David Beriss
After a long hiatus, FoodAnthropology returns with a brief digest of food and nutrition-related items that caught our attention recently. Got items you think we should include? Send links and brief descriptions to dberiss@gmail.com.
I am writing this from New Orleans, where food is often used to frame discussions of nearly everything. A few especially good examples of this appeared this week. First, this poignant article by restaurant critic and perceptive cultural observer Ian McNulty on thinking about the New Orleans Saints football season of hope and disappointment through red beans and rice. This is a great example of how restaurant writing has evolved in recent years. Second, this interesting recollection of Leah Chase, by Lolis Eric Elie, that tries to disrupt some of the iconic ideas about that famous chef’s life. A good example of how people resist the narratives we use to box them.
Sometimes journalists manage to combine the discussion of a simple dish and a personal narrative in a way that provides a small insight into a society. Bryan Washington, writing for the New Yorker, did this in his article about omurice, a sort of Japanese fried rice omelet. More recently, Vidya Balachander wrote this beautiful example of how knafeh, a stunning Middle Eastern pastry, can be used to tell a lot of different stories about the region. This is exactly the kind of writing that I like to use to inspire my students to think about the links between food and culture.
Theodore Gioia argues in the Los Angeles Review of Books that restaurant criticism needs to transform itself to remain (or become) relevant for readers today. More than consumer advocacy or guides to taste, Gioia argues for both new approaches (focusing on ethics, politics, and culture) and new formats for restaurant reviews. For once, I suggest reading the comments below the article, which are also interesting…and looking for the twitter storm it generated among food writing professionals.
As Gioia remarks, a new generation of restaurant critics is taking up the kinds of tasks he suggests, including a bunch of newish critics on the West Coast. But how new is this kind of self-consciousness about criticism and food writing in general? This discussion, from The Splendid Table, between Soleil Ho and Ruth Reichl provides some useful nuance to this history. The interview, from last fall’s radio show is about how different kinds of food-related businesses deal with change between generations. You can listen to the whole thing here.
Many FoodAnthropology readers are familiar with the Racist Sandwich podcast, started by Soleil Ho (see above) and Zahir Janmohamed, which looks into race, class, and gender in the worlds of food. The podcast has two new hosts, Stephanie Kuo and Juan Diego Ramirez, and is very much worth following. Listen, for instance, to this very curious and somewhat clandestine interview with a French convict (yes, he is in jail) who has a viral Instagram page on cooking. And related to the discussion above about the changing world of food criticism, listen to their interview with Soleil Ho, after a year at the San Francisco Chronicle. There are other interesting episodes too, all on the website.
Does every immigrant or minority in America have a story about dealing with being embarrassed, teased, or ostracized for the foods their family made or that their mother packed into their school lunch? I certainly do and I am endlessly fascinated by all the related stories I read in this genre. In this sweet video from The New Yorker, Priya Krishna discusses growing up in Dallas and being ashamed of her mother’s cooking, preferring instead peanut butter and jelly. In a related article, chef Jenny Dorsey discusses the tensions around being Chinese-American, both growing up and as a cooking professional. I would recommend this article for use in a class on food and race/ethnicity. Has anyone put together a collection of essays of this kind? It seems like these are widely shared experiences in the U.S. (and probably elsewhere) and it would be fascinating to see them put together.
Everyone knows that “real” food happens in independent restaurants, not in fast food or fast casual joints. And yet, it seems that work in fast food or fast casual restaurant chains has shaped the experiences of many of our most interesting chefs today. At least, that is what Priya Krishna (cited above) reports in this fascinating article. She argues that working at Applebee’s, Waffle House, or IHOP can often provide training every bit as valuable as culinary school.
It may surprise people in dryer parts of the United States, but hardly a week goes by in New Orleans without some sort of water crisis. Our flooding problems are well-known, but I am referring in this instance to the annoyingly frequent boil water alerts that occur due to problems with our aging water infrastructure. It turns out that New Orleans is hardly alone in this (Flint, Michigan comes to mind, of course, as a much worse example). In this piece from Counter Punch, Andreea Sterea provides an alarming overview of the state of water across the U.S. Read this and allow yourself a brief moment of panic, then start writing and calling your elected officials.
Discussions of obesity and food tend to center on questions of public health and diet, often framed by deeper ideas about race and class. In the case of countries in the Pacific, you could even add in stereotypes derived from colonialism. Yet there are many other ways to frame these issues and, of course, there are anthropologists who study them. Listen, for instance, to this great episode of the Sausage of Science podcast in which Cara Ocobock and Chris Lynn interview Jessica Hardin about her work and recent book (Faith and the Pursuit of Health: Cardiometabolic Disorders in Samoa, 2018, Rutgers University Press) on religion, health, food, and more in Samoa. The podcast covers Hardin’s findings, but they also discuss the research process in ways that could be very useful for students as well.
We end this week with crabs from the eastern shore of Virginia. Or, rather, this excerpt from Bernard L. Herman’s book A South You Never Ate: Savoring Flavors and Stories from the Eastern Shore of Virginia (2019, UNC Press) that appears on the Southern Foodways Alliance Gravy website. Hard crabs, sooks, busted sooks, lemons…this is about the language of Virginia crabbers and the definition of this particular terroir. The pictures will have you longing for crab.
amateurs, who often produce special dishes specifically for Jazz Fest. The array of foods on offer—from classics of Cajun and Creole cooking, to Vietnamese, Latin American, and Middle-Eastern specialties—provides an idea of the region that may be more diverse than the music itself.
who has been at Jazz Fest for years and recently opened a restaurant. His gumbo is much lighter in color than Prejean’s and it is hard to miss the okra floating around in it, which adds some texture to the dish. There is also Creole filé gumbo, from Wayne Baquet’s 
Native American, and European origins. The word “gumbo” derives from the Bantu term for okra. Some point to Choctaw soups and to the Native American introduction of ground sassafras leaves to Europeans, which is the source of the filé powder often used to thicken gumbos (and there are often filé making demonstrations at Jazz Fest). The Choctaw word for sassafras is, in fact, “kombo.” Some have argued that the soup has its origins in local variants on French bouillabaisse. We might add that the rice usually served with gumbo is a major south Louisiana crop that was originally brought to the Americas by Africans. These arguments about origins are part of a broader tendency in local popular literature to want to attribute different recipes or parts of recipes to specific ethnic groups, usually relying on broad generalizations about how and what people of various origins cook (“the French” brought roux, “the Spanish” brought ham, “the Africans” brought okra and rice, “the Germans” brought sausage, and so forth) and contributing to deeper debates about who can represent local culture. Some of the people in these stories were probably less eager to participate in the making of that culture than others, a fact that contributes to these ongoing debates.
located in my neighborhood in New Orleans, is a French bistro that has been in business since 2004. It is small and friendly, with good French food, a little bit fancy (they have tablecloths), but very much part of the neighborhood. It is a reliable place for locals seeking classic French dishes (they make a great coq au vin), not a tourist destination. I have eaten there many times, but I especially remember eating there soon after Hurricane Katrina. The Flaming Torch was one of the first restaurants in the neighborhood to reopen and although they were desperately short-staffed, their presence was deeply appreciated by those of us who had come back to the city, because they provided a much-needed place to reunite with neighbors around good food and wine.
The arsonist’s motives are unclear, but suspicions have been raised that this may have been a hate crime. Zohreh Khalegi, who started the restaurant with her late husband Hassan Khalegi, is an American citizen who immigrated decades ago from Iran. Although their origins were no secret, until recently there was very little in the restaurant that might have indicated the owners had any ties to Iran. In the last few years, the restaurant had begun to feature occasional special menus with Persian food. Certainly, for many people, this only made the restaurant more attractive, since there are not many other places to eat Persian food in the area. But the current American political context seems to have encouraged and given legitimacy to prejudice against people from countries like Iran (one of the countries subject to President Trump’s immigration ban). Could such prejudice have motivated someone to act against the restaurant? As far as I know, nobody has claimed responsibility for this act. But there have been threats and incidents of violence against immigrants and minorities all over the country since the presidential election. All of this is of grave concern and if the fire at the Flaming Torch is any indication, such things must be taken very seriously.
