How David Chang’s Take on Food Relates to Identity

With the rise and triumph of Momofuku Ko, Ssäm Bar, and Milk Bar, along with his many other projects (including the quarterly magazine Lucky Peach and the PBS documentary series The Mind of a Chef, David Chang has staked a claim in the food world, and people are paying close attention. “Innovative” and “rebel” are buzz words that people commonly attribute to Chang; but, with more interviews and profiles, the most prominent qualities that emerge are his dedication and honesty.

Chef David Chang prepares roasted rice cakes at Momofuku Noodle Bar in New York

(Photo: AP/Diane Bondareff)

And it’s not just honesty about his tastes on food. It’s honesty with things ranging from his views on failure and religion to his personal fears for the future. What caught my attention was his openness of expressing his struggles with grasping an identity rooted in heritage.

In an interview with Big Think, Chang was asked how his Korean heritage changed his world view. He responded:

I didn’t fit in when I lived in Korea because I wasn’t “Korean” Korean. I’m what they call a “gyopo“, which is an American-born Korean. And I didn’t fit in with the kids I went to school with because I wasn’t white. And I didn’t fit in with the Korean Americans because I hung out with the white kids. So it created awkward situations for me, but I had to adjust.

Chang’s answer reflects on what some people from immigrant and second-, third-, etc. generation homes experience. They can’t identify with others of their national origin since they were born and/or raised in the US, but they also can’t relate to the particular hybrid “hyphen American” culture they encounter around them. Instead, they are caught in a limbo between these two kinds of identities, struggling to find a footing within a cultural or heritage group.

Grits with fried farm eggs, pickled scallions, red ball radish, and salted ham scraps

(Photo: Hans Gissinger)

One of the struggles of living in this limbo is that others don’t recognize it. It is common to assume that if you are of a specific ethnicity or heritage living in the US, you fit the criteria of being part of the “hyphen American” experience. However, as the years pass and the diversity of immigrant families grow, more people discover themselves in a group that defies categorization; they are, essentially, outside of the “hyphen American” culture. As a result, they, like Chang, learn to adjust.

For Chang, part of that adjustment is reflected in his food. While ethnically Korean, Chang serves and cooks food that is insipired by many cuisines and influences.

The food that we have our restaurants, at Momofuku, is a little bit eclectic, it’s all over the place. Obviously there’s an Asian bent, but not really… the menus have country hams from Tennessee, North Carolina, and Kentucky. We have crudo, roast ducks that are stuffed in a very Chinese/French way… I think that most people are stuck in the realm of having to categorize stuff, and I think that limits your ability to make delicious food. So that’s what I try to say: we try to make delicious food.

Like many artists, chefs face questions of the “authenticity” of their work. But, is a chef’s ethnicity a directive of his or her cuisine? Does one have an obligation to respect and keep the purity of the flavors of his or her heritage?

With the rise of food fads and trendsetting yet soon-to-be-forgotten ingredients and cooking techniques, these questions are nevertheless relevant because more and more people want food that has some sort of significance. Heritage and ethnicity can, at times, guarantee the authenticity that diners crave.

A selection of pies from Milk Bar; don’t worry, “crack pie” is not “authentic”

For Chang, these questions do not disturb him. He still pulls flavors from Korea and other parts of Asia, but his fare doesn’t fit into any Asian cuisine – not that, it seems, he wants it to. Chang takes his preferences, inspirations, and spontaneous impulses to make food what it is supposed to be in the first place: delicious.

In some ways, one can draw parallels between Chang’s take on food and his and many others’ adjustment to living in a cultural limbo. While there is something deeply meaningful of being part of an established or specific group, food and one’s personal identity don’t have to be categorizable. Instead of sticking to “authentic” foods, Chang’s creations are straight-up good. Taste surpasses any sort of obligation to ethnicity or culture, which could reflect Chang’s own personal story of not fitting in anywhere.

Make your own group

(Photo: Hans Gissinger)

Similarly, people in “limbo” can find or form a foundation that surpasses heritage and culture. It’s not to say that heritage is forgotten, but heritage no longer needs to strictly dictate so many components of one’s identity.

For each person, that foundation or rooting certainly varies in shape and form, and may even change a lot as time progresses; it could also be a conglomeration of many different experiences. Whatever that foundation may be, it is personal and can be free of restrictions due to categorizations. Instead of being authentic with respect to heritage, it will be real with respect to the individual.

Main image: AP/Diane Bondareff

Despite Lower Body Weight, Asian Americans are at High Risk for Diabetes

Even with a lower body weight, Asian Americans faced a higher risk of diabetes than Caucasians, which were caused by both genetic and environmental influences, said the Asian American Diabetes Initiative in Boston.

Revealed by a study from American Diabetes Association, Asian Americans remained 30 to 50 percent more likely to have diabetes than their white counterparts, based on the U.S. National Health Interview Survey from 1997 to 2008.

Common myths and misconceptions about diabetes in the Asian American community

“For the same weight, Asian Americans tend to have more insulin resistance. Insulin resistance is the way that people develop type 2 diabetes,” said Greeshma K Shetty, associate director of the Asian Clinic in AADI.

Type 2 diabetes is the most common form of diabetes, according to the American Diabetes Association. With type 2 diabetes, either the body cannot produce enough insulin or the cells ignore the insulin. However, insulin is necessary for human body to regulate the blood sugar level.

The higher risk of diabetes in the Asian American community also came from the diet habit. Asian tend to eat more rice, especially white rice, than the rest of the population. “There is a difference between you eat white rice from brown rice, or white rice from whole-grain, whole-wheat bread,” said Shetty, “The more fiber it contains, and that makes it less likely to make your blood sugar level high.” Comparing to the rest, white rice containing less fiber raised the risk of diabetes.

Diabetes is not just a trend among Asians or Asian Americans, but an issue for the global community

“We try to make sure they decrease fat or change from white rice to brown rice. Simple changes like that to make a big different,” said Shetty. Besides diet, she also emphasized the importance of regular exercise and losing weight, even before the start of medication.

Among all the Asian American subgroups, shown by a lot of researches, Asian Indians had the highest odds of prevalent type 2 diabetes. A study led by the New York University showed that, in the New York City, using the Asian BMI standards, 74 percent of Asian Indians were overweight or obese. Meanwhile, in the general Asian groups which consists of Chinese, Koreans, and Asian Indians, 41 percent were overweight and 13 percent obese.

In 2000, Joslin Research Director George L. King and his colleagues in Joslin Diabetes Center established the AADI. 14 years later, beyond the patient clinic, they have also been doing research and education for patients in other clinical care givers. They gave community outreach at local culture events or other language tools.

“So our effort are that we are beyond just physical clinic, we actually try to make connection with our community,” said Shetty.

The “Model Minority” Report: Building ‘Em Up Just to Tear ‘Em Down

In the U.S, being “Asian” carries implications beyond ethnicity and country of origin. Particularly in the classroom setting and the workplace, being “Asian” implies ambition and excellence, high-achievement and success. In America, being of Asian descent puts you in the category of the model minority, the minority group has made it – the group that assimilates itself most successfully in that country, and essentially, winners of the American Dream.

A perfect photo op: President Obama signs Executive Order 13515, “Increasing Participation of Asian Americans and Pacific Islanders in Federal Programs”

When I first learned about Asians being the model minority, I didn’t think there was anything particularly wrong. On the contrary, I figured, if every minority is associated with a stereotype anyway, then the “model minority” is probably a good standard to uphold to. After all, who doesn’t want to be part of the group that has the highest education rates and lowest crime rates?

Conventional success, no matter how inside-the-box, beats unconventional failure. Everything has multiple facets, and if this is the good side of racism, so be it.

Memes like these “Asian dad” ones are easy – to come up with, and to hit the target

It’s hard to vocalize stereotypes, especially when they seem to work in your favor. I can’t deny that part of the reason I work so hard is because I know that the standards I have to meet are high. Does the model minority stereotype push me to excel? I am generally an outgoing person, but if I don’t want to participate in a classroom setting, I will take advantage of my “quiet Asian girl” appearance and sit invisibly in the classroom, undisturbed by professor and classmates. We find it hard to justify our perturbation with the model minority stereotype when, in fact, we believe that we are beneficiaries of it.

CAPAC dispels some Asian American “model minority” myths, but no matter how catchy the infographic, it’s up against much more

Yet, the thing is, we’re not.

The model minority status is an excuse.

It is an excuse bestowed upon Asian Americans telling them, “Look, you’re smart and successful not because you worked for it, but because you are Asian, and this is how your people are.” The model minority stereotype appears to be an agent to our success when, instead, it strips us of our own self worth.

Why should I believe that my hard work is motivated by racism, when it is in fact, a part of who I am, and a reflection of my tenacity and strength? Why should I be able to play up the “quiet Asian girl” appearance, when that is not who I am, when such a type shouldn’t even exist? As a people, if we are a people, we should identify with our culture of origin – if we want – but that’s different from the model minority stereotype, because that is a categorization that was placed out of our control.

Asian-Americans and Local Residents Fight for More Affordable Housing in Boston’s Shrinking Chinatown

“Millennium Partners, pay your fees!”

“Jobs for our communities!”

During the Affordable Housing Parade on Sunday, March 30, a rainy day in Boston, Karen Chen, the 35-year-old Organizing Director of The Chinese Progressive Association, led the protest group in chants. A large sign, which read “We Can’t Afford Your Way of Life”, covered her upper body.

Asian-Americans and local residents participate in a rally against the development of luxury housing in Boston’s Chinatown

Over 50 residents from Boston’s Chinatown and Roxbury and Dorchester, Masachusetts, gathered at the Downtown Crossing area to protest against Millennium Partners, a developer corporation now building its fourth luxury tower around Chinatown. They shook bottles as noisemakers, beat on white bucket for drums, and walked in a rally from Macy’s to Boston Common and back.

“Residents in at least ten buildings in Chinatown are facing risks of displacement due to the luxury development,” Chen said.

Protesters braved the cold and the wet to rally against the development of luxury housing in Boston’s Chinatown

“Multi-million dollar developers should not be taking tax breaks to build luxury housing without creating higher wage jobs and meeting the city’s construction hiring and affordable housing goals,” Boston Jobs Coalition, co-organizers of the rally, said in a press release. “It’s time to stop using our tax dollars to line developers’ pockets while hard-working families are pushed out of their communities.”

As reported by the Boston Globe in December, 2013, Millennium Partners received a $5.9 million discount on development fees for the construction of luxury housing in Boston, allowed by the Boston Redevelopment Authority. “First, they received $19 million in historical preservation tax credit, then another $7.8 million on the city tax break,” explained Chen.

Protesters wish to protect the community and to keep affordable housing for current residents and future generations

“I come to Chinatown mostly to go shopping and to eat Chinese food,” Patrick Tai, 68, said in the rally, “but now, quite a few of my favorite Chinese groceries and restaurants are disappearing because the neighborhood’s changing and they can’t afford to continue their business or to pay their rent.”

Since 1990, when the Community Master Plan, which limited the height of buildings around Chinatown, was repealed, the neighborhood has experienced an influx in luxury buildings. According to the Federal Reserve Bank of Cleveland, Boston has become the fastest gentrifying city in the country.

The Caucasian population in Boston and Philadelphia’s Chinatowns doubled between 2000 to 2010, although the entire Caucasian population of each city decreased, revealed the report Chinatown: Then and Now. “For many Asian-Americans, Chinatown is an essential part of our heritage and history. But Chinatowns on the East Coast are on the verge of disappearing.” The report was conducted by the Asian American Legal Defense and Education Fund and focused on the three biggest Chinatowns on the East Coast, in New York, Boston, and Philadelphia.

Regarding Philadelphia, the report said, “In 2009, residents defeated a proposal to build a 24-hour gambling casino less than two blocks from the first homes in Chinatown.” In New York, though the gentrification – a shift in an urban community to richer residents and increasing property values – is not as obvious as in Boston and Philadelphia, the city’s developers have converted many former factories into loft units selling for millions of dollars. Though the tenement buildings may retain the same exteriors, the landlords, who circumvent the City’s rent regulation laws, have increased the rent up to $3,000 per month. The steep rent has forced the original residents to move from their communities.

“I’m afraid that Chinatown would get smaller and smaller, and disappear one day. I don’t want that to happen,” Tai said.

All photographs courtesy of the author.

Repealing Affirmative Action in California: Discrimination or Diversity?

If there’s any particular issue of contention among the Asian-American community lately, it’s the issue of the return of affirmative action.

California’s Senate Constitutional Amendment No.5 (SCA-5) seeks to remove the provisions of California Proposition 209 and allow state universities to consider race, gender, color, ethnicity, and national origin as factors in the admission process. When the amendment passed in the California Senate on January 30, it reignited this highly controversial topic, particularly among the Asian-American community. This is a highly simplified breakdown of the chief arguments:

• Supporters of the bill, led by its author, State Senator Edward Hernandez, believe that SCA-5 would allow the percentages of Latino, African American, and Native American students in California public universities to grow. He stated that these numbers had significantly declined following implementation of Proposition 209 and that the removal of the relevant provisions would promote diversity within the California public university system.

• Critics of the bill argue that it is a form of discrimination and advocates preferential treatment for certain racial groups. It logically follows that this preference comes at the expense of other groups, perhaps contributing to racial tensions in California. They also argue that Senator Hernandez’s data supporting a post-Proposition 209 decline in diversity was skewed and contradicts public records, which conversely demonstrate an increase in minority populations among the University of California (UC) system.

A colorblind system?

Historically speaking, the Asian-American community has typically been relatively politically passive. On February 28, however, opposition to the bill incensed more than 500 Chinese-Americans to gather in protest before the office building of State Assemblymember Ed Chau in Sacramento, urging him to vote against SCA-5 in the State Assembly. Opponents called the bill “Skin Color Act 5”, citing significantly higher admissions criteria for Asian-Americans than their counterparts.

Asian-Americans protest affirmative action

(Photo: AALDEF)

Asian-Americans constitute less than 5% of the U.S. population, significantly less than the percentages of African Americans and Latinos. Despite their minority status, race-based admissions programs would actually work against the Asian community because of disproportionately high test scores and general scholarship. In California, the population is larger, with 14.9% of the population being of Asian origins. In admissions, however, Asians constitute 36%. The implementation of a “quota”, so to speak, would decrease the current Asian presence in the UCs and other public schools. It’s because of this process that many Asian-Americans feel that they are being unfairly penalized for their high rates of success.

It is a dialogue driven by fear. Many of the protestors are afraid of the impact SCA-5 would have on them and their children’s prospects at entering the highly competitive UCs. Fear easily converts to anger, which resulted in political activism. Currently, the Change.org petition against SCA-5 has gathered more than 100,000 supporters within 3 weeks.

The broader issue here is the issue of “positive discrimination”, or “reverse racism”, as some call it, which, for many, have become synonymous with affirmative action. The current discourse on affirmative actions ranges from dismissive to apoplectic. This is the debate that I plan to address in the near future, though delving into such a controversial topic requires careful diligence.