Ethnic Food Quotes

Tofu tacos are not Mexican. I think putting tofu on anything and calling it Mexican is an insult to my people.

The whole time I pretend I have mental telepathy. And with my mind only, I’ll say — or think? — to the target, 'Don’t do it. Don’t go to that job you hate. Do something you love today. Ride a roller coaster. Swim in the ocean naked. Go to the airport and get on the next flight to anywhere just for the fun of it. Maybe stop a spinning globe with your finger and then plan a trip to that very spot; even if it’s in the middle of the ocean you can go by boat. Eat some type of ethnic food you’ve never even heard of. Stop a stranger and ask her to explain her greatest fears and her secret hopes and aspirations in detail and then tell her you care because she is a human being. Sit down on the sidewalk and make pictures with colorful chalk. Close your eyes and try to see the world with your nose—allow smells to be your vision. Catch up on your sleep. Call an old friend you haven’t seen in years. Roll up your pant legs and walk into the sea. See a foreign film. Feed squirrels. Do anything! Something! Because you start a revolution one decision at a time, with each breath you take. Just don’t go back to thatmiserable place you go every day. Show me it’s possible to be an adult and also be happy. Please. This is a free country. You don’t have to keep doing this if you don’t want to. You can do anything you want. Be anyone you want. That’s what they tell us at school, but if you keep getting on that train and going to the place you hate I’m going to start thinking the people at school are liars like the Nazis who told the Jews they were just being relocated to work factories. Don’t do that to us. Tell us the truth. If adulthood is working some death-camp job you hate for the rest of your life, divorcing your secretly criminal husband, being disappointed in your son, being stressed and miserable, and dating a poser and pretending he’s a hero when he’s really a lousy person and anyone can tell that just by shaking his slimy hand — if it doesn’t get any better, I need to know right now. Just tell me. Spare me from some awful fucking fate. Please.

Don’t do it. Don’t go to that job you hate. Do something you love today. Ride a roller coaster. Swim in the ocean naked. Go to the airport and get on the next flight to anywhere just for the fun of it. Maybe stop a spinning globe with your finger and then plan a trip to that very spot; even if it’s in the middle of the ocean you can go by boat. Eat some type of ethnic food you've never even heard of. Stop a stranger and ask her to explain her greatest fears and her secret hopes and aspirations in detail and then tell her you care because she is a human being. Sit down on the sidewalk and make pictures with colorful chalk. Close your eyes and try to see the world with your nose — allow smells to be your vision. Catch up on your sleep. Call an old friend you haven’t seen in years. Roll up your pant legs and walk into the sea. See a foreign film. Feed squirrels. Do anything! Something! Because you start a revolution one decision at a time, with each breath you take. Just don’t go back to that miserable place you go every day. Show me it’s possible to be an adult and also be happy. Please. This is a free country. You don’t have to keep doing this if you don’t want to. You can do anything you want. Be anyone you want.

Whether one is rich or poor, educated or illiterate, religious or nonbelieving, man or woman, black, white, or brown, we are all the same. Physically, emotionally, and mentally, we are all equal. We all share basic needs for food, shelter, safety, and love. We all aspire to happiness and we all shun suffering. Each of us has hopes, worries, fears, and dreams. Each of us wants the best for our family and loved ones. We all experience pain when we suffer loss and joy when we achieve what we seek. On this fundamental level, religion, ethnicity, culture, and language make no difference.

Food is everything we are. It's an extension of nationalist feeling, ethnic feeling, your personal history, your province, your region, your tribe, your grandma. It's inseparable from those from the get-go.

We need to eliminate the concept of division by class, skills, race, income, religion, and nationality. Every human requires food and water to survive and every human has a heart that bleeds, loves, and grieves.

Germans found "American" (by which they often meant Irish) bars and their drinking customs both peculiar and unhealthy.

Never mind that Britain has a German royal family, a Norman ruling elite, a Greek patron saint, a Roman/Middle Eastern religion, Indian food as its national cuisine, an Arabic/Indian numeral system, a Latin alphabet and an identity predicated on a multi-ethnic, globe-spanning empire

Despite a few exceptions, I have found that Americans are now far more willing to learn new names, just as they're far more willing to try new ethnic foods... It's like adding a few new spices to the kitchen pantry.

Fortune cookies are an American invention, and we gave it to them. The Chinese were probably like, “Uh, we don’t want it.” And we were like, “It’s now part of your ethnic identity.

The most infuriating thing is the idea that ethnic food isn't already good enough because it goddamn is. We were fine before you came to visit and we'll be fine after. If you like our food, great, but don't come tell me you're gonna clean it up, refine it, or elevate it because it's not necessary or possible. We don't need fucking food missionaries to cleanse our palates.

As I learned about the consequences of my food choices and as I recognized that I didn't have to eat animals, and that eating animals caused the animals to suffer, it caused an enormous footprint on our planet, and it wasn't healthy, it made since to go vegan. And, it's one of the best decisions I've ever made, and I think most people who've decided to go vegan share a similar experience. It's very empowering. And, when I went vegan I actually started eating a wide variety of foods I had never tried before. Different ethnic foods. You also start combining things in different ways, you start becoming more creative in the kitchen. But I went vegan just because it seemed to make sense, and it was aligned with my own values, because I didn't want to support this system that was so abusive to animals, and wasting and squandering so many scarce resources on our planet. And it was also healthier, so it was in my interest to eat food that was plant-based instead of animal-based. Living a vegan lifestyle makes a lot of sense.

Never mind that Britain has a German royal family, a Norman ruling elite, a Greek patron saint, a Roman/Middle Eastern religion, Indian food as its national cuisine, an Arabic/Indian numeral system, a Latin alphabet and an identity predicated on a multi-ethnic, globe-spanning empire – ‘fuck the bloody foreigners’.

North Americans had two distinct ways of looking at food trends brought from other cultures: foreign and ethnic. Foreign was refined, upmarket, and expensive. Ethnic was exotic, downmarket, and cheap. French and Japanese were foreign. Chinese, Mexican, and Indian were ethnic. With ethnic, “people start to complain if a meal costs more than $10,

How a people eats is one of the most powerful ways they have to express, and preserve, their cultural identity...To make food choices more scientific is to empty them of their ethnic content and history;

False cultural constructs tell us that pasta can be expensive, while noodles have to be cheap. The same dichotomy exists between almost any Asian (or African or Latin American) dish and its Western analogue. To me, there is literally no other explanation than racism. Don’t even try to talk to me about how the price differential is a result of service and decor. That shit is paid for by people who are willing to spend money on safe, “non-ethnic” food.

Don’t do it. Don’t go to that job you hate. Do something you love today. Ride a roller coaster. Swim in the ocean naked. Go to the airport and get on the next flight to anywhere just for the fun of it. Maybe stop a spinning globe with your finger and then plan a trip to that very spot; even if it’s in the middle of the ocean you can go by boat. Eat some type of ethnic food you've never even heard of. Stop a stranger and ask her to explain her greatest fears and her secret hopes and aspirations in detail and then tell her you care because she is a human being. Sit down on the sidewalk and make pictures with colorful chalk. Close your eyes and try to see the world with your nose — allow smells to be your vision. Catch up on your sleep. Call an old friend you haven’t seen in years. Roll up your pant legs and walk into the sea. See a foreign film. Feed squirrels. Do anything! Something! Because you start a revolution one decision at a time, with each breath you take. Just don’t go back to that miserable place you go every day. Show me it’s possible to be an adult and also be happy. Please. This is a free country. You don’t have to keep doing this if you don’t want to. You can do anything you want. Be anyone you want.

The bottom line is that Germany is still an underappreciated food country. Furthermore, buying bread, cheese, and especially sausage in the supermarket will almost certainly not be disappointing. The best ethnic food in Germany is often from groups that don’t make their way in very large numbers to the United States.

The neighborhood-towns were part of larger ethnic states. To the north of the Loop was Germany. To the northwest was Poland. To the west were Italy and Israel. To the southwest were Bohemia and Lithuania. And to the south was ireland... you could always tell, even with your eyes closed, which state you were in by the odors of the food stores and the open kitchen windows, the sound of the foreign or familiar language, and by whether a stranger hit you in the head with a rock.

In any discussion of diversity, over time the probability of mention of restaurants becomes one.

How old does a recipe have to be in order to be traditional? What should we think when an old industrial food like salted (corned) beef or pickled herring becomes a part of “traditional” ethnic cuisine?

my parents are Mexican who are not to be confused with Mexican Americans or Chicanos. i am a Chicano from Chicago which means i am a Mexican American with a fancy college degree & a few tattoos. my parents are Mexican who are not to be confused with Mexicans still living in México. those Mexicans call themselves mexicanos. white folks at parties call them pobrecitos. American colleges call them international students & diverse. my mom was white in México & my dad was mestizo & after they crossed the border they became diverse. & minorities. & ethnic. & exotic. but my parents call themselves mexicanos, who, again, should not be confused for mexicanos living in México. those mexicanos might call my family gringos, which is the word my family calls white folks & white folks call my parents interracial. colleges say put them on a brochure. my parents say que significa esa palabra. i point out that all the men in my family marry lighter-skinned women. that’s the Chicano in me. which means it’s the fancy college degrees in me, which is also diverse of me. everything in me is diverse even when i eat American foods like hamburgers, which, to clarify, are American when a white person eats them & diverse when my family eats them. so much of America can be understood like this.

When it comes to ethnic markets, most of the shoppers really are very well informed. Most of the shoppers come from cultures—including China—where food preparation receives a lot more attention than in the United States. These shoppers also are largely immigrants or children of immigrants. Either they come from cultures where most food prices are lower than in the United States, or the immigrants have lower incomes themselves, or both.

Legume or bean intake is an important variable in the promotion of long life. An important longitudinal study showed that a higher legume intake is the most protective dietary factor affecting survival among the elderly, regardless of their ethnicity. The study found that legumes were associated with long-lived people in various food cultures, including the Japanese (soy, tofu, natto), the Swedes (brown beans, peas), and Mediterranean peoples (lentils, chickpeas, white beans).2 Beans and greens are the foods most closely linked in the scientific literature with protection against cancer, diabetes, heart disease, stroke, and dementia.

It’s the only place where you can find a giant vat of peeled garlic, because it’s the only place that truly understands how much garlic you’ll need for the kind of food your people eat. H Mart is freedom from the single-aisle “ethnic” section in regular grocery stores. They don’t prop Goya beans next to bottles of sriracha here.

A survey of more than three hundred international policymakers found that 90 per cent of them still believed that personal motivation – aka willpower – was a very strong cause of obesity.6 This is absurd. It makes no sense to presume that there has been a sudden collapse in willpower across all ages and ethnic groups and each sex since the 1960s. What has changed most since the sixties is not our collective willpower but the marketing and availability of energy-dense, nutrient-poor foods.

They shared a platter of meze and dips and, for dessert, summer berries dipped in four kinds of melted chocolate. Lovers' food, Lara thought, watching Phil feed Katy a strawberry. When she was married, she had made special trips to obscure ethnic supermarkets for Vietnamese rice pancakes and soba noodles. She had bought extra-virgin olive oil online from a tiny estate in Sicily. She had discovered celeriac and plantains and Jerusalem artichokes. She had sautéed and ceviched and fricasseed and brûléed.

I often wonder what kind of food I would like if I were fully human. Would I purposefully eat Japanese food, to strengthen that part of my identity - my Japanese ethnicity passed down from my dad - or would I reject Japanese food and fill myself with as much British food as possible: vegetables and roots grown in British soil, fish caught in British seas, meat from animals kept in British fields, in British landscapes - hills covered in wildflowers and heather, slate mountains, flat yellow and green fields, little farmhouses, people in Hunter Wellington boots, with several dogs on leads they hold in a bunch, white cliffs in the background?

Never mind that Britain has a German royal family, a Norman ruling elite, a Greek patron saint, a Roman/Middle Eastern religion, Indian food as its national cuisine, an Arabic/Indian numeral system, a Latin alphabet and an identity predicated on a multi-ethnic, globe-spanning empire – ‘fuck the bloody foreigners’. Never mind that waves of migration have been a constant in British history and that great many millions of 'white' Britons are themselves descendants of Jewish, Eastern European and Irish migrants of the nineteenth century, nor that even in the post-war 'mass migration' years, Ireland and Europe were the largest source of immigrants. And, of course, let's say nothing about the millions of British emigrants, settlers and colonists abroad - conveniently labeled 'expats'.

There were six hundred thousand Indian troops in Kashmir but the pogrom of the pandits was not prevented, why was that. Three and a half lakhs of human beings arrived in Jammu as displaced persons and for many months the government did not provide shelters or relief or even register their names, why was that. When the government finally built camps it only allowed for six thousand families to remain in the state, dispersing the others around the country where they would be invisible and impotent, why was that. The camps at Purkhoo, Muthi, Mishriwallah, Nagrota were built on the banks and beds of nullahas, dry seasonal waterways, and when the water came the camps were flooded, why was that. The ministers of the government made speeches about ethnic cleansing but the civil servants wrote one another memos saying that the pandits were simply internal migrants whose displacement had been self-imposed, why was that. The tents provided for the refugees to live in were often uninspected and leaking and the monsoon rains came through, why was that. When the one-room tenements called ORTs were built to replace the tents they too leaked profusely, why was that. There was one bathroom per three hundred persons in many camps why was that and the medical dispensaries lacked basic first-aid materials why was that and thousands of the displaced died because of inadequate food and shelter why was that maybe five thousand deaths because of intense heat and humidity because of snake bites and gastroenteritis and dengue fever and stress diabetes and kidney ailments and tuberculosis and psychoneurosis and there was not a single health survey conducted by the government why was that and the pandits of Kashmir were left to rot in their slum camps, to rot while the army and the insurgency fought over the bloodied and broken valley, to dream of return, to die while dreaming of return, to die after the dream of return died so that they could not even die dreaming of it, why was that why was that why was that why was that why was that.

I want to make people understand that boxing ourselves into tiny cubbies based on class, race, ethnicity, religion—anything, really—comes from a poverty of mind, a poverty of imagination. The world is dull and cruel when we isolate ourselves. Survival, true survival of the body and soul, requires creativity, freedom of thought, collaboration. You might have time and I might have land. You might have ideas and I might have strength. You might have a tomato and I might have a knife. We need each other. We need to say: I honor the things that you respect and I value the things you cherish. I am not better than you. You are not better than me. Nobody is better than anybody else. Nobody is who you think they are at first glance. We need to see beyond the projections we cast onto each other. Each of us is so much grander, more nuanced, and more extraordinary than anybody thinks, including ourselves. I’ve flown on private planes, I’ve lounged on private beaches. I’ve fallen asleep at night with no shelter, no parents, no country, no food. I’ve been made to feel worthless and disposable by the world. I’ve seen enough to know that you can be a human with a mountain of resources and you can be a human with nothing, and you can be a monster either way. Everywhere, and especially at both extremes, you can find monsters. It’s at the extremes that people are most scared—

We still talk a lot about ‘authentic’ cultures, but if by ‘authentic’ we mean something that developed independently, and that consists of ancient local traditions free of external influences, then there are no authentic cultures left on earth. Over the last few centuries, all cultures were changed almost beyond recognition by a flood of global influences. One of the most interesting examples of this globalisation is ‘ethnic’ cuisine. In an Italian restaurant we expect to find spaghetti in tomato sauce; in Polish and Irish restaurants lots of potatoes; in an Argentinian restaurant we can choose between dozens of kinds of beefsteaks; in an Indian restaurant hot chillies are incorporated into just about everything; and the highlight at any Swiss café is thick hot chocolate under an alp of whipped cream. But none of these foods is native to those nations. Tomatoes, chilli peppers and cocoa are all Mexican in origin; they reached Europe and Asia only after the Spaniards conquered Mexico. Julius Caesar and Dante Alighieri never twirled tomato-drenched spaghetti on their forks (even forks hadn’t been invented yet), William Tell never tasted chocolate, and Buddha never spiced up his food with chilli. Potatoes reached Poland and Ireland no more than 400 years ago. The only steak you could obtain in Argentina in 1492 was from a llama. Hollywood films have perpetuated an image of the Plains Indians as brave horsemen, courageously charging the wagons of European pioneers to protect the customs of their ancestors. However, these Native American horsemen were not the defenders of some ancient, authentic culture. Instead, they were the product of a major military and political revolution that swept the plains of western North America in the seventeenth and eighteenth centuries, a consequence of the arrival of European horses. In 1492 there were no horses in America. The culture of the nineteenth-century Sioux and Apache has many appealing features, but it was a modern culture – a result of global forces – much more than ‘authentic’.

Two kinds of development help explain how a readiness built up to kill all Jews, including women and children. One is a series of “dress rehearsals” that served to lower inhibitions and provided trained personnel hardened for anything. First came the euthanasia of incurably ill and insane Germans, begun on the day when World War II began. Nazi eugenics theory had long provided a racial justification for getting rid of “inferior” persons. War provided a broader justification for reducing the drain of “useless mouths” on scarce resources. The “T-4” program killed more than seventy thousand people between September 1939 and 1941, when, in response to protests from the victims’ families and Catholic clergy, the matter was left to local authorities. Some of the experts trained in this program were subsequently transferred to the occupied east, where they applied their mass killing techniques to Jews. This time, there was less opposition. The second “dress rehearsal” was the work of the Einsatzgruppen, the intervention squads specially charged with executing the political and cultural elite of invaded countries. In the Polish campaign of September 1939 they helped wipe out the Polish intelligentsia and high civil service, evoking some opposition within the military command. In the Soviet campaign the Einsatzgruppen received the notorious “Commissar Order” to kill all Communist Party cadres as well as the Jewish leadership (seen as identical in Nazi eyes), along with Gypsies. This time the army raised no objections. The Einsatzgruppen subsequently played a major role, though they were far from alone, in the mass killings of Jewish women and children that began in some occupied areas in fall 1941. A third “dress rehearsal” was the intentional death of millions of Soviet prisoners of war. It was on six hundred of them that the Nazi occupation authorities first tested the mass killing potential of the commercial insecticide Zyklon-B at Auschwitz on September 3, 1941. Most Soviet prisoners of war, however, were simply worked or starved to death. The second category of developments that helped prepare a “willingness to murder” consisted of blockages, emergencies, and crises that made the Jews become a seemingly unbearable burden to the administrators of conquered territories. A major blockage was the failure to capture Moscow that choked off the anticipated expulsion of all the Jews of conquered eastern Europe far into the Soviet interior. A major emergency was shortages of food supplies for the German invasion force. German military planners had chosen to feed the invasion force with the resources of the invaded areas, in full knowledge that this meant starvation for local populations. When local supplies fell below expectations, the search for “useless mouths” began. In the twisted mentality of the Nazi administrators, Jews and Gypsies also posed a security threat to German forces. Another emergency was created by the arrival of trainloads of ethnic Germans awaiting resettlement, for whom space had to be made available. Faced with these accumulating problems, Nazi administrators developed a series of “intermediary solutions.” One was ghettos, but these proved to be incubators for disease (an obsession with the cleanly Nazis), and a drain on the budget. The attempt to make the ghettos work for German war production yielded little except another category of useless mouths: those incapable of work. Another “intermediary solution” was the stillborn plan, already mentioned, to settle European Jews en masse in some remote area such as Madagascar, East Africa, or the Russian hinterland. The failure of all the “intermediary solutions” helped open the way for a “final solution”: extermination.

Buddhist monks cremated the remains of Sherpa guides who were buried in the deadliest avalanche to hit Mount Everest, a disaster that has prompted calls for a climbing boycott by Nepal's ethnic Sherpa community. A Sherpa boycott could critically disrupt the Everest climbing season, which is key to the livelihood of thousands of Nepali guides and porters. Everest climbers have long relied on Sherpas for everything from hauling gear to cooking food to high-altitude guiding. At least 13 Sherpas were killed when a block of ice tore loose from the mountain and triggered a cascade that ripped through teams of guides hauling gear. Three Sherpas missing in Friday's

To understand our world, we must use a revolving globe and look at the earth from various vantage points. If we do so, we will see that the Atlantic is but a bridge linking the colorful, tropical Afro-Latin American world, whose strong ethnic and cultural bonds have been preserved to this day. For a Cuban who arrives in Angola, neither the climate, nor the landscape, nor the food are strange. For a Brazilian, even the language is the same.

I am an Acholi, Panyikwara by tribe specific, originally part of the Luo Nilotic ethnic group in Northern Uganda. We're located in Magwi County, Eastern Equatoria State, South Sudan. My mother tongue is very expressive, very symbolic. For instance, in my language, the name ABALO-meaning sined or spoiled; LACOL- is a midwife; WON YAT- a medicine men; LUBAGA- means God; KEC- means hungry; ANYAKA- is a girl; AWOBI- a boy; OGWEC- is a knobbed stick used for stirring food; Myel- means dance; APOWYO-means thank you. Our culture, dialect, and traditional dance makes us the unique people of the Republic of South Sudan".

For food in a world where many walk in hunger, for faith in a world where many walk in fear, for friends in a world where many walk alone, we give you thanks, Lord.

In her 1975 essay “Ethnicity and Anthropology in America,” anthropologist Margaret Mead wrote, “Being American is a matter of abstention from foreign ways, foreign food, foreign ideas, foreign accents.

In the last year of the 80’s, Chi-Chi’s had just opened a restaurant on Route 114, in our eyes the Mexican fried ice cream a divine dessert conceived of on Mars. We were living in a world where up until Chi-Chi’s, Italian food was considered ethnic.

Our culinary memory is short and we live in a very different food world now. Chances are you won’t remember the late nineties as a time when restaurants were basically inaccessible to most Americans, but it was. Our dining culture was, by and large, bifurcated. On one side, you had prohibitively expensive, mostly French-inspired restaurants with excellent service and comfortable dining rooms. On the other, there were far more affordable options serving the cuisines of Asia, Africa, and Latin America in humble settings—a genre that’s been lumped together as “ethnic food” since the 1960s. But as delicious as those places could be, they were usually locked into the traditions and time periods from which their immigrant proprietors first came. There really wasn’t a place where you could find something in between: innovative cuisine that was neither married to France nor fixed to the recipes of the motherland, made with high-quality ingredients, and available for, say, twenty bucks. I could tell that race played a major role in America’s slow uptake on this concept, which only made it more personal for me.* 9

SPINACH-ARTICHOKE HUMMUS Creamy texture, pretty green color, and assertive taste—this dip has it all! SERVES 8 | ¼ cup per serving 2 ounces spinach (about 2 cups) 1 cup canned no-salt-added chickpeas, rinsed and drained 4 medium canned artichoke hearts, rinsed, squeezed dry, and quartered ¼ cup Chicken Broth or commercial fat-free, low-sodium chicken broth 2 tablespoons shredded or grated Parmesan cheese ½ teaspoon grated lemon zest 2 tablespoons fresh lemon juice 2 tablespoons tahini 1 to 2 medium garlic cloves, minced ¼ teaspoon pepper In a food processor or blender, process all the ingredients until the desired consistency. Serve at room temperature or cover and refrigerate until needed. COOK’S TIP ON TAHINI Tahini is a thick paste made from ground sesame seeds. Add small amounts to enhance salad dressings, marinades, soups, stuffings, and other dips and spreads. Look for tahini in the condiment or ethnic sections in the grocery store. PER SERVING calories 101 total fat 3.5 g saturated 0.5 g trans 0.0 g polyunsaturated 1.5 g monounsaturated 1.5 g cholesterol 1 mg sodium 89 mg carbohydrates 13 g fiber 4 g sugars 2 g protein 5 g calcium 40 mg potassium 188 mg dietary exchanges 1 starch ½ lean meat

Exhaustion Salima sat in the fancy hotel room In the evening time. Here she is again in another foreign city, Attending a conference discussing “human rights”. Her eyes roamed the room. She suddenly felt a severe chill in her body. She suddenly realized that she is exhausted, But her exhaustion is not that of one day, It was one of a lifetime! It fell upon her abruptly. The thoughts of the bygone years Nested in her head, Were suddenly awoken. One thought after another. She realized at that moment That she is tired of responding to The same absurd questions About her origins Her ethnicity, Her religion, Her hobbies, Her favorite foods, Her education background, Her age, And her occupation. Questions asked frequently by people who don’t care. She suddenly realized That throughout her life, She never found a friend who could really understand. The evening was about to draw its dark curtains. She remembered that ever since she was a child, She had been hiding her favorite words and writings In notebooks that nobody will read. She has been murmuring her favorite tunes, In places where nobody could hear her. The evening was about to draw its dark curtains. She realized that her true thoughts and feelings Lived nowhere expect inside of her head, And there they will most likely die. Her head had become like a prison for her thoughts. The evening was about to draw its dark curtains. She suddenly realized That she had wasted so many years of her life Looking for someone who might understand. And each time she thought she had found one, She found herself in yet another prison. She looked through the window of the fancy hotel room And saw that the darkness had covered the entire city. September 9, 2017

To rebuild Detroit, we have to think of a new mode of production based upon serving human needs and the needs of the.… community and not on any get-rich-quick schemes.… If we are going to create hope especially for our young people, we have to stop seeing the city as just a place to which you come for a job or to make a living and start seeing it as the place where the humanity of people is enriched because they have the opportunity to live with people of many different ethnic and social backgrounds. The foundation of our city has to be people living in communities who realize that their human identity or their Love and Respect for Self is based on Love and Respect for others and who have also learned from experience that they can no longer leave the decision as to their present and their future to the market place, to corporations or to capitalist politicians, regardless of ethnic background. We, the People, have to see ourselves as responsible for our city and for each other, and especially for making sure that our children are raised to place more value on social ties than on material wealth.… We have to get rid of the myth that there is something sacred about large-scale production for the national and international market.… We have to begin thinking of creating small enterprises which produce food, goods and services for the local market, that is, for our communities and our city. Instead of destroying the skills of workers, which is what large-scale industry does, these small enterprises will combine craftsmanship, or the preservation and enhancement of human skills, with the new technologies which make possible flexible production and constant readjustment to serve the needs of local customers.… In order to create these new enterprises we need a view of our city which takes into consideration both the natural resources of our area and the existing and potential skills and talents of Detroiters.… We also need a fundamental change in our concept of Schools. Since World War II our schools have been transformed into custodial institutions where our children are housed for 12 years with no function except to study and get good grades so that they can win the certificates that will enable them to get a job.… We have to create schools which are an integral part of the community, in which young people naturally and normally do socially necessary and meaningful work for the community, for example, keeping the school grounds and the neighborhood clean and attractive, taking care of younger children, growing gardens which provide food for the community, etc., etc.5

How a people eats is one of the most powerful ways they have to express, and preserve, their cultural identity...To make food choices more scientific is to empty them of their ethnic content and history; --Harvey Levenstein

he’d known exactly what he would find when he opened the refrigerator doors: one solitary unopened Egg Beater carton that had expired four weeks earlier; a bag of bagels and three tubs of different-flavored cream cheeses, all one schmear away from empty; and two dozen Lean Cuisine entrees in the freezer, neatly organized according to the four major food ethnicities: Italian, Asian, Mexican, and macaroni and cheese.

The history of the bagel suggests that Americans’ shifting, blended, multi-ethnic eating habits are signs neither of postmodern decadence, ethnic fragmentation, nor corporate hegemony. If we do not understand how a bagel could sometimes be Jewish, sometimes be “New York,” and sometimes be American, or why it is that Pakistanis now sell bagels to both Anglos and Tejanos in Houston, it is in part because we have too hastily assumed that our tendency to cross cultural boundaries in order to eat ethnic foods is a recent development—and a culinary symptom of all that has gone wrong with contemporary culture. It is not. The bagel tells a different kind of American tale. It high- lights ways that the production, exchange, marketing, and consumption of food have generated new identities—for foods and eaters alike.

The sense that I'd fled my Jewishness in Odessa added painful new pressure to the dilemma I would face at sixteen. That's when each Soviet citizen first got an internal passport - the single most crucial identity document. As a child of mixed ethnicities - Jewish mom, Russian dad - I'd be allowed to select either for Entry 5. This choice-to-come weighed like a stone on my nine-year-old soul. Would I pick difficult honor and side with the outcasts, thereby dramatically reducing my college and job opportunities? Or would I take the easy road of being 'Russian'? Our emigration rescued me from the dilemma, but the unmade choice haunts me to this day. What would I have done?

Those who needed food yesterday will feed us tomorrow

My tumultuous feelings were getting stronger and had to be evaded aggressively. One was especially tenacious: 'Would it really be so bad to leave Gregori?

You see, while the people in the colonies were being told Britain was their mother, much of white Britain had convinced itself that these undeserving niggers - Asians were niggers too, back then - had just got off their banana boats to come and freeload, to take 'their' jobs and steal ‘their’ women. Never mind that Britain has a German royal family, a Norman ruling elite, a Greek patron saint, a Roman/Middle Eastern religion, Indian food as its national cuisine, an Arabic/Indian numeral system, a Latin alphabet and an identity predicated on a multi-ethnic, globe-spanning empire- ‘fuck the bloody foreigners'. Never mind that waves of migration have been a constant in British history and that great many millions of ‘white' Britons are themselves descendants of Jewish, Eastern European and Irish migrants of the nineteenth century, nor that even in the post-war 'mass migration' years, Ireland and Europe were the largest source of immigrants. And, of course, let's say nothing about the millions of British emigrants, settlers and colonists abroad - conveniently labelled 'expats'.

H Mart is a supermarket chain that specializes in Asian food. The H stands for han ah reum, a Korean phrase that roughly translates to "one arm full of groceries." H Mart is where parachute kids flock to find the brand of instant noodles that reminds them of home. It's where Korean families buy rice cakes to make tteokguk, the beef and rice cake soup that brings in the New Year. It's the only place where you can find a giant vat of peeled garlic, because it's the only place that truly understands how much garlic you'll need for the kind of food your people eat. H Mart is freedom from the single-aisle "ethnic" section in regular grocery stores.

Niobe earned the ire of the gods by bragging about her seven lovely daughters and seven “handsome sons—whom the easily offended Olympians soon slaughtered for her impertinence. Tantalus, Niobe’s father, killed his own son and served him at a royal banquet. As punishment, Tantalus had to stand for all eternity up to his neck in a river, with a branch loaded with apples dangling above his nose. Whenever he tried to eat or drink, however, the fruit would be blown away beyond his grasp or the water would recede. Still, while elusiveness and loss tortured Tantalus and Niobe, it is actually a surfeit of their namesake elements that has decimated central Africa. There’s a good chance you have tantalum or niobium in your pocket right now. Like their periodic table neighbors, both are dense, heat-resistant, noncorrosive metals that hold a charge well—qualities that make them vital for compact cell phones. In the mid-1990s cell phone designers started demanding both metals, especially tantalum, from the world’s largest supplier, the Democratic Republic of Congo, then called Zaire. Congo sits next to Rwanda in central Africa, and most of us probably remember the Rwandan butchery of the 1990s. But none of us likely remembers the day in 1996 when the ousted Rwandan government of ethnic Hutus spilled into Congo seeking “refuge. At the time it seemed just to extend the Rwandan conflict a few miles west, but in retrospect it was a brush fire blown right into a decade of accumulated racial kindling. Eventually, nine countries and two hundred ethnic tribes, each with its own ancient alliances and unsettled grudges, were warring in the dense jungles. Nonetheless, if only major armies had been involved, the Congo conflict likely would have petered out. Larger than Alaska and dense as Brazil, Congo is even less accessible than either by roads, meaning it’s not ideal for waging a protracted war. Plus, poor villagers can’t afford to go off and fight unless there’s money at stake. Enter tantalum, niobium, and cellular technology. Now, I don’t mean to impute direct blame. Clearly, cell phones didn’t cause the war—hatred and grudges did. But just as clearly, the infusion of cash perpetuated the brawl. Congo has 60 percent of the world’s supply of the two metals, which blend together in the ground in a mineral called coltan. Once cell phones caught on—sales rose from virtually zero in 1991 to more than a billion by 2001—the West’s hunger proved as strong as Tantalus’s, and coltan’s price grew tenfold. People purchasing ore for cell phone makers didn’t ask and didn’t care where the coltan came from, and Congolese miners had no idea what the mineral was used for, knowing only that white people paid for it and that they could use the profits to support their favorite militias. Oddly, tantalum and niobium proved so noxious because coltan was so democratic. Unlike the days when crooked Belgians ran Congo’s diamond and gold mines, no conglomerates controlled coltan, and no backhoes and dump trucks were necessary to mine it. Any commoner with a shovel and a good back could dig up whole pounds of the stuff in creek beds (it looks like thick mud). In just hours, a farmer could earn twenty times what his neighbor did all year, and as profits swelled, men abandoned their farms for prospecting. This upset Congo’s already shaky food supply, and people began hunting gorillas for meat, virtually wiping them out, as if they were so many buffalo. But gorilla deaths were nothing compared to the human atrocities. It’s not a good thing when money pours into a country with no government.

Reuben Sandwich YIELD: 4 SERVINGS WHILE LIVING in New York City, I became a sucker for sandwiches, which for me represent the American spirit and lifestyle: easy, unstructured, and casual. They are convenient, fast, and mess-free and may well be the most versatile of all foods. Sandwiches can be healthful or decadent, light or heavy, with ingredients to please vegetarians and carnivores. Made with pita, regular bread, tortilla wraps, or baguettes, they can reflect different ethnic traditions. I believe it was James Beard who said not many people understand a good sandwich. I like to think that I still do. I first tasted this sandwich in a restaurant near 42nd Street a few weeks after I arrived in New York. With a cold beer and a bit of salad, it makes a perfect meal for either lunch or dinner. You can use commercial Russian or Thousand Island dressing on the sandwich or create your own Russian dressing. I sometimes make the Reuben with pastrami, although corned beef is the traditional choice, and I use rye as well as pumpernickel bread. Be sure to use good Swiss cheese (Emmenthaler or Gruyère). I prefer the sauerkraut available in plastic bags to the canned varieties. RUSSIAN DRESSING ½ cup mayonnaise 3 tablespoons ketchup 1 tablespoon fresh or bottled horseradish 1 teaspoon Worcestershire sauce Good dash Tabasco hot pepper sauce SANDWICHES 8 large slices pumpernickel bread (each about 6 by 4 inches in diameter, ½ inch thick, and weighing about 1 ounce) 6 ounces Swiss cheese (preferably Emmenthaler or Gruyère), cut into enough slices to completely cover the bread (about 1½ ounces per sandwich) 1⅓ cups drained sauerkraut 8 ounces thinly sliced corned beef (not too lean) 2 tablespoons unsalted butter 2 tablespoons corn or peanut oil FOR THE DRESSING: Mix all the dressing ingredients together in a small bowl. FOR EACH SANDWICH: Spread 2 pieces of the bread with 1 tablespoon each of the Russian dressing, and arrange enough cheese slices on both pieces of bread to cover them. Measure out about ⅓ cup of the sauerkraut and spread half of it on top of one of the cheese-covered slices. Cover with 2 ounces of the corned beef, then spread the remaining half (⅙ cup) of sauerkraut on top. To finish, top with the other cheese-covered slice of bread. Repeat with the remaining ingredients to make 3 additional sandwiches. At serving time, melt the butter with the oil in a nonstick skillet, and sauté the sandwiches, covered, over medium to low heat for about 8 minutes, 4 minutes per side, until the cheese on the sandwiches has melted and the corned beef is hot. Serve immediately.

Through the portals came, among others, five attorneys, three art directors, seven models, ten would-be models, twelve said-they-were-models, one journalist, three hair-dressers (one specilizing in color), two antique dealers, one typewriter repairman, one manager of a Holiday Inn, one garbage collector, two construction workers, one toll collector from the Verrazano-Narrows Bridge, three policemen, two firemen (one from out of state), seven hustlers (three full-time), one elevator operator (Garfield’s landlord’s son), one bass player, five doctors, twelve students, one ethnic dancer, two restaurateurs (one fancy, one shit food), one judge (rather old, but Garfield had to remember business),

I watch a couple more. My favorites are the cultural ones, because they have the strange feeling of being instruction manuals on becoming whatever ethnicity the person in the video is. One of my favorites has over six million views and combines the what-I-eat genres of "in a week," "Japanese food," "realistic," "teen," and "ASMR." I watch an entire twenty-five minutes of a girl in Tokyo with dyed wine-red-fading-into-pink hair eating sausages, toast, a Japanese corn dog made with hotcake mix dipped in ketchup, demae hot sesame ramen with an egg plopped in, pizza, stir-fried udon, seaweed salad and barley rice, tapioca and black tea ice cream, soy-glazed salmon on okayu, pearl milk bubble tea. Each time she eats, the microphone hones in on the sounds of her eating---slurping, chewing, crunching. When she drinks her bubble tea, there's a loud pop as the straw goes through the lid, and the sound of gulping. Gulp, gulp, gulp. I realize that I'm gulping along to the video, imagining that the bubble tea is blood.

Once you’re several generations removed from your cultural heritage, how much connection is truly possible? Bits and pieces might be integrated into home life—a cultural event here, some ethnic food there—but for the most part the upbringing is American.

We changed the eating habits of an entire nation,” Bell states near the end of Taco Titan, and for once he isn’t merely self-mythologizing. Bell showed other Americans that their countrymen hungered for Mexican grub sold to them fast, cheap, and with only a smattering of ethnicity. Tacos the way Mexicans ate them were out of the question: tortilla factories were still concentrated in the Southwest, and tortillas didn’t last long.

To identify as Mexican in California during the first part of the twentieth century was a dangerous proposition. Segregation was enforced in schools, housing, even in swimming pools. By passing as “Spanish,” Mexicans plugged into the memory of the Californios, of Ramona, and of everything that Americans such as Sterling and Chandler idealized. In Southern California, an acceptable ethnic alternative was Sonoran, since it was a group of immigrants from that northern Mexico state who had originally settled Los Angeles and who provided most of Los Angeles’s Mexican immigrants until the Mexican Revolution. The earliest Mexican restaurants in Southern California therefore called themselves Spanish or Sonoran—anything but Mexican.

The economic and political backlash culminated in the Chinese Exclusion Act, passed in stages between 1882 and 1902, which restricted Chinese immigration and prevented Chinese arrivals from becoming naturalized citizens. It would be the only law in American history to exclude a group by race or ethnicity.

Earlier this century experts predicted younger shoppers, namely Millennials, would reject frozen food. That fear was misplaced. With changes to recipes, ingredients and practices, the long-held belief that frozen meals are highly processed stomach fillers has been dispelled. Products that are fresh but frozen, represent global ethnic flavors, and are comprised of premium ingredients have won over younger demographics.

Second, while we understand the benefits of eating “whole” foods, we do not apply this knowledge to meat. We eat only the muscle meats rather than the entire animal, thereby risking overconsumption of the muscle meats. We generally discard most of the organ meats, cartilage and bones—which is analogous to drinking the juice of a fruit but discarding the pulp. Yet bone broth, liver, kidney and blood are all parts of the traditional human diets. Traditional staples like steak-and-kidney pie, blood sausage and liver have disappeared. Ethnic foods such as tripe, pork bung, congealed pig’s blood, oxtail and beef tongue still survive. The organ meats tend to be the fattiest parts of the animal. By focusing almost exclusively on the muscles of animals for food, we are preferentially eating protein rather than fat.

The feeling of being marginalized, a stranger in one’s own land, is part of what makes many ethnics so responsive to any kind of media representation, sometimes even a derogatory one. A starving person will eat foul food.

The wall behind the Formica bar in the restaurant was decorated with a mix of U.S. and South Vietnamese flags and laminated National Geographic maps of Vietnam that predated the fall of Saigon. Ethnic food was the second way Americans learned about global geography. The first, of course, was war.

Page 3: My family is part of the Philippines’ tiny but entrepreneurial, economically powerful Chinese minority. Just 1 percent of the population, Chinese Filipinos control as much as 60 percent of the private economy, including the country’s four major airlines and almost all of the country’s banks, hotels, shopping malls, and major conglomerates. ... Since my aunt’s murder, one childhood memory keeps haunting me. I was eight, staying at my family’s splendid hacienda-style house in Manila. It was before dawn, still dark. Wide awake, I decided to get a drink from the kitchen. I must have gone down an extra flight of stairs, because I literally stumbled onto six male bodies. I had found the male servants’ quarters. My family’s houseboys, gardeners, and chauffeurs—I sometimes imagine that Nilo Abique [the chauffeur that murdered her aunt] was among those men—were sleeping on mats on a dirt floor. The place stank of sweat and urine. I was horrified. Later that day I mentioned the incident to my Aunt Leona, who laughed affectionately and explained that the servants—there were perhaps twenty living on the premises, all ethnic Filipinos—were fortunate to be working for our family. If not for their positions, they would be living among rats and open sewers without even a roof over their heads. A Filipino maid then walked in; I remember that she had a bowl of food for my aunt’s Pekingese. My aunt took the bowl but kept talking as if the maid were not there. The Filipinos, she continued—in Chinese, but plainly not caring whether the maid understood or not—were lazy and unintelligent and didn’t really want to do much else. If they didn’t like working for us, they were free to leave any time. After all, my aunt said, they were employees, not slaves.

We are ethnically Chinese—one of the ethnic and religious minority groups that face discrimination in Malaysia. When my father was a kid, his uncle, mother, and eldest sister were living in Kuala Lumpur when a race riot broke out, and hundreds of Chinese people were massacred. His sister left her office barely in time to find a safe house in a Chinese neighborhood, where the family hid for days—a friend with connections with the police had to bring them food so they wouldn’t go hungry.

Page 81: The prejudices that exist are social and cultural [not racial], and of these there is no lack in either group. The Thai consider the Chinese uncouth because they are often loud and raucous in public, because they are noisy eaters, and have other food habits which the Thai deem very undesirable. They regard the Chinese as a dirty people who don’t bathe often, who neglect their personal appearance and befoul the areas in which they reside. To them, the Chinese are grasping, excessively materialistic, interested only in making money.

Ethnicity is often mistakenly associated exclusively with People of Colour, particularly in its use in 'official' terms such as BAME but equally when White people refer to 'ethnic clothes' or 'ethnic food'. However, ethnicity is a term that refers to any group of people who share an intersection of several factors of identity........ As such there are a range of ethnicities within the White population. eg Cornish ethnicity.

Typically, Democrats live in the city, while Republicans live in the suburbs and small towns. Republicans tend to spend their Sunday mornings in church, while Democrats are more likely to spend it at brunch. Democrats watch Mad Men. Republicans watch The Amazing Race. When they eat out, Republicans are more likely to go to tried-and-true chain restaurants that serve American food. Democrats go to holes-in-the-wall that serve ethnic cuisine.

Thus my peripatetic starving-artist years passed without hunger. The always-unpopular chicken tights and pork shoulder, combined with an untranslated pantry and daily effort, made me richer, though unemployed, than an assistant professor. Tofu, ruined for most by baking, quadrupled the meat in stir-fries. No. 9 thin spaghetti could be lo mein, otherwise found in undersized pouches under "Ethnic." Peeled broccoli stems, cut on the diagonal, had the crispness of water chestnuts, minus the can. Picked animal bones could be simmered into broth; to discard them was a crime. Yesterday's rice, fried with frozen peas, an egg, and yesterday's ham, made lunchtime new. Ugly leaves could hide in pot stickers, on whose beauty many held forth, with none left over. Scallion whites would not be privileged over greens. Rice bowls had to be emptied. Thus my freedom--provided I made semi-annual trips to gather basics, from whatever Asian grocery store could be found. In some towns the shop would be Mexican; each helped the other out. In any cased I could never get everything. Items were regionals, names slightly off. Neither I nor the owner nor the food being local, no one could explain. I'm reticent anyway in these contests, speaking too little of what might be the wrong language, knowing only the look and taste of the finished dish, not what to call it. But what I kept going back, wish list in hand, never thinking of starvation, only of creativity: that which I wanted to make, and that which had made me.

...my racial identity is a concept that escapes intellectual conversations about race. My personal experiences contradict the idea that Latino is only an ethnicity and not a race. But suggesting that Latino should be a race confounds the situation even more, because we are all so different and experience the world differently, though the same could be said of any other racial group. When others state, 'Latino is not a race, it's an ethnicity,' they ignore that not all Latinos have the same ethnicity, either. And though we don't all share the same ethnicity, the exact language, religion, customs, culture, food, and so forth, and though we are not the only ethnic group in America, we are the only people who are singled out by our ethnicity.

Low productivity meant that most people could afford only the means of subsistence, and the resulting conditions of mass poverty further limited the expansion of production through a failure of demand. Low productivity restricted the division of labour because a large majority of the workforce was needed to produce food for the minority of non-food producers. This restriction impeded social differentiation in general, and the development and transmission of society's 'stock of knowledge' was rarely the province of specialized institutions. Technical knowledge in particular was transmitted orally, through informal networks often based on kinship or affinity, and various institutionalized forms of 'learning by doing. These modes of transmission favoured a conservative particularism in technology, which often associated the perpetuation of existing practices with respect for tradition in general and even with the maintenance of ethnic or other forms of collective identity.

As is jalapeño—though according to psychologist Paul Rozin, Mexican dogs, unlike American dogs, enjoy a little heat. Rozin’s work suggests animals have cultural food preferences too. Rozin was not the first academic to feed ethnic cuisine to research animals. In “The Effect of a Native Mexican Diet on Learning and Reasoning in White Rats,” subjects were served chili con carne, boiled pinto beans, and black coffee. Their scores at maze-solving remained high, possibly because of an added impetus to find their way to a bathroom. In 1926, the Indian Research Fund Association compared rats who lived on chapatis and vegetables with rats fed a Western diet of tinned meat, white bread, jam, and tea. So repellent was the Western fare that the latter group preferred to eat their cage mates, three of them so completely that “little or nothing remained for post-mortem examination.

Using a newspaper, sugar packets, and animated hand motions, Callegari reenacts the creation of the Trapizzino, a pocket of crispy dough that eats like the love child of pizza and tramezzino, Italy's triangular sandwich. Skeptics might see in the Trapizzino the sad pizza cone found on food trucks in the United States and beyond, but this is no half-hearted gimmick: crispy and tender, light but resilient, it is an architectural marvel of pizza ingenuity. Not content with traditional pizza toppings, Callegari instead ladles slow-cooked stews of meat and vegetables- tongue in salsa verde, pollo alla cacciatora, artichokes and favas with mint and chili- that perform magnificently against the crunch and comfort of this warm pizza pocket. "The best of old Roman cooking is like great ethnic food- slow-cooked, humble ingredients with big flavor.

In keeping alive their heritage, ethnic gardeners also keep alive a wisdom about our place in nature that is all but lost to mainstream American culture. In this, the garden can be a powerful expression of resistance, as much a refusal of one set of cultural values as an assertion of others. This, I felt, was a little-noticed or little-understood aspect of the contribution of ethnic peoples: in refusing to assimilate fully to mainstream American values, ethnic gardeners keep alive, and offer back to us, viable alternatives to the habits of mind that have brought us to our current ecological crisis. The irony of the pressure to assimilate, then, is that it not only robs people of their heritage and their dignity, it robs the dominant culture too, impoverishing us all.

One essential aspect of your life that you must develop is your network, and this will not happen unless you are intentional about it. Expanding your network will require you to push yourself beyond what is comfortable, familiar, and predictable. It is imperative that you seek out and build relationships with people from places other than your country of birth or your ethnic group or who speak the same language as you, eat the same food, or dress and talk like you. The temptation to keep bonding with these people and forming your own subculture is so strong that many have not been able to resist it.

Food is packed with meaning, as well as vitamins, carbohydrates and protein. It satisfies needs beyond those of the body and the pocketbook. Food is a medium to build families, religious communities, ethnic boundaries and a consciousness of history.

The wrinkly texture of the yuba is interesting. Does it add much to the flavor though?" I took my first bite. "Hm. Yes, I think so. It's very thin and crackled, almost like chicken skin. And, look, it's bonded to the fish somehow. But what I really like is this gingerbread puree and cranberry bean soil. It's so unique. The gingerbread spices sort of unlock the monkfish's meatiness and muscle. Then the bean soil scratches your tongue and sort of forces the flavors into deeper levels of taste. And I love how you can't place it. It's not ethnic, it's not market-driven, it's its own thing.

A survey of National Merit scholars—exceptionally successful eighteen-year-olds crossing all lines of ethnicity, gender, geography, and class—turned up a common thread in their lives: the habit of sitting down to a family dinner table. It’s not just the food making them brilliant. It’s probably the parents—their care, priorities, and culture of support. The words: “I’ll expect you home for dinner.

When searching for vegetarian groceries at Rudca Food, a multi-ethnic market specializing in European food products, you can find a variety of options imported from Balkan countries and other European regions. While Rudca Food offers a diverse selection of European food and beverage products, including items like Maggi Wurze seasoning sauce and Katjes Candy Fred Ferkel, it's important to note that the focus is primarily on European cuisine. For a broader range of vegetarian groceries, exploring local stores or online platforms that cater specifically to vegetarian and vegan products might provide a more extensive selection to meet your dietary preferences.

I was a pale piece of white bread floating in a sea of ethnicity.