Introduction to Delta Pieces: Northeast Louisiana Folklife
Map: Cultural Micro-Regions of the Delta, Northeast Louisiana
![A map of the cultures of Northeast Louisiana, drawn by anthropologist H. F. “Pete” Gregory, shows the Delta sub-regions of plantations, yeoman farmers, and fishing.](../../siteimages/info.png)
The Louisiana Delta: Land of Rivers
![An anthropology professor and Delta native recalls over 100 years of Louisiana history and culture recorded during a personal interview about his life and the lives of his ancestors. Having grown up in various towns along the Black River and Mississippi Delta, Pete Gregory's stories illustrate the cultural landscape. Telling tales of sharecroppers, hill folk, swamp dwellers, tent towns, fishing communities, race relations, and the perseverance of this unique way of life, Gregory's accounts represent the Delta experience, and conclude that, even today, the Delta remains a strange and wonderful place.](../../siteimages/info.png)
![In one of his 11 reflections, a native son explores the importance of the Mississippi River to the region of the Northeast Louisiana Delta from its geography to its identity. The transformations wrought by the newer levees, the leveling of the land to plant soybeans, and the new catfish farms have made the Delta a different place, yet many traditions continue such as the naming of river terms and commercial fishing.](../../siteimages/info.png)
![In one of his 11 reflections, a native son explores the historical influence of early French settlers in the Northeast Louisiana Delta in family names, foodways, and architecture.](../../siteimages/info.png)
![In one of his 11 reflections, a native son describes the small farm homesteads in the Northeast Louisiana Delta which were referred to as family 'places' in the hills and backswamps. Many of these places have been purchased by corporate farms.](../../siteimages/info.png)
![A native son reflects on the changing landscape and culture of the Delta in northeast Louisiana in one of his 11 reflections, describing the effects of the oil and later soybean and corn industries on the native forested wetland and its wildlife and people.](../../siteimages/info.png)
![In northeastern Louisiana, hunters-and-gatherers established a tradition of mound building that began five millennia ago. The earthworks they built are striking evidence of Louisiana's earliest residents and a testimony to the complexity of an ancient culture that remains largely a mystery. Mound construction was widespread by 3000 BC in northern and southern Louisiana as well as Mississippi and Florida. Research on the Watson Brake mound complexes prove these earthworks predate those at Poverty Point in West Carroll Parish, while also providing new information on the lives of Middle Archaic hunter-gatherers.](../../siteimages/info.png)
![While Native Americans and Spanish explorers preceded French settlement in Louisiana, a lasting influence of the French is demonstrated by names given to waterways and landforms still used today. Using streams and bayous as modes of transportation, early French settlers were hunters, gatherers, harvesters, and fur trappers with close ties to the land. Most of the names of waterways and geographic features in Louisiana fall under two categories: French surnames or French words used to describe natural features, and variations of these can be seen throughout the state.](../../siteimages/info.png)
![The history of the 1927 Mississippi River Flood and Great Depression shows the struggles endured by residents as a result of these events, as well as the resilience with which they responded. Preparation, rescue operations and recovery efforts toward the 1927 Flood are described. For some constructing flood protection provided escape from the Great Depression. Others coped with their circumstances through hard work and determination. These two disasters not only influenced the lives of survivors, but influenced future generations.](../../siteimages/info.png)
Ethnic Groups
![In one of his 11 reflections, a native son explores the influence of Native Americans, both past and present, in the Northeast Louisiana Delta and their folk traditions. Mounds and artifacts provide evidence of past Native Americans, while some contemporary tribes, including the Choctaw and Tunica remain in the Delta and carry on their traditions.](../../siteimages/info.png)
![In one of his 11 reflections, a native son explores the prevalence of archaic Indian mounds in the Northeast Louisiana Delta and how early settlers and present residents regarded and used (or abused) them.](../../siteimages/info.png)
![Louisiana and Mississippi Choctaw have overcome a history of relocation and population decline to emerge as a growing tribe that is thriving economically and adapting to surrounding culture, while preserving traditions of language, dance, basketry, clothing, and sports.](../../siteimages/info.png)
![Formerly considered an invisible culture, the migratory workers and permanent residents from Mexico and Central America have inspired cultural changes visible in the availability of Hispanic food, medicine, and music in Louisiana. Migratory work, such as agriculture, construction, and the oil industry are also discussed. The Hispanic population trend and accompanying cultural changes are expected to increase and continue in Louisiana.](../../siteimages/info.png)
![Interviews of second-generation Italians in Monroe, Louisiana, reveal a tight-knit community maintaining ethnic traditions despite pressures to assimilate to mainstream American culture. Attracted by the prospect of new opportunity, they began as farmers, applying their earnings and strong work ethic toward establishing businesses and formed bonds through social clubs. Second-generation storytellers recall struggling with their “Italian-ness” during their youth; however, as adults, some returned to their roots, and practiced customs such as foodways and the St. Joseph's Day altar.](../../siteimages/info.png)
![M. J. Varino, took over his father's Rainbow Grocery, one of the first Italian grocery stores in Monroe, and ran it until his retirement in 2000. In the high-ceiling, old style grocery, he made around a hundred pounds twice a week of his specialty item, Italian sausage. Made with a recipe from his friend, Father Sam Pollacia, the pork and beef link sausage containing tomato juice and spices was a community favorite for holidays.](../../siteimages/info.png)
![The history, origins, and evolution of the St. Joseph's Day altar tradition, a long-practiced Catholic event predominantly celebrated by Italians and Sicilians is presented along with detailed descriptions of the complex work involved in preparing the altar. Recipes and baking procedures for Italian foods associated with the tradition, such as spinges, biscotti, St. Joseph's bread, fish dishes, and spaghetti are featured along with photographs of these preparations performed by the Men's Club and Altar Society of St. Joseph's Church in Monroe, Louisiana.](../../siteimages/info.png)
![Of Sicilian descent, Guy Serio gives oral history about running his grocery in Ferriday, Louisiana, where he observed the hardships of Italian farmers in the Delta.](../../siteimages/info.png)
![Qin Lin, of Ferriday, Louisiana, practices Chinese paper crafts using folded paper and glue. When she finds the time during her work in the family Chinese restaurant, she makes intricate colorful animal figures and other objects from magazine pages and colored paper. Her repertoire which she displays in the restaurant, includes horses, frogs, birds, fish, pineapples, and other Chinese symbols of good luck for the New Year.](../../siteimages/info.png)
![While the practice of Judaism in America does not vary significantly, cultural variations are revealed through accounts of Jewish life in northeast Louisiana. An example is southern variations on matzoh balls, being served outside of the Passover holiday and in gravy as opposed to soup. Interviews with Jewish residents detail prejudice they experienced. Outward migration of younger Jewish generations compounds their struggle to maintain Jewish identity. This raises questions about the future of Judaism in north Louisiana and highlights the need to further document Jewish folklore within the region.](../../siteimages/info.png)
Working in the Delta
![The Mississippi's floodplain produces rich resources which residents of the rural Delta have historically used to develop river-related livelihoods and traditions. Occupations such as cotton farming, commercial fishing, crop dusting and riverboat work are described along with the folklore that accompanies these professions. The occupational folklife of Delta exhibits a complex of techniques, customs, and modes of expressive behavior. While the landscape is changing and associated occupational crafts are fading, the risks and rewards of working in the Delta remain.](../../siteimages/info.png)
![Net making, a specialized skill predominantly practiced by women and passed down through generations, both preserves the fishing traditions of Catahoula Lake and surrounding areas and provides necessary tools for the fishing industry. The struggles and rewards experienced by Louisiana fishing families are discussed with highlights of the adaptations they employ to make ends meet. Methods of net making and maintenance are presented for trammel nets, hoops nets, seine nets, and baiting nets. Special focus is placed on the Champlin Net Company in Jonesville, Louisiana.](../../siteimages/info.png)
![Despite a sometimes ambivalent public opinion toward the profession, cropdusting provides the important service of protecting farmers and their crops. Pilots teach each other how to handle dangers associated with the job, and the lifestyle surrounding cropdusting provides a wealth of occupational folklore in the form of stories, jokes, and jargon. Anecdotes of Delta dusters are presented, illustrating their role as a professional one with pressures, requiring courage, caution, and safety, but also one that provides thrills, laughs, and fulfillment to the pilots taking on these risks.](../../siteimages/info.png)
![Historical and contemporary accounts offer evidence that folk traditions inspired by life in occupations involved with the Mississippi River survive. Examples of the these traditions range from jargon inspired by barge and steamboat industries, to stories of a steamboat musician known for playing five instruments at once. The oral history of the past is as valuable as new forms of these traditions. For example, today's steamboats carry tourists up the Mississippi to view Christmas Eve bon fires along the river.](../../siteimages/info.png)
![Extensive waterways and forests support a strong tradition of boat building with boat builders specializing in small crafts suited for different environments. Examples of several types of boats used by fishermen and trappers in Catahoula Lake, ranging from the dugout canoe to houseboats, are offered along with traditional methods of construction. The advent of metal boats, a changing ecosystem, and the death of boat makers who are experts in their craft threaten the future of wooden boats and the long-standing boating tradition of Catahoula Lake in LaSalle Parish.](../../siteimages/info.png)
![In one of his 11 reflections, a native son reflects on the types of traditional boats used to deal with the vast wetlands of the Delta. With the rise of sawmills, dugouts were replaced by bateaus, which were replaced with aluminum bateaus. Skiffs and houseboats, also common on the river, evolved with technology.](../../siteimages/info.png)
![The story of Carl (C. J.) Girlinghouse and his rolling store set in mid-20th century, rural Louisiana illustrates the struggles of a small business man in changing times. His store, The Blue Goose, is recalled affectionately, having been the supplier of essentials to families of remote farming villages in the Delta. He provided vital supplies at low cost, a reality that contributed to the loss of his business along with modernizations such as highways and food commodity programs. The rolling store is now a storage shed and serves as a reminder of rural farm life.](../../siteimages/info.png)
![The life and occupational lore of Mississippi River commercial fisherman and fish market operator Whitey Shockley of Lake Providence, Louisiana show that expertise and luck are important in this traditional occupation.](../../siteimages/info.png)
Homemaking in the Delta
![Much of social life in the rural Southern Delta is centered around the home and outdoor space. Homemaking in these regions defies generational, race, and class lines, as women of all backgrounds retain similar practices, cultivating outdoor gardens as sources of food and social space. Southern cooking traditions and the function, construction, and decoration of gardens as an extension of Southern life are highlighted through historical and contemporary accounts.](../../siteimages/info.png)
![Maye Torrey of Columbia, Louisiana, recalls her family's folk tradition of making jelly from wild fruit such as mayhaws, muscadines, dewberries, and blackberries and also the apples and peaches they grew. She continues the tradition today, but uses commercial pectin.](../../siteimages/info.png)
![A native son reflects on past family Christmas traditions in the Northeast Louisiana Delta in one of his 11 reflections. He reports decorating local pine or cedar Christmas trees with haw berries, Spanish moss, and paper chains with Delta cotton as snow, sharpening knives on Christmas day, cooking loads of traditional Southern dishes, typical gift giving, and a community dance.](../../siteimages/info.png)
Worshiping in the Delta
![An analysis of oratory, music, and ritual religious traditions, as well as sacred spaces reveals the commonalities and differences between Anglo and African American worship in the Delta region. Examples of preaching styles such as call-and-response, singing styles including gospel and spirituals, and shaped-note, and ritual practices such as river baptisms and the Easter Rock ceremony are offered along with historical explanations for their origins. These worship traditions, shaped by a collective and selective memory, relive the past while providing shared values for the future.](../../siteimages/info.png)
![A detailed account of the African American Baptist ritual of outdoor river baptism kept alive in rural Louisiana is presented. Religious traditions proceeding, during and after the three stages of baptism rites are described, including the preparation of handmade baptismal robes, reading scripture, delivering sermons, singing hymns, and symbolic immersion in the river. Baptismal locations often remain in the same spot, and the river baptism ritual has been passed down through generations, ensuring the preservation of African American heritage and Baptist religious traditions.](../../siteimages/info.png)
![Lucille Stewart of Monroe, Louisiana, who grew up in Richland Parish, learned to sew from her mother and made the traditional baptism robes worn for the outdoor baptisms which were common in rural Delta African American Baptist churches. The construction process from sizing to cutting a paper pattern, sewing, and fitting are presented.](../../siteimages/info.png)
Making Music in the Delta
![Examining the historical evolution of blues music, beginning with outsider accounts in the early 20th century and ending in contemporary times, shows the Delta region to be one of America's musical fertile crescents. Contributions of musical styles ranging from gospel to rockabilly, musicians from Memphis Slim to Aretha Franklin, musical arenas such as juke joints and casinos, recording studios such as Sun Record Company in Memphis, and social traditions of the Delta serve as a comprehensive illustration of the origins, influences, migration and evolution of blues music.](../../siteimages/info.png)
![Po' Henry and Tookie, the stage names of Henry Dorsey and Wayne 'Tookie' Collum, play older acoustic Delta blues guitar and harmonica. Their common backgrounds of working in cotton farming, their meeting and formation of their group, their repertoire, and performance styles reveal the strength of this powerful duo.](../../siteimages/info.png)
![The career of Thomas Edison 'Brownie' Ford, included death defying rodeo performer, woods cowboy, traveling circus clown, and legendary musician. Ford, of Comanche and British decent, got the name “Brownie” from white playmates when he was growing up in Oklahoma. His dual ancestry made him an outsider to both cultures. Ford traveled for 86 years across Texas, Louisiana, and Oklahoma as a showman whose talents ranged from escape artist to pitchman for medicine shows. He spent the end of his career touring as a musician, gaining recognition for his ballads and honky-tonk songs.](../../siteimages/info.png)
![Guitarist and rockabilly pianist, Kenny Bill Stinson, of West Monroe, Louisiana, plays regional music ranging from blues to rock 'n' roll to rockabilly and country. His musical roots and influences, multi-instrument expertise, songwriting, and hard driving performance make him one of the most versatile traditional performers in the Delta.](../../siteimages/info.png)
Playing in the Delta
![In one of 11 reflections, a native son reflects on the importance of the pastimes of hunting and fishing in Delta culture. Hunting traditions for Delta boys begin early, and hunting and fishing tales abound, as do today's hunting camps.](../../siteimages/info.png)
![In one of his 11 reflections, a native son explores aspects of gigging before it was outlawed in the Northeast Louisiana Delta. An efficient way of fishing, gigs (or harpoons) were adapted for various fish such as buffalo, carp, or gar, as well as frogs.](../../siteimages/info.png)
![James LeCroix of Harrisonburg in Catahoula Parish, Louisiana, discusses how he makes and uses hunting horns and the role of deer camps in hunting.](../../siteimages/info.png)
![Moses Poole of Aimwell, Louisiana, in Catahoula Parish, breeds, trains, and hunts with Walker hounds in a fox hunting tradition that differs considerably from the formal English style of hunting. The breeds, the tradition of listening to the dogs on the hunt, and the challenges of the sport explain its attraction.](../../siteimages/info.png)
![Nalda Gilmore, of West Monroe, made traditional hunting horns to use when hunting coons and rabbits with his Beagles. His techniques and the aesthetics of horn making and blowing, along with the development of other horn crafts are explored.](../../siteimages/info.png)
![Thanks to cash from the occupations of soybean farming and commercial fishing, a strong gambling tradition lasted into the 1970s in hunting camps, country stores, and package liquor stores. A collection of vibrant folk narratives told by Louisiana gamblers recounts the language, stories and customs of Delta gambling.](../../siteimages/info.png)
![In one of his 11 reflections, a native son describes nightclubs in Northeast Louisiana Delta communities from the 1930s-1940s and into the 1950s. Clustered around Mississippi River bridges, clubs featured Black bands and later the white big bands. In the Black areas of towns, Black clubs, the largest being Haney's Big House, also offered major entertainment. By the 1950s roadside bars and dance halls brought in country music and violence.](../../siteimages/info.png)
Telling Stories in the Delta
![Deer hunting, an important part of Louisiana life, involves folk traditions that are integral to the experience. An essential tradition for generations, hunters tell stories of encountering the “big one”. These fantastical accounts of big buck sightings are presented along with description of Louisiana deer hunting.](../../siteimages/info.png)
![A historical account of the Natchez Massacre and events that followed offers an alternative theory toward the Hub Lake Gold legend, disputing the location and very existence of the supposed treasure. The Natchez likely exchanged any valuables for their survival, eliminating the probability of a gold treasure. However, sacred relics deemed important to the Natchez may have been thrown into a lake to prevent desecration by enemies. This alternative theory, coupled with differing historical accounts of the treasure's location, serves as a possible explanation for this enduring legend.](../../siteimages/info.png)
![The origin of the names Colewa Creek, Big Colewa Bayou and Little Colewa Bayou in West Carroll Parish has long been a subject for speculation. A theory connecting the name Colewa with the mispronunciation of Koroa, a tribe known to have inhabited this area, is presented along with a claim that although extinct, the Koroa Indians left a permanent mark on Louisiana through the use of this name which appeared on maps as early as 1838.](../../siteimages/info.png)
Delta Archival Materials
Bibliography
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![Delta Folks](images/Delta/delfolks.jpg)
Jelly Maker Maye Torrey: "Berries In The Winter"
By Sylvia Frantom
Maye Torrey fondly remembered making jelly with her mother as a child, the beautiful color and flavor of fresh preserves, and also the fun of picking the fruit with her family. She was born March 1, 1931 in Catahoula Parish, and lived there all of her life. She learned to make jelly from wild fruit that they "just went to the woods and gathered." Her mother made jelly out of the wild fruit of mayhaws, muscadines, dewberries, and blackberries. Her mother also used peaches and apples which they grew. Later, May Torrey started making jelly out of elderberries, wild plums, and domesticated plums too. Her favorite way to eat jelly is on hot biscuits with butter.
According to Torrey, the main reason people made so much jelly in her mother's time was so that they could have berries and other fruit for food in the winter. She can still remember the jelly her mother's mother made. The only difference that Torrey can tell between her jelly and her mother's jelly is that her mother didn't use pectin, and her mother used a different kind of jar and method of sealing it.
She said, "My dad loved to pick berries but my mother didn't go out and do much of that." Her mother was in charge of the jelly making only. Later, as an adult, Torrey's own husband didn't help with the jelly making either, but did help her pick the berries. As an adult, Torrey enjoyed not only picking the fruit but also the social aspect of harvesting the fruit. For example, she said, "it's fun" getting together several people and picking mayhaws in the spring. Maye Torrey explains how the whole family was involved with the process of making jelly:
When I was little my dad would take the kids and we'd all go berry picking, and we'd come in with a wash tub full of berries. And my mother would get us strung out washing berries and picking berries. And we'd can them. We'd can the juice. We'd can the whole berries for pies or cobblers. We made jelly. What she'd do was cook the berries, get the juice off of them, make the jelly out of the juice, and then she'd jam the berries that was left. So that way she didn't have to waste nothing.
Harvesting Fruit for Canning
"My dad would take us kids and we'd go muscadine hunting. They grow on vines in trees," she said. Muscadine grapes have purple skin with a white or light yellow center when ripe. She said, "We always got the ones that were just turning because that makes it more tart and it will jell better." Torrey bragged on her mother's muscadine jelly: "They made the prettiest dark purple jelly." Her mother would put some of the purple outside skin in the jelly to make it this color. She said she had muscadines growing in her yard in Columbia, Louisiana.
Blackberry and dewberry jelly were favorites in her family. A dewberry is "like a blackberry but it has a bigger seed and it grows on the ground. Doesn't grow up tall like blackberries. Blackberries and dewberries grow wild on old fence rows and old pastures." Dewberries ripen in May and blackberries ripen in June and July. She said that she can tell the difference between the taste of blackberries and dewberries, but many people can't. "The dewberry jelly is more reddish-looking and the blackberry jelly is a black, dark color." She found the berries "all up and down her road now." She even had some "tame big berries" in her yard. Her mother gave her children blackberry juice if they had the flu to keep them from being dehydrated.
Torrey said that she did not go mayhaw picking as a child because "the mayhaw grew in the hills. Most of it is in the old sloughs and stuff in the highlands, but we lived in the swamp on the rivers." Her father had a horse so he would go into the hills and bring them back to her mother. She said that mayhaws look like little apples, smell like apples, and turn red when ripe. Torrey said that she had been making a great deal of mayhaw jelly for the past 20 years. About picking mayhaws, she said, "You can pick them up off the ground or if it rains you can skim them off the ground." She explained how some friends collected mayhaws for her, "These friends went off in the backwater and took a dip net and dipped them up, but they were dirty. I had a time cleaning those berries." Some people shake the tree to get them down but she did not. The mayhaw don't get ripe all at one time, and when they do they fall off the tree naturally. She wanted to save some for the next time she goes to pick them. She described how some people would shake the trees to extremes, "One place they even stopped them from picking them because they were hitting the trees with their trucks to shake them."
Maye Torrey said that when she was a child people didn't make jelly out of elderberries. She stated, "Back in my younger days, they told us elderberry was poison." Elderberries have white blossoms and the berries ripen in May and June. They are found "all up and down the road ditches." She states that elderberry jelly won't jell without Sure-Jell unless fresh lemon juice is added. She also made wild plum and "tame" plum jelly, or domesticated plum. She said that she preferred the taste of the wild plum jelly. Wild plums grow in the Catahoula hills.
Cooking and Canning the Jelly
This area of Catahoula Parish did not get electricity until the 1950s. Since they did not have a refrigerator, food was kept in the safe and they used a wood-burning stove. Maye Torrey also used a wood-burning stove from 1947 when she got married until 1952. When she was a child, her mother made buttermilk biscuits. Maye Torrey makes her biscuits by combining part buttermilk, part "sweet" milk, and self-rising flour. She forms the biscuits with her hands. She places a "good bit" of oil in an iron skillet, adds the biscuits to the skillet, and places the skillet in the oven to bake. She uses a wood stove at the Louisiana Art and Folk Festival in Columbia for baking her biscuits. She describes the wonderful taste of biscuits made on a wood stove, but also the work involved in this process:
I cooked on a wood stove for years. We made buttermilk biscuits. We used whatever we had to make biscuits with. We milked our own cows. They [the biscuits] are the best [when cooked] on a wood stove! We still cook on a wood stove at the art festival. I make biscuits about every year there on a wood stove. Mostly its ash wood [used in the stove]. You don't want pine because of the smoke. Ash is a soft wood and it burns good and it will get a stove real hot. He [her husband] had to saw the wood. It's a lot of work. Stove wood is small and you have to split it. There's a lot of work in it. And there's a lot of work cooking with a wood stove, too. You don't just walk up to it and turn the burner on and tell it to get hot. You have to work with it to get it the right temperature, and then it heats up the house. In the summer time, it heats up the house! But that's the way we had to cook. [Describing the heat in the summer] Don't seem like I minded it then like I do now. Of course, I'd get up and when I made breakfast on that wood stove, I'd start my dinner while that stove was hot. Then we'd eat leftovers for supper. We didn't heat up that but once a day when we'd start a fire in that wood stove.
Torrey said that beeswax was used in those days to seal the jars. She explained, "My daddy had bees and that way they had their own beeswax." Pint jars were used then and cheese cloth was tied around the top of the jar. Later, Torrey started using half-pint or pint jars and lids that are especially made for canning jelly today.
Her mother didn't use pectin, but instead "just sugar and juice." Maye Torrey thinks her mother used a cup of sugar to a cup of juice. Then she would cook it down a long time until it jelled. Sometimes it didn't jell and they would then use it like syrup. Her mother could only use fruits that were very tart for this process because they would jell. Her mother didn't use pectin because "they lived way out in the country. You just used what you had. There was no going to the store." Her mother taught her to use a spoon to test the jelly to make sure it was done. When the jelly slowly "sloughs off" the spoon then it's ready. She states, "I like a good firm jelly. I don't like a thin jelly."
Her mother would cook the berries and get the juice from them. She would make jelly out of the juice after straining it through cheesecloth. Then she would make jam out of the pulp and peelings that were left. Torrey said that her mother didn't waste anything. Maye Torrey uses a large boiler for cooking her jelly and follows these basic steps:
Wash the fruit. Get my juice made. Wash my jars and keep them in boiling water until I get ready to put the jelly in and to put on the lids and seal them up. Now when I go to do my jelly, I measure my ingredients, the sugar and the juice. Put my juice in my boiler or cooker and put Sure-Jell in there. Bring that to a boil. Then I put sugar in, slowly pour it in, and bring it back to a boil. Cook it how long you want to cook it to make it jell.
She says to put the hot jelly or jam in the jars and seal them. Then turn the jars bottom up for five minutes to "kill the bacteria between the lid and the jelly so that it won't mold." To make jam, Torrey says, "It has to be cooked down low to be a good jam." She uses this jam to make jelly rolls and jelly or jam cakes. She also likes it on toast and biscuits.
Maye Torrey enjoys making jelly with her friends from the Extension Service Homemakers' Club. For over fifteen years at the art festival in her community, the club has sold the jelly that they made. She said, "We have made one hundred pints in one day. We have five or six of us that get together and have a jelly making day." In 1994, they charged five dollars a pint for this jelly and jam.
Since her mother's time she learned to use pectin, seal jars with lids instead of wax, and use some new developments from the Extension Service agent in her area. But she still used most of the techniques her mother taught her. Maye Torre reflects that she can "make a pretty good batch of jelly in about an hour. When you get used to making jelly, it don't take long to make it, and I've made a lot of it."