Search Results for: food

Queens of Infamy: Josephine Bonaparte, from Martinique to Merveilleuse

Illustration by Louise Pomeroy

Anne Thériault | Longreads | March 2019 | 22 minutes (5,569 words)

From the notorious to the half-forgotten, Queens of Infamy, a Longreads series by Anne Thériault, focuses on badass world-historical women of centuries past.

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Looking for a Queens of Infamy t-shirt or tote bag? Choose yours here.

In 1768, a 15-year-old girl traveled to the hills near her family home in Martinique to visit a local wise woman. Desperately curious to know what her future held, the girl handed a few coins to the Afro-Caribbean obeah, Euphémie David, in exchange for a palm reading. Euphémie obligingly delivered an impressive-sounding prediction: the girl would marry twice — first, unhappily, to a family connection in France, and later to a “dark man of little fortune.” This second husband would achieve undreamed of glory and triumph, rendering her “greater than a queen.” But before the girl had time to gloat over her thrilling fate, Euphémie delivered a parting blow: in spite of her incredible success, the girl would die miserable, filled with regret, pining for the “easy, pleasant life” of her childhood. This prophecy would stay with the girl for the rest of her life, and she would think of it often — sometimes with fervent hope, sometimes with despair, always with unwavering belief that it would come true.

That girl was the future Empress Josephine Bonaparte. Everything Euphémie predicted would come to pass, but young Josephine could not have imagined the events that would propel her to her zenith: the rise through Paris society, the cataclysm of the French Revolution, the brutal imprisonment during the Reign of Terror, the transformation into an infamous Merveilleuse, the pivotal dinner at her lover’s house where she would meet her second husband.

She wouldn’t even have recognized the name Josephine — that sobriquet would be bestowed by Napoleon some 18 years hence. The wide-eyed teenager who asked Euphémie to tell her fortune still went by her childhood nickname, Yeyette.

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Welcome to Sinaloa, Home of Chiltepín

Photo by Jose Nicdao via Flickr (CC BY-SA 2.0)

Aguachile is all over Mexican restaurant menus, a ceviche-adjacent seafood dish. But “aguachile” literally means “chile water,” and the oldest version of the dish had nothing to do with shrimp and everything to do with chiltepín: a small, round chile that grows wild in Sinaloa state. For Eater, Michael Snyder travels through Sinaloa with Mexico City chef Luis Valle in search of the “original-original” aguachile.

Really, aguachile is a roadmap to Sinaloa, a state whose name is often tied to the drug war and the larger-than-life dons who have become its bombastic, public face. Aguachile, Valle explained to me on my first visit to Don Vergas, began in the hills, where chiltepín still grows wild between plantations of poppy and cannabis, then drifted west toward the sea. Along the way, it touched Sinaloa’s disappearing indigenous traditions, centuries of mestizaje, cultural and economic ties to the United States, and two of the major industries — shrimp and agriculture — that drive the Sinaloan economy.

On my first visit to Don Vergas, in April 2018, Valle told me that if I wanted to try the “original-original” aguachile, we could go look for it together in Sinaloa — on what he would later call our “super mega mission.” I told him I would love to go, only half expecting it to happen, as he slid a plate of aguachile across the counter. Crystals of Maldon salt cracked between my molars. The chiltepín blazed a trail of heat across my tongue. I’d eaten plenty of aguachile before, I told him, but nothing quite like this.

“Verga,” he exhaled with a Cheshire smile, using the word that gives his restaurant its name. Translated literally, it means “mast” (as in a boat). In this context, it meant something more like “dude” or “no way”’ Sometimes, it means “cool” or “good;” sometimes it means “shitty.” Mostly, though, verga means “dick.”

“That’s because you’ve never been to Sinaloa.”

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And They Do Not Stop Until Dusk

"Rats" (Ildikó Regényi / the György Román Estate)

Daisy Alioto | Longreads | March 2019 | 14 minutes (3,722 words)


“I beheld thee rich in sorrow,
Graceful in the bloom of youth,
Where, like gold within the mountain
In the heart lies faith and truth,
On the Danube,
On the Danube, bright and blue.”
—Karl Isidor Beck, “On the Danube”

“At last I penetrate into the distance, into the soundproof blue of nostalgias.” —Jean Arp

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I have an adolescent memory of walking along a lake near my Massachusetts home and finding a child’s blackened shoe caught in the murky inch of water at the shore. I knew that not long ago a pilot had died crashing a single-seat Cessna into this same lake, and I had lately been looking at piles of shoes as part of the school’s Holocaust curriculum. The combination of these two facts — totally unrelated — filled me with deep dread, and I turned around and hurried back to my family.

Artist György Román’s childhood was characterized by such dread. The painter was born in Budapest in 1903 and suffered a bout of meningitis in 1905 which left him deaf and temporarily paralyzed in both legs. As a result, “his mind was swamped in the chaos of meanings around visual images,” writes Marianna Kolozsváry in her monograph of the artist. (Kolozsváry’s father was one of Román’s first collectors.) Although Román regained use of his legs, he was deaf for the rest of his life.

Out of vivid dreams and passive observation of the surrounding world, Román formed his own vernacular of symbols and omens. Cats, monkeys, carnivals, and men in mustaches were imbued with evil intentions and disease. The glowing red signage of shops and brothels were both indistinguishable and sinister. Toy soldiers were the protagonists of this world.

The Hungarian actor Miklós Gábor wrote of Román’s work, “He paints dreams, but he is not a surrealist. He paints naively, but he is not a naive painter. He is a clever man, but not intellectual. He sees nightmares, but he is no expressionist.” Read more…

On Virgil Avenue, Avocado Toast and Four Different Versions of the Same City

Longreads Pick

Thanks to Los Angeles’ enormous multi-culturalism, residents inhabit very different cities along this rapidly changing stretch of East Hollywood. Here food is both a symbol of peoples’ differences and their common ground.

 

Published: Mar 4, 2019
Length: 7 minutes (1,750 words)

The Day New York Rose Up Against the Nazis On the Hudson

A demonstration near the German ocean liner SS Bremen in New York, after Hugh Wilson, the American ambassador to Germany was recalled in the wake of Kristallnacht, 1938. (FPG/Hulton Archive/Getty Images)

Peter Duffy | An excerpt adapted from The Agitator: William Bailey and the First American Uprising Against Nazism | PublicAffairs | March 2019 | 20 minutes (5,458 words)


Hear it, boys, hear it? Hell, listen to me! Coast to coast! HELLO AMERICA!
—Clifford Odets, Waiting For Lefty

Seven million New Yorkers, few of them in possession of the luxury item known as an electric fan, woke up to the best news in three weeks on Friday, July 26, 1935. During the overnight hours, the humidity plunged by 33 points. By sunrise, the temperate air from Canada had completed its work. The heat wave was over.

“Humidity Goes Into Tailspin,” the New York Post exulted. “Rain Ushers in Cool Spell,” declared the Brooklyn Eagle.

The New York Times and Herald Tribune didn’t make much of a fuss that morning over Varian Fry’s revelations about his conversation with Ernst Hanfstaengl. “Reich Divided on Way to Treat Jews, Says Fry,” was the cautious headline on page eleven of the Tribune. One faction of the Nazi Party, the paper went on in summary of Hanfstaengl’s comments to Fry, “were the radicals, who wanted to settle the matter by blood.” The other, “the self-styled moderate group,” wanted to “segregate the Jews and settle the question by legal methods.” The Times ran its version on page eight and devoted most of the article to Fry’s retelling of the Berlin Riots. “There were literally hundreds of policemen standing around but I did not see them do anything but protect certain cafés which I was told were owned by Nazis,” Fry was quoted as saying. The paper saved its preview of the Holocaust for the ninth of eleven paragraphs. The nation’s newspaper of record didn’t see the value in highlighting the disclosure that “the radical section” of Hitler’s regime “desired to solve the Jewish question with bloodshed.”

Reached for comment in Berlin, Hanfstaengl called Fry’s account “fictions and lies from start to finish.” Read more…

The American Way

All photos by Alice Driver

Alice Driver | Longreads | March 2019 | 20 minutes (5,502 words)

Dusk is closing in. As we drive along the border in El Paso, Texas, ShiQian, a sound engineer from Beijing, sings, “Where the road is dark and the seed is sowed / Where the gun is cocked and the bullet’s cold,” as he plays his guitar sitting in the back seat of our rented van. Liu Xiaodong, the Chinese painter who has organized this eight-day 1,530-mile border trip in conjunction with Dallas Contemporary museum, sits in the passenger seat, looking out at the border wall and wondering out loud in Chinese, which his assistant for this trip, Marco Betelli, who is from Italy but lives in China, translates into English: “Is this the wall Trump says he is building?” I explain that the 18-foot-high metal fence we are viewing that separates El Paso from Juárez was built in 2008. Yang Bo, a Chinese filmmaker, documents all Xiaodong’s international projects on migration. He sits in the back seat next to ShiQian filming everything as Flavio del Monte, an Italian who serves as Xiaodong’s artist liaison at Massimo De Carlo Gallery, drives. From the back seat, ShiQian’s voice rings out with warmth, “Now I been out in the desert, just doin’ my time / Searchin’ through the dust, lookin’ for a sign / If there’s a light up ahead well brother I don’t know,” as we hug close to the border, to a wall that exists in some places and is absent in others and to the Río Bravo — the “fierce river” — which is little more than a trickle running down a concrete channel.
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Uncertain Ground

Getty / Photo illustration by Katie Kosma

Grace Loh Prasad | Longreads | March 2019 | 16 minutes (4,021 words)

In early October, I noticed my Taiwanese and Chinese American friends posting photos of large family gatherings and moon cakes. Others posted photos of visiting the graves of family members. I felt a wave of panic and guilt. Had I missed Tomb Sweeping Day, when I should have been honoring my deceased parents? On the other hand, I remembered and looked forward to Dia de los Muertos, a holiday I hadn’t grown up with but learned about over more than 20 years of living in California. How could I feel such a strong affinity for a Mexican cultural tradition, while being so ignorant of the holidays observed by the Taiwanese and Chinese diaspora?

A quick Wikipedia search revealed that I had gotten my holidays mixed up. Mid-Autumn Festival celebrates the full moon at harvest time, with families reuniting for a traditional feast and moon cakes. Tomb Sweeping Day (Qing Ming) is one of several holidays to remember your ancestors, but it’s observed in spring. I could not remember which was which because my family did not really celebrate these holidays. Although I was born in Taiwan, I spent my early childhood in New Jersey, and then from fourth grade through high school graduation, we lived in Hong Kong.

We were a curious cultural hybrid: a family of Taiwanese origin living as American expatriates in a British territory where we resembled the local Chinese population, but did not speak the same language and had little in common with them. I attended an American school full of American and international students. One of the advantages of attending Hong Kong International School was that we got American, British and Chinese holidays off: Thanksgiving, the Queen’s Birthday and Lunar New Year.

I’m sure we learned about Mid-Autumn Festival and Qing Ming, but they weren’t as memorable as Lunar New Year, the biggest holiday of the year when everyone got a week off from school or work. Children and younger relatives received lai see (hong bao), red envelopes filled with spending money, and employees received their annual bonuses. I remember going with my parents to join the enormous crowds down in Causeway Bay, pushing for a spot close to the harbor to get the best view of the spectacular fireworks. Stores and restaurants tried to outdo each other with elaborate “Kung Hei Fat Choy” decorations and special menus and promotions. Everywhere you went, people were in a festive good mood.

Since we did not have any relatives in Hong Kong, there were no family obligations during Lunar New Year. It was only the four of us — my mom, dad, brother Ted and me — so at most we would go out for a fancy restaurant meal. We did not go from house to house with bottles of Johnny Walker or baskets of tangerines. We did not make hundreds of homemade dumplings or go to the bank to request a wad of crisp new bills to stuff into red envelopes for my younger cousins, nieces and nephews. My parents might have hung up modest decorations outside our apartment door, but I think it was just for show, so we would not appear strange to our neighbors.

Once I asked my parents why we didn’t do more to celebrate the Taiwanese and Chinese holidays. “Well,” my dad said, “it’s because we are Christian. From when we were little, we only celebrated Christmas and Easter. Your grandpa was very strict. We were forbidden from observing any of the non-Christian, Taiwanese traditions because that was considered superstitious.”

I was relieved that my ignorance was not my fault. But I still felt a void.
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The Top 5 Longreads of the Week

Kurt Hutton / Picture Post / Hulton Archive / Getty Images

This week, we’re sharing stories from Angella d’Avignon, Katie Englehart, Caitlin Dewey, Eric Benson, Roxane Gay and Tressie McMillan Cottom. 

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Buc-ee’s: The Path to World Domination

Longreads Pick

A Texas-proud pit stop that’s really more of a travel center that’s really more of a flawless oasis, Buc-ee’s — the nirvana of convenience stores, honored triply nationwide for having the cleanest bathrooms and the most gas pumps and the best food — might just be the Disneyland of American rest stops. But will Georgians and Floridians love it as much as Texans do?

Source: Texas Monthly
Published: Mar 1, 2019
Length: 24 minutes (6,100 words)

Barely There

Getty / Collage by Katie Kosma

Jennifer Baker | Longreads | March 2019 | 16 minutes (4,059 words)

 

Before things begin, Eliza and I share the normal pleasantries on the way to her room. She takes her leave soon after we enter, granting me privacy while I undress. The room is equipped with familiar items: cotton balls/swabs, gauze, tongue depressors. Like in a doctor’s office, there’s a cushy table covered with paper for me to lie on. Unlike the office of a medical professional, there’s wax heating that’s azure in color, molasses in texture, along with a paper thong in the middle of the table. There’s also mood music. A kind of subdued instrumental flows in the air.

***

Nair is pungent and medicinal, reminding me of the funk of a relaxer but even more distinct. As hair started to grow on my prepubescent body I asked my mom if I could join in her regimen. Clad in t-shirts and underwear we smeared goo the color of cotton candy on our legs and sat on the edge of the bed making sure none of it got on the furniture. It was cold upon application, then began to tingle. After the designated wait time, we did an imitation of a penguin’s waddle to the bathroom for washcloths to wipe off the gunk. Each swipe removed most of the hair but left patches we attacked with more Nair before resuming the position.

Hair growth and removal seemed the threshold to cross toward adulthood. This wasn’t told to me so much as revealed in the shows I watched, the magazines I peeked at. To this day Nair’s trademark song from the eighties — “We wear short shorts” — echoes as subdued mockery in my head. Spotlight on glistening legs, trimmed bikini lines, armpits with no evidence of my burgeoning curly cues, becoming more noticeable. To see women with hair on their bodies was to see them in the real world, not the universe many of us observed, especially bookish, television indulgent children like myself. Most of my classmates, the women on TV, the girls in books who never mentioned shaving yet always wore skirts and had good (read: unblemished, glossy, smooth) skin. This pointed to my own inadequacy. The traces of my mom’s beauty routine littered around the sink and atop the dressers we shared were no longer meaningless, they morphed into tools.

Hair growth and removal seemed the threshold to cross toward adulthood. This wasn’t told to me so much as revealed in the shows I watched, the magazines I peeked at.

After the first Nair session I took a moment to really see myself. I twisted and posed taking in the sheen of my skin, the lack of stubble. It was the easiest of transitions; I felt more visible, more feminine. It was as if the sense of touch was enhanced so I could better feel fabric on my bare legs, be it cotton covers or faded denim. I strutted around with this newfound appreciation, arching my feet as though I wore heels. Further inspection led me to reckon with my budding breasts, the nipples imprinting my training bra. Evidence of the growth spurt that suddenly created intrigue, not just to me but my classmates who’d mock my chest by sticking pencils down their shirts, creating cone bras reminiscent of Madonna while exclaiming, “Look I’m Jennifer!”

My mom had her arsenal: cosmetics, wax strips and tweezers, manicures/pedicures, new hairstyles. She applied foundation on the hottest of days even though it dripped down the sides of her nose. She often held an already sienna-spotted napkin to wipe away additional perspiration. Sometimes, beyond Nair, I joined her in these efforts of perceived femininity.

Pubescence came fast. At 12 I saw, felt, and smelled the changes. Anxious though determined, I graduated from depilatories to disposable razors. I was cautious before becoming assured as I slid the blade against the grain. I hardened up to the cuts, quickly wiping blood away as I progressed. Yet, within a day stubble appeared. Add up all the time spent in the shower, on the edge of a tub, legs lifted higher than usual, hunched over a sink. Add up the razor pile in your trashcan from one or two (or the ill-advised 10 uses), the price increase every year for a new iteration of the same thing — double blade, then triple, now quadruple. But this was worth it, right? This was the expectation, the norm, the price?

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