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Don't think I saw it mentioned but as far as Chesapeake region goes...
Virginia peanut soup
.
.
.
Maafe
High on the Hog: A Culinary Journey from Africa to America
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Don't think I saw it mentioned but as far as Chesapeake region goes...
Virginia peanut soup
.
.
.
Maafe
get these nets
Veteran
How to attend, watch funeral services for legendary New Orleans chef Leah Chase on Monday
New Orleans has been expressing its gratitude and admiration for chef Leah Chase since her death June 1 at age 96.
On Monday, her family and the community will say their final goodbyes.
Leah Chase was known as the queen of Creole cuisine for her mastery of New Orleans flavors.
A Mass of Christian Burial will be celebrated at Chase's family church, St. Peter Claver Catholic Church, 1923 St. Philip St., in New Orleans. Visitation will be from 8 a.m. to 10:30 a.m. The Rosary will begin immediately following visitation, with the Mass beginning at noon.
St. Peter Claver is a small church with limited room, but the Mass will be broadcast and streamed live to allow people to watch remotely.
Public television station WLAE-TV will broadcast the service live on the following channels:
The funeral service will also be streamed live on thedailymass.com and on BoxCast.tv at this link.
Following the service, around 2 p.m., a dirge will proceed from the church to Dooky Chase's Restaurant at 2301 Orleans Ave. Burial will be private.
A second line will begin after the burial at 4 p.m. at St. Louis Cemetery No. 3, 3421 Esplanade Ave., and end with a repass open to the public in City Park by the New Orleans Museum of Art.
- BY IAN MCNULTY | imcnulty@theadvocate.com
- Jun 7, 2019 - 4:11 pm
New Orleans has been expressing its gratitude and admiration for chef Leah Chase since her death June 1 at age 96.
On Monday, her family and the community will say their final goodbyes.
Leah Chase was known as the queen of Creole cuisine for her mastery of New Orleans flavors.
A Mass of Christian Burial will be celebrated at Chase's family church, St. Peter Claver Catholic Church, 1923 St. Philip St., in New Orleans. Visitation will be from 8 a.m. to 10:30 a.m. The Rosary will begin immediately following visitation, with the Mass beginning at noon.
St. Peter Claver is a small church with limited room, but the Mass will be broadcast and streamed live to allow people to watch remotely.
Public television station WLAE-TV will broadcast the service live on the following channels:
- Broadcast channel 32
- Cox channels 714 and 1014
- AT&T channels 32 and 1032
- Charter channels 11 and 711
The funeral service will also be streamed live on thedailymass.com and on BoxCast.tv at this link.
Following the service, around 2 p.m., a dirge will proceed from the church to Dooky Chase's Restaurant at 2301 Orleans Ave. Burial will be private.
A second line will begin after the burial at 4 p.m. at St. Louis Cemetery No. 3, 3421 Esplanade Ave., and end with a repass open to the public in City Park by the New Orleans Museum of Art.
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xoxodede
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You're welcome. You can figure out how I became a fan of hers.
She was literally my introduction to Haitian Studies. Before that, everything I knew was oral history from my parents.
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Rest in Peace to Charles Jones, co-owner of CAPITAL CITY MAMBO SAUCE in Washington DC
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The fundraising goal was already reached & surpassed. Only posted the crowdfunding video because it's the only video I could find about the exhibit.
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A preview of the exhibit. Photo courtesy MOFAD.
The next exhibit to come to Williamsburg-based MOFAD (Museum of Food and Drink) is slated to be an absolute must-see, housed at Harlem’s the Africa Center: “African/American: Making the Nation’s Table” will be curated by culinary historian and writer Dr. Jessica B. Harris—author of the unmissable books My Soul Looks Back and High on the Hog: A Culinary Journey from Africa to America, among many others—and include the Ebony Test Kitchen, which the museum won a bid to purchase earlier this year after it was almost torn down with the Chicago building it was housed in during the magazine’s 1970s and ’80s heyday.
It will be the first exhibition in the United States dedicated solely to Black contributions to American cuisine, which is why it’s crucial to be housed at the new Africa Center, which straddles the border of Harlem and the Museum Mile.
“The exhibition will tell a series of stories of Black contributions to American food—from whiskey to ice cream, rice and refrigeration—Black chefs and entrepreneurs have been instrumental in shaping so much of how Americans eat,” says a press release. “Each of these tales is woven into the Legacy Quilt, a tapestry of 400 personal stories of African American chefs, farmers, and food and drink producers in honor of the 400 years that have passed since the first enslaved Africans arrived in Virginia.”
Questlove, the food-loving musician and author, will be in charge of the exhibit’s music, and chef Carla Hall will create a lunch inspired by the Great Migration, during which Black travelers were denied food service and pack shoeboxes of food for their only meals during travel. “MOFAD’s tasting will use the shoebox lunch as a symbol of culture, connection, and the spread of African American culinary identity across the country,” they say.
They plan to open the exhibition in February 2020 at The Africa Center, located at the intersection of Central Park and East Harlem in New York City. After that, they will tour the exhibition nationally.
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Celeste Beatty, creator of Harlem Brewing Company in an old interview with Tamron Hall.
press play
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Longer and more recent video about Ms. Beatty, beer making traditions in Africa, and her company in the spoiler.
22 minutes long
She's made a lot of appearances on NY area media since the year started. 2020 marks a hundred years since the start of the Harlem Renaissance, so she will do a lot of local, national, and international press this year.
press play
---------------------------------------
Longer and more recent video about Ms. Beatty, beer making traditions in Africa, and her company in the spoiler.
22 minutes long
She's made a lot of appearances on NY area media since the year started. 2020 marks a hundred years since the start of the Harlem Renaissance, so she will do a lot of local, national, and international press this year.
Last edited:
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PHILADELPHIA PEPPER POT SOUP
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Philly history is served in one pot
Chefs and culinary historians reclaim the city’s pepper pot soup
Philadelphia pepper pot was, for centuries, more than a dish, but an emblem. It was popular all around town, sold on the streets and in taverns. It was the stew that, according to widely shared myth, helped George Washington and his troops survive a brutal winter’s deep freeze and eventually win the Revolutionary War. It was a dish to try if you were an out-of-towner. It was a hangover cure. Diners treated the soup sort of how we treat cheesesteaks these days.
The soup progressed in the mid-to-late 20th century from classic staple to symbolic rarity.
Campbell Soup sold pepper pot soup from 1899 to 2010, discontinuing the product “due to changing consumer tastes," a representative said. City Tavern continues to serve its brand of the soup, but Philadelphians are hard pressed to find it on restaurant menus elsewhere. In 1991, the Daily News reported that pepper pot was “teeter[ing] on the brink of culinary extinction.” Today, along with elders who voice their nostalgia, there’s a coterie of chefs and culinary historians across the U.S. who are working to to revive the dish.
The concept of simmering a medley of well-spiced proteins and veggies in a stew is cross-cultural, and again, myriad soups, from Poland to the Carolinas are called pepper pot. Many versions include dumplings. One person might say pepper pot has a clear broth. Another might say it’s creamy. Another might say it tastes like beef gravy mixed with collard greens’ potlikker. Experts say the traditional versions that people associate with Philadelphia, a soup that might call for a variety of peppers, spices, root vegetables, beef tripe, herbs, and leafy greens, came from Africans and Caribbeans in the city.
Philadelphia Museum of Art: 125th Anniversary Acquisition. Gift of Mr. and Mrs. Edward B. Leisenring, Jr., 2001-196-1
‘Pepper-Pot: A Scene in the Philadelphia Market’ by John Lewis Krimmel. With consideration for the differences in attire among those captured in the scene, this 1811 painting is an example of how Philadelphians across classes enjoyed the soup.
“Food is usually a vehicle or a pathway to learning your history and culture,” said Kurt Evans, a chef who taught a cooking class on the soup last year at the Free Library. Evans, who grew up in Southwest Philadelphia, founded the End Mass Incarceration Dinner Series and cofounded Cooking for the Culture, a pop-up series that features black chefs.
“It followed the path of the slave trade to the West Indies to the Atlantic Coast of North America,” Evans said of the soup.
Some chefs point out that it’s like gumbo, without the okra. Pepper pot and gumbo, explained Jessica B. Harris, a renowned scholar on black diasporic cuisines, likely share the same food "ancestors,” like Senegalese soupe kandia and Beninese sauce feuille.
William Woys Weaver, a noted historian of Philadelphia-area foodways, said that early versions were served in the 1600s in Philly, sometimes called “olios” after the Spanish medieval stew olla podrida. Black women would make stock, then cook turtles, fish, veal, collards, cassava, plantains, and spices together, often served with West African fufu or moussa dumplings. Thanks to the presence of black people from Cuba and Hispaniola, Philadelphia pepper pots, Weaver said, began to mimic mondongo turning honeycomb tripe into a key ingredient. The pedestrians that passed through Philadelphia could gather around a one-pot dish that reflected both the cultures that moved through the New World and black sensibilities. Fritz Blank, the late chef and culinary historian, pointed to the pot as a sign that Philadelphia had been a Creole city. That’s a label not often applied to Philly, but, experts say, it fits.
Harper's Weekly/Google
This illustration of "Philadelphia street characters" was published in Harper's Weekly in 1876. "The pepper pot woman" stands at the bottom right.
“Pepper pot women,” who were among the earliest street vendors in Philadelphia, were figures who largely went unnamed in historical record, yet still were known for the spicy soups they served from cauldrons, and how they served them, using song or “street cries” to entice customers. Harris sees “a direct line” from pepper women to the vendors you might see on the subway today.
Over time, the soup lost its green vegetables, according to Weaver, and a more meat-and-potatoes version became most typical. Some diehards insist that without tripe, it stops being a Philadelphia pepper pot. At the same time, when asked why the soup fell out of popularity, some scholars, chefs and home cooks say the tripe is likely to blame.
David Jansen, chef at Mount Airy’s Jansen Restaurant, prepared pepper pot earlier in his career when he worked at the Four Seasons. He thinks tripe, once an easily accessible cheap cut, just isn’t as familiar to folks these days.
“I think as people got more refined,” he measured, “they lost a lot of the comfort food that was important to people of the day.”
Matt Dunham / AP File
Two of Andy Warhol's Campbell Soup's works, one featuring pepper pot, are displayed along with his 1985 portrait of Britain's Queen Elizabeth II, for auction in London in 2012.
Omar Tate, the chef behind Honeysuckle, a pop-up that focuses on black heritage cooking, started making pepper pot over the last year. Tate, a Germantown native, said that when he’s making it, he has a responsibility.
“I have a little anxiety about it because I just wanted to do right by those who were voiceless in their own agency and claiming it, you know what I mean? And there’s really no one but myself and history books for me to consider the validation of it,” Tate said. “So, it feels good to be producing it, but there’s a bit of an emptiness in that I can’t go back to anyone and say, ‘Hey, taste this, does this taste like soup you used to make?”
When chefs and culinary historians like Tate, Evans, Hopkins and James Hemings Society founder Ashbell McElveen speak about the soup’s legacy or cook a pot for themselves or others, it’s not just trying to keep the dish alive. There’s a recognition of the history of Philadelphia pepper pot as a black Philadelphian tradition that isn’t always told.
“As African Americans, we have to tell our own stories and scratch back what history was, which didn’t include us,” said McElveen.
For Hopkins, the connection is healing.
“Food is so ephemeral. It’s like here and now,” Hopkins said, adding, “There’s a spirituality to food and how it sustains us, and our unique relationship with it in this country. It’s a very important medium through which to re-remind ourselves of who we are in the best ways, in ways that are good for us.
- - - - - - - - - - - - - - - - - - - -
Philly history is served in one pot
Chefs and culinary historians reclaim the city’s pepper pot soup
Philadelphia pepper pot was, for centuries, more than a dish, but an emblem. It was popular all around town, sold on the streets and in taverns. It was the stew that, according to widely shared myth, helped George Washington and his troops survive a brutal winter’s deep freeze and eventually win the Revolutionary War. It was a dish to try if you were an out-of-towner. It was a hangover cure. Diners treated the soup sort of how we treat cheesesteaks these days.
The soup progressed in the mid-to-late 20th century from classic staple to symbolic rarity.
Campbell Soup sold pepper pot soup from 1899 to 2010, discontinuing the product “due to changing consumer tastes," a representative said. City Tavern continues to serve its brand of the soup, but Philadelphians are hard pressed to find it on restaurant menus elsewhere. In 1991, the Daily News reported that pepper pot was “teeter[ing] on the brink of culinary extinction.” Today, along with elders who voice their nostalgia, there’s a coterie of chefs and culinary historians across the U.S. who are working to to revive the dish.
The concept of simmering a medley of well-spiced proteins and veggies in a stew is cross-cultural, and again, myriad soups, from Poland to the Carolinas are called pepper pot. Many versions include dumplings. One person might say pepper pot has a clear broth. Another might say it’s creamy. Another might say it tastes like beef gravy mixed with collard greens’ potlikker. Experts say the traditional versions that people associate with Philadelphia, a soup that might call for a variety of peppers, spices, root vegetables, beef tripe, herbs, and leafy greens, came from Africans and Caribbeans in the city.
Philadelphia Museum of Art: 125th Anniversary Acquisition. Gift of Mr. and Mrs. Edward B. Leisenring, Jr., 2001-196-1
‘Pepper-Pot: A Scene in the Philadelphia Market’ by John Lewis Krimmel. With consideration for the differences in attire among those captured in the scene, this 1811 painting is an example of how Philadelphians across classes enjoyed the soup.
“Food is usually a vehicle or a pathway to learning your history and culture,” said Kurt Evans, a chef who taught a cooking class on the soup last year at the Free Library. Evans, who grew up in Southwest Philadelphia, founded the End Mass Incarceration Dinner Series and cofounded Cooking for the Culture, a pop-up series that features black chefs.
“It followed the path of the slave trade to the West Indies to the Atlantic Coast of North America,” Evans said of the soup.
Some chefs point out that it’s like gumbo, without the okra. Pepper pot and gumbo, explained Jessica B. Harris, a renowned scholar on black diasporic cuisines, likely share the same food "ancestors,” like Senegalese soupe kandia and Beninese sauce feuille.
William Woys Weaver, a noted historian of Philadelphia-area foodways, said that early versions were served in the 1600s in Philly, sometimes called “olios” after the Spanish medieval stew olla podrida. Black women would make stock, then cook turtles, fish, veal, collards, cassava, plantains, and spices together, often served with West African fufu or moussa dumplings. Thanks to the presence of black people from Cuba and Hispaniola, Philadelphia pepper pots, Weaver said, began to mimic mondongo turning honeycomb tripe into a key ingredient. The pedestrians that passed through Philadelphia could gather around a one-pot dish that reflected both the cultures that moved through the New World and black sensibilities. Fritz Blank, the late chef and culinary historian, pointed to the pot as a sign that Philadelphia had been a Creole city. That’s a label not often applied to Philly, but, experts say, it fits.
Harper's Weekly/Google
This illustration of "Philadelphia street characters" was published in Harper's Weekly in 1876. "The pepper pot woman" stands at the bottom right.
“Pepper pot women,” who were among the earliest street vendors in Philadelphia, were figures who largely went unnamed in historical record, yet still were known for the spicy soups they served from cauldrons, and how they served them, using song or “street cries” to entice customers. Harris sees “a direct line” from pepper women to the vendors you might see on the subway today.
Over time, the soup lost its green vegetables, according to Weaver, and a more meat-and-potatoes version became most typical. Some diehards insist that without tripe, it stops being a Philadelphia pepper pot. At the same time, when asked why the soup fell out of popularity, some scholars, chefs and home cooks say the tripe is likely to blame.
David Jansen, chef at Mount Airy’s Jansen Restaurant, prepared pepper pot earlier in his career when he worked at the Four Seasons. He thinks tripe, once an easily accessible cheap cut, just isn’t as familiar to folks these days.
“I think as people got more refined,” he measured, “they lost a lot of the comfort food that was important to people of the day.”
Matt Dunham / AP File
Two of Andy Warhol's Campbell Soup's works, one featuring pepper pot, are displayed along with his 1985 portrait of Britain's Queen Elizabeth II, for auction in London in 2012.
Omar Tate, the chef behind Honeysuckle, a pop-up that focuses on black heritage cooking, started making pepper pot over the last year. Tate, a Germantown native, said that when he’s making it, he has a responsibility.
“I have a little anxiety about it because I just wanted to do right by those who were voiceless in their own agency and claiming it, you know what I mean? And there’s really no one but myself and history books for me to consider the validation of it,” Tate said. “So, it feels good to be producing it, but there’s a bit of an emptiness in that I can’t go back to anyone and say, ‘Hey, taste this, does this taste like soup you used to make?”
When chefs and culinary historians like Tate, Evans, Hopkins and James Hemings Society founder Ashbell McElveen speak about the soup’s legacy or cook a pot for themselves or others, it’s not just trying to keep the dish alive. There’s a recognition of the history of Philadelphia pepper pot as a black Philadelphian tradition that isn’t always told.
“As African Americans, we have to tell our own stories and scratch back what history was, which didn’t include us,” said McElveen.
For Hopkins, the connection is healing.
“Food is so ephemeral. It’s like here and now,” Hopkins said, adding, “There’s a spirituality to food and how it sustains us, and our unique relationship with it in this country. It’s a very important medium through which to re-remind ourselves of who we are in the best ways, in ways that are good for us.
$cam-U-Well_Jack$on
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Great thread.
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There's an academic journal called the Multi Ethnic Literature of the United States. They had a special issue dedicated to food in American Literature.
Laretta Henderson, an African American Dean/Professor , wrote an article called
"Ebony Jr! and "Soul Food": The Construction of Middle-Class African American Identity through the Use of Traditional Southern Foodways"
Laretta Henderson, an African American Dean/Professor , wrote an article called
"Ebony Jr! and "Soul Food": The Construction of Middle-Class African American Identity through the Use of Traditional Southern Foodways"