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Little Ireland

Tara Nizamov

How one identifies one’s self depends on what he or she values. Ethnic identity is an example and comes in many different variations. One common variation that people use is food. Food helps people connect with their culture and traditions. Therefore, people who wish to use food as a link to their culture must shop at grocers that carry the products that they seek. It is common for people to live in neighborhoods in which their culture is prominent. This is beneficial because local businesses in such neighborhoods are also ethnic, and therefore likely to carry ethnic products.

In the upper portion of the Bronx, New York, there is a neighborhood called Woodlawn that is predominantly Irish. The people that live in this neighborhood are either Irish American or Irish immigrants. The neighborhood has been this way since the 1840s when a large amount of Irish fled due to low economic growth and the potato famine. In the past thirty years immigration from Ireland to the United States has fluctuated. During the 1990s, Ireland’s economy was booming, which drew Irish immigrants back to their home country. However, when Ireland’s economy fell again in the 2000s, immigration increased once again.

Woodlawn has many businesses, most of which cater to the Irish ethnicity. A lot of the grocers carry imported foods and items from Ireland that would not commonly be seen in grocers in other areas on New York City. Restaurants in Woodlawn serve traditional Irish meals as well as play Irish music.

Music and art are other factors that make Woodlawn so ethnic. “The Woodlawn House of Art and Music” is a nonprofit business run by Martin O’Grady that lets art and music teachers use the space to teach. O’Grady believes that it is important to keep in touch with one’s culture and participating in these activities is a great way to do so. A lot of these music teachers form Celtic bands with these students and perform at local food establishments. These sessions occur frequently in prep for competitions overseas.

Religion is another factor that solitudes the people of Woodlawn. It is safe to say that most Irish and Irish Americans are Catholic, therefore they attend the same church. In Woodlawn, all the Catholics attend St. Barnabas Church. After mass, patrons fill Irish Coffee Shops and order Irish Breakfasts such as bangers and mash.

During the holidays, the people of Woodlawn celebrate in the large amount of pubs and restaurants in the area. Food and drink play a crucial role in this celebration. Shephard’s pie, corn beef, roasted ham and mashed potatoes are all common food items that are eaten. As for drink, the Irish live up to their stereotype and alcoholic beverages are usually drank in celebration.

A pure Irish business in Woodlawn is the restaurant and pub ‘Rambling House.’ ‘Rambling House’ serves Irish American food and entertains its customers with live entertainment which consist of bands that play Irish music. Not only does it serve locals, it attracts Irish tourists. During the summer, college students from Ireland come to New York City through the J-1 visa program. Although the students want to experience New York City, they still find comfort in Woodlawn’s familiar atmosphere. “We’ll actually get some of the same students coming back year after year,” said Caroline Casey, the Rambling House manager. (Slattery)

While some businesses pertain to one culture, there are others that pertain to multiple.  A business in Woodlawn that fuses two cultures together is the restaurant “Oshima.” “Oshima” is a fusion of Mexican and Japanese culture. It serves tex-mex as well as sushi. The business attracts an ethnically diverse crowd of people.

“Little Ireland,” which Woodlawn is often called, is a suburban like area in the big city. It is convenient for those who work in Manhattan and must commute. It is common to see Irish immigrants getting off at the last stop of the four train in the Bronx and taking the thirty four bus to the heart of the neighborhood.

Bibliography:

Wilson, Claire. “If You’re Thinking About Living in Woodlawn; A Bronx Enclave With a Suburban Feel.” The New York Times. February 19, 2003.

Slattery, Denis. “Woodlawn Awaits Return of Hundreds of Irish Students Seeking ‘a little Ireland’.”Daily News. June 9, 2013.

Ortiz, Brennan. “NYC’s Micro Neighborhoods: Little Ireland in Woodlawn, The Bronx.” Untapped Cities. January 28, 2014.

Williams, Jaime. “Irish Youth Music Group Head Overseas.” Bronx Times. August 4, 2014.

“Woodlawn Heights to Riverdale.” Forgotten New York.  August 19, 2012.

 

An Analysis of the Family Restaurant

It is not uncommon for families, to hold eating dinner together, as the most important ritual to remain close, and connected with each other as a unit.  The sharing of food, sitting in the round jointed as a group, leading to the natural discussion of the events of the day, bring families closer, and allow for the growth of tradition and development of lineage customs.  Additionally, families tend to of course eat at restaurants that correspond with their ancestry.  This link between a persons ethnicity and their food runs so deep, that food establishments catering to a specific group’s heritage can either be the reason of a business’ success, but just as easily, if too specific or not accommodating enough to the demographics of an area, trail a company into failure.  Business’ successfully catering to families, like many restaurants on the upper west side, have a large and expansive open floor space for communal eating, and a group-friendly method of presentation, to ensure large parties and return customers.

The Upper West Side, especially the run of Amsterdam avenue, is packed with large family establishments, and although not every one has been successful, those that are specific in their presentations and follow the precepts of the group eating style, make a killing and solidify a concrete name with those in the neighborhood furthering their prosperity.  As the Upper West Side, a primarily white neighborhood representative of 67% of the total population, exotic and ethnic restaurants must take into account that they become a niche market, whereas large American and Italian restaurants can formulate less complex business models to generate business.  Family style restaurants are appealing to those living on the Upper West as it is primarily a residential area.  All the restaurants below are in fact establishments that have cuisines targeted for family style, collective sharing and eating, and although all strive to accomplish this in their mission, some fall through and others excel immensely, falling in either direction greatly due to their marketing and advertisement as such.

The Upper West Side: 215,329 people (2015)

-67% White

-15% Hispanic

-8% Asian

-7% Black

-2% Other

Data: http://www.nyc.gov/html/mancb7/downloads/pdf/dohma_2015chp-mn7.pdf

Carmines: 2450 Broadway, New York, NY 10024

Carmines, located at the strategically sound strip of Broadway and 91st, is a renowned family, Italian-American restaurant known for their large portions and opulent decor.  With the advertising intent to draw large parties and events in, the restaurant is a crowded hub of life at almost any day in the week, catering directly to the largest representative demographic in the area.  With correlating high prices compatible with the seemingly extravagant setting, the restaurant perfectly coincides and meshes with the food “ecosystem,” and has promptly imbedded their name and brand into the DNA of the neighborhood.  The establishment gives a blurb on their site about the significance of the brand to the locale and neighborhood, but also to the entire city itself stating, “The classic decor of this flagship Carmine’s evokes the image of marquee New York restaurants that made this city into what it is today.  With elements drawn from America’s “Golden Age”, Carmine’s has the quintessential NYC feel, resonating with its customers and looking like it has always been a part of the Upper West Side- and always will be!  The interior style at Carmine’s started a trend in Italian dining rooms around the country, and the eclectic, spirited environment has become the perfect place for family celebrations.”  Carmine’s has consistently succeeded for many years due to it’s large portions, and according pricing, making it a no-brainer for families and large parties to choose Carmine’s first.

 

Big Daddy’s: 2454 Broadway, New York, NY 10024

Located directly next to Carmines right on the corner section of the block lies Big Daddy’s, a family chain of 50’s diner themed restaurants.  With colorful displays and seating, painted walls fully ordained with shows of the time, and autographed headshots from various musicians and actors, the expanse of the restaurant is fun, and clearly marked towards families with kids.  The menu as well is targeted towards kids and family parties as well, naming burgers and items off of the menu with the same themed gusto as the restaurant’s walls.  Big Daddy’s possess the right to gloat as they are almost packed, and still manage to give different generous pricing and deals on depending days of the week.  Because of this, the restaurant thrives.  The tables are packed on most days and the colorful environment keeps rowdy children, and tired parents happy.

 

Artie’s: 2290 Broadway, New York, NY 10024

Artie’s Delicatessen was formerly located on 83rd and Broadway in a clearly more than sufficient location for business, however closed this year after 18 years of service.  The traditional Jewish New York style Delicatessen was considered a neighborhood favorite by many, and it was truly a shock to many when the establishment closed.  Chris Crowley writes in NY Magazine’s publication Grub Street regarding their closing, “Artie’s Delicatessen might not be known as one of the giants of New York’s deli scene, but it is part of the legacy of a late, successful Upper West Side… The shuttering was apparently unexpected, with one employee telling the West Side Rag that staff was stunned.”  The West Side Rag writes, “Artie’s Delicatessen… closed its doors for good on Wednesday after 18 years, leaving the neighborhood with an overstuffed case of emotional heartburn.  ‘This is a major loss for the neighborhood,’ wrote Jeff, a customer who told us about the closing.”  Unlike Big Daddy’s and Carmines, Artie’s, although a family restaurant, did not market itself as such.  The Jewish style deli had neighborhood appeal supporting it as well, however it lacked to bring in large parties and families, which is so necessary to support a large business of the like.  In fact, when looking at the layout of the restaurant, you see how columns and middle section, actually constrict the atmosphere and call for closer less intimate dining.  This lack of modification and response to the needs of their customers, led Artie’s to an untimely demise and early shut down surprising locals of the Upper West.

Brother Jimmy’s: 428 Amsterdam Ave, New York, NY 10024

Yet another Upper West Side fallen angel, is Brother Jimmy’s BBQ, previously situated between 80 and 81st on Amsterdam.  Targeted and marketed almost exclusively to families, the restaurant even offered free meals to children literally writing on the wall, “KIDS EAT FREE!” in big letters.  Their boisterous methods of attraction and large delicious portions of barbecue, appealed to families so much in fact that it may have been what did them in.  In almost full juxtaposition with Artie’s, the restaurant overloaded deals to its return family groups so much so that they could no longer support themselves, while maintaining their prices and had to shut down almost two years ago.  When asking UWS natives if they remembered the long time business, one person named Ed stated, “What is happening to the UWS? Where is a boy to get his smoked brisket sandwich and collard greens.  Not to mention really big drinks with rubber alligators in them.”  The large family appeal to Brother Jimmy’s was a success in attracting customers and their returning business, however unrealistic pricing and a lack of adaption to the high price neighborhood and expensive competition did-in the longstanding outfit.

Haru: 433 Amsterdam Ave, New York, NY 10024

To fully get the scope of the cuisine provided by the Upper West Side, one must also analyze the cuisines that are considered exotic and ethnic, and from there examine how they perform alongside their popular palated competitors.  In this case, Haru exemplifies extreme prowess in their execution of adaption to their environment.  Haru boasts their ability to not only to appeal to families, but also to attract a nightlife crowd with their creative and extensive drink menu.  Kathleen Squires writes for NY Magazine, “These chic sushi spots… bring trendy sushi stylings (oversized pieces, “creative” combinations) and Asian fusion dishes to the mass-market in highly designed spaces. While many are strategically situated for two-saketini lunches and happy hour crowds, all offer a dramatic, contempo-oriental setting.”  Haru is called for mentioning as Squires continues on the adaptions the restaurant has made to mesh with their environment, appealing to families saying, “The food may offend purists of Japanese cuisine, however.  The wrappers of the king crab dumplings are unacceptably tough and the quality of sushi and sashimi is a far cry from Tokyo’s Tsukiji market.”  It is Haru’s prowess in modifying traditional Japanese cuisine to be better suited to the family market of the Upper West Side, that has not only made them a success, but one of the most prominent food places in the area.

Zoma: 2084 Frederick Douglass Blvd, New York, NY 10026

One of the few Ethiopian restaurants in the area, Zoma maintains it’s traditional cuisine serving only genuine and authentic Ethiopian.  As one may guess, maintaining such exotic, and frankly close to unknown cuisine by many, is immensely difficult, especially when located in the expanding center of gentrification that is the Upper West Side.  As the demographic charts show, only 7% of those living in the area are black, and even fewer of those people will be Ethiopian or interested in the cuisine.   Of course others out of the 7% demographic may try the cuisine and even attend more than once, however their rate of return customers is much lower than restaurants of more tame cookery. Ethiopian food is in fact family style eating.  The dishes are served on a communal plate made of special bread, serving as the method of picking up and consuming the food.  Upon entrance of the restaurant at different times, it is sad to see they are usually quite empty.  This is unfortunate considering the quality of the food and the lack of absence of other restaurants like Zoma.  Unfortunately, if Zoma does not emphasize and advertise the family friendly style of eating the provide with every meal, I fear they will sadly run out of business soon, in such a ruthlessly competitive and expensive area.

 

Sources:

“ARTIE’S DELI CLOSES SUDDENLY AFTER 18 YEARS.” West Side Rag Banner. N.p., n.d. Web. 17 May 2017.

Ravindra, Shanna. “NYC Deli Artie’s Delicatessen Suddenly Closes After 18 Years.” Grub Street. N.p., n.d. Web. 17 May 2017.

Rob Patronite and Robin Raisfeld. “Artie’s Delicatessen.” NYMag.com. N.p., n.d. Web. 17 May 2017.

Squires, — Kathleen. “Haru.” NYMag.com. N.p., n.d. Web. 17 May 2017.

“Carmine’s.” Carmine’s – NYC’s Legendary Family Style Italian Restaurant. N.p., n.d. Web. 17 May 2017.

2015, Community Health Profiles. Step toward Building a Healthier New York City.215,329 (n.d.): n. pag. Web.

Rice

Rice

Rice is used in many different cultures all around the world, acting as a staple in cuisine for many people. It, therefore, acts as a symbol of transnationalism, which is the extension past boundaries and individual interests, as it is used from dishes in South America to small villages in India. New York, a large mixing pot of different cultures is a great way to learn about the different ways rice is used, and how this differs from methods in countries with the growth of transnationalism. The following article will focus on exactly what role rice plays in both countries where rice is a staple in food and New York, both culturally and economically.

Firstly, Rice serves as more than a staple for people in food, as it a representation of family. This is because rice is made differently based on where you’re from, inherently different based on the spices and climate of the region. These flavors are then associated with the idea of home, making them special. Specifically, for me, my grandmother puts jaggery, a brown sugar made from the sap of palm trees, into the food, giving it a slightly sweet taste that I can’t get anywhere except home. Also eating with family, or even at someone’s house with home cooked food has a feeling of acceptance into that family, and the idea that through food, love is shown. In Japan, rice plays a large role in the occupation and location of the family, especially those the places where water from the ocean plays a part in the crop production, therefore showing how rice is central to life, and is not only thought of at meal times. Therefore, the cultural value of rice is not only that it is a staple that can last through all climates of these places but also that it holds a special meaning in taste depending on where you’re from, which makes it unique to the people from that region.

In New York, rice plays a different role culturally in the lives of the residents. Whether it be a person trying out food from new places or a person trying to seek a taste of home, rice does not hold the same value that it does in other countries. With the abundance of cuisines to try, rice is eaten in many different ways, but there is less likely to be a flavor or taste that holds on to the person. Or even for a person trying to find their ethnic food in this city will get a variations or attempts that doesn’t resemble the food back ‘home’. Therefore, it does not hold the same cultural significance, as it doesn’t serve as a connection to family, traditions or the culture. Thusly it is easy to commodify rice in New York, seen in any supermarket, grocery store and having the same accessibility and importance as a burger and fries. So while rice can still be an important part of a person’s life, it is different than rice being a central aspect to your life, showing the beginning of transnationalism but not the full implementation of it.

Furthermore, economically, rice plays a different role in countries like China, Japan and India as export of rice is a large part of the countries income. For example, in Japan, rice is the national food, and the price it is sold at determines the price of all other commodities. Therefore, not only is it used as a staple in food, the living conditions are dependent on the type of crop produced that season. If there is a change in climate, rice being a finicky crop, the standard of living could go down. However now with advancements in science and technology, there are ways to e protect crop and hence people’s lives. More crop can be sold, and more revenue can be brought in. In October 2016, the Philippines was the largest importer of Rice, while India and Thailand were the largest exporters. This shows economically rice plays a large role in the well-being of the nation, and how changes affect everyone from the farmers to the middle-class families. Understanding the role that rice plays in exporting countries versus in other countries shows the reason the global market is so important.

In the United States, New York specifically, where rice plays a different role, but is still important to people. Seven percent of rice for the United States is grown in the country itself in places like South Carolina and Georgia, while the rest is imported from the places mentioned above like China and India. While rice does not hold as much cultural importance, the consumption of it in New York plays a role in the overall imports and exports of the nation, as well as the revenue of the countries exporting the food. This is the perfect example of transnationalism as a global interdependency causes borders to be forgotten so that food can be transported across the world. This is seen as importing countries need food to be provided so that they can feed their masses and exporting countries need people to eat their food, so that they can continue to produce. Overall the economic situation shows how when it comes to food, there is a  need to go past arbitrary lines for the well-being of everyone involved.

In Conclusion, rice plays an important role no matter where in the world it is eaten, both economically and culturally. Culturally by representing not only the food and flavors of a region but also the significance for food to be eaten with certain people. It represents family and community. While in New York, though it does not have the same feeling of community, the abundance of different types shows the transnationalism of rice as well as the people willing to explore other cultures. Economically, it shows the need for a global market for rice so that both exporting and importing countries can thrive. Overall, rice is the perfect symbol for leaving behind boundaries as it is eaten and serves a purpose all over the world.

Dominick’s on Arthur Avenue

Lucas Iannucci

New York is a mixture of many different ethnicities and immigrant groups, and one of the most historically present groups in New York has been Italian immigrants. In fact, New York City is home to the world’s third largest population of Italians outside of Brazil, Argentina and, of course, Italy. As such, Italian-Americans in New York have a strong sense of identity and have held on to their ethnicity in their food. I figure I am talking from a bit of experience here given that I am Italian myself, so I decided to choose a restaurant from an Italian neighborhood in the Bronx my family used to visit often.

Arthur avenue is known as the “Little Italy” of the Bronx, and is considered amongst the community to be the “real” Little Italy as the more well-known counterpart in Manhattan has become a commercialized tourist attraction. There’s plenty of restaurants, markets and stores that all have Italian foods and ingredients to offer. People often like to say certain phrases here and there in Italian, everyone knows where the good restaurants are, and there’s sometimes word going around of how to spot who is connected with the Mafia (but that’s a story for another time.) The most notable thing for anyone visiting is certainly the food, and it is a center for authentic Italian food in the city.

Dominick’s is an Italian restaurant founded in 1962, and it’s a really strange place for people who aren’t used to it. It looks kind of plain on the inside and outside, and it’s not very big either. The interesting part is that they have no menu, and they don’t tell you the prices. The seating is all done in a communal style. You don’t get a check either, and everything is paid in cash. You pretty much go in, the waiter names a bunch of Italian dishes they can make that you choose from (or they can choose for you), and once you’re done they tell you how much it costs. It’s been like this for more than fifty years now and has no signs of changing. Basically, one has to eat at Dominick’s a few times to learn how to eat at Dominick’s. It’s also known for serving Italian food outside of the stereotypical pizza and pasta that people first think of when Italian food is mentioned. Dominick’s is known for its seafood like clams, veal dishes, and especially the artichokes. I don’t know exactly why, but everyone always talks about the artichokes.

There are plenty of Italian restaurants in New York, especially in the neighborhoods that have historically been home to a concentration of Italian immigrant families, such as Little Italy. Pretty much all of these restaurants are just Italian names with a possessive “s,” like Mario’s or Enzo’s. Dominick’s always stood out, however, and is probably the most well-known restaurant on Arthur Avenue amongst Italian-Americans. Everyone who has ever frequented the neighborhood knows it, and anyone who has been to Arthur Avenue before always wants to visit Dominick’s again whenever they come back. It is unique not only for the style of food it serves and the culture it comes from, but also for the traditions it has upheld for over fifty years.

New York City is home to all kinds of foods from many ethnicities, and as much as these different types of food may mix together, it has been and continues to be important for people of these immigrant backgrounds to preserve their culinary traditions. These culinary traditions are passed on from generation to generation, and people identify with their people by what food they eat. It is important for a place like Dominick’s to remain unchanged for as long as it has to preserve the traditions from which a large community of people derive their identity.

When it comes to Dominick’s, people are very particular about its traditions. At some point they added a single menu with prices on it in the restaurant for people to look at, and a few Arthur Avenue natives scoffed at the addition clearly meant to accommodate newcomers to this place they identify so heavily with. Everything about the restaurant, from the communal family-style seating to the cash-only policy, is a reflection of the immigrant families that have settled in this community and want to uphold their culture and traditions while living in New York City.

These days, restaurants centered around a certain ethnicity are either on the rise or not as popular anymore, depending on how you look at it. More recently, fusion-style restaurants have grown in popularity as people have experimented with the “melting pot” of cultures that exists in America and especially New York City. Still, there’s something to be said about the importance of restaurants that have historically offered an authentic culinary experience surrounding a certain ethnicity and still stand today. Dominick’s is somewhat of a landmark for the large Italian-American community in New York City and for visitors to the community such as my family as well. It has always and continues to uphold and preserve the traditions of Italians living in New York City, and is an important place for all immigrant families looking to experience their own culture while in America.

Sources:

Staff, Eater. “Great Pasta, Big Portions at Dominick’s on Arthur Avenue.” Eater NY. Eater NY, 16 Nov. 2012. Web. 17 May 2017.

Rubenstein, — Hal. “Dominick’s Restaurant.” NYMag.com. N.p., n.d. Web. 17 May 2017.

Beckwith, Tyler. “Dominick’s: A Bronx, New York Restaurant.” Thrillist. N.p., n.d. Web. 17 May 2017.

Chopsticks and Matzah Ball Soup

Located on a less gentrified corner of South Williamsburg lies Shalom Japan. The restaurant is a merge of the two contrasting cultural heritages of the owners and chefs, Aaron Israel, who is Jewish, and Sawako Okochi, who is Japanese. They married in May of 2013. The name of the restaurant (“Shalom Japan”) is in fact not newly invented by the owners. It was borrowed from a glatt kosher supper club in SoHo in the 1980s. It served cholent alongside sashimi and the mistress of the house, Miriam Mizakura, Japanese-born Jewish convert, whose infamous catch-phrase was “Not funny? So sorry.”

Okochi moved from Japan to Texas in 1995. In 2000 she relocated to New York City to join the culinary program at the New York Restaurant School. Upon completing her internship at chef David Waltuck’s, Chanterelle, she attained a job with chef Anita Lo at Annisa. She worked under Chef Lo for five years and rose to the title of sous chef. She spent five years as the chef at the Good Fork, a Korean and American fusion restaurant. Throughout her career, she has done numerous, well received and publicized supper clubs, most notably Otakara Supper Club. She was named by Mother Nature Network in their 40 under 40 rising star chefs.

Israel, on the other hand, was raised in Great Neck, New York. He has worked under some of the most acclaimed chefs in New York City in numerous fine dining restaurants such as August, under chef Tony Liu, and A Voce, under chef Andrew Carmellini. He was the opening sous chef at Torrisi Italian Specialties for Rich Torrisi and Mario Carbone, helping them to develop and open the restaurant. As the chef of Mile End, Jewish-inspired deli,  he is known to have elevated Jewish comfort food. His work has been recognized by the James Beard foundation and such influential publications as the New York Times, Time Out New York, the Jewish Daily Forward, and the New York Observer.

Shalom Japan is the perfect marriage of both Jewish and Japanese cuisine. All items on the menu are meticulously, and at times brilliantly designed. One dish, Matzah Ball Ramen, includes a clear chicken broth; a single, matzo ball; a tangle of springy ramen noodles; fat chunks of carrot, celery, and parsnip, and a delicate gyoza filled with ground chicken and foie gras; chicken char siu, all topped, traditional Jewish soup croutons. Another is their Lox Bowl, a take on a Japanese Sashimi and Rice Bowl. Here, Mr. Israel’s people have contributed the soft mild cured salmon and capers, and Ms. Okochi’s people the rice, seaweed, daikon and sriracha-laced mayonnaise. Some elements of fusion on the menu are more subtle. Such as the Sake Kasu Challah with Raisin Butter. From the outside, the bread looks like traditional Challah. Inversely, the bread is made with yeast that’s left over after sake is made, likewise, the accompanying butter is suffused with pulverized, sake-soaked raisins.

Their food is fusion in the truest sense; it is almost seamless. Through this fusion restaurant, Okochi and Israel are able to merge two completely contrasting cultures/ethnicities into a unified, almost Frankenstein. the owners define their Frankenstein as, “Shalom Japan is what happens when a pair of chefs from different backgrounds (Japanese and Jewish) meet, fall in love, and start making food instead of babies.”

 

 

The fusion not only takes place in the cuisine but also in the environment of the restaurant. The understated dining room has only a few cultural markers. The tables set with both chopsticks and forks; at the entrance, customers are greeted by a traditional bifurcated Japanese curtain silk-screen. Printed on the curtain is the restaurant’s emblem, a Star of David and a rising sun, merging into one. The bathroom is equipped with a state-of-the-art Toto toilet. In addition to a high-tech Japanese toilet, the restaurant’s bathroom contains Star of David kosher soap, a book titled “Hibachi Cookery in the American Manner,” a Maneki-Neko, and an iconic “You Don’t Have to Be Jewish to Love Levy’s” poster, picturing a Japanese boy holding a sandwich on rye.

Upon asking the waiter if Shalom Japan had any significant role in the community, he immediately spoke about the divide between North and South Williamsburg. The north is often believed to be extremely gentrified, an extension of Manhattan, Brooklyn’s new Meatpacking District. While the south is viewed as, gritty, real, the old Brooklyn, primarily a working class neighborhood. The waiter stated that the restaurant, along with other new “trendy” establishments has brought a new demographic to the neighborhood. He further stated that a couple of years ago most would simply get off at the L train station on Bedford Ave, but recently people have been venturing to the South via the J train. Upon driving into the neighborhood the tell-tail signs of gentrification were highly apparent. A couple of blocks away resided a shiny new Starbucks with full glass windows, attached to an equally modern apartment building. Crossing the street were a group of Hispanic teens, behind them walked a white male in his late 20s or early 30s walking his dog. One block away from the restaurant I saw a white woman, most likely right out of college, on her way to do laundry in a Spanish laundromat.

In the subdivisions within Williamsburg, “South Williamsburg” refers to the area which today is occupied mainly by the Yiddish-speaking Hasidim (predominantly Satmar Hasidim) and a considerable Puerto Ricans population.

On Williamsburg’s Southside, also known in Spanish as “Los Sures”, which is the area south of Grand Street, there exists a sizable Puerto Ricans and Dominican population.

Since the 1940s and 50s, Puerto Ricans have been coming to the area, and Dominicans came in the ’70s and ’80s. With such a close proximity to jobs at the Brooklyn Navy Yard, numerous Many Puerto Ricans flocked to the area after World War II. The neighborhood continues to have 27% Hispanic or Latino population, and Broadway near Graham Avenue is known as “Avenue of Puerto Rico”. Havemeyer Street is lined with Hispanic-owned ‘bodegas’ and barber shops

Williamsburg, especially the South, is also inhabited by tens of thousands of Hasidic Jews of various sects. Despite this Shalom Japan is in fact not kosher, a fact the waiter I spoke to slightly chuckled at. In the years prior to Worl War II Hasidic Jews first moved to the neighborhood. With them came other religious and non-religious Jews who sought to escape the difficult living conditions in the Lower East Side. Beginning in the late 1940s and early 1950s, the area received a large influx of Holocaust survivors, many of whom were Hasidic Jews from rural areas of Hungary and Romania. In the late 1990s, Jewish developers renovated old warehouses and factories, turning them into housing. By 1997, there were about 7,000 Hasidic families in Williamsburg. Almost a third of this new population took public assistance.

Prior to gentrification, Williamsburg often saw tension between its Hasidic population and its black and Hispanic groups. In a response to the rising crime in the area, the Hasidim created a volunteer patrol organization called Shomrim( which means guardians in Hebrew) to perform citizens’ arrests and to keep an eye out for crime. Despite being seemingly in place to aid in bettering the community, over the years, the Shomrim have been accused of racism and brutality against blacks and Hispanics.

 

 

 

 

 

 

 

Eataly and Italian Culture

Of the multitude of cultures represented in New York City, Italian is a predominant one. There is a plethora of restaurants, bakeries, food shops and markets in the city, one of which is the food market, Fabbrica Italiana Contadina (FICO) Eataly, which has two locations in Manhattan. The first of these markets was opened in Torino, Italy by Oscar Farinetti, whose goal was to make high quality food more accessible Italians everywhere and provide a place for them to learn the art of cooking. The company then branched out into America in New York with the support of Italian celebrity chefs Mario Batali, Joe Bastianich and Lidia Matticchio Bastianich who curate the shops and in the market. These include fresh pasta shops, wine tasting stores, chocolate displays and anything else that is traditionally Italian. Additionally, the company is headed by Adam and Alex Saper, who are both American born, but fell in love with the culture on their trips to Italy as children and hoped to spread it world-wide.  Customers in the New York locations are told that they will get a “taste of Italy” when in Eataly. Despite claiming and attempting to adhere to Italian culture as is done in Italy, some aspects of the marketplace contradict Italian traditions.

Though much of the food produced in Eataly closely resembles that of Italy, the way the market is presented is evidently different from Italian culture. Both Eataly locations in New York are over 48, 000 square feet in size and house hundreds of food providers, many of which are big name brands or owned by larger companies. The Nutella Bar in the Flatiron location is one of the most popular large company brands in the location. Many of the items sold are on the more expensive side or are brands created by Batali, Bastianich or Bastianich. Bloggers and journalists often refer to the experience of coming to the marketplace as “fancy” or “trendy”. According to the Eataly Manifesto, the purpose of the market is to “enter a world dedicated to quality: that means quality food, quality drink, and ultimately, quality time.” In Italy, such food markets are typically smaller in size and the vendors are smaller, local businesses that serve a smaller population of people. The markets provide whole foods for the comminutes that surround them, and are not extravagant. Experiencing the feel of an Italian market is not possible when it is presented on such a large scale and filled with products that are deemed “artisanal” and “gourmet”.

In addition, Eataly stresses the need for fresh and quality food in all their locations. In a Bloomberg Food & Drink report, the concept of Eataly World is detailed. This will be a 20-acre farm, orchard, restaurant and food market megastore. Eataly’s full name, Fabbrica Italiana Contadina, which translates into Italian Farming Company, is taken into account literally. The plan for Eataly World is to use the food grown from the gardens and animals raised on the farms to be the source for restaurants and shops. These animals are of the highest quality and produce “elite” meats, such as bistecca alla Florentina. Even the animals that will be raised in Eataly are to be of the highest quality, which in this case is also the most expensive. This concept is then to be brought into other Eataly locations, including the New York World Trade Center, in that produce will be grown on location. Even though the expectation here is to bring in locally grown produce and humanely raised animals into the restaurants, it is still done in a way that is more lavish than what is typical in Italy.

These brands and experiences are loved by the millions of people who go to the two New York Eataly locations every year. Having such a large assortment of Italian food options under one roof is appealing to many, as it offers something that individual restaurants cannot provide. A major appeal to a food emporium, according to Anthony Bourdain, is the availability of so many different options and types of food that will accommodate any taste. Bourdain emphasizes the need for this food to remain made by individuals, and not become a corporate oriented hall. The success of Eataly in New York prompted the announcement of more marketplaces opening, offering different cultural cuisines, following in the footsteps of Eataly. Chef Jose Andres revealed that he will be opening a Spanish food hall in Hudson Yards on the West Side of Manhattan. He stated that the market will be a “fresh, groundbreaking take on the food hall concept featuring the very best that Spain has to offer.”, which is a very similar concept to Eataly. More celebrity chefs have announced that they will be opening markets in New York as well, such as Bourdain and Michael Mina. New Yorkers and those visiting New York have proven that they seek cuisine that is perceived and marketed as authentic, and want many choices in that cuisine.

Overall, Eataly presents Italian culture through a fashionable and consumer friendly lens. Italian food culture is based on simplicity of ingredients and process, but that is not done in Eataly, which is clearly more extravagant and fancy. The hundreds of options accommodate for every taste and are approachable by people of all backgrounds. Though the food is not always exactly as would be made in Italy, the Eataly brand has a strong customer base. The popularity of Eataly has pushed other big name chefs to continue the trend of food markets in New York, catering to the want of New Yorkers to have a special experience along with a taste of a perceivably authentic culture.

Fabbrica Italiana Contadina Eataly. “Partners & Collaborators.” Eataly. N.p., 28 Nov. 2016. Web. 17 May 2017

Krader, Kate. “FICO Eataly World Revealed, Bologna, Italy.” Bloomberg.com. Bloomberg, 17 Nov. 2016. Web. 16 May 2017. .

Krystal, Becky. “The Eataly Effect: Why José Andrés and Other Top Chefs Keep Building Food Halls.” The Washington Post. WP Company, 09 May 2017. Web. 17 May 2017.

Sifton, Sam. “Eataly Offers Italy by the Ounce.” The New York Times. The New York Times, 19 Oct. 2010. Web. 17 May 2017.

Picante Picante en Broadway

Picante Picante en Broadway

When I first walked into Picante Picante with the intention of interviewing the owner, I was nervous. My hair was disheveled, I was carrying a large and admittedly threatening camera bag, and my Spanish was at the 7-years-of-prep-school-gringa level at best. A waitress by the name of Maricruz greeted me with a smile and offered me a seat in the empty restaurant. I told her about my project, and she offered to speak with me personally a few days later. I bought a fairly priced chicken taco with just right amount of cilantro, and came back two days later ready for the interview.

I’ve been to this restaurant several times before, which is why I chose it for this project. I love the food, the service is great, and the ambiance is relaxing yet professional. One of the walls has a mural of a woman walking through a small village, directly above a group of wooden tables where the owner (unbeknownst to me) was eating her lunch. I asked her if I could take pictures of her and the staff, and she gave me a kind yet strained glance. I explained to her that I was doing this for a project, and that a waitress a few days earlier had told me she would willing to talk (though where this waitress was at that point was a mystery to me). I described the waitress who had given me the permission, and the woman started to smile. It turns out I had spoken to her daughter who was running late, so she allowed me to take pictures as I waited. I started snapping and came across several brightly colored tiles on the wall with various Spanish quotes. I will proudly admit that I understood a majority of the text, but my face must have suggested otherwise because the same woman came over and began translating the tiles. She then began to tell me about the decorations she had chosen for the restaurant, which turned into the most honest, interesting, and impromptu interview I have ever conducted.

The owner’s name was Natalia, and to say she had been through a lot would be a disrespectful understatement. I had heard that her husband had recently passed  from my neighborhood Pastor, but that was all I knew. What I didn’t know was that he had died of a heart attack most likely from stress from the missionary work he and Natalia had done in various Latin American countries. I also learned that her son had passed away from Leukemia the year before that, and Maricruz is taking time off from college to help her with the restaurant.

What struck me the most when Natalia was talking about this was her calmness. Her calmness, I presume, was from her inspiring and somewhat puzzling faith in God, which is what led her and her family to open Picante Picante 7 years ago. “When you have Jesus, you have love” is something she said at least 4 times throughout our conversation, and the concept of love, faith, and divinity was evident in the history of Picante and the products she and her staff produces.

 

Before Picante, Natalia and her husband owned a small night club in Riverdale. The hours were arduous but not too labor intensive, and the money they made from their alcohol sales more than justified their work. Money was their bottom line; they had two young children to care for, and the income was stable and necessary. We did not discuss how, but Natalia found God and her life “changed forever.” She no longer liked owning a nightclub, and she was convicted to run a business without alcohol. The clientele her business attracted were “people with problems” and she felt like she was enabling some of their addictions. She wanted to show love to the people in her community, and she wanted to give her neighbors something they needed. What that was exactly, she did not yet know, but she would soon learn where her soon-to-be restaurant would be located when she passed an old Dominican barbershop on Broadway 231st street. She had a “good feeling” about the location, and after months of persuading her husband to start over with her, they bought the property.

Staying true to her conviction, the new restaurant would not sell alcohol, and the few drinks they did make would be natural fruit juices, something Natalia felt people in the community needed access to. Their meats and vegetables are always fresh and Natalia approved, and a lot of their spices and various products are purchased from Mexico. The service industry is labor intensive, which was a stark contrast from owning a nightclub. The physical strength needed to cook, clean, prepare meats, etcetera is quite time consuming, and the little ex-barbershop suddenly seemed larger after she took me to the back rooms and basement storage areas. Picante Picante is a “labor of love” that leaves Natalia “satisfied” at the end of the day because she is “giving back” by serving.

Community for Natalia is an extension of her family; she believes that love and hard work translate into the food she and her staff prepare, and the customer is considered in every aspect of the business. Her delivery men are always polite and smiling (as I would know since I order from them at least twice a month…), and she encourages interpersonal connections when her staff canvases the neighborhood. They don’t just leave fliers on cars and trees, but they hand them out to people and engage in conversation. This missionary-like approach has proven to be successful, and Picante Picante is now a well-known and well respected restaurant in the area. Natalia and her family take care of us, and the community takes care of her in turn with our patronage, which is ever increasing.

 

Everyone is respectful to each other, and the efficiency with which the food is prepared is admirable. Each person in the small and dedicated staff has a task, and they complete that task without complaint and with love (which Natalia so proudly added). Not everyone in the restaurant is Christian, but the Christ-like dedication and transparency she so aptly described was apparent and almost felt like a Sunday afternoon church cookout. My family and I have wanted for nothing whenever I eat there, and I also wanted for nothing information-wise after this interview.

 

Inside of “La Fuente,” an extension of Picante Picante that serves Mexican food items and produce
Natalia and I standing in front of what used to be an Indian night club. She intends to turn it into a space for some form of Christian ministry

I have lived in the Kingsbridge/ Riverdale neighborhood for years, and I did not think the restaurant was going to last quite frankly. I have seen that property and the ones around it shut down at least 4 times within the past decade, so I did not think much of the new little Mexican restaurant when it opened. Thankfully, my pessimism was proven wrong, and Picante Picante is not only thriving, but expanding. Last year they bought the bodega next to the restaurant, which is now a small market that sells Mexican products that you can’t readily find at the local Stop and Shop. The main restaurant now has a downstairs party area, and they just bought the large Indian night club on their left hand side as well. Natalia wants to turn the nightclub into some sort of Christian ministry hall, which is almost biblically ironic.

 

Written by Victoria E. Smith

 

 

Chipotle

Understanding the human perspective allows for a deeper connection to the social, economic, and political conditions that affect the world. One must disregard the individual perspective and shift towards a view that surpasses legal boundaries and analyzes the global system. This allows migrants to live a life that surpasses boundaries and “bring two societies into a single fold.” (Weber, 39) Transnationalism affects a culture’s food, since food is a large part of a culture’s identity. A transmigrate is someone who simultaneously belongs to two or more different cultures. The connection migrants maintain to their homeland, while living in these “transnational” communities, though geographically separated, remain imagined as one. Many immigrants settle in areas that maintain a similar social and cultural structure to the one back home. The United States became a country full of eager and hopeful immigrants; what is now known as “the melting pot” is a result of persistent transnationalism. During the 20th century, many immigrants from different cultural backgrounds arrived in the US and maintained intense ties to their home communities.

Emphasizing on Mexican immigration, this paper will discuss the relationship Chipotle has to the Mexican culture and the role it plays in non-Mexican cultures. Chipotle is a chain of fast food restaurants that serve Mexican-style food. It was founded by Steve Ells in 1993 and since then, the chain has expanded overseas. The restaurant is more prevalent in larger cities such as New York City. Areas closer to the Mexican-American border have a higher Mexican immigrant population and a richer Mexican culture. One thing that allows for transnational cultures to thrive is the advancement of technology. It is easier to maintain close ties to your homeland when you can easily facetime or call someone there. However, not all migrants are transnational migrants. Not all who come from a different culture or country continue to practice their original traditions and not all who do practice it, do so all the time. “At some stages in their lives, some people are more focused on their countries of origin while at others they are more involved in their countries of reception.” (Levitt) Then there are those that climb the social ladder while alternating between the two cultures.

There are many who believe that balancing the American and home-country traditions lead to a clash of civilizations. Hispanics, as Peggy Levitt points out, are less likely to assimilate and adopt pre-established Anglo-Protestant culture. This topic of assimilation is prevalent in the lives of Mexicans that aim for the American dream but also the dream of their homeland. Ethnic food has long been a staple of authentic American food. Aside from burgers and hot dogs, the country that holds countless different cultures holds as many types of culturally different foods. As the waves of immigrants came into the country, so did their food. However, as Roberto A. Ferdman said in his 2016 Washington post, “our palette has undergone something of a renaissance over the past century, evolving to incorporate the cuisines of the immigrants who have made the United States their home. But we have incorporated these foods on our terms — not on theirs. We want ‘ethnic food’ to be authentic, but we are almost never willing to pay for it.” (Fredman) Since people want their food fast and cheap, the authenticity of the “ethnic food” is given up. Chipotle serves as such. Chipotle does not serve authentic Mexican food, but authentic Mexican-American food. The ingredients used to make the “authentically” Mexican food are not only American but also imported from Australia. In 2014, Chipotle CEO stated the company was importing Australian grass-fed beef since “the U.S. supply [wasn’t] growing quickly enough to match [their] demand.” (Douglass) Does Chipotle lose its ability to call its food Mexican if the ingredients are not from that country and the food is made by machines and not Mexicans?
In a society composed of hundreds of different cultures, the defining line between appropriation and appreciation is not clear. The CEO and founder of Chipotle is not of Mexican descent but managed to create a successful chain of restaurants that serves food from that culture. However, many Americans that start these “ethnic” food restaurants don’t usually aim or end up selling to the population from whom they gained inspiration. When I asked a few of my Mexican-born relatives what they thought of Chipotle, the most common statement they said was “inauthentic” or “not real Mexican food.” Chipotle’s largest demographic is young adults between the ages of 18-33. The older generation is less likely to eat out; millennials are also more likely to eat at a restaurant that serves ethnic food or culturally different food from what they are used to. Eating ethnic food is a part of the American identity. The difference between appropriating a culture and appreciating it is being able to experience it rather than claiming it. Solely because someone has eaten, cooked and has specialized in Mexican cuisine for ten years, does not make them Mexican.

It is not enough to look at the local connections Chipotle has, but to examine its now global relations. Chipotle is now a global restaurant chain, having locations in the United Kingdom, Canada, Germany, and France- all these countries having a majority Caucasian population. Since Chipotle is very popular, its food seems authentic because that’s what it advertises itself as. The food served in Chipotle is not Mexican, but Mexican-American. However, people are slowly convincing themselves that this is what authenticity tastes like. The Mexican culture is in a sense erased and replaced by an Americanized version.

“Works Cited”
Weber, Devra. “Historical Perspectives on Mexican Transnationalism: With Notes from Angumacutiro.” Social Justice. Vol. 26, No3. JStor. Fall 1999.
Levitt, Peggy. “Transnational Migrants: When “Home” Means More Than One Country.”Migrationpolicy.org. Migration Policy Institute, 02 Mar. 2017. Web. 16 May 2017.
Ferdman, Roberto A. “How Americans Pretend to Love ‘ethnic Food’.” The Washington Post. WP Company, 22 Apr. 2016. Web. 16 May 2017.

Douglass, Adele. “9 Disappointing Facts About Chipotle.” Certified Humane. N.p., 02 July 2014. Web. 16 May 2017.

Lutz, Ashley. “5 Ways Millennials’ Dining Habits Are Different from Their Parents’.” Business Insider. Business Insider, 25 Mar. 2015. Web. 16 May 2017.

La Marqueta

Kara Hernandez

 

La Marqueta is a marketplace featuring vendors, shops, cultural events, and live music, located on 111th street and 116th street on Park Avenue in East Harlem, Manhattan. La Marqueta was created in 1936 by the Mayor Fiorello La Guardia. Marqueta means market in English and was most popular during the 1950’s and 1960’s. During that time period, close to 500 venders operated out of this particular market. Today, three of the five buildings that were once the market have burned down or torn down. La Marqueta is not as popular as it once was, but the Hispanic community still sees it as an incredibly important place in New York City.

The market, is located in what is known as Spanish Harlem (also called El Barrio and East Harlem), which is publically recognized as a predominantly Puerto Rican and Hispanic community. For many years, El Barrio, has been widely celebrated and acknowledged as a Latino cultural hub. Originally, La Marqueta, was an informal gathering space for pushcart Puerto Rican vendors and merchants to sell their goods. In 1936, the market officially became sanctioned and vendors/merchants began having to rent stalls from the city in order to sell their products to the public. Once it was sanctioned, La Marqueta began to thrive and about 500 vendors sold their products inside five huge buildings. In its heyday, the market was so noisy with eager visitors, that is was almost impossible to hear the person speaking next to you. The market grew in popularity and the New York Times even stated that it was “the most visible symbol of the neighborhood.” Even till this day, my grandparents still talk about how much they loved going to La Marqueta and how when they entered the market, it almost felt as if they were back in Puerto Rico. Going to this market was not just a regular grocery trip for them, my grandparents went to La Marqueta to feel more in touch with their Latino roots and to teach their children about different Puerto Rican traditions. People usually went to La Marqueta to buy Spanish food, traditional Hispanic medicines, recordings of Latin music, and supplies for charms and curses. In particular, my family bought various classic Puerto Rican delicacies such as bacalaitos (crunchy cod fritters), surillitos de maiz (cornmeal fingers), and empanadillas (turnovers made of either chicken, beef, or seafood). Personally, I think that La Marqueta is unique because it basically like a one stop shop for everything Puerto Rican. Also, it was one of the only places in New York City where you could find old records from famous Puerto Rican artists like Willie Colon and buy medical herbs, religious icons (which are extremely popular among older generations of Puerto Ricans), and magic charms and potions which are used in many Puerto Rican rituals. Many Puerto Ricans, including my grandmother, believe in spirits and in magic; La Marqueta served as a place where they could buy bat’s blood, black candles, and various other ingredients for potions, that helped keep away negative energy, bad spirits, and enemies. My grandmother recalls that back in the day, La Marqueta had the biggest and the best selection of potion ingredients and other necessities she needed for her magic practices.

La Marqueta was and forever will be special to Puerto Ricans throughout New York City. This market served as a safe place where families were able to teach their kids about Puerto Rican rituals and traditions. For Puerto Rican families living in New York City, it was hard to stay connected to their roots from back home and it was almost impossible for children who were born in the City to know anything about their Latino heritage. La Marqueta was famous for constantly blasting traditional salsa music each day; sometimes shoppers and vendors were lucky enough to hear a live band play. It was common to see couples and children bailando Salsa in a small section that was carved out for dancing. Without La Marqueta, many Puerto Ricans would not have continued practicing cultural/spiritual rituals such as magic and potion making, and they probably also, would not have kept up with their family’s various religious, dietary, and musical traditions.

The Market is still around and open till this day, but sadly it is not as popular as it once was. La Marqueta will always be a monumental place and a landmark for the huge Puerto Rican community in New York City. Gentrification in the Harlem area, has made it increasingly difficult for La Marqueta to stay open. Additionally, many Puerto Rican delicacies and supplies for charms/curses, that were once only sold at La Marqueta, are now being sold in various bodegas. Many vendors who continue to sell their goods at the market, are losing money because the rent for each stall is $200 each month and they do not make much in sales. Vendors remain selling at this location because they still have hope and believe that good things are in store for this market. In 2003, a nonprofit group called the East Harlem Business Capital Corporation, attempted to bring La Marqueta back to life. This corporation planned to spend close to $20 million to rebuild the entire market and transform it into a more modern space that would still continue to be a Latino market mixed with a cultural center and an incubator for small businesses. Sadly, the plan fell apart in 2006 and ever since then, close to six other plans to revive the market have fallen through as well. La Marqueta has an incredible amount of history and investors see that it is a special place; unfortunately, no one has created a plan that is solid enough to last and truly bring this market back to being successful and popular. Currently, the city is working on a deal with the Harlem Community Development Corporation to create yet another rescue attempt of the market. Many Puerto Ricans and members of the neighborhood, hope and pray that this rescue attempt is successful and La Marqueta becomes restored to its original glory.

 

Bibliography:

 

“HBK Incubates.” NYCEDC. N.p., 26 July 2015. Web. 16 May 2017.

“La Marqueta.” NYCEDC. N.p., 05 Oct. 2015. Web. 16 May 2017.

Mindlin, Alex. “Hope Amid the Plantains.” The New York Times. The New York Times, 17 May 2008.

Web. 16 May 2017.

“Search Harlem One Stop.” Harlem One Stop. N.p., 1 July 2006. Web. 16 May 2017.

 

 

 

 

The Jing Fong Restaurant

The migration of Chinese immigrants into the United States has positively affected the Chinese-American experience for many people. New York, itself, has offered several locations, ethnicities, and opportunities to fulfill these expectations. Chinatown is the living example of how people have gained exposure and fused their cultures. As a result of Chinese and non-Chinese people migrating into and out of the area, such changes required local businesses/restaurants to adapt and create a new agenda to prosper.

The Jing Fong restaurant served to bring two cultures together from a transnational point of view. This indicates the authentic Chinese food colliding with American food in order to raise this national food boundary. Since American and Chinese cultures are extremely different, it is interesting to see how easy it was to mix both. It led to many American people loving not only their version of Chinese food, but also the original Chinese food. The Jing Fong restaurant benefited from this through the great business and reviews they received from all different groups of people.

The restaurant was founded in 1978. This is a significant year because it was when the People’s Republic of China lifted migration restrictions. This resulted in roughly 300,000 Chinese immigrants coming into the United States. And by 1990 the numbers doubled to about 536,000. These statistics foreshadow the jobs, businesses, and lifestyles they would have to adopt as means of “survival of the fittest”. Most immigrant groups stick together in order to maintain a stable/comfortable transition into a new country. This meant Chinese immigrants would move into the US and form large groups in different areas of the country. Ultimately, this resulted in Chinatown becoming one of the most well-known parts of New York City.

The 1970’s time period was not only a time of effortless immigration, but it was also a time of hardship and distress for the restaurant and the local neighborhood. Chinese gangs and violence ran wild through Chinatown in the 1970’s. Financial troubles were just as hard to get rid of, too. As the restaurant neared bankruptcy, Shui Ling Lam, the janitor, collected enough shares to potentially own the business (He is also the current owner of the business). It wasn’t until 1993 that the business started to look up. From this point on, huge changes and renovations would be made to make the small, underestimated restaurant a flourishing business.

Obviously Chinatown has been known to host the largest ethnic Chinese population. However, as time changes, the Chinese population does fluctuate. There are time periods when there are more non-Chinese people living in Chinatown than Chinese people. But these fluctuations balance themselves out as Chinatown offers several businesses and restaurants that give people the best of both worlds. Nonetheless, with continuous changing environments and groups of people, the Jing Fong restaurant satisfies everyone.

The Jing Fong restaurant doesn’t deny any person or culture the opportunity to experience the authentic Chinese and American Chinese food. This restaurant has created a strong sense of strategy and individuality as it opened two doors for opportunity. “The “old guard” of Chinese people fills the restaurant Monday through Friday… On the weekend there’s always a wait, a multicultural, multi-generation scrum jockeying for tables and baskets of har gow.” (Healy, Page 1) This statement emphasizes the restaurant’s ability to attract and serve anybody and everybody. So many different people enjoy the chance to spend their money on an inexpensive, yet luxurious meal and setting. This business did not have a target audience as many others do, which gives it so much authenticity like the Chinese food it serves. Not only would people be able to share in this extraordinary experience, but the restaurant would fulfill its dreams of having a powerful business that satisfies all parties.

The Jing Fong may be a very successful restaurant, but it has other challenges other than financial problems. “…maybe a concession to the fact that young New Yorkers will just flock to anything that vaguely resembles “brunch.” I wondered if those people were a threat to some fundamental element of Jing Fong’s success, or the authenticity of the food it serves.” (Healy, Page 1) This statement is very interesting to think about because as more and more people (who are just interested in something to eat) submerse themselves in the restaurant, it turns into nothing more than “food” in their minds. And although this holds significance over the value of the authentic Chinese food, different people still get a taste of the other side. The exposure counts for more than the experience in this case. It is good to try something a little before becoming fully infatuated with it. Because once someone has tried the restaurant’s food, nothing but positive comments and reviews come from it. Even if someone doesn’t necessarily love the food, they still tried an authentic dish that has been made for generations. Plus, there are so many dishes, the possibilities are endless. “Be open-minded. She suggests trying a little bit of everything. No, you might not love the taste or consistency of chicken feet, but you might love the next dish.” (Li, Page 1)

This restaurant is seen as a parallel to the Italian-American catering hall, which not only brings two distinct cultures together, but also brings families together. Family gatherings and celebrations are huge events that make the restaurant even more of an attractive success. Since the room is so big and it seats 800 people, it is extremely crowded and sometimes chaotic. However, people have said that once the language barrier is no longer a problem, the restaurant is an amazing and excellent place to admire the authentic Chinese.

Chinatown symbolizes a transnational city and the Jing Fong restaurant symbolizes a transnational compromise in the restaurant industry. Despite the obvious difference in culture, history, and foods, the Jing Fong restaurant managed to merge China and America into one. It represents the strong sense of identity and the rending of cultural barriers. Immigration plays a huge role in the transnational restaurant as it demonstrates what is being offered and who it is being offered to. In this way, it is easy to see how the changing ethnicities in the area affect a business. And if other local businesses can learn anything from this, it is to adopt a transnational business just like the Jing Fong restaurant. Because in this way, businesses not only offer a unique, diverse experience, but it can also avoid bankruptcy.

 

Works Cited

Healy, Ryan. “Inside New York’s Biggest Chinese Restaurant.” Lucky Peach. Lucky Peach, 08 June 2016. Web. 16 May 2017.

Li, Sophia. “How to Eat Dim Sum for Chinese New Year With Supermodel Liu Wen.” Vogue. Vogue, 31 Jan. 2017. Web. 16 May 2017

“New York Chinatown History.” New York. New York Chinatown, n.d. Web. 16 May 2017.