Ainu cuisine


Ainu cuisine is the cuisine of the ethnic Ainu in Japan. The cuisine differs markedly from that of the majority Yamato people of Japan. Raw meat like sashimi, for example, is rarely served in Ainu cuisine, which instead uses methods such as boiling, roasting and curing to prepare meat. Also unlike Japanese cuisine, traditional Ainu cuisine did not use miso, soy sauce, or sugar, though these seasonings make an appearance in modern Ainu cuisine. The island of Hokkaidō in northern Japan is where most Ainu live today; however, they once inhabited most of the Kuril islands, the southern half of Sakhalin island, and parts of northern Honshū Island.
There are very few Ainu restaurants in the world, though some do exist. Examples of Ainu restaurants include Ashiri Kotan Nakanoshima in Sapporo, and Poron'no and Marukibune in Ainu Kotan, Hokkaidō.

Overview

Traditional Ainu cuisine used meats obtained through fishing and hunting such as salmon and deer, wild plants gathered in the mountains such as cardiocrinum cordatum bulbs and acorns, as well as various grains and potatoes obtained through farming. Another feature is its liberal use of oils as flavoring. Due to the Ainu's reliance on local game and fauna, not all areas used all the same ingredients, instead utilizing what was most available.
In addition to salt, the fats from cod, sardines, herring, shark, seal, whale, sika deer, and bear are used to flavor dishes. Miso and soy sauce have also been used in modern times. Soup stocks may be made using kelp, animal bone, and dried fish. Seasoning and spices include pukusa'', berries from the Amur corktree, and wavy bittercress.

Ingredients

Game

The most predominate game animal was the sika deer. Deer were hunted using poisoned arrows as well as by herding them off cliffs and gathering them from where they fell. In the past, deer were so common and easily hunted in Hokkaidō that it was said one could “put the pot on the fire, then go hunting”.
The Ainu fished at sea in dugout canoes using harpoons to hunt a variety of large marine animals and used nets and fishing rods to bring in smaller creatures. Beached whales were particularly prized, as generally it was impossible to bring a whale in using canoes and harpoons. However, there were some instances of whaling in Funka Bay using harpoons coated with wolfsbane poison, aided by the gentle tides. The Ainu also used a number of tools including fishing rods, nets, traps, and fishing baskets to catch freshwater fish.
While men were responsible for hunting and fishing, women were responsible for gathering edible plants, beginning in early spring. Tools used during gathering trips into the mountains included the saranip, the menoko makiri, itani, and the shitap. One of the most important mountain plants gathered in spring was the Siberian onion, which is very similar to wild leeks found in Canada and the United States in taste, texture, and appearance. Large quantities of cardiocrinum cordatum bulbs were gathered in summer as they were important as a preserved food.
Spring
Summer
Fall
Farming was already taking place in Hokkaidō during the Jōmon period, prior to the Satsumon period in which the Ainu culture first emerged. However, agriculture began to decline in the 12th century up until the Ainu period. This is thought to be caused by the increase in demand for dried fish and furs for trade with Honshū, leading to increased importance in hunting and fishing, rather than colder weather. Cultivated crops changed over the years as new crops were introduced, such as potatoes, kabocha, and beans.

Citatap translated from Ainu means “that which has been pounded”. As the name suggests, citatap is meat or fish that has been pounded in a way similar to the Japanese method tataki.
Making citatap
  1. Salmon head, milt, and remains from filleting are placed on a cutting board-like round piece of wood sliced from a tree trunk. The meat is chopped and beaten with a sharp heavy object, such as a hatchet.
  2. The resulting paste is flavored with minced spring onion, pukusa, or long-stamen chive.
  3. Finally, the citatap is seasoned with dried kelp and salt.
Other than salmon, a variety of meats and fish are used to add flavor to citatap such as Japanese dace, bathyraja lindbergi, masu salmon, Japanese fluvial sculpin, deer, bear, tanuki, rabbit, and chipmunk. Citatap was well suited to the meat of older animals, as it made the tough meat easier to eat.
Citatap was primarily made in the winter, when food spoiled more slowly, and was eaten over a number of days. If the citatap was not particularly fresh, it was formed into balls and added to soup.

Ohaw is soup made from boiling fish or meats with various vegetables. It may have the consistency of soup, or be more like a Japanese nabemono that contains a high ratio of ingredients to broth. As a hunter-gatherer society, the Ainu did not have a staple food as such, but ohaw was a central dish in their food culture. It is thought to be the roots of Hokkaidō regional dishes such as Ishikari nabe and sanpei soup. There are no specific requirements of ingredients to use for ohaw, but was generally made as described below.
  1. A stock is created by heating animal bone or small dried fish in water.
  2. Roughly chopped meat or fish is added to the stock and cooked. Dried meat and fish require longer cooking times. The scum that results from cooking the meats is not removed, as it was thought to have medicinal properties.
  3. Root vegetables or those which required longer cooking times are added, followed by high fiber mountain vegetables, and finally leafy vegetables. The soup is allowed to cook further until all ingredients are soft.
  4. The soup is flavored with animal or fish fats, a small amount of salt, and topped with ground dried kelp or dried pukusa.
Different varieties of ohaw are named by their main ingredient such as cep ohaw, kamuy ohaw, kam ohaw, and kina ohaw. Anemone flaccida was particularly suited for use in soups and was therefore called ohaw kina, which literally translates as “soup grass”.

Translated literally, rataskep means “mixed food”. Wild vegetables and beans are stewed until soft and the liquid has evaporated, at which point the mixture is mashed and seasoned with bear or fish oils and a small amount of salt. Rataskep was made as an everyday food, as well as for offerings at ceremonies, as it was considered a sacred food. There are unlimited varieties using different ingredients, below are a few examples.
Sikerpe kina rataskep
Pukusa rataskep
Cihue rataskep
Kabocha rataskep
Cipor rataskep
Nisew rataskep

A thin porridge made from boiling Japanese millet or rice. Generally, the grains are boiled alone, but occasionally gathered vegetables are added. Unlike other porridges in agricultural societies, sayo is not a staple food. Rather, Ainu would fill up on fatty soups and grilled meats then drink it like tea as a palate cleanser. For that reason, sayo was made in a small dedicated pot so as to avoid mixing oils in from other dishes. Care was also taken to avoid mixing flavors when serving by using a separate ladle specifically for serving sayo, rather than the usual ladle for serving soup. As the porridge used very little grains to make, a month's supply for one person was approximately 1.8 liters. 108 liters would provide plenty for a family of five for a year.
The following are examples of sayo varieties.
Turep sayo
Irup sayo
Ento sayo
Satsirari sayo
Kikinni sayo
Cipor sayo

A type of dumplings. The name sito is derived from the Japanese shitogi which refers to dumplings or a paste made from grinding raw grains. Traditionally, sito were considered a luxury due to the time and effort necessary to produce the flour by grinding the grains with mortar and pestle. It was therefore not a usual everyday food, but one made as offerings for sacred days such as the Bear Festival and Ancestors’ Festival.
Usual ingredients were proso millet, foxtail millet, and rice, though sito made with proso millet were considered the correct form. Over the years, other ingredients were added such as pumpkin, and potato. Similar to the Japanese kusamochi, the Ainu also made sito which mixed in Japanese mugwort. Their flavor was enjoyed as reminiscent of spring.
Making sito
  1. Polished grains are left to soak overnight, then drained.
  2. The grains are placed in a large mortar and multiple people sing while pounding the grain with large pestles.
  3. The resulting flour is kneaded with hot water and formed into round flat dumplings approximately 7 or 8 centimeters in diameter and 1 centimeter thick.
  4. The dumplings are boiled in a large pot, taking care not to allow them to burn on the bottom of the pot.
Sito that were meant to be offerings were placed as is in ceremonial lacquerware boxes, wooden bowls, on small trays, or skewered with cornus controversa sticks and presented to the gods. When meant to be eaten by people, the sito were served with partially crushed salmon roe or a sauce made from mixing oils with dried and crushed kelp.
Sito has a long history. Dumplings made from foxtail millet have been found in archeological Satsumon remains discovered in Atsuma. Traditional Ainu cuisine did not use steamed rice to make dumplings, as the Japanese did with mochi. The Ainu first came in contact with Japanese style mochi after the Edo period when more ethnic Japanese moved to live in the same areas as the Ainu under the land contract system.

Preserved Foods

Dried meat and fish

The Ainu word for dried meat is satkam while dried fish is called satcep, nikeruy, or atat.
Salmon was fished in quantities greater than what could be eaten immediately, especially in fall, and processed into preserved food so it could last up to six months. The first step in the process was to remove the head and internal organs of the fish, which was then dried on a rack outside before being taken inside and smoked in the hearth. Trout and Japanese char caught in summer were dried over a fire to prevent flies damaging the fish. These dried fish were eaten as is by pulling off the meat, or by rehydrating in water and eating as ingredients in soup or as a final cooked item itself. Salmon that was dried after the fish had laid eggs lost much of its flavor, so it was often stewed with added fish fats to improve the taste.
Milt and salmon roe obtained when slicing open the fish were also dried and preserved then later used in sayo or to make stock for ohaw.
While it was common to eat everything of a bear raw while it was still fresh, including its meat and its internal organs, the Ainu would also preserve some of the meat for consumption during the off season. Meat from deer and brown bears was cut into narrow strips and simmered in a large pot. Once the juices were removed, the meat was hung over the fire inside to dry and smoke. This satkam would be eaten as is, or boiled again to create a soup.

''Cardiocrinum cordatum'' starch

The starch obtained from Cardiocrinum cordatum bulbs held a more important position in the Ainu diet than grains.
plant.
The Ainu word for the fourth month of the lunar calendar is mo kiwtacup, which translates to “soon to be time to dig up turep month”, while the fifth month is si kiwtacup, or “digging up turep month”. This was the time when Ainu women would take their sacks and digging sticks and head into the mountains to gather the bulbs. The gathered bulbs were processed into starch using the following method.
  1. Remove leaves and roots from the bulb, peel the scales off one by one, and rinse in water.
  2. Place the scales in a large bucket. Grind until a sticky paste is formed using the head of a hatchet as a pestle. Pour large quantities of water into the bucket and let sit for about two days.
  3. Fine fibers and skins will float to the surface of the water forming a scum after a few days have passed and the starch will settle to the bottom. The fibrous scum is removed and set aside for use in on turep. The starch collected on the bottom of the bucket is divided into two types of starch: the semi-liquid secondary starch and the powdered primary starch.
These two types of starch were dried and preserved, but before that, they were also used to make fresh foods. The primary starch was mixed with water and poured into the hollow of plant stems from the Japanese knotweed or Parasenecio hastatus and placed into the ashes of a fire to cook into a thin noodle-like shape. The secondary starch was formed into round dumplings, wrapped in the leaves of the Japanese butterbur or magnolia, then placed in the ashes of a fire to bake. They were then eaten with salmon roe or animal fats.
The secondary starch was the one which was used on a daily basis once it had been dried for preservation. It was often formed into dumplings and added to sayo''. The primary starch was rarely eaten, instead being reserved for gifts or used as medicine.
It was considered taboo to speak of alcohol or love affairs while working on any part of the starch making process. It was said such discussions would agitate the starch and it would fail to settle properly.

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On turep translates as “fermented turep”. It is a preserved food fermented from the fiber and skin byproduct of the turep starch extraction process. It was made using the following method.
  1. An icari is used to gather the fiber and skins that float in or on the water after the turep bulbs have been crushed and soaked in water.
  2. The water is thoroughly wrung from the fiber, then it is wrapped in leaves from the Japanese butterbur or Parasenecio hastatus and left to ferment for three to ten days. This fermenting process is called “on”.
  3. The fermented product is ground thoroughly with a mortar and pestle. Once pounded, it is kneaded, formed into donut-like shapes, and dried.
  4. A cord is passed through the center and the on turep is stored hung from a rack above the hearth.
The on turep was eaten by smashing and rehydrating it to form into dumplings and placed in sayo.

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Pocche-imo is a preserved potato food also known as penekoshoi-imo or munini-imo. The process involved uses the extreme cold of Hokkaidō in a fashion similar to the production of chuño in South America.
Once potatoes were harvested in the fall, the poorly shaped and small potatoes were left outside. The winter’s cold would soon come and freeze the potatoes, which would thaw again in spring. This process of freezing and thawing would break down the structure of the potatoes, turning them soft. Once in that state, the potatoes were soaked in water and thawed completely. The starch that settled to the bottom of the water was collected, formed into spheres, and arranged in a warm place to ferment. This resulted in a fine textured potato flour. The flour was formed into cakes and baked in the ashes of the fire, then bear fat or cipor was added and together placed in sayo to eat. In modern times with the influence of ethnic Japanese culture, it became more common to flavor pocche-imo with artificial flavorings such as saccharin then deep fry them. The fried product is then eaten with nori or a mixture of sugar and soy sauce.

Utensils and eating habits

“Meal” in Ainu is “ipe”. Traditionally, two meals were eaten per day, breakfast and dinner, and a third meal, lunch, was added during the Taisho period. A night meal was sometimes eaten during night fishing or other late activities.
Food was transferred from the cooking pot using a ladle into a lacquerware bowl for eating. These bowls were obtained through trade with the ethnic Japanese and were large enough to hold 400 ml worth of food. Chunks of meat or fish that were too large to fit in the bowl were placed on mats woven from reeds. Items such as fish roasted on a spit or sito were eaten by hand, but otherwise, most foods were eaten with chopsticks or spoons. Parapasuy translated literally means “wide chopstick”. Both spoons and chopsticks were carved from wood.
When guests were over for food, the head woman of the house would offer food and say “ipeyan”. The guest would express their gratitude, and, if it were a valuable meal such as bear meat, they would raise the food to their forehead in thanks before beginning. However, the family would not say anything before eating if there were no guests. Once finished, it was customary to say “hunna” to express their gratitude for the food.
Similar to the ethnic Japanese, it was considered polite to eat all food that was provided. Because of this, it was considered polite to use one's finger to wipe the remaining sauce from inside the bowl and lick it. This custom is the reason for the Ainu name for the pointer finger, “itanki kem atsukep”, literally meaning “bowl-licking finger”.