Category Archives: Knowledge Transmission

American Studies, Knowledge Transmission, Modern, Posts, Recipes and Recipe Books, Spring 2026

tsp to smbc: Culinary Vernacular and the Evolution of Language in Personal Recipes

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By KC Hysmith

Brillat-Savarin might be able to tell you about yourself based on the food you eat, but I bet I can tell you even more by how you abbreviate the word “teaspoon” when writing out a recipe. No matter how you learned to shorten it, the way you write “teaspoon” reveals ample information about your culinary influences. Looking at a larger body of work, such as someone’s personal recipe collection, provides even more details.  

Personal recipe collections contain countless semiotic clues about their authors, but they also hold linguistic tells of shared experiences and community, revealing historical, social, and economical insights about all the people and places that made each recipe possible. Through the lens of measurement abbreviations, this post considers the importance of a shared culinary vernacular and how it passes between recipe collections (from one generation to the next; from one demographic to another) in the nineteenth- and twentieth-century American world, and analyzes the evolution of language, especially in regards to transcription and the shift from analog to digital.

Food scholars Amy L. Tigner and Allison Carruth argue that recipe writing serves as a kind of literary vernacular practice with “quotidian modes of writing that develop within specific historical contexts and that intermix rhetorical and aesthetic craft with the dissemination of applied knowledge that is variously empirical, sensory, instructive, interactive, and intergenerational.”[i] The deliberate use of the concept of vernacular versus “jargon,” “dialect,” or “code” highlights the particularity of recipe language and its functional design (which Tigner and Carruth align with the word’s “Latin root vernaculus, meaning domestic”).

There’s no official abbreviation, as each major publication from published cookbooks to legacy media outlets has their own preference, but common versions include: “tsp.” (with period), “tsp” (sans period), a lowercase “t,” “ts,” and “tspn”. It’s never a capital “T,” because that is typically saved for denoting tablespoons (unless you’re German or Dutch, then you’ll likely use a capital “TL” for Teelöffel or Theelepel, which translates to “teaspoon,” respectively). All of these variations came about thanks to numerous colliding forces including culinary literacy, generational trends, cooking methods, and technologies ranging from writing implements to autocorrect (and now, AI).

While personal recipes might start as strictly private, ephemeral texts, they sometimes become shared semi-public artefacts. Countless personal recipes have been shared in community and church cookbooks (often with myriad culinary vernacular stylings)). My departed mother’s recipe for pan de campo (she also uses “tsp,” but funnily does not abbreviate “cup”) sits framed on my office wall. And my personal recipe for cornbread (I use the little “t” notation, when I’m not dealing in metric), has been passed through many hands, in both written and digital forms. Even celebrity chefs with professionally published cookbooks sometimes find their personal recipes in the public eye; consider Julia Child’s handwritten recipe for pain de mie (she uses “tsp” and “c.”) which was pulled from her personal collection and is now on display at the National Museum of American History.

Sharing culinary information is part of our society’s cultural tradition, a custom that blurs the relationship between private recipe text and public artefact.

A scanned image of a page with cake recipes from The Boston Cooking-School Cook Book, 1896.
Fig. 1. Recipes for cake, The Boston Cooking-School Cook Book, Fannie Farmer, 1896, Feeding America: The Historic American Cookbook Project.

 

The ubiquitous use of standardized measurements—using a “tsp” versus the more obscure “spoonful”—transformed the world of recipe writing. Until the early twentieth century, recipes were incredibly imprecise, according to food historian Helen Zoe Veit, owing to the lack of oven thermometers, timepieces, and “scant tools available to ordinary people to tell exactly how much of an ingredient they were adding.”[ii] Though many contributed to this shift, domestic scientist and culinary lead of the famous nineteenth-century Boston Cooking School, Fannie Farmer, is widely considered the “mother of level measurements” in the United States. Farmer’s methods—along with several other recipe writing “best practices” such as ingredient lists and ordinal instructions—were quickly adopted along with a nationwide trend towards the scientific standardization of all spaces in the age of industrialization.

But recipes are more than their measured ingredients. How we name recipes (or don’t) plays a part in this vernacular, too, with longer titles losing adjectives along the way. When we write recipes for ourselves, we often write instructions as truncated actions, generously detailed instructions, or some combination. And then there are the recipes that are mere lists of ingredient ratios that expect the reader to know how to combine them, a shift from early historical recipes that were mostly instructions with a few non-standard measurements sprinkled in (if you were lucky).

A folded over lined notebook, messy with ingredient smudges and drips, lists ingredients in metric measurements for a banana and tahini baked good.
Fig. 2. Recipe for Banana Tahini Muffins by Oona O’Toole, baker at While You’re Up Bakery in Carrboro, NC, texted to the author without instructions.
A scanned image of a manuscript page full of sprawling handwriting explaining a 17th century gingerbread recipe.
Fig. 3. A recipe for gingerbread, “A collection of medical receipts and prescriptions,” MS502, 1650, Royal College of Physicians catalogue

 

The advent and exponential use of the Internet in the aughts and 2010s created additional influences on the recipe vernacular, for as the amount of information available grew, our attention spans shrunk even as recipe titles grew longer (ex: Briny, Garlicky, Lemony Green Beans with Quick-Pickled Red Onions). The acronyms and abbreviated words of Internetspeak (LOL) were already well worn linguistic territory of recipe writing. Linguist Gretchen McCulloch argues that “Internet acronyms are a perfect example of the intersection between writing and informality.”[iii] Then came social media. At first there were character limits, 140 characters for X (formerly Twitter) and 2200 for Instagram. Early Twitter users relied on code-like workarounds—slashes, no spaces, symbols—to fit full recipes into the character container.

A screenshot of a Twitter (X) post by Maureen Evans (@cookbook) featuring a recipe for Pumpkin Pie.
Fig. 4. A screenshot of a Twitter (X) post by Maureen Evans (@cookbook) featuring a recipe for Pumpkin Pie.

 

A screenshot of the results of a query in the Instagram app for the hashtag #smbc. Results include nine preview square images of various cakes, upclose frosting shots, and a woman holding a massive bowl of buttercream.
Fig. 5. A screenshot of the results of a query in the Instagram app for the hashtag #smbc. Results include nine preview square images of various cakes, upclose frosting shots, and a woman holding a massive bowl of buttercream.

 

On Instagram, where hashtags once helped drive more traffic to your post, bakers would use the tag #smbc to share a recipe for Swiss Meringue Buttercream Frosting. With far more characters to work with but even shorter user attention spans, Instagram recipes take on many abbreviated forms using bullet points, articleless phrases, and the ample use of symbolic emoji.

A screenshot of an Instagram post by @natashas_baking featuring a recipe for Funfetti sourdough. An image of a jar of sprinkled, rising dough is on the left and a caption with the emoji-sprinkled recipe is on the right.
Fig. 6. A screenshot of an Instagram post by @natashas_baking.

 

A screenshot of an Instagram post by @philkhoury featuring a recipe for SMBC. The recipe is listed in detail in the caption and as an ingredient list in the image.
Fig. 7. A screenshot of an Instagram post by @philkhoury.

 

Even with more technology than ever before, the way we share recipes still tends to rely on a shared culinary vernacular. And while McCulloch argues that “writing systems are greatly affected by the tools available to make them,”[iv] our collective understanding of “tsp” (or “TL” for German speakers) remains. However we abbreviate or piece together our instructions, recipe writers both professional and personal recognize one another by our shared understanding and appreciation of the small—but important—details of recipe writing.

 

[i] Amy Tigner and Allison Carruth, Literature and Food Studies (London: Routledge, 2017), 3.

[ii] Helen Zoe Veit, “The Making of the Modern American Recipe,” Smithsonian Magazine, 19 September 2017.

[iii] Gretchen McCulloch, Because Internet: Understanding the New Rules of Language (New York: Penguin, 2019), 11.

[iv] McCulloch, Because Internet, 13.

KC Hysmith, PhD, is a food scholar and writer who focuses on the intersections of food history, gender, and digital media. She is the co-author and co-editor of several books on food culture including When Southern Women Cook (America’s Test Kitchen) and An American Girl Anthology. She holds a PhD in food studies from the University of North Carolina and an MLA in Gastronomy. See more of her work at kchysmith.com.

American Studies, Family and Household, Food and Drink, Knowledge Transmission, Modern, Posts, Recipes and Recipe Books, Spring 2026, Teaching Resources, Women and Gender

Teaching Grandma Peg’s Recipes

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By Jennifer Cognard-Black

We begin with recipes. On day one of my “Books that Cook” class—an upper-level seminar on the literatures of food in which we study novels, memoirs, and films with recipes—I pass out pens and index cards and ask my students to jot down a recipe they know by heart. To assure those who don’t identify as cooks, I tell them that if they know how to make, say, a peanut-butter-and-jelly sandwich or a cheese quesadilla, that counts as a recipe.

Students then swap their cards and examine their peer’s recipe. We start by thinking like rhetoricians, talking about the rhetorical form of modern recipes, meaning their components (title, ingredients, and instructions) and why they’re structured in this way, linking form to function.

From there, I talk about the history of this genre in North America—from oral traditions to commonplace books to cookbooks and the rise of nutritionism and level measurement—before suggesting something that I’ve written about in Melissa Goldthwaite’s anthology Food, Feminisms, Rhetorics: that recipes are embodied stories.

Considering recipes as stories leads us to think like anthropologists, examining our recipes as artifacts of culinary cultures—ones that reveal familial, ethnic, religious, economic, and agricultural traditions and values. We also discuss how recipes produce bodies: the writer’s, of course, but also ancestral and future bodies and even the reader’s body should they make the dish. As Janet Floyd and Laurel Forster argue so well in The Recipe Reader: Narratives, Contexts, Traditions, “The recipe. . .[puts] the reader in contact with the writer, making personal connections with a cultural moment or a community, and allowing the reader to interpolate [themselves] into the text, making the narrative [their] own.”

Importantly, though, we also discuss how recipes can exclude as well as include, coding certain bodies as other and/or usurping aspects of someone else’s culinary culture without giving them credit. In the U.S., that might mean erasing the origins of recipes, as has happened repeatedly to Black women who, as Toni Tipton-Martin explains in her book The Jemima Code, “did much of the cooking in early American kitchens.” Similar erasures and exclusions have occurred with recipes first developed by Indigenous, Latin American, and Asian communities.     

In every food-based class I teach, I encourage learning that’s sensory, creative, and collaborative. And so I do the assignments alongside my students, including this exercise. For the recipe I know by heart, I use my paternal grandmother’s for banana bread—one she snail-mailed to me when I was a graduate student, suggesting I could save money by repurposing blackened bananas into a “Delicious Treat!”

Many of my best-beloved recipes come from this grandmother, Nellie “Peg” Cognard. When Peg died in 2004 at the age of 89, my father asked if I wanted anything of hers. Immediately I said, “her recipe box”—which is actually a 1970s index-card organizer, 14 inches long and missing a lid. This unassuming container holds around 1400 recipe cards, spattered with grease and mostly written in my grandmother’s hand: an archive of her cooking culture, particularly among her fellow homemakers in Omaha, Nebraska. These recipe cards range from the 1940s through the mid-80s, when my Grandma and Grandpa Cognard moved to Texas, far from brisk Nebraska winters.

Grandma Peg’s 1400 recipes are for mid-century midwestern delicacies such as Ham Loaf, Hamburger Pie, Butterhorn Rolls, Waldorf Astoria Salad, Dump Cake, Milky Way Cake, and my father’s favorite, Toll House Cookies with Oatmeal.

Fig. 1. Toll House Cookies. Image Credit: Personal Collection.
Fig. 2. Toll House Cookies. Image Credit: Personal Collection.

On the second day of “Books that Cook,” I bring in loaves of Grandma Peg’s banana bread along with the entire “Desserts” section of her recipe box. As I hand out fistfuls of cards, I tell them that, today, we’re going to think like historians.

The first thing students notice is the handwriting, a slanting cursive with looping O’s and tight S’s. They enjoy the tactility: the bodily trace of Grandma Peg as their thumbs brush over her words—which is part of what turns such functional texts into heirlooms.

Then they notice the names. While my grandmother made all these dishes herself, she gave other cooks their due, writing their name in the corner. Most recipes came to my grandma by way of friends in her United Methodist women’s group—including her closest friend Gen May—or from family members, such as her daughter Shirley or my mother Anne. This practice of attribution underscores the collaborative nature of my grandma’s cooking circle, while also building an archive of communal knowledge.

Fig. 3. Recipe Attributions. Image Credit: Personal Collection.

Students are also struck by the distinct modalities of the cards, which reveal how twentieth-century American cooking was influenced by the rise of consumer culture—in everything from the abundance and branding of processed foods (e.g., Angel-flake coconut) to the personalized recipe cards. They also note profound shifts in communication technologies, with some recipes plunked out on a typewriter and others cut-and-pasted from newspapers or magazines.

Fig. 4. Recipe Card Modalities. Image Credit: Personal Collection

What becomes clear through our historical analysis is that these stay-at-home women forged a kind of amateur professionalism as home cooks. Their recipe exchanges gave them agency, community, and sometimes celebrity; a woman could build a reputation on her perfect ice-box cakes.

As our conclusion to this work—and to set up future class discussions—I then bring out some of Grandma Peg’s recipe cards from beyond the “Desserts” section, including ones for Oriental Tuna Salad, Old Virginia Peanut Soup, Taiwanese Special, Dead Bread (“Pan de Muerto”), and Poor Man’s Liver Paté. Why? Because my grandmother’s recipes are products of the politics, economy, and social hierarchies of her day, and ephemera such as handwritten recipes record it all: not just how food can create belonging, but how culinary cultures can appropriate and exclude as well. As Abby M. Dubisar puts it in her article on “Jell-O Constructions of White Femininity,” through cookbooks—but also through caches of handwritten recipes—“white stories about race and class and food…are maintained.”

Fig. 5. Dead Bread. Image Credit: Personal Collection
Fig. 6. Dead Bread. Image Credit: Personal Collection

Beginning my “Books that Cook” classes with this personal recipe collection accomplishes a number of pedagogical goals. It asks students to think critically through distinct disciplinary lenses. It also asks them to think with their bodies as they touch and taste history, handling these cards and eating a slice of Grandma Peg’s banana bread. And, finally, it asks that they consider the complexity of cooking communities in light of identity and inequality.

At the end of our first week, I ask everyone to take their peer’s recipe home and turn it into the page of a cookbook using old-school tools: pens and markers, tape and glue. By week two, these pages become a class cookbook zine. I scan their pages and add a cover, epigraph, and table of contents before making hard copies for everyone—which accomplishes yet another pedagogical goal (and perhaps the one that’s most important to me): starting our own culinary community.

Jennifer Cognard-Black is Professor of English and Women, Gender, and Sexuality studies at St. Mary’s College of Maryland, a public honors college fastened to a shore in Southern Maryland. A Fulbright Scholar to Slovenia and the Netherlands, she received the 2020 Robert Foster Cherry Award for Great Teaching, considered the “Nobel Prize” for teachers. Jennifer is the author or co-editor of six books, including Books that Cook: The Making of a Literary Meal (NYUP 2014) and Good Eats: 32 Writers on Eating Ethically (NYUP 2024), both with her long-time collaborator Melissa A. Goldthwaite. Jennifer also publishes essays and short fiction, and she’s produced various lecture series for The Great Courses and Audible, including an Audible Original titled “Books that Cook: Food & Fiction” (2021).

Food and Drink, Knowledge Transmission, Modern, Posts, Recipes and Recipe Books, Spring 2026, Women and Gender

Side Dishes and Supplemented Reading: Sammelrezepte in West German Women’s Magazines

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By Ellen Barth

The recipes from aunts, the paper, and friends,

that have been collected over years without end,

often lie in a box out of view,

lost to the clutter and daily rush, too.

But that should not happen, not anymore—

we’re hoping to make it less of a chore.

This little folder here is just the right book,

filled with good recipes ready to cook.

The above poem, loosely translated from the original German, appears in a recipe booklet by the food seasoning company Maggi, published sometime in the 1950s. The poem positions traditional handwritten recipe cards as disorganized, ephemeral, and—at least implicitly—old-fashioned. The booklet, on the other hand, is printed and conveniently punched with holes so that it could be included in a binder, perhaps one full of such branded, promotional recipes.

Around the same time that food companies like Maggi were nudging cooks to rely less on manuscript recipes handed down through generations and more on their printed output, women’s magazines in West Germany (1949-1990) were also turning the collection of magazine recipes into a marketing tool by encouraging readers to collect and bind printed recipes in new ways.    

A striking example of how women’s magazines tied recipes to the practice of collecting appears in Petra: Die moderne Frau, first published in 1964 and, at that time, one of only two monthly women’s magazines in West Germany. As well as giving advice on fashion, home decoration, and beauty products, cooking was a common element of Petra. However, in the early issues, few recipes were included in the magazine’s pages. Instead, during the 1960s, Petra readers received a separate recipe supplement with each issue. These supplements, numbered and with changing themes, could be collected and bound in a Petra binder—an advertisement for which can be found on the back cover of the June 1967 supplement.

Fig. 1. Image courtesy of the author.

Magazines have often inspired collecting behavior, being a lesser acknowledged branch on the book collecting tree. In Germany as well as other countries, magazines on various topics have sold branded binders that could hold multiple periodical issues together, a practice that dates back at least to the nineteenth century and the “strap file and binder” format. Examples of this from German magazines include Auto Motor und Sport, Funkschau, and the pornographic Frivol, all of which have sold branded Sammelmappe (collection binders) for collecting their issues, with affordances listed as keeping issues neatly together, attractiveness, and, in the case of Frivol, a neutral spine that did not reveal the contents.

Petra’s binders for collecting recipe supplements offered their readers a new twist on this old collector’s classic. Writing about the purpose of printed supplements, Yanick Rice Lamb states that these “were often intended to infuse spice […] and provide added value[.]” In German, this metaphor is especially apt, considering that the word for supplement (Beilage) is the same as the word for an edible side dish. As well as adding “spice” through additional content in the form of cooking advice, the supplements were used by Petra’s publishers to turn readers into collectors and offered an alternative way to engage with the magazine.

Fig. 2. Image courtesy of the author.

Into the 1970s, Petra’s recipe supplements disappeared but the collection of recipes nevertheless remained. Collectible Sammelrezepte were printed in the magazine’s pages with pictures of the dishes on one side and recipes on the other, often with four recipes on a single page. The recipes were meant to be cut out—helpfully marked with an icon of an open pair of scissors and dashed lines—and then gathered and bound in a Petra-branded binder. In this reader-to-collector strategy, Petra was not alone. In the 1970s and 80s, the magazine Brigitte also published Sammelrezepte and sold its own branded recipe binder—the Brigitte Rezeptbuch—with the added benefit of organizational dividers based on food type.

Vintage binders filled with cut-out magazine recipes are somewhat rare to find (they themselves are not yet viewed as valuable collector’s items), but surviving examples attest to how these collections incentivized regular magazine purchases, extending and deepening engagement in a kind of brand-oriented practice of reading, curating, and collecting. The examples from my own private collection—one purchased online and one found at a free little bookshelf—demonstrate media loyalty, with each only including recipes from their respective magazines. The organization of those recipes is, however, a more personal and creative matter. Although the Brigitte binder suggests a specific organizational structure through the inclusion of dividers, how the individual reader interprets—or perhaps ignores—those categories is up to them: for example, the collector who chose to put the recipe for pizza in the baked goods section next to sweet Quarkstollen, presumably because it is cooked in the oven.

Fig. 3. Image courtesy of the author.

Although this kind of collecting and organizing of recipes may have little in common with the rhetorical remix prominent in recipe notecards and scrapbooks, it nonetheless reflects an active engagement with and remixing of mass media. Through magazine supplements, printed recipes, and branded binders, West German women participated as readers, cooks, and collectors to create unique recipe books that blended mass culture with personal taste.

Ellen Barth works at the Chair of Book Studies, University of Münster. Her monograph Contradictory Cookbooks: Print, Protest, and Feminism in Women’s Community Cookbooks will be published by the University of Georgia Press in late 2026, and she has also published research on the topics of feminist craftivism, menstrual activism, and political cookbooks. Originally from the United States, she now resides in Germany.

Family and Household, Food and Drink, Knowledge Transmission, Posts, Recipes and Recipe Books, Spring 2026

Giving (and Receiving) with Recipe Cards

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By Ozoz Sokoh

What does adopting new-to-you methods of recipe preservation look like, especially when you didn’t grow up with an abundance of recipe cards or cookbooks (beyond culinary textbooks)? How do you package shared recipes and memories for travel? Or as Amanda Elise Herbert and Annette Elise Herbert ask in “Golden State: Recipes and Memory,” “How do recipes make memories?” Recipe cards are one way.

In 2021, shortly before Jedidiah, my oldest child (and the first to leave home), went off to college in New York, I designed a personal recipe collection of eight cards, interspersed with seven photos of her siblings, her father, and me. Usability was top of mind for me – the cards had to withstand wear and tear in what I hoped would be frequent use. Though I didn’t have personal experiences with handwritten recipes on paper, I’d seen photos of many online with ink blotted by splashes of soups and stews. I decided to type up the recipes because they were long, I didn’t think I could fit each handwritten recipe on a singular card, and I didn’t have the strength to write all eight of them by hard, so I opted to go digital for this part, along with the design in Canva, then proceeded to my local print store where I had them printed in 5 X 7 inch dimensions, and then laminated. They went into a surprise gift box along with spices which she opened in her apartment-style dorm room (complete with a shared kitchen), on her first night at school in New York. She loved them.

Mother and Daughter, January 2020. Copyright Ozoz Sokoh

Recipe cards are time capsules, holding nostalgic space for recipes as heirlooms. In “Preserving Family Recipes,” archivist Mary Lynn Ritzenthaler says “They evoke wonderful memories and keep traditions alive,” like our frequent family taco nights with tomato salsa, a recipe in the collection. Jedidiah shared that she “made salsa, maybe twice or three times – in my first year, when I had one of my dinner parties and then I think after that I made it again. It tasted just like yours and that surprised me.” I was thrilled. This is what I’d hoped for, that she would create new memories, while honoring traditions, perhaps of taco nights with corn tortillas, pickled onions, guacamole, with the tomato salsa at the centre, like we did at home.

For Jedidiah’s collection, I used favorites from various sources which spanned a 30-year period, from my time at university in the UK in the late 1990s, to recipes gifted by friends when we lived in the Netherlands in the late 2000s, and ones inspired by our favorite TV show, Masterchef Australia. Some recipes reflected our cultural identity as Nigerians (Pepper Sauce, Nigerian Stew, Jollof Rice), others were family favorites (Banana Bread, Tomato Salsa, Zucchini with Lemon and Mint), and I also included a few I thought she’d love (Masala Chai, Tomato Salad). While most of the recipes were accessible to her via my Kitchen Butterfly food blog, I wanted to create something physical–a touchstone–, of home, as she laid down new roots in New York. 

The three cards Jedidiah used from the collection. Left to (top, then) R – Banana bread, Pepper Sauce, and Tomato Salsa. Copyright Ozoz Sokoh

Four years later in August 2025, on Jedidiah’s return home with cards, certificate, and a wealth of cooking practice, I sat down with her, curious about her experience with the cards particularly after examining them. What did she think of the cards when she first opened the box? “I was touched”. In response to my questions on whether she felt like she needed the recipes, she said she found them convenient: “They were handy, I didn’t have to search (for them online), and if I needed a recipe, I could just take them to the kitchen with me, and I didn’t need my phone, and I also liked that I didn’t have to prop them open like a cookbook. And they were protected because you laminated them.” Music to my ears. Of the lamination, she shared, “I hadn’t seen anything laminated in years, and it took me back to my (secondary) school days.”

Three cards looked well used, with spots and splatters–Pepper Sauce, Banana Bread, and Tomato Salsa–while the others were virtually untouched. “At some point,” Jedidiah explained, “I separated them in my drawer.” She’d put away those she didn’t use as much in the back of her drawer, reserving space in front for those she called on time and time again.

On Banana Bread: “I used it because baking is more precise.” When asked what I could have done differently, she shared that “It would have been nice to have space to make notes, like I don’t really like bananas so I use less in my banana bread, and I also reduce the sugar.” She would have liked to note those on the card so that she’d be reminded for future bakes. It reminded me of a comment in “Recipes, Index Cards and Paper Slips” where Elaine Leong writes “The index card provides note-takers with a flexible and extendable system”. And while my cards are similar to index cards, I’d not thought far enough to see them as adaptable. 

Banana Bread recipe card. Copyright Ozoz Sokoh

My conversation with Jedidiah about the cards made me reflect on the article, “When a Recipe Was a ‘Receipt’.” It rightly highlights instruction and record keeping as essential elements of both the modern recipe, and its predecessor, the receipt. There is reciprocity with recipes, in many ways. When I gifted them to Jedidiah, I didn’t think of a future in which I’d reflect on them, many years on, or get her perspective. In the end, these recipes travelled and returned home with their steward in one piece, albeit a touch tomato-stew stained.

Recipe cards can do and be many things. They can be practical references, useful in recreating dishes, drinks and more, relics with anthropological value, and expressions of love and legacy. I’m glad I explored this format–and thrilled I got to reflect on it here–of written heritage, making memories built on shared identity while creating new traditions, across geographies.

Ozoz Sokoh is an ex-exploration geologist, food and tourism studies educator, and author of Chop Chop: Cooking the Food of Nigeria (2025), the definitive guide to Nigerian cuisine drawn from over a decade of unearthing and preserving Nigerian culinary tradition. She researches, and interrogates connected foodways across the world, highlighting similarities between popular and little-known cultures and cuisines.

Her ongoing project, “Coast to Coast: From West Africa to the World” traces the histories and edible trails of West Africa and its diaspora through ingredients and “commodities” and is documented on Feast Afrique. It includes an open-access digital library of 250+ Black culinary resources, from the 1800s to date, a hall of fame, data-driven work on the role of food media in marginalizing West African voices, and a series of short films available for screening.

She makes her home on Land of the Mississaugas of the Credit First Nation in Ontario, Canada. Ozoz has spoken at TEDx and at conferences hosted by the Culinary Institute of America. Her work has been featured in Smithsonian Magazine, Gastro Obscura, CNN African Voices, Anthony Bourdain’s Parts Unknown, and more.

oz.kitchenbutterfly@gmail.com