Image Description
Element—Cultural Universal
Example
URL
1. Vendors at a market
Economics
Distribution
https://constructionknowledge.wordpress.com/2010/01/27/haiti-a-saga-of-building-codes-ignored/
2. Haitian Schoolgirls at lunch
Social Aspects
Education
http://iq.intel.com/finding-path-equality-girls-women/
3. Haitian Vodou Ritual
Belief System
Religion
http://schoolworkhelper.net/voodoo-haitian-vodou-history-religion/
4. Carnival Dancers
Aesthetics
Dance
https://www.pinterest.com/pin/250160954276014511/
5. Night photo of Iron Market
Economics
Distribution
http://www.nytimes.com/2011/01/11/world/americas/11haiti.html?_r=0
6. Haitian school girls
Social Aspects
Education
http://www.lifegivingforce.org/blog
7. Masked Rioter in street
Politics
Citizenship
http://www.foxnews.com/world/2015/01/11/haiti-president-seeking-last-minute-deal-with-opposition-to-end-political/
8. Hatian Vodou Flag
Aesthetics
Art
https://www.pinterest.com/haitiandiaspora/haiti-culture/
9. Women transporting water to places that do not have it.
Economics
Resources/Needs
http://www.nytimes.com/2012/12/24/world/americas/in-aiding-quake-battered-haiti-lofty-hopes-and-hard-truths.html
10. Voters in the August 2015 election after voting
Politics
Descision-Making
http://www.huffingtonpost.com/entry/haitis-first-election-in-four-years-rocked-with-violence-and-low-turnout_55c7f69ee4b0923c12bd450a?utm_hp_ref=haiti
11. Photo of Port-au-Prince Neighborhood
Social Aspects
Family Life
http://www.citylab.com/weather/2015/07/6-lessons-from-rebuilding-haitis-capital/397613/
12. New multi-family neighborhood in Morne Lazarre
Social Aspects
Family Life
http://www.citylab.com/weather/2015/07/6-lessons-from-rebuilding-haitis-capital/397613/
13. Healthcare Clinic in Jean Denis
Economics
Needs
http://www.citylab.com/weather/2015/07/6-lessons-from-rebuilding-haitis-capital/397613/
14. Photo of former President Martelly in April 2015
Politics
Leadership
https://www.washingtonpost.com/opinions/haitis-expiring-democracy/2015/03/25/120c09b2-d1a0-11e4-8fce-3941fc548f1c_story.html
15. A young girl in a rural setting walking a path to school
Social Aspects
Education
http://time.com/3663806/haiti-earthquake-anniversary-future/
Element—Cultural Universal
Example
URL
1. Vendors at a market
Economics
Distribution
https://constructionknowledge.wordpress.com/2010/01/27/haiti-a-saga-of-building-codes-ignored/
2. Haitian Schoolgirls at lunch
Social Aspects
Education
http://iq.intel.com/finding-path-equality-girls-women/
3. Haitian Vodou Ritual
Belief System
Religion
http://schoolworkhelper.net/voodoo-haitian-vodou-history-religion/
4. Carnival Dancers
Aesthetics
Dance
https://www.pinterest.com/pin/250160954276014511/
5. Night photo of Iron Market
Economics
Distribution
http://www.nytimes.com/2011/01/11/world/americas/11haiti.html?_r=0
6. Haitian school girls
Social Aspects
Education
http://www.lifegivingforce.org/blog
7. Masked Rioter in street
Politics
Citizenship
http://www.foxnews.com/world/2015/01/11/haiti-president-seeking-last-minute-deal-with-opposition-to-end-political/
8. Hatian Vodou Flag
Aesthetics
Art
https://www.pinterest.com/haitiandiaspora/haiti-culture/
9. Women transporting water to places that do not have it.
Economics
Resources/Needs
http://www.nytimes.com/2012/12/24/world/americas/in-aiding-quake-battered-haiti-lofty-hopes-and-hard-truths.html
10. Voters in the August 2015 election after voting
Politics
Descision-Making
http://www.huffingtonpost.com/entry/haitis-first-election-in-four-years-rocked-with-violence-and-low-turnout_55c7f69ee4b0923c12bd450a?utm_hp_ref=haiti
11. Photo of Port-au-Prince Neighborhood
Social Aspects
Family Life
http://www.citylab.com/weather/2015/07/6-lessons-from-rebuilding-haitis-capital/397613/
12. New multi-family neighborhood in Morne Lazarre
Social Aspects
Family Life
http://www.citylab.com/weather/2015/07/6-lessons-from-rebuilding-haitis-capital/397613/
13. Healthcare Clinic in Jean Denis
Economics
Needs
http://www.citylab.com/weather/2015/07/6-lessons-from-rebuilding-haitis-capital/397613/
14. Photo of former President Martelly in April 2015
Politics
Leadership
https://www.washingtonpost.com/opinions/haitis-expiring-democracy/2015/03/25/120c09b2-d1a0-11e4-8fce-3941fc548f1c_story.html
15. A young girl in a rural setting walking a path to school
Social Aspects
Education
http://time.com/3663806/haiti-earthquake-anniversary-future/
Additional Information On Culture:
http://www.everyculture.com/Ge-It/Haiti.html
The above website is written in an essay style format and includes information on different topics pertaining to the culture of Haiti. Topics like the economy, gender roles, and education are gone over a bit more in depth here than on other sites.
http://www.cookross.com/docs/haiti.pdf
This pdf document was written by Cook Ross, which is a firm dedicated to "Transforming organizations throughout the world towards becoming more conscious, inclusive, and humane communities," as stated on their website. In this pdf, many aspects of Haitian culture are examined with the idea that they are to be looked at with a humanitarian mindset. The majority of this document focuses on health related issues but some additional topics include communication and language, gender roles, and religion.
http://www.everyculture.com/Ge-It/Haiti.html
The above website is written in an essay style format and includes information on different topics pertaining to the culture of Haiti. Topics like the economy, gender roles, and education are gone over a bit more in depth here than on other sites.
http://www.cookross.com/docs/haiti.pdf
This pdf document was written by Cook Ross, which is a firm dedicated to "Transforming organizations throughout the world towards becoming more conscious, inclusive, and humane communities," as stated on their website. In this pdf, many aspects of Haitian culture are examined with the idea that they are to be looked at with a humanitarian mindset. The majority of this document focuses on health related issues but some additional topics include communication and language, gender roles, and religion.
This map shows Haiti's population dispersement. The red box, and the inlay in the upper left corner show the capital city of Port-au-Prince. This is where the population is most dense, this is also where the 2010 earthquake struck. The inlay in the upper right corner of the map gives us some context as to how big Haiti is in comparison to surrounding countries including Central American nations and South American nations.
International Programs. (2013, November 20). Retrieved October 7, 2015, from https://www.census.gov/population/international/data/mapping/demobase.html
International Programs. (2013, November 20). Retrieved October 7, 2015, from https://www.census.gov/population/international/data/mapping/demobase.html
Country Demographic Data
Ethnic Groups:
black 95%, mulatto and white 5%
Religion:
Roman Catholic (official) 54.7%, Protestant 28.5% (Baptist 15.4%, Pentecostal 7.9%, Adventist 3%, Methodist 1.5%, other .7%), voodoo (official) 2.1%, other 4.6%, none 10.2%
note: many Haitians practice elements of voodoo in addition to another religion, most often Roman Catholicism; voodoo was recognized as an official religion in 2003
Major Urban Areas Population: PORT-AU-PRINCE (capital) 2.44 million (2015)
Health (Hospital Bed Density): 1.3 beds/1,000 population (2007)
Health
(Major Infectious Diseases):
degree of risk: high
food or waterborne diseases: bacterial and protozoal diarrhea, hepatitis A and E, and typhoid fever
vectorborne diseases: dengue fever and malaria (2013)
Literacy Rates:
definition: age 15 and over can read and write
total population: 60.7%
male: 64.3%
female: 57.3% (2015 est.)
Ethnic Groups:
black 95%, mulatto and white 5%
Religion:
Roman Catholic (official) 54.7%, Protestant 28.5% (Baptist 15.4%, Pentecostal 7.9%, Adventist 3%, Methodist 1.5%, other .7%), voodoo (official) 2.1%, other 4.6%, none 10.2%
note: many Haitians practice elements of voodoo in addition to another religion, most often Roman Catholicism; voodoo was recognized as an official religion in 2003
Major Urban Areas Population: PORT-AU-PRINCE (capital) 2.44 million (2015)
Health (Hospital Bed Density): 1.3 beds/1,000 population (2007)
Health
(Major Infectious Diseases):
degree of risk: high
food or waterborne diseases: bacterial and protozoal diarrhea, hepatitis A and E, and typhoid fever
vectorborne diseases: dengue fever and malaria (2013)
Literacy Rates:
definition: age 15 and over can read and write
total population: 60.7%
male: 64.3%
female: 57.3% (2015 est.)
The above charts show the difference in child mortality from 1930 and 2015. As shown in the graph, there is quite a dramatic difference. Children are now more likely to live longer.
The above charts compare 1970 with 2009 in terms of average years in school for women ages 15-44. We can see in this 40 year window that many more women complete more schooling in the present day.
Figures explored in the above figures reflect change in Haiti’s history involving children and women. In the 30s the mortality rate for Haiti was generally low. By 2015 we can see what a dramatic difference between the two dates there is. This can be attributed to the fact that Haiti was very much considered, and still can be considered a developing country. We can speculate that the differences between the two given years can be attributed to things like modern medicine and technology being introduced into the country. Similarly the average rate of schooling completed by women ages 15-44, as shown in the second set of graphs, has increased exponentially within the years of 1970 and 2009. Although many still consider Haiti a “third world” nation with lots of room left for development, these figures are proof that this country is on a path of exponential growth and positivity.
Figures explored in the above figures reflect change in Haiti’s history involving children and women. In the 30s the mortality rate for Haiti was generally low. By 2015 we can see what a dramatic difference between the two dates there is. This can be attributed to the fact that Haiti was very much considered, and still can be considered a developing country. We can speculate that the differences between the two given years can be attributed to things like modern medicine and technology being introduced into the country. Similarly the average rate of schooling completed by women ages 15-44, as shown in the second set of graphs, has increased exponentially within the years of 1970 and 2009. Although many still consider Haiti a “third world” nation with lots of room left for development, these figures are proof that this country is on a path of exponential growth and positivity.
![Picture](/uploads/6/0/6/9/60697305/5048046.png?792)
The world religions map shown here states that Haiti is considered to have "folk religions" as their main religion, but it is known that there is a large population of Catholics in the country.
Retrieved from: https://en.wikipedia.org/wiki/Major_religious_groups
Religion in Haiti
Almost all citizens of Haiti practice a religion. The two religions most practiced in Haiti are Catholicism and Haitian Vodou. Catholicism presence in the country comes from the fact that the Spanish and the French, who both practice the Catholic faith, colonized it. Vodou presence in the country comes from a mixture of religious traditions from European, African, and Taíno (the indigenous people of Haiti)(“Religion in Haiti”, 2015). There are negative connotations associated with practicing Vodou but it is estimated that at least half of the population practices it in some way, including those who identify as Catholic (CIA World Factbook, 2015). Individuals living in more rural areas of Haiti are also more likely to practice Vodou than those living in more urban areas.
Religion plays a very big role in the development of Haiti on many levels. Cultural and social developments are both heavily influenced by religion. It is estimated that 80% of Haitian citizens are Catholic, and half of all citizens are estimated to practice Vodou but there is a social stigma attached to the word Vodou (Lall, 2014). Catholic leader Cardinal Langlois of Haiti says that, “That's why voodoo ceremonies are conducted at night–time. They are ashamed to say they practice it.” Langlois also says of those who practice both religions that, “The church cannot – and does not – ignore the cultural elements and uses of voodoo, like the drum, the rhythm, the way of singing. But you can't be voodooist and Catholic. The Catholic should be pure Catholic; the voodooist should be pure voodoo,” (Lall, 2014). Although Cardinal Langlois says one cannot be voodooist and a Catholic, Haiti recognizes Catholicism and Vodou as official religions of the country (McAlister, 2014). Because of the earthquake in 2010, many Haitians have turned to religion for solace and answers. Langlois says of those turning to Vodou, “If a person is well educated and has the financial means, they will go to a doctor [instead of the voodoo priest] when they get sick. If that same person went to the court to get justice they would not go to the voodoo priest to get revenge. It's a big problem for the church. And for Haiti,” (Lall, 2014).
Although Cardinal Langlois considers Catholicism and Vodou to be seen as completely separate, there is a site of great significance to both religions. Saut-d'Eau waterfall in a small village in the Mirebalais district is said to be the site where the Virgin Mary appeared on a palm tree. This became an important place to many Haitians and many make pilgrimages here even those who practice Vodou. During the festival of Our Lady of Mt. Carmel held here in July, Catholic and Vodou alike make offerings and bathe in the waterfall. Some women make offerings of their underwear, as these waters are believed by some to cure infertility (“Vodou Sacred Sites of Haiti”, 2015).
There have been many connections between religion, specifically Vodou, and the government of Haiti. The biggest connection being the outlawing of Vodou practice in 1934 by the Haitian government as it was considered sorcery. In the 40s and 50s “anti-superstition” demonstrations were very common and were organized by Catholics. These demonstrations included the burning of voodoo masks and drums. In 1987 government shifted, allowing for practice of Vodou. Vodou was named an official religion of Haiti in 2003, giving it equal status next to Catholicism (Lall, 2014).
The presence of both of these religions is prevalent in the country today. There is no doubt religion has had it’s effects, good and bad respectively, on the country and it’s citizens. With that in mind, as Haiti continues to rebuild, I don’t believe that creating divisions between people of opposing religious views is conducive to the good of the country.
Works Cited:
Hatian Vodou. (2015, October 17). Retrieved October 28, 2015.
Lall, R. (2014, July 13). Voodoo Won't Save Haiti, Says Cardinal. Retrieved October 28, 2015.
McAlister, E. (2014, February 17). Vodou | Haitian religion. Retrieved October 28, 2015.
Religion in Haiti. (2015, October 24). Retrieved October 28, 2015.
Vodou Sacred Sites of Haiti. (n.d.). Retrieved October 28, 2015.
Retrieved from: https://en.wikipedia.org/wiki/Major_religious_groups
Religion in Haiti
Almost all citizens of Haiti practice a religion. The two religions most practiced in Haiti are Catholicism and Haitian Vodou. Catholicism presence in the country comes from the fact that the Spanish and the French, who both practice the Catholic faith, colonized it. Vodou presence in the country comes from a mixture of religious traditions from European, African, and Taíno (the indigenous people of Haiti)(“Religion in Haiti”, 2015). There are negative connotations associated with practicing Vodou but it is estimated that at least half of the population practices it in some way, including those who identify as Catholic (CIA World Factbook, 2015). Individuals living in more rural areas of Haiti are also more likely to practice Vodou than those living in more urban areas.
Religion plays a very big role in the development of Haiti on many levels. Cultural and social developments are both heavily influenced by religion. It is estimated that 80% of Haitian citizens are Catholic, and half of all citizens are estimated to practice Vodou but there is a social stigma attached to the word Vodou (Lall, 2014). Catholic leader Cardinal Langlois of Haiti says that, “That's why voodoo ceremonies are conducted at night–time. They are ashamed to say they practice it.” Langlois also says of those who practice both religions that, “The church cannot – and does not – ignore the cultural elements and uses of voodoo, like the drum, the rhythm, the way of singing. But you can't be voodooist and Catholic. The Catholic should be pure Catholic; the voodooist should be pure voodoo,” (Lall, 2014). Although Cardinal Langlois says one cannot be voodooist and a Catholic, Haiti recognizes Catholicism and Vodou as official religions of the country (McAlister, 2014). Because of the earthquake in 2010, many Haitians have turned to religion for solace and answers. Langlois says of those turning to Vodou, “If a person is well educated and has the financial means, they will go to a doctor [instead of the voodoo priest] when they get sick. If that same person went to the court to get justice they would not go to the voodoo priest to get revenge. It's a big problem for the church. And for Haiti,” (Lall, 2014).
Although Cardinal Langlois considers Catholicism and Vodou to be seen as completely separate, there is a site of great significance to both religions. Saut-d'Eau waterfall in a small village in the Mirebalais district is said to be the site where the Virgin Mary appeared on a palm tree. This became an important place to many Haitians and many make pilgrimages here even those who practice Vodou. During the festival of Our Lady of Mt. Carmel held here in July, Catholic and Vodou alike make offerings and bathe in the waterfall. Some women make offerings of their underwear, as these waters are believed by some to cure infertility (“Vodou Sacred Sites of Haiti”, 2015).
There have been many connections between religion, specifically Vodou, and the government of Haiti. The biggest connection being the outlawing of Vodou practice in 1934 by the Haitian government as it was considered sorcery. In the 40s and 50s “anti-superstition” demonstrations were very common and were organized by Catholics. These demonstrations included the burning of voodoo masks and drums. In 1987 government shifted, allowing for practice of Vodou. Vodou was named an official religion of Haiti in 2003, giving it equal status next to Catholicism (Lall, 2014).
The presence of both of these religions is prevalent in the country today. There is no doubt religion has had it’s effects, good and bad respectively, on the country and it’s citizens. With that in mind, as Haiti continues to rebuild, I don’t believe that creating divisions between people of opposing religious views is conducive to the good of the country.
Works Cited:
Hatian Vodou. (2015, October 17). Retrieved October 28, 2015.
Lall, R. (2014, July 13). Voodoo Won't Save Haiti, Says Cardinal. Retrieved October 28, 2015.
McAlister, E. (2014, February 17). Vodou | Haitian religion. Retrieved October 28, 2015.
Religion in Haiti. (2015, October 24). Retrieved October 28, 2015.
Vodou Sacred Sites of Haiti. (n.d.). Retrieved October 28, 2015.
Vodou believers light candles and pray their souls be cleansed in the seawater at Limonade, Cap Haitien.
Retrieved from: http://www.theguardian.com/world/gallery/2010/jul/26/haiti-voodoo-religion
Retrieved from: http://www.theguardian.com/world/gallery/2010/jul/26/haiti-voodoo-religion
At an Easter ceremony Vodou believers worship by dancing in the rain.
Retrieved from: http://www.theguardian.com/world/2014/jul/13/voodoo-big-problem-haiti-cardinal-chibly-langlois
Retrieved from: http://www.theguardian.com/world/2014/jul/13/voodoo-big-problem-haiti-cardinal-chibly-langlois
A Vodou believer, while in a trance, places a lit candle into her mouth during a ritual at Plaine du Nord festival where believers meet.
Retrieved from: http://www.theguardian.com/world/gallery/2010/jul/26/haiti-voodoo-religion
Retrieved from: http://www.theguardian.com/world/gallery/2010/jul/26/haiti-voodoo-religion
![Picture](/uploads/6/0/6/9/60697305/1974214.jpg?363)
Cardinal Langlois pictured here while at a church service in Boston.
Retrieved from: http://www.catholicculturaldiversity.com/visit-of-cardinal-chibly-langlois-to-the-haitian-community-of-boston/
Retrieved from: http://www.catholicculturaldiversity.com/visit-of-cardinal-chibly-langlois-to-the-haitian-community-of-boston/
Haitian Cuisine
Haitian cuisine is similar to other nearby Latin Caribbean countries but with it's own unique flavors. Traditionally, African, Spanish, and French flavors are at the forefront of influence. Haitian cuisine is often spicy and many dishes contain rice and beans. Beans typically used are pinto, kidney, and chickpeas. Vegetables and greens used most often include cabbage, avocado, bell pepper, and tomatoes. Fried plantains are common, along with proteins of goat or pork, typically fried as well. Fish is also a staple. Traditionally most ingredients used in Haitian cooking were local to the area with exception to the traded goods they would receive (as Haiti was at the center of the trade routes). Nowadays very little is produced in Haiti as Haiti can receive goods for cheaper than it would be for them to grow their own crops.
Soup Joumou, a pumpkin beef stew, is a dish Haitians make on January 1 to celebrate their Independence Day. History of this dish is rich and rooted in rebellion. In Haiti’s history, this dish was made for the wealthy by the slaves they owned. The slaves were not allowed to partake in enjoying this dish, but after their independence was gained it became a staple in celebrating their independence each year.
The recipe is as follows:
2 cloves garlic
2 scallions, sliced, plus more for garnish
1⁄4 cup roughly chopped parsley
1⁄2 tsp. dried thyme
1 medium shallot, sliced
1 scotch bonnet chile, stemmed and seeded
Juice of 1 lime, plus wedges for serving
Kosher salt and freshly ground black pepper, to taste
1 lb. beef chuck, cut into 1⁄2" pieces
2 tbsp. olive oil
8 cups beef stock
2 carrots, cut into 1 1⁄2" pieces
2 stalks celery, cut into 1 1⁄2" pieces
1 small leek, trimmed, halved lengthwise and cut into 1 1⁄2" pieces; rinsed
1 small yellow onion, cut into 1 1⁄2" pieces
1 large Yukon gold potato, peeled and cut into 1 1⁄2" pieces
1 medium turnip, peeled and cut into 1 1⁄2" pieces
1⁄2 small green cabbage, cored and cut into 1 1⁄2" pieces
1⁄2 small kabocha squash, cut into 1" pieces
Puree garlic, scallions, parsley, thyme, shallots, chile, lime juice, salt and pepper, and 1⁄2 cup water in a blender until smooth.
Mix with beef in a bowl, cover with plastic wrap.
Refrigerate at least 4 hours or overnight.
Remove beef from marinade and dry with paper towels; set aside.
Heat oil in a 8-qt. saucepan over medium-high heat.
Add beef; cook, turning as needed, until browned, about 8 minutes.
Add stock and and bring to a boil; reduce heat to medium, and cook, stirring occasionally, until beef is tender, about 1 1⁄2 hours.
Add carrots, celery, leeks, onion, potatoes, turnips, and cabbage; cook, slightly covered and stirring occasionally, until vegetables are tender, about 20 minutes.
Boil water squash and 2 cups in a 2-qt. saucepan over high heat; reduce heat to medium-low and cook, covered, until squash is tender, about 10 minutes.
Drain, reserving 1⁄2 cup cooking liquid and transfer squash and liquid to a blender; puree until smooth and set aside.
When vegetables are tender, uncover, and stir in reserved squash puree; cook, stirring occasionally, until soup is slightly thick, 5–10 minutes more; season with salt and pepper and serve with scallions and lime wedges.
Soup Joumou is typically served with warm bread as well.
Soup Joumou, a pumpkin beef stew, is a dish Haitians make on January 1 to celebrate their Independence Day. History of this dish is rich and rooted in rebellion. In Haiti’s history, this dish was made for the wealthy by the slaves they owned. The slaves were not allowed to partake in enjoying this dish, but after their independence was gained it became a staple in celebrating their independence each year.
The recipe is as follows:
2 cloves garlic
2 scallions, sliced, plus more for garnish
1⁄4 cup roughly chopped parsley
1⁄2 tsp. dried thyme
1 medium shallot, sliced
1 scotch bonnet chile, stemmed and seeded
Juice of 1 lime, plus wedges for serving
Kosher salt and freshly ground black pepper, to taste
1 lb. beef chuck, cut into 1⁄2" pieces
2 tbsp. olive oil
8 cups beef stock
2 carrots, cut into 1 1⁄2" pieces
2 stalks celery, cut into 1 1⁄2" pieces
1 small leek, trimmed, halved lengthwise and cut into 1 1⁄2" pieces; rinsed
1 small yellow onion, cut into 1 1⁄2" pieces
1 large Yukon gold potato, peeled and cut into 1 1⁄2" pieces
1 medium turnip, peeled and cut into 1 1⁄2" pieces
1⁄2 small green cabbage, cored and cut into 1 1⁄2" pieces
1⁄2 small kabocha squash, cut into 1" pieces
Puree garlic, scallions, parsley, thyme, shallots, chile, lime juice, salt and pepper, and 1⁄2 cup water in a blender until smooth.
Mix with beef in a bowl, cover with plastic wrap.
Refrigerate at least 4 hours or overnight.
Remove beef from marinade and dry with paper towels; set aside.
Heat oil in a 8-qt. saucepan over medium-high heat.
Add beef; cook, turning as needed, until browned, about 8 minutes.
Add stock and and bring to a boil; reduce heat to medium, and cook, stirring occasionally, until beef is tender, about 1 1⁄2 hours.
Add carrots, celery, leeks, onion, potatoes, turnips, and cabbage; cook, slightly covered and stirring occasionally, until vegetables are tender, about 20 minutes.
Boil water squash and 2 cups in a 2-qt. saucepan over high heat; reduce heat to medium-low and cook, covered, until squash is tender, about 10 minutes.
Drain, reserving 1⁄2 cup cooking liquid and transfer squash and liquid to a blender; puree until smooth and set aside.
When vegetables are tender, uncover, and stir in reserved squash puree; cook, stirring occasionally, until soup is slightly thick, 5–10 minutes more; season with salt and pepper and serve with scallions and lime wedges.
Soup Joumou is typically served with warm bread as well.