A Southern Gallimaufry
This old buffet dish is perfect for a tailgate brunch . Most recipes call for white hominy, but yellow or a blend is pretty.
To four cups drained and rinsed hominy, add a small jar of pimentos, a chopped mild banana pepper or green chilies, and two cups mild cheddar cheese sauce. Make your own; you can do it. Some people add sausage, bacon, or ham, but that’s totally superfluous; likewise with jalapenos. Season with salt and white pepper. Bake at 300 for about 20 mins.
Mix a garlic-y hummus with chopped spinach, feta, and red curry paste. Spread in a well-oiled oven-proof dish, top with more feta and bake in a moderate oven until lightly crusted. Serve with flat bread and a cucumber/tomato/onion vinaigrette.
In 1949, Twentieth Century-Fox released Pinky, a film that would have a lasting impact on the American film industry. The movie was based on Quality, a novel by Mississippi native Cid Ricketts Sumner.
Ricketts grew up on North State at a time when Woodrow Wilson wasn’t even a president, much less a street. She taught at both Jackson High School and her alma mater Millsaps College (where she graduated summa cum laude at the age of 16) before attending medical school at Cornell University. There she took classes under James B. Sumner, who shared the Nobel Prize for chemistry in 1946. They were married in 1915 and divorced in 1930. They had four children. Sumner’s first novel was published in 1938. Her second, Quality, was published in 1946; her third, Tammy Out of Time, was published in 1948.
According to film scholar Melanie Addington, “Pinky premiered in the same year (1949) as Intruder in the Dust. Both films and novels explore legal and societal racism. Mississippi novelists at that time were helping to create some of the earliest arguments against racism and Hollywood was enamored with the idea. While Pinky may have its controversy that could limit its effectiveness, like casting a white actress (Jeanne Crain) as the lead instead of a black star like Lena Horne, the film reaches into the center of American sentiment and finds a way to move us,” Addington says.
Variety reported that Pinky was one the top-grossing films of 1949 and observed that though the story “may leave questions unanswered and in spots be naive, the mature treatment of a significant theme in a manner that promises broad public acceptance and box office success truly moves American film a notch forward in stature and importance.”
Addington says that though an aristocratic white woman helps Pinky move towards pride in being a black female, “This leads to a more interesting conclusion for the film, given the patronizing attitude that she would listen to a white woman and not her own grandmother. Ethel Barrymore’s character (Miss Em) notes, ‘Nobody deserves respect as long as she pretends to be something she isn’t,’ and the line resonates with Pinky. Hearing the truth about ourselves from strangers often helps us stop perpetuating our own myths.” When she dies, the enlightened despot Miss Em leaves her estate to Pinky, and rumors swirl that Pinky may have killed her. Accused, she stands trial. “Much like Lucas Beauchamp in Intruder in the Dust,despite her innocence, society still finds a way to shun Pinky for ‘causing trouble’,” Addington says. “This is evident in the hushed courtroom as she slowly makes her way to freedom. Pinky, in love with a white man from the North, must choose to leave but instead realizes that she must remain in the South to claim her identity.”
Pinky stays and turns the estate into a nursing school for black women. “The film falters in the final scene, which shows Pinky standing alone and misty-eyed,” Addington says. “The adaptation avoided the ending that made Quality such an interesting original story. In the book, the home is burned to the ground by the Klan, a much stronger and more dramatic ending. The studio scrapped that outcome to provide a ‘tragic heroine’ ending that left audiences feeling good about racial issues in the South. Ricketts, not Hollywood, actually got it right with a much darker truth to an ending that sadly was too real for too many.”
Pinky was the first big studio picture to troop into race issues. The movie garnered Academy Award nominations for the three female leads, Jeanne Crain, Ethel Barrymore and Ethel Waters, who played “Pinky’s Granny”. “It also led to an appeal before the United States Supreme Court in Gelling v. Texas, a victory for the local movie theater owner who screened the film over a local decree censoring it from public viewing. The June 3, 1952 edition of The New York Times reported, “The Supreme Court today struck down a motion picture censor ordinance by which the city of Marshall, Texas, disapproved the showing of the film Pinky.”
Sumner’s third novel, Tammy Out of Time (1948), an unabashedly romantic tale of a Mississippi girl, was a significant departure from the tense realism of Quality, but doubtless due to the success of Pinky, the studios took a look, and between its pages found an iconic figure for mid-century America, and its heroine. Tammy Tyree, provided a generation of young ladies with a smart, charming role model. One critic described the film adaptation, Tammy and the Bachelor (1957) as a “whimsical romance for middle America, which started Hollywood’s last series of proletarian family appeal before the family was entirely forsaken for four-letter words.”
Sumner’s three “Tammy” novels provided fodder for four films as well as a television series over a ten year period. Tammy was played by both Debbie Reynolds and Sandra Dee, and the supporting casts of the films included Leslie Nielsen, Walter Brennan, Fay Wray, Adam West, Macdonald Carey and (in his first feature role) Peter Fonda. Denver Pyle, who played Uncle Jesse in “The Dukes of Hazard”, portrayed Grandpa Tarleton in the television series (1965-66).
Writer Jill Conner Browne says, “As I was writing the first book (The Sweet Potato Queens’ Book of Love), we decided that a modicum of anonymity regarding some of the tales might be in order, so we decided to select stage names for ourselves. As it turned out, since we are all Of A Certain Age and grew up watching and loving all of Tammy’s exploits (she was way better than Cinderella and seemed much more attainable to our young minds) we ALL wanted to be “Tammy.” Believing that it was unfair for one to be allowed to use the name that ALL wanted, we simply decided that we would ALL be ‘Tammy.’”
The movie also spawned an eponymous Top 40 hit in 1957. Music historian Brian Hargett says, “The song has Reynolds herself described it as a ‘sweet, simple ballad.'”
The song went to #1 for three weeks beginning August 26, 1957. The #2 song that week was ‘Teddy Bear’, by a young man from Tupelo named Elvis Presley. “At the onset of the youth revolution, it was possible for a 25-year old like Reynolds to have a hit record sung rather simply without studio gimmickry,” Hargett says.
“Until the Beatles came along, record companies happily recorded talent like Debbie Reynolds. After 1964, ‘older’ acts like Reynolds were quickly dropped off record company artists rosters.”
“The studio first recorded ‘Tammy’ with just piano backing, but Henry Mancini sweetened it with strings, and Hollywood liked it enough to put it in the movie,” Hargett says. “The Ames Brothers sang it as the thematic introduction to the film, and they had a fair hit with it, too.” The song was also nominated for an Oscar.
Though the movies based on the works of Cid Ricketts Sumner are noteworthy, Sumner’s literary achievements seem more than modest by Mississippi standards; she garnered no literary laurels, and she is largely forgotten, even in her hometown. Still, she was a remarkable woman. She married a Nobel laureate, wrote 13 books, toured Europe on horseback, and when she was 64 she was the only woman in a group of eight who made a 31-day rafting trip down the Colorado River.
Sumners was bludgeoned to death at the age of 80 in her home in Duxbury, Massachusetts. Her 16-year old grandson, John R. Cutler, was charged with her murder.
Unless you live in some eco-friendly urban area with paradisical market enclaves, you’ll most likely find only four kinds of onions for sale: red, yellow, white, and green. I almost never cook red onions, reserving them for salads and toppings, but you’ll find me using all others liberally in damn near anything I cook.
A word about yellow onions, however; nowadays they are almost always sweet. Not all of them are as cloyingly sweet as the Vidalia, which has been beatified by zealous regional journalists who equate eating a Vidalia onion sandwich at the office for lunch with that of hunkering down around the `fahr’ with a mason ‘jahr’ of `shahn’ listening to the dawgs tree a coon, an experience just rife with Southern machismo, derring-do, and chauvinism, but these onions smother the flavor of an honest onion soup, which should have a mellow savoriness that comes only from time and care.
Mince six medium-size white onions. In a large skillet, melt 1/2 cup of butter. Heat to medium and add two cloves minced garlic to brown. Add onions, cook down, then add about six cups of beef stock and a cup of dried onions. Reduce heat to simmer and cook uncovered (what a wonderful smell this makes, too) until the onions are soft and clear. Add salt, pepper and thyme to taste; some like rosemary. A slash of sherry at the last minute is a nice touch. Serve piping hot with well-buttered, crusty bread.
When it’s too hot to play outside or raining, and the little bears are hungry, cream 1 cup softened butter with 1 ½ cups sugar. Add a tablespoon vanilla extract and 3 lightly beaten eggs. Mix very well. Sift 3 cups all-purpose flour with a tablespoon of baking powder and a teaspoon of salt. Using your favorite wooden spoon, mix flour with butter and eggs. Chill, roll out on a lightly-floured board, and cut into small rounds. Bake on a lightly-oiled cookie sheet in a medium (350) oven for about 10 mins.
In his introduction, Oscar Rogers writes, “The title of this book could well have been My Mother Cooked My Way Through Life with These Creole Recipes. Her skill in cooking fine foods, prepared with loving care, assured her of a living, and me of my survival. She places part of herself into each dish she prepares—in fact a part of herself is in everything she does. This is her priceless legacy to me.”
Dr. Oscar Rogers was one of the most distinguished educators in Mississippi. He received his A.B. from Tougaloo in 1948, the B.S. in theology in 1954 and an M.A. in theology in 1954, both from Harvard. He returned to Natchez to accept the position as dean of students and registrar at Natchez Junior College in 1954, and was appointed president of Arkansas Baptist College in 1956, serving until 1959. In 1958, he received a doctoral fellowship to enroll at the University of Arkansas at Fayetteville, and there he completed his doctor of education degree in social science in administration in 1960.
Rogers’ wife, Lee, insisted that her children (three sons) live near and learn to know her father, Jefferson O. Lewis, a longtime employee of Tougaloo College, so the family moved to Jackson where she became a teacher in the Jackson Public Schools, and Oscar accepted the position as dean of students at Jackson State College from 1960-68. During 1968-69, the family moved to Seattle, where Lee taught and Oscar engaged in research. They returned to Jackson in later 1969, where Dr. Rogers became dean of the graduate school at JSU, a position he held for fifteen years. He was also a pastor of Asbury Methodist Church in Bolton, Mississippi. In 1984, he became the seventh president of Clafin University, a position he held to his retirement in 1994. Dr. Rogers died in July, 2011.
This book was published in December, 1971, when Rogers’ mother, Mrs. Walter Tillman, affectionately known as Pinky, was still alive. She attended the reception and signing, held by the University and College Press of Mississippi in the H.T. Sampson Library on the JSU campus.
Some may be surprised that Oscar calls the recipes “Creole”, since they originate not in New Orleans, but rather upriver in Natchez; yet in its strictest definition, Creole is defined as “a person descended from the early French and Spanish settlers in the U.S. Gulf States”. Natchez was founded by French colonists in 1716.
In the culinary sphere, however, Creole implies the cooking of the well-to-do, more urban inhabitants of the region; one authority, Howard Mitcham, defines it as “city” cooking as opposed to “country (Cajun)”. And many of the 200+ recipes are sophisticated indeed: cauliflower Hollandaise, Doberge cake (a distinctly New Orleans dish, by the way), shrimp remoulade, and floating island pudding, but there is also an abundance of good home-style recipes such as Southern-style pork chops, a meat loaf, baked beans, and spoon bread. Note please the recipe for Harvard beets on page 49.
Courtbouillion of Red Fish
1 large red fish, snapper or sheepshead, 5-6 lbs.
1/2 cup salad (vegetable) oil
1 c. flour
2 large onions, chopped
2 1/2 cups canned tomatoes
2 bay leaves
4 green bell peppers, chopped
4 shallots or green onions, chopped
2 cloves garlic, minced
2-3 slices lemon
1 cup claret or port wine
1/2 teaspoon allspice
1 1/2 cups water (scant)
a few sprigs parsley
Slice fish across back into 2 or 3 in cuts. In a large skillet heat the salad oil, add the flour and stir until very brown. Add onions, stirring until cooked a bit. add chopped tomatoes and remaining ingredients except wine and fish, cook for 1/2 hour or more. Add sliced fish (you may lay fish in roasting pan or large pot if skillet isn’t large enough and pour sauce over fish). Simmer for 15 to 20 minutes until fish is cooked. Add wine and let come to a boil again. Serve with rice or creamed potatoes. (Serves 6 to 8).
Indianola, Mississippi has the dubious distinction of being the subject of not one but two significant studies by Northern anthropologists. The more prominent study by John Dollard, Caste and Class in a Southern Town (1937) comprises a psychological perspective on how most race relations in the Deep South were shaped by caste and class.
(Incidentally, while in Indianola, Dollard stayed at the boarding house of the formidable Kathleen Claiborne, who, when her guest complained that she was over-cooking her leaf vegetables, set a plate of chopped fresh turnip greens before the anthropologist and sedately walked away. Her son Craig was to recall this years later when he encountered Dollard in the offices of the New York Times. Dollard graciously asked of Mrs. Claiborne, and hearing of her demise, recounted that she was “a great lady”.)
The second, somewhat lesser-known study–given the field–was written by the delightfully-named Hortense Powdermaker, who, fresh from work with a “primitive” people, the Lesu of New Ireland in present-day Papua New Guinea, came to Indianola to study the black community. After Freedom (1939) is the first complete ethnography of an African-American community in the United States.
Powdermaker’s goal was to use anthropological methods to give insight into American society. She considered race relations to be one of the most pressing social problems of her day—as indeed it was, and continues to be—and she hoped that her work would prove valuable to those in a position to promote change.
Needless to say, those who could affect a change ignored Hortense’s study, After Freedom presents us with a fascinating look at life in the Mississippi Delta during the Depression. Among the more interesting sections is “Lagging Beliefs” in which Powdermaker documents the folk superstitions then prevalent in the black community. The following is a short excerpt.
A large number of the superstitions practiced in the community today to be concerned with love, or connected in some way with the relations between men and women. Others have to do with luck in general, and still others are designed to bring bad luck to an enemy. Many are concerned with physical health. individuals are not really superstitious give a perfunctory observance to certain superstitions, much as a northern white person may knock on wood without really “believing” in the necessity for the gesture. Others take their superstitions more seriously. These for whom superstitions have most meaning go for assistance to the voodoo doctors who dispense advice, charms, and spells. The types and varieties of superstitious beliefs may be suggested by a small sampling:
Wearing a punctured dime around the ankle will keep trouble away.
Stray cats or kittens who wander into a house and stay there bring good luck.
Dreams foretell events. If a dream is told before sunrise, it is bound to come true.
A woman described a very vivid dream in which her dead father came to take away her mother, who was still alive and apparently well. Next day the mother died.
Throwing salt after an enemy brings him bad luck.
The hair of an enemy can be used to bring him disaster. Usually it is concealed under his doorstep or someplace where he will walk over it. An old woman who is a sharecropper believes this firmly that she never allows anyone to comb her hair or use her comb, and always takes great care to destroy her combings, so as “not to take any chances.”
Certain perfumes will “hold” a man by magic as well as by allure. A woman can hold a man by putting something in his food. No information could be obtained about what was put in, and this belief appears less widespread than those concerning “poison.”
“Poison” put into an enemy’s food will work him harm. One woman told how her husband died because an enemy put poison in his whisky. Snake poison is among the worst; a sloughed snake skin, dried and made into a powder, is sprinkled into the enemy’s food while he is not looking. The powder comes to life in his stomach and gives him fits. The tale is told of one man who had such fits, and finally the snake ran right out of his mouth.
The mother of a young boy who had recently died told that for four years he had been subject to fits, during which he would scream, kick, and twist his head “almost clear around.” The mother had a “friend,” and another woman was jealous of her. The jealous one made some “poison” to put into her food, but nobody would take it to her, and the woman could not come to the house herself. One day, however, when her rival’s little boy was playing near her house, she gave him food containing the poison, Immediately the child began to have fits. His mother took him to doctors, to hospitals, to a voodoo doctor, but nobody could cure him. Finally she carried him to an especially famous voodoo doctor, who gave the boy some medicine, which made the poison come out. It emerged in a terrific bowel movement—a long narrow thing, about five inches in length, which had given him the fits by running around in his stomach. At the same time there came out a lot of little things that looked like maggots. Now the child was cured of fits. But immediately after he grew very sick, first with flu and then pneumonia, and soon he died.
The voodoo doctors employ a variety of cures for an even larger variety of ills; they claim to restorc health, to revive fortunes, to unravel mysteries. Often they give a charm in the form of a “hand,” less commonly called a “toby.” A “hand” is usually a small bag, one to two inches square, made of silk or sometimes of cotton, said to be stuffed with spider webs and horse hair worked into a powder, Sometimes very fine bits of glass are added. The bags should never be opened. They are carried in a pocket or worn next to the body, and are to help the wearer in love, business, or some other venture, One of these bags may be used to hold the hair of an enemy when it is placed under his doorstep to give him bad luck.
Instead of the hand, some voodoo doctors give their clients a small piece of paper with writing on it. This is worn next to the skin, and should not be read. Herbs, roots, small bottles filled with oil or other liquids are also given. On one occasion, a woman was given a small sealed bottle to conceal in her bed as a love charm. Later she went to a voodoo doctor for help in repulsing the attentions of a man she did not want. For this he gave her a piece of paper sealed with wax so that she could not read the inscription. She wore it in her stocking, and after that she was able to rid herself of the undesired attentions.
A hand was considered responsible for the incessant quarreling of a couple. One day the wife saw a small black bag under the front steps. Trembling, she dug it up and found it filled with steel needles and spices. She was sure this had been planted by her enemy and had caused the quarreling. She destroyed it at once; the report did not tell whether the quarreling stopped.
Banana pudding casts a golden glow upon our lives. Never have I met anyone who doesn’t like it, but I know in the cockles of my heart that should I ever, my dislike for them will be immediate and profound. I’ll probably stomp on their toe or something.
Like so many treasures on our sideboard, banana pudding, has been corrupted by convenience. What’s most often served as banana pudding is made with cheap cookies, packaged Jell-O, green bananas, and topped with Cool Whip. But in the best traditions of Mid-South cooking, we make banana pudding with Nabisco/Nilla Vanilla Wafers (kinda/sorta the same thing), ripe, fragrant bananas, a rich vanilla custard, and top it with a sweet baked meringue.
First, the custard. Separate 4 eggs; blend the yolks well with 2 cups whole milk (or, better, half-and-half), and a teaspoon vanilla extract. Put this mix in a double boiler. Combine ½ cup sugar with three tablespoons all-purpose flour, stir into the warm liquid, and cook until thick. Cool.
You’ll need about 5 bananas. I implore you to select bananas well beforehand, because if you can only find bananas that have a tinge of green on them, you can set them on a shelf in the kitchen until they soften and ripen. And, yes, a banana will develop sugars in the pulp after being picked. Wait until the bananas are flecked with brown. Trust me, this is an essential step. An 11 oz. box of wafers has about 40 cookies. Use all of them.
Begin with a layer of custard in the bottom of an 8×8 baking dish, then a layer of wafers, then a layer of sliced bananas. Repeat. Whip whites of six eggs with ¼ cup sugar until stiff. Top pudding with meringue, and place in a very hot oven (400) until lightly browned. Cool thoroughly before serving. This is best made the morning of and refrigerated after.
Pour about an eighth of an inch of oil, corn or vegetable, in the bottom of an eight inch skillet; doesn’t have to be cast iron, but it helps. Stick it in the oven on a high rack at about 425. Mix three cups of white self-rising corn meal with about half a cup self-rising flour, mix in a bowl with a scant teaspoon baking soda and a dash or so of salt. Add about 1/3 cup of corn or vegetable oil and mix until about the consistency of rice. Add one large beaten egg and mix well. Add enough buttermilk with a splash of water to make a thick batter. Spoon batter into the hot skillet, shake to level, and bake until golden brown. Invert skillet to remove bread. Serve warm with butter and rejoice.
