“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.”
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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.”
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“Poverty . . . is a most necessary and indispensable ingredient in society, without which nations and communities could not exist in a state of civilisation,” the Scottish merchant and statistician Patrick Colquhoun, turned London magistrate, said in 1806, ironically in an argument for raising people from destitution and misery to mere poverty. “It is the lot of man—it is the source of wealth, since without poverty there would be no labour, and without labour there could be no riches, no refinement, no comfort, and no benefit to those who may be possessed of wealth.”113 And weren’t the poor resentful that they could not eat rich meats, sauces, and sweets and dubious about the rule that each rank in society needed a distinct diet?”
― Cuisine and Empire: Cooking in World History
― Cuisine and Empire: Cooking in World History
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