Soul food is the cuisine of Black Americans. Originating in the American South from the cuisines of enslaved Africans transported from Africa through the Atlantic slave trade, soul food is closely associated with the cuisine of the Southern United States. The expression "soul food" originated in the mid-1960s when "soul" was a common word used to describe Black American culture. Soul food uses cooking techniques and ingredients from West African, Central African, Western European, and Indigenous cuisine of the Americas. According to soul food historian Adrian Miller, soul food exhibits some influences from West African cuisine such as the use of greens mixed together with meat and the frying of fritters in deep oil.
The cuisine was initially denigrated as low quality and belittled because of its origin. It was seen as low-class food, and African Americans in the North looked down on their Black Southern compatriots who preferred soul food (see the Great Migration). The concept evolved from describing the food of slaves in the South, to being taken up as a primary source of pride in the African American community even in the North, such as in New York City, Chicago and Detroit.
According to Adrian Miller, while soul food has a lot in common with Southern food in terms of techniques and ingredients, it differs from it by being more intensely seasoned and using a variety of meats. Black Americans also add sugar to make cornbread, while "white southerners say when you put sugar in corn bread, it becomes cake". Bob Jeffries, the author of Soul Food Cookbook, said the difference between soul food and Southern food is: "While all soul food is Southern food, not all Southern food is soul. Soul food cooking is an example of how really good Southern [African-American] cooks cooked with what they had available to them."
Impoverished White and Black people in the South cooked many of the same dishes stemming from Southern cooking traditions, but styles of preparation sometimes varied. Certain techniques popular in soul and other Southern cuisines (i.e., frying meat and using all parts of the animal for consumption) are shared with cultures all over the world.
Etymology
The term soul food became popular during the 1960s and 1970s in the midst of the Black Power movement. One of the earliest written uses of the term is found in The Autobiography of Malcolm X, which was published in 1965. LeRoi Jones (later known as Amiri Baraka) published an article entitled "Soul Food" and was one of the key proponents for establishing the food as a part of the Black American identity. Those who had participated in the Great Migration found within soul food a reminder of the home and family they had left behind after moving to unfamiliar northern cities. Soul food restaurants were Black-owned businesses that served as neighborhood meeting places where people socialized and ate together. According to author Laretta Henderson, middle-class African Americans embrace their "blackness" by preparing and eating soul food. Henderson wrote:In its culinary incarnation, "soul food" was associated with a shared history of oppression and inculcated, by some, with cultural pride. Soul food was eaten by the bondsmen. It was also the food former slaves incorporated into their diet after emancipation. Therefore, during the 1960s, middle-class blacks used their reported consumption of soul food to distance themselves from the values of the white middle class, to define themselves ethnically, and to align themselves with lower-class blacks. Irrespective of political affiliation or social class, the definition of "blackness", or "soul", became part of everyday discourse in the black community. This style of cooking is celebrated in the month of June, called National Soul Food month.
History
Transatlantic slave trade
During the period of the transatlantic slave trade, enslaved people ate African foods aboard slave ships. These included rice, millet, okra, black-eyed peas, yams, and legumes such as kidney beans and lima beans. These crops were brought to North America and became a staple in Southern cuisine. One enslaved African aboard a slave ship recalled later that all they ate were yams on the voyage from Africa to Charleston, South Carolina. Slave ships were provisioned with African vegetables, fruits, and animals to feed the enslaved people bound in chains below the ships' decks. These items were later planted and used in the New World for food and as cash crops. The introduction of African plants to the Americas that shaped American cuisine was part of the Columbian exchange. Researchers from Mercer University Libraries said: "The foods selected to bring to America were brought over for specific reasons. 'They all remain palatable long after harvesting and were thus ideal for use on the slow voyage from Africa. Secondly, they are all the edible parts of plants that thrive in the American South, and therefore they flourished once they had been planted hopefully by the slave in the garden space allotted to him on his owner's plantation'". Another way rice, okra, and millet came to North America was by enslaved African women on slave ships hiding the seeds of rice, okra, and millet in their braided hair as a precaution against an unknown future in the new land where they would be forced to work.
The guineafowl is a bird indigenous to Africa imported to the Americas by way of the slave trade; the bird was brought by the Spanish to the Caribbean, and introduced to the South of what is now the United States in the early 16th century. Guinea fowl became a source of meat for enslaved Black Americans and eventually part of the subsistence culture of the whole region. On American plantations, enslaved people consumed the eggs of the guinea fowl, as well as cooking the meat with rice like their West-Central African forebears. Enslaved Africans in the South continued to prepare their traditional dishes of guinea fowl and plant foods native to West and Central Africa. They adapted European and Native American foods and cooking methods to create new recipes that were passed down orally in Black families and later published in African-American cookbooks by the end of the American Civil War.
Slavery
Soul food recipes have pre-slavery influences, as West African and European foodways were adapted to the environment of the region. Soul food originated in the home cooking of the rural Southern United States or the "Deep South" during the time of slavery, using locally gathered or raised foods and other inexpensive ingredients. Rabbits, squirrels, and deer were often hunted for meat. Fish, frogs, crawfish, turtles, shellfish, and crab were often collected from fresh waters, salt waters, and marshes. Soul food cookery began when African American/Black American enslaved people learned to make do with what they were given to eat by their enslavers: leftovers and the undesirable parts of animals such as ham hocks, hog jowls and pigs' feet, ears, skin, and intestines, which white plantation owners did not eat.Soul Food - Oxtails , Nccah.ca, PDF Soul food was created by enslaved African Americans, who made meals out of minimal ingredients. Slaves combined their knowledge of West-Central African cooking methods with techniques borrowed from Native Americans and Europeans, thus creating soul food.
Pork and corn were two staple items in the Southern United States for both slave owners and slaves. Many of the foods integral to the cuisine originated in the limited foodstuffs that poor southern subsistence farmers had at hand. This in turn was reflected in the rations given to enslaved people—typically a peck of cornmeal and 3–4 pounds of pork per week—and those rations formed the basis of African American soul food. Most enslaved people needed to consume a high-calorie diet to replenish the calories spent working long days in the fields or performing other physically arduous tasks. The slave owners would have smoked ham and corn pudding while the enslaved were left with the offal. The leftovers and scraps from meals cooked for the "big houses" (plantation houses) were called "juba" by the enslaved. They were put in troughs on Sundays for the slaves to eat. The term "juba" occurs in numerous African languages, and folk knowledge records that early on it had the meaning of "little bits" of food.
Archaeological and historical research concerning slave cabins in the Southern United States indicates that enslaved African Americans used bowls more often than flatware and plates, suggesting that they primarily made stews and "gumbo" for meals, using local ingredients gathered in nature, vegetables grown in their gardens, and leftover animal scraps rejected by their enslavers. This process allowed enslaved people to create new dishes, for which they developed a variety of ways to season and add spice using hot sauces they prepared. The research shows that white plantation families more often used plates and flatware, indicating that they ate meals consisting of individual cuts of meats and vegetables that were not blended into one dish like the stews made by enslaved people. Enslaved people living on plantations located along the Atlantic coast developed a diversity of foodways enabled by their access to seafood.
During slavery times, Gullah people in the Lowcountry of South Carolina and Georgia practiced a fishing culture that came from West Africa and made canoes similar in appearance to the ones in sub-Saharan Africa. Gullah people passed down their fishing traditions and prepared meals of fish using local ingredients from the region, developing fish dishes that are still a part of Gullah culture. Author Amy Lynne Young's research at the Mary Plantation in Louisiana showed the differences in foodways between enslaved people living inland versus those living along the Atlantic coast. Families in coastal areas had access to a variety of meats from land and sea animals, especially those who lived on the coastlines and barrier Sea Islands. Inland slaves' choices of meats were limited, consisting of game such as rabbit and squirrel, farm chickens, pigs, and leftover animal scraps. Vegetables were locally gathered or grown in their gardens. Young suggests enslaved people living along the coast consequently had a more diverse diet than inland slaves. This demonstrates regional styles of cooking soul food based on local ingredients.
Frederick Douglass said in his autobiography that because enslaved people living on the Eastern shore of Maryland near the Choptank River received the bare minimum in food from their enslavers, they fished for food to supplement their diet, catching turtles, fish, and eels. Douglass wrote: "The men and women slaves received, as their monthly allowance of food, eight pounds of pork, or its equivalent in fish, and one bushel of corn meal". Another way they supplemented their diet was by growing vegetable gardens; they grew corn, potatoes, peas, beans, herbs, and melons. They did not have fat or cooking oil to cook their food. Slaveholders in Dorchester County, Maryland rarely fed their slaves. To supplement their poor diets, enslaved people in Dorchester fished for food in the Choptank River and hunted game on land. The animals they caught for food included rabbit, turtle, duck, goose, turkey, pigeon, woodpecker, possum, raccoon, skunk, deer, and muskrat. They cooked vegetables such as okra, corn, leafy greens, and sweet potatoes that they grew in their gardens. From these various food sources enslaved people created their meals.