Dignity residue

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Last piece of an individual portion: leftover Bouchée - The cutlery (such as on a parallel in the position "Twenty four" dial ) is placed on the plate, in order to signal the end of the meal
Last Serving of a Shared Meal: Slice of Chicago-style pizza on a metal plate with a cake server

As propriety rest (also: propriety piece, propriety bite, bites decency, propriety chunks reputation morsels drinks: propriety sip ) is the residue of a meal denotes the reasons of propriety is left behind. While the rest were previously left behind for others by the wealthy, the custom later assumed a purely symbolic meaning. In contrast to leftover food , which is left over due to satiety , the decent residue expresses a voluntary renunciation. This can be done through cutlery languagesignals that the meal has ended, although there is something left on the plate. Instructions to voluntarily leave leftovers of meals in order to show good manners have been passed down since the late Middle Ages . The custom of the chaperone has been out of date in etiquette books since the 19th century . In contrast to the word decency residue, the words decency piece, bite, bite or sip can also denote the one-time tasting of a dish or drink that is done out of politeness, although there is no interest in it.

The question of whether it is proper to eat the last piece of an individual portion or a shared dish is answered differently in different cultures and can lead to misunderstandings in intercultural communication . In many countries the gesture of not eating the plate empty is part of the table manners . A remnant is often left on the plate to signal to the host or the waitress that no more is desired. Various state "Empty Plate Campaigns" called for the avoidance of decent residues for economic or ecological reasons, for example in the USA during the First and Second World Wars or in the People's Republic of China from 2013.

story

Justifications

As reasons for a decent rest, the signaling of generosity , modesty or prosperity are given. Various customs assume that it is bad luck to eat the plate empty (see names). In the present, the decency residue is mentioned in obesity therapy as an instrument of dietetics . Leaving a scrap of decency can be seen as a signal of self-control . In Asia in particular, what is left on the plate is a sign that the host has fulfilled his claim to take good care of the guest.

In the table breed Thesmophagia , a didactic poem from the 12th century, translated from Latin by Sebastian Brant around 1490 , it is requested not to eat the plate empty and instead to leave something for the servants. This is how one shows a moderate behavior ( mâze ) appropriate to the knightly life and is not regarded as voracious:

Whether you frogst me furter than / Whether you should eat everything vß / That kumbt vff din plate gon / Or whether a part should ligen Ion / I say the sig the largest / That you din plate not stand ler / And that you spare one part the spit / Which are worn by you according to disches wise / and for the good / So you can be felt politely / And they incline you with a houptes nick / Uff din hoffzucht do one vil look / Ouch you hold ere / sydtt / vnnd measured / That one doesn’t speak you sigst a meal

A council from around 190 BC is considered a model for medieval table breeding. From the late AD Jesus Sirach in the Old Testament , the first to stop eating in order to signal modesty: "Be the first to stop as decency demands / and do not slurp, otherwise you will offend" (Sir 31:17 ) The instruction can be found in various table breeds.

The noble Jacobe von der Asseburg (1507–1571) asked her granddaughters in an educational pamphlet to take from different bowls, but to leave a scrap of decency in each. A virgin behaves best when she tries all of the dishes. In French, the term 'morceau honteux' (literally 'shame' or 'shame') has been used since the 17th century. This shows that there is shame or shame in taking the last bite from a shared or individual plate instead of leaving it over so as not to be stingy. Similar words can be found in numerous other European languages ​​(see terms).

The Atlas of German Folklore published results in 1935 on the question of whether it was considered improper to take the last out of a bowl as a guest. Although there was no question about leftovers on your own plate, statements from various German-speaking regions are noted that describe the decent leftover as a common custom.

Counter arguments

A common reason given for not leaving a scrap of decency is that an empty plate is an expression of praise for the host and the food. Conversely, leaving leftovers can be interpreted as a signal that the meal was not satisfactory. An oral history of the table manners of Sicilian immigrants in the USA reports the custom that the last piece must be rejected twice before it can be eaten. A third refusal is perceived as an insult to the host.

Often, sustainable consumption and the avoidance of food waste are given as reasons not to leave anything. In numerous educational pamphlets it is advised to encourage children to eat portions, for example with Johann Heinrich Pestalozzi . A common reason in Germany is that the weather will be bad if the child doesn't eat up. The phrase was interpreted as a mistranslation from Low German , in which the statement “goods wedder” (“again something good”) was translated into “good weather”.

Residual decency as an old-fashioned table custom

The writer Plutarch , in his late 1st century book Roman Questions (Quaestiones Romanae), describes an earlier, superstitious custom in ancient Rome of never clearing the table as out of date and criticizes it as wasteful. Since the 19th century, etiquette has been labeled old-fashioned and rude in etiquette books. The doctor and writer Gustav Blumröder describes the “reputation bite ” in his lectures on the art of eating that appeared in 1838 as an obsolete custom that “contradicts the more mature concepts of today . There is nothing more flattering and obvious for the host to come to the satisfactory conviction that everything was good than when everything is eaten. " Routledge’s manual of etiquette describes it in the 1860s as poor education and insulting the host to leave something . In his book The Real Knigge (1933), the author Hans Reimann describes it as "unsocial" to leave a scrap of decency.

Empty plate campaigns

American poster "The Gospel of the Clean Plate" (1917)
“Empty plate crossword puzzle” for children with the line: “Saving food is like bombing [Berlin], the capital of Germany: It helps to win the war!” (“Saving food is something like bombing [Berlin], the capital of Germany: It helps win the war! "), 1944

In times of economic shortage or heightened ecological awareness, governments started so-called “empty plate campaigns” in the 20th century. The population was symbolically called upon to empty the plate, but also generally not to leave any leftover food behind and to throw it away. During the First World War, the future American President Herbert Hoover and the United States Food Administration, which was subordinate to him, coined the “principle of the empty plate” (“Gospel of the Clean Plate”).

During the Second World War, “clean plate campaigns” or “clean plate clubs” were among the actions taken by the American home front . The campaigns were often aimed at children and schools and appealed to them to empty their plates so that more food could be sent to the soldiers at the front.

In 2013, the government of the People's Republic of China launched an empty plate campaign to counter the widespread custom of not eating meals as a sign of pride and prosperity. The campaign was accompanied by the slogan “I'm proud of my empty plate”. During the 2020 COVID-19 pandemic , following public calls from Head of State Xi Jinping, measures were further tightened and a law against the throwing of food was passed in 2021. Among other things, binge-eating or mok-bang videos and eating contests are prohibited, and guests and restaurant owners can be fined for excessive leftover food.

Intercultural communication

Situations are often reported in which the guest assumes a different custom than the host with regard to the question of whether the last piece is to be eaten. This difference can lead to misunderstandings, especially when there is contact between different cultures. An advertising spot for the British bank HSBC from 2003 is often cited as a pop culture example . It shows a Briton having a business lunch with Chinese business partners in a restaurant. He is given a bowl of eel soup , which he eats up completely, although it costs him to overcome. When the business partners notice that the bowl is empty, they signal the kitchen for more. An even larger bowl is served and the scene repeats itself again until the commercial ends with the desperate face of the European watching several waiters bring an even larger eel. The voiceover says: “The English believe it is an insult to your host's food if you don't finish your plate. The Chinese, on the other hand, have the impression that you are questioning their generosity. ”(“ The English believe it is a slur on your host's food if you don't clear your plate. ")

Leftovers from drinks

The question of whether or not to take the last sip of beverages is answered differently depending on the drinking culture . In certain cultures, an empty glass is interpreted as a sign to refill, similar to an empty plate. This is how statements by Russian hosts are described that they cannot stand the sight of an empty vodka glass. In Austrian, the last sip that is left for the sake of decency is also referred to as 'Anstandslackerl' (from ' Lache ').

In contemporary psychology, disgust is given as a reason for leaving a sip in a container. The saying “the rest is for the wicked” or “the wicked run out” goes back to a psalm passage ( Ps 75,9  EU ): “Yahweh holds a cup in his hand / filled with hot, fermenting wine. / And of this he pours to the wicked. / You have to sip it and drink it down to the last bitter residue. ”The passage alludes to the fact that in the past, barely edible yeast accumulated in the dregs of alcoholic beverages.

Names and customs for leftover beer:

Rest in a beer glass

In numerous languages ​​there are negative terms for the last sip or stale residue of a beer. In Bavarian dialects, the rest on the bottom of a beer mug is called Noagerl (from 'Neige') and a man who drinks leftovers from strange beer glasses is disparagingly referred to as Noagerlzuzler (from 'zuzeln', 'suck', in High German rarely: 'Neige drinker') , for example by cabaret artist Gerhard Polt in his series Fast wia in real life . In Austrian , Rotwelschen and Ladin , the stale beer tan is also known as Bierhansel, Hansl or Hanzl . In Viennese dialect , the name Hanseltippler (the title of a poem by Theo Waldinger and an illustration by Rudolf Kristen) Hansltippler, Hansldippler, 'Biertippler' or beer dippler was   common for men who recycled leftovers from beer barrels . In Victorian England was the toast no heeltaps ( 'drunk', literally, no leftovers ') in use, of the tilting of a barrel (to heel a cask) was returned and in Charles Dickens ' novel The Pickwick Papers is used (1837). Cases have been documented since at least the 18th century in which the sale of beer leftovers from barrels ( lick beer , drip beer or drip beer ) or glasses (Neigebier, Neigbier, Biererneigen or Ständerling beer) was punished as a new beer.

Designations

The last piece that remains of a meal has different names in different languages, which are related to the customs associated with it. The word 'propriety residue' has been used since at least the 19th century, it is not included in Grimm's dictionary . There are no direct equivalents of the decency remainder in foreign-language dictionaries, there are equivalents for the 'propriety' in Italian ('boccone della creanza') and in English (rarely: 'manners bit'). In the English-language specialist literature, the German word 'Anstandsstück' is translated as 'etiquette piece'. There are negative as well as positive connotations for the last piece of a meal, in each case in relation to whether it should be eaten or left behind. The following table lists terms from different languages ​​according to these criteria:

Names for the last piece in different languages
should be eaten should not be eaten
positive Swedish : trivsbit ('growth bite '); also: hälsebit (health bite '), maktbit (Strength bite'), jägarebit (Hunter bite ') German : Anstandsrest, Anstandsstück, Anstandshappen, Anstandsbrocken, Reputationbissen (since the 18th century, out of date)

English : manners bit, manners piece, manners, to leave something for Mrs. Manners, (literally, leave something for something woman decency ')

Italian : boccone della creanza, boccone del complimento ('decency or compliment piece ')

Hebrew : derecherez ('decency', 19th century)

Japanese ( Kansai region ):遠慮 の 塊 enryo-no-katamari (literally: piece of restraint , from 遠慮 enryo: 'restraint', 'restraint', 'modesty', 'consideration', 'renunciation' and 塊 katamari: 'lump ',' Piece ',' chunk ')

negative Swedish: memento (imminent loss of memory)

different languages: phrases about impending poverty in other countries if the child does not finish the meal

English: to leave no manners in the dish; old maid; bachelor's bit (idea that singleness or infertility follows)

Shame or shame:

French : morceau honteux

Dutch : schaambrok

Italian: boccone della vergogna

Russian : стыдливый кусок

Serbian : стидак

Tagalog : dyahe

research

Different attitudes to the last piece

The author Margaret Visser summarizes the different attitudes towards the last slice of a meal in her book The Rituals of Dinner (1991):

“Either it has to be eaten - it is insulting and irritating how it lies there: you have to encourage someone to take it and assure you that the last bit will bring prosperity; or leave it - to grab it or to wipe your plate too clean would be greedy and bad luck later in life for whoever does it. Either the final piece is a 'growth' or a 'power piece' that promises future health and strength; or it is the decent thing to be refused - whoever takes it will be an 'old maid' and remain as lonely as the last piece on the plate. "

Individual and collective decency residue

The American sociologist CK Yang observes in his work Religion in Chinese Society (1961) a difference between dishes that everyone takes and individual plates. While in China it is often advisable to leave a remainder in the general bowl, as otherwise poverty threatens, one's own plate must be emptied, since wasting food is punished with penalties for the soul in hell. Yang explains the custom by saying that the rest of the community portion is used to create interpersonal solidarity in a society characterized by scarcity. The American folklorist Amy Shuman reports of cases in which the last portion of a meal is divided up further so that several guests can participate.

Compare with harvest customs

The Swedish ethnologist Carl von Sydow observes in his essay The Concepts of the First and Last in Popular Lore with special consideration of the harvest customs (1939) customs that relate to the last piece of a meal or during the harvest. In customs that encourage eating the last piece of bread, it is considered an “ orendageladen ”: “The last bite of a slice of bread or any dish is often referred to as a power bite; and if one does not eat it, one does not get any share in the power of the bread ”. In customs that warn against eating the last piece, a horror vacui (fear of emptiness) is expressed:

So it is often said that you shouldn't empty your bowl, because then you could stay single or eventually marry everyone present. However, there is also another point of view involved in these ideas , which can be termed horror vacui . It is considered unfortunate to completely empty a bowl, box, field, fruit tree, purse, etc. Something has to be left, otherwise you won't have any luck with it.

Sydow sees a similarity to the field cult described by Wilhelm Mannhardt of the last sheaf that is left behind, but criticizes his interpretation of customs as cults, which are not proven as such. Rather, it is a matter of "humorous fictions".

Maurice Leloir: The Last Sheaf (1883)

The classical philologist Franz Dornseiff sees a similarity between the decency residue and the last sheaf in Deuteronomy : “If you harvest your field and forget a sheaf in the field, you should not turn back to fetch it. It should belong to strangers, orphans and widows, so that the Lord your God may bless you in every work you do with your hands ”(Deut 24:19). The "'chunk of decency" (the last thing on the bowl), the last cigarette in the box "are protected taboos. The superstitious reasons, however, have receded.

Remnants of decency and strength bites as educational fictions

Similar to Sydow, the Swedish ethnologist Nils-Arvid Bringéus describes the customs as “educational fictions”. Bringéus points out that the German decent rest and the Swedish “Kraftbissen” refer to the same phenomenon, but express opposite ideas about whether the last piece should be eaten. Since table manners are subject to historical change, the horror vacui can no longer provide an explanation for modern society. A better explanation is the scientific orientation of society, in which it is considered reasonable to eat a bit too little rather than a bit too much.

literature

  • Carl Wilhelm von Sydow [1939]: "The concepts of the first and the last in folk tradition with special consideration of harvest customs". In: ders .: Selected Papers on Folklore. Published on the Occasion of his 70th Birthday , Copenhagen 1948, pp. 146-165.
  • Nils-Arvid Bringéus [1976]: “The Thrive-Bit. A Study of Cultural Adaptation ”, in: Alexander Fenton (Ed.): Food in Perspective. Proceedings of the Third International Conference on Ethnological Food Research , Cardiff, Wales, 1977, Edinburgh 1981, pp. 31-55.
    • Swedish original: “Trivsbiten. En study i cultural adaptation ”. In: Fataburen , Stockholm 1976, pp. 185-202, PDF .
  • Amy Shuman: The Rhetoric of Portions . In: Western Folklore . tape 40 , no. 1 , 1981, ISSN  0043-373X , p. 72-80 , doi : 10.2307 / 1499851 , JSTOR : 1499851 .
  • Margaret Visser: The rituals of dinner. The origins, evolution, eccentricities, and meaning of table manners , New York, Penguin 1992, ISBN 9780140170795
  • Thomas Schürmann: Table and greeting customs in the civilization process . (= Contributions to popular culture in north-west Germany; 82). Waxmann, Münster et al. 1994, ISBN 3-89325-233-9 ( full text as PDF ), pp. 134-145.

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