Showing posts with label growing food. Show all posts
Showing posts with label growing food. Show all posts

Anatomy of Suffering: Economics of Montagnard Food Choices in America

(Refugee and Diversity Projects) > Health > Anatomy of Suffering

CHEAP UMAMI SOURCES CONTRIBUTE TO POOR HEALTH
As family fortunes improve, more expensive or healthy foods do not necessarily replace salt-heavy junk food.
Click to enlarge. 

THE ABOVE FOOD PYRAMID is a very rough approximation of the diet of Montagnard Americans. At its base is white rice, preferably familiar Asian brands such as Red Elephant or Three Sisters but if the family is especially poor and struggling, a mix of American-grown rice. This food tier includes a good mix of vegetables too numerous to list. These tend to be very inexpensive and can include foraged wild plants such as amaranth or less well-known plant parts such as sweet potato leaves or tomato leaves. Bok choy and Napa (Chinese) cabbage, as well as American cabbage, cost little throughout the year.

In theory, a very poor Montagnard American family could maintain reasonably good health in America if a traditional diet was followed. Such a diet would lack variety (far fewer fruit, vegetable, and wild plant choices than available in Vietnam) and be very boring in the cold months. The reality is that other foods complete this section include American junk food, hotdogs, soda and instant noodles ("Ramen"). The last item must be of special concern because of its extraordinary salt and fat content per package serving, their universal popularity, and in some cases, the consumption of as many as 2-3 packages per day by individuals including children. A box of 30 packages might sit beside a 25-pound bag of rice in a Montagnard kitchen, suggesting that the two are perceived equally. This bottom tier I call Survival Food because items in this group are found in the poorest families' kitchens, but it is also correct to call this "foundation" food for most of the population. 

In the next tier labeled More Food Choices are vegetable favorites that cost more and I've listed a few examples. Meat is more plentiful. In the top tier, More Expensive Choices, I include foods that are rare treats for struggling families and more regularly consumed in better off ones. 

The point of this food pyramid is to emphasize that as family fortunes improve more expensive or healthy foods do not necessarily replace salt-heavy junk food and instant noodles at the base of the pyramid. Improved income and stability don't automatically lead to improved health; often they simply permit more food choices—some of which have the effect of piling on more salt, sugar and fat into the diet. 

THE PROBLEM OF DIET AND HEALTH in the Montagnard American community can't be solved without looking at and addressing the bigger problems it faces. Health education, for example, is based on the availability of and access to information by Montagnards. The number of interpreters, translators and media delivery systems (information delivered by newspaper, Web, radio, TV, etc) developed over 25 years amounts to almost zero. Intimate knowledge of their kitchen practices by Americans is low. Local agencies offer no solutions and few insights because they are ill-equipped to deal with cultural problems. They know individual families and success stories but they don't track trends. The inability of any agency to generate a definitive population number accurately reflects local American inadequacies and shortcomings. For these and other reasons it is fair to say that the American response to improving the health of the Montagnard community has been shallow and ineffective. At this point, a single grant, a special task force and list of low-hurdle benchmarks won't work.  The Montagnards themselves are caught in a special kind of trap because of the heavily salted foods that make up the foundation of their diet. Over the years and decades the cheapness of these foods and the community's social and linguistic isolation combine to produce a special kind of poverty that defies a single fix. 

SO WHERE TO START? 
First, let's reject single fixes. Second, progress will be linked to a multi-layered approach that will take years. Third, change has to come from within the Montagnard community with Montagnard community members in the lead. Fourth, Americans should recognize that in matters of health every community member has a stake. Montagnard current and former health professionals and mothers have an abiding interest but they're regularly overlooked in favor of the usual political and religious leaders. American agencies can do a lot by accepting the first premise, organizing themselves to support a long term effort by investing in technology and media tools to facilitate education and information and training more interpreters and translators. When Americans see individuals in the community interested in change, they must be ready to assist. My work with the lay health team suggests real change agents will probably come from within the community,  from the very food experts who prepare meals everyday in Montagnard households. 
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What about growing food? 
This has been proposed many times over, often by well-intentioned Americans who themselves might be familiar with suburban gardening but unacquainted with the reality of refugee living circumstances. Refugees who live in apartments might have a small container garden, that is, a few plants in buckets. Occasionally an apartment landlord will allow for more, but that's rare. Seed, supplies and dirt are cheap for the American weekend gardener but often impossible for poverty-level refugees. Communal gardens located at some distance from refugee residences pose transportation, community maintenance and security problems. Families that live in rentals with backyards will usually grow something.  Some are very intensively cultivated and yields are substantial. While North Carolina has a long growing season that still leaves families in the winter and early spring without garden vegetables. These are not arguments against urban agriculture but rather an example of the technical problems that must be squarely addressed if it's proposed as a long term health solution.

Whenever Montagnard Americans, themselves former farmers and agricultural experts, can grow their own food they usually do. But unless high salt consumption is also reduced, serious physical health problems will continue. Growing food is sometimes proposed as if it were a single solution. It can only succeed if it is combined with several interlocking lifestyle changes and education (that is, a multi-layered approach).
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Sad but true
Call it junk food. A list of World Instant Noodles Association members.
Instant noodles aren't just consumed by college kids and Asians. Check out the Wikipedia entry.
One company’s instant noodle product line.

Related
A Montagnard-centric approach to diet and health was the inspiration for an educational chart, Am I Fat? 
A Montagnard recipe and ingredients example, How to prepare Banh Canh
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SODIUM SOURCES IN THE MONTAGNARD AMERICAN DIET
Educational materials I developed for free blood pressure clinics held at Central Highlands Montagnard Church.
Cheap umami sources Upper left: Ramen or instant noodles. Upper right: Monosodium Glutamate (MSG). Center: Fish sauces and soy sauce. Bottom left: Soup cubes. Bottom right: Salt.

Ramen or instant noodles
Salt content is extremely high. 2007 mg of sodium equals 84% of maximum daily recommended intake of salt, a staggering number. The other example, 1480 mg, is 62%.  The habit of adding vegetables to the mix while it cooks in the microwave doesn't reduce their high salt content.  Children munch on unheated noodles out of the bag (each package has 24-29% daily fat).

These instant foods are very cheap (30 to a box for about $11) and have been popular for decades both in Asia and in America. Most Asian stores sell them to shoppers in boxes — not as single packages as seen in mainstream American supermarkets.

Monosodium Glutamate (MSG)
Like other products here, MSG is cheap and an excellent flavor-enhancer. It's relatively low in sodium but used a lot. One family of six said they use about a bag of MSG a month. This equals about 300 mg of salt on average per family member coming from MSG alone. Another said a bag would last about three months in their household. When it is combined with other Survival Foods, it results in staggeringly large consumptions of salt per individual per day.

MSG has had a notorious reputation in Chinese cooking but its alleged negative health effects and use in mainstream American restaurants were subjected to a more balanced review in a NY Times article.

Two fish sauces, left, and soy sauce, right.

Condiment sauces
Fish sauce is an important part of Vietnamese and Montagnard cooking and even among Western chefs who use it to "round out" a dishes' flavor. Both fish and soy sauce have umami, an essential flavor in all cuisines recently identified by scientists.

A tablespoon unit is used to measure sodium content. A dipping sauce can consist of garlic, sugar, water, chili and fish sauce. In theory, a diner would use a small amount of dipping sauce with her food. But if the family is poor and the meal is almost all rice, then it's likely she will eat much more of it as other umami sources (meat, tomatos, fish, seafood) are too expensive.

Soup and seasoning cubes
A single cube used to make 2 cups of broth is 1760 mg of salt, or 76% of maximum daily recommended intake of salt. Another brand, Bao Long, includes seasoning cubes for preparing various dishes such as bo kho. These, too, have high concentrations of salt per cube (1460 mg). Like Ramen, soup and seasoning cubes are popular and quick ways of adding flavor.

Broadly speaking, instant foods, concentrates, and sauces are convenient and effective ways to add flavor to  otherwise traditional, healthy meals. Used correctly, they work.

They are also cheap shortcuts to flavor, which means that poor families that could not afford scarce, expensive meat could still provide their dishes the "full" flavor identified by scientists as umami.

With the increased availability of fresh foods and better ingredients to the Montagnard population, it should not be necessary for them to rely on these "cheats" in the kitchen. As important as it is to point out health risks, solutions might include encouraging people to return to older, healthier, traditional styles of food preparation. But even this might be difficult for the Montagnard American community since items like instant noodles are firmly entrenched as a major food.

What does 2400 mg of salt look like?
The maximum daily recommended intake of salt is 2400 mg. Generally, less than this amount is suggested. The Mayo clinic suggests a range of 1500 - 2400 mg.

A teaspoon of salt holds about 2400 mg of salt.

Kubler and the Refugee Experience

The survival of the native languages is only an apparent exception to the rule of symbolic extinction.— George Kubler
A poncho from Peru, circa 900 AD

George Kubler's Colonial Extinction of the Motifs of Pre-Columbian Art  (1961) theorizes the relationship between an overwhelmingly dominant culture as it extinguishes a weaker one. Perhaps his model can be used to understand the current situation of refugees and explain the real challenges faced by those who attempt to build, preserve and promote their communities while redirecting the power of those in the dominant culture towards reciprocal acculturation (sharing, mutual respect) and away from benign neglect, coercion, threats or force.

Kubler catalogs the responses of the weak as they salvage whatever they can of their past life while living under the constant pressure and demands of a powerful new culture. Of the five he lists, four should be avoided because they lead to the elimination of the weak by the strong.

“Convergence”, or the convergence of interests between the dominant and weak, is a matter of appearances like the trick of perspective that implies railroad tracks meet in the distance. Those in power are never threatened with face to face encounters with the weak. For the many Montagnard congregations here in the Piedmont, Christianity is an example of convergence, the appearance of shared values between themselves and mainstream churches. Both sides have reasons to maintain the illusion of a common mission but American faith-based organizations and mainstream churches have an especially big stake. They have been in the forefront of refugee resettlement in Greensboro and have recently been subjected to sharp criticism which eventually resulted in one agency quitting the region. A real encounter with all cultural obstacles removed and the playing field leveled would assign blame and reveal the current system for what it is — a mess. So what do Montagnard churches get out this? Surprisingly, they get the freedom to be left alone to tend to their people as they see fit.

Kubler uses the term “explants” to mean the brief continuation of traditional habits or activities (also non-threatening) that eventually whither under the dominant culture. Some refugees believe in the power of amulets and one was amazed that their power could work here in America, protecting its wearer from a hail of bullets during a forced house entry. But it’s unlikely the children of this refugee will share her belief. The remarkable stories of many Montagnards, especially women, are probably destined to go unnoticed and unrecorded however rich their oral culture may be, because the transition from a preliterate society to a collection of detribalized literates (to borrow from McCluhan) is consistent with  funded refugee resettlement practices. What will live on? Probably the selective stories of combat and political struggle as described by Montagnard men who fought alongside Americans and recorded by Special Forces vets who have an interest in the shaping and retelling of these tales. (Notice that the illustration at the end of this entry depicting a Montagnard crossbow breaks with this narrative, suggesting some Montagnards were attacking American forces.)

“Transplants” represent isolated pieces from the weaker culture transplanted into the “soil” of the dominant culture. In the Montagnard community, this literally means growing kabocha squash, bitter melon or water spinach in Greensboro backyards or in buckets and boxes arranged to catch sunlight in the city's rundown apartment complexes. None of these vegetables are in the normal American diet and refugees’ little garden plots are rarely considered a threat to American norms. If local mainstream residents ever discover the healthy benefits of eating a more diversified, locally grown supply of food (that is, if it ever becomes “hip” in Greensboro to eat Thai eggplant, squash tendrils, etc.) then transplanted habits might “take” more firmly in Piedmont dirt. Today the reality is different. Chronic diseases caused by poor diet and lack of exercise plague the Montagnard population, whose health stats more and more resemble mainstream Americans’.

“Fragments” are distantly remembered forms and ideas that might be traced and retraced by survivors who have forgotten their symbolic meaning. Music and the arts can fall into this category. Refugee kids might mouth the words but not understand the context of songs. Weavers might create patterns but forget their origins in a world that has vanished. By Kubler's definition Art, which we tend to associate with reinvention and renewal, instead becomes the signpost of a downward spiral, pointing to the death of a culture. We're reminded of a textile expert who told us traditional weavers in Southeast Asia are dying out as traditional forms and symbols become industrialized, commercialized and sold us tourist items. Here in the Piedmont we see mostly old women, master weavers, with no pupils to inspire. Dock Rmah and Y Suk Bukrong are both skilled traditional musicians who are uncertain who will follow them. Maybe young artists like the rapper Mondega can spark a turnaround by initiating a dialog between generations.


Only the fifth response Kubler cites, “juxaposition”, offers the slim possibility of an intact survival of old ways. Reciprocal acculturation “of which there are very few examples in the history of Christianity” means a policy of listening to the needs and interests of refugee communities and working with them to create joint solutions, even while power disparities remain starkly drawn. A recent suggestion to locate a refugee welcome center at a popular international shopping complex was an example of accommodation in the spirit of juxtaposition. Its quick rejection by refugee resettlement specialists suggests that power, not collaboration or cooperation, continue to underly and guide most decision making about refugees in the Piedmont.

LEARNING FROM KUBLER: WHENEVER REFUGEES SUCCEED IN 
ALTERING AMERICAN BEHAVIOR, THEY HAVE THE CHANCE TO 
PRESERVE IMPORTANT PARTS OF THEIR CULTURE.

Agriculturist to agriculturist: An American farmer 
and ESOL teacher works alongside his students at 
community garden.

Refugee farmers learn about “lasagna gardening”...

... And quickly adopt their skills.

This team started a new community garden in a 
single morning.

International sustainability: Refugee farmers 
attended a Carolina Farm Stewardship Association 
conference on best practices and organic techniques.

Woman to woman: A university researcher is 
shown various food products by refugee women 
at their local ethnic store.

Artist to artist: Montagnard artist shares his portfolio 
on an iPod with a Canadian performance artist.

Artist to artists: A traditional Montagnard musician 
demonstrates before American student artists and musicians.

Youth to youth: University art students Skype with 
rapper Mondega (right), voted MTV Iggy Artist of 
the Week in December 2010.

An Amerasian learns how to tell her life story
 through digital media.

While video documenting a traditional recipe to 
students, a Montagnard woman connects her farm, 
her escape into the jungle, her relationship to 
her mother and the importance of food in her life. 

Electronic media used by refugees from oral societies to 
record their trip to UNCSA. McCluhan would approve.

Craftswomen meet: Two master weavers meet with 
an Australian expert and North Carolina fabric artists.

A Montagnard mom shares her spinning technique.

Communicating by doing. A master weaver from 
Vietnam with only rudimentary English skill
shows women weavers from Bhutan how to transfer 
the warp to the loom. A shared passion to continue 
their craft brought these women together.

Public health grad students interview a community health worker.


Lay health workers help a university
researcher to conduct interviews.

A lay health worker who never received formal
schooling in her country discusses emergency 
planning with her community.

Multilingualism versus ESOL. The celebration of 
the sounds of languages from oral societies. Many 
Montagnards speak 3, 4, 5 or 6 languages.
Translation of Census 2010 paid by a grant from the 
Southern Coalition for Social Justice.

The opening of the largest Montagnard-owned 
store attracted hundreds of neighbors including 
African-Americans, Latinos, and Asians to share 
food and music.

Kitchen to kitchen: A collaboration between refugee 
and American chefs to produce a new dish reflecting 
each chef's food traditions.

An American chef, immigrant chef, and Bhutanese
refugee mom create a collaborative dish.

Refugee and American chefs share the stage.

 
Iraq meets America: A group effort

 Food as a medium for communication. 
The interviewer is a blogger and media 
specialist. The respondent is a refugee
who rarely has the opportunity to share 
her culture with mainstream Americans.


Public presentation of collaborative dishes in Winston-Salem.

Kubler goes on to explain which bits and pieces are likely to survive cultural cataclysm. In the example of the destruction by the Spaniards of native American culture, he dashes hopes for finding evidence of surviving old customs — so fast, powerful and complete was the overthrow of traditional life. As we consider today how modernity and consumerism have swiftly crushed traditional peoples, Kubler the forensic investigator details the process of destruction and where to look for remains. Original religious beliefs are first to collapse, followed by the arts, then symbolic knowledge such as language. Crafts are rarely viewed by the dominant culture to be a threat and so will persist for a longer period of time. Local agricultural knowledge may be too useful to entirely disappear. Applied to Montagnard culture, we see Kubler's model at work. Christianity replaced traditional religion after decades of war and dislocation and by the late 1960s seems to have been firmly in place, well before refugees began to arrive in the US. Today few women know how to weave and only some recall how to play traditional instruments. The pressures to learn English quickly upon their arrival here in the US cause many parents to worry their children will forget their tribal language. As they punch the clock at the start of their shift at the poultry plant, they may recall their lives as agriculturalists, skilled foragers and farmers with some remaining knowledge about raising plants and caring for animals.

Then they will be Americans. Then they will be just like us. By current standards, this is success.

Culture raffle today. “Apparently there is nothing that cannot happen.” — Mark Twain

The antidote to Kubler’s devastating assessment of Spanish power in the New World is the plea by anthropologist Wade Davis to regard traditional people not as failed attempts to be like us, but rather to see them as equals faced with the same profound questions about what it means to be human. McCluhan specifically identifies artists as specialists able to deal with and respond to collapse, change, and revolutionary technologies. And it is they who most easily connect to the refugee experience because they are attuned to the fundamental cultural struggle they're engaged in. For these reasons, we have supported direct exchanges between refugee and mainstream creatives and artists. To reconsider the presence of thousands of refugees who now call Greensboro or Guilford County their home in this light would be to reconsider the policies and practices that treat them as social problems. It would make us question the agencies that carry out these policies under the banner of faith (or limited budgets) and ask if there are not better models for community building and dialog?

Southeast Asian Bob becomes American Bob, courtesy of Face of the Future

Montagnard Urban Farm

Photos documenting a large, intensely cultivated garden in the heart of Greensboro (late summer, 2010).