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greenwitchcrafts · 4 months ago

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September 2024 Witch Guide

New Moon: September 2nd

First Quarter: September 11th

Full moon: September 17th

Last Quarter: September 24th

Sabbats: Mabon- September 22nd

September Harvest Moon

Also known as: Autumn Moon, Child Moon, Corn Harvest Moon, Falling Leaves Moon, Haligmonath, Leaves Turning Moon, Mating Moon, Moon of Brown Leaves, Moon When Dear Paw the Earth, Rutting Moon, Singing Moon, Wine Moon, Witumanoth & Yellow Leaf Moon

Element: Earth

Zodiac: Virgo & Libra

Nature spirts: Trooping Faeries

Deities: Brigid, Ceres, Chang-e, Demeter, Freya, Isis, Depths & Vesta

Animals: Jackal & snake

Birds: Ibis & sparrow

Trees: Bay, hawthorn, hazel & larch

Herbs: Copal, fennel, rye, skullcap, valerian, wheat & witch hazel

Flowers: Lily & narcissus

Scents: Bergamot, gardenia, mastic & storax

Stones: Bloodstone,carnelian, cat's eye, chrysolite, citrine, iolite, lapis lazuli, olivine, peridot, sapphire, spinel(blue), tourmaline(blue) & zircon

Colors: Browns, dark blue, Earth tones, green & yellow

Issues, intentions & powers: Confidence, the home, manifestation & protection

Energy: Balance of light & dark, cleaning & straightening of all kinds, dietary matters, employment, health, intellectual pursuits, prosperity, psychism, rest, spirituality, success & work environment

The full Moon that happens nearest to the fall equinox (September 22nd or 23rd) always takes on the name “Harvest Moon.” Unlike other full Moons, this full Moon rises at nearly the same time—around sunset—for several evenings in a row, giving farmers several extra evenings of moonlight & allowing them to finish their harvests before the frosts of fall arrive.

• While September’s full Moon is usually known as the Harvest Moon, if October’s full Moon happens to occur closer to the equinox than September’s, it takes on the name “Harvest Moon” instead. In this case, September’s full Moon would be referred to as the Corn Moon.

This time of year—late summer into early fall—corresponds with the time of harvesting corn in much of the northern United States. For this reason, a number of Native American peoples traditionally used some variation of the name “Corn Moon” to refer to the Moon of either August or September.

Mabon

Known as: Autumn Equinox, Cornucopia, Witch's Thanksgiving & Alban Elved

Season: Autumn

Element: Air

Symbols: Acorns, apples, autumn leaves, balance, berries, corn, cornucopia( Horn of Plenty), dried seeds, equality, gourds, grains, grapes, ivy, pine cones, pomegranates, vines, wheat, white roses & wine

Colors: Blue, brown, dark red, deep gold, gold, indigo, leaf green, maroon, orange, red, russet. Violet & yellow

Oils/Incense: Apple, apple blossom, benzoin, black pepper, hay/straw, myrrh, passion flower, patchouli, pine, red poppy & sage

Animals: Dog & Wolf

Birds: Goose, hawk, swallow & swan

Stones: Agate, amethyst, carnelian, lapis lazuli, sapphire, yellow Agate & yellow topaz

Food: Apples, blackberries, blackberry wine, breads, carrots, cider, corn, cornbread, grapes, heather wine, nuts, onions, pomegranates, potatoes, squash, vegetables, wheat & wine

Herbs/Plants: Benzoin, bramble, corn, ferns, grains, hops, ivy, milkweed, myrrh, sage sassafras, Salomon's seal, thistle, tobacco & wheat

Flowers: Aster, heather, honeysuckle, marigold, mums, passion flower, rose

Trees: Aspen, cedar, cypress, hazel, locust, maple, myrtle oak & pine

Goddesses: Danu, Epona, Inanna, Ishtar, Modron, Morgan, The Morrigan, Muses, Pomona, Persephone, Sin, Sophia & Sura

Gods: Bacchus, Dionysus, Dumuzi, Esus, The Green Man, Hermes, Mannanan, Thor & Thoth

Issues, Intentions & Powers: Accomplishment, agriculture, balance, goals, gratitude & grounding

Spellwork: Balance, harmony, protection, prosperity, security & self-confidence

Activities:

•Scatter offerings in a harvested fields & Offer libations to trees

• Decorate your home and/or altar space for fall

• Bake bread

• Perform a ritual to restore balance and harmony to your life

• Cleanse your home of negative energies

• Pick apples

• Collect fall themed things from nature like acorns, changing leaves, pine cones, ect)

• Have a dinner or feast with your family and/or friends

• Set intentions for the upcoming year

• Purge what is no longer serving you & commit to healthy changes

•Take a walk in the woods

• Enjoy a pumpkin spice latte

• Donate to your local food bank

• Gather dried herbs, plants, seeds & pods

• Learn something new

• Make wine

• Fill a cornucopia

• Brew an apple cinnamon simmer pot

• Create an outdoor Mabon altar

•Adorn burial sites with leaves, acorns, & pinecones to honor those who have passed over & visit their graves

The name Mabon comes from the Welsh/Brythonic God Mabon Ap Modron, who's name means "Divine/great Son", However,there is evidence that the name was adopted in the 1970s for the Autumn Equinox & has nothing to do with this celebration or this time of year.

• Though many cultures see the second harvest (after the first harvest Lughnasadh) & Equinox as a time for giving thanks before the name Mabon was given because this time of year is traditionally when farmers know how well their summer crops did & how well fed their animals have become. This determines whether you & your family would have enough food for the winter.That is why people used to give thanks around this time, thanks for their crops, animals & food

Some believe it celebrates the autumn equinox when Nature is preparing for the winter months. Night & day are of equal legth & the God's energy & strength are nearly gone. The Goddess begins to mourn the loss she knows is coming, but knows he will return when he is reborn at Yule.

Related festivals:

• Sukkot- Is a Torah-commanded holiday celebrated for seven days, beginning on the 15th day of the month of Tishrei. It is one of the Three Pilgrimage Festivals on which Israelites were commanded to make a pilgrimage to the Temple in Jerusalem. Originally a harvest festival celebrating the autumn harvest, Sukkot’s modern observance is characterized by festive meals in a sukkah, a temporary wood-covered hut, celebrating the Exodus from Egypt.

• Mid-Autumn festival- September 17th

Is also known as the Moon Festival or Mooncake Festival. It is a traditional festival celebrated in Chinese culture, similar holidays are celebrated by other cultures in East & Southeast Asia. It is one of the most important holidays in Chinese culture; its popularity is on par with that of Chinese New Year. The history of the Mid-Autumn Festival dates back over 3,000 years. On this day, it is believed that the Moon is at its brightest and fullest size, coinciding with harvest time in the middle of Autumn.

During the festival, lanterns of all size and shapes – which symbolize beacons that light people's path to prosperity & good fortune – are carried & displayed. Mooncakes, a rich pastry typically filled with sweet-bean, egg yolk, meat or lotus-seed paste, are traditionally eaten during this festival. The Mid-Autumn Festival is based on the legend of Chang'e, the Moon goddess in Chinese mythology.

• Thanksgiving- This is a secular holiday which is similar to the cell of Mabon; A day to give thanks for the food & blessings of the previous year. The American Thanksgiving is the last Thursday of November while the Canadian Thanksgiving is celebrated in October

• The Oschophoria- Were a set of ancient Greek festival rites held in Athens during the month Pyanepsion (autumn) in honor of Dionysus. The festival may have had both agricultural and initiatory functions.

-Amidst much singing of special songs, two young men dressed in women's clothes would bear branches with grape-clusters attached from Dionysus to the sanctuary of Athena Skiras & a footrace followed in which select ephebes competed.

Ancient sources connect the festival and its rituals to the Athenian hero-king Theseus & specifically to his return from his Cretan adventure. According to that myth, the Cretan princess Ariadne, whom Theseus had abandoned on the island of Naxos while voyaging home, was rescued by an admiring Dionysus; thus the Oschophoria may have honored Ariadne as well. A section of the ancient calendar frieze incorporated into the Byzantine Panagia Gorgoepikoos church in Athens, corresponding to the month Pyanopsion (alternate spelling), has been identified as an illustration of this festival's procession.

Sources:

Farmersalmanac .com

Llewellyn's Complete Book of Correspondences by Sandra Kines

Wikipedia

A Witch's Book of Correspondences by Viktorija Briggs

Encyclopedia britannica

Llewellyn 2024 magical almanac Practical magic for everyday living

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shree-1r · 3 months ago

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#Aromatic Fennel supplier #Aromatic Fennel #Fennel #Aromatic Fennel in Uttar Pradesh #Aromatic Fennel in India #Fennel Exporter #Fennel in India #Dried Fennel #Spices #Indian Masala #Exporter #Supplier #Uttar Pradesh #India

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najia-cooks · 9 months ago

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[ID: Two plates of cookies, one oval and topped with powdered sugar, and the others shaped in rings; one cookie is broken in half to show a date filling; two glasses of coffee on a silver tray are in the background. End ID]

معمول فلسطيني / Ma’moul falastini (Palestinian semolina cookies)

Ma’moul (also transliterated “ma’amoul,” “maamoul” and “mamoul”) are sweet pastries made with semolina flour and stuffed with a date, walnut, or pistachio filling. The cookies are made tender and crumbly with the addition of fat in the form of olive oil, butter, or clarified butter (سمن, “samn”); delicate aromatics are added by some combination of fennel, aniseed, mahlab (محلب: ground cherry pits), mastic gum (مستكه, “mist��ka”), and cinnamon.

“مَعْمُول” means “made,” “done,” “worked by hand,” or “excellently made” (it is the passive participle of the verb “عَمِلَ” “‘amila,” "to do, make, perform"). Presumably this is because each cookie is individually filled, sealed, and shaped by hand. Though patterned molds known as طوابع (“ṭawābi’,” “stamps”; singular طابع, “ṭābi’”) are sometimes used, the decorations on the surface of the cookies may also be applied by hand with the aid of a pair of small, specialized tongs (ملقط, “milqaṭ”).

Because of their laborious nature, ma’moul are usually made for feast days: they are served and shared for Eid, Easter, and Purim, a welcome reward after the Ramadan or Lenten fasts. For this reason, ma’moul are sometimes called “كَعْك العيد” (“ka’k al-’īd,” “holiday cakes”). Plates of the cookies, whether homemade or store-bought, are passed out and traded between neighbors in a practice that is part community-maintenance, part continuity of tradition, and part friendly competition. This indispensable symbol of celebration will be prepared by the women of a family even if a holiday falls around the time of a death, disaster, or war: Palestinian food writer Laila El-Haddad explains that "For years, we endured our situation by immersing ourselves in cooking, in our routines and the things we could control."

Other names for these cakes exist as well. Date ma’moul–the most common variety in Palestine–may be called كَعْك بعَجْوَة (“ka'k b'ajwa”), “cakes with date paste.” And one particular Palestinian variety of ma’moul, studded with sesame and nigella seeds and formed into a ring, are known as كَعْك أَسَاوِر‎ (“ka'k 'asāwir”), “bracelet cakes.” The thinner dough leads to a cookie that is crisp and brown on the outside, but gives way to a soft, chewy, sweet filling.

[ID: An extreme close-up on one ka'k al-aswar, broken open to show the date filling; ma'moul and a silver teapot are very out-of-focus in the background. End ID]

History

Various sources claim that ma’moul originated in Egypt, with their ancestor, كحك (kaḥk), appearing in illustrations on Pharaonic-era tombs and temples. The more specific of these claims usually refer to “temples in ancient Thebes and Memphis,” or more particularly to the vizier Rekhmire’s tomb in Thebes, as evidencing the creation of a pastry that is related to modern kahk. One writer attests that this tomb depicts “the servants mix[ing] pure honey with butter on the fire,” then “adding the flour by mixing until obtaining a dough easy to transform into forms” before the shaped cookies were “stuffed with raisins or dried dates and honey.” Another does not mention Rekhmire, but asserts that “18th-dynasty tombs” show “how honey is mixed with butter on fire, after which flour is added, turning the substance into an easily-molded dough. These pieces are then put on slate sheets and put in the oven; others are fried in oil and butter.”

Most of these details seem to be unfounded. Hilary Wilson, summarizing the state of current research on Rekhmire’s tomb, writes that the depicted pastries were delivered as an offering to the Treasury of the Temple of Amun; that they certainly contained ground tiger nuts; that they presumably contained wheat or durum flour, since ground tiger nuts alone would not produce the moldable dough illustrated; that the liquid added to this mixture to form the dough cannot be determined, since the inscription is damaged; that the cakes produced “are clearly triangular and, when cooked are flat enough to be stacked” (any appearance that they are pyramidal or conical being a quirk of ancient Egyptian drawing); that they were shallow-fried, not cooked in an oven; and that honey and dates are depicted at the far left of the scene, but their relationship to the pastries is unclear. There is no evidence of the honey being included in the dough, or the cookies being stuffed with dates; instead, Wilson speculates that “It appears that the cooks are preparing a syrup or puree of dates and honey. It is tempting to think that the cakes or pastries were served [...] with a generous portion of syrup poured over them.” Whether there is any direct lineage between these flat, fried pastries and the stuffed, molded, and baked kahk must also be a matter of speculation. [1]

Another origin claim points to ancient Mesopotamia. James David Audlin speculates that ma’moul are "possibly" the cousins of hamantaschen, both being descended from the molded "kamānu cakes that bore the image of [YHWH’s] goddess wife Inanna [also known as Ishtar or Astarte]" that were made in modern-day Syria. Other claims for Mesopotamia cite qullupu as the inspiration: these cakes are described in the contemporary record as wheat pastries filled with dates or raisins and baked. (Food historian Nawal Nasrallah writes that these cookies, which were offered to Ishtar for the new year festival in spring, may also be an origin point for modern Iraqi كليچة, "kleicha.")

The word "määmoul" had entered the English language as a type of Syrian farina cake by 1896.

In Palestine

From its earliest instantiations, Zionist settlement in Palestine was focused on building farming infrastructure from which Palestinians could be excluded: settlers, incentivized by foreign capital, aimed at creating a separate economy based around farms, agricultural schools, communal settlements, and research institutions that did not employ Arabs (though Arab labor and goods were never entirely cut out in practice).

Zionist agricultural institutes in Palestine had targeted the date as a desirable crop to be self-sufficient in, and a potentially profitable fruit for export, by the 1930s. Ben-Zion Israeli (בנציון ישראלי), Zionist settler and founder of the Kinneret training farm, spoke at a 1939 meeting of the Organization of Fruit Growers (ארגון מגדלי פירות) in the Nahalel (נהלל) agricultural settlement to discuss the future of date palms in the “land of Israel.” He discussed the different climate requirements of Egyptian, Iraqi, and Tunisian cultivars—and which among them seemed “destined” (נועדים) for the Jordan Valley and coastal plains—and laid out his plan to collect saplings from surrounding countries for planting despite their prohibitions against such exports.

In the typical mode of Zionist agriculture discourse, this speech dealt in concepts of cultivation as a means of coming into a predestined ownership over the land; eating food suited for the climate as a means of belonging in the land; and a return to Biblical history as a triumphant reclamation of the land from its supposed neglect and/or over-cultivation by Palestinian Arabs over the past 2,000 years. Israeli opened:

נסתכל לעברה של הארץ, אשר אנו רוצים להחיותה ולחדשה. היא השתבחה ב"שבעה מינים" ואלה עשוה אינטנסיבית וצפופת אוכלוסין. לא רק חיטה ושעורה, כי אם גם עצים הנותנים יבול גדול בעל ערך מזוני רב. בין העצים -- הזית [...] הגפן, התאנה והתמר. לשלושה מהם, לזית, לתאנה ולתמר חטאה התישבותנו שאין היא נאחזת בהם אחיזה ציםכר של ממש ואינה מפתחת אותם דים.

We will look to the past of the land [of Israel], which we want to revive and renew. It excelled in "seven species," and these flourished and became densely populated. Not only wheat and barley, but also trees that give a large and nutritious crop. Among the trees: the olive, [...] the vine, the fig and the date. For three of them, the olive, the fig and the date, it is the sin of our settlement that it does not hold on to them with a strong grip and does not develop them.

He continued to discuss the benefits of adopting the date—not then part of the diet of Jewish settlers—to “health and economy” (בריאות וכלכלה). Not only should the “land of Israel” become self-sufficient (no longer importing dates from Egypt and Iraq), but dates should be grown for export to Europe.

A beginning had already been made in the importation of about 8,000 date palm saplings over the past two decades, of which ¾ (according to Israeli) had been brought by Kibbutz Kinneret, and the remaining ¼ by the settlement department of the Zionist Commission for Palestine (ועד הצירים), by the Mandate government's agriculture department, and by people from Degania Bet kibbutz ('דגניה ב). The majority of these imports did not survive. More recently, 1000 smuggled saplings had been planted in Rachel’s Park (גן רחל), in a nearby government plot, and in various places in the Jordan Valley. Farms and agricultural institutions would need to collaborate in finding farmers to plant dates more widely in the Beit-Sha’an Valley (בקעת בית שאן), and work to make dates take their proper place in the settlements’ economies.

These initial cuttings and their descendents survive in large plantations across “Israel” and the occupied Palestinian territories. Taher Herzallah and Tarek Khaill write that “Palm groves were planted from the Red Sea in the south along the Dead Sea, and as far as the Sea of Galilee up north, which has given the Israeli date industry its nickname ‘the industry of the three seas’” Since Israel occupied the Palestinian West Bank in 1967, it has also established date plantations in its illegal settlements in that portion of the Jordan Valley.” Today, these settlements produce between 40 and 60% of all Israeli dates.

In 2022, Israel exported 67,042 tons of dates worth $330.1 million USD; these numbers have been on a steady rise from 4,909 tons worth $1.2m. in 1993. Palestinian farmers and their children, disappropriated from their land and desperate for income, are brought in to date plantations to work for long hours in hazardous conditions for low pay. Workers are lifted into the date palms by cranes where they work, with no means of descending, until the crane comes to lower them down again at the end of the day. Injuries from falls, pesticides, heat stroke, and date-sorting machinery are common.

Meanwhile, settlers work to curtail and control Palestinian production of dates. The Palestinian population in the West Bank and Gaza is used as a pool of cheap labor and a captive market to purchase Israeli imports, absorb excesses in Israeli goods, stabilize Israeli wages, and make up for market deficits. Thus Palestinian date farmers may be targeted with repressive measures such as water contamination and diversion, destruction of wells, crop destruction, land theft, military orders forbidding the planting of trees, settler attacks, closing of checkpoints and forbidding of exports, and the denial of necessary equipment or the means to make it, in part to ensure that their goods do not compete with those of Israeli farmers in domestic or foreign markets. Leah Temper writes that these repressive measures are part of a pattern whereby Israel tries to “stop [Palestinian] growth in high value crops such as strawberries, avocados and dates, which are considered to be ‘Israeli Specialties’.”

At other times, Palestinian farmers may be ordered to grow certain crops (such as strawberries and dates), and forbidden to grow anything else, when Israeli officials fear falling short of market demand for a certain good. These crops will be exported by Israeli firms, ensuring that the majority of profits do not accrue to Palestinians, and that Palestinians will not have the ability to negotiate or fulfill export contracts themselves. Nevertheless, Palestinian farmers continue to defy these oppressive conditions and produce dates for local consumption and for export. Zuhair al-Manasreh founded date company Nakheel Palestine in 2011, which continues production despite being surrounded by Israeli settlements.

Boycotts of Israeli dates have arisen in response to the conditions imposed on Palestinian farmers and workers. Herzallah and Khaill cite USDA data on the effectiveness of boycott, pressure, and flyering campaigns initiated by groups including American Muslims for Palestine:

Israel’s exports of dates to the US have dropped significantly since 2015. Whereas 10.7 million kilogrammes (23.6 million pounds) of Israeli dates entered the US market in 2015-2016, only 3.1 million kilogrammes (seven million pounds) entered the US market in 2017-2018. The boycott is working and it is having a detrimental effect on the Israeli date industry.

Date products may not be BDS-compliant even if they are not labeled as a product of Israel. Stores may repackage dates under their own label, and exporters may avoid declaring their dates to be a product of Israel, or even falsely label them as a product of Palestine, to avoid boycotts. Purchase California dates, or dates from a known Palestinian exporter such as Zaytoun or Yaffa (not “Jaffa”) dates.

[ID: Close-up of the top of ma'moul, decorated with geometric patterns and covered in powdered sugar, in strong light and shadow. End ID]

Elsewhere

Other efforts to foreground the provenance and political-economic context of dates in a culinary setting have been made by Iraqi Jew Michael Rakowitz, whose store sold ma’moul and date syrup and informed patrons about individual people behind the hazardous transport of date imports from Iraq. Rakowitz says that his project “utilizes food as a point of entry and creates a different platform by which people can enter into conversation.”

[1] Plates from the tomb can be seen in N. de G. Davies, The tomb of Rekh-mi-Rē at Thebes, Vol. II, plates XLVII ff.

Purchase Palestinian dates

Donate to evacuate families from Gaza

Flyer campaign for eSims

Ingredients:

Makes 16 large ma'moul and 32 ka'k al-aswar; or 32 ma'moul; or 64 ka'k al-aswar.

For the dough:

360g (2 1/4 cup) fine semolina flour (سميد ناعم / طحين فرخة)

140g (1 cup + 2 Tbsp) white flour (طحين ابيض)

200g (14 Tbsp) margarine or vegetarian ghee (سمن), or olive oil

2 Tbsp (15g) powdered sugar

1 1/2 Tbsp (10g) dugga ka'k (دقة كعك)

1/2 tsp (2g) instant yeast

About 2/3 cup (190mL) water, divided (use milk if you prefer)

1 tsp toasted sesame seeds (سمسم)

1 tsp toasted nigella seeds (قزحه / حبة البركة)

Using olive oil and water for the fat and liquid in the dough is more of a rural approach to this recipe; ghee and milk (or milk powder) make for a richer cookie.

To make the bracelets easy to shape, I call for the inclusion of 1 part white flour for every 2 parts semolina (by volume). If you are only making molded cookies and like the texture of semolina flour, you can use all semolina flour; or vary the ratio as you like. Semolina flour will require more added liquid than white flour does.

For the filling:

500g pitted Madjoul dates (تمر المجهول), preferably Palestinian; or date paste

2 Tbsp oil or softened margarine

3/4 tsp dugga ka'k (دقة كعك)

3/4 tsp ground cinnamon

5 green cardamom pods, toasted, skins removed and ground; or 1/4 tsp ground cardamom

Small chunk nutmeg, toasted and ground, or 1/4 tsp ground nutmeg

10 whole cloves, toasted and ground, or 1/4 tsp ground cloves

The filling may be spiced any way you wish. Some recipes call for solely dugga ka'k (or fennel and aniseed, its main components); some for a mixture of cinnamon, cardamom, nutmeg, and/or cloves; and some for both. This recipe gives an even balance between the pungency of fennel and aniseed and the sweet spiciness of cinnamon and cloves.

Palestinian date brands include Ziyad, Zaytoun, Hasan, and Jawadir. Palestinian dates can also be purchased from Equal Exchange. You can find them online or at a local halal market. Note that an origin listed as "West Bank" does not indicate that a date company is not Israeli, as it may be based in a settlement. Avoid King Solomon, Jordan River, Mehadrin, MTex, Edom, Carmel Agrexco, Arava, and anything marked “exported by Hadiklaim”. Also avoid supermarket brands, as the origin of the dates may not be clearly marked or may be falsified to avoid boycots.

Instructions:

For the dough:

1. Melt margarine in a microwave or saucepan. Measure flours into a large mixing bowl and pour in margarine; mix thoroughly to combine. Rub flours between your hands for a few minutes to coat the grains in margarine. The texture should resemble that of coarse sad. Refrigerate the mixture overnight, or for up to 3 days.

2. Add dry ingredients to dough. If making both molded ma'moul and ka'k al-aswar, split the dough in half and add sesame and nigella seeds to one bowl.

3. Add water to each dough until you get a smooth dough that does not crack apart when formed into a ball and pressed. Press until combined and smooth, but do not over-knead—we don't want a bready texture. Set aside to rest while you make the filling.

For the filling:

1. Pit dates and check the interiors for mold. Grind all ingredients to a paste in a food processor. You may need to add a teaspoon of water, depending on the consistency of your dates.

To shape the cookies:

Divide the filling in half. One half will be used for the ma'moul, and the other half for the bracelets.

For the ma'moul:

1. With wet hands, pinch off date filling into small chunks about the size of a walnut (13-16g each, depending on the size of your mold)—or roll filling into a long log and divide into 16-20 even pieces with a dough scraper. Roll each piece of filling into a ball between your palms.

2. Divide the dough (the half without seeds) into the same number of balls as you have balls of filling, either using a kitchen scale or rolling into a log and cutting.

3. Form the dough into a cup shape. Place a ball of filling in the center, and fold the edges over to seal. Press the dough into a floured ma'moul mold to shape, then firmly tap the tip of the mold on your work surface to release; or, use a pair of spiked tweezers or a fork to add decorative designs by hand.

4. Repeat until all the the dough and filling has been used, covering the dough you're not working with to keep it from drying out. Place each cookie on a prepared baking sheet.

For the ka'k al-aswar:

1. With wet hands, divide the date filling into about 32 pieces (of about 8g each); they should each roll into a small log about the size of your pinkie finger.

2. Divide the dough (the half with the seeds) into as many pieces as you have date logs.

3. Take a ball of dough and flatten it into a thin rectangle a tiny bit longer than your date log, and about 3 times as wide. Place the date log in the center, then pull the top and bottom edges over the log and press to seal. Seal the ends.

4. Roll the dough log out again to produce a thin, long rope a little bit thinner at the very ends than at the center. Press one side of the rope over the other to form a circle and press to seal.

5. Repeat until all the the dough and filling has been used, covering the dough you're not working with to keep it from drying out. Place each cookie on a prepared baking sheet.

To bake:

1. Bake ma'moul at 350 °F (175 °C) in the center of the oven for about 20 minutes, until very lightly golden brown. They will continue to firm up as they cool.

2. Increase oven heat to 400 °F (205 °C) and bake ka'k al-aswar in the top third of the oven for about 20 minutes, until golden brown.

Sprinkle cookies with powdered sugar, if desired. Store in an airtight container and serve with tea or coffee, or give to friends and neighbors.

#Palestinian #cookies #baking #Eid #long post /

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ich-bin-der-baer · 2 months ago

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German Vocabulary: Herbs and Spices

der Anis -- anise; aniseed das Basilikum -- basil das Blatt (pl. die Blätter) -- leaf (pl. leaves) der Bund -- bunch der Cayennepfeffer -- cayenne die Chilischote -- chilli pepper das Currypulver -- curry powder der Dill -- dill die Fenchelsaat -- fennel seed die Flocken (pl.) -- flakes das Gew��rz (pl. die Gewürze) -- seasoning; spice der Ingwer -- ginger das Kardamom -- cardamom der Kerbel -- chervil die Knoblauchzehe -- garlic clove der Koriander -- coriander; cilantro das Kraut (pl. die Kräuter) -- herb das Lorbeerblatt -- bay leaf der Meerrettich -- horseradish die Minze -- mint die Mischung -- mixture; blend die Muskatnuss -- nutmeg die Nelken (pl.) -- cloves der Oregano -- oregano das Paprikapulver -- ground paprika die Petersilie -- parsley der Pfeffer -- pepper der Piment -- allspice der Rosmarin -- rosemary der Safran -- saffron das Salz -- salt der Schnittlauch -- chives das Senfkorn (pl. die Senfkörner) -- mustard seed der Sternanis -- star anise der Stiel (pl. die Stiele) -- stem der Thymian -- thyme die Vanille -- vanilla der Zimt -- cinnamon

garnieren -- to garnish mahlen -- to grind reiben -- to grate salzen -- to salt würzen -- to season

aromatisch -- aromatic bitter -- bitter frisch -- fresh gemahlen -- ground getrocknet -- dried mild -- mild roh -- raw scharf -- hot; spicy süß -- sweet zart -- delicate

(die) geheime Zutat -- secret ingredient (die) Prise Salz -- pinch of salt der Salz-/Pfefferstreuer -- salt/pepper shaker nach Belieben -- to taste; as desired

#german vocabulary #german langblr

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morethansalad · 11 months ago

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Stuffed Acorn Squash with Fennel and Apples (Vegan-Adaptable)

opt for a plant-based cheese

#vegan #appetizer #dinner #stuffed #squash #acorn squash #fennel #apples #dried cranberries #shallots #parsley #vegan cheese #farro #sea salt #🧡

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hannahssimblr · 2 months ago

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Jen, though different in her appearance, is the same as I remember. Our last meeting, at Christmastime, we took a walk in the dark misery of St. Stephen’s day. Lights twinkled in the eaves of the seafront houses, reflecting on the slick tarmac after days of rain, and as usual, with Jen I felt normal, like nothing had really changed all that much since I moved away.

“There you are,” she says, like she saw me yesterday.

“Your hair’s pink.” I say.

“It is, yeah.”

Now she is burying her face in the front of my coat, and her arms are stiff from the layers of clothing she’s wrapped around herself. From my chest, her voice is muffled. “Have you gotten taller?”

“I think you’ve shrunk, Jenny.”

“Probably my horrible diet. Can you imagine, I’ve not eaten a vegetable since Christmas?”

“I actually can imagine that.”

“Why? Do I look deathly?”

“No, you look nice.” She tilts her face to me, her round cheeks and upturned nose pink from the cold. “I’m still getting used to not seeing you every day.”

“It’s been a good while since you moved. Time you get used to it.”

I smile. “Are you hungry?”

“Starving.”

“Come on, then. We haven’t far to go.”

“This is actually pretty good,” Jen says, eating around the braised fennel on her plate, and picking out only the pieces of chicken. “Is there lemon in it, or something?”

“Lemon and some other stuff, yeah.”

“It’s tasty.”

“Jude is an excellent cook,” Astrid says. “I’m very lucky to have a boyfriend who cooks almost like a chef.”

“Yeah, you are,” Jen replies.

The apartment is warm and clean, candles lit around the little living area, and one on the table, casting a warm glow over the food. It looks like a place an adult would live, one with intentional design choices, the right lampshades sourced from second-hand shops, artfully stacked books on the coffee table and all the little things one can accumulate just from living having found their place in organised drawers, or little ceramic bowls placed around the place. In the bathroom, there is incense lighting, and a little bouquet of dried flowers in an amber glass vase by the sink. It matches the other amber glassware, containing soap and lotion and shampoos, all carefully chosen from heaps of rubbish at flea markets. Only Astrid’s artistic eye could spot the potential in junk, take it home, clean it up, and make it worthy.

When I was at Jen’s little kip in Ranelagh a couple of months ago, I got drunk and drew a crude, biro drawing of a little bald man with a huge bare arse. I gave him a speech bubble saying ‘TIOLET’, and we stuck it to her bathroom door so that nobody would get lost trying to find it. We fell about laughing at it until I thought I’d get sick. Now, weeks later, I have served her roasted chicken marinated in ouzo on a table with linen placemats. I ignore the blatant divergence in how I have presented myself, and pray she doesn’t bring it up.

“Jen, won’t you eat the fennel?” Jonas says. He’s finished his dinner, and she offers him the remains of hers. He piles her vegetables onto his plate. “It is so delicious, you know. It makes me wish Jude would cook for me at home.”

“He doesn’t?”

He laughs. “Not once. He’s always eating out or making toast for dinner.”

��That’s crazy. Jude! You’ve always been good at cooking. Why haven’t you treated your poor, suffering housemate?” Jen gapes at me in mock outrage while clinging to the sleeve of his shirt. He chuckles. He likes her. She likes him. I knew it would be like this, because everyone likes Jen, and everyone likes Jonas, and these people, the kinds that are easy to like, easy to get along with, fall into a simple rhythm with one another every time they encounter one another. This is one of the many benefits of having a personality that others do not find challenging.

“I should,” I admit. “I’m just busy, you know?”

“Busy being a bad housemate! I can’t believe this.”

“Me neither,” Jonas nods, making valiant inroads into his second helping. “All this time, I thought you were some typical kind of student who cannot make even a bowl of pasta.”

“Well, I’ve proved you wrong.”

“You have. I misjudged you.”

“I’m surprised to hear you talk about Jude like this,” Astrid says. “I don’t see him that way.”

“Like what? Unable to cook pasta?” says Jen.

“That he’s so irresponsible. For me, this has been a very grounding relationship. I feel he’s a steady person.”

How did I get this woman? I think, for at least the fourth time this evening. How have I been so fortunate?

Jen’s raucous laugh shatters the moment. “Him?” She says. “You find him to be reliable?”

“Well, yes, actually.”

“Easy know that you didn’t know him at school.”

“Oh, really?” Intrigue twinkles in Jonas’ eye.

“Yes, he was a complete wild card. You should start just asking him to tally up the amount of days he was in detention over the six years. The things I witnessed…”

“He tells me almost nothing about his life in Ireland!” Jonas tosses his napkin onto the plate, and I roll my eyes. “There’s not much to tell. I’ve said already that Ireland was crap. There was never anything to do.”

“That’s true,” Jen says, “fair enough. But we made our own fun. We weren’t ever bored for long.”

“This makes more sense to me,” says Jonas, “I had a feeling there was more to you than what you have told me.”

“Jude, I can’t believe you haven’t been sharing your hilarious stories. I swear to God, he’s gotten up to the funniest things. There was never a dull moment when we were growing up.”

“Yeah, we had a lot of fun, alright. We were really stupid kids.”

“We’re still stupid kids, what are you on about?” Jen grabs Jonas’ arm again while she giggles into her sleeve. “Did you know Jude got suspended from school twice?”

“Twice?” He echoes. “For what?”

“Right, okay,” I protest. “One was for fighting. That was bad. I’m not proud of it.”

“And the other was for starting a fire in the boys’ toilets.”

I glance at Astrid, who has something related to a smile on her lips, but it’s clear she’s confused, a small line forming between her brows. “Why would someone do that?” She wonders. “Was it on purpose?”

“No, no! It was a total accident,” Jen lets out a squawk of laughter before launching into the story. “So, set the scene, boys’ toilets, 2004…”

With dirty plates cleared and the dishwasher humming, we take our conversation to the little nook of Astrid’s studio apartment that closest resembles a living room. Our bodies are strewn around on big, soft, thrift shop furniture, where we talk and laugh until our bellies hurt. Jen wipes tears of laugher with the front of her t-shirt, legs thrown across Jonas as he tells us stories from his teen years, of ghost chilli peppers, and dirty mop water and stolen costumes from the theatre, painting an image of himself more mischievous and silly than the sensible man I’ve met, who reads the political column in the newspaper over his morning coffee.

We have lost track of time, and the candle wax is making castles at the bases of Astrid’s brass candelabras. She is sitting politely while we throw ourselves about, howling with laughter, no longer at the stories, but at how silly we are being. Finding hilarity in our own hysteria. Giddy from it. At some relevant point, Jen shows Jonas a picture on her phone of the drawing I made for her bathroom door, and the laughter starts again. He shoves his knuckles into his eyes to stop the tears. “You misspelt it,” he wheezes. “The word toilet. It was on purpose?”

“Of course, like, what, we can’t speak English?”

Astrid sighs, and examines her bare foot, rested against the coffee table. I present my hand to her, and she drops hers into it so I can massage it with my thumb. She gives me a humourless smile that doesn’t touch her eyes. “Are you tired?” I murmur.

“Yes, a bit.”

“Astrid,” Jen says, “I was actually wondering if you have any stories from school, sorry! I should have asked you earlier. As in, what’s the funniest thing that ever happened to you?”

She hesitates.

“Or anyone, really. It doesn’t have to be you specifically, just, like, something you heard.”

“I can’t think of anything.”

“Surely there’s something,” I insist, though it’s hard for me to imagine Astrid at school. I attempt to conjure her at a desk, being told what to do by a teacher, sitting in a cafeteria eating a packed lunch, but I can’t. I can see a girl doing it, some faceless blonde girl, but not Astrid. She’s too sophisticated to have ever been in a school, with sticky linoleum flooring and bathroom stalls studded with chewing gum. This woman wasn’t born, but materialised one day, and has been swanning around Europe being mesmerising ever since.

“What kind of school did you go to?” Jen says. “Mixed? Like, boys and girls?”

“Yeah.”

“I feel like there’s always a story about that. Like, in our school, someone got fingered in the science lab.”

“Well, that’s just disgusting.”

“I agree with you. Foul.”

We’re all smiling at her, nodding in encouragement, but she looks mildly irritated. At last, she sighs. “Someone once threw an eraser into the teacher’s coffee mug.”

A pause.

“And then?” Jonas says.

“And then it splashed, and the teacher got coffee on her shirt.”

“Oh! That’s funny!” Jen leaps in. “God, I used to get tea down my uniform all the time. And then you’re there walking around all day with a stained shirt. So embarrassing.”

Astrid frowns. “Okay, well, I just don’t think my school was like your schools. Nobody was doing anything disruptive. We just had our classes, talked to friends and we went home. I don’t know why someone would want to cause such a fuss. It annoys everybody when some students are being so problematic.”

“Yeah, we were fairly annoying alright,” I say. “I suppose it really shows up the differences between places like Ireland and Denmark, doesn’t it?”

“Yeah, I’m sure it was very nice to go to school there.” Jen gives her very best, warm smile, which Astrid does not return. I make a note to tell Jen it’s not personal later, that Astrid’s smiles are an extremely rare event.