prehistoric times. Yeah, and the plant

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Speaker 1: is thought to have been there before the people by

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Speaker 1: about a millennium or so. It's actually really interesting ongoing

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Speaker 1: research because apparently the pollen from wild rice species has

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Speaker 1: not kept up in the fossil record the same way

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Speaker 1: that other types of pollen has, so they've had to

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Speaker 1: like like create new ways of detecting it. Really cool stuff.

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Speaker 1: Um anyway, Yes, uh, it's also thought that the species

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Speaker 1: now found in China propagated there from North America. Oh

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Speaker 1: that is fascinating. Yeah, I love it. Wild rice was

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Speaker 1: a staple for several Native American tribes, especially the Ojibwe, Nominee,

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Speaker 1: and Cree, where it was frequently eaten with squash, corn beans,

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Speaker 1: maybe some meat, maybe some maple sugar, or also used

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Speaker 1: as a soup thickener. When European fur traders arrived in

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Speaker 1: this area, indigenous peoples introduced them to wild rice, and

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Speaker 1: it was called all kinds of things. The wild rice

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Speaker 1: is the name that stuck. The harvesting wild rice was

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Speaker 1: labor intensive, so while some indigenous folks traded it with Europeans.

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Speaker 1: Most harvested just enough for their families or traded it

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Speaker 1: with other tribes UM. Before the Europeans arrived, women typically

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Speaker 1: harvested the rice, but men became fully involved in the

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Speaker 1: nineteen thirties. UH. The traditional process is now encoded in

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Speaker 1: law in Minnesota UM and it involves canoeing out through

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Speaker 1: the grasses in pairs, one person doing the polling and

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Speaker 1: one the threshing, gently using using these two poles to

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Speaker 1: to just knock the seeds off the stalks into the canoe.

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Speaker 1: Um And the preservation process of drying and hauling is

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Speaker 1: also labor intensive, involving low and slow roasting and hand hauling.

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Speaker 1: And wild rice is so cultur really important to the

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Speaker 1: ojibway that it is involved in the story of how

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Speaker 1: they arrived in Minnesota in the sixteen hundreds. As the

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Speaker 1: story goes that they followed a vision telling them to

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Speaker 1: search for her home quote where the food floats on water.

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Speaker 1: When they found the wild rice growing in Minnesota, they

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Speaker 1: knew they'd found the place to settle. They named wild

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Speaker 1: rice a word that meant good berry, harvesting berry or

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Speaker 1: one drous grain and it is grammatically referred to as

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Speaker 1: him or her rather than it in the language. Their

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Speaker 1: word for it is Monoman. And there's also a story

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Speaker 1: in an Ashnabeg oral history um uh the Addastiona Beg

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Speaker 1: being a larger group of people, including the ajibway that

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Speaker 1: tells of a hunter coming home empty handed one day

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Speaker 1: and discovering a duck sitting on the edge of his kettle.

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Speaker 1: And the duck flies away, but the soup of wild

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Speaker 1: rice that the hunter finds in the kettle was the

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Speaker 1: best food he'd ever had, so um so, so after

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Speaker 1: he ate, he followed after the duck and found a

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Speaker 1: lake growing with wild rice. Um and uh. The duck

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Speaker 1: is not a random duck. A duck's another waterfowl do

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Speaker 1: also eat wild rice, so it all fits together. Oh,

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Speaker 1: I love that random duck or not random duck. Between

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Speaker 1: the seven years were and the end of the Napoleonic era,

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Speaker 1: wild rice became the subject of study and investigation in

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Speaker 1: North America and Europe. Europeans believed that it might be

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Speaker 1: the next big thing for them due to a variety

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Speaker 1: of conflicts, natural disasters, and loss of US exports. However,

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Speaker 1: the Europeans could never quite figure out how to domesticate

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Speaker 1: it and eventually gave up. But there are several research

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Speaker 1: papers on this alone um which I found really interesting.

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Speaker 1: In eighteen thirty seven, the Treaty of Mendota claimed Ojibway

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Speaker 1: land for the US government, and this began a long

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Speaker 1: history of disrupting their food ways and culture. In eighteen

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Speaker 1: fifty four, the first reservations were established with the promise

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Speaker 1: of food rations, and traditional food systems were restricted up

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Speaker 1: until nineteen sixty five. In the US, most wild rice

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Speaker 1: was produced naturally, though there had been a few efforts

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Speaker 1: prior to grow it as a field crop. According to

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Speaker 1: the written record, the first instance of this took place

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Speaker 1: in eighteen fifty two with Joseph Bowen from Wisconsin, and

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Speaker 1: he suggested giving giving this idea shot UM. Minnesota man

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Speaker 1: Oliver H. Kelly suggested the same a year later in

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Speaker 1: eighteen fifty three. Despite this, people didn't seriously attempt growing

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Speaker 1: wild rice as a field crop here in the US

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Speaker 1: until nineteen fifty. And I know it's mostly in the US,

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Speaker 1: but you never know. I didn't run across any other instance,

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Speaker 1: but yeah, yeah, yeah, they're Canada can be involved as well,

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Speaker 1: so yeah, yes, James and Gerald Godward out of Minnesota

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Speaker 1: were some of the first to give growing wild rice

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Speaker 1: a go um that year in nineteen fifty, and by

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Speaker 1: ninety eight they had on twenty acres of patties dedicated

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Speaker 1: to growing wild rice. Others got in the business to

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Speaker 1: including Uncle Ben in the nineteen sixties that they offered

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Speaker 1: their first wild rice products in nineteen sixty one. The

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Speaker 1: industry grew even further in the sixties and seventies with

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Speaker 1: the development of shatter resistant varieties. For example, production acreage

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Speaker 1: dedicated to wild rice in Minnesota was nine hundred in

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Speaker 1: nineteen sixty eight. In nineteen seventy three, the number was

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Speaker 1: eighteen thousand acres. Yeah. California started commercially growing wild rice

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Speaker 1: in nineteen seventy seven UM. And Yeah, before all of this,

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Speaker 1: wild rice was traditionally harvested by hand. The mechanical harvesting

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Speaker 1: on private lands was first documented in Canada in nineteen

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Speaker 1: seventeen UM, and these shadow resistant varieties allowed for more

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Speaker 1: mechanical harvesting. Yeah. The the University of Minnesota's Agricultural Extension

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Speaker 1: was working on all of this. UM. They would release

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Speaker 1: nine different strains for cultivation from nineteen sixty eight through

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Speaker 1: the year two thousand, UM all bred too in varying

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Speaker 1: conditions UM ripe and simultaneously and withstand mechanical combine harvesting UM.

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Speaker 1: So by the mid nineteen eighties, most of the supply

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Speaker 1: of wild rice was in fact cultivated and commercial. Yes,

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Speaker 1: and as more and more non native people started selling

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Speaker 1: wild rice, it was appropriated and the meeting was muddied.

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Speaker 1: A lot of stuff sold under the name wild rice

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Speaker 1: UM was not and is not in fact wild rice UM.

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Speaker 1: A white owned Patti rice companies centered in California were

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Speaker 1: largely behind making wild rice a marketable product in the seventies. Yeah,

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Speaker 1: and by the eighties UM California was producing three times

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Speaker 1: as much as Minnesota, and this drove up the price.

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Speaker 1: Because of this, native people's and non native people's flocked

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Speaker 1: to harvest it, often too early or taking too much

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Speaker 1: before the rice could receive itself. Yeah. Most species are annuals,

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Speaker 1: not perennials, so they need to um to recede to

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Speaker 1: replant themselves every year. And part of the traditional harvesting method,

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Speaker 1: the threshing, allows for a certain number of seeds, a

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Speaker 1: good number of seeds to fall down into the water

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Speaker 1: where they can um uh later germanate rights. And another

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Speaker 1: issue was that sometimes seed varieties from other waterways were

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Speaker 1: planted in their place, racing historic strains. The University of

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Speaker 1: Minnesota created a strain with a thicker stem that could

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Speaker 1: withstand mechanical harvesting, and this strain cross pollinated with native

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Speaker 1: ones as well. Furthermore, the changes made to the land

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Speaker 1: in order to cultivate wild rice in patties, you know,

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Speaker 1: the the dams and version of waterways, the agricultural runoff

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Speaker 1: harmed the local ecosystems, making traditional harvests more difficult. The

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Speaker 1: decimation of the crop had a huge impact on this

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Speaker 1: source of income for local try and going back even further,

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Speaker 1: colonial forces fundamentally changed traditional Native American food ways, including

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Speaker 1: how wild rice was harvested. When it comes to things

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Speaker 1: like yes land loss, establishment of reservations, dependence on government

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Speaker 1: food and payments, and poverty. Tribes like the Ojibwe still

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Speaker 1: do traditional wild rice harvest in the phase of all

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Speaker 1: of this as part of the fight to preserve their

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Speaker 1: cultural heritage and food ways. In the words of Logan Cloud,

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Speaker 1: a member of the Jibwi tribe, when we began to

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Speaker 1: mechanize the parching. We started thinking in a colonized way.

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Speaker 1: Processing rice became easier, but our lives did not get easier.

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Speaker 1: If it weren't for the rice, Ojibwi culture wouldn't be

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Speaker 1: here today, and if we lose it, we won't exist

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Speaker 1: as a people for long. Will be done too. In

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Speaker 1: the Minnesota legislature outlawed mechanical harvest and placed the limits

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Speaker 1: around when and how wild rice could be harvested. Later,

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Speaker 1: they added to these laws limiting the size of canoe

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Speaker 1: and hours for ricing. Still, it was identified as an

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Speaker 1: in dangered food in the nineteen nineties. On top of

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Speaker 1: over harvesting and lack of care win harvesting, things like

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Speaker 1: climate change, dams, construction, and pollution have also had an

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Speaker 1: impact on wild rice. And I did want to just

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Speaker 1: put a note in here because I feel like we've

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Speaker 1: talked about this a lot where um, it's always good

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Speaker 1: to look at who the impetus behind making laws and

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Speaker 1: who was involved. Not saying that these were wrong or bad,

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Speaker 1: but sometimes something sounds really good. Yeah yeah, it's like, oh, hey,

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Speaker 1: protect this natural resource. But I mean it depends on

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Speaker 1: how you go about that, right exactly. So just like

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Speaker 1: a little yeah. Yeah, if you if you don't, if

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Speaker 1: you don't involve, um, the people who know about that

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Speaker 1: natural resource and whose lives it's loss will affect, then um,

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Speaker 1: you're you're not You're not doing the right work right,

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Speaker 1: especially if you're you, as someone from the outside, are

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Speaker 1: kind of the calls of the cause of the problem. Exactly, yeah, exactly.

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Speaker 1: So just a little note about that. Native peoples have

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Speaker 1: come together to combat all of this. In the Fon

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Speaker 1: du Lac and Bois Fort bands came together to form

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Speaker 1: the Wild Rice Restoration Plan for the St. Louis River

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Speaker 1: Watershed with the goal of restoring and managing wild rice.

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Speaker 1: Committees were formed to manage harvest, and the White Earth

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Speaker 1: Land Recovery Project, founded in nine by political activists and

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Speaker 1: White Earth Tribe member Winona La Duke, started selling hand

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Speaker 1: harvested rice. They've organized rice in camps to teach traditional

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Speaker 1: ricing methods, collaborated on things like native food sovereignty, and

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Speaker 1: come together to protest the in Bridge Line three oil

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Speaker 1: pipeline replacement project and Line five oil pipeline that could

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Speaker 1: impact lands where wild rice is grown. Yeah, there is

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Speaker 1: now a consortium of representatives from the Jibwe and from

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Speaker 1: the University of Minnesota that meets regularly to talk about

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Speaker 1: ethics and sensitivity regarding the research and the commerce and

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Speaker 1: uh tribal culture and resources. And according to the University

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Speaker 1: of Minnesota anyway, UM, the indigenous people and traditions are

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Speaker 1: are really leading the conversations UM and dictating the type

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Speaker 1: and directions of research here. So that's that's good finally. Yeah. Um. However, UM,

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Speaker 1: as with many edible plants, UM, climate change is a

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Speaker 1: threat to naturally growing wild rice. UM. Winters in the

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Speaker 1: region are warming UM, which is a problem because the

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Speaker 1: seeds need freezing temperatures in order to germinate. Also, water

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Speaker 1: levels being steady are important. If they're either too high

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Speaker 1: or too shallow, the crop that year will fail um. Uh.

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Speaker 1: And it is concerning. On one reservation, yields have dropped

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Speaker 1: from about two hundred pounds of rice per family per

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Speaker 1: year in the nineteen twenties to less than eighty pounds

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Speaker 1: UM today. Uh that's like nine kilos down to klos

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Speaker 1: So yeah, yeah, it's very concerning. Um. It's hardening to

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Speaker 1: see these conversations happening also forever. Yeah, but yeah, there's

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Speaker 1: still so much Um, so much work that needs to

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Speaker 1: be done. And I'm glad that you know, these we're

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Speaker 1: finally listening to these two who who have so much

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Speaker 1: tradition and information and knowledge. Yeah. Yeah, and and again,

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Speaker 1: like I mean I kind of said this towards the top,

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Speaker 1: but like it's just such an important lesson. I think that, um,

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Speaker 1: what Europeans, what like white Europeans traditionally considered to be cultivation,

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Speaker 1: is not the way that all of the people in

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Speaker 1: the world, um, grow their crops, and that you know,

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Speaker 1: these these food ways, these traditions are really amazing and

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Speaker 1: really important and just because they don't look like the

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Speaker 1: way that that you know, white people chose to raise

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Speaker 1: their crops doesn't mean that it's not valid and maybe

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Speaker 1: you should just let people do what they're doing, right, Yes, Um,

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Speaker 1: And there there really is so many um, there really

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Speaker 1: are so many resources out there about this, which is great.

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Speaker 1: So if you if you want to learn more, uh,

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Speaker 1: there's there's more out there for you, and it's all

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Speaker 1: interesting and definitely worth looking up. Yeah. Oh absolutely, And

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Speaker 1: um and a lot of a lot of places that

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Speaker 1: um that you can go online and support these people

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Speaker 1: in these cultures who are still producing in the traditional method,

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Speaker 1: and uh, I yeah, I like really want to do

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Speaker 1: this because I really I have such a craving Yeah,

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Speaker 1: I know for this food. I don't know if I've

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00:21:52,400 --> 00:21:55,120
Speaker 1: ever had, and I want it right now. I too,

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00:21:55,560 --> 00:21:59,080
Speaker 1: I too. Let's see if we can make it happen.

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Speaker 1: Lore okay, okay um. In the meantime, wish as luck listeners.

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Speaker 1: But that's what we have to say about wild rice

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Speaker 1: for now. It is. We do have some listener mail

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Speaker 1: for you, but first we've got one more quick break

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Speaker 1: for a word from our sponsor, and we're back. Thank you, yes,

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Speaker 1: thank you, And we're back with listener man like floating

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Speaker 1: to the ground, fall in a bowl. It's sorry to

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Speaker 1: capture s hard to capture via short Skype interface, but

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Speaker 1: you know, I think something happened there. I was like,

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Speaker 1: maybe it's the waving of the grass. I'm not sure

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Speaker 1: it could have been anything to I was going. I was,

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Speaker 1: I was going with you a little bit, okay, near you.

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Speaker 1: That's good enough, that's good enough. Um Keyanna or maybe

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Speaker 1: Kyana wrote so, I'm from Western Canada and I think

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Speaker 1: poutine culture is way different on this side of the

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Speaker 1: country than the east side. A ka Quebec, Ontario and Alberta.

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Speaker 1: If you were to call it poutin, most people would

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Speaker 1: look at you as if you had grown an extra head.

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00:23:22,760 --> 00:23:26,480
Speaker 1: It's only ever said as poutine here. That being said,

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Speaker 1: my best friend's husband is from Ontario. He was horrified

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Speaker 1: when we called it poutine as opposed to the correct

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00:23:33,200 --> 00:23:38,000
Speaker 1: way of putin. Also, if you order poutine from Burger

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Speaker 1: King you are very desperate. It barely counts as poutine

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Speaker 1: in my opinion anyways. Poutine aside Halloween food, I had

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Speaker 1: my Halloween party this year, as I do every year,

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Speaker 1: although there were some COVID restrictions, but there is no

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00:23:56,000 --> 00:23:58,040
Speaker 1: way a little COVID could stop me. Don't worry. All

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Speaker 1: my restrictions were followed and things were stood accordingly. For

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Speaker 1: this year's food adventure, I had several things on the menu.

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Speaker 1: I had deviled eggs piped to look like brains, hot

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Speaker 1: dogs cut to look like fingers and cooked in cayenne

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Speaker 1: brown sugar glaze, peanut butter balls in the shape of ghost,

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Speaker 1: a spider egg nest made of black crookam bush and

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Speaker 1: spun sugar webs, squares of sugar cookie dough topped with cinnamon,

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00:24:21,720 --> 00:24:26,040
Speaker 1: toast crunch, cereal marshallows, peanut butter and candy corn soule

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00:24:26,160 --> 00:24:30,520
Speaker 1: pies made of mulberries, gojiberries and local Saskatoon berries cooked

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Speaker 1: in black tea, brown sugar and cardamom butter beer to drink.

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00:24:34,080 --> 00:24:37,440
Speaker 1: And pumpkin chocolate chipcake filled with punkin pipe filling, iced

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Speaker 1: with brown butter butter cream and decorated to look like

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Speaker 1: a jack O lantern with homemade modeling chocolate. Yes, I've

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00:24:45,440 --> 00:24:48,240
Speaker 1: also attached a picture of my handmade costume for this year.

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00:24:48,760 --> 00:24:51,000
Speaker 1: I was a forest ferry and my four cats were

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00:24:51,040 --> 00:24:55,600
Speaker 1: my mini fairy meals in an entertaining series of events.

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00:24:55,640 --> 00:24:59,239
Speaker 1: I was also gifted a party hosting gift. It was

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Speaker 1: a pineapple. My guests have heard my rant about pineapple

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00:25:05,440 --> 00:25:09,399
Speaker 1: facts courtesy of you from an early podcast episode, and

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00:25:09,440 --> 00:25:11,280
Speaker 1: one of them but a reminder in their phone to

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Speaker 1: bring me a pineapple. This year, I carried it all

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00:25:15,040 --> 00:25:19,000
Speaker 1: night long to show my wealthy status. One of my

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00:25:19,200 --> 00:25:25,320
Speaker 1: kittens also enjoyed it. Oh my heck, that is a

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00:25:25,680 --> 00:25:28,880
Speaker 1: so much more kitchen work than I think I've ever

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00:25:28,960 --> 00:25:33,320
Speaker 1: done in my life. Yes, sounds amazing, but yes, right

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00:25:35,160 --> 00:25:39,600
Speaker 1: heck that that all sounds really really really beautiful. Yes, um,

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00:25:39,640 --> 00:25:42,760
Speaker 1: and pictures are sent looked amazing. I bet it was

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00:25:42,840 --> 00:25:46,639
Speaker 1: so so fun, so delicious. I love that your friends

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00:25:46,680 --> 00:25:49,960
Speaker 1: gave you a pineapple that is top notch, that you

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00:25:50,080 --> 00:25:56,080
Speaker 1: carried it around all night as is appropriate, is only appropriate? Yes, yes,

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00:25:56,200 --> 00:26:00,040
Speaker 1: And just a thank you to everyone who wrote it

399
00:26:00,080 --> 00:26:03,640
Speaker 1: in about poutine. Uh, we got another letter coming up,

400
00:26:03,680 --> 00:26:07,399
Speaker 1: but I'm loving all of these notes about poutine. In

401
00:26:07,400 --> 00:26:11,920
Speaker 1: the pronunciation of poutine, it's so good. Yeah, yes, it's definitely,

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00:26:12,320 --> 00:26:17,280
Speaker 1: it's it's it's amazing. And also like a little slice

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00:26:17,400 --> 00:26:20,399
Speaker 1: of of exactly why we stress out about pronunciations all

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00:26:20,440 --> 00:26:23,080
Speaker 1: the time, because we're like, oh man, we're just not

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00:26:23,160 --> 00:26:24,880
Speaker 1: going to get it. We're just never going to get

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00:26:24,880 --> 00:26:30,440
Speaker 1: it right. Um, because there's regional pronunciations for things, exactly

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00:26:30,600 --> 00:26:38,680
Speaker 1: and regional and yes, yes, goodness um yes, speaking of

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00:26:39,440 --> 00:26:42,680
Speaker 1: Adam wrote, I just listened to your episode on poutine

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00:26:42,800 --> 00:26:46,239
Speaker 1: and thought you might appreciate some insight and clarification from

410
00:26:46,280 --> 00:26:49,480
Speaker 1: a born and bread Canadian. Full disclosure, I am not

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00:26:49,640 --> 00:26:53,480
Speaker 1: ka clase, but I promise I know my putine. Firstly,

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00:26:53,680 --> 00:26:59,000
Speaker 1: on pronunciation, put in is correct. Putaine is French Canadian

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00:26:59,000 --> 00:27:01,280
Speaker 1: slang for prostitute and used in the same way an

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00:27:01,280 --> 00:27:04,600
Speaker 1: English speaker would use the S or F words. Um,

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00:27:04,640 --> 00:27:06,920
Speaker 1: you'll be met with anything from giggles to death stairs

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00:27:06,960 --> 00:27:10,679
Speaker 1: if you pronounce it that way, especially in Quebec. Poutine

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00:27:10,880 --> 00:27:14,640
Speaker 1: is also widely accepted outside of Quebec. They're real purists, uh.

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00:27:14,680 --> 00:27:16,679
Speaker 1: Though You'll have to be careful with this tube as

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00:27:16,720 --> 00:27:19,680
Speaker 1: it can be construed in Spanish as small gay man

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00:27:19,960 --> 00:27:23,399
Speaker 1: and maybe again met with giggles. On the subject of

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00:27:23,440 --> 00:27:26,480
Speaker 1: disco fries. While I have never heard this term before,

422
00:27:26,880 --> 00:27:30,440
Speaker 1: every Canadian will definitely agree that it is not poutine.

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00:27:30,960 --> 00:27:34,280
Speaker 1: I cannot begin to describe the feeling of disappointment when

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00:27:34,280 --> 00:27:36,720
Speaker 1: I order a poutine at a new restaurant only to

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00:27:36,760 --> 00:27:40,880
Speaker 1: be given a plate of fries and gravy with shredded cheese.

426
00:27:41,600 --> 00:27:45,280
Speaker 1: The absolute horror. Will I eat it anyway, Absolutely, but

427
00:27:45,359 --> 00:27:48,840
Speaker 1: it is not poutine. Some people, though, are not as

428
00:27:48,920 --> 00:27:51,960
Speaker 1: easy going as I am. I'll never forget one of

429
00:27:52,000 --> 00:27:55,400
Speaker 1: my first ships working at Salisbury House, a local chain

430
00:27:55,440 --> 00:27:58,600
Speaker 1: of greasy spoon diners in Winnipeg. UM. I had barely

431
00:27:58,680 --> 00:28:01,080
Speaker 1: been serving there a week and word came down that

432
00:28:01,119 --> 00:28:03,720
Speaker 1: we were switching from using cheese cards for our poutine

433
00:28:03,920 --> 00:28:07,760
Speaker 1: to the more affordable shredded cheese. I was young and stupid.

434
00:28:08,040 --> 00:28:10,399
Speaker 1: This was way more years ago than I cared to admit,

435
00:28:10,600 --> 00:28:13,480
Speaker 1: so I did not think it necessary to warn customers

436
00:28:13,560 --> 00:28:16,639
Speaker 1: of the change. If they ordered one. A table of

437
00:28:16,680 --> 00:28:19,160
Speaker 1: six ordered three to share. When I brought them out,

438
00:28:19,240 --> 00:28:22,080
Speaker 1: they said what the f is this, before refusing to

439
00:28:22,160 --> 00:28:26,119
Speaker 1: pay and walking out. This is an extreme example, but

440
00:28:26,160 --> 00:28:30,880
Speaker 1: the fact remains that people were upset. Over the next

441
00:28:30,880 --> 00:28:34,840
Speaker 1: few weeks, we received many letters and emails demanding that

442
00:28:34,880 --> 00:28:37,560
Speaker 1: we switched back to Kurds, but we never did. Some

443
00:28:37,640 --> 00:28:42,000
Speaker 1: people just don't respect the sanctity of the poutine. To close,

444
00:28:42,280 --> 00:28:45,200
Speaker 1: here's my ranking of all of the fast food chain poutines,

445
00:28:45,480 --> 00:28:49,560
Speaker 1: and yes, every fast food joint up here serves it. One.

446
00:28:49,760 --> 00:28:54,720
Speaker 1: Wendy's the best, especially with bacon. Two Pope Eyes, Popeyes

447
00:28:54,760 --> 00:28:59,920
Speaker 1: has poutine okay, that's great. H three A and W four,

448
00:29:00,280 --> 00:29:06,840
Speaker 1: Burger King, five, KFC, and six McDonald's trash but scratches

449
00:29:06,880 --> 00:29:12,200
Speaker 1: the itch. I love this, Oh, I love it. I

450
00:29:12,240 --> 00:29:14,480
Speaker 1: love it. We have so many more letters to read.

451
00:29:14,520 --> 00:29:16,960
Speaker 1: I kid you not. Someone else did like a very

452
00:29:17,000 --> 00:29:22,120
Speaker 1: similar ranking. That's wonderful. I'm so delighted by all of this.

453
00:29:22,720 --> 00:29:24,640
Speaker 1: I you know, I mean, I mean to be fair,

454
00:29:24,680 --> 00:29:27,200
Speaker 1: Like I have a personal ranking of like french fries

455
00:29:27,240 --> 00:29:29,520
Speaker 1: at fast food places, So there's no reason why you

456
00:29:29,520 --> 00:29:32,040
Speaker 1: shouldn't have a ranking for poutine at fast food places.

457
00:29:32,640 --> 00:29:37,120
Speaker 1: Absolutely absolutely, um. And we love hearing these rankings and

458
00:29:37,120 --> 00:29:40,920
Speaker 1: they're very delightful. Um. Also, people have written in about

459
00:29:40,920 --> 00:29:47,640
Speaker 1: disco friers, which were good, good, important, Yes, but people

460
00:29:47,840 --> 00:29:55,200
Speaker 1: they are the shredded cheese used to call some consternation.

461
00:29:55,480 --> 00:29:58,840
Speaker 1: If I were expecting cheese cards and I got shredded cheese,

462
00:29:58,880 --> 00:30:07,280
Speaker 1: I would also be like, yeah, like what no, what right? No?

463
00:30:08,000 --> 00:30:16,720
Speaker 1: Just so uh yeah, yeah, I'm I'm surprised they didn't

464
00:30:16,800 --> 00:30:21,320
Speaker 1: change back. That's yeah right. It sounds like there was

465
00:30:21,360 --> 00:30:26,520
Speaker 1: like a lot of public pressure. It does, it does? Uh?

466
00:30:26,560 --> 00:30:30,239
Speaker 1: And also yeah, thanks for the pronunciation notes, um and

467
00:30:30,280 --> 00:30:35,080
Speaker 1: giving us more reasons to fear miss pronouncing it. Do

468
00:30:35,120 --> 00:30:42,400
Speaker 1: you appreciate it? But now I'm even more nervous than before. Yeah,

469
00:30:42,440 --> 00:30:47,600
Speaker 1: we're learning, we're learning to fear. Yeah. We like horror

470
00:30:47,600 --> 00:30:55,840
Speaker 1: movies stuff like to Live on the edge over here. Yes, well,

471
00:30:56,200 --> 00:30:59,240
Speaker 1: thanks to both of those listeners are writing in. If

472
00:30:59,280 --> 00:31:00,960
Speaker 1: you would like to write to us, you can or

473
00:31:01,040 --> 00:31:03,480
Speaker 1: email us hello at savor pod dot com. And we're

474
00:31:03,520 --> 00:31:06,600
Speaker 1: also on social media. You can find us on Twitter, Facebook,

475
00:31:06,640 --> 00:31:09,320
Speaker 1: and Instagram at savor pod and we do hope to

476
00:31:09,360 --> 00:31:12,040
Speaker 1: hear from you. Savor is production of I Heart Radio.

477
00:31:12,160 --> 00:31:14,320
Speaker 1: For more podcasts from my Heart Radio, you can visit

478
00:31:14,320 --> 00:31:17,200
Speaker 1: the I Heart Radio app, Apple Podcasts, or wherever you

479
00:31:17,240 --> 00:31:20,040
Speaker 1: listen to your favorite shows. Thanks as always to our

480
00:31:20,120 --> 00:31:23,520
Speaker 1: superproducers Dylan Fagan and Andrew Howard. Thanks to you for listening,

481
00:31:23,560 --> 00:31:25,240
Speaker 1: and we hope that lots more good things are coming

482
00:31:25,320 --> 00:31:33,520
Speaker 1: your way