Dried Shrimp: More Common Here Than You’d Think

Throughout And China Has Hands, protagonist Wong Wan-Lee’s black cat makes several appearances as his pet and companion in his otherwise lonely laundry house. Wong Wan-Lee regularly feeds the cat dried shrimp, as described in Chapter 4: “He went into the inner room and took a handful of dry shrimps and threw them on the floor. One piece, two pieces, three pieces…And he threw all the dry shrimps away and the cat ate them all” (60). In fact, Wong Wan-Lee’s dutiful attendance to feeding the cat even competes with his attraction to Peal Chang, such as during their most intimate encounter in Chapter 8: “The cat meowed without stopping. He separated from Pearl Chang and went inside to take out a handful of dry shrimp. When the cat had the dry shrimp, she was quiet” (101). I find it interesting that Wong Wan-Lee’s cat serves as a point of comparison to Pearl Chang, sometimes to emphasize Pearl Chang’s absence or to highlight Pearl Chang’s (apparently charming) ignorance. While there are certainly many layers to the cat as a symbol, I am particularly interested in how Wong Wan-Lee only ever feeds her dry shrimp, as if it is her designated meal. It is entirely plausible that Wong Wan-Lee only feeds the cat dry shrimp because the cat has other sources of food, such as the mouse she proves she can catch later in the novel. But why dry shrimp specifically?

Perhaps the answer to this question is about easy access. Dry shrimp is a common flavoring ingredient in many East Asian and Southeast Asian cuisines, especially for coastal regions with abundant access to the fruits of the ocean. Dry shrimp remains extensively popular in both northern and southern Chinese dishes, including soups, dumplings, stir fry, and particularly Cantonese XO sauce. My own family has a glass jar of 虾米 (xiā mǐ, lit. “shrimp rice”), a shelled bulbous type of dried shrimp, in our fridge that my father uses liberally in vegetable stir fry and dumpling filling to add umami flavor.

There are records from the early 1800s of Native American, French, and Filipino residents of states such as Louisiana sun-drying shrimp for preservation as subsistence fishermen. In the 1850s, Chinese immigrants to California began drying seafood commercially, both for their own consumption and for export back to China. However, due to environmentalist concerns and anti-Chinese sentiment in the early 1900s, California banned dried shrimp exports in 1905. Meanwhile, the Chinese-run dried shrimp industry of Louisiana boomed, exporting dried shrimp not only to China in place of Californian sources but also to countries of South America and the Caribbean. The Chinatowns of the US, such as in San Francisco and New York City, were also formidable markets for Louisiana dried shrimp. Thus, for Wong Wan-Lee, dried shrimp would have been a cheap and familiar ingredient available for purchase in grocery stores of New York City’s Chinatown in the 1930s, handy as flavoring or as pet food.

It was quite meaningful for me to learn about the flourishing of a largely Chinese-owned dried shrimp industry in Louisiana during an era of heavy anti-Chinese nativism in the US. Just as Chef Lucas Sin’s presentation has helped me realize, Chinese-Americans have historically occupied a variety of roles in American society. Stories of Chinese-Americans in the 19th and 20th centuries are largely confined to those about miners, railroad workers, and restaurant owners, and while it is important to acknowledge these existences as central to Chinese-American history, it is equally important to understand that Chinese-American identities can and have looked different from the commonly recognized narrative.

 

Works Cited

Ho, Winston. “Shrimp Drying in Louisiana: A Tale of Industrial and Political Revolutions.” 64 Parishes, https://64parishes.org/shrimp-drying-in-louisiana

Tsiang, H. T. And China Has Hands. 1937. Kaya Press, 2016.

Zhu, Maggie. “Dried Shrimp.” Omnivore’s Cookbook, https://omnivorescookbook.com/dried-shrimp/

Oysters and Honeydews (But Mostly Honeydews)

I wrote about The Book of Salt again this week because my copy of And China Has Hands has not arrived yet.

Miss Toklas, in an attempt to comfort GertrudeStein and herself, reminds them both that that they will have: “Oysters, Lovey, there will always be oysters. And honey-dews, they assured us that there will be honeydews” at the end of their journey (Part 24).

This strikes Binh as odd, considering that GertrudeStein has turned away melons and rejected oysters in the past. He concludes that the pairing is “soothing to GertrudeStein,” though I’ll admit I don’t entirely understand why. Binh posits that the slimy smooth quality of these foods don’t require a lot of chewing, soothing GertrudeStein’s anxieties before lecturing. And as much as it’s poetic (and a tad codependent) that Miss Toklas wishes she could do everything for her lovey – including chew her food for her – she can’t, and this is the closest she can get.

Honeydews are melons, second best to only cantaloupes (in my opinion). They started gaining popularity in the 60s in the US and have only increased in consumption since then. Honeydews are pollenated by bees and are the sweetest melon (Nolte). Honeydew seeds were planted in the United States by what Nolte calls “explorers” (alternate title: imperialists). The honeydew was valued in ancient Egypt and Persia (Nolte). I had no idea about this – but apparently the entire fruit is edible, including the peel and seeds!

Works Cited:

Nolte, K. (n.d.). Honeydew Melons. Retrieved from https://cals.arizona.edu/fps/sites/cals.arizona.edu.fps/files/cotw/Honeydew.pdf

 

Cracker Crumbs and Parisian Winters

Note: My copy of And China Has Hands has been delayed in shipping and is still en route so I am writing about a food mentioned in the final chapters of The Book of Salt

In Chapter 21 of The Book of Salt by Monique Truong, Binh muses about the way he has had to adapt to the cold and snowy winters of France as someone who grew up in a country where temperatures never fell so low and there was no snow even in the colder months. Regarding the flakes of snow that cover people who venture out in the Parisian winters, Bing likens them to a number of food stuffs: “Powdered sugar, cracker crumbs, salt. A short walk out onto these city streets today, and I will be covered with them” (Truong 244). Binh compares the romantic and idealized way that the French chauffeur he knew in Vietnam spoke about snow to his actual experience during these European winters and finds snow as a phenomenon quite lacking in romance. 

Of the ingredients he mentions being like snow, I was particularly interested by the mention of cracker crumbs, as crackers are such a reliable mainstay of grocery and food shops today that it seems strange to think of them having been invented and then popularized at some point–although that process must indeed have occurred. Generally, what we call a cracker today is a baked, dry and often flat food product prepared out of flour. Cracker-like foods such as hardtack, a kind of long-lasting biscuit that was made of flour, salt and a small amount of water and then baked several times, date back to Ancient Rome and were often eaten by soldiers, sailors and people in other professions where foods that could withstand months and even years of storage were necessary for survival. 

Many different cultures across the world have created foods that could be classified as crackers, such as rice crackers which are found in varying forms throughout Japan, Indonesia and other parts of Asia, Swedish crispbread which are flat, round wafers with a hole in the middle, and crisp matzo, one of the kinds of this unleavened flatbread that is integral to Jewish cuisine. In the United Kingdom, what Americans call crackers would likely be known as savory biscuits. Today, numerous types of modern crackers involve additional ingredients such as cheese, soy sauce, herbs and shrimp flavoring. 

Of the crackers that we associate most strongly with the term, perhaps one of the most well known is the saltine cracker. Formerly known as the soda cracker, saltines were first made in 1876 by F.L. Sommer and Company, which was located in Missouri, when they decided to use baking soda to leaven the flat thin crackers. These crackers often have a number of evenly spaced perforations and salt crystals sprinkled across their surfaces. While saltine crackers are a descendant of the classic hardtack biscuits, they differ from the latter in the usage of yeast and baking soda. Because of their versatility in a diverse range of foods, saltine crackers remain a pantry staple even now. While we cannot say for sure what kind of cracker Binh would have envisioned in his time, it is fascinating to see the points of comparison he uses to classify natural phenomena — the place that food has in his life is so central and all-encompassing that everything else relates in one or way another to it. 

 

Works Cited

Caballero, B.; Finglas, P.; Toldra, F. (2015). Encyclopedia of Food and Health. Elsevier Science.
p. 448. ISBN 978-0-12-384953-3. Retrieved October 24, 2020. 

CooksInfo. “Saltine Crackers.” CooksInfo, 4 Oct. 2020,
www.cooksinfo.com/saltine-crackers.

“Cracking the History of the Uncommon Common Cracker.” New England Historical Society, 4
Jan. 2020,
www.newenglandhistoricalsociety.com/cracking-history-uncommon-common-cracker/.

Goldfarb, Anna. “Saltines Are the Best Cracker Ever.” Kitchn, Apartment Therapy, LLC., 1 May
2019, www.thekitchn.com/saltines-are-the-best-cracker-ever-236445.

“Hardtack.” History Education MN, 7 Feb. 2017, education.mnhs.org/portal/hardtack.

Truong, Monique. The Book of Salt: A Novel. United States, Houghton Mifflin Harcourt, 2004.

To Graduate from the School of Chop Suey and Chow Mein

When Pearl Chang and Wong Wan-Lee have dinner together in chapter 5, Pearl finds herself stunned that Wong Wan-Lee does not cook Chop Suey and Chow Mein. “Do you think that I am not good enough to be treated with your national dishes?” says Pearl (66). Quickly Wan-Lee implies they are American dishes, yet recognizes that this misconception can generate more business for Chinese-Americans when he brings Pearl the newspaper clipping that claims Chow Mein and Chop Suey received the “scientific O.K. as health food” (67). This is so striking especially considering the later hoax of the “Chinese-restaurant syndrome” where a 1968 letter that appeared in the New England Journal of Medicine claimed that Chinese food brought forth ailments (BBC).

There are some key differences between chow mein and chop suey, despite being commonly confused for the other. Chop suey is mainly a dish served over rice, using whatever is on hand in a stir-fry. While both are prominent in Chinese-American cuisine, chow mein is more easily traceable back to the  “炒面” of Northern China. Chow mein is mentioned as early as 1920. What I found quite interesting is the regional US differences in chow mein where on the East Coast, chow mein is always the “crispy” or “Hong Kong-style”  and on the West, it is always the steamed version and the crispy style is just coined the “Hong Kong-style.” Like other Chinese-American dishes, chow mein was often tailored to favor local tastes, even in locations where there wasn’t a significant Asian American population. Like the chow mein sandwich, which originated in Fall River, MA, consisted of fried noodles with brown gravy sandwiched between burger buns. By using gravy that resembled New England cooking and putting the accessible hamburger bun on top, Chinese restauranteurs discovered they could create a dish that was familiar to the region’s European immigrants and their descendants. Another example was Jeno Paulucci who started a line of ready-made canned Chinese food in the ’40s, who found restaurant food too bland and seasoned it according to his Italian palette.

BBC News. 2020. “‘Chinese Restaurant Syndrome’ – What Is It and Is It Racist?,” January 16, 2020, sec. US & Canada. https://www.bbc.com/news/world-us-canada-51139005.
Chen, Victor. n.d. “The Truth About Chow Mein.” The New Yorker. Accessed October 25, 2020. https://www.newyorker.com/magazine/1972/05/06/the-truth-about-chow-mein.
Chow Mein.” 2020. In Wikipedia. https://en.wikipedia.org/w/index.php?title=Chow_mein&oldid=985301006.
“Chow Mein Sandwich.” 2020. In Wikipedia. https://en.wikipedia.org/w/index.php?title=Chow_mein_sandwich&oldid=984346641.
“Jeno Paulucci, a Pioneer of Ready-Made Ethnic Foods, Dies at 93 – The New York Times.” n.d. Accessed October 25, 2020. https://www.nytimes.com/2011/11/26/business/jeno-paulucci-a-pioneer-of-ready-made-ethnic-foods-dies-at-93.html.
Mizes-Tan, Sarah. n.d. “How The Chow Mein Sandwich Claimed A Small Slice Of New England History.” NPR.Org. Accessed October 25, 2020. https://www.npr.org/sections/thesalt/2019/06/24/732028721/how-the-chow-mein-sandwich-claimed-a-small-slice-of-new-england-history.
Slotnik, Daniel E. 2011. “Jeno Paulucci, a Pioneer of Ready-Made Ethnic Foods, Dies at 93 (Published 2011).” The New York Times, November 25, 2011, sec. Business. https://www.nytimes.com/2011/11/26/business/jeno-paulucci-a-pioneer-of-ready-made-ethnic-foods-dies-at-93.html.
Wan, Liv. n.d. “The Difference Between Chop Suey and Chow Mein in Chinese Cuisine.” The Spruce Eats. Accessed October 25, 2020. https://www.thespruceeats.com/chop-suey-and-chow-mein-4077054.

Almonds & Hope

“Wong Wan-Lee looked at Pearl Chang. Pearl Chang’s nose was like an almond seed. Pearl Chang’s eyes were like an autumn stream. Pearl Chang’s face was like a watermelon seed. But Pearl Chang’s mouth was not like a little cherry and she had curly hair” (Tsiang 100). In this scene, Wong Wan-Lee uses similes to compare Pearl Chang’s features to fruits and seeds.

In 600-900 A.D., the growth of almond trees was recorded in a variety of areas such as Spain, Morocco, and Greece. Travelers depended on almonds as a source of sustenance while traversing the Silk Road from the Mediterranean region to Asia. Later on, Franciscan padres (priests) introduced the almond tree to California from Spain in the mid-1700s. By the beginning of the 1900s, the almond industry had gained immense success in California, and variations of almonds had been created through crossbreeding. Today, California provides about 80% of the world’s almonds (“Almonds All Around The World”).

Moreover, almonds were used as symbols in numerous cultures. For instance, the flowers of almond trees represented hope in the Old Testament. Also, almonds were commonly used as gifts for newlyweds in ancient Rome since they symbolized fertility. Today, there is even an Italian tradition of giving a box or tulle bag containing five sugar-coated almonds, otherwise known as “Jordan Almonds,” as a present to wedding guests. Lastly, in Sweden, a cinnamon-flavored rice pudding that has an almond hidden inside the dish is often served as a dessert during Christmas. If the person who finds the almond is single, then it is believed that he or she will find true love in the upcoming year (Duxbury). Because almonds symbolize hope and fertility, perhaps Tsiang’s incorporation of this food emphasizes Wong Wan-Lee’s longing to further develop his connection with Pearl Chang.

Works Cited:

“Almonds All Around The World,” https://www.almonds.com/why-almonds/global-history.

Duxbury, John. “Rice Pudding,” http://www.swedishfood.com/swedish-food-recipes-desserts/389-rice-pudding

Milinchuk, Artem. “A Brief History of Almonds.” FarmTogether, 15 Sept. 2020, farmtogether.com/learn/blog/a-brief-history-of-almonds.

“The History of Almonds,” https://www.waterfordnut.com/history.html

The Knot. “The Tradition of Giving Out Jordan Almonds at Weddings.” The Knot, 18 June 2020,   www.theknot.com/content/all-about-jordan-almonds.

 

 

Chinese Cheese

Since it is relatively well known that very little Chinese food involves cheese, I was curious when I saw that Wong Wan-Lee ate “chinese cheese” at the festival for Chinese New Year. At first I thought, because it is in New York, perhaps this is an example of Chinese and Chinese Americans incorporating different foods into their cooking and diets, but as it turns out, people in China have been making cheese for centuries. It certainly doesn’t have the same prevalence as cheese has in American culture, since it is only traditionally made by a few groups; indeed, Chinese cuisine still uses very little dairy in general. Nonetheless, the Bai people in the Yunnan province make and eat two kinds of cheese, rubing and rushan, which have gained some popularity among the local Han people who eat it at festivals.  

“Rubing” means “cake made of cheese,” and it is traditionally made of goat’s milk; the Bai term for it is “youdbap” which means goat’s milk. It is usually served sliced, fried, and sprinkled with salt or sugar. “Rushan” means “fan cheese” and it looks quite a bit different from rubing; it is sold in large sheets because the fresh curds are dried and stretched on a bamboo frame. It is served cut up and fried, making it light and crispy, and it is always made from cow’s milk. Both varieties are served to guests or at festival times, which is relevant since Wong Wan-Lee eats it at Chinese New Year. 

The history of cheese in China is hazy since not much is recorded and there are very few references to cheese in any records. There is a legend describing a man who comes across the technique by accident, which is possible since cheese isn’t terribly difficult to make and there are similar varieties in many places across the world (paneer in India, for example.) Still, perhaps the Bai people learned their methods from contact with others. Interestingly, the Sani people, an unofficially recognized minority and branch of the Yi, make rubing with the same methods as the Bai people. This is curious because the Yi are pastoralists and do not historically use milk of any form and because they are 500 km away from the Bai. This unusual culinary similarity between the Sani and the Bai supports an idea that these two groups had contact in the past, maybe that the Sani even came from the region where the Bai people live. 

By looking at similarities between the unusual practice of cheese making in China, we can also attempt to discern levels of contact between groups of people and the way information and techniques travel.  

Allen, Bryan, and Silvia Allen. “Mozzarella of the East (Cheese-making and Bai culture).”

figs: a symbol of peace

(I’ll be writing about an ingredient from the end of the Book of Salt because my And China Has Hands copy did not arrive until today)

On pg 236, Binh recalls messages from notes that Lattimore has left him in anticipation for their weekly meetings. In some of these notes, Sweet Sunday Man writes ingredients that he wishes Binh would use to cook for him. One of these ingredients is ripe figs, but Binh lets him know that it is not the right time of year to use the fruit. He eventually simmers them in bergamot tea.

Figs are one of the oldest fruits ever consumed by humans. They originated in Asia Minor (modern day Turkey) but spread throughout the Mediterranean and eventually growing successfully in both China and England. They were incorporated into meals to add sweetness and also used as a diuretic. In many of the world’s religions, including both Christianity and Buddhism, the figs represent peace and prosperity. When served, the figs can be eaten whole, or ground up and incorporated into desserts.

I would speculate that the figs represent Lattimore. Being a symbol of peace, this could represent the happiness that Binh feels when he’s with his scholar prince. He sees “Sweet” Sunday Man as the ingredient that adds a sweetness of escapism from this work & servitude.

https://www.thespruceeats.com/history-of-figs-1807598#:~:text=Figs%20in%20History%20Ficus%20carica%20L.%2C%20commonly%20known,China%20and%20England%20by%20this%20time%20as%20well.