Food

A Hindu story of garlic and onions, and what it means for our "tribal" religious divisions in 2019

A Hindu story of garlic and onions, and what it means for our "tribal" religious divisions in 2019

Onions and garlic, slowly simmered with tomatoes and olive oil.

Does that make you hungry? It leaves me salivating. Pour it -- generously, if you don't mind -- over a heaping plate of pasta and I'm your best friend.

Perhaps that’s why I found this story out of India (first sent my way by a friend, N.K.) so interesting. It's about Hindus who reject eating onions and garlic for religiously ascribed health and spiritual reasons.

Moreover, given that it’s the end of the year, I’m also inclined to offer up this story as a metaphor for the world of religion, and its concurrent global political and social machinations, as 2019 prepares to dawn.

But first, here’s a bit of the gastronomical Hindu brouhaha story, courtesy of the liberal-leaning, India-focused news site Scroll.in.

(So you understand: In the Indian numerical system, a lakh equals 100,000; Karnataka is a state in southwest India, and ISKCON is the official name for what Westerners tend to call Hare Krishnas, a modern iteration of an ancient Hindu school of religious thought. Additionally, Ayurveda is an Indian dietary and health care system rooted in early Hindu scripture.)

The Akshaya Patra Foundation, which has been providing mid-day meals to 4.43 lakh school children in Karnataka, has refused to sign a memorandum for 2018-’19 following a directive by the state government to include onions and garlic in the food prepared for the meal, based on recommendations from the State Food Commission.

This is not the first time that the foundation has refused to follow recommended nutritional guidelines in the government scheme. The NGO had earlier refused to provide eggs in the meal saying it can only provide a satvik diet – a diet based on Ayurveda and yoga literature.

The foundation, an initiative of the International Society for Krishna Consciousness or ISKCON, has a religious prerogative of “advocating a lacto-vegetarian diet, strictly avoiding meat, fish and eggs” and considers onions and garlic in food as “lower modes of nature which inhibit spiritual advancement”.

Akshaya Patra, which claims to supply mid-day meals to 1.76 million children from 14,702 schools across 12 states in India, has flouted these norms from the beginning of its contract, failing to cater to children from disadvantaged communities, almost all of whom eat eggs and are culturally accustomed to garlic and onion in food.

But why onions and garlic? What do members of this Hindus sub-group know that the cooks of so many other global cuisines don’t or don’t care about? Even Western and natural medicine practitioners say that onions and garlic are particularly good for our health.

So what’s up?

Please respect our Commenting Policy

Catholic connection to Thanksgiving Day? That's a great story that is rarely told

Catholic connection to Thanksgiving Day? That's a great story that is rarely told

If Christmas is referred to as “The greatest story ever told,” America’s first Thanksgiving could very well be “The greatest story you’ve never heard before.”

The reason for that is because the first recorded Thanksgiving meal between the Pilgrims and Native Americans at Plymouth in 1621 may not have been the first of its kind. In fact, some historians say it actually took place more than 50 years earlier in St. Augustine.

Spanish documents, first highlighted by University of Florida Professor Michael Gannon, revealed that the first meal between European colonists and Native Americans on U.S. soil took place on the grounds of what is now the Fountain of Youth in 1565.

The city’s founder Pedro Menendez de Aviles and the colonists broke bread with the Timucua Indians soon after the Spanish made landfall on September 8. In Gannon’s book, The Cross in the Sand, he noted, “It was the first community act of religion and thanksgiving in the first permanent settlement in the land.”

De Aviles came ashore on that day and subsequently named the land St. Augustine in honor of the saint on whose feast day was August 28, the day Florida was first sighted by the ships. Members of the Timucua tribe greeted the fleet. Records show it was a peaceful exchange.

In his memoirs, Father Francisco Lopez de Mendoza Grajales, who celebrated mass that day, wrote: “The feast day [was] observed… after mass, [Menendez] had the Indians fed and dined himself.”

Although Gannon’s book was published in 1965, no one paid attention to it until 1985 when a reporter from The Associated Press called the professor looking for a new angle on the holiday. When the wire service put the article out for its member newspapers to print a few days before Thanksgiving, the story sent shockwaves across New England. Gannon was immediately dubbed, “The Grinch who stole Thanksgiving.”

The meal celebrated by the Spanish had already been planned as a feast to honor Mary, the mother of Jesus, and coincided with their safe arrival. Historians like Gannon have argued that the first real Thanksgiving didn’t feature Protestant separatists in Massachusetts, but Catholic explorers in Florida.

Gannon, a legendary figure among Florida historians, died last year at age 89. Gannon may have died, but the Catholic case for Thanksgiving lives on thanks to other historians, researchers and writers who argue the honor should go to Spanish settlers.

Please respect our Commenting Policy

New York Times digs into fried fish, all the fixings and, oh, then there's some kind of church thing

New York Times digs into fried fish, all the fixings and, oh, then there's some kind of church thing

Growing up Baptist in East Texas, I learned a whole lot about fried catfish. Mostly, I learned that this was an important, even symbolic, food in rural communities and in black churches.

Later, when I married into a Baptist family in Georgia, that meant spending time in a region in which I learned, once again, that catfish was a part of life — in some parts of the community. The same thing’s true here in East Tennessee (along with barbecue, of course).

Even in Baltimore, we lived near a catfish joint that was jammed on the weekends — with African-Americans picking up stacks of take-out boxes for home and for church get-togethers.

So my eyes lit up when I saw this evocative double-decker headline in The New York Times, of all places:

Celebrating the Fish Fry, a Late-Summer Black Tradition

Catfish, hot sauce, a few sides: For many African-American families, these are makings of a time-honored gathering that feeds a sense of community.

Oh yeah, fried catfish, but also tilapia, snapper and “whitefish” — with lots of hot sauce. Then you had hushpuppies, of of course, with potato salad, coleslaw, black-eyed peas, greens and, maybe, french fries. And underneath the fish, to soak up some of the hot oil, there’s usually a slice or two of white sandwich bread.

Now, lots of good info about the food and black-family traditions made it into the Times piece, with the help of “food historian” Adrian Miller. And there’s a hint at deeper ties that bind in this key passage about this legacy of frying fish on weekends:

… The tradition took on a different meaning in the South during the era of slavery. “The work schedule on the plantation would slow down by noon on Saturday, so enslaved people had the rest of that day to do what they wanted,” Mr. Miller said.

Those who finished work early could go fishing and bring back their catch to be fried that night; plantation owners didn’t mind, Mr. Miller said, because it was one less meal they had to provide. “So the fish fry started as a Saturday-night thing on plantations, and it was like an impromptu get-together,” he said.

In the decades after Emancipation, the tradition became a business for many African-Americans, who brought fish fries with them as they migrated from the South to other parts of the country. … The fish fry was also used as a popular tool to raise money for churches.

Food for raising money? That’s all there is to it?

Please respect our Commenting Policy

In-N-Out boycott stories offer few details about the faith that undergirds the chain

In-N-Out boycott stories offer few details about the faith that undergirds the chain

I’ve never been to an In-N-Out Burger franchise, a California icon that is to the Golden State what Chick-fil-A is to the South.

Now tmatt has written about the splash the latter made upon its New York debut and the nasty tweets by the New Yorker about the chain’s “pervasive Christian traditionalism.”

But In-N-Out is not burdened with a religious tag, to anywhere near the same degree. Still, that has not kept certain Californians from trying to boycott the place.

Why? From the Los Angeles Times:

Anthony Grigore is a Democrat. But as he waited Thursday at an In-N-Out Burger in El Segundo for his meal, Grigore made it clear party loyalty would only go so far.

Just hours earlier, the head of the California Democratic Party called for a boycott of the famed burger chain after a public filing revealed that the company had recently donated $25,000 to the state’s Republican Party.

“Eating at In-N-Out is such a standard thing to do across California,” Grigore said, dismissing the boycott idea as a bit silly.

So not even all the Democrats are falling into line. The Times concluded:

By the end of the day, Democrats were distancing themselves from the idea and Republicans were enjoying a political feast, with some making big lunch orders to show their support for the chain and posting photos on social media.

So, what is this place? There is a lot of clever writing in this article and we finally get to the religion angle midway down the story.

The eatery was founded by Harry and Esther Snyder in 1948. The company has a reputation for maintaining strong Christian beliefs and puts references to Bible verses in its packaging.

Huh?

Please respect our Commenting Policy

This week's podcast: Colorado fine-tunes legal campaign against Masterpiece Cakeshop owner

This week's podcast: Colorado fine-tunes legal campaign against Masterpiece Cakeshop owner

No doubt about it, there was a big, big religious-liberty story back on June 28 out in the often-overlooked Rocky Mountain Time Zone.

This was a story that had been cooking for some time and, yes, it involved Jack Phillips of Colorado, the owner of Masterpiece Cakeshop. 

To understand the significance of this news story -- the goal of this week's "Crossroads" podcast (click here to tune that in) --  it helps to look at the following timeline:

* On June, 26, 2017 -- the day the U.S. Supreme Court announced that it would hear Masterpiece Cakeshop v. Colorado Civil Rights Commission -- a Colorado lawyer named Autumn Scardina called the bakery and made a rather simple request. Scardina requested a cake with blue icing that was baked with pink batter. The lawyer told a Cake Shop employee that the goal was to celebrate Scardina's birthday, as well as the seventh anniversary of the day he came out as transgender she.

* On June 4, 2018, the U.S. Supreme Court ruled, by a 7-2 margin, that the Colorado Civil Rights Commission had shown anti-religious animus during proceedings leading to its actions punishing Phillips for refusing to create one of his one-of-a-kind wedding cakes to celebrate a same-sex couple's marriage. Phillips offered to sell the couple any of the other cakes or goods in his shop, but -- because of his faith -- refused to create a special cake to celebrate that rite.

* On June 28, the Colorado Civil Rights Commission ruled that there was evidence that Phillips had discriminated against Scardina because of anti-trans bias, as opposed to this action being another act of conscience by the Christian baker, protected by the First Amendment.

You can assemble those dates in your mind with a bit of editing as you read the Washington Post (or New York Times) coverage of this new chapter in the Masterpiece Cakeshop drama.

So why is the story breaking this week? You can see that in the overture to the Post story:

Add another layer to the legal drama surrounding the Colorado baker who refused to make a wedding cake for a same-sex couple -- and took his case all the way to the Supreme Court.

Jack Phillips, owner of Masterpiece Cakeshop in Lakewood, Colo., on Tuesday filed another federal lawsuit against the state alleging religious discrimination.

Please respect our Commenting Policy

Friday Five: Fading way of life, 'Submarine Churches,' Chick-fil-A flash mob and more

Friday Five: Fading way of life, 'Submarine Churches,' Chick-fil-A flash mob and more

This week in Friday Five, we've got closing churches. We've got "Submarine Churches." We've got serpent-handler churches.

We've even got a church — flash mob style — at a Chick-fil-A.

I bet you just can't wait!

So let's dive right in:

1. Religion story of the week: The Minneapolis Star-Tribune had a fascinating piece this week on how a way of life is fading as churches close.

The "first in an occasional series written by Jean Hopfensperger" explores how "Minnesota’s mainline Christian denominations face unprecedented declines, altering communities and traditions celebrated for generations." 

2. Most popular GetReligion post: Editor Terry Mattingly's post titled "New York Times asks this faith-free question: Why are young Americans having fewer babies?" occupies the No. 1 spot this week.

Please respect our Commenting Policy

Culture of Chick-fil-A? A holy ghost in the eye-popping minimum wage planned by this franchisee

Culture of Chick-fil-A? A holy ghost in the eye-popping minimum wage planned by this franchisee

In my first regular job, I flipped burgers at McDonald's for $3.35 an hour.

That was the minimum wage when I was a high school junior in the mid-1980s.

With inflation, the comparable amount today would be $6.62 an hour. The federal minimum wage is, of course, $7.25 an hour.

I bring up those figures in light of an eye-popping news out of California, as reported by The Washington Post:

By 2022, the minimum wage in California will rise to $15. But the owner of a Chick-fil-A restaurant in Sacramento plans to go ahead and raise the wages of his employees now, offering a huge bump to $17 to $18 from the $12 to $13 he pays now.

The sizable raise represents a possible new high-water mark for fast-food workers, say restaurant industry analysts, at a time when competition for even unskilled labor is rising amid low unemployment, greater immigration scrutiny and fewer teenagers seeking to work in fast-food jobs. While analysts can't say whether a $17 to $18 hourly wage is the highest in the country for front-line fast-food workers, it certainly appears to be among the higher ones, said David Henkes, a senior principal with Technomic, a restaurant research and consulting firm.

"We’re seeing a lot of operators that are in that $12 to $15 range, especially in higher-price areas like California, but that’s sort of a new threshold," he said. "In an era of 3.9 percent unemployment, restaurants — which typically are not seen as the most attractive of jobs — are struggling to not only fill jobs but then retain workers." 

Here's a strange question, one that won't sound so strange to those familiar with Chick-fil-A: Is there any chance that this story is haunted by a holy ghost? Any chance at all?

After all, Chick-fil-A closes its restaurants on Sundays so employees can rest. When is the last time you read a story about the Atlanta-based chain that didn't include a reference to the Christian faith of the chain's owners (or their beliefs on marriage)?

Please respect our Commenting Policy

Still thinking about Chick-fil-A, as well as the emerging face of world Christianity

Still thinking about Chick-fil-A, as well as the emerging face of world Christianity

Every now and then, a magazine like The Atlantic Monthly -- a must-read publication, no matter what one's cultural worldview -- publishes a cover story that transforms how thinking people think about an important issue. At least, that's true if lots of members of the thinking classes are open to thinking about information that may make them uncomfortable.

This was certainly the case in October, 2002, when historian Philip Jenkins published a massive Atlantic cover story that ran with this provocative headline: "The Next Christianity." For those with an even longer attention span, there was the book, "The Next Christendom: The Coming of Global Christianity."

Now, before I hit you with a key passage from that important Atlantic piece, let me tell you where we are going in this Sunday think package.

Jenkins was writing about a wave of global change in pews and pulpits, as the face of Christianity moved -- statistically speaking -- from Europe and North America to the multicultural reality that is the Global South. Thus, if you are looking for a "typical" Christian in the world today, it is probably an African woman in an evangelical Anglican (or maybe Methodist) congregation. She is probably a charismatic believer, too.

Now, I thought about that Jenkins piece when reading an amazing new Bloomberg essay by Yale Law School professor Stephen L. Carter, addressing the media storm surrounding that bizarre New Yorker sermon about You Know What (click here for my most recent piece, and podcast, on this hot topic). Here is the dramatic double-decker headline on the Carter piece:

The Ugly Coded Critique of Chick-Fil-A's Christianity

The fast-food chain's "infiltration" of New York City ignores the truth about religion in America. It also reveals an ugly narrow-mindedness

What's the connection here, between Jenkins and Carter?

Hint: Demographics is destiny (and doctrine is important, too). Here is a famous (and long) summary paragraph from the 2002 Atlantic essay:

If we look beyond the liberal West, we see that another Christian revolution, quite different from the one being called for in affluent American suburbs and upscale urban parishes, is already in progress.

Please respect our Commenting Policy

Can New York City survive Chick-fil-A invasion? Let's look at Manhattan history!

Can New York City survive Chick-fil-A invasion? Let's look at Manhattan history!

On a personal note: I just finished one of my two-week sojourns teaching journalism at The King's College in New York. As I have mentioned before, if you add up my various duties here I live in lower Manhattan just over two months a year.

I'm not a New Yorker, but I hang out with them a lot -- even in local diners and fast-food joints.

Anyway, at the end of my final seminar session last night one of the students gave me a thank-you card and the perfect gift to sum up life in this neighborhood right now.

It was, of course, a Chick-fil-A gift card.

Don't worry, I will be able to use that card in Oak Ridge, Tenn., even though our town has only one Chick-fil-A sanctuary, compared to New York City's three (with more on the way as part of the much-discussed Bible Belt invasion of the Big Apple).

The bottom line: If was the perfect end to the week. And you will not be surprised that we also talked about the now infamous New Yorker sermon about Chick-fil-A -- "Chick-fil-A’s Creepy Infiltration of New York City" -- during this week's "Crossroads" podcast. Click here to tune that in.

In my GetReligion post about this whole kerfuffle ("The New Yorker stirs up a storm with analysis of Chick-fil-A evangelism in the Big Apple"), I tried to avoid -- for the most part -- some of the most common themes in the Twitter madness about this piece. Here are three of the more low-key, constructive tweets from that amazing storm:

Please respect our Commenting Policy