Category Archives: racism

April 16, 2023 · 12:18 pm

In their own words

I’ve collected numerous provocative comments about restaurants over time. Most of the following samples are excerpts from diaries, others from newspaper interviews. I selected them mostly because they were informative about restaurant conditions and practices at various times in the past, as well as patrons’ experiences.

There are some recurring themes. A number of the comments reveal women’s opinions of restaurants and their roles in them. Others show how unfavorably foreign travelers tended to view American eating places during the 19th century. Several comments reveal the high prices and deteriorated conditions that prevailed in the South during the Civil War.

1825, a Boston portrait engraver: “In the evening, at 8 P.M. we called on Mr. Allston at Rouillard’s Restorator. Found him at dinner; we sent up our letters . . . ; after waiting a few minutes Mr. Allston entered the parlour, and received us very cordially. He took us up to his dining room (quite private) and invited us to partake of his wine and cigars.”

1850, daughter of James Fenimore Cooper, in Cooperstown: “Then, again, there are seven taverns in our village, four of them on quite a large scale. As for the eating-houses – independently of the taverns – their number is quite humiliating; it looks as though we must needs be a very gormandizing people: there are some dozen of them – Lunches, Recesses, Restaurants, etc., or whatever else they may be called . . .”

1861, a Confederate clerk, in Richmond VA: “Mr. Tyler then invited me to join him at breakfast at a neighboring restaurant, where we had each a loaf of bread, a cup of coffee with milk (but brown sugar), and three eggs. The bill was sixteen dollars!”

1861, an Irishman visiting Montgomery AL: “Then, as to food – nothing could be had in the hotel – but one of the waiters led us to a restaurant, where we selected from a choice bill of fare, which contained, I think, as many odd dishes as ever I saw, some unknown fishes, oyster-plants, ‘possums, racoons, frogs, and other delicacies, and, eschewing toads and the like, really made a good meal off dirty plates on a vile table-cloth . . .”

1861, and then the Irishman visited Washington: “I dined at a restaurant kept by one Boulanger, a Frenchman, who utilised the swarms of flies infesting his premises by combining masses of them with his soup and made dishes.” [To be fair, Joseph Boulanger was in ill health and had been trying to sell his restaurant for a while when the visitor from Ireland came along.]

1864, a visitor to New Orleans: “Charges for living were most exorbitant; a simple breakfast at a restaurant, one dollar; a frugal dinner, two dollars; two small slices of dry toast, fifteen cents; the same for a cup of tea or coffee; ten cents for ice and butter; sixty cents for one small mutton chop. The simplest fare cost six dollars a day.”

1883, a touring Englishman in San Francisco: “After dressing, we all went to the ‘Poodle Dog’ restaurant to dinner. Here my sister Sarah behaved in an extraordinary way, affecting a morality which appeared to me immoral, and questioning the propriety of dining at this place.”

1893, a woman attending the Chicago World’s Fair: “Then we went to Rector’s Marine Restaurant [shown here], and on its breezy gallery had the swellest sort of little dinner. (The first glimpse of the menu made me faint. All the salads were .60 & .75, the fish all .60 & .75, relishes .25 & .30, vegetables .30 & .40, ice cream .25 . . .)”

1921, a European woman visiting New York: “We ordered some steak for our dinner, and when the waiter brought enough for a school treat I exclaimed, and he said, ‘In Broadway they serve the dishes — here we serve the food!’ They did indeed; even sharing it with a starving cat I couldn’t get through with it. The restaurant was rather a good one and very clean. I reproached Kenneth for not having taken me somewhere with more local color. I hate being treated as a Bourgeoise.”

1951, a male peace activist traveling across the country: “Another group, two whites and a Negro, stopped for coffee at a lunch counter in Maryland. The counter woman brought two porcelain cups and one paper cup. When the white man gave the paper container to the white woman and not to the Negro, the counterwoman said, ‘We’re not allowed to serve colored, it’s against the law.’. . . On the wall, all red-white-and-blue, was a poster which read, ‘If you don’t like this country, there are boats leaving for Russia every hour.’”

1970, a New York book editor: “First we went to Chez Vito and all I had was spaghetti and wine and iced tea. And the check was $6. My God.”

1973, a group vice-president of Howard Johnson’s: “I think anybody who’s not using convenience foods is out of it. And some of the prepared food around today is top quality. You’d never know the difference. We’re going to open a restaurant a week this year, and where could we get cooks and chefs for this kind of expansion? Even if we could get them we couldn’t train them fast enough.”

1989, a woman chef trained at the Culinary Institute of America: “Interviewers tell me, ‘You don’t look like a chef. You look like a hostess. How can people work around you? Or they ask, ‘Do you mind getting dirty?’”

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Filed under food, patrons, racism, restaurant prices

September 11, 2022 · 1:41 pm

Black waiters in white restaurants

In the 19th century Black waiters staffed most Northern restaurants and hotel dining rooms, particularly as hotels grew larger and better appointed beginning in the 1840s. Earlier, Black waiters in the North were mostly employed in private residences or for catered events.

Before the Civil War, the hotels were run on the American plan where meals were included with lodging and served family style. Mealtime was often a mad scramble, putting waiters under great pressure to bring out the dishes. They were often ridiculed, or seen as having no other virtue than being imposing-looking in uniforms.

After the Civil War, when the tipping custom spread, they were suspected of being interested solely in tips. Nevertheless, jobs as waiters were sought after and those who held them were highly respected in Black communities. Headwaiters, occupying a role similar to that of maitre d’, enjoyed the highest status.

A number of Black waiters rose in their profession and took the role of advisor and trainer of their fellow servers. An early example was Tunis Campbell who published The Hotel Keepers, Head Waiters, and Housekeepers’ Guide in 1848. He presented the headwaiter’s role as similar to an officer whose troops need a lot of drilling lest they became undisciplined and boisterous when facing a mob of impatient guests. His advice was put into practice, judging from an English traveler’s description of a remarkably choreographed scene in the 1850s. He reported that, “At a given signal, each [waiter] reaches over his arm and takes hold of a dish . . . at another signal, they all at the same moment lift the cover, all as if flying off at one whoop, and with as great exactness as soldiers expected to ‘shoulder arms.’”

Some patrons preferred Black servers to white ones, and it was said that the better restaurants and dining rooms of the post Civil War period preferred them to whites, particularly the Irish. But praise was often blended with condescension. A prominent Chicago hotelier noted that Black waiters were the “best.” But he added, “They are waiters by nature, and are peculiarly adapted to servitude.” Another admirer of Black waiters commented in a similar way: “White waiters always have an idea that they are doing a man a great favor if they serve him promptly and are polite and respectful. Colored waiters know their place and keep it, give themselves no airs, and take no liberties.”

Never did it seem to occur to white commenters that the best Black waiters had actually chosen to dedicate themselves to their profession and constantly improve their skills. Nor that they were performing a role rather than conforming to their nature.

Unsurprisingly, given the lack of a wide range of job opportunities, many Black men were known for their long tenure as waiters. Still, it is interesting that a Chicago restaurateur noted with surprise in 1899 how many Black waiters “find their way to the variety stage.” Perhaps they had been drilled in the Campbell method. [Blaney Quartette poster, 1898]

The position of headwaiter was especially coveted, particularly if a Black man was tall and impressive looking in a uniform, often a tuxedo in the 20th century. However, although some remained, by then the position of Black headwaiter was being replaced by restaurant owners and hostesses taking over the job of greeting and seating guests.

In the late 19th and early 20th centuries a white backlash against Black Americans generally reduced work opportunities even further, threatening Black predominance as waiters. Immigrant men arriving in this country proved willing to accept jobs as waiters. However, there was a notable reason to favor Black men, one that hindered them at the same time. As a Black waiter explained in 1903, for Black men being a waiter was “usually the zenith of his industrial possibilities” and because of this there was strong competition among them for these positions. This allowed hotels and restaurants to pay them less than white waiters.

By the 20th century, white women also took jobs serving in restaurants, often replacing Black men. Actually, though, the Fred Harvey organization may have pioneered the shift from Black men to white women. In 1883 the men – considered troublesome – were replaced at one of the eating houses on the Santa Fe Railroad line, launching the phenomenon of the “Harvey girls.” Unlike white women, Black women were not often found waiting in white restaurants, but were more likely to be working in the kitchens. When they did occupy waitress roles, white patrons seemed to enjoy seeing them dressed in mammy costumes.

Black waiters organized mutual aid societies and employment bureaus as early as the 1820s, but many were skeptical of labor unions. When strikes failed, their distrust was intensified and they felt they had been betrayed by the white unions, particularly after losing their jobs and being replaced by white men and women. A failed strike at a lunchroom chain in Chicago in 1903 was long remembered with bitterness. Leading Black waiters supported advancement for Black waiters, but not of joining unions. John B. Goins wrote in his book (The American Waiter, 1908) that “unions will never be of any benefit to a colored waiter.” In an even stronger vein, he advised, “Keep out of strikes. If you are asked to join in a strike for better wages refuse point blank. And I would advise you to offer to quit; but first explain why you do so, stating your reason for quitting is to keep out of strikes.” His ally, Forrest Cozart (author of The Waiters’ Manual), was another strong proponent of improvement, urging Black waiters in American plan hotels to learn to read and write because such hotels were disappearing. [Forrest Cozart shown below]

Though there were still an appreciable number of Black waiters through the 1920s, competition with whites increased during the Depression of the 1930s. Then, even native-born whites who had long objected to taking service jobs began to compete successfully, significantly reducing the number of Black waiters.

After World War II, when the economy had improved, dining out for pleasure increased substantially in this country. Black waiters discovered that they were often shut out of waiting jobs in fine restaurants where there was a chance to make good tips. Possibly, though, Black waiters were favored in Southern restaurants such as the elegant Justine’s in Memphis, which hired a strictly Black waitstaff from its beginnings in 1948 until closing in 1995. The restaurant made much of the fact that many of its waiters stayed on the job for many years, yet there were signs of dissatisfaction on their part such as walkouts and complaints about low wages. Many had full-time day jobs.

A 1985 case study found that, unlike immigrants, Black men were not eager to be waiters in low-priced restaurants and that they were not often hired in the better eating places. How much this was due to racist attitudes on the part of managers and/or patrons was not clear. But the study noted that even “when the supply of European waiters fell during the sixties, New York City’s full-service sector did not hire blacks into these relatively high paying jobs, but used artists and actors instead.”

By 1970 Black servers, either male or female, made up only 16% of all waitstaff according to research by Dorothy Sue Cobble (Dishing It Out, 1991).

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Filed under racism, restaurant customs, waiters/waitresses/servers

Tagged as 19th century, 20th century, black headwaiters, Black waiters, Black waiters' organizations, Forrest Cozart, John Goins

June 13, 2021 · 4:36 pm

Black Tulsa’s restaurants

(This post is a footnote to Robin Caldwell’s fine essay on Black grocers in the Greenwood community – my attempt to give some sense of the community by sketching a little about the area’s many restaurants.)

Before the Greenwood district’s destruction in 1921 – evaluated at $536M in property damage in today’s dollars — the area had become home to a prosperous Black business district filled with brick buildings, many of them housing eating places. Its leading citizens had done very well and a Black newspaper, the Tulsa Star, had begun publishing in 1913, with its office located near the heart of the business district at N. Greenwood and E. Archer avenues.

Nonetheless, like all of Tulsa, the area had its share of problems, no doubt due in large part to its rapid growth and the city’s attractiveness to transients and people on the make in both a good and a bad sense. Though generally striking a positive note, The Star complained of inadequate city services reflected in a failure of police to shut down gambling, prostitution, and bootlegging, and the lack of sewers in some parts of the community. Shortly before the massacre area residents petitioned the city, urging annexation of that part of the Black community outside the city limits and lacking modern improvements such as water, street lights, railroad crossings, fire stations, sidewalks, and paved streets. [Shown above: ca. 1915 photo of flooding in the 300 block of N. Frankfort street; Russell & Co. was a black-owned business.]

One of the most successful Black restaurant proprietors was Texas-born Joe Lockard who moved to Tulsa from his farm in Muskogee Indian Territory (Oklahoma). In 1914 he opened The People’s Café near Tulsa’s Frisco train depot. In 1920 he became president of the board of directors of a newly created investment company. That same year a white customer got into an argument with Lockard’s cook, shooting and killing the cook in the cafe’s dining room. Lockard’s café was destroyed by white rioters in 1921, but he continued in the café business into the 1930s, possibly later.

In contrast to Lockard, another Texan, Al Floyd, operator of the Cosy Corner [shown at top, 1915 advertisement from The Tulsa Star], was in business for at most a few years before relocating to Oklahoma City where he managed a railroad café.

The Busy Bee Café was run by Texas-born Savannah Elliott, also known as ‘Mother Elliott” despite only being in her 30s. In 1918 the newspaper mentioned that she entertained groups, such as teachers, and birthday dinners with as many as 17 guests. She sold the 112 N. Greenwood location at the end of that year, and moved to a new place that she operated briefly before again moving to Kansas City MO. In KC she and her husband ran a café called the Blue Goose. [1917 advertisement]

L. W. Wells ran a café in Okmulgee OK in 1914. The following year he moved to Tulsa, working in a white-owned restaurant called the Ever Eat Café. By 1918 he was running two quick-lunch cafes of his own in the Greenwood area where he provided “classy lunches” according to advertisements. It was wartime and business was booming, possibly because soldiers were passing through on the railroad. As the above advertisement indicates he was unable to keep his second location open because of the business crunch which probably meant increased patronage and a simultaneous shortage of help. In 1918 he had a dangerous brush with a drunken customer, engaging in a fist fight with him and pulling a gun. Like Lockard, he owned a farm in Oklahoma and was considered well off. The Star paper noted that for Christmas 1918 he presented his wife and daughter with a piano costing $475. His restaurant on Greenwood Avenue was destroyed in the 1921 attacks. [1918 advertisement]

Most of the cafes in the Greenwood district were basic, pricing meals reasonably, often charging 25 cents for a plated hot dinner. Many were open day and night. Their advertising stressed cleanliness. Most went by their owners’ names but there were also plenty of colorful names such as Busy Bee, Cosy Corner, Crystal, Ideal, Liberty, Little Pullman, Lone Star, Minute, Olympia, Palace, People’s, Red Rose, Square Deal, Star, and Sunny Side. (Because Tulsa was a Jim Crow city, it’s easy to identify which were Black restaurants – they were marked (c) in the city’s business directories.)

The greatest number of restaurants over the years 1913 through 1920 were on North Greenwood avenue. It intersected with East Archer to form the heart of the area’s business district, as well as bearing the brunt of destruction in 1921. East Archer had the second largest number of restaurants. I counted about 30 on North Greenwood during the 8-year period and 15 on East Archer, with another couple dozen on other streets.

Overall, the cafes went through a great deal of turnover and geographical churn – as was common throughout the US. They changed hands or moved to new addresses with some frequency. For example, Susie Bell’s cafe suffered fire damage when the Waffle House next door caught on fire in 1920. Although she had already moved several times, she was not defeated. She went out scouting for a new location early the next morning, confident she would be back in business by evening. In all likelihood she had “regulars” who counted on her to provide their daily meals. Her cafe was destroyed in the massacre. [1913 advertisement]

I had hoped to get an idea of what foods restaurants served, but that turned out to be difficult. Many advertised “home cooking” but almost never mentioned specific dishes. Usually when applied to basic cafes, home cooking referred to plain meat-and-potatoes dinners of the sort preferred by people who relied on restaurants for most of their meals. It’s likely that a fair number of residents of the Greenwood area lived in rooming houses and residential hotels with no cooking facilities. According to the 1920 federal census, about a tenth of Tulsa’s Black population were lodgers.

Though advertising did not offer much idea of what was served in the cafés, two foods were mentioned fairly frequently: Barbecue and Chili. Aside from the Black population born in Oklahoma, the next largest percentage were transplants from Texas, so it isn’t at all surprising that these two foods would be staples. There was also frequent mention of confectionery, pies, and cakes.

The one and only menu I discovered was for a 1918 Christmas dinner, billed as home cooking, at the Sunny Side Café. An advertisement also referred to it as a “Conservation” dinner, reflecting wartime rationing. In addition to a “Christmas Oyster Loaf,” the dinner included: Baked Turkey with Roquefort Dressing; Baked Chicken with Corn Dressing; Roast Goose with Sage Dressing; Smothered Duck with Brown Gravy; Cream Potatoes; Cream Peas; Griddle Corn; Macaroni; Stuffed Tomatoes; Stewed Prunes; String Beans; Cream Cabbage; Cranberry Sauce; Cherry Cobbler and Whip Cream; and the following pies: Pumpkin, Potato Custard, Mince Meat, Lemon Custard, Apple, and Cocoanut Custard.

Despite the enormity of the disaster in which possibly more than 300 Black lives were lost and there was extensive property destruction, survivors went to work almost immediately. Cafes that had been turned into rubble were rebuilt and reopened, and new locations were found. The area rebounded.

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Filed under food, proprietors & careers, racism, women

Tagged as 1910s, 1920s, Black-owned restaurants, cafes, Greenwood area, home cooking, open all night, restaurant advertisements, Tulsa

September 6, 2020 · 4:48 pm

Lunch in a bus station, maybe

In November, 1961, new Interstate Commerce Commission (ICC) rules took effect requiring all interstate bus terminals to integrate their lunch and waiting rooms. The new regulations went against Jim Crow laws in the South that required separate “white” and “colored” facilities.

Although travel on interstate buses had been integrated by the ICC in 1955, the regulations had not covered restaurants or restrooms in the terminals.

The new rules were issued just months after the Congress of Racial Equality organized “Freedom Rides” with groups of Black and white members who rode buses to Southern states — Alabama and Mississippi in particular — with the intention of challenging segregated bus station facilities. In May, 1961, the Freedom Riders were attacked by violent white mobs who beat them and firebombed one of their buses while it was stopped with a flat tire outside Anniston AL. [photo above]

Twelve days after the ICC rules took effect a Black journalist, Bettye Rice Hughes, set out on a bus trip through the South to observe firsthand what had changed – and what hadn’t. She was a graduate of Lincoln University in Jefferson City MO where she majored in journalism. She and her husband, Albert Hughes, a photographer for the Associated Negro Press [ANP], lived in Los Angeles. She was a reporter for the ANP, but it is unclear if that was her job at the time of her tour. In 1964 she was editor of the women’s page of the San Francisco Sun-Reporter. That year she took part in a panel at a conference on Black writers sponsored by the University of California, Berkeley. In 1966 she left the Sun-Reporter and may have moved to New York City. I was not able to trace her any further than that. [photo: Bettye Jean Hughes at 1964 conference, talking with LeRoi Jones (Amiri Baraka)]

Her six-week tour took her through Oklahoma, Arkansas, Tennessee, the Carolinas, Florida, Georgia, Alabama, and part of Mississippi. Her story, “A Negro Tourist in Dixie,” was published in April, 1962, and continues to be read today.

The bus she took avoided going through all but a corner of Mississippi – where it made no stops – and her tour did not include Louisiana, the birthplace of segregated railroad travel.

In her report of the bus tour it’s clear that she is a close observer, paying attention not only to the reaction of white people to her, but also to the reaction of other Black people, on the bus and in the stations, including kitchen workers. Clearly she is an object of curiosity, but also hostility. “I felt that the threat of violence was always there – particularly in South Carolina, Georgia, and Alabama – but somehow it never erupted,” she writes. She is served in the lunch rooms, though often grudgingly. On a couple of occasions she has to insist on her right to eat in what were still considered by many to be “white” lunch rooms.

The first direct challenge to her presence in a lunch room came at a Greyhound station in Florence, South Carolina. There, the white cashier as well as a white counterman yelled at her to go to the station’s other lunch room, “the one for you.” She stood her ground, despite her growing fear, and succeeded in getting served, but the episode filled her with dread about the next stops. During the encounter, white patrons, she noted, were silent and “pointedly staring at their food.” In Tallahassee FL, the “problem” of serving her was solved by having a Black cook do it.

Throughout her experiences in lunch rooms she felt the eyes of Black travelers on her as much as those of whites, though evidently few dared to order food. She concluded her essay expressing hope that Black passengers would assert their rights in the future and that white Southerners would become accustomed to eating in lunch rooms with them.

I was curious about how lunch room integration proceeded in other parts of the South that she did not visit, and how things developed after her tour. I found that in quite a few cities officials refused to integrate, insisting that local Jim Crow laws took precedence over ICC rulings. The major of Shreveport LA put it bluntly: “We don’t care about the ICC.”

In Birmingham, the manager of the Greyhound cafeteria was fined and given a suspended sentence for allowing Black and white people to be served together. The manager of the lunch counter in the McComb MS bus station took down the signs indicating separate lunch rooms but refused to serve five Black customers in what had been the white room. When they began banging on the counter for service, a gang of white males ran in and attacked them as well as chasing off a TV cameraman.

In some cities and towns local authorities closed their bus stations’ eating facilities rather than integrate. Federal authorities stepped in and prevented Birmingham from closing its Greyhound restaurant. But in Crossett AR a lunch room closure left a Black woman traveling with a 2-year old stuck on a Continental Trailways bus with little food for two days in a snow storm. White passengers had found rooms in a local hotel, but the hotel told the Black woman they were full. After a radio station ran a story about their plight, Black families offered a room and neighbors brought “enough food for a banquet.”

By the time Bettye Hughes’ essay came out, it was generally possible for Black travelers to get a meal in a Southern bus station, though resistance continued in some places. An Associated Press story declared that Virginia and the Carolinas had accepted bus station integration, but Birmingham had integrated “in name but not in practice.” It also reported that Black people were staying away from bus station restaurants generally. They knew they still were not welcome.

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Filed under atmosphere, lunch rooms, racism, restaurant issues, waiters/waitresses/servers

Tagged as "A Negro Tourist in Dixie", 1960s, Bettye Rice Hughes, Freedom Riders, Jim Crow, mob violence, racial segregation, Southern bus stations

June 28, 2020 · 4:46 pm

Name trouble: Aunt Jemima’s

Of all the Black representations found in American white-owned restaurants, the mammy figure has been by far the most common. Many women in the restaurant business of the past have been known as Mama or Mother, but Mammy was reserved for Black women.

The mammy figure, usually grinning broadly in its corporate version, was meant to be a symbol of hospitality universally appreciated by white Americans. Early restaurants using Mammy as part of their name and/or as a visual trademark started appearing in the 1920s in Massachusetts, California, Pennsylvania, and Florida, among other states, with the word Mammy often paired with Shanty, Shack, or Log Cabin. The name and trademark continued in use through the 1970s.

In 1955, probably the best known of all the mammy restaurants opened in Disneyland as Aunt Jemima’s Pancake House, using the sponsorship and trademark of the Quaker Oats Company. The other eating places in Frontierland – among them Pepsi-Cola Golden Horseshoe, Swift’s Chicken Plantation, and Casa de Fritos – also reflected name-brands.

In 1960 Quaker Oats began to franchise Aunt Jemima’s Kitchens, a name variant that signaled wider menu offerings. The first opened in the Chicago suburb of Skokie IL. In 1963 there were 21 in operation in the U.S., plus one each in England and Canada. Among the states, New York led with seven Aunt Jemima’s in the first few years. Pancake restaurants, largely inspired by the high profit potential of pancakes, were the latest food trend in chain eateries at that time, with an estimated 150 around the country. One Aunt Jemima’s franchisee, Pancake Kitchens, Inc., had optimistic plans to open 36 units in the Eastern U.S. I doubt that they were all built, or that the total number of Aunt Jemima’s Pancake Houses and Kitchens across the country ever topped 100.

Protests against Aunt Jemima’s restaurants began in 1962. But there had been objections to the Aunt Jemima image on pancake mix boxes much earlier. Black newspapers ran an editorial in 1937 saying that Aunt Jemima was an “insulting caricature,” in particular criticizing the bandanna she wore over her hair, saying, “The fight against ‘Aunt Jemima’s’ bandanna is one of self-respect.” (Quaker did not get rid of Aunt Jemima’s bandanna until 1968.) Yet, apparently not all Black people were offended by the Aunt Jemima portrayal. In 1952 the Afro-American newspaper in Baltimore hired a marketing company to research the use of Aunt Jemima pancake mix by their Black readers. The company surveyed 501 Black families and 501 white families whose house values or rents were similar. Both groups chose Aunt Jemima pancake mix as their favorite, but it was preferred by a higher proportion of Black respondents (38.1%) than white (31.7%).

It would be interesting to know whether the results would have been the same if the survey had been carried out in the 1960s. The NAACP led the protests, joined by the Congress of Racial Equality (CORE). The biggest victory seems to have been in an affluent suburb of Rochester NY, Brighton, where an Aunt Jemima’s restaurant was proposed in 1963. The two organizations criticized Aunt Jemima for her degrading costume, calling her “a negative stereotype of a Negro subservient to a white family.” The restaurant was not built but once again opinion was not unanimous in Rochester’s Black community. The editor of a city paper, The Frederick Douglass Voice, contended that “These symbols are part and parcel of our heritage.”

The Rochester protest was widely ridiculed in opinion pieces in the white press that characterized protestors as humorless and oversensitive. Writing in Chapel Hill NC’s Daily Tar Heel, author Armistead Maupin called it “comical” and “absurd,” arguing that the mammy was not a negative stereotype but a historical figure to be proud of.

Still, the tide was turning. In 1966 members of the American Federation of Teachers voted at their annual convention at Chicago’s Edgewater Beach Hotel to picket the hotel’s Aunt Jemima restaurant unless it agreed to allow its workers to unionize and get rid of the mammy costume worn by the Black hostess. The delegates then resolved to urge Quaker Oats to drop the Aunt Jemima symbol on its products or face a possible boycott. According to an article in Jet magazine, the restaurant’s hostess expressed unhappiness that her heritage was attacked and that she could no longer wear the Aunt Jemima costume, which she had designed. Obviously the AFT was unsuccessful in asking Quaker to get rid of the Aunt Jemima trademark, which did not happen until this year.

In 1968 and 1969 a number of Aunt Jemima restaurants closed. The restaurant in Grand Rapids MI became Colonial Kitchen, while one in Mount Prospect IL was renamed Village Inn Pancake House. Many across the country became part of the Calico Kitchens chain. In 1970 Disneyland ended its contract with Quaker Oats and renamed its Aunt Jemima restaurant Magnolia Tree Terrace, changing that in 1971 to River Belle Terrace.

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Filed under chain restaurants, family restaurants, food, racism, restaurant controversies, theme restaurants, uniforms & costumes

Tagged as Aunt Jemima's, Disneyland, mammy themes, protest against restaurants, racism, restaurant names, southern themes

June 14, 2020 · 4:52 pm

Reflections on a name: Plantation

Restaurant names such as Plantation, Old/Ole Plantation, and Southern Plantation leave me wondering why. Why adopt a name that references slavery and is offensive to a lot of people, particularly if they are Black?

Plantation names are similar to ones such as Sambo’s, Mammy’s Kitchen, or those with the initials KKK. Maybe not all who have chosen such names intended to insult anyone, but were unaware of their resonance. But, really, how much reflection does it take to realize that such names carry deeply negative historical associations?

Isn’t it just plain bad business to have an offensive name? Evidently the Disney company thought so. They tried hard to create a fictitious, slavery-free history of their Louisiana resort Dixie Landings by avoiding the name plantation. Eventually they shed “Dixie Landings” as well, becoming Port Orleans Riverside. Of course, white-washing history is controversial in its own right, but clearly Disney recognized that “plantation” held liabilities.

Ostensibly, restaurants named Plantation were meant to convey gracious Southern hospitality. But, again, the question is for whom? If your ancestors were enslaved and forced to do hard labor for white people who lived graciously off their profits, would you be charmed by this concept?

Although it might be assumed that most Plantation Restaurants were in the South, this is not the case. Since the early 20th century, and especially after World War II, they have appeared in Michigan, Wisconsin, California, Illinois, Ohio, New Jersey, Massachusetts, Colorado, Connecticut, and other northern, western, and midwestern states. In the 1920s and 1930s the Seattle WA environs were fertile ground for restaurants with racially offensive names. In addition to The Plantation, there was Mammy’s Shack, Henry the Watermelon King, Coon Chicken Inn, and Uncle Tom’s Cabin.

Why would anyone choose the name Plantation? Perhaps because they had access to a building that looked like a Southern manor house, so it seemed “natural’ to name it that. But then, how to explain restaurants that had no magnolias, no romance whatsoever and looked more like roadhouses than elegant mansions [above, Auburn IN].

Others added “columns” in a not-very-convincing attempt to mimic a plantation mansion.

And then there were the Plantation Restaurants that exhibited confused identities not expressive of their name with respect either to cuisine or ambiance. What were patrons to make of New York City’s Old Plantation on West 47th in the 1920s with its Mexican dishes? The Old Plantation Restaurant near Lawton OK served bratwurst and schnitzel in the 1960s. Nor is there anything about pancakes or a vaguely early American exterior that would seem to suggest the name Pancake Plantation. Equally odd, Charleston’s 1970s Plantation Restaurant was decorated with wagon wheel light fixtures and red tablecloths.

It seems more likely that the popularity of the name can be explained by large numbers of white people who actually loved the “moonlight and magnolias” aura that surrounds plantations. Many advertised for banquet trade, and may have wanted to attract wedding parties. Even today many white women reportedly associate plantations primarily with romance as portrayed in the film Gone With the Wind.

When – and if – proprietors were informed that quite a few Americans were offended by such a name, how would they respond? The answer is not on record. But having received many comments to this effect on other race-related posts, I can imagine many would reply: it was long ago, don’t be so negative, get over it.

There are still quite a few restaurants named Plantation in business today. I’d say it’s way past time to reject that as a name.

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Filed under atmosphere, patrons, racism, restaurant issues, theme restaurants

Tagged as problem themes, restaurant names, slavery

June 16, 2019 · 7:52 pm

Anatomy of a restaurateur: Woo Yee Sing

While looking for something else one day, I came upon Yee Sing [full name: Woo Yee Sing], a Chinese-American who ran a restaurant in Minneapolis in the late 19th century and early decades of the 20th. In 1902, he was interviewed by a reporter from the Minneapolis Journal in which he revealed an anti-racist perspective that was sadly uncommon among white America at the time.

Chinese restaurants were some of the very few spaces in the United States where the “races” mixed. The reporter observed that at the four Chinese restaurants in Minneapolis at that time a black patron “gets just as cordial a greeting from the proprietor as is accorded to a white man.” Woo asked, “And why shouldn’t they? They are men like you or me. They have got to eat and there must be some place for them to do so.” He looked around his restaurant, observing, “They are all brothers, and there is no room for race prejudice.”

The story made me want to know more about Woo Yee Sing.

He arrived in the United States in 1882, evidently just before the United States prohibited the immigration of Chinese laborers with the signing of the Chinese Exclusion Act. He was admitted – but scarcely welcomed. He reported years later that when Chinese came to America “their baggage is turned topsy turvy and probably stolen, they are locked up as if they were criminals and are sent back many times without any kind of a show.” It is likely he experienced something like this himself.

He established an import store in Minneapolis in 1882, and the Canton restaurant in 1883. A brother arrived in 1884 and joined the businesses, and they opened a couple of laundries. Woo cut off his long braid, joined a Protestant congregation, and embraced his new country. He set about to acquire citizenship, which proved not an easy process (although he said he was naturalized, he is identified as an Alien on U.S. censuses and was not allowed to take an oath of allegiance in 1898).

He evidently made quite a favorable impression on a number of people in Minneapolis. He was often quoted or interviewed in the newspaper and his minister defended him against those who physically assaulted him in 1890, saying he was “a thorough business man, a gentleman and a Christian, and one of the best members of my church. In my opinion he is better than 90 per cent of those [who] are so vindictively persecuting him.”

As the minister’s remarks reveal, Woo experienced hostility in Minneapolis. In 1892 Congress extended the Exclusion Act with the Geary Act which required Chinese to carry resident permits or be deported. Although Geary was supposed to apply only to laborers and not to merchants, in practice it became necessary for all Chinese to carry permits or risk deportation — based on the widely accepted belief that it was impossible to tell one Chinese person from another.

The Canton restaurant was picketed by the cooks’ union in 1902, which asked union members to boycott it and other Chinese restaurants in Minneapolis. The union charged that Woo and the others underpaid their Chinese cooks and this made it impossible for white-owned restaurants to compete with equally low prices. Woo responded that he paid his cook well. He rejected the union’s claim that powerful Chinese in San Francisco furnished money for others to open Chinese restaurants all over the country, calling this “the old California cry [i.e., propaganda].” Note that a Chinese cook could not join a union, nor be paid at the same rate as others when cooking in a white restaurant.

The head of the cooks’ union disliked hearing Woo claim that he was a citizen. During the boycott he complained to a reporter, “It is silly to hear him talking of being a naturalized American citizen. All know why a Chinaman gets naturalized – not for love of the country, but for the lust of gold.”

Woo and his brother did not let discrimination keep them from progressing. In 1905 they opened a new restaurant named Yuen-Faung-Low Chop Suey House [see 1916 advertisement above], but popularly known as “John’s Place.” It was damaged by a bomb in 1909, but reopened. In 1916, the restaurant advertised the addition of a second-floor tea room “for ladies” that catered to “a strictly high-class clientele.”

Woo Yee Sing died in 1925. His funeral, attended by 700 people, was accompanied by a 25-piece band playing a Chopin funeral march. He left an estate valued at $41,200, and his was said to be the first “Chinese” will filed in Hennepin County probate court. Woo Yee Sing’s brother Woo Du Sing continued to operate John’s Place, and opened another, The Sea Food Grill, in the early 1930s.

For more about the Woo family and photos of Yee Sing and the Yuen-Faung-Low restaurant, see the article about his socially prominent wife in Minnesota History. Some of the dates in that story are discrepant with those I found.

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Filed under ethnic restaurants, proprietors & careers, racism

Tagged as anti-Chinese racism, Chinese restaurants, cooks' union, John's Place, Minneapolis restaurants, Woo Yee Sing

December 9, 2018 · 5:25 pm

Green Book restaurants

Interest in historical Green Book guides for Black travelers has been growing in the past decade and the new movie of this title will surely increase it.

The Green Books’ slogan, “Covering the United States like a blanket,” nicely sums up its goal of making travel more comfortable (maybe even enjoyable) for Black travelers living in a country that typically greeted them with hostility whenever they moved outside their restricted neighborhoods and social roles.

Prior to the arrival of the Green Book, Black Americans relied on the kindness of strangers – also Black – when traveling. Until the 1960s, Jim Crow laws in Southern states barred them from access to white hotels, resorts, and restaurants. Outside the South conditions were not much better, despite civil rights laws barring discrimination in many states. To deal with this, middle-class Black travelers relied on other Blacks who invited them into their homes, even providing meals despite not usually knowing them personally. According to Willis Duke Weatherford’s Race Relations (1934), “The institution of ‘dining out’ is not established among careful [Black] families – it is a reflection on the home to eat in a restaurant; it simply is not done.”

As travel increased among Black business people, entertainers, and tourists, accommodations in private homes were no longer adequate, especially for longer trips. A number of guides were published, among them the annual Negro Motorist Green Book published by Victor Hugo Green, a mail carrier in New Jersey. The guide was renamed the Negro Travelers Green Book in 1952. At some point in the 1950s, Victor became ill and his wife Alma took over as editor and publisher. The last two editions were by new owners.

The Green Books were first published in 1937, then every year after that except for four WWII years, ending with a 1966-1967 edition. With the exception of 1946 and 1958, all of the editions are available digitally in the New York Public Library. A 1946 edition sold for over $4,500 on eBay in 2016 and a copy is owned by Virginia Union University Library. As far as I can tell the 1958 edition is not publicly available. Several editions have been republished.

Green Books were sold directly to consumers and also distributed by Esso after Standard Oil of New Jersey hired a prominent Black businessman to promote Esso to Black motorists. Thirty-eight percent of Esso gas stations were operated by Black proprietors, according to a 1939 essay. Conoco also ran a Negro Travel Service which prepared custom “Touraides” free on request. Quite a few issues of guides devoted pages to new model cars of the major, and a few minor, automobile manufacturers. In the Black community cars were regarded as liberators, as well as providers of good jobs in the manufacturing and service sectors. An essay to this effect, “The Automobile and What It Has Done for the Negro,” appeared in the 1938 edition.

The books provided lists of hotels and tourist homes that were welcoming, most of them located in Black business areas of cities and towns. It also listed restaurants, roadhouses, taverns, nightclubs, beauty and barber shops, service stations, and other businesses. In later years it tended to focus primarily on places to stay. [Osborn’s, 1962]

I’ve looked at all the Green Books in the NYPL collection, paying special attention to restaurants in them. Overall there are not a huge number of restaurants. In 1939, for instance, only two restaurants are listed for the entire state of California.

Most of the restaurants seem to be in Black sections of towns, or are Chinese. Their numbers seem to have been dependent on Victor Green’s informants, who were said to be mail carriers like himself. Coverage was also spotty. Green lived in New Jersey and then New York City, and it’s noticeable that both states are more thoroughly covered than most others.

What seems to be lacking are restaurants in predominately white areas that welcomed Black customers. If Black tourists or business people were visiting Los Angeles, for instance, how would they know which restaurants in the main shopping or business districts would serve them without problems?

Comparing the Duncan Hines’ popular Adventures in Good Eating guide book of the late 1940s with a Green Book of roughly the same time reveals that there is no overlap whatsoever in their listings of Los Angeles restaurants. Not one of the 37 LA restaurants recommended by Hines is to be found in the Green Book or vice versa.

Things had changed somewhat by the 1962 edition. It is striking how many more white-owned and patronized restaurants are listed for New York City that year. Previously the only New York restaurants in the guides were located in Harlem, but now they are all over town. Among them are the Brass Rail chain, Davy Jones Seafood House, and Jack Dempsey’s. It’s hard to know whether the change was due to the policy of the restaurants or the Green Book.

Trying to learn more about restaurants listed in Green Books is difficult. Many I’ve looked for do not show up in city directories, nor in newspaper archives. Judging from feature advertisements for restaurants in later issues, many of the restaurants listed were small neighborhood places that served unpretentious home-cooked meals, quite similar to the majority of white-owned restaurants in the 1930s, 1940s, and 1950s.

I recognized a few names of well-known Black restaurants such as Paschal’s in Atlanta (est. 1947 as a small sandwich shop), Little Gray Shops #2 and #3 (considered Harlem’s better eating places in the 1930s), and Dooky Chase in New Orleans (like Paschal’s, still going strong today).

There was also a listing for Bagley’s, operated by Black socialite Caroline Bagley in Sheepshead Bay NY, as a kind of tea room with garden dining. A number of other tea rooms are listed, among them the Black Beauty Tea Room in Mount Olive NC, which had the distinction of being raided in 1950 for serving bootleg whiskey.

Probably quite a few restaurants in the Green Book were community institutions in their time, such as Hammond Café in Abilene TX, specializing in spicy chili. Certainly that was true of Harlem’s Aunt Dinah’s Kitchen, run by Broadway actor Richard Huey. Aunt Dinah’s hosted one-act plays and discussion forums in the 1930s and 1940s, and served as an informal support center for actors who needed a place to gather and have a free meal now and then.

Researching restaurants, hotels, etc. listed in the Green Books would be an interesting way to construct a picture of 20th-century Black life before the Civil Rights Act. It would make a good group project.

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Filed under guides & reviews, patrons, racism

Tagged as 1930s, 1940s, 1950s, 1960s, black restaurants, Black travelers, travel guides

May 6, 2018 · 7:38 pm

Learning to eat (in restaurants)

Eating in restaurants is so common today that it is hard to imagine that it in the past many people found it confusing and embarrassing, especially in more formal restaurants.

They had trouble figuring out menus, felt nervous and self-conscious, worried about their manners, and generally didn’t know how to act.

One solution was to avoid public eating places. That way no one would witness your poor manners, no haughty waiter would sneer at you, other patrons would not stare and examine your clothes as you walked in.

Restaurants were primarily men’s turf in the 19th century. Until the 1890s when affluent women began entertaining their friends at restaurant luncheons, restaurants were often seen as undesirable locations for women. High society was very private. Dinner parties were held in the home, outside public view. In a culture that was completely the opposite of today’s celebrity whirlpool, being seen in public was demeaning, especially for women. Additionally, many women of the 19th century disliked eating in a room with strangers.

Even men and women who enjoyed restaurants found ordering from a menu entirely in French difficult. When menus were in English, they were still daunting to unworldly Americans who had never experienced many of the dishes served. Books and articles offered advice but many diners gave up the struggle and instead let the waiter select their meal.

An observer commented in 1899 that “it is a severe trial for many women, and some men, to enter a hotel dining room and particularly hard if it must be done without a companion. Some that march in with boldest front and utmost nonchalance are but actors, trembling within while brave to outward seeming.” Actors aside, other people unfamiliar with restaurants could be identified by their behavior. Some rushed in, going straight to a table without being escorted there by the head waiter. Others might give themselves away by accidentally ordering a ridiculous set of dishes such as fruit and pickles or by being overly chummy with the waiter. According to an 1890 account, going to a high class New York restaurant solo led waiters to conclude that the patron “is a countryman or unused to restaurant life.”

For the poor or the newly arrived immigrant, a restaurant could be a terrifying challenge. Two period novels illustrate this beautifully. In A Daughter of the Tenements (1895), the son of a tenement janitor goes to a restaurant for the first time:

Tom had never, for an instance, had a table napkin in his hand; had never seen more than one knife and fork placed beside a plate; had actually never been served at table by any person other than one who was eating with him; had never seen wine drunk at meals.

In The Rise of David Levinsky (1917), the main character experiences his first visit to a “high-class restaurant”:

The immense restaurant, with its rows and rows of table-cloths, the crowd of well-dressed customers, the glint and rattle of knives and forks, the subdued tones of the orchestra, and the imposing black-and-white figures of the waiters struck terror into my . . . heart. The bill of fare was, of course, Chinese to me, though I made a pretense of reading it. The words swam before me. . . . The worst part of it all was that I had not the least idea what I was to say or do. The occasion seemed to call for a sort of table manners which were beyond the resources . . . of a poor novice like myself.

African-Americans rarely experienced embarrassment in restaurants for the simple reason that they were not welcome in most of them before the 1960s Civil Rights era. Even those who attained success in the restaurant business reported an unfamiliarity with restaurants in their early lives. Sylvia Woods, founder of Sylvia’s in New York City, disclosed that when she moved to New York from South Carolina at age 28 she had never been in a restaurant. Renowned chef and cookbook author Leah Chase, of Dooky Chase in New Orleans, said she had never set foot in a restaurant until she got a job waiting on tables. “Black people didn’t go to restaurants,” she said. “That’s the way it was.”

By the 1920s it was considered acceptable for young (white) women to go to a restaurant on a date. But this could be hazardous, as “C. S.” confessed to a Boston newspaper in 1927. “Having never eaten in a restaurant before,” she wrote, “imagine my surprise when I picked up the square of butter from the butter dish, thinking it was cheese! That was my first and last date with him.”

In 1970 an etiquette expert reported that she frequently encountered young middle-class women who had never eaten in a restaurant other than a hamburger stand and said they were unsure how to order or to use silverware.

Has discomfort with restaurants disappeared? While writing this post I’ve started to wonder if my opening sentence is wrong. Maybe achieving a feeling of assurance in restaurants is actually an ongoing project.

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Filed under elite restaurants, menus, patrons, racism, restaurant customs, restaurant etiquette, women

Tagged as embarrassment in restaurants, expensive restaurants, French menus, unfamilarity with restaurants

April 8, 2018 · 7:45 pm

Taste of a decade: the 1830s

Although the U. S. population exceeded 12 million, only about 5% lived in the ten largest cities in 1830. Most Americans lived in sparsely populated areas where they rarely encountered restaurants — nor could they afford them.

Nonetheless, those who did patronize “restaurants” – then more likely to be called restorators, refectories, restaurats, eating houses, coffee houses, or victualing cellars – noticed a growing French influence grafted onto the predominant plain English style of cooking. The word “restaurant,” when used in this decade, usually had the modifier “French” preceding it.

To the relief of diners, it was becoming easier to find eating places that would serve dishes a la carte at the hour the diner wished to eat rather than having a pre-determined meal served only at set hours.

At most eating places the three F’s dominated menus: Fish, Flesh, and Fowl. And, of course, oysters were tremendously popular with all social classes. Occasionally, a restaurant offering a more varied bill of fare could be found, such as that at Robert G. Herring’s American Coffee House in Philadelphia that includes Green “Pease,” String Beans, Lobsters, Frogs, Sardines, Anchovy Toast, Omelet with Asparagus, and Strawberries and Cream.

Patrons of wealth and sophistication indulged in the finest foods that could be found in major cities such as New York, Philadelphia, and Boston. According to one observer, worldly young men were becoming knowledgeable about “culinary details” in the early 1830s. “It has become wonderfully fashionable lately in discoursing upon eatable matters,” wrote the author of A Short Chapter on Dining, “to parade the names of a dozen or two of French dishes.”

At the same time a spirit of abstemiousness was spreading as people rejected “ardent spirits” such as gin, rum, whiskey, and brandy. Temperance followers also condemned restaurants themselves, viewing most of them as “grog shops.” During the cholera pandemic of 1832, some temperance advocates went so far as to blame the high death rate among the poor not on urban filth and polluted drinking water, but on alcohol consumption, particularly by Irish immigrants.

In the larger cities, New York especially, many couples and families chose to live in hotels and boarding houses rather than run their own households, finding it both cheaper and easier. Others, who lived in their own residences, took their meals in nearby hotels or had them delivered by a restaurateur.

Two English women who visited this country wrote scathing accounts of life here, painting Americans as shallow, grasping, and dull. In Frances Trollope’s Domestic Manners of the Americans, she observed how American conversation frequently included the word “dollar,” and also noted, “They consume an extraordinary quantity of bacon.” The actress Fanny Kemble’s Journal (1835) included among its “vituperative remarks” criticism of New York hotels and their rigid meal schedules.

As railroads and waterways were extended, newly settled areas of the country gained access to more oysters, seafood, and exotic fruits. In 1832 a traveler recorded that he ate “fine sea fish and oysters one hundred and fifty miles inland – drank punch from fruit imported from the Indies, at Pittsburg, and sat down to a dessert in Cincinnati, the ingredients of which were the delicacies of every clime.”

Highlights

1831 After visiting the dining room of the recently opened Tremont House in Boston, a Baltimore man writes that he finds it an “essential improvement in tavern keeping” that everyone dining there receives a bill of fare listing all dishes to be served at that meal. Otherwise, he comments, a diner departing from the dining hall usually discovers favorite dishes placed on another part of the long shared table that never made it to him.

1832 In Domestic Manners of the Americans, Frances Trollope asks why Americans are so fond of boarding in residential hotels: “What can induce so many . . . citizens to prefer these long, silent tables, scantily covered with morsels of fried ham, salt fish and liver, to a comfortable loaf of bread with their wives and children at home?” she writes.

1833 Harvey D. Parker – who will establish the luxury Parker House and Restaurant in 1855 — takes over the Tremont Restorator in a cellar on Boston’s Court Street and publishes the protein-rich bill of fare shown here.

1833 The owner of a new refectory on Whale Street in Nantucket advertises that he will provide Pies, Tarts, Custards, Oysters, Fish Chowder, Hot Chocolate, Coffee, Mush & Milk, Beer, and Cider, but that he has promised his landlord he will “keep no ardent spirits of any description for sale” even though he knows it will mean lower profits.

1834 Francois Parrot, “French Cook, Restaurateur & Confectioner” in Philadelphia, announces “that after a long residence with the Count of Survilliers, he has, with recommendations from him for professional capacity and moral character (which he will be happy to shew any one), determined to set up a Cooking Establishment and Eating House in Philadelphia.”

1835 The popular Alexander “Sandy” Welsh, president of the Hoboken Turtle Club and famous for his green turtle soup, expands his Terrapin Lunch in New York City and is now able to accommodate 150 seated in small groups.

1836 After the opening of the Merchant’s Exchange Lunch on Broadway, a patron sends a glowing review to the editor of the New York Herald citing its fine cooking, clean tablecloths, damask napkins, excellent ventilation, and cheerful servers. “Only think,” he writes, “a plate of the best meat, including four kinds of vegetables, and the best butter also, in these dear times too, is only eighteen pence.”

1837 Following the destruction of their restaurant on William Street in the great fire of 1835, the Delmonico brothers open a new 4-story restaurant on the corner of Beaver and William Streets. [1880 photo shown at top, demolished 1890] Visitors are overwhelmed with its magnificence, particularly its wine vaults that extend 180 feet under the streets and hold 20,000 bottles of imported French and German wine. The restaurant’s resplendence is all the more striking as the city suffers bank failures, worthless currency, and economic depression.

1837 Outrage erupts when New Yorker Samuel E. Cornish, editor of The Colored American, discloses that he was refused service at a temperance eating house run by an abolitionist Scottish immigrant. Explaining that he has never before encountered discrimination of this sort, Cornish writes, “It remained for a foreigner, in a cellar cook-room, to insult a native citizen, of 17 years residence in this city; and to deny a minister of Christ, of gray hairs, and twenty-five years’ standing in the Presbyterian church, a cup of Tea.”

1837 As a result of economic collapse, businesses distrust paper money and refuse to give coins [aka “specie”] as change. When they do agree to accept bills they return change in the form of tickets good for future purchases. A patron of a NYC eating house becomes indignant when “a negro named Downing,” “a black villain,” refuses to accept his dollar bill. But the newspaper to which he has complained defends the proprietor, asking, “Why should any man be compelled to take worthless paper money for his goods and wares? When I visit Downing’s, I never give or take paper money. I pay in specie entirely.”