Tsam-Thuk (Tsampa Soup)

"Rise up, all tsampa-eating Tibetans"

-- Protest Chant of Tibetan Monks (2008)

Tibet and the Tibetan people can trace their history back to 604 C.E. That history alternated between long periods of independence and periods of occupation. For nearly 75 years, Tibetans have experienced the latter, with Tibet -- or as it is currently known, the Tibet Autonomous Region, -- has been under the control of the People's Republic of China ("PRC"). 

Chinese control over Tibet has not been very easy to maintain. When the Chinese formally annexed Tibet in 1951, the communists claimed a territory and a people who had significiant cultural and social differences. At first blush, the traditional Tibetan society and economy, which was more feudal in nature, was exactly the type of system that the communists sought to eradicate. However, the Chinese communists granted autonomy to the Tibetans, allowing their culture, society and economy to continue, albeit with the presence of twenty thousand communist soldiers in the area. 

There were reasons for such autonomy. China faced a huge problem: namely, there were no roads connecting Tibet with mainland China. Resupplies required pack animals and long treks over the mountains. Thus, the Chinese soldiers stationed in Tibet were completely dependent upon the Tibetans for food. One interesting story to emerge out of that time period involved hungry Chinese soldiers. They knew very little about Tibetan cuisine, and, when they saw tsampa (roasted barley flour), they tried to relate it to something they were familiar with, such as rice or wheat. Yet, when the Chinese soldiers ate tsampa, they choked and gagged on the roasted flour.  

Finely ground roasted barley, also known as Tsampa.

As an aside, I have previously walked the "Tsampa Path," exploring the cultivation of barley in Tibet, as well as the preparation of the ground flour. It was part of my effort to be more mindful of my cooking, which, in part, involved an effort to incorporate Buddhist principles in what I prepared. I even established my own practice of eating tsampa every morning, although it has been hard to keep up.

Returning to the story, the roasted barley flour quickly became a symbol of Tibetan identity. It emerged as a culinary distinction that separated the Tibetans from the Han Chinese (who are the majority ethnic group in the People's Republic of China). This distinction, in turn, became a rallying cry to unite Tibetans in the years after the Chinese annexation of their homeland. In 1952, the year after the formal annexation of Tibet by China, the editor of the Tibetan language newspaper The Tibet Mirror, Dorje Tharchin Babu (a staunch anti-communist) wrote a letter to his fellow Tibetans: 

We, the tsampa eaters, chuba wearers, dice players, raw and dry meat eaters, followers of Buddhism, Tibetan language speakers, the people from the Three Circuits of Ngari (Ngari Korsum), Four Hours of Central Tibet (U-Tsang Ru-Zhi), Six Ranges of Eastern Tibet (Dokham Gangdrug) and the Thirteen Myiarchies of Tibet (Bod Trik-khor Chuksum) we must make an effort to end the [Chinese] occupation.

Thus, to be Tibetan is to be a tsampa-eater, or po mi tsmasey. And, a few years later in 1956, The Tibetan Mirror called upon "tsampa-eaters" to "unite their minds" and "stand up." Tibetans eventually stood up in the 1959 uprising; however, the Chinese communists won that battle. In its aftermath, the Chinese government cracked down on Tibetan society. The autonomy was gone, the communist policies would be formally (and brutally) imposed upon Tibet as they were elsewhere around the country.

While many Tibetans lost their lives in 1959, along with their autonomy, their collective identity survived. The Tibetans residing in the Tibetan Autonomous Region held onto their culture, and their cuisine, especially barley, even while the newly arrived Han Chinese settled in the region, bringing their preference for rice or wheat. Uprisings would erupt from time to time, but the Chinese hold over the Tibetan Autonomous Region remained firm. 

In 2008, the tsampa-eater identity re-emerged as protests commenced again, this time with 300-400 Buddhist monks from the Drepung Monastery marching for religious freedom. They were met with violence by Chinese police, who arrested 60 of the monks. The next day, another 300-400 Buddhist monks from the Sera monastery when to march for the release of their brothers. They too encountered police violence, and more were arrested. A few days later, more monks tried to protest, but they were blocked from leaving their monastery. Violence erupted, that led to burning and destruction of buildings and stores owned and operated by Han and Hui (eastern-Asian Muslims). The calls evolved from the release of imprisoned monks to the independence of Tibet and its people. The response was yet another crackdown.

But, Chinese crackdowns could not break the Tibetan identity. In the following years, such as 2009, Tibetan monks called upon "tsampa eaters" to "rise up." Tsampa itself became part of the protest, with protestors eating tsampa and throwing the ground barley flour into the air during demonstrations. In 2012, tsampa eating made its way into rap, as NPR noted in an article back in 2019. A Tibetan rapper named Shapaley wrote a song and produced a music video about Tsampa and the Tibetan identity. The video is below: 

The music is very catchy, and the lyrics sum up the centrality of tsampa in the Tibetan identity better than I have done in this entire post. (That is almost always the case when someone discusses their own experiences, as opposed to another trying to recount them.) While I may not be a Tibetan, I am a tsampa-eater in solidarity with them.

I am happy to say that my tsampa eating now includes Tsam-Thuk, a Tibetan soup recipe. Tsampa plays and important role as a thickener. The preparation begins with the ground barley flour being mixed with bone broth or beef broth to create smooth base, which is then made into the consistency of soup with more broth. The additional ingredients include onions, radishes and beef, which is found in versions made in Tibet's capital, Lhasa (as rural versions are prepared with yak meat). The soup is then finished with baby spinach and melted butter. I decided I wanted a soup with a thicker consistency, so I only used 2 cups of water (in actuality, I just used the rest of the beef broth, to avoid any waste). The end result is a very delicious and hearty soup (which one needs when they live at the altitudes of Tibet). 

TSAM-THUK (TSAMPA SOUP)

Recipe from Jeffrey Alford and Naomi Daguid, 

Beyond the Great Wall, pg. 47

Ingredients:

• 1.25 cups of Tsampa (or substitute 1 cup barley flour dry roasted in a skillet until golden)
• 1/4 pound daikon radish (about 1/2 small radish)
• 6 cups of Tibetan bone broth (or substitute beef broth or chicken broth)
• 2 tablespoons peanut oil, vegetable oil, or butter
• 1/2 medium onion, thinly sliced
• 1/2 pound to 3/4 pound boneless beef round or sirloin steak, cut into strips about 1.5 to 2 inches long and 1/4 inch wide
• 2-3 cups water
• 1.5 to 2 cups baby spinach leaves or coarsely chopped regular spinach
• 2 tablespoons butter

Directions:

1. Prepare the ingredients. To make sure that the tsampa or roasted flour is fine enough, pass it through a fine sieve. Set aside. Peel the daikon radish, then grate it on a coarse greater into long strands.

2. Prepare the broth. Pour 3 cups of the broth into a heavy pot (4 quarts is a good size) and bring to a boil. Add the tsampa or roasted flour and stir until smooth. Add the remaining 3 cups of broth and bring to a boil. Add the radish strands and simmer until tender, about 10 minutes. 

3. Prepare the other ingredients. Meanwhile, heat the oil or butter in a heavy skillet over medium heat. Add the onion and sauté gently for several minutes. Add the meat strips and 1/2 teaspoon salt, raise the heat to medium high and cook turning once, until just the beef has changed color, about 3 minutes. Use tongs to lift out the meat and set it aside on a plate. Add the onion and oil or butter to the soup. 

4. Deglaze the pan. To deglaze the skillet, place the pan over high heat and add a cup of water and bring to a boil. Scrape the bottom of the pan with a spatula to detach any browned bits or caramelized juices, then add the flavored water to the soup. (The recipe can be prepared ahead to this point and set aside for up to 1 hour. Or let cool, refrigerate for up to 36 hours. Bring the soup to a simmer before proceeding.)

5. Finish the dish. Add 1 cup more of water to the soup and bring back to a simmer. Add the meat and bring back to a simmer. Add extra water if you wish a thinner broth. Taste for salt and add up to 2 more teaspoons if necessary. Add the spinach leaves to the simmering broth. When they turn bright green, after a minute or two, add the butter and stir to blend it in. Serve the soup hot in large bowls with bread, or with rice if you prefer. 

PEACE.

Awaze Wings

Ethiopia is well known for its spice blends, most notably berbere, a very spicy mix consisting of ground chiles, cardamom, fenugreek, ginger and other ingredients. The country is also known for its sauces, such as awaze.  It is this sauce that served as an inspiration for this post. 

I came across a recipe for an awaze sauce that could be used for barbecue ribs. The recipe was fairly simple, clarified butter, berbere spice mix, rosemary and ground cardamom. I decided to take this recipe, adapt it a little, and use it for a buffalo wing sauce. 

The first modification to the recipe was the berbere spice mix. You can probably find pre-made berbere in an Ethiopian market or at Penzey's. Alternatively, you can do what I do and make your own spice mix. I prepared my own berbere, using a recipe from Huntler, Angler, Gardener, Cook, which is a great resource from author Hank Shaw. 

True awaze uses clarified butter, which I have in my refrigerator; however, my second modification was to go a slightly different route. I decided to stick with Hank Shaw's recipe, which uses water or oil to create a berbere paste. I used oil and, given that choice, I decided to forego the clarified butter. I have enough "fat" being used in the wings with the oil, which I added a little more to make the paste into a rough marinade sauce.

Finally, I decided that I would grill the wings. This decision is based upon my growing preference for grilled wings, especially over fried ones and even roasted wings.  

Overall, these are perhaps the spiciest wings that I have prepared as part of my Wings Around the World project. I recognize that the preparation is not a true Ethiopian awaze, but I will make up for it in the future with a traditional awaze recipe, such as tibs. Until then ...

AWAZE WINGS

Recipe adapted from The Food Network; Berbere Recipe from Hunter Angler Gardener Cook

Serves 3-4

Ingredients:

• 12 chicken wings (drummettes and flats)
• Kosher salt
• Freshly ground black pepper
• 1 teaspoon whole black peppercorns
• 12 cardamom pods
• 2 large shallots minced
• 6 cloves garlic, minced
• 3 tablespoons vegetable oil or peanut oil
• 2 tablespoons grated fresh ginger
• 1 tablespoon salt
• 2 tablespoons paprika
• 3 tablespoons cayenne
• 1 teaspoon turmeric
• 1 teaspoon fenugreek
• Water

Directions:

1. Prepare the rub. Toast all of the whole spices in a dry pan over medium heat until they are fragrant. Set aside. In the same pan, heat the oil and sweat the shallots and garlic over medium heat. Do not let them turn color. Turn off the heat and set aside. Grind the whole spices in a spice grinder and then mix with the powdered spices. Add the shallots and garlic to a food processor, then add the spices and drizzle in water or oil as you buzz it on low. 

2. Cook the chicken wings. Heat a grill on medium high heat. Rinse the chicken wings and pat them dry. Season with salt and pepper. Spread the paste on the wings so that they covered all over. Oil the grates of the grill and place the chicken wings on the grill. Grill for about seven minutes and then flip the wings, grilling them for about seven minutes more. Watch to make sure the rub does not burn, if it starts to blacken, move the wings to a cooler part of the grill and extend the cooking time. 

3. Finish the dish. Once the wings reach an internal temperature of 165 degrees Fahrenheit, remove them from the grill.  

PEACE.

Crisfield Crab Cakes

Five weeks in Crisfield, Maryland, beginning on April 6, 1938 and running through May 10, 1938. Each and every day of that time period encapsulated much of the economic and social history of the United States throughout the twentieth century. Those five weeks not only summarize who we were then, but who we remain to this day. That summary is not only a story about our strengths, but also of our darker side. 

The five weeks marked the start and end of the Maryland Crab Pickers' Strike. 

Part One: A Little Background

For much of the late 19th and early 20th centuries, Crisfield was known as the "Seafood Capital," not only of the Chesapeake Bay, but the entire world. While that capitol was built upon oyster shells (literally, as the shells were used as landfill to support the construction of buildings in the town), its lifeblood soon depended upon the blue crab. Watermen would dock at the Crisfield port and unload bushel after bushel of blue crabs. Those bushels were destined for the crab picking houses that lined the waterfront.  By 1938, Crisfield accounted for 13% of Maryland's blue crab catch, which amounted to more than 25,000 barrels. 

Yet, in 1938, the city of Crisfield was still in the grips of the depression. It was estimated that as much as 90% of the city's residents were unemployed. However, the waterfront was open for business, with 15 crab picking houses operating with workforces that consisted overwhelmingly of African-American women. The women worked long hours, sometimes 10 hours, 12 hours or even 16 hours per day. They earned only $0.35 cents per gallon of crab meat that they picked. That translated into about $1.00 to $1.50 of earnings per week. (Adjusted for inflation, the high end of that range would equal $33.76 of income per week in 2026.) And they did not even get all of that money at the end of the day, as the African-American women were forced to pay a $0.35 weekly charge back to their employer for the removal of the crab shells that picked.  So, in the end they were making $.65 to $1.35 per week for a job that required long hours of work in very bad conditions. 

Part Two: The Strike Begins

On April 4, 1938, the owners of the crab picking houses decided that they would reduce wages by nearly 29% from $0.35 per quart to $0.25 per quart. Although the owners claimed "economic conditions" forced them to make these cuts, the reality was that the owners expected that their workforce -- which was overwhelmingly comprised of African-American women -- would accept cut given they had jobs in a city that was wracked by unemployment. 

African-American women crab pickers in Crisfield, Maryland in or around 1938.
(Source: Chesapeake Bay Maritime Museum and the Chesapeake Bay Magazine)

The owners were wrong. 

What happened next has to be viewed in a larger context. For years, there had been labor issues involving crab-picking operations up and down the Eastern Shore. In 1931, crab-pickers went on strike when the owners reduced the rates from $0.35 to $0.25 per gallon. The strike started with about 300 crab pickers, who marched door to door throughout Crisfield seeking support. Their ranks swelled by another 700 to 800 pickers. The strikers were largely African-American women, but about 100 of the strikers were white. They also got the support of the oyster shuckers working in the town. The owners backed off and restored the rates. 

Several years later, in 1937, the Congress of Industrial Organizations ("CIO") launched organizng drives among the all of the workers on the Eastern Shore. The CIO's biggest target was a seafood packing plant owned by Phillips in Cambridge, Maryland. The campaign involved over 2,000 black and white workers; and it culminated in a two week strike for wage increases and union recognition. The strikers were unsuccessful. However, that same year, the CIO successfully organized a crab picking house in Crisfield, Maryland. 

Thus, in 1938, the scene had been set. There had been prior strikes and prior union organizing, ending in both defeat and victory.  These factors may have been missed by the owners of the packing houses, but my guess is that they were known to the workers. Consequently, when the owners reduced the rates by five cents a quart, the African-American women who picked crabs went on strike. Six hundred of them struck, basically shutting down nearly all crab picking operations in Crisfield. The strike lasted for five weeks. And, a tumultuous five weeks it was. 

Part Three: The Violence

The strikers would meet at the Shiloh United Methodist Church on North Fourth Street. The strike committee would hold meetings there. They also had the assistance of the CIO, who sent an organizer, Michael Howard, who worked for the United Cannery, Agricultural, Packing and Allied Workers union. (This was the same union that lost the strike the prior year in Cambridge, MD.) Howard and other union organizers worked with unions and churches in Baltimore, Maryland to raise funds to support the strikers.  The funds were needed because the packinghouses had been putting pressure on local businesses to deny credit to the strikers and their families.

An excerpt from an African-American newspaper
in Baltimore, MD about the burning of Michael
Howard's car. The Shiloh Church is in the 
background. (Source: Bay to Bay News)

As the strike continued, the situation deteriorated as racism was injected into the strike. A white crowd numbering between 100 and 300 people gathered near the Shiloh Church. The crowd was searching for the CIO Organizer, Michael Howard, and another organizer named Terry Fowler. They stormed the home of two sisters -- Eleanor Coulbourne and Martina Cooper -- seeking information about the CIO organizer. The white mob also overturned Howard's car, which was outside the church, and set it on fire. The mob threatened to "burn the whole block."  According to the Associated Press, "[t]he men were said to have been incensed because organizers had been seen often in the Negro settlement." According to oral history, Howard was hiding in Upturf, an African-American neighborhood on Collins Avenue, just outside of town.

As for the city's response, the Associated Press reported that the mayor blamed the events on "radical" and "hot headed" persons. As for the burning of the union organizer's car, the mayor was reported by another newspaper, The Afro American, to have said that he was unsure whether the mob burned the car or the car "caught fire itself."

White residents continued to target other union organizers, forcing CIO organizer Leif Dahl to leave town. They also confronted another organizer, who was from the Amalgamated Clothing Workers Union and in the area trying to organize 200 workers at a Boycraft factory. The white mob dragged the organizer down a dirt road before telling him to "to get out of town." The racist, anti-union white residents even forced a mediator from the Federal Mediation & Conciliation Service, to leave the city. They thought the mediator was Michael Howard. The residents eventually found Michael Howard and forced him to leave, to the sound of guns being fired in the air. 

The situation was dire for the African-American crab pickers who continued to strike. As one African-American newspaper summarized the situation: 

Observers here point out that the defiance of the packers is one of the most open revolts against the National Labor Relations Act and are watching to see what the NLRB will do in the Crisfield situation where both labor and racial rights have been invaded.

Indeed, the National Labor Relations Act -- the law passed to protect union organizing and regulate labor disputes that affected commerce -- was only three years old at the time. And, it faced a major challenge in Crisfield Maryland. 

Part Four: A Major Victory for Workers

Having been expelled from Crisfield, CIO organizer Michael Howard went to Washington, D.C. with three strikers to meet with federal mediators, government officials and elected leaders. The United Cannery, Agricultural, Packing and Allied Workers union also filed unfair labor practice charges protesting the unlawful conduct of the packing houses. Those employers were facing pressures of their own, as watermen started selling their crabs in other towns, creating the potential of lost business going forward. 

On May 9, 1938, most of the large packing houses agreed to the workers' demands, both to restore the wage rate to $0.35 per quart and to recognize their union. Organizer Michael Howard returned to Crisfield met with representatives from eight packinghouses and negotiated a collective bargaining agreement covering the workers. The employers recognized the union and restored the wage rates. The agreement was signed on May 10, 1938, and it represented one of the first collective bargaining agreements covering seafood processing workers on the east coast. 

By 1942, the union would go on to organize oyster shuckers at several Crisfield facilities; and, by 1948, the union -- now known as Seafood Workers Local 453, would become the exclusive bargaining representative for all packinghouses in Crisfield, Maryland. Over the next four decades, from the 1950s to the 1980s, Local 453 negotiated wage increases, safer working conditions and other terms and conditions of employment for these workers. 

Part Five: In the End

My hope is that when someone looks at a crabcake, such as this Crisfield crab cake, it will lead to an understanding of the history that lies within its slightly crispy exterior and the lump meat that resides within. That history is out there for those who look for it. And, the history continues to be written each and every day. Since the 1938 strike, the crab picking industry continued on, although on a decline that corresponded with the populations of blue crabs in the bay. The demographics of the workforce changed over time, going from one that was predominantly African-American women to one today that is predominantly Latino. 

Yet, we live in a time where history is being manipulated and whitewashed. The struggles and triumphs of African-American women -- such as going on a five-week strike to obtain one of the first crab-picking collective bargaining agreements -- are being erased, especially where those struggles overcome the virulent racism of white men and women. The efforts to hide the racism result in the loss of what truly makes this country great ... the hard effort and sacrifice of its people in pursuit of a better life. 

And, on this May Day, celebrate those sacrifices and triumphs with a crabcake from the one-time Seafood Capital of the World. 

CRISFIELD CRAB CAKES

Recipe adapted from many sources in and around Crisfield

Serves 4-5

Ingredients:

• 1 pound crab meat, backfin or lump
• 12 saltine crackers, finely crushed
• 3 tablespoons mayonnaise
• 1/4 cup milk
• 1 egg, beaten
• 1 tablespoon prepared mustard
• Salt, to taste
• Pepper, to taste
• Butter
• Vegetable oil

Directions;

1. Prepare the crab mixture. In a large bowl, combine the egg, mayonnaise, mustard, milk and seasonings. Mix well. Gently fold in the crabmeat and crushed crackers. Use a light touch to avoid breaking up the large pieces of crabmeat. 

2. Prepare the crab cakes: Drop the mixture by the tablespoon onto a well greased cookie sheet. Refrigerate the cakes for at least 30 to 60 minutes before cooking. 

3. Cook the crab cakes. One option is to place a sliver of butter on top of each cake and broil for 3 minutes, moving to the bottom of the oven and baking for 15 minutes at 350 degrees Fahrenheit until golden brown. Another option is to heat the butter or oil in a heavy skillet for 3-4 minutes per side until crispy. 

*     *     *

Post Script: For more about the history of the Crisfield crab pickers, including earlier strikes, check out Washington Area Spark, who provides a very detailed account of those strikes, as well as the 1938 strike.

PEACE.