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Content Warning: This section of the guide includes discussion of racism and emotional abuse.
Throughout The Teller of Small Fortunes, food—particularly Kina’s baked goods—functions as a potent motif that embodies community, comfort, and value that belies surface appearances. Kina’s pastries are first introduced as “rather misshapen-looking tarts” (47), yet they taste delicious despite their unappealing appearance. This dichotomy between appearance and substance echoes Tao’s own journey to recognize her worth beyond others’ perceptions.
Food serves as a vehicle for connection, transforming strangers into companions. In pivotal moments—from their first encounters to their most difficult decisions—the characters gather around meals that facilitate bonding and mutual care. When the group celebrates Tao’s recovery in Margrave, Kina presents her with “a gloriously golden-brown mess of pastry dripping with icing” (276). On seeing it, Tao “burst[s] into great, uncontrollable sobs, holding the precious cinnamon bun away from her face” (276). This cinnamon bun is not just food but tangible evidence of their friendship, and this prompts Tao’s emotional release
Kina’s fortune cookies represent her personal transformation through creative innovation. By combining Tao’s fortune-telling tradition with her own baking skills, she creates something uniquely valuable: “A tiny little fortune in a cookie” (134-35). This integration of talents mirrors the way the characters blend their individual strengths to form a cohesive chosen family.
The jade ji, or hairpin, that Tao wears throughout the novel is a symbol of her fractured cultural identity and complicated relationship with her mother. It embodies the tension between heritage and displacement that is central to Tao’s character. Tao receives the ji not through the traditional coming-of-age ceremony she desired, but in a painfully abrupt exchange with her mother. When she asked her mother about having the ji ceremony when she turned 15, her mother refused, saying, “We are Eshterans now. We do not wear ji” (157). Afterward, her mother hands her own ji to Tao hastily, cautioning her not to “wear it where Desmond can see [her], or he will take it from [her]” (158). This truncated ritual reflects the severed connection between mother and daughter, while simultaneously representing Tao’s desperate attempt to preserve her Shinn identity within Margrave’s hostile environment.
The ji acquires additional symbolic weight because it belonged to Tao’s mother, making it both a physical connection to her Shinn heritage and a constant reminder of her mother’s emotional withdrawal. During Tao’s escape from Margrave, “she’d made sure she wore it in her hair” (158). In this moment, the ji becomes an emblem of defiance and self-definition—Tao claims both her heritage and independence by choosing to wear it as she runs away.
Throughout the novel, Tao becomes especially aware of the ji at moments when her identity is in flux. When fleeing from danger, she protects it instinctively, demonstrating how deeply her sense of self is bound to this cultural artifact. Later, when her mother notices the ji during their reunion, it becomes a touchpoint for their reconciliation.
The ji ultimately embodies both pain and possibility. Its presence in Tao’s hair represents her refusal to abandon her origins despite displacement, while its origin story reveals the wounds inflicted by cultural assimilation. It is a repository of identity, history, and trauma, and it is also a vessel for healing.
Tao’s various fortune-telling methods function as a motif that illuminates the novel’s central concern with knowledge, power, and ethical responsibility. Each technique—tea leaves, palm reading, fortune stones, and ultimately the Bowl of True Sight—represents different facets of Tao’s relationship with her abilities and different approaches to understanding truth. These methods exist on a spectrum from small, manageable insights to overwhelming visions that carry substantial physical and emotional costs.
Tea leaf reading, Tao’s preferred method, requires ritual and intimate connection. As Tao says, “First, […] we make tea” (12). This approach emphasizes shared experience and mutual participation, reflecting Tao’s desire to use her gift in ways that connect rather than isolate. Palm reading similarly requires physical touch and personal connection, allowing Tao to “[run] her fingers […] gently” (29) over her clients’ hands as she seeks patterns in their lives. Both methods portray fortune-telling as conversation rather than pronouncement.
The Shinn fortune stones represent Tao’s connection to her cultural heritage. They are very precious to her, and she “brought them with [her] when [she] left Shinara” (97). Their presence connects her divination practices to ancestral traditions, positioning her abilities within a cultural lineage rather than as an isolated phenomenon. This contrasts sharply with the Guild’s Bowl of True Sight, which represents institutionalized magic detached from personal or cultural context.
Kina’s fortune cookies mark an evolution in how fortune-telling is perceived. These treats transform divination into something accessible and joyful, and this parallels Tao’s journey toward seeing her gift as something to share rather than fear.



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