Ever since my visit to Owamni last June, I have dreamt of one dish in particular: cedar-braised teparies. That dish is woody, sweet, and savory at the same time – and thus almost magical. Since then, I have come to very much appreciate not just that recipe, but all of the wonderful things one can do with tepary beans.
Tepary beans are an indigenous type of bean from Arizona, New Mexico, and Sonora – in the traditional lands of the Tohono O’odham. This area is one of the driest in the world, and the tepary bean has been bred to withstand some extreme drought conditions. It grows in many climates and is water resistant – and is absolutely delicious. The beans are nutty but savory, and have a toothsome bite even when fully cooked and soft. I briefly mentioned teparies in my piece about climate mitigation – and now am providing a recipe here. Most teparies come from native producers on traditional lands – I recommend Ramona Farms as one, O’odham-owned and -run source.
Teparies take a long time to cook – and this is where culinary modernism and a pressure cooker come in handy. Over a typical heat, teparies can take several hours to cook – which is great for the weekend, but can sometimes be quite difficult to fit into the normal week. And though tradition matters, we should also remember that these kinds of cooking times historically ate into the lives of those who cooked (mostly women) in ways they did not exactly choose. With a pressure cooker, the cooking time reduces to just an hour of largely hands-off cooking time. In addition, with refrigeration, we can now cook beans in advance – and keep them, knowing that they will be safe to eat, for the next day or day after. Between technology and their climate potential, teparies have a lot to offer.
For this recipe, I melded two other recipes for teparies: one by Owamni’s chef and cookbook author Sean Sherman, and the other by Kusuma Rao – a food blogger with some truly excellent work. I decided to add some of my other favorite flavors, including red onion and the very much not-indigenous butter. I’m quite happy with the result, which is reminiscent of both Sherman’s dish and an old-time, but less soupy, Boston baked beans. You can serve this dish with many things – but I recommend also trying Sherman’s sweet potatoes with maple chili crisp with these beans, or a nice short pasta. I also recommend trying both Sherman and Rao’s recipes too – they’re excellent.
1 cup tepary beans, soaked in 2 inches water for at least 4 hours or overnight
3 ½ cups water
1 red onion, peeled and cut in half
5 bay leaves
2 tbsp neutral flavored oil (I use sunflower or canola)
½ cup maple syrup, divided in two ¼ cup portions
2 tsp salt, divided into two 1 tsp portions
1 tsp dried sage, divided into two ½ tsp portions
3 tablespoons butter or neutral-flavored vegetable oil*
3 scallions, finely chopped
4 cloves garlic, crushed
¾ teaspoon paprika
1 tablespoon rice wine vinegar
Drain the beans, then place into a pressure cooker with the water, red onion, bay leaves, neutral oil, ¼ cup of the maple syrup, 1 tsp of salt, and ½ tsp dried sage.
Seal the pressure cooker. Place the pressure cooker on the heat as per the manufacturer’s directions. When the pressure cooker begins hissing or whistling, turn the heat to medium-low and cook for one hour. (Follow a similar pattern for an Instant Pot or other electric pressure cooker.)
Remove the pressure cooker from the heat. Let the pot depressurize, then remove the cover. Take out and discard the onion and bay leaf.
Drain the beans. You can save the liquid if you like to use in a soup or stew. You can go up to this step in advance, and then cook the beans within the following three days.
Heat a large skillet over medium-high heat and then add the oil or butter.
Add the scallions and garlic and sauté for 30 seconds to 1 minute, or until the garlic begins to change in texture, smell, and color.
Add the remaining salt and sage, along with the paprika, and stir in.
Add the beans and mix thoroughly with the other ingredients in the pan.
Add the remaining maple syrup and the vinegar and mix thoroughly with the beans.
Cook, stirring frequently, until any liquid in the pan is mostly reduced, about 5-10 minutes.
Remove from the heat and serve.
Store leftovers in a sealed container for up to five days in the refrigerator.
*Variation: you can also use coconut oil, but if you do so, add another ¼ tsp paprika and an extra teaspoon of maple syrup when you sauté the beans to balance the flavors.
Several years ago, Michael Twitty came out with The Cooking Gene, which was a fantastic exploration of African-American culinary history. I gave it a rave review on this blog. That book explored the West African roots of both African-American food and Southern food as a whole, with Twitty’s own personal experience intertwined. Twitty has followed this work with another magnificent book: Koshersoul: The Faith and Food Journey of an African-American Jew. Twitty writes about his own Jewish journey, the experiences of America’s many Black Jews (both African-American and of other backgrounds), and how these play out both in the kitchen and in White Jewish communities.
Koshersoul is memoir, history, food book, and conversation all at once – and Twitty balances these very deftly. Historical explorations, ethnography, and analysis are intertwined with Twitty’s own well-narrated stories. You learn a lot as a reader – but also come to appreciate not only the intersections Twitty experiences every day, but also the way he can connect these to wider ranges. Twitty also is the rare memoirist that does not come off as self-indulgent – and, in fact, he shows a great deal of empathy and care for the many people he chronicles as well.
The book meanders – which I think adds to its excellence. The stories Twitty tells are not chronological, but rather go back and forth across his life and across history. What this structure does is make the book feel more like a story being told in person, rather than a tome. In addition, because it reflects how we tell stories in person, I found that the structure made it easier for me to envision certain things – particularly when it came to the discussions of food, or some of the more intense stories from Twitty’s Hebrew school teaching years.
I think this book is an important one. White Jews like myself would do well to read it. Twitty is not only unflinching about racism and racial dynamics in the Jewish community, but also the impacts of “mainstream” Judaism’s headlong rush to whiteness on their fellow Jews’ very real lives. There is also a very important analysis embedded in the book of Jewish food culture – and how much of the politics around Jewish food comes from a distinctly unsavory tradition.
The food discussions in the latter part of the book are fascinating, and also have a realness to them that I find refreshing. Discussions of Jewish food are oftentimes sappy with nostalgia or a distinct unrealism about the cultural balance Jews – and especially Jews of color – face. Twitty faces these head on, with frank discussions about the role of enslaved Black folks and domestic workers in cooking Jewish cuisine, their influence on Jewish foodways, and also the balancing Jews by birth and choice do between cuisines and kashrut. I think a lot of Jewish food writing could learn from Twitty in this regard.
Twitty ends his book with some fantastic recipes. These recipes combine West African, African-American, and various Jewish traditions. Some are by him, and some are by the many Black Jews who Twitty worked with as he crafted the book. Keep the book because these recipes are ones you will want to come back to again and again. Two personal favorites are the Jollof Rice and the Tahini-Nokos Dressing.
Owamni is one of the few full-service indigenous restaurants in the United States. The menu centers indigenous ingredients like maize, wild rice (manoomin), sunchokes, and tubers. It also does not include wheat, dairy, soy, pork, or cane sugar – which were introduced through colonization. This exclusion is important for this movement – and though it contrasts with the approach of some other indigenous food activists, this focus in many ways liberates Sherman to explore some fantastic possibilities. The menu at Owamni showcases these wonders.
After lunch, I reflected on how little we discuss indigenous food in the American Jewish community. Most American Jews are White, and there is not much reflection on the way that we still buy into colonial ways of farming, eating, and cooking. I think this lack of investment partly reflects how White American Jews have, unconsciously, bought into the food system as it is.
When I have brought up indigenous cooking to some Jewish friends in the past, kashrut has been brought up as a concern. Yes, kashrut should be an option for those who choose to keep kosher. But I think here kashrut also covers the discomfort of discussing indigenous affairs – and the fact that most American Jews are not indigenous. Kashrut, as my friend Michael has written here before, is only a barrier if you let it be. I think we can cook more with indigenous food, support indigenous food systems – and eat some delicious things in the process. I certainly plan on looking more into Piscataway and Lenape food traditions back home in Maryland.
Now, for the lunch itself. David (my partner) and I chose to eat a mostly vegetarian meal, because those are the dishes that jumped out to us on the menu. We had several shared plates and one each of a small plate. Everything was delicious, and the beans and sweet potatoes ranked among the best things we have ever eaten. If you have the chance to go to Owamni, do so – and keep in mind that you will need to reserve in advance.
Owamni by the Sioux Chef is at 20 1st St S, Minneapolis, MN. It is wheelchair accessible and close to several transit options. Reservations open 60 days in advance.
Sean Sherman, the head chef, also has a cookbook, The Sioux Chef’s Indigenous Cookbook. I greatly recommend it. The link takes you to Birchbark Books, which is the United States’ only indigenous-owned bookstore. Order from them if you can – and if life takes you to the Twin Cities, the bookstore itself is a real treat.
Today we have a guest post from my dear friend, Michael Faccini, who is a social worker and all-around Jewish advocate in New York. Michael and I speak quite often, and he offered to write a post about his experience hosting his non-Jewish partner for a seder this year – including some delicious food photos and an exploratory experience. This piece is really lovely, and it’s an honor to have it here on Flavors of Diaspora. Also – I covet Michael’s ability to make flan and I will definitely ask him to teach me soon.
For the past few months, I’ve been dating someone really wonderful and quite unexpected. He’s kind, considerate, supportive, and…not Jewish. I’ve been in a lot of communities in which that is automatically A Problem. So, even as he was asking respectful questions and watching Fiddler with me on a date night, I was worried about Pesach. With hesitation I asked if he wanted to do a seder with me and he said yes, without hesitation.
After some questions, he said, “I’ll try any Jewish food…as long as it has flavor.” Uh oh. You see, my partner is Puerto Rican. His bar for flavor is a lot higher than most traditional Pesach foods that are often too bland, even for me. Challenge accepted, but with trepidation. As I planned the menu, I felt pangs of guilt. Yeah, this would have flavor, but it was all food from my culture, none from his. It’s not exactly a cultural exchange if the only culture present is mine. Remembering how he talks about his aunt’s flan, I came up with the solution: a traditional seder (with flavor) and flan for dessert.
I looked at all the Pesach recipes I could find. Which had flavor? Where could I add flavor? How was I going to do that with still impaired smell and taste from covid (recipes and memory, mostly)? I decided on: matzo ball soup, tzimmes, potato kugel, and rosemary lemon chicken. Much of the flavor for the soup came from this lovely site’s vegetarian broth recipe (Jonathan note: this compliment was unsolicited!), but also a last minute innovation in the matzo ball mix: adobo seasoning. Matzo balls are often too bland for me, but these were flavorful and delicious. For the kugel, I tried caramelizing the onions before adding them. Not really worth it and I learned that no one cares that a kugel is “bland.” The rest was standard. I made the full meal except the matzo balls themselves and the chicken. Partially this was for Shabbat, but as someone with chronic fatigue issues I find that premaking and then reheating food for stuff like this allows for pacing that reduces stress and prevents exhaustion.
Now for the Puerto Rican side. I am a baker, but I have never made baked custards and they are notoriously easy to mess up. I went into this nervous from a technical perspective, but also because flan is a cultural food. I always worry that doing cultural foods poorly will be seen as insulting, even though he said he appreciated that I was even trying. So, I settled on this recipe and proceeded with anxiety, justifiably. My loaf pan was a little larger than the recipe. My oven is notoriously unreliable and decided that it wanted to be at 350 that day, not 300. I set the timer much earlier than the recipe and pulled it when it looked like the appropriate jiggle, until I moved it again and it looked too set. I did a video of the jiggle for amusement and sent it to him, captioned: “Here’s the (probably overbaked) flan for tomorrow.” He responded, “it looks fine.” Doubtful.
Hopefully you’re asking yourself what he contributed to the food. My apartment is shomer kashrut even if I’m not, so I actually didn’t ask him to bring anything, and I kind of tried to discourage him. But he’s a Puerto Rican that likes to cook, so I should have known that wasn’t going to happen. He surprised me with maduros made from the blackest plantains and tostones because he knew it couldn’t have flour and that I love plantains. He also for the first time in his life bought kosher wine, requested to be sweet. And, y’all, he and the guy at Jay’s liquor delivered. I usually don’t like wine, but I enjoyed this one.
Oh, wait, isn’t there more to a seder than the food?
That was also a challenge. If you think New Yorkers are all Jewish literate, I have news for you. He is a New Yorker through and through, but doesn’t know a lot about Judaism. I wanted to make his first seder one that would be educational, but mostly engaging and enjoyable. He’s a comic book nerd, so I got us the Graphic Novel Haggadah (generally enjoy, but lacks translation for a lot of things) and freely did some skimming, often with me explaining while we admired the artwork (it’s very well done). For maggid, we watched the Rugrats Passover special and Prince of Egypt. No finer maggid exists. For it all, he was engaged and curious, exactly how you should be at a seder.
Back to food. We couldn’t eat until late because I needed to wait until Shabbat ended (like 8pm) to put the chicken in. While we enjoyed our maggid options, I prepared the chicken and soup before reheating the rest. The chicken, well, the chicken had some oven related issues. We had that much later than the rest. This was the first time he’d had tzimmes and kugel. Both were hits, with the tzimmes suggested as particularly good for ham (he’s probably right and I’m pretty sure I may be asked to recreate them for just that purpose). He’s had and enjoyed matzo ball soup, so that was not new but eagerly anticipated. The broth particularly was a hit (y’all, this broth really is delicious and refreshing) and the adobo made the matzo balls themselves much more enjoyable. He enjoyed it all immensely and it definitely filled the flavor requirement.
It was time for the part of the night I’d been looking to most anxiously: the flan. I warmed the caramel by putting the pan in hot water briefly and then unmolded. I cut us slices and could tell immediately that it was not, in fact, overbaked. It was set well but still very creamy, almost like a soft cheesecake. The couple of times I’ve had flan, it was less creamy and more rubbery. I watched carefully as he took a bite and I knew before he’d said anything that I’d done well. The flan, he insisted, was perfect. His mother would be the final judge.
When he went home in the morning after flan for breakfast, I gave him a hefty portion of flan to take with him. As soon as he got home, he had his mom try to the flan. He called me on speaker right afterward. His mom tells me how good the flan is and says, “Will you teach me? You’re Jewish, right? A Jew teaching a Puerto Rican how to make flan.” I responded that of course I would. My partner ended the call by saying that I was honorary Puerto Rican now.
The seder was undramatic and enjoyable. But it was also transgressive. I, a white Jew, invited my Puerto Rican non-Jewish partner to seder. Even as leaving rabbinical school frees me to be open about this relationship, none of us can pretend that interfaith relationships are accepted in many Jewish communities. While we are often not read as a interracial couple because I’m often assumed to be Latine, we similarly cannot pretend that such couplings are universally accepted. There are a lot of “don’t do this” messages for our relationship just because of our demographics. That alone is transgressive, but also the act of genuine, curious cultural exchange. How often do we interact with people who are different from us in which we both are full humans and we talk about our differences? It went beautifully. I was Jewish, unapologetically. He was Puerto Rican, unapologetically. And we got to spend the evening sharing ourselves and our cultures. May we leave the narrow places in our worlds and minds so that we can have more of that freedom.
This blog is deeply political. In a time when the American President is saying nakedly anti-Semitic things, and that children are being incarcerated, it would be deeply irresponsible not to be. Besides, like it or not, food is political! I encourage all readers to do what they can to fight for a better society. For some people, that might include protests.
There are many articles that talk about how to go to protests. I want to add a bit of levity and sugar to this by suggesting you bring a babka to a protest. Yes, this article is ridiculous, but why not? Babkas are delicious, portable, and help you make new friends with whom you can fight – together. Different babkas are appropriate for different protests, so here is a guide for “which babka?”
If there are going to be many children at a protest, a chocolate babka is best. Children are often scared at their first protest: while it is fun, there are a lot of people, and a lot of noise! Chocolate is a nice treat that also helps children feel a little more comfortable with this new learning experience. Not to mention, the adults love chocolate babka too.
If the protest is mostly adults, a cinnamon babka also works. In adulthood, some begin to find a chocolate babka too cloying, and others – including myself – come to prefer cinnamon, which many children find a bit difficult. Chocolate also can trigger migraines in many adults, which is the last thing you want at a protest. Cinnamon is a good bet. (You can bring both.)
If the protest has many, many people, or will be outside for a long time, bring a babka from the store. It is fun to bake a babka, but in quantity, it is very hard to do. Home-baked babka also tends to be a tad more difficult to transport, unless you have the right equipment. No shame in popping to the store.
If the protest may have some right-wing counter-protesters, a plum babka, or any other kind of jam babka. If they try to shake your hand, their hands will be sticky! Pettiness is sometimes your friend. Also, Trump hates plums.
You can always bring multiple flavors! We are advocating for a world where all people have the freedom to live a fulfilling life, which ideally should include many babkas.
Remember to stay safe at protests! Follow these tips by Sam Killermann on your own safety, and don’t forget to have the contact information of a pro-bono lawyer, just in case. Your protest right is protected in the United States by the First Amendment. (In other countries, different local laws apply.) Don’t forget to hydrate. If you don’t feel safe going to a protest, or can’t make it, that’s okay! There are many other ways to contribute to a better society, and you should still have babka while doing it.
I often post explicitly political things on this blog and the associated Facebook page. I do this for two reasons. One is that this blog has never been, and will never be, politically neutral. It is irresponsible to talk about the food people eat without concern for how that might be affected by people’s lives, and all the things that affect their lives. The other is that, by and large, the readers of this blog like the political commentary – even if they do not always agree with it. Some are even drawn to it. That said, a few people have complained, either because I refuse to endorse their racism or their politics of cruelty, or because they believe food should be not political. “Food should unite,” one messenger told me. “It shouldn’t be subject to politics.”
Well, you will just have to deal with the political bent of this blog. Food is deeply political! In some ways, it is the basis of politics itself – what else spurred any form of governance other than the need to make sure people’s resources were managed, including food! (For good or for bad.) When we eat, we say all sorts of political things. What we eat is closely connected to our status, what sort of “traditions” we pass on to our kids, and who we see ourselves as. Even more so, what we do not eat does the same thing. Beyond that, what we are able or not able to put on the table spurs us to political action. The knowledge of how that ability might change informs how we act politically today. And the identities that we take into politics is shaped by food. Think about how much our own Jewish identity is shaped by food – and then think about how much Jewish identity gets shaped in politics. Think about how many racist things are said in the name of food being “too smelly” or “too gross.” Think about how someone’s life might be shaped by those remarks. And think about how often politicians use food as an excuse to gain power, to take away power, or give power.
Your food cannot be isolated from political discussion. It is a hard truth, and many people wish to hide behind the privilege of not needing to think about this. If you are a migrant child in a cage with irregular food access, an elderly person unable to access food because of an inaccessible environment, or a poor person unable to buy certain foods because of limits on what you can use food stamps for, you do not have the luxury to assume that food is not political. The same rules apply for an observant Jew in a country that has banned shechita, the Jewish child teased for matzah at school, or the Jewish prisoner forced to eat treyf because of the abysmal nature of prison food systems. Even when you can sit at a dinner table normally again, that knowledge never goes away.
So I ask you, if you are uncomfortable, to sit with that discomfort at your next meal. Think about the workers that grew the crops in your food, and why your food cost as much or as little as it did, and why you are eating that specific thing. Were you ever teased for eating it, if you brought it to school as a child? Did anyone call the cops while you made it? Have you always been able to afford it – and what enabled that? That will help you understand how food is, in fact, deeply political.
I originally wanted to write a comprehensive post about the history of Jewish cuisine in the Indian Ocean. I realized that would need to be the length of a book. So I tried to do a shorter version. I ran into a similar problem. Instead, I have decided to do something a tad simpler. Rather than go into a drone, I will look at a few foods or things that show the influence of Indian Ocean trade routes on Jewish cooking. Though we do not think about the Indian Ocean much in Jewish history or Western history, it is important that we do so.
As many scholars have pointed out before, the Indian Ocean was the center of world trade for a thousand years, and much of that had to do with food. The flow of spices from Indonesia to India to Arabia and Africa to Europe – and within and between those places – set the stage for much of early global trade. Cloves and pepper were already traded across vast distances in Biblical times – and sugar would follow by the Roman period. After Islam came about and spread with seafarers, the region gained a common language – Arabic – and an even bigger network of traders, based in what is now Oman and Yemen. Meanwhile, Tamil emperors ruled for lengthy periods over South India, Sri Lanka, and Southeast Asia. Later, the region would be a patchwork of kingdoms and empires which built their own powers on trade and maritime prowess. From there, spices, minerals, and people moved from Ethiopia to India to Malaysia to Arabia to Iran to China. Europe dealt with this world through intermediaries – and it was Portuguese and Spanish ambitions to enter this trade that influenced Columbus’ voyage to the Americas and the start of European imperialism. Nowhere was this more apparent than food. Spices were an attainable goal, and often these were spices native to faraway lands along the ocean’s shores. Cinnamon, pepper, nutmeg, and cloves were items that tinged local cuisines across the basin and beyond. Dishes from traders were common from Zanzibar to Timor. Merchants from Portugal to Japan craved the same tinge of pepper.
Jewish cuisine the world over was influenced by this trade. In some cases, Jews were living on the trade routes themselves: in Egypt, Ethiopia, Yemen, India, Iran, Iraq, and Burma. In other cases, as was true of Ottoman, Venetian, and Ukrainian Jews, trade with other communities connected them to the ocean. For all these communities, the spices and foods, recipes and ideas, methods and knowledge that travelled on the seas transformed their kitchens. For examples, I will look at a snack, a spice, and a method.
A few years ago, I wrote about sambusak, a savory, filled Iraqi pastry, and its ties to triangular pastries elsewhere. The snack started its journey as a triangular pastry in Central Asia, and first became popular in the Persian-speaking world. From there, it travelled with soldiers, merchants, and migrants to India, the Middle East, and North Africa, where it sometimes went by different names. Eventually, it reached Greece and the Balkans as the boreka – named after a different Turkish pastry, the börek, which is made with boiled dough. It also reached Spain, and later the Americas, as the empanada. Jewish communities not only partook in sambusak and empanadas, but adapted them to Jewish holidays. In many communities, pastries like these are common on Shavuot.
The samosa was a seafarer, too, and became popular in the Indian Ocean region. From India, the recipe travelled eastwards to Southeast Asia, where it is still extremely popular in Indonesia. In Burma, too, it became popular – and the Baghdadi Jewish community would often serve their recipe on Shabbat. That version mixed flavors of three samosas: the local Burmese one, a Bengali one, and the sambusak recipe from Iraq. (If anyone has the recipe, please let me know!) Westward, the samosa made its way across the sea to Yemen, which already had a different version that probably came from the Gulf. There, Jewish writings mention triangle pastries as a delicacy enjoyed in urban areas like Sana’a. From Yemen, or via what is now Somalia, it hopped over to today’s Ethiopia and Eritrea, where Jewish communities also adapted the dish to local ingredients. Today’s Ethiopian Jews have brought their version of the recipe – filled with delicious lentils – to Israel and Chicago. It is also a plot device in a wonderful film about a Jewish boy named Solomon in the Ethiopian highlands, called Lamb. Later Jewish communities would also bring their own triangle pastries to the Indian Ocean shores. Portuguese Jews in Cochin mixed local samosas with empanadas, and Jews from Rhodes made borekas in the colonial cities on the African coast they went to in the early 20th century.
Why was the samosa popular? After all, cooking oil was expensive until the modern era, and samosas are often fried. (Though some are baked, steamed, or cooked in a Dutch oven-type way.) They are also surprisingly annoying to make, with thin dough and a habit of breaking at the worst possible moments. On the other hand, they are delicious. The carb-forward softness of the dough – substantial and yielding – gives way to a filling that can be spiced to almost any specification. They are most easily made in bulk, which makes them ideal for celebrations or anything in which people may be social. The effort required – even with our modern pre-made wrappers and equipment – makes the pastries special for occasions, and easily incorporated into the many Jewish traditions of elaborate foods for Sabbaths and holidays. More broadly, they are also the perfect street food.
Given that they are best made in bulk, and that frying was quite dangerous in homes until recently, samosas were, like other fried foods, a thing eaten outside the house in urban areas. Sellers, enterprising vendors, or housewives needing another line of income set up samosa stands in markets as early as the 12th and 13th centuries in Persia, and later elsewhere. The samosa joined a long line of other fried foods – doughnuts, fritters, dumplings, and so on – that extended back to the early days of Islam. Though many Jewish communities eschewed eating outside the community – and though many other communities had similar rules – Jews were likely in the markets, eating samosas, and picking up those ideas. Perhaps, they were selling them too – and giving other communities a taste for new things that Jews brought with them, from wherever they came. Like cinnamon.
Cinnamon is the unlikely star of Ashkenazi holiday food. It is strange, when you think about it, that the bark of a tree native to Sri Lanka and Indonesia would be so frequent in the festive cooking of an Eastern European minority thousands of miles away. And yet – Tzimmes mit Flanken is not quite the same for some without the cinnamon to accompany the carrots; Mandelbroyt gain a zing with it; red cabbage with apples is spruced up with a touch of cinnamon; some enterprising cooks even add them to their matzoh balls. In Lithuania, a tradition arose of stuffing matzoh balls and Kreplach with onions fried with … cinnamon. How did this community, so far from where cinnamon is grown, come to add it to their food?
Lithuania, Poland, and the Ukraine were tied through long spurs to the Indian Ocean trade networks thousands of miles away. The trade routes shifted over time, but in the 17th century, they looked something like this: Spices from Southeast Asia and the Indian subcontinent were bought and sold in Cochin and other ports in Kerala, from where they were shipped to what is now Oman, Iraq, and Yemen. From there, they went over land, river, and sea to Istanbul and other Ottoman centers in Anatolia and the Balkans. From there, another round of buying and selling would happen, and traders – often Jewish – would bring the spices from there, by land or sea, to what is now the Ukraine. Then, well-worn paths would carry the spices to the centers of Poland and Lithuania. Many of the communities on these paths were Jewish, and were already trading other things as well – etrogim for Sukkot, books and halachic literature, cloth, and goods. Spices were always a mainstay. Ideas spread too – not just recipes, which flowed back and forth, but also religious ones. The heresy of the false Messiah Shabtai Zvi spread from the Ottoman Empire elsewhere on these very circuits. Contrary to the Ashkenormative and, honestly, rather twee history spun of homely Ashkenazi communities hewing to some sort of tradition that they themselves would have found laughable. Our ancestors were aware of an extraordinary world – even if they were usually too poor to access its fruits. They took what they could, and made it their own. Cinnamon was one of them.
It started, like black pepper and ginger, as a luxury good in the Middle Ages. But increased trade – especially after the Dutch and Portuguese used colonization, genocide, and slavery to monopolize the market – made the spices cheaper in Europe. Now, the trade networks flowed from Amsterdam and Lisbon through Germany to Eastern Europe, and in much greater supply. By the 16th century, Martin Luther mixed his anti-Semitism with complaints about peasants becoming addled and lascivious on black pepper. Thus cinnamon went from a luxury good for a few Jews to a luxury good for many Jews. Soon, it began popping up in many goods. Later, when sugar became more common after the introduction of the sugar beet in Eastern Europe, cinnamon became a mainstay of Ashkenazi sweet foods, and substantial foods that were sweet but often served as a meal or holiday dish, like noodle kugel. The availability of cinnamon for a comparatively cheap price from the 19th century on also made cinnamon far more common in day-to-day cooking, just like other former luxuries like sugar, meat, and white bread. Even today, much of the cinnamon we consume comes from Indian Ocean countries like Sri Lanka. One reason cinnamon became cheaper, in fact, was the reduced shipping cost of spices to Europe after the opening of the Suez Canal.
Of course, cinnamon is frequent in the Jewish cuisines of the Indian Ocean itself. The spice makes frequent appearances in Indian Jewish curries and soups, and it is sometimes included in Ethiopian spice mixtures. It is also used with some frequency by Jewish communities in Iran, especially with fruit-heavy dishes.
This recipe started in Iraq. Medieval Arabic cookbooks from Baghdad record poultry stuffed with bread or rice as a festival dish, or a frequent dish on the tables of nobility and the wealthy. (Among other delicacies that, sadly, did not stay popular.) Jews probably picked up this dish there, and adapted it for cooking on the Sabbath and the restriction rabbinic Jews follow on not mixing dairy and poultry. (Most Islamic schools of thought allow that combination.) The dish stayed a local delicacy for a few centuries.
Then, starting as early as the 17th century, but especially in the 18th and 19th century, Iraqi Jews migrated in large numbers to India, Burma, and Malaya – which were then under British rule. The cuisine came with them, and as these communities became established as traders, merchants, and doctors, so too the cuisines began to change. The stuffed chicken gained new versions as spices were changed, fillings were changed, or even the method was changed. (Instead of roasting, say, baking in a covered pot.) As a result, many varied versions of the recipe now exist that we have a record of.
As Jews migrated in the past across the Indian Ocean basin, other recipes probably went through similar shifts. We are lucky to have a sense of it with stuffed chicken – and the copious writing of Baghdadi Jews across the region to tell us about it. Here, we can see an example of how a recipe might have travelled. Now, too, though those Jewish communities are mostly elsewhere, other recipes travel among those countries’ majorities too. Whereas in the 19th century, it was a stuffed chicken, now, it is noodle dishes with vegetables – brought from Southeast Asia through South Asia to become popular in the Middle East. Perhaps the noodles could be a chicken filling?
For samosas: on Netflix, there is a cute Indian series called Itihaas ki Thali se, with short animated films on the history of various South Asian delicacies. It is in Hindi with English subtitles. There is a really fun samosa episode, that makes for a perfect break between episodes on a Netflix binge, before you realize that you should make some food – or get some prepared food.
For stuffed chickens, Claudia Roden’s encyclopedic The Book of Jewish Foodhas a recipe. I have not had the time or energy to try it yet – to say the least, it is not a recipe one simply walks into the kitchen to make. So, here, I leave you to the trusted care of Queen Claudia, who I trust with all my heart to guide you like the captain of a ship on calm waters.
A lot is said about Jews who eat treyf. Most of this stuff is said by Jews who keep kosher, who claim that our bacon-eating brethren are somehow unengaged, or not Jewish enough, or somehow wrong. Yet there is not enough from Jews who eat treyf themselves. So as I read the stories of Jews, perfectly engaged and perfectly Jewish, who eat treyf, I wanted to find patterns. Some patterns were pretty easy to find. Location mattered. Treyf had its own traditions. Ham was controversial. And some were harder. I was excited to hear from so many people who had stopped keeping kosher, but was also overwhelmed. Each story was different enough that a pattern, of un-koshering, was not clear. I spent a few days, doodling in the margins of my work notebooks, trying to figure it out. The answer, which was there all along, was only noticed by me when I stopped.
The obvious truth is that there is no one reason people stop keeping kosher.
Grasping stories about kashrut ricochet through the Jewish community like schoolhouse rumors. They tend to rely on tired narratives of rebellion, assimilation, distance, and a lack of commitment. Like the rumors, these tales read at once too much and too little. Some Jews are rebellious, for sure. But is that any different from the ba’alei teshuvawho vex their parents by refusing, in their newfound Orthodoxy, to eat from their treyf kitchens? Perhaps some Jews want “assimilation.” But here’s the catch – there is no one that does not assimilate. Some people argue that Israel is a giant project in assimilation. A Jewish state, for sure, but one built along European lines, in a European framework. I am writing in English after study in a solitary fashion, not at a yeshiva or in a chavruta. Hence, assimilation can only be a small-scale explanation. Some Jews probably want to distance themselves from the community. Others find commitments in it too tiring. This idea seems too facile, especially given how many meals happen in the small confines of the home. In all these, where are the people?
Jews are individuals. Treyf eaters have their own reasons for eating treyf. Sometimes these are the reasons I outlined above. Folks leave a community that does not work for them, or want to be more like their neighbors, or cannot keep up. There should be no shame in those types of choices: coercion is not a mitzvah. Sometimes, though, the choices are deeply personal. Maybe a treyf food is something that lets one be closer to a partner, Jewish or not. A job may require one to eat treyf. If you do keep kosher, imagine yourself in this situation. If you are a restaurant short-order cook, you may not have choice in what you taste. If you are an archaeologist working on Classic Maya sites in Campeche, you are both way cooler than me, and hard-pressed not to eat pork. A few people told me about eating treyf to not offend a relative they adore, or a relative they would rather not cross. And then the most boring answer is sometimes the truth: now and again, someone just wants to eat a shrimp. I have come quite close to throwing my version of kashrut out the window for the orgasmic delights of linguini with clams.
Sure, there are common trends. These touch on many different experiences. Many Jews stop keeping kosher when they realize they cannot afford it. Like it or not, keeping kosher is way easier when you have wealth. A friend of mine did a calculation that, to keep a kitchen kosher enough according to some Orthodox authorities, one must spend $12,000 a year. For many people, that sum is impossible. Many people start eating treyf when their beliefs about halacha or what Jewishness is changes. My own form of kashrut became far more liberal when I realized that, frankly, the specifics of halacha are not important to my Judaism. Many converts resume eating treyf to make interactions with their family easier. That does not make them less Jewish, it makes them a Jew with a deeply Jewish experience. Born Jews have this experience too. There are those who begin eating treyf when they move to a new place, far from other Jews. These experiences seem common, but are always deeply personal, and different between people. Everyone eats treyf for their own reasons.
Really, the one big commonality is how much thought people have given to their Jewishness. This is no disconnected, unengaged group of unrepentant bacon eaters. Jews who eat treyf confront their contradiction with tradition every time they eat treyf, with every bite. As a result, what Jewishness means in practice to treyf eaters is something that requires a lot of work. How does one insert themselves into the tradition? What are the parts that make Jewishness Jewish for them? And how do they engage with the community, if they choose to do so? I received many answers, from treyf eaters who attend Orthodox synagogues to those with no communal involvement at all.
But not one has simply not thought about their Jewishness. Hand-wringing pessimists who spin tales of assimilation tragedy assume otherwise. These people claim that those who assimilate in any way do not give real thought to their Jewishness. I see this pattern with religious zealots jumpy as a Golden Retriever for the faith of the fathers. Secular Yiddishists mirror them, while speaking a stilted Yiddish few actually speak, and hacken a Tschainikfor all us “uneducated” yokels. Hipsters go with them, and seem to think adding elitist buzzwords reinvents a millennia-old practice. In every case, they are full of shit.
If a Jewish person does not do the “traditional” thing, it does not follow that they have not thought about their Judaism or are uneducated. In fact, the person doing the untraditional thing has often thought about their Judaism a great deal more than the person hawking tradition. In any case, no one is immune from assimilation, as I noted earlier. Your unassimilated Jew does not exist.
Besides, we cannot talk about Jewish cuisine without assimilation, or without treyf. Communities have always adapted the local cuisine to Jewish needs, and incorporated what was there. Other than kashrut, Jewish cuisine was not always that different – and sometimes, the kashrut was not there either. So many Jewish dishes, like cholent, p’tcha, and albondigas, derive from treyf ancestors. It is highly unlikely that those dishes were not developed partly by Jews who ate treyf. Jews encountered the food of the rest of the locale all the time. They saw these foods in their trading, in their farming, in their homes, when they went to the market, when they went to the court, and even, when they went to the brothel. Many communities said that treyf was unwelcome, yet willfully ignored that many members did, in fact, eat treyf from time to time. For itinerant traders, those far from other communities, or the very poor, it was probably unavoidable. We do not know it now, because our communities would rather us hear about the kitschy, suspect stories of the peddlers who brought their own pans and the maids who would rather die than eat pork with their employers. Those stories, like other lies, do not do much good for anyone.
There are all sorts of reasons people eat treyf. Maybe we should listen. We can learn a lot about the Jewish community, about foods, and about the people around us who we love. We can build a more inclusive Jewish community, one that is truly welcoming to all Jews and anyone who wants to join us. Kashrut can finally be a choice, and celebrated, and not something that is forced, mandatory, or insincere. And most of all – we can ask ourselves, “why do we do this?” The answer might not be what we expect, or what we want to hear. Maybe, under the religiosity we perform, we do not want to keep kosher. Maybe, under the secularism we preach, we do. Most likely, we are more in-between than we want to be. Which is okay: Judaism is often about the in-between. We eschew defined dogmas and boxes, and it makes us beautiful. If we can express and listen to each other’s in-betweens, we can make the in-between better, and a place for building.
This piece starts with the young man I have been dating for a few months, David. He is very Jewish. David is also from Cincinnati, and one of his favorite foods is Cincinnati-style chili. For those of you who are not familiar, Cincinnati chili is more of a meat sauce than a chili. The delicacy is Mediterranean-spiced ground beef served on spaghetti, with any or all of beans, onions, and mild cheddar cheese on top. The combinations are culturally set in stone. Though Cincinnati chili has its detractors, it is widely loved. The local Skyline chain has a following so big that it has expanded to nearby cities, and the Cincinnati diaspora in Florida. The chili is also not kosher, given that it mixes meat and milk. Even so, David and his family love it, and it is in his family tradition.
Learning about Cincinnati chili from David – who makes and eats it at least once a week – got me thinking about Jewish treyf. Not in the Orientalist and perhaps overanalyzed ‘safe treyf’ of white Jews eating Chinese food in New York. Nor was I thinking about the real and life-saving practice Conversos in Spain adopted: Jews in hiding added lard to traditional dishes to avert the deadly eyes of the Inquisition. I did think of the famous Treyf Banquet that heralded the split between Reform and Conservative Judaism in the late 19th century. I also thought of the newer version held in San Francisco quite recently, with wondrous bacon treats. Rather, I was curious about treyf as an everyday practice. How did it get inserted into family and community traditions? How did folks relate to treyf with their Jewish identity, and vice versa? Could I discuss this without the tired discourse of “reconciling”? On a more basic level, were there Jewish treyf recipes that I could discover? Also, which treyf?
I was also exhausted over the level of judgment that went into Jewish treyf. Recently, I fell off the “traditional egalitarian” bandwagon, much of which seemed to involve ever-more-performative kashrut. The consistent dismissal of Reform and Reconstructionist practice appalled me. So did the judgment against our parents’ and grandparents’ not-echt-halachic practices. Handwringing about authenticity bothers me more and more nowadays. The endless jabs about Jews who had “forgotten their heritage” strike me as cruel. Nothing in our communities, not even the halachically-shaky ban on microphones on the Sabbath, would be totally recognizable to a religious person from two centuries ago. So I figure it would be more interesting to answer the questions I raised above. For certain, it would be more useful to do so. The Jewish community may not always have a given interpretation of kashrut. But we will always have treyf-eaters.
I set out to find some answers, beginning with a post on Facebook. I asked my Facebook following to answer a few questions. If they were a Jew who ate treyf: why? What did they eat? What did they do before or after, if anything different? Do they have any neat traditions or recipes involving treyf? What about some funny stories? At the end, I threw on an addendum reminding folks not to judge fellow Jews for not keeping kosher. I expected a few responses.
A few shares and many comments later, several dozen people responded. Most of these responses were by private message. (I have made all respondents anonymous.) In fact, as I begin writing this piece, I still have a few responses to read! I was really touched to see how many people responded to my hasty request. What was better though was to see the variety of stories, perspectives, and ideas that people from all walks of Jewish life shared with me. I am going to be thinking about all the wonderful things I learned and was struck by for a long time.
Here are a few patterns that emerged.
Firstly, guilt was a less common emotion than defiance or pride. Many past works talk about guilt as a driving emotion around Jewish treyf consumption. But my (admittedly unscientific) sample seemed to be less guilt-ridden about the whole thing. Though one person did note, “we Mexijews [Mexican Jews] talk about it all the time.” Rather, many people were proud of the fact that they did not keep kosher and were still totally Jewish. “I’m as Jewish as a rabbi,” one person said, while another said that “Judaism isn’t about diet for me.” Both then happily listed their preferred treyf. Others felt defiant, especially if they had left religious communities, where kashrut wars are often the sour undercurrent of daily life. “Halachic chops – not as tasty as pork chops!” one person commented. For many people, treyf is a symbolic way of defying the things that defined their past. So an ex-Orthodox Jew might eat pork ribs on Yom Kippur, or someone leaving an abusive household may eat treyf as a symbol of their liberation.
Defiance and pride are hints to a larger thing. Treyf is always interpreted through a Jewish prism. People took into account all the communities they lived in, and all their lived experience, and filtered their Judaism through it. This went to treyf. Even people who always ate treyf interpreted their treyf in line with their Jewishness, not as a resistance to it. For Russian Jews, it was a part of their heritage of Soviet eating and nostalgic cooking. “I love salo,” my colleague said, “whatever the rabbis say.” For Israelis, it was a treasured memory of being secular and Jewish in the ‘60s. My mother, who lived in Israel then, recounted with glee the delight of eating grilled pork chops on kibbutzim. (I highly recommend the Israeli documentary Praise the Lard about pork in Israel.) For diasporist Jews, treyf is often a central part of being diasporist. One person noted that the Reuben – famously treyf – made them feel Jewish.
Judgment from others was mentioned, sure, but largely negatively. “Judaism isn’t a diet,” and “I’m just as Jewish as a 613 mitzvot keeping Jew” were two of many statements. And in return for people judging their Judaism, treyf-eaters shared some wonderful humor about their position. A few people reminded me of various kashrut scandals, like the chronic worker and animal abuse in Postville, Iowa. On a more humorous note, one respondent from Maine mentioned the blessing her father recites for shellfish. (How regionally appropriate.) And of course, one of my closest friends cherishes his San Francisco family’s tradition of Dungeness crab. I would too.
On a day-to-day level, certain treyf is more common than others. Some of this is seasonally and financially based – Dungeness crab, for example, is expensive and seasonal. Otherwise it is a taste thing. Most treyf-eaters seem to love bacon and shrimp. Some common treyf however – like canned clams – was rarely mentioned. The most beloved treyf for many is bacon. It is a love that I do not quite share, since pre-kashrut me never got the hype around it. Bacon ends up in soups, in breakfasts, on sandwiches, and in lentil soup and matzah balls. One very nice bacon-maker even told me about his business making bacon, and experiments with flavor! Jewish recipes were often improved with bacon or shellfish. I received recipes for lentil soup, cholent, matzah balls, brisket, shakshouka, latkes, and even hamantaschen with bacon. Similarly, an appetizing spread, hraime, or again, shakshouka benefited from shrimp. I guess then that bacon-wrapped shrimp is the ultimate treyf. Not because of the combination, but because of the crowd of treyf enthusiasts pleased.
For many people, eating and making treyf is also a part of livelihood. Many people worked or work in food service. Treyf is on the menu, treyf gets eaten. Others work in jobs where they often have to eat with clients, coworkers, or consultants – and it would be rude not to share in the shellfish soup. As I noted, one respondent had a bacon-making business. Another had spent time cooking shellfish in his first job as a restaurant chef. These respondents often had the greatest insight into how expensive it was to keep kosher.
And how often times, it is a privilege. If your job depends on it, you will eat treyf. It is rather baroque and classist to critique someone’s Jewishness based on that. Some did not keep kosher because of a history of eating disorders. In that case, imposing new dietary restrictions can be quite dangerous. If anything, because it is to save one’s life, Jewish tradition would also prefer that one not keep kosher if it is unsafe. Also, many treyf eaters stopped keeping kosher because of the labor and expense involved. The bacon and shrimp were less interesting to them. To them, there was no controversy at all in eating cheaply, well, and Jewishly, with the added benefit of canned clams or bacon. Judging someone based on that would be markedly cruel. Keeping kosher does not make you a better person. Being mean does make you a worse one. Especially being mean over someone enjoying or even celebrating treyf that is affordable, accessible, and tasty food.
Not all cheap treyf is celebrated though. Some treyf is more controversial. Several different respondents did not “get” ham. They found it it was “the weirdest meat” or bizarrely sweet. Others loved ham, and fondly recalled eating it at weddings and b’nai mitzvah. I was surprised to see how many respondents were uncomfortable with ham, although pre-kashrut me also found ham a tad “wiggy” in big quantities. One person said that the gelatinous-meat-sweetness of ham was an aversion for them. That aversion carries over into kosher foods like ptchaand gefilte fish.
Milk-meat combinations seem to go unnoticed. Sure, a few people did comment on cheeseburgers. I, for one, will always remember my college classmate’s Brie and ham on matzah. Here is the thing: it is far lower on the “forbidden” list than whole categories of animals. A milk and meat combination can also be harder to spot. Someone who does not keep kosher might not guess that the pumpkin cheese soup had chicken stock. The bacon bits, though, will be noticed. So will any other treyf, as was discovered at a synagogue a respondent attended as a child, where an order mix-up led to quite a bit of shrimp lo mein at the synagogue’s door. Compared to incidents like these, a cheeseburger is minor.
I will have a separate post for funny stories, and a third one for stopping kashrut. Too many anecdotes were received to do justice to them in this post. Besides, many people provided insight into why they do not keep kosher now. But already, we can see some patterns, and some avenues for inquiry. We also are reminded of one thing: you can eat as much treyf as you want, and still be as Jewish as anyone else.
The outcome of this research has made me question my own kashrut practice, and why I keep kosher at all. I do not eat treyf animals, I keep a kosher kitchen, and in New York I eat kosher or halal meat, which I consider equal. The kitchen is for my more traditional friends. That said, I do not have a reason why I personally do not eat treyf. It used to be emotional, but that has gone with my own realignment of Jewish values. The judgmental environment I left, or to quote the youth, “yote out” from has dissolved any feeling of “upholding tradition” through my diet. For me, Judaism is a lived and evolving tradition, not a diet, weekly lifestyle practice, and set of givens. Pork is off the table forever, because of a traumatic and rather gross incident in my teenage years. But I do not have any negative feelings about shellfish, catfish, beef stroganoff, or kangaroo. At this point, kashrut is habit. I do not know how long it will stick outside of my home kitchen.
If I change, I do have something to keep. I promised my indigenous friends that, should I stop keeping kosher, whale and seal would be my first real treyf. In a world where colonialism is still very real, it is so important to keep native traditions alive, and I think that would be an important step of solidarity against continued colonial abuse. As a settler, I feel obligated to support the minhagei hamakomof the peoples from whose loss of land I still benefit. A mitzvah, in treyf. Afterwards, I will head on to my nearest Skyline, order a 5-Way – spaghetti, meaty chili, onions, beans, and cheddar cheese – and take a bite, and I will recite the prayer meant for everything:
Blessed are you, Lord Our God, King of the Universe, who created all per his will.
A heartfelt thank you to all of you who responded. As my gift to you, please enjoy my favorite song about treyf. It is by the Jerry Cans, a band from Iqaluit, Nunavut, Canada, and is in the indigenous Inuktitut language. It is called Mamaqtuq, and it is about hunting for seal to eat. Watch it here.
Ruby Tandoh is great. Ever since she was catapulted to food fame by her appearance on The Great British Bake-Off, I have been gleefully following her. Her recipes are straightforward and delicious, she is unapologetically queer and nerdy, and she celebrates food for what it is! Reading her writing or hearing her talk feels like one of my friends sitting on my famous metal mesh chair, holding a glass of wine and telling you that yes, fancy hazelnut porridge and Cream of Wheat with Raisinets are both great. (Confession: the second one is something I have eaten more than once.) So I was thrilled to finally read her new book, Eat Up.
It was so good.
Eat Up is a manifesto, but it does not tell you what or how to eat. Instead, it tells you how to live ethically with food. Tandoh walks you through all the ways you relate to food: as sustenance, as a vehicle for emotions, as a vehicle for politics, and as something that engages all the senses. Sometimes, the book is political, arguing against fatphobia, ableism, classism, or racism as made manifest through food. Sometimes, the book is meditative, asking you to savor whatever it is that you are eating. And sometimes, it is a food memoir, and that is where the writing is best. I laughed as I read of Tandoh seeking her Ghanaian great-aunt’s groundnut soup recipe, and grimaced right alongside her as she ate eels by the seashore. Most of all, though, this book is a response to the same authenticity-obsessed, elitist, snotty food world that irritates me.
Tandoh makes short shrift of the cute world of the food movement, the tyrannical one of the diet industry, and all the ways status is disguised by concern. There are many books that talk about the sugar lobby and the corn lobby. One of Tandoh’s strongest points is when she points out how, contrary to a lot of scientific evidence, a diet lobby also exists. The world of health foods and weight loss plans is not just about fake concern, but a multibillion dollar industry. It just happens to be an industry supported by the elite. Tandoh’s point regarding this is pretty unusual in the food world, and it is welcome. She also skewers the food movement, pointing out how unrealistic the locavore, artisan world it promotes is for so many. Some of this is direct – but some of it is simply honoring the food that the food movement often ignores. Tandoh might sing the praises of home-baked cake, but you will find love for cheap tea, Wotsits, and Burger King here too. Above all, Tandoh has little patience for the fake concern of much of the food world. People in the food world, she rightly points out, are not actually concerned about your weight or your tastes or your exposure to something. They often just enjoy the power and making fun of you. And Tandoh proposes resisting that temptation – and eating while we do it. After all, we need to eat to be strong.
Like me, Tandoh traces an emotional world through food. Recipes interspersed throughout the book seek to summon up a feeling – of joy, of ease, or of comfort. More than that, she talks about the meanings of food, and how different foods are needed at different times. She also discusses, effortlessly, the distance between what is socially “acceptable” to eat and what we actually crave – and how the latter is sometimes more helpful than the former. Many food books tell you not to eat Kit-Kats. Tandoh reminds you that, of course, it is okay to have one – and that your attachment to them is not a bad thing. This is the book’s strongest point: that food and emotion does not always go in a specific marketable, status-oriented direction.
The book can get repetitive at points, and sometimes a bit wordy. Tandoh herself jokes about this as a former philosophy student. I also think the recipes may be a bit hard for some people to follow, since they are written in a highly narrative style. That said, the book is still incredible as a resource and as a way to think about food. Tandoh is young, and Tandoh is bursting with ideas, and I think this is going to be the first of many incredible books about food. You should absolutely read Eat Up, so that you can join me in eagerly waiting for more.