High on the Hog_ A Culinary Journey From Africa to America - Jessica B. Harris [94]
Some restaurants, like Atlanta’s Deacon’s and New York’s Cope-land’s, did not survive the late-twentieth-century changes in African American dietary and dining habits and the gentrification of their neighborhoods that later years would bring. Others, like Chicago’s Army and Lou’s, seem preserved in the amber of their times. Paschal’s, though, had, like Atlanta, grown and prospered since my first visit. A recent trip to the city that I have come to understand and enjoy led me to stay in the hotel-restaurant complex that Paschal’s has become. The rooms were motel minimalist, but the restaurant was trendy, popular, and the poster child for the New Atlanta: it displayed all the possibilities that exist there for those with gumption and nerve.
Paschal’s and other places like it, South and North, were pivot points of history: places where black entrepreneurship met up with the growing national movement for Civil Rights for African Americans. They were hubs in vibrant African American communities. In the North, they were refuges for homesick expatriate black Southerners, places where those who had ridden the trains and walked the roads northward in search of better opportunities could gather and indulge their physical and psychic need for the food of their remembered Southern pasts. In the South, the restaurants were places where African Americans knew that they would be welcomed in the days when welcome was most assuredly not offered by white establishments. In the 1950s and 1960s they became gathering places for dissent—places where the next chapter in the African American quest for full equality would be strategized and plotted, organized and launched. It is somehow fitting that so much of the organization of the Civil Rights Movement took place around tables in home kitchens and restaurants like Paschal’s and others. After all, during the 350 -year-plus history of African Americans in this country, we were relegated to the kitchen and kept in actual or metaphorical servitude. The food that flourished in these restaurants during the 1960s and 1970s came to be known as soul food because it fed the spirit as much as the body on the long march to institutionalized equality.
The die was cast when President Truman desegregated the U.S. Armed Forces in 1948, toward the end of World War II. The postwar era in the United States was one of unprecedented optimism and growth for the middle classes. Returning soldiers could take advantage of the G.I. Bill and get a subsidized education. Homes were being built in new suburbs and people were moving out from the cities. Affluence was all around. Supermarkets sprouted across the country; the aisles were filled with new products to go into the shiny refrigerators and freezers that many now acquired. Men got out their Hawaiian shirts and their aprons and headed to their newly acquired backyards to light up barbecue grills and indulge in another national fad. “Quick” and “convenient” were the watchwords of the day for the myriad American women who had gone into the job market to help the war effort and who did not return to their former role as tenders of home and hearth at its end. Products