Dining with the sultan the fine art of feasting edited by Linda Komaroff ; texts by Valentina Bruccoleri, Sinem Arcak Casale, Touraj Daryaee, Ashley Dimmig, Maryam Ekhtiar, Farshid Emami, Jessica Hallett, Katherine E. Kasdorf, Linda Komaroff, Deborah L. Krohn, Zoe S. Kwok, Paulina B. Lewicka, Daniel Newman, Charles Perry, Helen Pfeifer, Amir Hosein Pourjavady, Hedda Reindl-Kiel, Khodadad Rezakhani, Shadi Shafiei, Ursula Sims-Williams, Wheeler M. Thackston, Ömür Tufan, Neha Vermani, Joseph L...
Stevenson, Adlai E. (Adlai Ewing), 1900-1965 Search this
Extent:
3.5 Cubic feet (7 boxes)
Type:
Collection descriptions
Archival materials
Audiocassettes
Advertisements
Photograph albums
Catalogs
Clippings
Magazines (periodicals)
Playbills
Sheet music
Photographs
Posters
Videocassettes
Reports
Packaging
Cartoons (humorous images)
Books
Drawings
Place:
New York (N.Y.) -- Food industry
Date:
1920s-1987
Summary:
This collection consists of ephemeral materials gathered by Sally L. Steinberg while she was researching her 1987 publication, The Donut Book: The origins, history, literature, lore, taste, etiquette, traditions, techniques, varieties, mathematics, mythology, commerce, philosophy, cuisine, and glory of the donut.
Scope and Contents:
This collection consists of ephemeral materials gathered by Sally L. Steinberg while she was researching her 1987 publication, The Donut Book: The origins, history, literature, lore, taste, etiquette, traditions, techniques, varieties, mathematics, mythology, commerce, philosophy, cuisine, and glory of the donut. Photographs comprise the bulk of the collection. These depict doughnut making machines, early doughnut packaging, doughnut shops and doughnut production, doughnut promotional activities (many of them sponsored by DCA), celebrities and entertainment figures with doughnuts, and the role of doughnuts in the military. Other ephemeral materials featuring doughnuts include advertisements, posters, newsclippings, music, examples of doughnut packaging, toys, and artwork. Also included are several publications that feature doughnuts, notably such children's classics as Curious George Learns the Alphabet, Who Needs Donuts?, and Homer Price, as well as a copy of Ms. Levitt's book.
Materials relating to the history of the Doughnut Corporation of America include a 1947 memo entitled "History of Mayflower Operations, 1933 1944"; pages and clippings from the company's in house magazines, The Doughnut Magazine, 1931 1936, and DCA News, 1945 1947 (most of which are not in their entirety, since Ms. Steinberg seperated them for the production of her book); a script of the "DCA Merchandising Story"; inter office correspondence from 1947; a 1961 DCA Study of the Donut Market; and a 1973 prospectus for DCA Food Industries, Inc. Also included is a store display figure of "Danny Donut," the symbol of Mayflower Doughnuts. In addition, the collection contains 1980 and 1981 Annual Reports from Dunkin' Donuts, Inc., a sample degree from their "Dunkin' Donuts University," and a large training poster for employees. Also included are in house publications relating to other donut companies, including Krispy Kreme and Winchell, the predecessor of Denny's.
Biographical / Historical:
Sally Levitt Steinberg describes herself as a "doughnut princess," since her grandfather, Adolph Levitt, was America's original "doughnut king." Levitt's family had emigrated to the United States from Russia when he was eight and settled in Milwaukee. In 1920, he moved to New York City, where he invested in a bakery in Harlem. He soon realized that there was a strong consumer demand for doughnuts, sparked by veterans of World War One who fondly remembered those cooked by Salvation Army girls in the trenches in France. Levitt, with a flair for showmanship, placed a kettle in the bakery's window and began to fry doughnuts in it. This attracted crowds of customers, who enjoyed watching the process, smelling the aroma, and eating the doughnuts. Soon, doughnut production could not keep up with the customers' demands.
In consultation with an engineer, Levitt soon developed and patented an automatic doughnut making machine, which he then placed in the bakery's window. The result was the creation of the modern doughnut industry in America. In 1920, Levitt founded the Doughnut Machine Company to make and sell the machine across the country and to sell doughnuts under the tradename of "Mayflower." Soon after, the company began preparing and selling standardized mixes for use in the machine, and began to acquire bakeries in which its products could be made. In 1931, the company opened the first Mayflower doughnut shop at 45th and Broadway in New York City; ultimately, 18 shops were opened across the country the first retail doughnut chain.
The company, which changed its name to the Doughnut Corporation of America, dominated the doughnut industry. Its operations were characterized by a large scale approach, incorporating a full range of product and equipment systems unique in the food industry. As consumers demanded a wider variety of doughnuts from glazed to jelly filled the company developed and manufactured the necessary machinery, prepared the ingredients, and marketed the products. The company diversified its product line in the 1940s to produce pancake mixes and waffle mixes and machinery, including Downyflake Food products. The company is still in operation as DCA Food Industries, Inc.
Materials in the Archives Center:
Materials at the Archives Center, National Museum of American History
The Doughnut Machine Company Scrapbooks (AC #662) contains two scrapbooks documenting the company=s advertising and marketing campaigns, ca. 1928.
The Industry on Parade Film Collection (AC #507) contains a 1956 film (reel #273) about the Doughnut Corporation of America.
The Earl S. Tupper Papers (AC #470) contain a number of World War One photographic postcards that show Salvation Army doughnut girls.
The Warshaw Collection of Business Americana (AC #60) contains four boxes of material on "bakers and baking."
The N W Ayer Collection (AC #59) contains advertising proofsheets for several bakeries.
Provenance:
Collection donated by Sally L. Steinberg, December 12, 1991, 1993, and 2009.
Restrictions:
Collection is open for research.
Rights:
Collection items available for reproduction, but the Archives Center makes no guarantees concerning copyright restrictions. Other intellectual property rights may apply. Archives Center cost-recovery and use fees may apply when requesting reproductions.
L'art de manger : les offrandes aux divinités, aux ancêtres et aux hôtes dans l'art des Yoruba / Henry John Drewal ; traduction d'Anne-Marie Bouttiaux
The Smithsonian Institution Festival of American Folklife, held annually since 1967 on the National Mall in Washington, D.C., was renamed the Smithsonian Folklife Festival in 1998. The materials collected here document the planning, production, and execution of the annual Festival, produced by the Smithsonian Center for Folklife and Cultural Heritage (1999-present) and its predecessor offices (1967-1999). An overview of the entire Festival records group is available here: Smithsonian Folklife Festival records.
Scope and Contents note:
This collection documents the planning, production, and execution of the 1992 Festival of American Folklife. Materials may include photographs, audio recordings, motion picture film and video recordings, notes, production drawings, contracts, memoranda, correspondence, informational materials, publications, and ephemera. Such materials were created during the Festival on the National Mall in Washington, D.C., as well as in the featured communities, before or after the Festival itself.
Arrangement note:
Arranged in 5 series.
Missing Title
Series 1: Program Books, Festival Publications, and Ephemera
Series 2: The Changing Soundscape in Indian Country
Series 3: Creativity and Resistance: Maroon Culture in the Americas
Series 4: New Mexico
Series 5: Workers at the White House
Historical note:
The Festival of American Folklife, held annually since 1967 on the National Mall in Washington, D.C., was renamed the Smithsonian Folklife Festival in 1998.
The 1992 Festival of American Folklife was produced by the Smithsonian Center for Folklife Programs and Cultural Studies and cosponsored by the National Park Service.
For more information, see Smithsonian Folklife Festival records.
Introduction:
The Columbus Quincentenary that was commemorated in 1992 gave pause to reflect on the forces that over the preceding 500 years had shaped social life in the Americas. The Festival programs on New Mexico, Maroons, and American Indian musics illustrated important historical and ongoing processes through which communities establish cultural identities in complex and dynamic social circumstances.
"The Changing Soundscape in Indian Country," produced jointly with the National Museum of the American Indian, explored ways that Indian musicians and their communities creatively adapted elements from the musical traditions brought to this continent from Europe, Africa, and elsewhere. Although many of the forms of this Indian music are non-Indian in origin, the themes and performance styles clearly address Indian experience and aesthetic expectations. In their creative hands, as Festival visitors could experience first-hand, external musical influences became part of the self-definition of Indian identity and trenchant commentary on what had been happening in "Indian Country" over the past five centuries.
Nowhere is the connection between creativity and self-definition more clear than in the cultural identities of contemporary Maroon peoples, whose ancestors escaped plantation slavery in the Americas and founded independent societies. Faced with the task of constructing and defending their positions, Maroons creatively defined themselves from a variety of sources. While their political institutions, expressive arts, religions, and other social forms were predominantly African in origin, they drew from a broad range of African cultures, and from European and Native American cultures as well. Much of the aesthetic component of Maroon cultures - their vibrant traditions of verbal and visual arts, shared with Festival visitors on the National Mall - encourages the cohesiveness of their society and voices themes that embody common experience and interest.
The Spanish Conquest established the Western Hemisphere's European presence and its most widely spoken language. While the original conquerors' culture did not value the Native cultures it encountered, over the centuries segments of Hispanic and Native American and later English-speaking and other populations engaged one another, by necessity, in ways that gave rise to today's rich array of cultural identities. New Mexico's distinctive cultural landscape took shape in this way, represented by some peoples who sustain their cultural identities through centuries-old combinations of Indian and European forms of thought and action, and by others whose basis of identity lies in reaffirming the wisdom and relevance of ancestral ways. Festival visitors could witness how, in New Mexico, cultural identity reflects the changes that continue to be wrought from the varieties of these social encounters.
The 1992 Festival also marked the 200th anniversary of the White House. Not a king's palace but rather "the people's house," the White House is at once national symbol, executive office and conference center, ceremonial setting, museum, tourist attraction, and family residence. The Festival revealed the culture of White House workers, who supported this broad array of functions over a span of history shaped by remarkable events, people and social change. White House workers had made the White House work with their labor and dedication. The Festival's living exhibition presented some of the skills, experiences, and values through which they gave shape to their occupational identities, calling visitors' attention to an important human component of the 200 year institutional history.
The 1992 Festival took place during two five-day weeks (June 25-29 and July 2-5) between Madison Drive and Jefferson Drive and between 10th Street and 13th Street, south of the National Museum of American History and the National Museum of Natural History (see site plan).
The 1992 Program Book included schedules and participant lists for each program; keynote essays provided background on the Festival and each of the four programs, with shorter essays spotlighting particular traditions and offering a forum for statements from Maroon spokespeople.
The Festival was co-presented by the Smithsonian Institution and National Park Service and organized by the Center for Folklife Programs & Cultural Studies.
Center for Folklife Programs & Cultural Studies
Richard Kurin, Director; Diana Parker, Festival Director; Anthony Seeger, Director, Smithsonian/Folkways Recordings; Peter Seitel, Senior Folklorist; Thomas Vennum, Jr., Senior Ethnomusicologist; Olivia Cadaval, Director, Quincentenary Projects; Richard Kennedy, Program Analyst; Vivian Chen, Diana Baird N'Diaye, Folklorists; Ken Bilby, Marjorie Hunt, Curators; Carla Borden, John Franklin, Program Managers; Arlene L. Reiniger, Program Specialist; Jeffrey Place, Archivist; Betty Belanus, Frank Proschan, Nicholas Spitzer, Research Associates
Folklife Advisory Council
Roger Abrahams, Jacinto Arias, Jane Beck, Pat Jasper, Barbara Kirshenblatt-Gimblett, Bernice Reagon, John Roberts, Carol Robertson, Gilbert Sprauve, John Tchen, Ricardo Trimillos, Carlos Vélez-Ibáñez
National Park Service
James M. Ridenour, Director; Robert G. Stanton, Regional Director, National Capital Region
Shared Stewardship of Collections:
The Center for Folklife and Cultural Heritage acknowledges and respects the right of artists, performers, Folklife Festival participants, community-based scholars, and knowledge-keepers to collaboratively steward representations of themselves and their intangible cultural heritage in media produced, curated, and distributed by the Center. Making this collection accessible to the public is an ongoing process grounded in the Center's commitment to connecting living people and cultures to the materials this collection represents. To view the Center's full shared stewardship policy, which defines our protocols for addressing collections-related inquiries and concerns, please visit https://doi.org/10.25573/data.21771155.
Forms Part Of:
Smithsonian Folklife Festival records: 1992 Festival of American Folklife forms part of the Smithsonian Folklife Festival records .
Smithsonian Folklife Festival records
Smithsonian Folklife Festival records: Papers
1967 Festival of American Folklife records - [Ongoing]
Related Archival Materials note:
Within the Rinzler Archives, related materials may be found in various collections such as the Ralph Rinzler papers and recordings, the Lily Spandorf drawings, the Diana Davies photographs, the Robert Yellin photographs, and the Curatorial Research, Programs, and Projects collection. Additional relevant materials may also be found in the Smithsonian Institution Archives concerning the Division of Performing Arts (1966-1983), Folklife Program (1977-1980), Office of Folklife Programs (1980-1991), Center for Folklife Programs and Cultural Studies (1991-1999), Center for Folklife and Cultural Heritage (1999-present), and collaborating Smithsonian units, as well as in the administrative papers of key figures such as the Secretary and respective deputies. Users are encouraged to consult relevant finding aids and to contact Archives staff for further information.
Restrictions:
Access to the Ralph Rinzler Folklife Archives and Collections is by appointment only. Visit our website for more information on scheduling a visit or making a digitization request. Researchers interested in accessing born-digital records or audiovisual recordings in this collection must use access copies.
Rights:
Permission to publish materials from the collection must be requested from the Ralph Rinzler Folklife Archives and Collections. Please visit our website to learn more about submitting a request. The Ralph Rinzler Folklife Archives and Collections make no guarantees concerning copyright or other intellectual property restrictions. Other usage conditions may apply; please see the Smithsonian's Terms of Use for more information.