essay of chinese food

• Share full article

Advertisement

Supported by

Student Editorial Contest Winner

‘Not Real Chinese’: Why American Chinese Food Deserves Our Respect

We are honoring the Top 11 winners of our Student Editorial Contest by publishing their essays. This one is by Kelley Kwok, age 16.

By The Learning Network

This essay, by Kelley Kwok , age 16, from Staten Island Technical High School in New York, N.Y. , is one of the Top 11 winners of The Learning Network’s 10th Annual Student Editorial Contest , for which we received 12,592 entries.

We are publishing the work of all the winners and runners-up over the next week, and you can find them here as they post.

“Not Real Chinese”: Why American Chinese Food Deserves Our Respect

I sit down, surrounded by gossiping aunties and cranky uncles, meeting the warm scent of the dishes on the glass turntable. My stomach growls, preparing itself to be filled. Yet I am left with a lingering guilt for eating this kind of food. American Chinese food. “Fake” Chinese food.

Dishes including chop suey, beef with broccoli, and General Tso’s chicken are considered American Chinese food, foreign to the traditional cooks in China. For this reason, many have been calling it “fake” or “inauthentic,” spreading attitudes of distaste and refusing to eat an Americanized version of their favorite cuisine.

But should this really be the case? The humble origins and admirable impacts of American Chinese food prove otherwise.

In the 19th century, the majority of the first wave of Chinese immigrants in America became laborers. Due to the discrimination that forced them out of their jobs, some turned to opening their own restaurants to make money and bypass immigration law restrictions.

Chinese immigrants were forced to adapt to their new environment, using only the limited and unfamiliar ingredients available to them. Dishes like chop suey were rumored to be first put together with leftovers. Beef, traditionally eaten in a dish with string beans, was cooked with broccoli instead. Through the cuisine, Chinese immigrants fed and comforted one another, giving each other a taste of the land they left. As the popularity of Chinese food spread, Chinese cooks found their niche in America and adapted their food to both Chinese and American tastes.

Despite the heat of anti-Chinese sentiment during the Cold War, American Chinese food quickly became a trend — and a key factor in changing discriminatory attitudes toward the Chinese. The cuisine provided Chinese American restaurant owners enough money to support themselves through an era of oppression, allowing them to send their children to college and benefit the future generation.

Today, there are more Chinese restaurants in the United States than McDonald’s, KFCs, Pizza Huts, Taco Bells, and Wendy’s combined. Many Chinese Americans, including myself, grew up with the food and consider it an integral part of their childhood.

That being said, it’s strange that the cuisine continues to be judged by its authenticity instead of its actual taste or legendary impacts. Can we devalue a cuisine just because it deviates from tradition? American Chinese food is still food created by Chinese people; at first for other Chinese immigrants, and then for everyone in America, to enjoy.

Because of its rich history and taste, American Chinese food deserves respect in our modern society. Instead of calling it “fake” or “not real Chinese food,” we can simply make the distinction between American Chinese and traditional Chinese. Both should be respected, none less valid than the other.

Works Cited

Erway, Cathy. “ More Than ‘Just Takeout’. ” The New York Times, 21 June 2021.

Hayford, Charles W. “ Who’s Afraid of Chop Suey? ” Association for Asian Studies, 19 Aug. 2020.

Rude, Emelyn. “ Chinese Food in America: A Very Brief History. ” Time, Time, 8 Feb. 2016.

CHN/ITAL370W Noodle Narratives- Summer 2019

A CULTURAL EXPLORATION OF CHINA AND ITALY

The Chinese food culture from regional cuisines and its impact on the American food culture

Hong Li and Christine Ristaino

August 09, 2019

The exotic yet such a pleasant scent welcomed me as I opened the door of the restaurant. As I expected from the two Chinese characters “金 佛” on the door, the intense red everywhere inside and the oriental painting on the surface of a wall exuded an atmosphere of the authentic China. The first impression of this Chinese restaurant, Golden Buddha was mostly the same with the image that came to my mind when thinking of a typical Chinese restaurant. However, as I looked around the inside for a moment, I could identify that the customers were from all different countries not just Asians. Since Golden Buddha is a Chinese restaurant, I initially thought that there would be more of Asians than Americans in the restaurant. What is this a new phenomenon? What are the effects that the Chinse food culture had on the American food culture? Based on these two questions, I decided to write my final research paper about ‘The Chinese food culture from regional cuisines and its impact on the American food culture’. The Chinese food culture is manifested itself in the different regional cuisines that have their own unique taste and style. This distinctive food culture of China has fascinated the American people playing a crucial role in shaping the identity of the American food culture.

China is the world’s number one country for its vast territory and huge population. It has twenty-three provinces in total and each region has its own style of living and culture. There is nothing but food that can show the unique style that differs from region to region as it is the only cultural artifact that solely becomes who we are. Then, why are the cuisines different from region to region? What are some of the factors that make such regional differences? To gratify such curiosities, I scrutinized both primary and secondary sources about Chinese regional cuisines and could figure out the four main dividing factors that distinguish from one region to another: Agriculture, climate, palate, geographical isolation, and religion.  

The agriculture is one of the biggest distinguishing factors that affects the regional cuisine. The ingredients that chefs use in making food are dependent on the agriculture and wildlife of that region. This idea can be clearly shown by comparing the Northern and Southern china. In Northern china, where what cultivation is suitable, wheat flour is the staple food for people in that area, so the Northern Chinese people enjoy eating noodles and dumplings. On the other hand, in Southern China, where rice cultivation is suitable due to warm and rainy weather, they eat rice as their staple food.

Another dividing factor is the climate. The climate in China is different regionally and the central and south china are humid. Because of the humidity, the central and south Chinese people usually eat spicy food in the belief that chili peppers in those foods help to move internal dampness and cold.  In ‘Shark’s fin and Sichuan pepper’, the memoir written by Fuchsia Dunlop, she claims that Xie Laoban’s Dan Dan noodles were a potent pick-me-up, a cure for hangover or headache, and the perfect antidote to the grey humidity of the Chengdu climate (Fuchsia 2019).

  The palate is the third aspect of causing difference in regional cuisines. Most of the Chinese people enjoy eating spicy food as their palate is accustomed to it. However, Cantonese cuisine shows that those in the southeast like sweet food, in contrast to a mostly savory palate in the rest of China (Annie 2018).

Geographical isolation specifically indicates why Taiwan food is different from that of other regions. As Taiwan is isolated from China, it has developed its own mixed cuisine blending some cooking styles from Fujian and Guangdong.

Lastly, religion also played a role in making a difference in regional cuisines. The main religious food is the halal food restrictions adhered to by Uyghur and other Muslim minorities in China’s northwest (Annie 2018). These factors ultimately led to the difference in the taste of Chinese cuisine regionally and divided China into five different regions based on the flavor and cooking style: Northern, Eastern, Western, Central, and Southern minority cuisine.  

The Northern China food is most characterized to be salty and simple with less vegetables. The districts that belong to Northern part of China are Shandong, Beijing, and Inner Mongolia. Shandong cuisine is mostly famous for seafood due to its Northeast location along the coast. The Shandong chefs try their best to keep the original flavor of fresh seafood only with simple ingredients and braising. They are also known for making both clear broth and creamy soup. The staple food for Shandong people is wheat, so they serve much more dishes made of wheat compared to other regions resulting in the more consumption of noodles. One of the famous dishes in Shandong is ‘Jyoh-jwan daa-chang’ which is braised pork intestines in brown sauce. It might sound not appealing to people who have never heard about or tried this food before, but the dish is in fact very appetizing as the Shandong chefs skillfully harmonize all the different flavors through a series of cooking techniques. Another Northern district is Beijing, the capital city of China. I am sure that everybody has heard about the dish called ‘Peking roast duck’. This famous roast duck is from Beijing and Beijing cuisine is mostly influenced by Shandong and Inner Mongolia. It is known for its imperial cuisine with strong seasonings like vinegar and garlic. Inner Mongolia cuisine also belongs to Northern China food and as the name suggests, it originates from traditional Mongolian culture. Inner Mongolia cuisine mainly includes dairy products and all kinds of red meat and the representative foods are ‘roasted whole sheep’ and ‘roast leg of lamb’.

The Eastern China cuisine is sweet and light with a lot of fish and seafood dishes. Cantonese and Fujian are the main regions of the Eastern China. Cantonese cuisine that originated from Guangdong province is the most popular style of Chinese cuisine around the world especially in America. It is characterized for mild and sweet taste with less spices focusing more on freshness and natural flavor of ingredients. The dishes from Guangdong are diverse in its kind such as fine seafood dishes, rice dishes, soup, and dim sum. One of the most famous Cantonese cuisine is ‘Slow-boiled soup’, a clear broth made by simmering meat and other ingredients over a low heat for several hours (Annie 2018). Since Chinese herbs and medicines are used as the main ingredients in making the soup, Chinese people believe that a bowl of this soup has the power to heal and strengthen their health. Fujian cuisine is noted for its use of exotic ingredients from mountain and sea. This unusual mixture of various ingredients yields a unique flavor that differentiates Fujian cuisine from other Chinese regional cuisines. The most well-known dish of Fujian is ‘Shark Fin Soup’ that needs a preparation of about three days. It is known for its marine taste and usage of about thirty mostly high-class ingredients, such as abalone, shark’s fin, scallops, and sea cucumber (Annie 2018). 

The Western China cuisine is known for Muslim food from Xinjiang cuisine and Tibetan food from Tibetan cuisine. As many of the inhabitants in Xinjiang are people from Uyghur, the cuisine is mostly based on halal foods as Xinjiang people are Muslims. Tibetan cuisine features a mix of flavors of Nepalese, Indian, and Sichuan cuisines due to its geographical position and its original dishes influenced by the harsh climate.

The Central China cuisine is hot and spicy along with strong seasonings. The regions that are in the Central China are Sichuan and Hunan. When people are asked to name one of the spicy Chinese foods, many of them first think of dishes from Sichuan. Sichuan cuisine is famous for its spicy and numbing flavor arises from the use of Sichuan pepper and Chili peppers. Kung pao Chicken is a traditional Sichuan dish made with chicken, chili, Sichuan peppers, peanuts, and vegetables (Annie 2018). The level of spiciness can vary depending on how much peppers are put in, but the soft texture of chicken does not change. Hunan cuisine is also famous for its spicy flavor, but it can be even spicier than Sichuan cuisine. The high agricultural output of the regions enables the use of diverse ingredients when making food. A typical Hunan dish is a numbing spicy chicken made with red chili peppers and spicy ingredients.

The Southern minority cuisine includes many preserved foods as people in this area are mountain farmers who usually preserve foods that they cannot eat immediately. This regional aspect determines the type of cuisine of that area such as picked vegetables and tofu that have sour flavor.

These diverse regional cuisines from Northern China to Southern minority all come together to form the distinctive Chinese food culture. Being acknowledged for its versatility, the Chinese food culture had impact on the food culture of other countries especially in the United States. The influence of the Chinese food culture on the American food culture dates back when the Chinese people first moved to the San Francisco Bay. In 1849, the rumors of gold nuggets that drew thousands of East Coast get-rich-quick hopefuls out of California during the Gold Rush also resonated across the Pacific with the merchants of Canton in South China (Rude 2016). The Chinese merchants, who had good feelings of success of their business in America, became the first immigrants to provide services for the miners in the San Francisco Bay. This first wave of immigration fueled later waves of Chinese immigrants who buckled down to work as pioneer agricultural laborers to manage their American life. All of these workers were undoubtedly also hungry for good Chinese cooking that reminded them of land they have left behind (Rude 2016). To satisfy their yearning for home food, the Chinese immigrants became the restaurant owners by impressing the patrons with cleanliness and professionalism. The restaurants owned by Chinese people became popular not only for the appetizing dishes they served, but also for the cheap price. Nevertheless, the relationship between Americans and Chinese people was not in a good shape as both wages and job opportunities declined due to the depletion of gold resources. The animosity towards Chinese people grew bigger and bigger and eventually became law. In 1882, “The Chinese Exclusion Act” was passed banning all Chinese workers entering the United States. This law continued until 1943.

Despite the social turmoil, the Americans were still captivated by the Chinese food. However, the food was mostly derived from only Cantonese cuisine. The liberalization of American immigration policy in 1965 brought new arrivals from Hong Kong, Taiwan, and the Mainland, who in turn brought with them the foods they had enjoyed in areas like Hunan, Sichuan, Taipei and Shanghai (Rude 2016).

President Richard Nixon’s famous visit to China brought a big culinary impact on the United States. At that time, the Americans had not much knowledge about the authentic Chinese food, but only knew about Chinese dishes like chop suey, chow mein, and egg rolls and paid no more attention to them. However, after witnessing their president eating Pecking duck, the traditional dish of Beijing on a live broadcast, they became curious about the authentic Chinese food. The Americans went exploring in Chinatowns and fell in love with the flavor that they have never experienced before. The Chinese restaurants thrived in the United States than ever before.

Today, according to the Chinese American restaurant association, there are over 45,000 Chinese restaurants currently in operation across the United States. This number is greater than all the McDonald’s, KFCs, Pizza Huts, Taco Bells and Wendy’s combined (Rude 2016). The investigation demonstrates that the Chinese food culture is forming an ever-greater part of the American food culture.

The anthropological study about ‘Golden Buddha’, the Chinese restaurant in the United States further illustrates what is the impact of the Chinese food culture on the American society. In the interview with the restaurant manager, Steve, he claimed that his restaurant has two main kinds of foods: the Americanized Chinese food and the Korean style Chinse food. These two types of cuisines are the identity of not only this particular restaurant, but also the American food culture as they were made from the taste of the American people. As shown in the one of the popular Chinese restaurants in the United States, the Chinese cuisines are a big part of the American food industry and they are not the authentic Chinese cuisines, but the Americanized Chinese dishes that captivated the customers in America who are from all different countries.

In conclusion, the Chinese food culture of today is comprised of the different regional cuisines that come from agriculture, climate, palate, geographical isolation, and religion. Each region has its own unique flavor and cooking style that distinguishes itself from others. Since early times, the Chinese food culture had impact on the American food culture and its influence has increased recently due to brisk cultural exchanges from the globalization. It is not an exaggeration to say that the Chinse food culture shaped the identity of the American food culture as the most hip food that the most Americans enjoy eating is the Americanized Chinese food. The big boom of Chinese food in America will still go on and more and more younger generations will fall in love with this amazing cuisine just like their parents did.

Works Cited

DUNLOP, FUCHSIA. SHARK’S FIN AND SICHUAN PEPPER: a Sweet-Sour Memoir of Eating in China . W W NORTON, 2019.

Crowther, Gillian. Eating Culture: an Anthropological Guide to Food . University of Toronto Press, 2018.

Eric Fish, Asia Society. “How Chinese Food Got Hip in America.” The Atlantic , Atlantic Media Company, 9 Mar. 2016, www.theatlantic.com/international/archive/2016/03/chinese-food-hip-america/472983/.

Hinsbergh, Gavin Van. “China’s 8 Great Cuisines – Best 8 Culinary Classics.” China Highlights , 9 Aug. 2018, www.chinahighlights.com/travelguide/chinese-food/eight-cuisine.htm.

Liu, Junru. Chinese Food . Cambridge University Press, 2011.

Rude, Emelyn. “Chinese Food in America: A Very Brief History.” Time , Time, 8 Feb. 2016, time.com/4211871/chinese-food-history/.

Wei, Clarissa. “An Illustrated History of Americanized Chinese Food.” First We Feast , First We Feast, 20 Oct. 2016, firstwefeast.com/eat/2015/03/illustrated-history-of-americanized-chinese-food.

Wu, Annie. “China’s Regional Cuisines – Chinese Food Types North–South.” China Highlights , 8 Aug. 2018, www.chinahighlights.com/travelguide/chinese-food/regional-cuisines.htm.

Wu, Annie. “Discover China’s Regional Food Through 10 Dishes.” China Highlights , 23 May 2018, www.chinahighlights.com/travelguide/chinese-food/discover-china-regional-food.htm.

Leave a Reply Cancel reply

Your email address will not be published. Required fields are marked *

Notify me of followup comments via e-mail

We use cookies to enhance our website for you. Proceed if you agree to this policy or learn more about it.

• Essay Database >
• Essay Examples >
• Essays Topics >
• Essay on Food

Chinese Food And Chinese Culture Essay Samples

Type of paper: Essay

Topic: Food , China , Tea , Kong , Hong Kong , Hong , Chang , Herbal Tea

Words: 3500

Published: 03/08/2023

ORDER PAPER LIKE THIS

Food is a fundamental necessity of life and therefore becomes a rich conveyor of cultural traditions and norms and attracts patterns of symbolic significance much like a magnet, for example, who is entitled to eat with whom, and when, and how food is to be shared. The cultural understandings surrounding the sharing of food illuminates social dynamics by distinguishing cohesive social units and social distance. Indeed, it can be said that a culture is encoded in the expectations of behavior associated with the communal act of dining. The purpose of this paper is to examine the historical continuity of symbol systems that structure Chinese society and how the structure is embedded in how the Chinese think about food and in the behavior surrounding the consumption of food. Most anthropological research on food has been in the area of food insecurity, ritual and eating, and how identity can be demonstrated by food patterns (Mintz and Du Bois 99). This paper examines the symbolism, ritual and identity encoded in the consumption of food in the Chinese cultural heritage. To lay the ground work, first the types of foods eaten and the symbol system applied to food in the ancient China will be reviewed. Foods prepared and eaten from the prehistoric Yangshao era to the Chou period set the basic pattern that informs Chinese cuisine and symbol systems today. Second, an examination of the rise and fall of herbal tea shops in Hong Kong is used to discuss the ways that food can carry cultural identity and adapt to accommodate political and economic changes. The consumption of herbal tea is a way of consolidating a cultural identity and a way of transitioning to a new identity. Finally, the regulations surrounding table manners in Hong Kong are examined in terms of how they can delineate private and public space and determine social relationships. In the description of current table etiquette practiced in Hong Kong, the reader can see how the structure set up in ancient China is continued to the present day. 1. Ancient China Later styles of Chinese food preferences and food management were formulated in Ancient China from the Yangshao Period (5000 – 3200 BC) to the Chou Period (200 BC) (Chang 25). Information on the types of food eaten during the early periods is obtained from archeological evidence and later in preserved literature, primarily poetry. As for style, the only information available from the archeological record is the type of food and whether or not the food was consumed in a raw or cooked form. Textual information begins in the Shang (1850 BC) and Chou civilizations (Chang 25). The staple starch in ancient northern China was types of millet, but wheat, hemp, barley and rice were also eaten. By the Late Chou period, rice was regarded as the preferred and more expensive grain (Chang 26-27). The chief legume was the soybean. There is mixed evidence as to when peanuts, sesames, and broad beans arrived in China. Velvet and red beans were common in Ancient Northern China. Taro and Chinese yam were found in southern China and may have been a more important form of starch than rice in southern China (Chang 28). Many different vegetables were available most of which were gathered wild. The following vegetables occur in texts, but there is little archaeological evidence for them: malva, melon, gourd, turnip, Chinese leek, lettuce, field sowthistle, common cattail, smart weeds, wormwood grasses, ferns, wild beans, lotus roots, Chinese cabbage, mustard greens, garlic, spring onion, amaranth, Chinese water chestnuts and bamboo shoots (Chang 28). As for animal foods, archeological remains of dogs and pigs have been the most commonly found mammals and have been found from as early as the Yangshao civilization right through to the Chou period (Chang 29). Occasionally, remains of cattle, sheep and goats are also found at Yangshao sites but were probably not domesticated until the Langshan period (2000 BC) (Chang 29). There is no evidence that milk or their products were consumed in ancient China. Evidence from oracle bones indicates that sheep and cattle were used in a sacrificial context, but were also probably consumed as part of the secular diet. Many wild animals were part of the early diet, most notably deer and rabbit, but were not as important a part of the diet as dogs and pigs. Bones of exotic animals such as whale, elephant, tapir and bear were found, which suggested that some rare foods might have been imported. Chicken occurs frequently in texts, but other birds such as partridge and pheasant were eaten. Carp was the most common fish eaten, but mullet was also consumed. Other edible species were bees, cicadas, turtles, frogs and snails. Much evidence exists for the uses of alcoholic beverages, mostly made from grain, at feasts and other ceremonies. Information from the Chou Period show that food was prepared by boiling, steaming, frying, salting, pickling, drying, steeping and smoking (Chang 29-31). Chang demonstrated that cultural significance of food, its preparation, and how it is consumed in ancient China is preserved in Chou poetry and onwards (36-39). Descriptions of meals in Chinese poetry only record food consumed by the upper classes. There does not appear to be any descriptions of simple vegetable dishes that presumably the lower classes consumed. The amount of food one is entitled to consume is regulated by rank and age. Each person is said to require four bowls of grain to fill his stomach. However, a high ranking minister was entitled to eight additional non-grain dishes, and a low ranking minister was entitled to six additional non-grain dishes. A man of sixty is entitled to three non-grain dishes, a man of seventy, four, and a man of eighty, five, and a man of ninety, six (Chang 37). Chang makes no mention of women or children and stated that it is not known if poor people were subject to the same strict rules. Did poor people necessarily eat like lone boors? Did they not also have their own rules in their own company? They must have, but, alas, their rules are not preserved in the available records. (Chang 39) Even greater detail accompanies the spatial arrangement of the food. Chang describes the intricate and precise placement of dishes before the diner, for example, what types of meat and how they were folded dictated that they must be placed to the right of the diner, whereas other types of meat folded in different ways must be placed to the left of the diner. The rules regarding the presentation of food indicated that cultural symbols were encoded into the process of eating (37-38). Highly formalized procedures that integrated the recognition of rank also characterized table manners when eating with others, and children were instructed on eating etiquette from an early age (Chang 38-39). The ritualization of spatial arrangements and other regulations surrounding the taking of meals suggests a great attention was paid to social stratification. Chang posits that the duality of yin and yang that informs Chinese civilization today can be found in ancient China in the food, food serving ware, and rituals surrounding food (46). For example, sustenance was divided into drink (yang) and food (yin). Food was further divided into grain/rice (fan) and dishes (ts’ai). Dishes were vegetables other than grain, and meat, and could be classified as either yang or yin. The basic meal consists of drink (water) and fan. This division is so fundamental that alcohol is regarded as fan.on the basis that it is made from grain. A more elaborate meal included ts’ai. Chang described a hierarchy with fan at the bottom and ts’ai at the top that included a guide as to the portions of each class of food that one must eat, specifically, more fan should be consumed than ts’ai (Chang 40-41). As will be discussed below, this symbolic division of food into types developed in ancient China remains the framework of cultural understandings of food and its consumption, including the hierarchy and strict proportions, and structures table manners in Hong Kong today. As Chang stated: This arrangement of food classes and the beliefs and rules associated with them, is in my opinion is the structural essence of the Chinese way of eating, and it has not changed from at least the Chou period to today. In the ancient texts wherever enumerations of things to eat and drink appear, the same hierarchy of food-drink contrasts is shown. (40) 2. Food and Chinese Identity in herbal tea shops in Hong Kong Sea Ling Cheng chronicles the rise and fall of herbal tea shops in terms of the political and economic changes that occurred in Hong Kong in the period leading up to Hong Kong’s return to China in 1997 (1997). Cheng suggested that the political changes taking place in Hong Kong fostered feelings of insecurity and the residents sought to re-affirm cultural identity in the traditions of the herbal tea shop. Cheng also demonstrates how the tea shops stayed afloat in economic downturns by maintaining their function as a social gathering place. The health benefits of herbal tea described by Cheng echo the dichotomies found in Chang’s review of ancient Chinese foods (Chang 48) and the need to balance the opposing factors. Cheng describes a health belief system composed of the dichotomies hot/cold and wet/dry that, if unbalanced in results in bodily discomfort (Cheng 52). Different effects are associated with the various herbal teas – chrysanthemum tea and five-flower tea are assumed to be mildly cooling, while sesame drink, sugarcane juice and sour plum juice are good for promoting digestion, and since their effects are mild, they can also be simply taken as a drink. Twenty-four-herb tea is generally perceived as strongly cooling and good for curing “hot” diseases like flu and fevers. (52)

Cooling teas were thought to counteract the hot and humid Hong Kong climate, particularly during the summer.

Traditionally, herbal teas were dispensed for free or inexpensively at Taoist temples to people who could not afford other medicines. The Chinese residents of Hong Kong were poor and eagerly accepted herbal teas as a folk remedy (Cheng 53). Wong Lo Kat was the first herbal tea shop registered in Hong Kong in 1897. Wong Lo Kat is the name of a man who was reputed to have discovered a combination of herbal ingredients that cured all illnesses. During the dire conditions of the Japanese occupation, the poor Chinese escaped their squalid living conditions in the comfort and sociality of the herbal tea shops (Cheng 53-54). The lack of reasonable housing drove people out of their “homes” but recreational facilities were also inadequate. So, for those economically less advantaged people, herbal tea shops provided a channel of escape from their humdrum lives by creating an easily accessible and comfortable public place that connected them with each other and the world at large. In this way, herbal teach shops played a socially integrating role (Cheng 56). In the 1950s, the types of drinks available at the shop expanded beyond herbal teas to other health promoting drinks such as almond drinks, five-flower tea, chrysanthemum tea, and sesame drink. Further, people came to the shops to enjoy the electric fan and to listen to the radio. For the price of a 10-cent drink, patrons could listen to the popular plays, stories and music broadcast by Rediffusion (Hong Kong) Limited (Cheng 57). As different technologies emerged, they were installed in tea shops to attract a range of customers. In the 1950s jukeboxes in some herbal tea shops were a major attraction for the younger generations. Many local Cantonese films produced in this period featured trendy young people (men with a slick-back hair style, folded-up shirt collars and women typically in mini-skirts) socializing and dancing to western music from the jukeboxes in the herbal tea shops (Cheng 57) . With the arrival of television, Hong Kong residents now had glimpses of the rest of the world. As Hong Kong’s economy grew and accommodations improved, local Hong Kong and western lifestyles became the models to follow. Identification with the Chinese mainland fell off, as did the patronage of herbal tea shops (Cheng 58-59). The social functions of the herbal tea shops that had been so prominent in the past decades were progressively taken over by the family or other entertainment establishments. More importantly, its “traditional roots” led to its marginalization in the march towards a metropolitan identity (Cheng 58-59). McDonald’s, Burger King and Kentucky Fried Chicken, with their American look and immaculate facilities, filled the vacuum left by the herbal tea shops as gathering places. The practice of eating out became a mark of personal economic success and modernity. The consumption of food outside the home reflected the prospering economy and the changing self- image of Hong Kong residents (Cheng 59). Other indications that the residents of Hong Kong were distinguishing themselves from mainland China and Taiwan were the rise in popularity of Cantonese pop songs with lyrics that depicted the local lifestyle and aspirations over the Mandarin pop songs (Cheng 60). In the herbal tea shops, ‘To retain its “traditional” image, Wong Lo Kat continues with its old practice of giving sweet preserved plums to those who have had the bitter taste of twenty-four herb tea’ (Cheng 61). Cheng refers to this fashion and the return of traditionally decorated Hong Kong eating establishments during this time as “nostalgic eating” (66). An increased identification with traditional Chinese décor accompanied the lead up to Hong Kong’s return to China, and according to Cheng, was the result of an “identify discontinuity” (68). 3. Table Etiquette Cooper begins his description of table manners in Hong Kong with a brief overview of the anthropological literature of food and its importance in adapting a population as to what is good or not good to eat, and how the symbolic ordering of the culture is reflected in the preparation and eating of food. As Cooper points out, table manners are so ingrained and at such an early age that deviations from the cultural norm evoke disgust and identify the individual as either a child or a barbarian (179). The categorization set out by the Chou period in China is clearly identifiable in Hong Kong food categories today. If fan (grain or rice) is not included, it is not a meal. Rice is generally not eaten at breakfast, therefore it not regarded as a proper meal but rather a snack to get you through to lunch time (Cooper 180). Chang describes the rules regarding the spatial arrangement of food set before a person (37-38). According to Cooper, the recognition of a need to spatially organize a meal exists in Honk Kong today. Each person has his or her own bowl of fan, which is placed in front of the individual. However, ts’ai dishes are shared and are placed in the middle of the table (Cooper 180). Further spatial distinctions are made with regard to eating utensils. Before each person is the personal bowl of fan, chopsticks, a spoon, and a saucer. Chopsticks are used to take a piece from the communal ts’ai and place it on top of the fan. The bowl is raised to the mouth and the fan and ts’ai are placed into the mouth with the chopsticks. To eat with the bowl remaining on the table indicates a disinterest in the food and is regarded as an insult to the host (Cooper 180). The rules that can be extracted from the use of bowls, dishes and chopsticks are a division of private and public space with the bowl being private, the ts’ai dish as public, and the chopsticks as mediating between the two (Cooper 180). Anything that touches the mouth, i.e. the bowl of fan, is classified as private space and kept within the immediate vicinity of the person to whom it belongs. When one has finished the rice in one’s bowl, one does not continue to eat of the communal ts’ai dishes. To eat ts’ai without rice in one’s bowl is to appear a glutton interested only in ts’ai, of which one must consume a great deal to get full without rice. (181) At formal occasions such as weddings and New Years’ banquets, the proportions of fan and ts’ai are reversed in order to emphasize the sumptuousness of the meal. rice is not served until last. Thus at a banquet, one may eat ts’ai without rice in one’s bowl, and one is expected to fill up on ts’ai such that when the rice is finally served, one can only take a token portion, which is to say, this has been a real feast. (Cooper 183) Cooper describes the overriding rule of communal eating as one of “deference to others” (181). Beyond deference, social status is embedded in the rules of dining as a group. In order of eating, adults take precedence over children, and a guest of honor must be the last to leave the table. When dining out, paying for the check for all the guests marks the payer’s status over the other guests. Among equals, paying the check is done in the expectation of eventual reciprocity. However, if the status between two diners is considerable, it is impolite for the one of lower status to take the check. Cooper describes a refinement of status jockeying. Of course the wider social context must also be taken into consideration. One may be desirous of seeking a favor of an important person, in which case paying the check may be a mild form of pressure in which the obligation of reciprocity is finessed, enjoining one’s fellow diner to comply with one’s request. Food events are first and foremost social events. (183) In his description of table etiquette in Hong Kong, Cooper demonstrates the persistence of the ancient Chinese fan and ts’ai distinctions dictating what and relatively how much you eat, the cultural value of deference, and the carefully observed social structure played out in the microcosm of the dining table. Cheng demonstrated how spaces in which food is consumed serve as public gathering places where people can socialize and acquire information. In fact, the herbal tea shops in Hong Kong were instrumental in facilitating change by revealing new western lifestyles and disseminating news from the rest of the world, which was particularly important at a time of political unrest. The waxing and waning of the popularity of the herbal tea shops and the types of food served in the tea shops indexed the changing cultural affiliations and anxiety as the residents of Hong Kong moved toward reunion with mainland China. Chinese medicine in the form of herbal tea was resurrected as a meaningful symbol of a desirable life. In conclusion, Cooper is correct when he states you are how you eat (179) in Hong Kong. In the case of Hong Kong’s herbal tea shops, you are where you drink tea. The dichotomized worldview of yin and yang is repeated throughout the centuries by being encoded in the classification of edibles into fan and ts’ai. It could be argued that the entire traditional cosmology is embedded in the food consumption patterns because of the critical role food plays in maintaining life. Chinese food traditions have a strong structure that has endured over centuries. Within the culture, patterns of behavior surrounding the consumption of food defined the social strata. To affiliate or deviate from the structure is a way the Chinese, notably in Hong Kong, expressed their evolving cultural identity.

Works Cited

Chang, Kwang-chih. “1: Ancient China,” Food in Chinese Culture: Anthropological and Historical Perspectives. Ed. Kwang-chih Chang. New Haven: Yale University Press, 1977, 23-52. Print. Cheng, Sea Ling. “Back to the Future: Herbal Tea Shops in Hong Kong,” Hong Kong: Anthropological Essays on a Chinese Metropolis. Eds. Grant Evans and Marie Tam. Oxon, UK: Cruzon Press, 1997, 51-73. Print. Cooper, Eugene. “Chinese Table Manners: You Are How You Eat.” Human Organization 45.2 (1986) : 179-184. Print. Mintz, Sidney, W. and Du Bois, Christine, M. “The Anthropology of Food and Eating.” Annual Review of Anthropology 31 (2002) : 99-119. Print.

Cite this page

Share with friends using:

Removal Request

Finished papers: 758

This paper is created by writer with

ID 281485203

If you want your paper to be:

Well-researched, fact-checked, and accurate

Original, fresh, based on current data

Eloquently written and immaculately formatted

275 words = 1 page double-spaced

Get your papers done by pros!

Other Pages

Example of happiness is an illusion argumentative essay, network security research paper example, diet control argumentative essay examples, example of bridge over the river kwai saito and nicholson movie review, free creative writing on difficulties of learning english as a foreign language, charles manson research paper, the new arab revolt research paper sample, principle of speech communication book review example, essay on tort law case study, research paper on 1 which of the following would be a preferable pathology report for a newly diagnosed, sexuality does not defines gender roles and gender role expectations argumentative essay examples, example of research paper on american civilization sojourner truth, free essay on just war, example of large scale socio technical transitions for energy infrastructure capacity expansion research proposal, synagogues essay examples, argumentative essay on nature vs nurture argument, free research paper about strategic management, free the effects of population density and noise on individuals essay sample, good essay about otaku challenge, money in campaign gerrymandering and two party system essay example, how did the cold war affect asian american experiences essays example, free essay on police vs businessmen problems with spring break, theory model report, sexism article reviews, beauty article reviews, rainfall article reviews, hazard article reviews, picnic reports, testimony reports, empirical evidence reports, mccain reports, basal metabolic rate essays, chatelaine essays, red giant essays, freethinking essays, hematocrit essays, bilabial essays, lymphedema essays, germinal center essays, rising tides essays, general idea essays, guariento essays.

Password recovery email has been sent to [email protected]

Use your new password to log in

You are not register!

By clicking Register, you agree to our Terms of Service and that you have read our Privacy Policy .

Now you can download documents directly to your device!

Check your email! An email with your password has already been sent to you! Now you can download documents directly to your device.

or Use the QR code to Save this Paper to Your Phone

The sample is NOT original!

Short on a deadline?

Don't waste time. Get help with 11% off using code - GETWOWED

No, thanks! I'm fine with missing my deadline

Chinese Culture: Relation Between Food Traditions and Society Essay

As noted by Yao Zi, eating, cooking, and food are quite essential in Chinese culture. Health also cannot be left behind since it goes hand in hand with proper diet. However, food impacted largely on the country’s economy as compared to health. Food and consumption unified all classes of people in the Chinese culture and therefore brought closeness and harmony in relationships. This culture was so established that a number of metaphors in the Chinese language were coined relating to beautiful women, there was a kitchen god and the fame of the kitchen in every household was witnessed. Every household bribed the kitchen god with presents such as sweets whereas every family owned a strove, which signified unity.

Ancestral worship and family unity are major components of this culture. (Rogasaki, 2004) therefore food and health impacted equally on the Chinese culture and society. Food consumed by an individual brought about the Yin and Yang balance in the body.

The imbalance of any nature could result in diseases. Food and diet played a major role in the Chinese way of life such that even greetings were intertwined with health and diet i.e. have you eaten? As much as food unified the Chinese people, it also divided them where presentations, as well as cooking food, were taken to be aspects of civilized individuals. The civilized individuals were viewed as “cooked” while the uncivilized were seen as “raw”. Therefore, an individual’s social status and cultural identity were directly connected to food practices in medieval times.

Medicine was a respected profession with the prescription pharmacy being the most respected. Scholars produced nutritional and medicinal books covering everything to do with food from consumption to production. The Confucian qualities of moderation and frugality impacted hugely on food and society. Following food shortages in medieval times, excessive eating was contrary to the frugality and moderation ideals. Individual’s food intake was seen as a moral duty.

The Chinese were aware of the labor involved in food production. Increased trade resulted in widespread urbanization where farmers moved to the cities in search of wealth, as a result, food production decreased. Consequently, the food market depending on increased trade due to the fact that food ingredients were not restricted by Chinese religious taboos hence the Chinese food could easily vary. (Rogasaki, 2004)

There was also a market for slaughtered animals in the local market. Daoists, Buddhists as well as Confucianists harbored the belief that mistreatment killings of animals were morally wrong. Conversely, they at times went contrary to this belief by eating animals that were already killed by others. Buddhism advocated for vegetarianism and was against any instances of animal mistreatment. One is not supposed to kill or own animals according to Daoists.

Although they do not enforce absolute vegetarianism, they entertain animal suffering. Mencius and Confucius both ate fish and meat, however, they stated that one should avoid mistreating animals, in respect to eating they advised people to avoid bovines and horses. Following the fact that the three major religious and philosophical thoughts in China condemned the slaughter of animals whereas the demand for meat existed, the meat market still existed.

In conclusion, it emerges that health and longevity were major reasons as to why food was fundamental in the Chinese way of life.

Rogasaki, R. Hygienic modernity, Beijing: Yue Ding Publishers, 2004.

• Chicago (A-D)
• Chicago (N-B)

IvyPanda. (2021, September 14). Chinese Culture: Relation Between Food Traditions and Society. https://ivypanda.com/essays/chinese-culture-relation-between-food-traditions-and-society/

"Chinese Culture: Relation Between Food Traditions and Society." IvyPanda , 14 Sept. 2021, ivypanda.com/essays/chinese-culture-relation-between-food-traditions-and-society/.

IvyPanda . (2021) 'Chinese Culture: Relation Between Food Traditions and Society'. 14 September.

IvyPanda . 2021. "Chinese Culture: Relation Between Food Traditions and Society." September 14, 2021. https://ivypanda.com/essays/chinese-culture-relation-between-food-traditions-and-society/.

1. IvyPanda . "Chinese Culture: Relation Between Food Traditions and Society." September 14, 2021. https://ivypanda.com/essays/chinese-culture-relation-between-food-traditions-and-society/.

Bibliography

IvyPanda . "Chinese Culture: Relation Between Food Traditions and Society." September 14, 2021. https://ivypanda.com/essays/chinese-culture-relation-between-food-traditions-and-society/.

• Vegetarianism Relation with Health and Religion
• Benefits of Vegetarianism
• Consumer Behavior Theory: Vegetarianism
• Soul Food: The Origin and Reasons of Vegetarianism
• Moral Status of Animals: Vegetarianism and Veganism
• Vegetarianism Among Chinese Customers
• Vegetarianism and Its Causes
• Confucius Philosophy: His Life and Though
• Daoism: Its Role in Chinese History and Influence on Art
• "The Millionaire Next Door" by Stanley and Danko
• Cultural Globalisation: Placing and Displacing the West
• National Leadership and Culture of France
• Visit to France: Cultural Experiences Description
• Western Culture Impacts on the UAE Local Lifestyle
• Mi'kmaq Culture in Cape Breton, Nova Scotia

The best Chinese restaurant in Atlantic City—and the rest of the top 12, according to Tripadvisor reviewers

Posted: April 17, 2024 | Last updated: April 17, 2024

Highest-rated Chinese restaurants in Atlantic City, according to Tripadvisor

Chinese food consistently ranks at the top of favorite cuisines in the U.S. year after year (often neck and neck with Mexican food as the #1 favorite). In fact, there are more than 40,000 across all 50 states.

However, most Chinese food you find in the U.S. is really American-Chinese food, and many of the most popular Chinese dishes were created in the U.S. , including General Tso's chicken and chop suey.

Stacker compiled a list of the highest-rated Chinese restaurants in Atlantic City on Tripadvisor. Tripadvisor rankings factor in the average rating and number of reviews. Read on to see the most popular Chinese restaurants in your area.

#12. Tsui's Garden

- Rating: 4.0 / 5 (21 reviews) - Detailed ratings: Food (4.0/5), Service (4.5/5), Value (4.0/5) - Price: $ - Address: 6426 Ventnor Ave, Ventnor City, NJ 08406-2113 - Read more on Tripadvisor

#11. Yuki Hana Restaurant

- Rating: 4.0 / 5 (59 reviews) - Detailed ratings: Food (3.5/5), Service (3.5/5), Value (3.5/5), Atmosphere (3.5/5) - Price: $$ - $$$ - Address: 3628 Atlantic Brigantine Blvd, Brigantine, NJ 08203-1026 - Read more on Tripadvisor

#10. Hong Kong House

- Rating: 3.0 / 5 (16 reviews) - Detailed ratings: not available - Price: $ - Address: 1330 Pacific Ave, Atlantic City, NJ 08401-7216 - Read more on Tripadvisor

#9. Noodle Village

- Rating: 4.0 / 5 (64 reviews) - Detailed ratings: Food (4.0/5), Service (4.0/5), Value (3.5/5) - Price: $$ - $$$ - Address: Bally's Atlantic City, 1900 Pacific Avenue, Atlantic City, NJ - Read more on Tripadvisor

#8. Golden Wok Chinese Restaurant

- Rating: 4.0 / 5 (10 reviews) - Detailed ratings: not available - Price: $ - Address: 1541 Atlantic Ave, Atlantic City, NJ 08401-7013 - Read more on Tripadvisor

#7. Zhen Bang

- Rating: 3.5 / 5 (74 reviews) - Detailed ratings: Food (3.5/5), Service (4.0/5), Value (3.0/5) - Price: $$ - $$$ - Address: 500 Boardwalk Inside Ocean Resort Casino, Atlantic City, NJ 08401-7609 - Read more on Tripadvisor

#6. Golden Dynasty

- Rating: 4.0 / 5 (24 reviews) - Detailed ratings: Food (4.5/5), Service (4.5/5), Value (3.5/5) - Price: $$ - $$$ - Address: 2831 Boardwalk Tropicana Casino and Resort, Atlantic City, NJ 08401 - Read more on Tripadvisor

#5. Imperial Asian Restaurant

- Rating: 4.0 / 5 (44 reviews) - Detailed ratings: Food (4.5/5), Service (4.5/5), Value (4.0/5), Atmosphere (3.5/5) - Price: $$ - $$$ - Address: 3124 Atlantic Ave, Atlantic City, NJ 08401-6215 - Read more on Tripadvisor

#4. Noodles of the World

- Rating: 4.0 / 5 (235 reviews) - Detailed ratings: Food (4.0/5), Service (4.0/5), Value (4.0/5), Atmosphere (4.0/5) - Price: $$ - $$$ - Address: 1 Borgata Way, Atlantic City, NJ 08401-1946 - Read more on Tripadvisor

#3. Kwi Noodle House

- Rating: 4.0 / 5 (158 reviews) - Detailed ratings: Food (4.0/5), Service (4.0/5), Value (3.5/5), Atmosphere (4.0/5) - Price: $$ - $$$ - Address: 2100 Pacific Ave, Atlantic City, NJ 08401-6612 - Read more on Tripadvisor

#2. P.F. Chang's

- Rating: 4.0 / 5 (552 reviews) - Detailed ratings: Food (4.5/5), Service (4.0/5), Value (4.0/5), Atmosphere (4.0/5) - Price: $$ - $$$ - Address: 2801 Pacific Ave Unit 101 The Quarter at the Tropicana, Atlantic City, NJ 08401-6351 - Read more on Tripadvisor

#1. EastWind

- Rating: 4.5 / 5 (456 reviews) - Detailed ratings: Food (4.5/5), Service (4.5/5), Value (4.5/5), Atmosphere (4.5/5) - Price: $$ - $$$ - Address: 1133 Boardwalk Resorts Casino Hotel, Atlantic City, NJ 08401-7329 - Read more on Tripadvisor

More for You

If You See Black Residue on Your Cast-Iron Skillet, This Is What It Means

Carnival Cruise Line confirms ban on a popular cabin hack

Your senses will shut down in a specific order when you’re about to die

The Most Visited Attraction in Every US State

Ryan Reynolds praises Michael J. Fox for helping his late father with Parkinson's 'feel less alone'

They Wrote it Off as School Stress. I Hid the Truth Out of Terror

No, frequent hair trims won't make your hair grow faster. But here's what does.

MLB suspends Pirates' Aroldis Chapman for 'inappropriate actions'

4-Year-Old Living With One of the Rarest Disorders in the World

20 random things that are normal in Europe but weird in the U.S.A.

The world’s most remote island open to tourists no longer takes five nights to get to

Your Blood Type Affects Your Risk of Early Stroke, Scientists Discover

14 Explanations For Dumb Everyday Problems

14 Things You’re Not Buying from Walmart—But Should

Colossal prehistoric snake discovered in India

Steelers' Clear First-Round Plan Is More Apparent Than Ever In 2024

Costco’s New Comfort Food Meal Kit Is a Total Treasure

'Law & Order' star helps child find her mom after being mistaken for real-life police officer

Trump leads Biden in latest national poll

A psychologist shares the 6 toxic traits of 'highly narcissistic' parents—and how to deal with them

• Vacation Rentals
• Restaurants
• Things to do
• Elektrostal Tourism
• Elektrostal Hotels
• Elektrostal Bed and Breakfast
• Flights to Elektrostal
• Elektrostal Restaurants
• Things to Do in Elektrostal
• Elektrostal Travel Forum
• Elektrostal Photos
• Elektrostal Map
• All Elektrostal Hotels
• Elektrostal Hotel Deals
• Elektrostal Hostels
• Elektrostal Business Hotels
• Elektrostal Family Hotels
• Elektrostal Spa Resorts
• 3-stars Hotels in Elektrostal
• Elektrostal Hotels with Game room
• Elektrostal Hotels with Banquet hall
• Hotels near Electrostal History and Art Museum
• Hotels near Park of Culture and Leisure
• Hotels near Statue of Lenin
• Hotels near Museum and Exhibition Center
• Hotels near Museum of Labor Glory
• Hotels near (ZIA) Zhukovsky International Airport
• Hotels near (VKO) Vnukovo Airport
• Hotels near (DME) Domodedovo Airport
• Dreams Jade Resort & Spa
• Xafira Deluxe Resort & Spa
• Mandalay Bay Resort & Casino
• The LINQ Hotel + Experience
• Bellagio Las Vegas
• Hyatt Ziva Cap Cana
• Isla Bella Beach Resort
• Secrets Akumal Riviera Maya
• Hotel Xcaret Mexico
• Hotel Tapasoli
• Excellence Punta Cana
• Hilton Hawaiian Village Waikiki Beach Resort
• Hotel Chester
• Barcelo Bavaro Palace All Inclusive Resort
• Aruba Ocean Villas
• Popular All-Inclusive Resorts
• Popular Beach Resorts
• Popular Family Resorts
• Popular All-Inclusive Hotels
• Popular Hotels With Waterparks
• Popular Honeymoon Resorts
• Popular Luxury Resorts
• Popular All-Inclusive Family Resorts
• Popular Golf Resorts
• Popular Spa Resorts
• Popular Cheap Resorts
• All Elektrostal Restaurants
• Cafés in Elektrostal
• Chinese Restaurants in Elektrostal
• European Restaurants for Families in Elektrostal
• European Restaurants for Large Groups in Elektrostal
• European Restaurants for Lunch in Elektrostal
• Fast Food Restaurants in Elektrostal
• French Restaurants in Elektrostal
• Italian Restaurants in Elektrostal
• Japanese Restaurants in Elektrostal
• Pizza in Elektrostal
• Russian Restaurants in Elektrostal
• Seafood Restaurants in Elektrostal
• Vegetarian Restaurants in Elektrostal
• GreenLeaders
• Elektrostal
• Things to Do
• Travel Stories
• Rental Cars
• Add a Place
• Travel Forum
• Travelers' Choice
• Help Center
• Europe    
• Russia    
• Central Russia    
• Moscow Oblast    
• Elektrostal    
• Elektrostal Restaurants    

Ratings and reviews

Location and contact.

PEKIN, Elektrostal - Lenina Ave. 40/8 - Restaurant Reviews, Photos & Phone Number - Tripadvisor